Brief Bibliographic Guide in Medieval Islamic Philosophy and Theology
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
International Mevlana Symposiuın Papers
International Mevlana Symposiuın Papers ,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of Rumi Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer Istanbul, June 20 ı O ISBN 978-605-61104-0-5 Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve Konya'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 "W e are the inheritors of the lig ht of Muhammad": Rumi, ada b, and Muhammadan intimacy ümid Safi 1 lran 1 WlLL begin by two stories about relations between Mawlana and his do se companions, each revealing one facet of his un derstanding of the Prophet. One day Shaykh Shas al-Din Multi (Malati?) had come to see Mawlana. -
MOHAMMAD ARKOUN's STUDY of the QURAN Katharina Völker*
MOHAMMAD ARKOUN’S STUDY OF THE QURAN Katharina Völker* This exploration into Arkoun's stances on the Quran looks onto the genesis of the Quran, the notion of the Quran as the 'deliverer of truth', and with that, its significance for the 'being in the world' of Muslim societies. I will also point out some crucial difficulties in the study of Arkoun's views on the Quran as well as their implications for the study of Islamic cultures. Keywords: Arkoun, Quran, revelation, hermeneutics, exegesis, haqq * University of Otago This research is supported by the University of Otago Post-Graduate Research Fund. Algeria; †2010, Paris) was an influential Muslim intellectual and ,٭Mohammad Arkoun (1928 particularly concerned with - amongst a profound spectrum of scholarly interests – reforming the academic study of Islamic societies. Trained at the University of Algiers (Faculty of Philology) he ventured off to lecture Arab language and literature at the Sorbonne. His engagement with philosophy and sociology led in 1968 to his PhD at the Sorbonne through a work on Ibn Miskawayh's ethics.1 He lectured at several universities in Europe and the USA and remained emeritus professor of history and Islamic thought at the Sorbonne until his death. Mohammad Arkoun was furthermore scientific director of the journal ARABICA (Brill: Leiden), a member of the 'French National Committee for Ethics, Weltanschauung and Health', and in 2002 a member of the international jury of the UNESCO Prize for the promotion of peace. From 2003 onwards, he held a chair within the 'Committee for Laicism in France' and was awarded the Ibn Rushd Prize for Freedom of Thought the same year in Germany. -
Ibn Arabî and His Interpreters Part II: Influences and Interpretations
1 [‘Ibn Arabî and His Interpreters,’ Part II-A. In Journal of the American Oriental Society, pp. 733-756. Part II-B appeared in JAOS vol. 107 (1987), pp. 101-119.] Ibn Arabî and His Interpreters Part II: Influences and Interpretations James Winston Morris Institute of Ismaili Studies, Paris SUMMARY: Part II of this article, to he concluded in JAOS 107.1, surveys some representative lines of interpretation and influence of Ibn ‘Arabî's work among subsequent Islamic mystics and thinkers (and their critics) as they are revealed in recent translations. Their comparison with Ibn ‘Arabî's own writings brings out (1) the intellectual and institutional conditions underlying the creative aspects of the Shaykh's work and accounting for its phenomenal spread; (2) important aspects of his writing and teaching often neglected by his later interpreters; and (3) the remarkable diversity, selectivity, and autonomous development of subsequent Sufi traditions as they transformed and adapted his works in light of their own concerns. This half deals with a famous treatise (by Balyânî) representing the "monistic" Sufism of Ibn Sab‘în (and its many critics); an interesting apocryphal work (actually by a later Qâdiri writer); the influential Persian works of Nasafî; and the decisive role of the metaphysically oriented teachings of Ibn ‘Arabî's disciple and son-in-law S. Qûnawî and his successors. INTRODUCTION Paraphrasing Whitehead's famous remark about Plato—and with something of the same degree of exaggeration—one could say that the history of Islamic thought subsequent to Ibn ‘Arabî (at least down to the 18th century and the radically new encounter with the modern West) might largely be construed as a series of footnotes to his work. -
Irreverent Persia
Irreverent Persia IRANIAN IRANIAN SERIES SERIES Poetry expressing criticism of social, political and cultural life is a vital integral part of IRREVERENT PERSIA Persian literary history. Its principal genres – invective, satire and burlesque – have been INVECTIVE, SATIRICAL AND BURLESQUE POETRY very popular with authors in every age. Despite the rich uninterrupted tradition, such texts FROM THE ORIGINS TO THE TIMURID PERIOD have been little studied and rarely translated. Their irreverent tones range from subtle (10TH TO 15TH CENTURIES) irony to crude direct insults, at times involving the use of outrageous and obscene terms. This anthology includes both major and minor poets from the origins of Persian poetry RICCARDO ZIPOLI (10th century) up to the age of Jâmi (15th century), traditionally considered the last great classical Persian poet. In addition to their historical and linguistic interest, many of these poems deserve to be read for their technical and aesthetic accomplishments, setting them among the masterpieces of Persian literature. Riccardo Zipoli is professor of Persian Language and Literature at Ca’ Foscari University, Venice, where he also teaches Conceiving and Producing Photography. The western cliché about Persian poetry is that it deals with roses, nightingales, wine, hyperbolic love-longing, an awareness of the transience of our existence, and a delicate appreciation of life’s fleeting pleasures. And so a great deal of it does. But there is another side to Persian verse, one that is satirical, sardonic, often obscene, one that delights in ad hominem invective and no-holds barred diatribes. Perhaps surprisingly enough for the uninitiated reader it is frequently the same poets who write both kinds of verse. -
John Pecham on Life and Mind Caleb G
University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions. -
Al-Kindi, a Ninth-Century Physician, Philosopher, And
AL-KINDI, A NINTH-CENTURY PHYSICIAN, PHILOSOPHER, AND SCHOLAR by SAMI HAMARNEH FROM 9-12 December, I962, the Ministry of Guidance in Iraq celebrated the thousandth anniversary of one of the greatest intellectual figures of ninth century Baghdad, Abui Yuisuf Ya'qiib ibn Ishaq al-Kind? (Latin Alkindus).1 However, in the aftermath ofthis commendable effort, no adequate coverage of al-Kindl as a physician-philosopher ofardent scholarship has, to my knowledge, been undertaken. This paper, therefore, is intended to shed light on his intel- lectual contributions within the framework of the environment and time in which he lived. My proposals and conclusions are mainly based upon a study of al-Kindi's extant scientific and philosophical writings, and on scattered information in the literature of the period. These historical records reveal that al-Kindi was the only man in medieval Islam to be called 'the philosopher of the Arabs'.2 This honorary title was apparently conferred upon him as early as the tenth century if not during his lifetime in the ninth. He lived in the Abbasids' capital during a time of high achievement. As one of the rare intellectual geniuses of the century, he con- tributed substantially to this great literary, philosophic, and scientific activity, which included all the then known branches of human knowledge. Very little is known for certain about the personal life of al-Kind?. Several references in the literary legacy ofIslam, however, have assisted in the attempt to speculate intelligently about the man. Most historians of the period confirm the fact that al-Kindl was of pure Arab stock and a rightful descendant of Kindah (or Kindat al-Muliuk), originally a royal south-Arabian tribe3. -
Ibn Rushd and the Enlightenment Project in the Islamic World
Religions 2015, 6, 1082–1106; doi:10.3390/rel6031082 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Qur’anic Interpretation and the Problem of Literalism: Ibn Rushd and the Enlightenment Project in the Islamic World Chryssi Sidiropoulou Department of Philosophy, Faculty of Arts and Sciences, Boğaziçi University, TB 350, Bebek 343 42, Istanbul, Turkey; E-Mail: [email protected]; Tel.: +90-212-3595400 (ext. 7210); Fax: +90-212-2872469 Academic Editor: Jonathan Hill Received: 4 May 2015 / Accepted: 26 August 2015 / Published: 11 September 2015 Abstract: This article examines the claim that Ibn Rushd of Cordoba (“Averroës,” 12th century B.C.) is a precursor of the Enlightenment and a source of inspiration for the emancipation of contemporary Islamic societies. The paper critically discusses the fascination that Ibn Rushd has exercised on several thinkers, from Ernest Renan to Salman Rushdie, and highlights the problem of literalism in Qur’anic interpretation. Based on Ibn Rushd’s Decisive Treatise (Fasl al-maqāl), the paper investigates Ibn Rushd’s proposed division of (Muslim) society into three distinct classes. The main question here is whether there is a substantial link between the people of the Muslim community, given the three distinct kinds of assent (tasdīq) introduced by Ibn Rushd. I argue that if such a link cannot be supplied, then it is hard to see in Ibn Rushd an enlightened social model for today’s Muslim societies. Furthermore, that the great majority of people are prevented from having any contact with non-literal interpretation of the Scripture and non-revealed ways of thinking. -
An Introduction to Classical Islamic Philosophy Pdf
An introduction to classical islamic philosophy pdf Continue A philosophy that is characterized by the Islamic tradition of aristotle's medieval Arabic view of student learning. Part of the series onIslame Beliefs Of God's Corooling Of the Prophets revealed the Books of Angels Day Resurrection Predestination Practices Of the Practice Of Faith Prayer Of The Alms giving Fasting Pilgrimage Texts and Science koran Sunna (Hadith, Syrah) Akida (credo) Tafsir (exegesis) Fiqh (law) Sharia (law) History Timeline Of Muhammad Ahl al-Bayt Sahab Rashidun Caliphate Imamat Spreading Islam Continuity Muhammad Culture and Society Of Academics Animal Calendar Children's Demographic Circumcision Economics Education Education Exorcism Feminism Festivals Finances LGBT Madras Islame Criticism of Islam Muhammad Koran Hadith Islam and other religions Islam Islamism and violence terrorism war Islamophobia Jihad Jihadism Glossary Islam portalvte Part series onPhilosophyPlatoKantNietzcheBuddhaConfuciusAverroes Branches Aesthetics Epistemology Ethics Legal Philosophy Metaphysics Philosophy Of the Mind Philosophy Political Philosophy Social Philosophy Periods Ancient Pre-Socratic Hellenistic Medieval Modern Modern Modern Tradition Analytical Non-Physivism Ordinary Language Continental Existentialism Phenomenonology Pragmatism Skepticism Skepticism The tradition of the region of African East Chinese Indians middle East Egyptian Western School tradition Aristotle Augustine Averroist Avicennist Hegelian Kantian Okkam Platonist Neoplatic Scottish Tomic Traditions of Religion -
Jami and Nava'i/Fani's Rewritings of Hafez's Opening Ghazal
Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant To cite this version: Marc Toutant. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal. Charles Melville. The Timurid Century, 9, I.B. Tauris, 2020, The Idea of Iran, 9781838606886. hal-02906016 HAL Id: hal-02906016 https://hal.archives-ouvertes.fr/hal-02906016 Submitted on 23 Jul 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant (CNRS Paris) He was the unique of the age (nadera-ye zaman) and a prodigy of the world (o‘juba-ye jahan). These are the first words with which Dowlatshah Samarqandi begins the notice he devotes to Hafez in his Tazkerat al-sho‘ara in 1486. Then he adds: ‘His excellence (fazilat) and his perfection (kamal) are endless and the art of poetry is unworthy of his rank. He is incomparable in the science of Qur’an and he is illustrious in the sciences of the exoteric (zaher) and the esoteric (baten).’1 Although Hafez died in 1389, his poetry was widely celebrated one century later, as shown by Dowlatshah’s eulogy. -
On the Modern Politicization of the Persian Poet Nezami Ganjavi
Official Digitized Version by Victoria Arakelova; with errata fixed from the print edition ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI YEREVAN SERIES FOR ORIENTAL STUDIES Edited by Garnik S. Asatrian Vol.1 SIAVASH LORNEJAD ALI DOOSTZADEH ON THE MODERN POLITICIZATION OF THE PERSIAN POET NEZAMI GANJAVI Caucasian Centre for Iranian Studies Yerevan 2012 Siavash Lornejad, Ali Doostzadeh On the Modern Politicization of the Persian Poet Nezami Ganjavi Guest Editor of the Volume Victoria Arakelova The monograph examines several anachronisms, misinterpretations and outright distortions related to the great Persian poet Nezami Ganjavi, that have been introduced since the USSR campaign for Nezami‖s 800th anniversary in the 1930s and 1940s. The authors of the monograph provide a critical analysis of both the arguments and terms put forward primarily by Soviet Oriental school, and those introduced in modern nationalistic writings, which misrepresent the background and cultural heritage of Nezami. Outright forgeries, including those about an alleged Turkish Divan by Nezami Ganjavi and falsified verses first published in Azerbaijan SSR, which have found their way into Persian publications, are also in the focus of the authors‖ attention. An important contribution of the book is that it highlights three rare and previously neglected historical sources with regards to the population of Arran and Azerbaijan, which provide information on the social conditions and ethnography of the urban Iranian Muslim population of the area and are indispensable for serious study of the Persian literature and Iranian culture of the period. ISBN 978-99930-69-74-4 The first print of the book was published by the Caucasian Centre for Iranian Studies in 2012. -
The Oxford Handbook of Islamic Philosophy
Book Review The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks (Oxford: Oxford University Press, 2017), 720 pp. ISBN 978-0-19991-738-9. Price: $175 (cloth). Coleman Connelly Institute for the Study of the Ancient World, New York University ([email protected]) he modern academic study of and wrote in Arabic, New Persian, Ottoman philosophy in the Islamic world Turkish, and other languages were in has, since its nineteenth-century dialogue with a tradition inaugurated in Tinception, privileged works written in this formative century. Arabic from the ninth to the twelfth Yet the focus on the ninth through centuries. To some extent, this focus twelfth centuries has rested on several far makes intellectual-historical sense. For less defensible assumptions as well. First, one thing, the period hinges on the European and Middle Eastern scholars floruit of an inarguably central figure, alike have long designated the first two the philosopher and scientist Avicenna centuries of the Abbasid caliphate as a (d. 428/1037). For another, if origins are “Golden Age” or a “classical period” of important, the ninth century certainly “Islamic civilization.”1 Scholarship has deserves scholars’ attention. Philosophy unduly privileged philosophy in this (falsafa) performed in Arabic by self- period and in its immediate aftermath just identified philosophers living in Islamic as it has privileged the period’s theology, lands begins only in the ninth century, science, belles-lettres, historiography, and a movement in part conditioned by and other fields of literary production. Second, in part conditioning the translation of scholars writing in European languages Aristotle and other ancient Greek authors long labored under the nineteenth- into Arabic, sometimes via Syriac Aramaic century theory that the twelfth-century or, less commonly, Middle Persian. -
Islamic Civilization in Spain
Psychiatria Danubina, 2017; Vol. 29, Suppl. 1, pp 64-72 Conference paper © Medicinska naklada - Zagreb, Croatia ISLAMIC CIVILIZATION IN SPAIN – A MAGNIFICIENT EXAMPLE OF INTERACTION AND UNITY OF RELIGION AND SCIENCE Safvet Halilović Faculty of Islamic Education of the University in Zenica, Zenica, Bosnia and Herzegovina SUMMARY Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people.