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Islamic philosophy
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{{short description|Philosophy that is characterised by coming from an Islamic tradition}}{{Islam|culture}}{{Philosophy sidebar}}Islamic philosophy is a development in philosophy that is characterised by coming from an Islamic tradition. Two terms traditionally used in the Islamic world are sometimes translated as philosophy—falsafa (literally: "philosophy"), which refers to philosophy as well as logic, mathematics, and physics;WEB, Hassan, Hassan, Don't Blame It on al-Ghazali,weblink qantara.de, 5 June 2017, 2013, and Kalam (literally "speech"), which refers to a rationalist form of Islamic theology.Early Islamic philosophy began with al-Kindi in the 2nd century of the Islamic calendar (early 9th century CE) and ended with Averroes (Ibn Rushd) in the 6th century AH (late 12th century CE), broadly coinciding with the period known as the Golden Age of Islam. The death of Averroes effectively marked the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries such as Islamic Iberia and North Africa.Islamic philosophy persisted for much longer in Muslim Eastern countries, in particular Safavid Persia, Ottoman and Mughal Empires, where several schools of philosophy continued to flourish: Avicennism, Averroism, Illuminationist philosophy, Mystical philosophy, Transcendent theosophy, and Isfahan philosophy. Ibn Khaldun, in his Muqaddimah, made important contributions to the philosophy of history. Interest in Islamic philosophy revived during the Nahda ("Awakening") movement in the late 19th and early 20th centuries, and continues to the present day.Islamic philosophy had a major impact in Christian Europe, where translation of Arabic philosophical texts into Latin "led to the transformation of almost all philosophical disciplines in the medieval Latin world", with a particularly strong influence of Muslim philosophers being felt in natural philosophy, psychology and metaphysics.ENCYCLOPEDIA, Stanford Encyclopedia of Philosophy, Influence of Arabic and Islamic Philosophy on the Latin West, 2014, Dag Nikolaus Hasse,weblink 2017-07-31,weblink 2017-10-20, no, {{TOC limit|3}}

Introduction

{{Arab culture}}Islamic philosophy refers to philosophy produced in an Islamic society.Islamic philosophy is a generic term that can be defined and used in different ways. In its broadest sense it means the world view of Islam, as derived from the Islamic texts concerning the creation of the universe and the will of the Creator. In another sense it refers to any of the schools of thought that flourished under the Islamic empire or in the shadow of the Arab-Islamic culture and Islamic civilization. In its narrowest sense it is a translation of Falsafa, meaning those particular schools of thought that most reflect the influence of Greek systems of philosophy such as Neoplatonism and Aristotelianism.It is not necessarily concerned with religious issues, nor exclusively produced by Muslims.Oliver Leaman, Routledge Encyclopedia of Philosophy. Nor do all schools of thought within Islam admit the usefulness or legitimacy of philosophical inquiry. Some argue that there is no indication that the limited knowledge and experience of humans can lead to truth. It is also important to observe that, while "reason" ('aql) is sometimes recognised as a source of Islamic law, this may have a totally different meaning from "reason" in philosophy.
The historiography of Islamic philosophy is marked by disputes as to how the subject should be properly interpreted. Some of the key issues involve the comparative importance of eastern intellectuals such as Ibn Sina (Avicenna) and of western thinkers such as Ibn Rushd,See Henry Corbin, History of Islamic Philosophy and also whether Islamic philosophy can be read at face value or should be interpreted in an esoteric fashion. Supporters of the latter thesis, like Leo Strauss, maintain that Islamic philosophers wrote so as to conceal their true meaning in order to avoid religious persecution, but scholars such as Oliver Leaman disagree.BOOK, An Introduction to Classical Islamic Philosophy, 211–12, Oliver Leaman, 2, 2002, Cambridge University Press, 0521793432,

Formative influences

The main sources of classical or early Islamic philosophy are the religion of Islam itself (especially ideas derived and interpreted from the Quran) and Greek philosophy which the early Muslims inherited as a result of conquests, along with pre-Islamic Indian philosophy and Persian philosophy. Many of the early philosophical debates centered around reconciling religion and reason, the latter exemplified by Greek philosophy.

Opposition to philosophy

Some Muslims oppose the idea of philosophy as un-Islamic. The popular Salafist website IslamQA.info (supervised by Shaykh Muhammad Saalih al-Munajjid of Saudi Arabia) declares philosophy to be an "alien entity": The terminology of Islamic philosophy did not emerge as a branch of knowledge that is taught in the curriculum of Islamic studies until it was introduced by Shaykh Mustafa Abd al-Raziq – the Shaykh of al-Azhar – as a reaction to western attacks on Islam based on the idea that Islam has no philosophy. But the fact of the matter is that philosophy is an alien entity in the body of Islam.WEB, Shaykh Saalih al-Munajjid, Muhammad (General Supervisor), 88184: Ruling on studying philosophy. What is the ruling on studying philosophy? Please note that studying it is compulsory for us in Algeria.,weblink Islam Question and Answer, 27 November 2016, 2006-12-06, The fatwa claims that "the majority of fuqaha’ [experts in fiqh] have stated that it is haraam to study philosophy, and lists some of these:
  • Ibn Nujaym (Hanafi) writing in al-Ashbaah wa’l-Nazaa’im;
  • al-Dardeer (Maaliki) said in al-Sharh al-Kabeer;
  • Al-Dasooqi in his Haashiyah (2/174);
  • Zakariya al-Ansaari (Shaafa’i) in Asna al-Mataalib (4/182);
  • al-Bahooti (Hanbali) said in Kashshaaf al-Qinaa’ (3/34);
IslamQA quotes Al-Ghazali who declares that of the "four branches" of philosophy (geometry and mathematics, logic, theology, and natural sciences), some of the natural sciences "go against shari’ah, Islam and truth", and that except for medicine, "there is no need for the study of nature".Al-Ghazaali Ihya' ulum al-din, "Revival of Religious Sciences" (1/22)Maani’ Hammad al-Juhani, (a member of the Consultative Council and General Director, World Assembly of Muslim Youth)BOOK,weblink The Islam/West Debate: Documents from a Global Debate on Terrorism, U.S., Blankenhorn, David, 79, Rowman & Littlefield., is quoted as declaring that because philosophy does not follow the moral guidelines of the Sunnah, "philosophy, as defined by the philosophers, is one of the most dangerous falsehoods and most vicious in fighting faith and religion on the basis of logic, which it is very easy to use to confuse people in the name of reason, interpretation and metaphor that distort the religious texts".Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah 1/419–423Ibn Abi al-Izz, a commentator on al-Tahhaawiyyah, condemns philosophers as the ones who "most deny the Last Day and its events. In their view Paradise and Hell are no more than parables for the masses to understand, but they have no reality beyond people’s minds."

Early Islamic philosophy

File:Sughrat.jpg|200px|thumb|An Arabic manuscript from the 13th century depicting SocratesSocratesIn early Islamic thought, which refers to philosophy during the "Islamic Golden Age", traditionally dated between the 8th and 12th centuries, two main currents may be distinguished. The first is Kalam, which mainly dealt with Islamic theological questions, and the other is Falsafa, which was founded on interpretations of Aristotelianism and Neoplatonism. There were attempts by later philosopher-theologians at harmonizing both trends, notably by Ibn Sina (Avicenna) who founded the school of Avicennism, Ibn Rushd (Averroës) who founded the school of Averroism, and others such as Ibn al-Haytham (Alhacen) and Abū Rayhān al-Bīrūnī.

Kalam

ʿIlm al-Kalām (}}) is the philosophy that seeks Islamic theological principles through dialectic. In Arabic, the word literally means "speech".Simon van den Bergh, in his commentary on Averroes' Incoherence of the Incoherence, argues that Kalām was influenced by Greek Stoicism and that the term mutakallimun (those who speak to each other, i.e. dialecticians) is derived from the Stoics' description of themselves as dialektikoi.One of first debates was that between partisans of the Qadar (}} meaning "Fate"), who affirmed free will; and the Jabarites (}} meaning "force", "constraint"), who believed in fatalism.At the 2nd century of the Hijra, a new movement arose in the theological school of Basra, Iraq. A pupil of Hasan of Basra, Wasil ibn Ata, left the group when he disagreed with his teacher on whether a Muslim who has committed a major sin invalidates his faith. He systematized the radical opinions of preceding sects, particularly those of the Qadarites and Jabarites. This new school was called Mu'tazilite (from i'tazala, to separate oneself).The Mu'tazilites looked in towards a strict rationalism with which to interpret Islamic doctrine. Their attempt was one of the first to pursue a rational theology in Islam. They were however severely criticized by other Islamic philosophers, both Maturidis and Asharites. The great Asharite scholar Fakhr ad-Din ar-Razi wrote the work Al-Mutakallimin fi 'Ilm al-Kalam against the Mutazalites.In later times, Kalam was used to mean simply "theology", i.e. the duties of the heart as opposed to (or in conjunction with) fiqh (jurisprudence), the duties of the body''.BOOK, Wolfson, Harry Austryn, The philosophy of the Kalam,weblink 28 May 2011, 1976, Harvard University Press, 978-0-674-66580-4, 3–4,

Falsafa

Falsafa is a Greek loanword meaning "philosophy" (the Greek pronunciation philosophia became falsafa). From the 9th century onward, due to Caliph al-Ma'mun and his successor, ancient Greek philosophy was introduced among the arabs and the Peripatetic School began to find able representatives. Among them were Al-Kindi, Al-Farabi, Avicenna and Averroes. Another trend, represented by the Brethren of Purity, used Aristotelian language to expound a fundamentally Neoplatonic and Neopythagorean world view.During the Abbasid caliphate, a number of thinkers and scientists, some of them heterodox Muslims or non-Muslims, played a role in transmitting Greek, Hindu and other pre-Islamic knowledge to the Christian West. They contributed to making Aristotle known in Christian Europe. Three speculative thinkers, Al-Farabi, Avicenna and Al-Kindi, combined Aristotelianism and Neoplatonism with other ideas introduced through Islam.

End of the classical period

By the 12th century, Kalam, attacked by both the philosophers and the orthodox, perished for lack of champions. At the same time, however, Falsafa came under serious critical scrutiny. The most devastating attack came from Al-Ghazali, whose work Tahafut al-Falasifa (The Incoherence of the Philosophers) attacked the main arguments of the Peripatetic School.Leaman, 25, 27. "In this book [Intentions of the philosophers] he seeks to set out clearly the views of his opponents before demolishing them, in the subsequent Incoherence of the philosophers."Averroes, Maimonides' contemporary, was one of the last of the Islamic Peripatetics and set out to defend the views of the Falsafa against al-Ghazali's criticism. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Avicenna and Al-Farabi. Like all Islamic Peripatetics, Averroes admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter.But while Al-Farabi, Avicenna, and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on traditional beliefs, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges," p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Avicenna declared, but also a necessity.

Logic

In early Islamic philosophy, logic played an important role. Sharia (Islamic law) placed importance on formulating standards of argument, which gave rise to a novel approach to logic in Kalam, but this approach was later displaced by ideas from Greek philosophy and Hellenistic philosophy with the rise of the Mu'tazili philosophers, who highly valued Aristotle's Organon. The works of Hellenistic-influenced Islamic philosophers were crucial in the reception of Aristotelian logic in medieval Europe, along with the commentaries on the Organon by Averroes. The works of al-Farabi, Avicenna, al-Ghazali and other Muslim logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of European logic during the Renaissance.According to the Routledge Encyclopedia of Philosophy:Important developments made by Muslim logicians included the development of "Avicennian logic" as a replacement of Aristotelian logic. Avicenna's system of logic was responsible for the introduction of hypothetical syllogism, temporal modal logic and inductive logic. Other important developments in early Islamic philosophy include the development of a strict science of citation, the isnad or "backing", and the development of a method to disprove claims, the ijtihad, which was generally applied to many types of questions.

Logic in Islamic law and theology

Early forms of analogical reasoning, inductive reasoning and categorical syllogism were introduced in Fiqh (Islamic jurisprudence), Sharia and Kalam (Islamic theology) from the 7th century with the process of Qiyas, before the Arabic translations of Aristotle's works. Later, during the Islamic Golden Age, there was debate among Islamic philosophers, logicians and theologians over whether the term Qiyas refers to analogical reasoning, inductive reasoning or categorical syllogism. Some Islamic scholars argued that Qiyas refers to inductive reasoning. Ibn Hazm (994–1064) disagreed, arguing that Qiyas does not refer to inductive reasoning but to categorical syllogistic reasoning in a real sense and analogical reasoning in a metaphorical sense. On the other hand, al-Ghazali (1058–1111; and, in modern times, Abu Muhammad Asem al-Maqdisi) argued that Qiyas refers to analogical reasoning in a real sense and categorical syllogism in a metaphorical sense. Other Islamic scholars at the time, however, argued that the term Qiyas refers to both analogical reasoning and categorical syllogism in a real sense.Wael B. Hallaq (1993), Ibn Taymiyya Against the Greek Logicians, p. 48. Oxford University Press, {{ISBN|0-19-824043-0}}.

Aristotelian logic

The first original Arabic writings on logic were produced by al-Kindi (Alkindus) (805–873), who produced a summary on earlier logic up to his time. The first writings on logic with non-Aristotelian elements was produced by al-Farabi (Alfarabi) (873–950), who discussed the topics of future contingents, the number and relation of the categories, the relation between logic and grammar, and non-Aristotelian forms of inference.History of logic: Arabic logic, Encyclopædia Britannica. He is also credited for categorizing logic into two separate groups, the first being "idea" and the second being "proof".Averroes (1126–1198), author of the most elaborate commentaries on Aristotelian logic, was the last major logician from al-Andalus.

Avicennian logic

Avicenna (980–1037) developed his own system of logic known as "Avicennian logic" as an alternative to Aristotelian logic. By the 12th century, Avicennian logic had replaced Aristotelian logic as the dominant system of logic in the Islamic world.I. M. Bochenski (1961), "On the history of the history of logic", A history of formal logic, pp. 4–10. Translated by I. Thomas, Notre Dame, Indiana University Press. (cf. Ancient Islamic (Arabic and Persian) Logic and Ontology)The first criticisms of Aristotelian logic were written by Avicenna (980–1037), who produced independent treatises on logic rather than commentaries. He criticized the logical school of Baghdad for their devotion to Aristotle at the time. He investigated the theory of definition and classification and the quantification of the predicates of categorical propositions, and developed an original theory on "temporal modal" syllogism. Its premises included modifiers such as "at all times", "at most times", and "at some time".While Avicenna (980–1037) often relied on deductive reasoning in philosophy, he used a different approach in medicine. Ibn Sina contributed inventively to the development of inductive logic, which he used to pioneer the idea of a syndrome. In his medical writings, Avicenna was the first to describe the methods of agreement, difference and concomitant variation which are critical to inductive logic and the scientific method.Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, {{ISBN|0-19-513580-6}}.Ibn Hazm (994–1064) wrote the Scope of Logic, in which he stressed on the importance of sense perception as a source of knowledge.Science and Muslim Scientists, Islam Herald. Al-Ghazali (Algazel) (1058–1111) had an important influence on the use of logic in theology, making use of Avicennian logic in Kalam. Despite the logical sophistication of al-Ghazali, the rise of the Ash'ari school in the 12th century slowly suffocated original work on logic in much of the Islamic world, though logic continued to be studied in some Islamic regions such as Persia and the Levant.Fakhr al-Din al-Razi (b. 1149) criticised Aristotle's "first figure" and developed a form of inductive logic, foreshadowing the system of inductive logic developed by John Stuart Mill (1806–1873). Systematic refutations of Greek logic were written by the Illuminationist school, founded by Shahab al-Din Suhrawardi (1155–1191), who developed the idea of "decisive necessity", an important innovation in the history of logical philosophical speculation,Another systematic refutation of Greek logic was written by Ibn Taymiyyah (1263–1328), the Ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians), where he argued against the usefulness, though not the validity, of the syllogism See pp. 253–54 of {{citation |publisher=Cambridge University Press |isbn=978-0-521-52069-0 |pages=247–65 |editor=Peter Adamson |editor2=Richard C. Taylor |last=Street |first=Tony |title=The Cambridge Companion to Arabic Philosophy |chapter=Logic |year=2005}} and in favour of inductive reasoning.

Metaphysics

Cosmological and ontological arguments

{{see|Proof of the Truthful|Kalam cosmological argument}}Avicenna's proof for the existence of God was the first ontological argument, which he proposed in the Metaphysics section of The Book of Healing.Steve A. Johnson (1984), "Ibn Sina's Fourth Ontological Argument for God's Existence", The Muslim World 74 (3–4), 161–71.{{citation |last=Morewedge |first=P. |title=Ibn Sina (Avicenna) and Malcolm and the Ontological Argument |journal=Monist |volume=54 |pages=234–49}} This was the first attempt at using the method of a priori proof, which utilizes intuition and reason alone. Avicenna's proof of God's existence is unique in that it can be classified as both a cosmological argument and an ontological argument. "It is ontological insofar as ‘necessary existence’ in intellect is the first basis for arguing for a Necessary Existent". The proof is also "cosmological insofar as most of it is taken up with arguing that contingent existents cannot stand alone and must end up in a Necessary Existent."{{citation |first=Toby |last=Mayer |title=Ibn Sina's ‘Burhan Al-Siddiqin’ |year=2001 |journal=Journal of Islamic Studies |publisher=Oxford Centre for Islamic Studies, Oxford Journals, Oxford University Press |volume=12 |issue=1 |pages=18–39 |doi=10.1093/jis/12.1.18}}

Distinction between essence and existence

Islamic philosophy, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism the difference between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. This was first described by Avicenna's works on metaphysics, who was himself influenced by al-Farabi.Some orientalists (or those particularly influenced by Thomist scholarship) argued that Avicenna was the first to view existence (wujud) as an accident that happens to the essence (mahiyya). However, this aspect of ontology is not the most central to the distinction that Avicenna established between essence and existence. One cannot therefore make the claim that Avicenna was the proponent of the concept of essentialism per se, given that existence (al-wujud) when thought of in terms of necessity would ontologically translate into a notion of the "Necessary-Existent-due-to-Itself" (wajib al-wujud bi-dhatihi), which is without description or definition and, in particular, without quiddity or essence (la mahiyya lahu). Consequently, Avicenna's ontology is 'existentialist' when accounting for being–(wikt:qua|qua)–existence in terms of necessity (wujub), while it is essentialist in terms of thinking about being–qua–existence in terms of "contingency–qua–possibility" (imkan or mumkin al-wujud, meaning "contingent being").For recent discussions of this question, see Nader El-Bizri, "Avicenna and Essentialism", The Review of Metaphysics, Vol. 54 (June 2001), pp. 753–78.Some argue that Avicenna anticipated Frege and Bertrand Russell in "holding that existence is an accident of accidents" and also anticipated Alexius Meinong's "view about nonexistent objects."{{citation |first=Herrera Ibáñez |last=Alejandro |title=La distinción entre esencia y existencia en Avicena |journal=Revista Latinoamericana de Filosofía |volume=16 |pages=183–95 |year=1990 |url=http://www.formalontology.it/avicenna.htm |accessdate=2008-01-29}} He also provided early arguments for "a "necessary being" as cause of all other existents."{{citation |first=Hourani George |last=Fadlo |title=Ibn Sina on necessary and possible existence |journal=Philosophical Forum |volume=4 |pages=74–86 |year=1972 |url=http://www.formalontology.it/avicenna-biblio-one.htm |accessdate=2008-01-29}}The idea of "essence preced[ing] existence" is a concept which dates back to Avicenna and his school as well as Shahab al-Din Suhrawardi{{Harvp|Razavi|1997|p=129}} and his Illuminationist philosophy. "Existence preced[ing] essence", the opposite (existentialist) notion, was developed in the works of Averroes and Mulla Sadra's transcendent theosophy.

Resurrection

Ibn al-Nafis wrote the Theologus Autodidactus as a defense of "the system of Islam and the Muslims' doctrines on the missions of Prophets, the religious laws, the resurrection of the body, and the transitoriness of the world." The book presents rational arguments for bodily resurrection and the immortality of the human soul, using both demonstrative reasoning and material from the hadith corpus as forms of evidence. Later Islamic scholars viewed this work as a response to Avicenna's metaphysical argument on spiritual resurrection (as opposed to bodily resurrection), which was earlier criticized by al-Ghazali.Fancy, pp. 42, 60

Soul and spirit

The Muslim physician-philosophers, Avicenna and Ibn al-Nafis, developed their own theories on the soul. They both made a distinction between the soul and the spirit, and in particular, the Avicennian doctrine on the nature of the soul was influential among the Scholastics. Some of Avicenna's views on the soul included the idea that the immortality of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final intellect.Avicenna generally supported Aristotle's idea of the soul originating from the heart, whereas Ibn al-Nafis on the other hand rejected this idea and instead argued that the soul "is related to the entirety and not to one or a few organs." He further criticized Aristotle's idea that every unique soul requires the existence of a unique source, in this case the heart. Ibn al-Nafis concluded that "the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul" and he defined the soul as nothing other than "what a human indicates by saying ‘I’."Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 209–10 (Electronic Theses and Dissertations, University of Notre Dame).

Thought experiments

{{further|Avicennism#Thought experiments on self-consciousness}}While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his "Floating Man" thought experiment to demonstrate human self-awareness and the substantiality of the soul. He referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. His "Floating Man" thought experiment tells its readers to imagine themselves suspended in the air, isolated from all (Wikt:sensation|sensations), which includes no sensory contact with even their own bodies. He argues that, in this scenario, one would still have self-consciousness. He thus concludes that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance.Seyyed Hossein Nasr and Oliver Leaman (1996), History of Islamic Philosophy, p. 315, Routledge, {{ISBN|0-415-13159-6}}.This argument was later refined and simplified by René Descartes in epistemic terms when he stated: "I can abstract from the supposition of all external things, but not from the supposition of my own consciousness."

Time

While ancient Greek philosophers believed that the universe had an infinite past with no beginning, early medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view was inspired by the creationism shared by Judaism, Christianity and Islam. The Christian philosopher John Philoponus presented a detailed argument against the ancient Greek notion of an infinite past. Muslim and Arab Jewish philosophers like Al-Kindi, Saadia Gaon, and Al-Ghazali developed further arguments, with most falling into two broad categories: assertions of the "impossibility of the existence of an actual infinite" and of the "impossibility of completing an actual infinite by successive addition".{{citation |title=Whitrow and Popper on the Impossibility of an Infinite Past |first=William Lane |last=Craig |journal=The British Journal for the Philosophy of Science |volume=30 |issue=2 |date=June 1979 |pages=165–70 [165–66] |doi=10.1093/bjps/30.2.165}}

Truth

In metaphysics, Avicenna (Ibn Sina) defined truth as:Avicenna elaborated on his definition of truth in his Metaphysics:.}}In his Quodlibeta, Thomas Aquinas wrote a commentary on Avicenna's definition of truth in his Metaphysics and explained it as follows:Early Islamic political philosophy emphasized an inexorable link between science and religion and the process of ijtihad to find truth.Ibn al-Haytham (Alhacen) reasoned that to discover the truth about nature, it is necessary to eliminate human opinion and error, and allow the universe to speak for itself. In his Aporias against Ptolemy, Ibn al-Haytham further wrote the following comments on truth:

Free will and Predestination

The issue of free will versus predestination issue is one of the "most contentious topics in classical Islamic thought."BOOK, Cillis, Maria, Free Will and Predestination in Islamic Thought: Theoretical Compromises in the Works of Avicenna, al-Ghazali and Ibn 'Arabi,weblink In accordance with the Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'..."
  • QURAN, 9, 51, ref,
  • {{Harvtxt|Cohen-Mor|2001|p=4}}: "The idea of predestination is reinforced by the frequent mention of events 'being written' or 'being in a book' before they happen: 'Say: "Nothing will happen to us except what Allah has decreed for us..." ' "
  • ENCYCLOPEDIA, Fate, Encyclopaedia of the Qur'an Online, Ahmet T. Karamustafa, harv, : The verb qadara literally means "to measure, to determine". Here it is used to mean that "God measures and orders his creation".


For Muslims, everything in the world that occurs, good or bad, has been preordained and nothing can happen unless permitted by God. According to Muslim theologians, although events are pre-ordained, man possesses free will in that he or she has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".
  • {{Harvtxt|Farah|2003|pp=119–22}}
  • {{Harvtxt|Patton|1900|p=130}}

Natural philosophy

{{see also|Physics in medieval Islam}}

Atomism

{{see also|Alchemy and chemistry in medieval Islam}}Atomistic philosophies are found very early in Islamic philosophy, and represent a synthesis of the Greek and Indian ideas. Like both the Greek and Indian versions, Islamic atomism was a charged topic that had the potential for conflict with the prevalent religious orthodoxy. Yet it was such a fertile and flexible idea that, as in Greece and India, it flourished in some schools of Islamic thought.The most successful form of Islamic atomism was in the Asharite school of philosophy, most notably in the work of the philosopher al-Ghazali (1058–1111). In Asharite atomism, atoms are the only perpetual, material things in existence, and all else in the world is "accidental" meaning something that lasts for only an instant. Nothing accidental can be the cause of anything else, except perception, as it exists for a moment. Contingent events are not subject to natural physical causes, but are the direct result of God's constant intervention, without which nothing could happen. Thus nature is completely dependent on God, which meshes with other Asharite Islamic ideas on causation, or the lack thereof.L. Gardet (2001), "djuz’", in Encyclopaedia of Islam, CD-ROM Edition, v. 1.1, Leiden: BrillOther traditions in Islam rejected the atomism of the Asharites and expounded on many Greek texts, especially those of Aristotle. An active school of philosophers in Spain, including the noted commentator Averroes (1126-1198 AD) explicitly rejected the thought of al-Ghazali and turned to an extensive evaluation of the thought of Aristotle. Averroes commented in detail on most of the works of Aristotle and his commentaries did much to guide the interpretation of Aristotle in later Jewish and Christian scholastic thought.

Cosmology

There are several cosmological verses in the Qur'an (610–632) which some modern writers have interpreted as foreshadowing the expansion of the universe and possibly even the Big Bang theory:WEB, A. Abd-Allah,weblink The Qur'an, Knowledge, and Science, University of Southern California, 2008-01-22, yes,weblink" title="web.archive.org/web/20081128054613weblink">weblink 2008-11-28,
Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? QURAN, 21, 30, y, ref,
We have built the heaven with might, and We it is Who make the vast extent (thereof). QURAN, 51, 47, p, ref,
In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view was inspired by the creation myth shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. His reasoning was adopted by many, most notably; Muslim philosopher, Al-Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and the Muslim theologian, Al-Ghazali (Algazel). They used two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:
"An actual infinite cannot exist." "An infinite temporal regress of events is an actual infinite." ".•. An infinite temporal regress of events cannot exist."
The second argument, the "argument from the impossibility of completing an actual infinite by successive addition", states:
"An actual infinite cannot be completed by successive addition." "The temporal series of past events has been completed by successive addition." ".•. The temporal series of past events cannot be an actual infinite."
Both arguments were adopted by later Christian philosophers and theologians, and the second argument in particular became famous after it was adopted by Immanuel Kant in his thesis of the first antimony concerning time.In the 10th century, the Brethren of Purity published the Encyclopedia of the Brethren of Purity, in which a heliocentric view of the universe is expressed in a section on cosmology:{{Harvp|Nasr|1993|p=77}}

Evolution

Struggle for existence

The Mu'tazili scientist and philosopher al-Jahiz (c. 776–869) was the first of the Muslim biologists and philosophers to develop an early theory of evolution. He speculated on the influence of the environment on animals, considered the effects of the environment on the likelihood of an animal to survive, and first described the struggle for existence, a precursor to natural selection.Conway Zirkle (1941). Natural Selection before the "Origin of Species", Proceedings of the American Philosophical Society 84 (1), pp. 71–123.Mehmet Bayrakdar (Third Quarter, 1983). "Al-Jahiz And the Rise of Biological Evolutionism", The Islamic Quarterly. London. Al-Jahiz's ideas on the struggle for existence in the Book of Animals have been summarized as follows:In Chapter 47 of India, entitled "On Vasudeva and the Wars of the Bharata," Abu Rayhan Biruni attempted to give a naturalistic explanation as to why the struggles described in the Mahabharata "had to take place." He explains it using natural processes that include biological ideas related to evolution, which has led several scholars to compare his ideas to Darwinism and natural selection. This is due to Biruni describing the idea of artificial selection and then applying it to nature:{{citation|title=On the Presumed Darwinism of Alberuni Eight Hundred Years before Darwin|author=Jan Z. Wilczynski|journal=Isis|volume=50|issue=4|date=December 1959|pages=459–66 [459–61]|doi=10.1086/348801}}In the 13th century, Nasir al-Din al-Tusi explains how the elements evolved into minerals, then plants, then animals, and then humans. Tusi then goes on to explain how hereditary variability was an important factor for biological evolution of living things:Farid Alakbarov (Summer 2001). A 13th-Century Darwin? Tusi's Views on Evolution, Azerbaijan International 9 (2).Tusi discusses how organisms are able to adapt to their environments:Tusi then explains how humans evolved from advanced animals:

Transmutation of species

Al-Dinawari (828–896), considered the founder of Arabic botany for his Book of Plants, discussed plant evolution from its birth to its death, describing the phases of plant growth and the production of flowers and fruit.{{citation |last=Fahd |first=Toufic |title=Botany and agriculture |pages=815 |postscript=.}}, in {{Harvp|Morelon|Rashed|1996}}Ibn Miskawayh's al-Fawz al-Asghar and the Brethren of Purity's Encyclopedia of the Brethren of Purity (The Epistles of Ikhwan al-Safa) developed theories on evolution that possibly had an influence on Charles Darwin and his inception of Darwinism, but has at one time been criticized as overenthusiastic.Footnote 27a to Chapter 6, Part 5 in {{citation |last=Khaldūn |first=Ibn |others=Franz Rosenthal (trans.) |title=The Muqaddimah |url=http://www.muslimphilosophy.com/ik/Muqaddimah/}}English translations of the Encyclopedia of the Brethren of Purity were available from 1812,"Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research", by A. L. Tibawi, as published in volume 2 of The Islamic Quarterly in 1955; pp. 28–46 while Arabic manuscripts of the al-Fawz al-Asghar and The Epistles of Ikhwan al-Safa were also available at the University of Cambridge by the 19th century. These works likely had an influence on 19th-century evolutionists, and possibly Charles Darwin.{{Citation needed|date=April 2010}}In the 14th century, Ibn Khaldun further developed the evolutionary ideas found in the Encyclopedia of the Brethren of Purity. The following statements from his 1377 work, the Muqaddimah, express evolutionary ideas:Numerous other Islamic scholars and scientists, including the polymaths Ibn al-Haytham and Al-Khazini, discussed and developed these ideas. Translated into Latin, these works began to appear in the West after the Renaissance and may have influenced Western philosophy and science.

Phenomenology of Vision

{{see also|Book of Optics}}The polymath Ibn al-Haytham (Alhacen) is considered a pioneer of phenomenology. He articulated a relationship between the physical and observable world and that of intuition, psychology and mental functions. His theories regarding knowledge and perception, linking the domains of science and religion, led to a philosophy of existence based on the direct observation of reality from the observer's point of view. Much of his thought on phenomenology was not further developed until the 20th century.Nader El-Bizri, 'A Philosophical Perspective on Alhazen's Optics', Arabic Sciences and Philosophy 15 (2005), 189–218; Nader El-Bizri,'La perception de la profondeur: Alhazen, Berkeley, et Merleau-Ponty', Oriens-Occidens: Cahiers du centre d'histoire des sciences et des philosophies arabes et médiévales, CNRS. 5 (2004), 171–184; and see a short essay by Valérie Gonzalez, "Universality and Modernity", The Ismaili United Kingdom, December 2002, pp. 50–53.

Philosophy of mind

The philosophy of mind was studied in medieval Islamic psychological thought, which refers to the study of the nafs (literally "self" or "psyche" in Arabic) in the Islamic world, particularly during the Islamic Golden Age (8th–15th centuries) as well as modern times (20th–21st centuries), and is related to psychology, psychiatry and the neurosciences.

Place and space

The Arab polymath al-Hasan Ibn al-Haytham (Alhazen; died c. 1041) presented a thorough mathematical critique and refutation of Aristotle's conception of place (topos) in his Risala/Qawl fi’l-makan (Treatise/Discourse on Place).Aristotle's Physics (Book IV – Delta) stated that the place of something is the two-dimensional boundary of the containing body that is at rest and is in contact with what it contains. Ibn al-Haytham disagreed with this definition and demonstrated that place (al-makan) is the imagined (three-dimensional) void (al-khala' al-mutakhayyal) between the inner surfaces of the containing body. He showed that place was akin to space, foreshadowing Descartes's notion of place as space qua Extensio or even Leibniz's analysis situs. Ibn al-Haytham's mathematization of place rested on several geometric demonstrations, including his study on the sphere and other solids, which showed that the sphere (al-kura) is the largest in magnitude (volumetric) with respect to other geometric solids that have equal surface areas. For instance, a sphere that has an equal surface area to that of a cylinder, would be larger in (volumetric) magnitude than the cylinder; hence, the sphere occupies a larger place than that occupied by the cylinder; unlike what is entailed by Aristotle's definition of place: that this sphere and that cylinder occupy places that are equal in magnitude.Nader El-Bizri, "In Defence of the Sovereignty of Philosophy: al-Baghdadi's Critique of Ibn al-Haytham's Geometrisation of Place", Arabic Sciences and Philosophy (Cambridge University Press), Vol. 17, Issue 1 (2007): 57–80. Ibn al-Haytham rejected Aristotle's philosophical concept of place on mathematical grounds. Later, the philosopher 'Abd al-Latif al-Baghdadi (13th century) tried to defend the Aristotelian conception of place in a treatise titled: Fi al-Radd ‘ala Ibn al-Haytham fi al-makan (A refutation of Ibn al-Haytham's place), although his effort was admirable from a philosophical standpoint, it was unconvincing from the scientific and mathematical viewpoints.El-Bizri (2007) and handouts of El-Bizri's lectures at the Dept. of History and Philosophy of Science, University of Cambridge weblinkIbn al-Haytham also discussed space perception and its epistemological implications in his Book of Optics (1021). His experimental proof of the intromission model of vision led to changes in the way the visual perception of space was understood, contrary to the previous emission theory of vision supported by Euclid and Ptolemy. In "tying the visual perception of space to prior bodily experience, Alhacen unequivocally rejected theintuitiveness of spatial perception and, therefore, the autonomy of vision. Without tangible notions of distance and size forcorrelation, sight can tell us next to nothing about such things."{{citation|first=A. Mark|last=Smith|title=The Alhacenian Account Of Spatial Perception And Its Epistemological Implications|journal=Arabic Sciences and Philosophy|volume=15|year=2005|publisher=Cambridge University Press|pages=219–40|doi=10.1017/S0957423905000184}}

Philosophy of education

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madrasahs (which referred to higher education), a maktab was often attached to a mosque. In the 11th century, Ibn Sina (known as Avicenna in the West), in one of his books, wrote a chapter dealing with the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children", as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils as well as the usefulness of group discussions and debates. Ibn Sina described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.{{citation|title=The Age of Achievement: Vol 4|last=M. S. Asimov|first=Clifford Edmund Bosworth|publisher=Motilal Banarsidass|year=1999|isbn=81-208-1596-3|pages=33–34}}

Primary education

Ibn Sina wrote that children should be sent to a maktab school from the age of 6 and be taught primary education until they reach the age of 14. During which time, he wrote that they should be taught the Qur'an, Islamic metaphysics, language, literature, Islamic ethics, and manual skills (which could refer to a variety of practical skills).

Secondary education

Ibn Sina refers to the secondary education stage of maktab schooling as the period of specialization, when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be given a choice to choose and specialize in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, medicine, geometry, trade and commerce, craftsmanship, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account.{{citation|title=The Age of Achievement: Vol 4|last=M. S. Asimov|first=Clifford Edmund Bosworth|publisher=Motilal Banarsidass|year=1999|isbn=81-208-1596-3|pages=34–35}}

Philosophy of science

{{see also|Islamic science}}

Scientific method

The pioneering development of the scientific method by the Arab Ash'ari polymath Ibn al-Haytham (Alhacen) was an important contribution to the philosophy of science. In the Book of Optics (c. 1025 CE), his scientific method was very similar to the modern scientific method and consisted of the following procedures:Bradley Steffens (2006). Ibn al-Haytham: First Scientist, Morgan Reynolds Publishing, {{ISBN|1-59935-024-6}}. (cf. Bradley Steffens, "Who Was the First Scientist?", Ezine Articles.)
  1. Observation
  2. Statement of problem
  3. Formulation of hypothesis
  4. Testing of hypothesis using experimentation
  5. Analysis of experimental results
  6. Interpretation of data and formulation of conclusion
  7. Publication of findings
In The Model of the Motions, Ibn al-Haytham also describes an early version of Occam's razor, where he employs only minimal hypotheses regarding the properties that characterize astronomical motions, as he attempts to eliminate from his planetary model the cosmological hypotheses that cannot be observed from Earth.Roshdi Rashed (2007). "The Celestial Kinematics of Ibn al-Haytham", Arabic Sciences and Philosophy 17, pp. 7–55 [35–36]. Cambridge University Press.In Aporias against Ptolemy, Ibn al-Haytham commented on the difficulty of attaining scientific knowledge:, Harvard Magazine, October–December 2003.}}He held that the criticism of existing theories—which dominated this book—holds a special place in the growth of scientific knowledge:Ibn al-Haytham attributed his experimental scientific method and scientific skepticism to his Islamic faith. He believed that human beings are inherently flawed and that only God is perfect. He reasoned that to discover the truth about nature, it is necessary to eliminate human opinion and error, and allow the universe to speak for itself. In The Winding Motion, Ibn al-Haytham further wrote that faith should only apply to prophets of Islam and not to any other authorities, in the following comparison between the Islamic prophetic tradition and the demonstrative sciences:Ibn al-Haytham described his search for truth and knowledge as a way of leading him closer to God:, Motilal Banarsidass Publ.}}His contemporary Abū Rayhān al-Bīrūnī also introduced an early scientific method in nearly every field of inquiry he studied. For example, in his treatise on mineralogy, Kitab al-Jamahir (Book of Precious Stones), he is "the most exact of experimental scientists", while in the introduction to his study of India, he declares that "to execute our project, it has not been possible to follow the geometric method" and develops comparative sociology as a scientific method in the field.{{citation |first=Ziauddin |last=Sardar |author-link=Ziauddin Sardar |year=1998 |contribution=Science in Islamic philosophy |title=Islamic Philosophy |publisher=Routledge Encyclopedia of Philosophy |url=http://www.muslimphilosophy.com/ip/rep/H016.htm |accessdate=2008-02-03}} He was also responsible for introducing the experimental method into mechanics,Mariam Rozhanskaya and I. S. Levinova (1996), "Statics", in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 2, pp. 614–42 [642], Routledge, London and New York the first to conduct elaborate experiments related to astronomical phenomena,Dr. A. Zahoor (1997), Abu Raihan Muhammad al-Biruni {{webarchive|url=https://web.archive.org/web/20080626074150weblink |date=2008-06-26 }}, Hasanuddin University. and a pioneer of experimental psychology.{{citation |first=Muhammad |last=Iqbal |author-link=Muhammad Iqbal |year=1930 |title=The Reconstruction of Religious Thought in Islam |chapter=The Spirit of Muslim Culture |chapter-url=http://www.allamaiqbal.com/works/prose/english/reconstruction |accessdate=2008-01-25}}Unlike his contemporary Avicenna's scientific method where "general and universal questions came first and led to experimental work", al-Biruni developed scientific methods where "universals came out of practical, experimental work" and "theories are formulated after discoveries." During his debate with Avicenna on natural philosophy, al-Biruni made the first real distinction between a scientist and a philosopher, referring to Avicenna as a philosopher and considering himself to be a mathematical scientist.{{citation |first=Ahmad |last=Dallal |year=2001–2002 |title=The Interplay of Science and Theology in the Fourteenth-century Kalam |publisher=From Medieval to Modern in the Islamic World, Sawyer Seminar at the University of Chicago |url=http://humanities.uchicago.edu/orgs/institute/sawyer/archive/islam/dallal.html |accessdate=2008-02-02}}Al-Biruni's scientific method was similar to the modern scientific method in many ways, particularly his emphasis on repeated experimentation. Biruni was concerned with how to conceptualize and prevent both systematic errors and random errors, such as "errors caused by the use of small instruments and errors made by human observers." He argued that if instruments produce random errors because of their imperfections or idiosyncratic qualities, then multiple observations must be taken, analyzed qualitatively, and on this basis, arrive at a "common-sense single value for the constant sought", whether an arithmetic mean or a "reliable estimate."{{Harvp|Glick|Livesey|Wallis|2005|pp=89–90}}

Experimental medicine

Avicenna (Ibn Sina) is considered the father of modern medicine,Cas Lek Cesk (1980). "The father of medicine, Avicenna, in our science and culture: Abu Ali ibn Sina (980–1037)", Becka J. 119 (1), pp. 17–23. for his introduction of experimental medicine and clinical trials,David W. Tschanz, MSPH, PhD (August 2003). "Arab Roots of European Medicine", Heart Views 4 (2). the experimental use and testing of drugs, and a precise guide for practical experimentation in the process of discovering and proving the effectiveness of medical substances,Toby E. Huff (2003), The Rise of Early Modern Science: Islam, China, and the West, p. 218. Cambridge University Press, {{ISBN|0-521-52994-8}}. in his medical encyclopedia, The Canon of Medicine (11th century), which was the first book dealing with experimental medicine. It laid out the following rules and principles for testing the effectiveness of new drugs or medications, which still form the basis of modern clinical trials:
  1. "The drug must be free from any extraneous accidental quality."
  2. "It must be used on a simple, not a composite, disease."
  3. "The drug must be tested with two contrary types of diseases, because sometimes a drug cures one disease by Its essential qualities and another by its accidental ones."
  4. "The quality of the drug must correspond to the strength of the disease. For example, there are some drugs whose heat is less than the coldness of certain diseases, so that they would have no effect on them."
  5. "The time of action must be observed, so that essence and accident are not confused."
  6. "The effect of the drug must be seen to occur constantly or in many cases, for if this did not happen, it was an accidental effect."
  7. "The experimentation must be done with the human body, for testing a drug on a lion or a horse might not prove anything about its effect on man."

Peer review

The first documented description of a peer review process is found in the Ethics of the Physician written by Ishaq bin Ali al-Rahwi (854–931) of al-Raha, Syria, who describes the first medical peer review process. His work, as well as later Arabic medical manuals, state that a visiting physician must always make duplicate notes of a patient's condition on every visit. When the patient was cured or had died, the notes of the physician were examined by a local medical council of other physicians, who would review the practising physician's notes to decide whether his/her performance have met the required standards of medical care. If their reviews were negative, the practicing physician could face a lawsuit from a maltreated patient.Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), pp. 357–58 [357].

Other fields

Epistemology

{{further|Avicennism#Avicennian epistemology and psychology}}Avicenna's most influential theory in epistemology is his theory of knowledge, in which he developed the concept of tabula rasa. He argued that the "human intellect at birth is rather like a tabula rasa, a pure potentiality that is actualized through education and comes to know" and that knowledge is attained through "empirical familiarity with objects in this world from which one abstracts universal concepts" which is developed through a "syllogistic method of reasoning; observations lead to prepositional statements, which when compounded lead to further abstract concepts."Sajjad H. Rizvi (2006), Avicenna/Ibn Sina (c. 980–1037), Internet Encyclopedia of PhilosophyIn the 12th century, Ibn Tufail further developed the concept of tabula rasa in his Arabic novel, Hayy ibn Yaqzan, in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island. The Latin translation of his work, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding.{{harvp|Russell|1994|pp=224–62}}

Eschatology

Islamic eschatology is concerned with the Qiyamah (end of the world; Last Judgement) and the final judgement of humanity. Eschatology relates to one of the six articles of faith (aqidah) of Islam. Like the other Abrahamic religions, Islam teaches the bodily resurrection of the dead, the fulfillment of a divine plan for creation, and the immortality of the human soul (though Jews do not necessarily view the soul as eternal); the righteous are rewarded with the pleasures of Jannah (Heaven), while the unrighteous are punished in Jahannam (Hell). A significant fraction (one third, in fact) of the Quran deals with these beliefs, with many hadith elaborating on the themes and details. Islamic apocalyptic literature describing the Armageddon is often known as fitna (a test) and malahim (or ghayba in the Shi'a tradition).Ibn al-Nafis dealt with Islamic eschatology in some depth in his Theologus Autodidactus, where he rationalized the Islamic view of eschatology using reason and science to explain the events that would occur according to Islamic eschatology. He presented his rational and scientific arguments in the form of Arabic fiction, hence his Theologus Autodidactus may be considered the earliest science fiction work.Dr. Abu Shadi Al-Roubi (1982), "Ibn Al-Nafis as a philosopher", Symposium on Ibn al-Nafis, Second International Conference on Islamic Medicine: Islamic Medical Organization, Kuwait (cf. Ibn al-Nafis As a Philosopher {{webarchive|url=https://web.archive.org/web/20080206072116weblink |date=2008-02-06 }}, Encyclopedia of Islamic World).

Legal philosophy

Sharia (}}) refers to the body of Islamic law. The term means "way" or "path"; it is the legal framework within which public and some private aspects of life are regulated for those living in a legal system based on Islamic principles of jurisprudence. Fiqh is the term for Islamic jurisprudence, made up of the rulings of Islamic jurists. A component of Islamic studies, Fiqh expounds the methodology by which Islamic law is derived from primary and secondary sources.Mainstream Islam distinguish fiqh, which means understanding details and inferences drawn by scholars, from sharia that refers to principles that lie behind the fiqh. Scholars hope that fiqh and sharia are in harmony in any given case, but they cannot be sure.On the Sources of Islamic Law and Practices, The Journal of law and religion {{issn|0748-0814}} Souaiaia 2005 vol: 20 iss:1 p:123

Philosophical novels

The Islamic philosophers, Ibn Tufail (Abubacer)Jon Mcginnis, Classical Arabic Philosophy: An Anthology of Sources, p. 284, Hackett Publishing Company, {{ISBN|0-87220-871-0}}. and Ibn al-Nafis,Muhsin Mahdi (1974), "The Theologus Autodidactus of Ibn at-Nafis by Max Meyerhof, Joseph Schacht", Journal of the American Oriental Society 94 (2), pp. 232–34. were pioneers of the philosophical novel. Ibn Tufail wrote the first fictional Arabic novel Hayy ibn Yaqdhan (Philosophus Autodidactus) as a response to al-Ghazali's The Incoherence of the Philosophers, and then Ibn al-Nafis also wrote a fictional novel Theologus Autodidactus as a response to Ibn Tufail's Philosophus Autodidactus. Both of these novels had protagonists (Hayy in Philosophus Autodidactus and Kamil in Theologus Autodidactus) who were autodidactic individuals spontaneously generated in a cave and living in seclusion on a desert island, both being the earliest examples of a desert island story. However, while Hayy lives alone on the desert island for most of the story in Philosophus Autodidactus, the story of Kamil extends beyond the desert island setting in Theologus Autodidactus, developing into the first example of a science fiction novel.Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (died 1288)", p. 95–101, Electronic Theses and Dissertations, University of Notre Dame.weblinkIbn al-Nafis described his book Theologus Autodidactus as a defense of "the system of Islam and the Muslims' doctrines on the missions of Prophets, the religious laws, the resurrection of the body, and the transitoriness of the world." He presents rational arguments for bodily resurrection and the immortality of the human soul, using both demonstrative reasoning and material from the hadith corpus to prove his case. Later Islamic scholars viewed this work as a response to the metaphysical claim of Avicenna and Ibn Tufail that bodily resurrection cannot be proven through reason, a view that was earlier criticized by al-Ghazali.Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 42, 60, Electronic Theses and Dissertations, University of Notre Dame.weblinkA Latin translation of Philosophus Autodidactus was published in 1671, prepared by Edward Pococke the Younger.{{harvp|Toomer|1996|pp=220–21}} The first English translation by Simon Ockley was published in 1708, and German and Dutch translations were also published at the time. Philosophus Autodidactus went on to have a significant influence on European literature,Martin Wainwright, Desert island scripts, The Guardian, 22 March 2003. and became an influential best-seller throughout Western Europe in the 17th and 18th centuries.{{harvp|Russell|1994|p=228}}. These translations later inspired Daniel Defoe to write Robinson Crusoe, which also featured a desert island narrative and was regarded as the first novel in English.Nawal Muhammad Hassan (1980), Hayy bin Yaqzan and Robinson Crusoe: A study of an early Arabic impact on English literature, Al-Rashid House for Publication.Cyril Glasse (2001), New Encyclopedia of Islam, p. 202, Rowman Altamira, {{ISBN|0-7591-0190-6}}.Amber Haque (2004), "Psychology from Islamic Perspective: Contributions of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists", Journal of Religion and Health 43 (4): 357–77 [369].Philosophus Autodidactus also had a "profound influence" on modern Western philosophy.{{harvp|Toomer|1996|p=218}} It became "one of the most important books that heralded the Scientific Revolution" and European Enlightenment, and the thoughts expressed in the novel can be found in "different variations and to different degrees in the books of Thomas Hobbes, John Locke, Isaac Newton, and Immanuel Kant."Samar Attar, The Vital Roots of European Enlightenment: Ibn Tufayl's Influence on Modern Western Thought, Lexington Books, {{ISBN|0-7391-1989-3}}. The novel inspired the concept of "tabula rasa" developed in An Essay Concerning Human Understanding (1690) by Locke, who was a student of Pococke.{{harvp|Russell|1994|pp=224–39}}{{harvp|Toomer|1996|pp=221–22}} Philosophus Autodidactus also developed the themes of empiricism, tabula rasa, nature versus nurture, condition of possibility, materialism,Dominique Urvoy, "The Rationality of Everyday Life: The Andalusian Tradition? (Aropos of Hayy's First Experiences)", in Lawrence I. Conrad (1996), The World of Ibn Tufayl: Interdisciplinary Perspectives on Ḥayy Ibn Yaqẓān, pp. 38–46, Brill Publishers, {{ISBN|90-04-09300-1}}. and Molyneux's Problem.Muhammad ibn Abd al-Malik Ibn Tufayl and Léon Gauthier (1981), Risalat Hayy ibn Yaqzan, p. 5, Editions de la Méditerranée.weblink The novel also inspired Robert Boyle, another acquaintance of Pococke, to write his own philosophical novel set on an island, The Aspiring Naturalist.{{harvp|Toomer|1996|p=222}} Other European scholars influenced by Philosophus Autodidactus include Gottfried Leibniz, Melchisédech Thévenot, John Wallis, Christiaan Huygens,{{harvp|Russell|1994|p=227}} George Keith, Robert Barclay, the Quakers,{{harvp|Russell|1994|p=247}} and Samuel Hartlib.

Political philosophy

Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed.Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.The 14th-century Arab scholar Ibn Khaldun is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.Ernest Gellner, Plough, Sword and Book (1988), p. 239

Philosophy of history

The first detailed studies on the subject of historiography and the first critiques on historical methods appeared in the works of the Arab Ash'ari polymath Ibn Khaldun (1332–1406), who is regarded as the father of historiography, cultural history,Mohamad Abdalla (Summer 2007). "Ibn Khaldun on the Fate of Islamic Science after the 11th Century", Islam & Science 5 (1), pp. 61–70. and the philosophy of history, especially for his historiographical writings in the Muqaddimah (Latinized as Prolegomena) and Kitab al-Ibar (Book of Advice).S. Ahmed (1999). A Dictionary of Muslim Names. C. Hurst & Co. Publishers. {{ISBN|1-85065-356-9}}. His Muqaddimah also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,H. Mowlana (2001). "Information in the Arab World", Cooperation South Journal 1. and he discussed the rise and fall of civilizations.Franz Rosenthal wrote in the History of Muslim Historiography:

Philosophy of religion

There is an important question on the relation of religion and philosophy, reason and faith and so on. In one hand there is extraordinary importance attached to religion in Islamic civilization and in other hand they created certain doctrines in respect to reason and religion.{{harvnb|Akbarian،Reza|p=109|2008|Alhekmah » Winter 2008 Number 1|The Relationship Between Religion And Philosophy In The History Of Islamic Thought}}

Social philosophy

The social philosopher and Ash'ari polymath Ibn Khaldun (1332–1406) was the last major Islamic philosopher from Tunis, North Africa. In his Muqaddimah, he developed the earliest theories on social philosophy, in formulating theories of social cohesion and social conflict. His Muqaddimah was also the introduction to a seven volume analysis of universal history.Ibn Khaldun is considered the "father of sociology", "father of historiography", and "father of the philosophy of history" by some, for allegedly being the first to discuss the topics of sociology, historiography and the philosophy of history in detail.WEB, ʻAlī, Wardī,, A sociological analysis of Ibn Khaldun's theory : a study in the sociology of knowledge,weblink 1 June 1950,

Judeo-Islamic philosophies

Islamic philosophy found an audience with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary.The oldest Jewish religio-philosophical work preserved in Arabic is that of Saadia Gaon (892–942), Emunot ve-Deot, "The Book of Beliefs and Opinions". In this work Saadia treats the questions that interested the Mutakallamin, such as the creation of matter, the unity of God, the divine attributes, the soul, etc. Saadia criticizes other philosophers severely. For Saadia there was no problem as to creation: God created the world ex nihilo, just as the Bible attests; and he contests the theory of the Mutakallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter.To prove the unity of God, Saadia uses the demonstrations of the Mutakallamin. Only the attributes of essence (sifat al-dhatia) can be ascribed to God, but not the attributes of action (sifat-al-fi'aliya). The soul is a substance more delicate even than that of the celestial spheres. Here Saadia controverts the Mutakallamin, who considered the soul an "accident" 'arad (compare Guide for the Perplexed i. 74), and employs the following one of their premises to justify his position: "Only a substance can be the substratum of an accident" (that is, of a non-essential property of things). Saadia argues: "If the soul be an accident only, it can itself have no such accidents as wisdom, joy, love," etc. Saadia was thus in every way a supporter of the Kalam; and if at times he deviated from its doctrines, it was owing to his religious views.Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, Al Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari," in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallimun for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari," v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament.Similarly the reaction in favour of stricter Aristotelianism, as found in Averroes, had its Jewish counterpart in the work of Maimonides. Later Jewish philosophers, such as Gersonides and Elijah Delmedigo, followed the school of Averroes and played a part in transmitting Averroist thought to medieval Europe.In Spain and Italy, Jewish translators such as Abraham de Balmes and Jacob Mantino translated Arabic philosophic literature into Hebrew and Latin, contributing to the development of modern European philosophy.

Later Islamic philosophy

The death of Ibn Rushd (Averroës) effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Iran and India. Contrary to the traditional view, Dimitri Gutas and the Stanford Encyclopedia of Philosophy consider the period between the 11th and 14th centuries to be the true "Golden Age" of Arabic and Islamic philosophy, initiated by Al-Ghazali's successful integration of logic into the Madrasah curriculum and the subsequent rise of Avicennism.ENCYCLOPEDIA, Tony Street, Arabic and Islamic Philosophy of Language and Logic, Stanford Encyclopedia of Philosophy, July 23, 2008,weblink 2008-12-05, Since the political power shift in Western Europe (Spain and Portugal) from Muslim to Christian control, the Muslims naturally did not practice philosophy in Western Europe. This also led to some loss of contact between the 'west' and the 'east' of the Islamic world. Muslims in the 'east' continued to do philosophy, as is evident from the works of Ottoman scholars and especially those living in Muslim kingdoms within the territories of present-day Iran and India, such as Shah Waliullah and Ahmad Sirhindi. This fact has escaped most pre-modern historians of Islamic (or Arabic) philosophy. In addition, logic has continued to be taught in religious seminaries up to modern times.After Ibn Rushd, there arose many later schools of Islamic Philosophy. We can mention just a few, such as those founded by Ibn Arabi and Shi'ite Mulla Sadra. These new schools are of particular importance, as they are still active in the Islamic world. The most important among them are:

Illuminationist school

Illuminationist philosophy was a school of Islamic philosophy founded by Shahab al-Din Suhrawardi in the 12th century. This school is a combination of Avicenna's philosophy and ancient Iranian philosophy, with many new innovative ideas of Suhrawardi. It is often described as having been influenced by Neoplatonism.In logic in Islamic philosophy, systematic refutations of Greek logic were written by the Illuminationist school, founded by Shahab al-Din Suhrawardi (1155–1191), who developed the idea of "decisive necessity", an important innovation in the history of logical philosophical speculation.Science and Muslim Scientists, Islam Herald

Transcendent school

Transcendent theosophy is the school of Islamic philosophy founded by Mulla Sadra in the 17th century. His philosophy and ontology is considered to be just as important to Islamic philosophy as Martin Heidegger's philosophy later was to Western philosophy in the 20th century. Mulla Sadra bought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, several centuries before this occurred in Western philosophy.BOOK, Mulla Sadra's Transcendent Philosophy, Muhammad, Kamal, 2006, Ashgate Publishing, Ltd., 0-7546-5271-8, 9, 39, The idea of "essence precedes existence" is a concept which dates back to Ibn Sina (Avicenna)JOURNAL, Jones, Irwin, Averroes' Reason: A Medieval Tale of Christianity and Islam, Autumn 2002, The Philosopher, LXXXX, 2, and his school of Avicennism as well as Shahab al-Din Suhrawardi and his Illuminationist philosophy. The opposite idea of "Existence precedes essence" was thus developed in the works of Averroes and Mulla Sadra{{Harvp|Razavi|1997|p=130}} as a reaction to this idea and is a key foundational concept of existentialism.For Mulla Sadra, "existence precedes the essence and is thus principle since something has to exist first and then have an essence." This is primarily the argument that lies at the heart of Mulla Sadra's Transcendent Theosophy. Sayyid Jalal Ashtiyani later summarized Mulla Sadra's concept as follows:{{Harvp|Razavi|1997|pp=129–30}}More careful approaches are needed in terms of thinking about philosophers (and theologians) in Islam in terms of phenomenological methods of investigation in ontology (or onto-theology), or by way of comparisons that are made with Heidegger's thought and his critique of the history of metaphysics.For recent studies that engage in this line of research with care and thoughtful deliberation, see: Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger (Binghamton, N.Y.: Global Publications SUNY, 2000); and Nader El-Bizri, 'Avicenna and Essentialism', Review of Metaphysics 54 (2001), 753–78; and Nader El-Bizri, 'Avicenna's De Anima Between Aristotle and Husserl', in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2003), 67–89

Contemporary Islamic philosophy

File:Iqbal.jpg|thumb|205px|right|{{nowrap|Allama Muhammad Iqbal (1877–1938)}} Muslim philosopher, poet and scholar from Pakistan (then British India).]]The tradition of Islamic philosophy is still very much alive today, particularly among followers of Suhrawardi's Hikmat al-Ishraq (Illumination Philosophy) and Mulla Sadra's Hikmat-e-Mota'aliye (Transcendent Theosophy). Another figure is Muhammad Iqbal, who reshaped and revitalized Islamic philosophy among the Muslims of the Indian sub-continent in the early 20th centuryweblink His The Reconstruction of Religious Thought in Islam weblink is a milestone in the modern political philosophy of Islam.{{citation needed|date=February 2014}}In contemporary Islamic regions, the teaching of hikmat or hikmah has continued to flourish.
  • Ruhollah Khomeini, founder of the Islamic Republic of Iran, was a teacher of the philosophical school of Hikmat-ul-Mutaliya. Before the Islamic Revolution, he was one of the few who formally taught philosophy at the Religious Seminary at Qom.
  • Abdollah Javadi-Amoli, Grand Ayatollah is an Iranian Twelver Shi'a Marja. He is a conservative Iranian politician and one of the prominent Islamic scholars of the Hawza (seminary) in Qom.
  • Ahmad Milad Karimi, Afghan philosopher of religion and professor of Islamic Philosophy at the University of Münster in Germany.
  • Mohammad-Taqi Mesbah-Yazdi, Grand Ayatollah is an Iranian Twelver Shi'a cleric. Advocate of Islamic philosophy, particularly Hikmat Mutaliyyah.
  • Geydar Dzhemal, Russian Islamic philosopher, author of Orientation - North. Founding ideologist of Islamic Marxism.
  • Muhammad Husayn Tabataba'i, Grand Ayatollah, Iranian Twelver Shi'a cleric (Allameh Tabatabaei), author of numerous works including the 27-volume Quranic commentary al-Mizan (}}).
  • Hamka or Haji Abdul Malik Karim Amirullah was a prominent Indonesian author, Ulema politician, philosophical thinker, and author of Tafir Al Azhar. He was head of Indonesia's mufti council (MUI). He resigned when his fatwa against the celebration of Christmas by Muslims was condemned by the Suharto regime. Highly respected in his country, he was also appreciated in Malaysia and Singapore.{{citation needed|date=October 2015}}
  • Murtaza Motahhari, the best student of Allamah Tabatabai, a martyr of the Iranian Revolution in 1979, and author of numerous books (an incomplete compilation of his works comprises 25 volumes). He, like his teachers Allama Tabatabai and Ayatollah Khomeini, belong to the philosophical schools of Hikmat-ul-Mutaliya
  • Sayyid Abul Ala Maududi, who is credited with creating modern Islamist political thought in the 20th century, was the founder of Jamaat-e-Islami and spent his life attempting to revive the Islamic intellectual tradition.
  • Israr Ahmed, (1932–2010) was a Pakistani Islamic theologian followed particularly in South Asia and also among the South Asian diaspora in the Middle East, Western Europe, and North America. Founder of the Tanzeem-e-islami, an offshoot of the Jamaat-e-Islami, he was significant scholar of Islam and the Quran.
  • Muhammad Hamidullah (1908–2002) belonged to a family of scholars, jurists, writers and sufis. He was a world-renowned scholar of Islam and international law from India, who was known for contributions to the research of the history of Hadith, translations of the Koran, the advancement of golden age Islamic learning, and to the dissemination of Islamic teachings in the Western world.
  • Fazlur Rahman was professor of Islamic thought at the University of Chicago.
  • Wahid Hasyim first Indonesian minister of religious affairs. Former head of Indonesian Nahdwatul Ulema, and founder of Islamic state universities in Indonesia. He is best known for reformation of the Madrasah curriculum.
  • Seyyed Hossein Nasr, Iranian University Professor of Islamic studies at George Washington University.
  • Javed Ahmad Ghamidi is a well-known Pakistani Islamic scholar, exegete, and educator. A former member of the Jamaat-e-Islami, who extended the work of his tutor, Amin Ahsan Islahi.
  • In Malaysia, Syed Muhammad Naquib al-Attas is a prominent metaphysical thinker.
  • Ali Shariati Iranian revolutionary thinker and sociologist who focused on Marxism and Islam.
  • Abu Abd al-Rahman Ibn Aqil al-Zahiri (born 1942) is a Saudi Arabian polymath primarily focused on the reconciliation of reason and revelation.
  • Mohammad Baqir al-Sadr (died 1980) is a Shi'ite Grand Ayatollah and one of the most influential Islamic philosophers of the 20th century. His two most important contributions to philosophy are his books "Our Philosophy" and "The Logical Foundations of Induction." He is also widely known for his work on economics, including "Our Economics" and "The Non-Usury Banking System" which are two of the most influential works in contemporary Islamic economics.{{citation needed|date=October 2015}}

Criticism

Philosophy has not been without criticism amongst Muslims, both contemporary and past. The imam Ahmad ibn Hanbal, for whom the Hanbali school of thought is named, rebuked philosophical discussion, once telling proponents of it that he was secure in his religion, but that they were "in doubt, so go to a doubter and argue with him (instead)."al-Hilyah (6/324) Today, Islamic philosophical thought has also been criticized by scholars of the modern Salafi movement.There would be many Islamic thinkers who were not enthusiastic about its potential, but it would be incorrect to assume that they opposed philosophy simply because it was a "foreign science". Oliver Leaman, an expert on Islamic philosophy, points out that the objections of notable theologians are rarely directed at philosophy itself, but rather at the conclusions the philosophers arrived at. Even the 11th century al-Ghazali, known for his Incoherence of the Philosophers critique of philosophers, was himself an expert in philosophy and logic. His criticism was that they arrived at theologically erroneous conclusions. In his view the three most serious of these were believing in the co-eternity of the universe with God, denying the bodily resurrection, and asserting that God only has knowledge of abstract universals, not of particular things, though not all philosophers subscribed to these same views.Leaman, O. (1999). A Brief Introduction to Islamic Philosophy Polity Press. p 21.In recent studies by Muslim contemporary thinkers that aim at "renewing the impetus of philosophical thinking in Islam," the philosopher and theorist Nader El-Bizri offers a critical analysis of the conventions that dominate mainstream academic and epistemic approaches in studying Islamic philosophy. These approaches, of methodology and historiography are looked at from archival standpoints within Oriental and Mediaevalist Studies, fail to recognize the fact that philosophy in Islam can still be a living intellectual tradition. He maintains that its renewal requires a radical reform in ontology and epistemology within Islamic thought. El-Bizri's interpretations of Avicenna (Ibn Sina) from the standpoint of Heidegger's critique of the history of metaphysics, and specifically against the background of the unfolding of the essence of technology, aim at finding new pathways in ontology that are not simply Avicennian nor Heideggerian, even though El-Bizri's approach in rethinking falsafa amounts to a "Neo-Avicennism" that carries resonances with novel modern philosophical ways of reading Aristotelianism and Thomism. El-Bizri engages contemporary issues in philosophy through a fundamental critical analytic of the evolution of key concepts in the history of ontology and epistemology. Nader El-Bizri is a modernist in outlook since he aims at bringing newness to the tradition rather than simply reproduce it or being in rupture with it.Nader El-Bizri, "The Labyrinth of Philosophy in Islam", in Comparative Philosophy 1.2 (2010): 3–23. Refer also to his article: Nader El-Bizri, 'Le renouvellement de la falsafa?', Les Cahiers de l’Islam I (2014): 17–38. See also references above in this section of the footnotes to some of Nader El-Bizri's other related earlier studies.

See also

Notes and references

Citations
{{reflist|32em}}

Bibliography

  • BOOK, Corbin, Henry, Henry Corbin, Liadain Sherrard (trans), History of Islamic Philosophy, Kegan Paul International, London and New York, April 1993, 0-7103-0416-1,
  • BOOK, Rescher, Nicholas, Nicholas Rescher, 1968, Studies in Arabic Philosophy, University of Pittsburgh Press, Pittsburgh,
  • BOOK, Russell, G. A., 1994, The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England, Brill Publishers, Brill, 90-04-09459-8, harv,
  • BOOK, Toomer, G. J., 1996, Eastern Wisedome and Learning: the Study of Arabic in Seventeenth-Century England, Oxford University Press, 0-19-820291-1, harv,
  • History of Islamic Philosophy (Routledge History of World Philosophies) by Seyyed Hossein Nasr and Oliver Leaman [eds.]
  • History of Islamic Philosophy by Majid Fakhry.
  • Islamic Philosophy by Oliver Leaman.
  • The Study of Islamic Philosophy by Ibrahim Bayyumi Madkour.
  • Falsafatuna (Our Philosophy) by Muhammad Baqir al-Sadr.
  • McGinnis, Jon & Reisman, David C. (eds.), Classical Arabic Philosophy. An Anthology of Sources, Indianapolis: Hackett, 2007.
  • Schuon, Frithjof. Islam and the Perennial Philosophy. Trans. by J. Peter Hobson; ed. by Daphne Buckmaster. World of Islam Festival Publishing Co., 1976, cop. 1975. xii, 217 p. {{ISBN|0-905035-22-4}} pbk

External links

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