Falsafa and Law

2016 ◽  
pp. 148-175 ◽  
Author(s):  
Andrew March
Keyword(s):  
Political Philosophy ◽  
Human Existence ◽  
Philosophy Of Law ◽  
Ibn Sina ◽  
Islamic World ◽  
Islamic Tradition ◽  
Ibn Rushd ◽  
Ibn Tufayl

This article examines the place of law in the falsafa (philosophy) tradition. Political philosophy was largely a derivative topic for the philosophers of the Islamic world. One indication of this is that the falsafa tradition did not produce a coherent philosophy of law that would concern itself with the meaning, essence, source, and forms of “law”: as such. This article looks at several philosophers in the Islamic tradition who are associated with political philosophy, including Abu Nasr al-Farabi and Ibn Sina, with particular emphasis on their view that the highest form of human existence consists in intellectual and spiritual perfection. It also considers the views of Ibn Bajja, Ibn Tufayl, and Ibn Rushd.

AL-FĀRĀBĪ'S LOST COMMENTARY ON THE ETHICS: NEW TEXTUAL EVIDENCE

2013 ◽  
Vol 23 (1) ◽  
pp. 69-99 ◽  
Author(s):  
Chaim Meir Neria
Keyword(s):  
English Translation ◽  
Human Existence ◽  
Textual Evidence ◽  
Ibn Rushd ◽  
Ibn Tufayl ◽  
Active Intellect ◽  
Shed Light

AbstractAl-Fārābī's lost commentary on Aristotle's Ethica Nicomachea is without doubt one of the most sorely missed lost works of the Islamic falāsifa. In part, this is because the commentary was in some respects a scandal, and scholars accordingly believe it may hold the key to resolving present-day disagreements on how to interpret al-Fārābī's views as expressed in his independent treatises. Perhaps al-Fārābī's most shocking or scandalous statement is that preserved by the Hispano-Muslim philosophers Ibn Bājja, Ibn Ṭufayl, and Ibn Rushd. According to them al-Fārābī says in his commentary on Aristotle's Ethica Nicomachea that happiness is to be achieved only in this life, not in the afterlife; that there is no happiness but political happiness; and that union with the active intellect – generally considered the highest goal of human existence by the philosophers – is impossible. This paper addresses the following questions: What exactly is the debate about? Why is the question of immortality or conjunction related to Aristotle's Ethica Nicomachea? And why was it so controversial to say, in the context of the Ethica Nicomachea, that there is no happiness but political happiness? Although the bulk of al-Fārābī's commentary is still lost, I have discovered two quotations of it in Hebrew manuscripts. As I will argue in this paper, these newly-discovered quotations – which are included with an English translation in the appendix – can shed light on the mysteries concerning al-Fārābī's commentary.

Political philosophy in classical Islam

2018 ◽  
Author(s):  
Daniel H. Frank
Keyword(s):  
Political Philosophy ◽  
Primary Role ◽  
Islamic State ◽  
Ibn Rushd ◽  
The Law ◽  
Medieval Islam ◽  
Ibn Tufayl ◽  
Plato's Political Philosophy

Political philosophy in Islam is the application of Greek political theorizing upon an understanding of Muhammad’s revelation as legislative in intent. In lieu of Aristotle’s Politics, unknown in medieval Islam, Plato’s political philosophy assumed the primary role in an explanation of the nature and purpose of the Islamic state. Al-Farabi conceived of the prophet as a latter day philosopher-king, Ibn Bajja and Ibn Tufayl took their cue from Socrates’ fate and cautioned the philosopher against the possibility of successfully engaging in a philosophical mission to the vulgar masses, and Ibn Rushd presented philosophy as a duty enjoined by the law upon those able to philosophize.

Philosophical Commentaries

2020 ◽  
pp. 779-793
Author(s):  
Jules Janssens
Keyword(s):  
Ibn Sina ◽  
Islamic World ◽  
Mulla Sadra ◽  
Ibn Rushd ◽  
Philosophical System ◽  
Qur'anic Exegesis

Among the ideological purposes against which classical Qur’anic exegesis was described one finds philosophy. Al-Kindī and Ibn Sīnā have integrated the Qur’an in the development of their very philosophical system, even if the former did so only in a preliminary way—one has to wait for Ibn Sīnā for a systematic philosophical comment. As to Ibn Rushd, his main purpose was to show that the Qur’an justifies the practice of philosophy. In the later Islamic world, elements of this philosophical Qur’anic exegesis were included in different major currents of thought: kalām (al-Ghazālī, Fakhr al-Dīn al-Rāzī), taṣawwuf (Muḥyī al-Dīn ibn ʿArabī), and the Ishrāqī school (Shihāb al-Dīn Suhrawardī, Mullā Ṣadrā Shirāzī).

IN SEARCH OF IBN SĪNĀ'S “ORIENTAL PHILOSOPHY” IN MEDIEVAL CASTILE

2010 ◽  
Vol 20 (2) ◽  
pp. 185-206 ◽  
Author(s):  
RYAN SZPIECH
Keyword(s):  
Ibn Sina ◽  
Lost Work ◽  
Ibn Rushd ◽  
Ibn Tufayl ◽  
Alfonso Of Valladolid ◽  
Abner Of Burgos

AbstractScholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (Eastern Wisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā's “Oriental Philosophy” are also found in the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca. 1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā's thinking.

Understanding Humma-e-Wabai (epidemic fever) and Amraz-e-Wabai (epidemic disease) in the light of Unani medicine

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Md Anzar Alam ◽  
Mohd Aleemuddin Quamri ◽  
Umme Ayman ◽  
Ghulamuddin Sofi ◽  
Bangalore Nagaraj Renuka
Keyword(s):  
Clinical Characteristics ◽  
Santalum Album ◽  
Cinnamomum Camphora ◽  
Myrtus Communis ◽  
Epidemic Disease ◽  
Ibn Sina ◽  
Unani Medicine ◽  
Ibn Rushd ◽  
Celestial Bodies

Abstract The pathogenesis and clinical characteristics of Humma-e-Wabai were described several years ago in the Unani System of Medicine close to the clinical manifestation associated with epidemic or pandemic situations. In the Unani System of Medicine, Humma-e-Wabai described under the legend of epidemic disease (Amraz-e-Wabai). Amraz-e-Wabai is an umbrella term which is applied for all types of epidemic or pandemic situation. Renowned Unani Scientists like; Zakariya Rhazi (865–925 AD), Ali Ibn Abbas Majusi (930–994 AD), Ibn Sina (980–1037 AD), Ismail Jorjani (1,042–1,137 AD), Ibn Rushd etc., explained that Humma-e-Waba is an extremely rigorous, lethal fever, that is caused due to morbid air (fasid hawa) and it frequently spreads among the larger population in the society. There are four etiological factors responsible for Amraz-e-Wabai viz; change in the quality of air, water, earth, and celestial bodies, which was described by Ibn Sina in Canon of Medicine. He also advised that movements should be limited during epidemic situations. Shelters should be fumigated with loban (Styrax benzoin W. G. Craib ex Hartwich.), Kafoor (Cinnamomum camphora L.), Oodkham (Aquilaria agallocha Roxb.), Hing (Ferula foetida L.), myrtle (Myrtus communis L.), and sandalwood (Santalum album L.), etc. The use of vinegar (sirka) and rose water (arque gulab) has been advocated to prevent the infection by spray. Avoid consumption of flesh, oil, milk, sweets, alcohol. Food prepared with vinegar. Specific antidotes (e.g. Tiryaq-e-Wabai, Tiryaq-e-Farooque), should be used as prophylaxis. This review attempts to explain the concept, prevention, and management of epidemic or pandemic situations.

scholarly journals THE EXISTENTIAL NATURE OF THE HIKMETS OF AHMED YASSAWI

Adam alemi ◽  
2021 ◽  
Vol 90 (4) ◽  
pp. 43-52
Author(s):  
N. Sarsenbekov ◽  
Keyword(s):  
Research Methods ◽  
Comparative Research ◽  
Real Life ◽  
Meaning Of Life ◽  
Human Existence ◽  
Direct Path ◽  
Islamic World ◽  
Life And Death ◽  
Existential Crisis ◽  
Time And Being

This article analyzes existential concepts in the work of Ahmet Yassawi “Diwani hikmet”, which forms the Sufi direction of the deeply rooted Turkic civilization, using comparative research methods. In this context, the article collected and investigated the following metaphysical problems, such as the unity and struggle of time and being, disinterested attachment to the Creator, as well as the phenomenon of life and death. The content of the Hikmet is an existential representation of a religious preaching orientation, filled with the principles of a nomadic civilization developed in the Kazakh steppe. Although the main goal of the Hikmet is religious, there are often such existentials as the existence of the Creator and the problems of human existence, life and death, morality, justice, responsibility, conscience. The main position of the Hikmets is to point out a direct path to the Islamic world and suggest ways to form a “True Muslim”. The concepts of the book of wisdom are a way of revealing transcendental contradictions for those who are in an existential crisis. For those who cannot understand the meaning of life and are in existential stagnation, we decided to use the hikmet of Ahmet Yassawi to explain the meaning of real life.

scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy. Keywords: Hermeneutics, Tafsir, al qur'an

Tayādhūq (Theodocus/Théodoros) and his role in the formation of Islamic medicine

2021 ◽  
pp. 096777202110525
Author(s):  
Samet Şenel ◽  
Halil İbrahim Yılmaz
Keyword(s):  
Significant Role ◽  
Medical Knowledge ◽  
Ibn Sina ◽  
Islamic World ◽  
Islamic Medicine ◽  
Early Islamic

Tayādhūq, also known as Theodocus/Théodoros (d. early 8th century AD), was educated in the Gondēs̲h̲āpūr School and served the Sassanid kings. During this period, he contacted the Umayyad court and became the physician of Hajjāj ibn Yūsuf (d. 715 AD), the general governor of the Eastern regions of the caliphate. In addition to his knowledge on the Sassanid scientific tradition, Tayādhūq had a significant role in transferring this tradition to the Islamic world. His ideas were later followed by polymath physicians such as Rhazes (Abū Bakr al-Rāzī, d. 925 AD), Avicenna (Ibn Sīnā, d. 1037 AD), and others who lived after him. His medical works were of great importance to the development of early Islamic medicine. Therefore, this study will attempt to illuminate this forgotten scholar's medical knowledge, the works he produced, and finally illustrate his influences on later Muslim physicians.

Costituzione e religione

2009 ◽  
pp. 5-46
Author(s):  
Silvio Ferrari
Keyword(s):  
Legal System ◽  
The State ◽  
Future Research ◽  
Christian Tradition ◽  
Legislation And Jurisprudence ◽  
Islamic World ◽  
Religious Background ◽  
Western Countries ◽  
Islamic Tradition ◽  
The World

- An examination of a country's Constitution offers useful pointers for understanding how the state in question conceives and regulates its relationship with religion. In this essay, the author analyses the constitutions of all the countries of the world, considering three groups of enactments: the ones that concern a constitution's inspiring ideals and principles, the ones that deal with the sources of law and, lastly, the ones that regulate the relationships between the state and religions. An examination of this material paints a picture of the position accorded to religion in each country's legal system and above all highlights the differences attributed to the cultural and religious background that inspires them: in particular, the differences between the Western countries with a Christian tradition and the Arabian countries with an Islamic tradition, but also the differences found, within the Islamic world itself, between Arabian and non-Arabian countries. While recognising that any comparison between constitutions needs to be completed by an analysis of other sources of legislation and jurisprudence, this article indicates several directions for future research to develop on this work.

Epistemology in Islamic philosophy

2018 ◽  
Author(s):  
Shams C. Inati
Keyword(s):  
General View ◽  
Islamic Philosophy ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
Human Happiness ◽  
The Senses ◽  
Human Intellect ◽  
The Way

Muslim philosophers agree that knowledge is possible. Knowledge is the intellect’s grasp of the immaterial forms, the pure essences or universals that constitute the natures of things, and human happiness is achieved only through the intellect’s grasp of such universals. They stress that for knowledge of the immaterial forms, the human intellect generally relies on the senses. Some philosophers, such as Ibn Rushd and occasionally Ibn Sina, assert that it is the material forms themselves, which the senses provide, that are grasped by the intellect after being stripped of their materiality with the help of the divine world. However, the general view as expressed by al-Farabi and Ibn Sina seems to be that the material forms only prepare the way for the reception of the immaterial forms, which are then provided by the divine world. They also state that on rare occasions the divine world simply bestows the immaterial forms on the human intellect without any help from the senses. This occurrence is known as prophecy. While all Muslim philosophers agree that grasping eternal entities ensures happiness, they differ as to whether such grasping is also necessary for eternal existence.

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