"SARACEN PHILOSOPHERS SECRETLY DERIDE ISLAM"

2002 ◽  
Vol 8 (2-3) ◽  
pp. 184-208
Author(s):  
John Tolan
Keyword(s):  
Thirteenth Century ◽  
Physical Punishment ◽  
Ibn Sina ◽  
The Real ◽  
European Universities ◽  
Ibn Rushd ◽  
Arabic Philosophy ◽  
Ramon Llull

AbstractThirteenth-century mendicant missionaries deployed rationalistic arguments to attempt to prove the irrationality of Islam. Yet at the same time, the works of Muslim philosophers, scientists and theologians became an integral part of the curriculum of European universities. This posed a problem: if Islam is as "irrational" as the polemicists and missionaries claim, how could the authors of such sophisticated works of learning adhere to its doctrines? This article examines the response to this problem offered by various medieval writers, in particular four writers of the thirteenth century: Ramon Martí, Roger Bacon, Ramon Llull, and Riccoldo da Montecroce. These authors claimed that learned Saracens did not in fact believe in the doctrines of the Qur'ān, that only the fear of physical punishment made them publicly proclaim their adherence to Islam. All four Christian polemicists were well read in Arabic philosophy; they base their claims on their (mis-)reading of Ibn Sinā, al-Ghazāli, and Ibn Rushd. The (real) philosophical and theological disagreements between Muslim thinkers become "proof" of the "irrationality" of Islam.

The Doctrine of Transubstantiation in Durand's Rationale

Traditio ◽  
1996 ◽  
Vol 51 ◽  
pp. 308-317
Author(s):  
Timothy M. Thibodeau
Keyword(s):  
Thirteenth Century ◽  
Recent Article ◽  
The Body ◽  
Final Word ◽  
The Real ◽  
Eucharistic Theology ◽  
Real Presence ◽  
Fourth Lateran Council

In a recent article on the medieval dogma of transubstantiation, Gary Macy builds upon the works of Hans Jorissen and James F. McCue to question the validity of Jaroslav Pelikan's claim that “at the Fourth Lateran Council in 1215, the doctrine of the real presence of the body and blood of Christ in the Eucharist achieved its definitive formulation in the dogma of transubstantiation.” Macy demonstrates that through most of the thirteenth century, the majority of theologians did not, in fact, consider Lateran IV's decree the final word on eucharistic theology. The debate over precisely how the real presence of Christ occurred in the eucharist was far from closed.

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.

Posthuman Prehistory

2021 ◽  
Vol 16 (1) ◽  
pp. 83-103
Author(s):  
Tim Ingold
Keyword(s):  
Thirteenth Century ◽  
Human Becoming ◽  
The Enlightenment ◽  
Alternative Vision ◽  
History Of ◽  
Ramon Llull

Abstract This article asks what part prehistory could play in establishing a posthumanist settlement, alternative to the humanism of the Enlightenment. We begin by showing how Enlightenment thinking split the concept of the human in two, into species and condition, establishing a point of origin where the history of civilization rises from its baseline in evolution. Drawing on the thinking of the thirteenth-century mystic, Ramon Llull, we present an alternative vision of human becoming according to which life carries on through a process of continuous birth, wherein even death and burial hold the promise of renewal. In prehistory, this vision is exemplified in the work of André Leroi-Gourhan, in his exploration of the relation between voice and hand, and of graphism as a precursor to writing. We conclude that the idea of graphism holds the key to a prehistory that not so much precedes as subtends the historic.

scholarly journals The Contribution of Muslims and Islamic Concepts: Rethinking and Establishing the Actual Origin of Concepts and Thought in Psychology

2017 ◽  
Vol 4 (2) ◽  
Author(s):  
Ajmal Majeed ◽  
Jabir K.P
Keyword(s):  
Early Development ◽  
Well Being ◽  
Great Role ◽  
Ibn Sina ◽  
The Real ◽  
Western Countries ◽  
Development Period ◽  
Academic Discussion ◽  
Muslim Scholars

The paper deals with contribution of Muslim philosophers, scholars, scientists and psychologists for psychology in the early development period of psychology. One of the major aim of this paper is to re-evaluate the real and factual origin of concepts about the treatments, theories, psycho-therapies, meditation etc. Today the western countries are ruling over the psychology development. The paper explains and establishes the argument that the Concepts and theories are formed with the contribution of Muslim thoughts and ideas. Islamic approaches and interpretation play a role in the advancement of psychology. The paper focuses on several Muslim scholars like Imam Ghazali, Ashraf Ali Yhanvi, Muhammad ibn Zakariya al-Razi, Abu-Ali al-Husayn ibn Abdalah ibn-Sina,etc. whose contributions are not mentioned in any academic discussion or textbooks of psychology or related publication. So the paper will be a thoughtful work for the psychologists to rethink about the contribution and the role of Islam and Muslims in psychology. Prophet Muhammed (pbuh) is one of the best person who lived in this world to lead the humans toward well- being in all perspectives of life. The paper concludes with the argument that the Islamic concepts and Muslim scholars have a great role in the advancement of psychology.

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.

Soul in Islamic philosophy

2018 ◽  
Author(s):  
Shams C. Inati
Keyword(s):  
The Body ◽  
Human Soul ◽  
Islamic Philosophy ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
Rational Part ◽  
Important Position ◽  
Ultimate Objective ◽  
The Universe

The discussion of the human soul, its existence, nature, ultimate objective and eternity, occupies a highly important position in Islamic philosophy and forms its main focus. For the most part Muslim philosophers agreed, as did their Greek predecessors, that the soul consists of non-rational and rational parts. The non-rational part they divided into the plant and animal souls, the rational part into the practical and the theoretical intellects. All believed that the non-rational part is linked essentially to the body, but some considered the rational part as separate from the body by nature and others that all the parts of the soul are by nature material. The philosophers agreed that, while the soul is in the body, its non-rational part is to manage the body, its practical intellect is to manage worldly affairs, including those of the body, and its theoretical intellect is to know the eternal aspects of the universe. They thought that the ultimate end or happiness of the soul depends on its ability to separate itself from the demands of the body and to focus on grasping the eternal aspects of the universe. All believed that the non-rational soul comes into being and unavoidably perishes. Some, like al-Farabi, believed that the rational soul may or may not survive eternally; others, like Ibn Sina, believed that it has no beginning and no end; still others, such as Ibn Rushd, believed that the soul with all its individual parts comes into existence and is eventually destroyed.

Godfrey of Fontaines and the Real Distinction between Essence and Existence

Traditio ◽  
1964 ◽  
Vol 20 ◽  
pp. 385-410 ◽  
Author(s):  
John F. Wippel
Keyword(s):  
Thirteenth Century ◽  
Thomas Aquinas ◽  
The Real ◽  
Duns Scotus ◽  
History Of ◽  
Henry Of Ghent ◽  
Siger Of Brabant

If a definitive history of the controversy during the final decades of the thirteenth century regarding the real distinction between essence and existence still remains to be written, an exposition of the views expressed by Godfrey of Fontaines on this point may provide one more step in this direction. It seems probable that Godfrey had studied in Paris during Thomas' final years there (1269-1272) and that he may have studied under Henry of Ghent as well as under Siger of Brabant. He lectured as Master of theology at Paris for some thirteen years (1285-1297), and again around 1303-1304, when he composed his fifteenth Quodlibetal Question. Giles of Rome had also studied at Paris under Thomas (1269-1272) and served there as Bachelor in theology (1276-1277), and later as Master in theology (1285-1291). Henry of Ghent had taught at Paris around 1271 (apparently on the faculty of Arts) and later, beginning in 1276, on the faculty of Theology. Between 1276 and 1292 he delivered the courses which resulted in his Summa and in his Quaestiones Quodlibetales. Because Godfrey was familiar with the work of Thomas Aquinas (in Q[uodlibet] 2 q.3 one finds an almost verbatim reproduction of a section of Thomas' De aeternitate mundi), because he witnessed the famed debate on the real distinction between Henry of Ghent and Giles of Rome, and because his work was well known to Duns Scotus, clarification of his own position should be of historical interest. In addition, it is to be hoped that such a study will show that his views are distinctive enough to merit investigation for their own sake.

scholarly journals Papers of Islamic Thought Figures of Al-Farabi

2021 ◽  
Author(s):  
M Makbul
Keyword(s):  
Western World ◽  
Islamic Philosophy ◽  
The West ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
12Th Century ◽  
Islamic Thought ◽  
The World ◽  
Differences Of Opinion ◽  
History Of

Islam with its culture has been running for approximately 15 centuries. In such a long journey there are 5 amazing journey centuries in philosophical thought, namely between the 7th century to the 12th century. During that time, the Islamic philosophers thought about how the position of humans with others, humans with nature and humans with God, using their minds. They think systematically, analytically and critically, thus giving birth to Islamic philosophers who have high abilities because of their wisdom. Islamic philosophy grows and develops in two different areas, namely philosophy in the Masyriqi region (east) and philosophy in the Maghreb region (West). After Islam came, the Arabs controlled the areas of Persia, Syria and Egypt. So that the center of government moved from Medina to Damascus. At that time, two major cities emerged that played an important role in the history of Islamic thought, namely Basra and Kufa.Islamic philosophy in the eastern part of the world is different from the philosophy of Islam in the western world. Among the Islamic philosophers in the two regions there were differences of opinion on various points of thought. In the East there are several prominent philosophers, such as al-Kindi, al-Farabi and Ibn Sina. While in the West there are also some well-known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn Rushd.

scholarly journals The Debate about Argument and Spirit of Works of Al-Gazālī’s and Ibn Rushd’s as well as the Implication on Islamic Thoughts

ULUMUNA ◽  
2016 ◽  
Vol 20 (1) ◽  
pp. 177-208
Author(s):  
Fathurrahman Muhtar
Keyword(s):  
Golden Age ◽  
Technology Development ◽  
Science And Technology ◽  
Medieval Period ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
Islamic Thought ◽  
The World ◽  
Islamic Science ◽  
Modern Era

The decline of Islamic science is seen as impacts of al-Gazālī’s criticism to philosophy and controversy surrounding the thought of al-Gazālī and Ibn Rushd. During the Golden Age in the medieval period, Muslim scholars and philosophers had been the world references for science and technology development. They lost this legacy because they embraced orthodoxy rather than rationality. Al-Gazālī had written a book called Tahāfut al-Falāsifah (The Collapse or Inconsistence of the Philosophers) which criticised Islamic philosophers especially Ibn Sīnā and Al-Fārābī. Later after the death of al-Gazālī, Ibn Rushd wrote book tahāfut al-tahāfut which commented on al-Gazālī’s book Tahāfut al-falāsifah. It was arguing over Muslims should advance in science and technology in this modern era as it was evident during the Golden Age Islamic Era (the 7th up to the 13th centuries) whereby Muslims were the world references in science and technology development. However, after the period Muslims abandoned rationality and have remained so up to the present. This situation caused Islamic thoughts to move from rationality to orthodoxy. Al-Gazālī has been considered as the cause of the decline in Islamic Thought as he critiqued Islamic philosophers especially Ibn Sīnā and al-Fārābī in his book Tahāfut al-Falāsifah. Later Ibn Rushd wrote book Tahāfut al-Tahāfut which commented on al-Gazālī’s book Tahāfut al-Falāsifah. DOI: http://dx.doi.org/10.20414/ujis.v20i1.804

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