scholarly journals The World of Image in Islamic Philosophy: Ibn Sīnā, Suhrawardī, Shahrazūrī and Beyond, L. W. C. van Lit

2019 ◽  
Vol 5 (1) ◽  
pp. 219-226
Author(s):  
Roxanne D. Marcotte
Keyword(s):  
Islamic Philosophy ◽  
Ibn Sina ◽  
The World

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 Islamization of Aristotelism in the Metaphysics of Ibn Sina

2020 ◽  
Vol 24 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Natalia V. Efremova
Keyword(s):  
Islamic Philosophy ◽  
Philosophical Perspective ◽  
Ibn Sina ◽  
Final Cause ◽  
The World ◽  
History Of ◽  
Pass Through ◽  
Unity Of God ◽  
Active Intellect ◽  
Human Intellect

The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.e. the creation of every thing in the world, the philosopher introduces a distinction between essence and existence ( māhiyyawujūd , lat. essentia-existentia), which will pass through the subsequent history of philosophy. Ibn Sina thoroughly modifies the Aristotelian doctrine of the unity of God and His essential cataphatic attributes. The intellectual narcissism of God, Who only knows Himself in Stagirite, he changes with the concept of Divine Omniscience and His providence of all existents. Ibn Sina transforms Aristotelian eternalism into eternalistic creationism, modifying the emanationist scheme of cosmogenesis advanced by al-Farabi (d. 950), in which the process of proceeding of the existents from the First Principle appears as an intellectual act. The Muslim philosopher complements Aristotelian cosmology with the doctrine of angels, whom he identifies with cosmic intellects and souls as the governors of the celestial spheres. Avicennian radical innovation is in the doctrine of Active Intellect ( al-‘akl al-fa‘‘al , lat. intellectus agens ), who is not only the ruler of the sublunar world, but actually is its demiurge. This intellect is assigned with the function of the illumination of the human intellect, as well as with the role of the archangel Gabriel the transmitter of divine revelation according to Muslim tradition. From the philosophical perspective, Avicenna develops alien to Aristotelianism topics related to the prophecy and revelation, the immortality of the soul and its otherworldly fate.

The World of Image in Islamic Philosophy

2017 ◽  
Author(s):  
L. W. C. van Lit
Keyword(s):  
Early Modern ◽  
Human Beings ◽  
Islamic Philosophy ◽  
Late Medieval ◽  
Ibn Sina ◽  
The World ◽  
Innovative Thinking ◽  
History Of ◽  
Insight Into

This book traces the notion of a world of image from its conception until today. This notion is one of the most original innovations in medieval Islamic philosophy, and is unique compared to other parts of the history of philosophy. The notion originated out of discussions on the fate of human beings after death; would this be spiritual only or physical as well? The world of image suggests that there exists a world of non-physical (imagined) bodies, beyond our earthly existence. This world may be entered after death and glimpses of it may already be witnessed during sleep or meditation. Ibn Sīnā (d. 1037) was the first to suggest something along these lines, arguing that people could simply imagine their afterlife without the need for it to be actually physical. Suhrawardī (d. 1191) included this suggestion in his innovative thinking on epistemology, known as ‘knowledge by presence’, without fully ontologizing it. Shahrazūrī (d. > 1286), finally, turned Suhrawardī’s thinking into the full-blown notion of a world of image. Notably through Taftāzānī (d. 1390) and Shaykh Bahāʾī (d. 1621), the idea gained wider popularity and continued to be discussed, especially in Shīʿī circles, up to this day. This book gives an insight into late medieval and early modern Islamic philosophy, especially the role of commentary writing. It sets the record straight for the provenance and development of the world of image and reconsiders the importance of Suhrawardī for the development of philosophy in the Islamic world.

scholarly journals Is Prophethood Superfluous?Conflicting Outlook on the Necessity of Prophethood between Badiuzzaman Said Nursi and Some Muslim Philosophers

2015 ◽  
Vol 53 (1) ◽  
pp. 205
Author(s):  
Fauzan Saleh
Keyword(s):  
Human Life ◽  
Tenth Century ◽  
Divine Revelation ◽  
Islamic Philosophy ◽  
Ibn Sina ◽  
The World ◽  
The Gift ◽  
The One ◽  
The Relationship ◽  
Said Nursi

As early as tenth century, Abū Bakr al-Rāzī (d. 925), a notable figure in Islamic philosophy, claimed that prophethood is entirely superfluous, since God imparted the gift of reason to humankind, and reason is enough to guide them. Al-Rāzī’s skeptical view sounds provocative, and thus worthy of further study. However, some other philosophers, like al-Farābī, Ibn Sīnā and Ibn Maskawaih, acknowledge the necessity of prophethood for the guidance of human life. Their idea, though formulated in different reasoning from the one held by Muslim theologians, indicates their acceptance of the authority of divine revelation. On the other hand, Said Nursi, one of the greatest Muslim reformers in the modern time, maintains that since “divine power does not leave the ant without leader, or bees without a queen, it surely would not leave mankind without prophet or code of law.” After all, the order of the world necessitates the existence of the prophets to preserve its solidity. This article will scrutinize more critically Nursi’s idea on the necessity of divine revelation that would enlighten human path to truth, to be compared with some ideas held by Muslim philosophers in discussing the relationship between reason and revelation, and its corollaries.[Filsuf besar dari abad ke-10, Abū Bakr al-Rāzī (w. 925), menyatakan bahwa diutusnya seorang nabi sebenarnya tidak perlu lagi, karena Tuhan telah menganugerahkan akal pada manusia yang akan mampu membimbing mereka. Pandangan skeptis dari al-Rāzī ini terdengar provokatif dan perlu dieksplorasi lebih lanjut. Namun, beberapa filsuf seperti al-Farabi, Ibnu Sina, dan Ibn Maskawaih mengakui perlunya nabi untuk membimbing manusia. Pandangan para filsuf ini, meski dengan nalar yang berbeda dengan para ahli teologi, mengindikasikan penerimaan terhadap otoritas wahyu ketuhanan. Di sisi lain, Said Nursi, seorang pemikir-reformis modern, menyatakan bahwa karena “kuasa Tuhan tidak pernah membiarkan sekawanan semut tanpa pemimpin, atau sekelompok lebah tanpa ratunya, maka pastilah manusia juga tidak akan dibiarkan tanpa seorang nabi atau syariat.” Lebih dari itu, tata dunia juga memerlukan kehadiran seorang nabi untuk menjaga soliditasnya. Tulisan ini akan melihat secara lebih dalam dan kritis mengenai pemikiran Said Nursi tentang pentingnya wahyu ketuhanan untuk menerangi langkah manusia menemukan kebenaran; kemudian dibandingkan dengan pandangan filsuf-filsuf muslim lainnya dalam membincang keterkaitan nalar dan wahyu dengan segala konsekuensinya.]

Creation, Time, and Eternity

2018 ◽  
Author(s):  
T. M. Rudavsky
Keyword(s):  
Religious Belief ◽  
Infinite Divisibility ◽  
Time Function ◽  
Islamic Philosophy ◽  
The World ◽  
Acceptable Model ◽  
The Many

Of the many philosophical perplexities facing medieval Jewish thinkers, perhaps none has challenged religious belief as much as God’s creation of the world. No Jewish philosopher denied the importance of creation, that the world had a beginning (bereshit). But like their Christian and Muslim counterparts, Jewish thinkers did not always agree upon what qualifies as an acceptable model of creation. Chapter 6 is devoted to attempts of Jewish philosophers to reconcile the biblical view of creation with Greek and Islamic philosophy. By understanding the notion of creation and how an eternal, timeless creator created a temporal universe, we may begin to understand how the notions of eternity, emanation, and the infinite divisibility of time function within the context of Jewish philosophical theories of creation.

AVICENNA - HISTORY'S PRODIGY

2021 ◽  
Vol 02 (06) ◽  
pp. 16-19
Author(s):  
Shakhnoza Ganieva ◽  
◽  
Professor Kamola Baltabayevna Akilova ◽  
Keyword(s):  
Life Experience ◽  
Major Work ◽  
Ibn Sina ◽  
Russian Academy Of Sciences ◽  
12Th Century ◽  
The World ◽  
The Veil ◽  
Academy Of Sciences

The earliest of the manuscripts available in the world, "Kitab al-Qanun fi-t-tibb" ("Canon of Medicine"), by the great Abu Ali ibn Sina (980-1037), dating back to the 12th century, is kept in the Institute of Oriental Manuscripts of the Russian Academy of Sciences in St. Petersburg. This major work has been the most complete encyclopedia of medicine for a millennium. As early as in the 12th century, it was translated in Europe from Arabic into Latin by the Italian Gerard of Cremona (1114-1187) and then disseminated in many manuscripts. "The Canon of Medicine," Avicenna began writing when he was twenty years old and completed this work in 1020-at the age of forty, when Avicenna's medical and life experience was vast. This article is just an attempt to lift the veil over the mystery of the genius' formation, and how this priceless folio, created in the ancient Uzbek land, came to St. Petersburg.

scholarly journals ILMU ḤUḌŪRĪ Khazanah Epistemologi Islam

2016 ◽  
Vol 25 (1) ◽  
pp. 99-120
Author(s):  
Saidurrahman Saidurrahman
Keyword(s):  
Semantic Analysis ◽  
Mystical Experience ◽  
Islamic Philosophy ◽  
Ibn Sina ◽  
Abstract Knowledge ◽  
Phenomenal Knowledge ◽  
Inner World ◽  
Existentialist Philosophy ◽  
Relationship Of ◽  
The Relationship

Abstract: Knowledge of the presence (ḥuḍūrī) with mystical experience as describe above is deemed the most popular models of knowledge in Islamic philosophy at the same coloring methodology and epistemology of Islam. Through logical arguments, semantic analysis and epistemo¬logy sharp Suhrawardī considered very successfully demonstrate authenticity huduri science as a science model of non-representational. Among the classical epistemological problems that have not been resolved until now -but able to be dissected in clear and distinct- is about the relationship of subject and object of knowledge, that is the problem more acute in modern Western philosophy. What is interesting is when when to review the issues very carefully and consistently Mehdi directing and bringing the students (who interest in Islamic philosophy) into the recesses of the inner world and the dialogue with the depth of their own existence. It is undeniable that Ha'iri Mehdi Yazdi take existentialist philosophy illumination Suhrawardī and MullaṢadrā as a main reference, as he learned the lesson of Plato, Aristotle, Plotinus, Ibn Sīnā, and al-Ṭūsī, citing the idea of a number of Western philosophers were actually familiar with the science huduri that he wanted to offer. However unique, he expertly directs their ideas to the conclusion that it is inevitable for us to acknowledge the existence of non - phenomenal knowledge. Abstrak:Pengetahuan dengan kehadiran (ḥuḍūrī) dibarengai pengalaman mistik seperti yang paprkan diatas dipandang model pengetahuan yang paling populer dalam filsafat Islam sekaligus mewarnai metodologi dan epistemologi Islam. Melalui argumen-argumen logis, analisis semantik dan epistemologi yang tajam Suhrawardī dipandang sangat berhasil mendemonstrasikan keautentikan ilmu huduri sebagai sebuah model ilmu non-representasional. Diantara problem-problem klasik episte-mologis yang belum terselesaikan hingga kini—tetapi mampu dibedah secara clear dan distink—adalah tentang hubungan subjek dan objek pengetahuan, yang problemnya makin akut dalam filsafat Barat modern. Yang menarik adalah ketika ketika mengulas masalah-masalah itu Mehdi sangat cermat dan konsisten mengarahkan dan membawa para murid-muridnya (peminat filsafat Islam) memasuki relung-relung dunia batin dan berdialog dengan kedalaman eksistensi mereka sendiri. Tak dapat dipungkiri bahwa Mehdi Ha’iri Yazdi mengambil filsafat iluminasi Suhrawardī dan eksistensialis MullaṢadrā sebagai acuan utamanya, seraya memetik pelajaran dari Plato, aristoteles, Plotinus, Ibn Sīnā, dan al-Ṭūsī, mengutip gagasan sejumlah filosof Barat yang sebetulnya asing dengan ilmu ḥuḍūrī yang hendak ia tawarkan. Akan tetapi uniknya, dengan piawai ia mengarahkan gagasan-gagasan mereka kepada penarik¬an kesimpulan bahwa adalah tak terelakkan bagi kita untuk mengakui eksistensi pengetahuan non-fenomenal itu. Keywords: ilmu ḥuḍūrī, khazanah, epistemologi, cogito ergo sum, atheisme.

Sign in / Sign up

Export Citation Format

Share Document