scholarly journals The Islamic Intellectual Tradition in Persia

1998 ◽  
Vol 15 (3) ◽  
pp. 158-161
Author(s):  
Laith Kubba
Keyword(s):  
Life Stories ◽  
Wide Spectrum ◽  
Muslim World ◽  
Islamic Philosophy ◽  
Intellectual Tradition ◽  
Academic Interest ◽  
Islamic Thought ◽  
Intellectual Traditions ◽  
The Rich

The Islamic fnlellectual Tradition in Persia is an edited collection of essays by SeyyedHossein Nasr, the Iranian metaphysician and ontolgist, on Muslim philosophers and theintimate relationship between Persian culture and its philosophical schools. The 24 essayswere written over a period of four decades and scattered among numerous journals and collections.The book is divided into six parts: Islamic thought and Persian culture; earlyIslamic philosophy; the works of al Suhrawardj; philosophers, poets, and scientists; laterIslamic philosophy; and Islamic thought in modem Iran. The essays highlight Nasr's prolificand learned scholarship on the development of Islamic philosophy and illuminatemany aspects of the rich philosophical traditions in Islamic Persia and its history.Throughout this unique collection of articles, Nasr covers the lives and works ofmore than fifteen prominent thinkers and scientists who made significant contributions tothe evolution of the Islamic intellectual traditions in the Muslim world in general and inIslamic Persia in particular. Among those covered are al Farabi, lbn Sina, al BirOni, N????irKhusraw, Fakhr al Din al Razi, al Suhrawardi, Quib al Din Shirazi, $adr al Din Shiriizi,and Mullii HadT Sabzawari. Nasr presents their ideas through their actual works andinforms readers of their conditions and life stories in an easy and enjoyable sty le, whichallows the reader to learn about their ideas and conditions through the lives of these greatphilosophers. Their lives and works cover a wide spectrum of the Muslim mind and beara noticeable interplay of ideas from different fields, ideas that can neither be separatedfrom their conditions nor confined to one field.The book touches on many subjects of pure academic interest and provides an insightinto Persian culture. Although the essays are useful in researching the intellectual historyof Muslim philosophers in the largest sense, no one essay researches the development ofspecific ideas or aspects of the Persian philosophers. Nasr 's essays describe al Fara bi asthe "second teacher" in philosophy and elaborates on lbn Sina's contributions to logic andlanguage, metaphysics and cosmology, medicine pharmacology, and psychology. Someof their works cover classical debates on being and existence, what is learned and what isrealized, discursive knowledge and the insights of illumination, and concepts of unity and ...

Islamic philosophy: transmission into Western Europe

2018 ◽  
Author(s):  
Charles Burnett
Keyword(s):  
Thirteenth Century ◽  
Western Europe ◽  
Late Antique ◽  
Islamic Philosophy ◽  
Arabic Speakers ◽  
European Universities ◽  
Islamic Thought ◽  
The Rich ◽  
Philosophical Texts ◽  
Late Fifteenth

The Arabs took on the mantle of late antique philosophy and passed it on to both Latin scholars and Jewish scholars in Western Europe in the Middle Ages. The debates among Islamic scholars between rationalism and fideism also provided texts and models for Christian and Jewish debates. In this assimilation of Islamic thought, several stages can be observed. First, there was an interest in Neoplatonic cosmology and psychology in the latter half of the twelfth century, which fostered the translation of texts by al-Kindi, al-Farabi, the Ikhwan al-Safa’ and, especially, Avicenna (Ibn Sina). Second, the desire to understand Aristotle’s philosophy resulted in the translation of the commentaries and epitomes of Averroes (Ibn Rushd) in the second quarter of the thirteenth century. Jewish scholars participated in both these movements, and from the second quarter of the thirteenth century they took the initiative in translating and commenting upon Arabic texts. Thus when, in the late fifteenth century, a renewed interest in the ancient texts led scholars to search out the most accurate interpretations of these texts, it was to Jewish scholars that they turned for new translations or retranslations of Avicenna and, in particular, Averroes. From the early sixteenth century, Arabic philosophical texts were again translated directly into Latin, Arabic speakers began to collaborate with Christian scholars and the foundations for the teaching of Arabic were being laid. With the establishment of Arabic chairs in European universities, the rich variety of Islamic thought began to be revealed. This process has lasted until the present day.

scholarly journals Tradisi Islam, Tradisi Arab dan Tradisi Jawa: Membaca Karya dan Pemikiran K.H. Ahmad ar-Rifai Kalisalak

2017 ◽  
Vol 15 (2) ◽  
pp. 514
Author(s):  
Agus Iswanto
Keyword(s):  
Social Function ◽  
Intellectual Tradition ◽  
Research Project ◽  
Arabic Poetry ◽  
Islamic Studies ◽  
The Social ◽  
Intellectual Traditions ◽  
The Rich

This article reviews the book of philological research on one of the works of a Javanese ulama, namely K.H. Ahmad ar-Rifai Kalisalak. The work is entitled nazam Tarekat. Aside from being a philological research, which aims to present the text edition of the manuscript of ar-Rifai, this book also examines the context surrounding the author's life and the social function of the text. This book is an example for the research that combines the study of philology and Islamic studies in a research project. This book emphasizes the rich intellectual traditions of the author, Ahmad ar-Rifai, which includes Islamic traditions, Arabic poetry and Javanese poetry. These three traditions, in Gadamer hermeneutic terms, merge to produce a work of the nazam Tarekat. The work of this book can also be an important proof of the contextualization strategy of Islamic preacing in Muslim Nusantara society.Keywords: philology, Indonesian Islamic intellectual tradition, hermeneutic, Ahmad ar-Rifai    Artikel ini mengulas buku yang berupa hasil penelitian filologis tentang salah satu karya dari seorang ulama Jawa, yakni K.H. Ahmad ar-Rifai Kalisalak. Karya tersebut berjudul nazam Tarekat. Selain sebagai sebuah penelitian filologis, yang tujuannya menyajikan edisi teks dari naskah karya ar-Rifai, buku ini juga mengulas konteks yang melingkupi kehidupan sang pengarang dan fungsi sosial dari teks yang dikaji. Buku ini menjadi contoh untuk hasil penelitian yang memadu­kan kajian filologis dan kajian Islam dalam satu proyek penelitian. Buku ini menegaskan tentang kekayaan tradisi intelektual yang dimiliki sang pengarang, Ahmad ar-Rifai, yang meliputi tradisi Islam, tradisi puisi Arab dan puisi Jawa. Ketiga tradisi tersebut, dalam istilah hermeneutik Gadamer, melebur sehingga menghasilkan sebuah karya nazam Tarekat. Karya Buku ini juga dapat menjadi bukti penting tentang strategi kontekstualisasi ajaran Islam dalam masyarakat Muslim Nusantara.Kata kunci: filologi, tradisi intelektual Islam Indonesia, herme­neutik, Ahmad ar-Rifai

Foundations and Introduction of Islamic Economics: Role and Trends

2020 ◽  
Vol 3 (3) ◽  
pp. 121-138
Author(s):  
Dr. Bilal Ahmad Khan
Keyword(s):  
Modern Science ◽  
Central Position ◽  
Islamic Philosophy ◽  
Moral Training ◽  
Human Ability ◽  
The Status ◽  
Distribution Of Resources ◽  
The Rich ◽  
Specific Concept ◽  
The Individual

Islamic economics based on specific concept of universe and the creation of man is contradictory to the concept adopted and accepted by modern science. Islamic economics postulates although ability and expertise is required for progress and growth but distribution of resources completely dependent on it would be cruel, inhuman and bereft of kindness, and lead to oppression. Islamic economics does not favor making human ability and expertise the fulcrum of resource distribution. It should be kind, considerate and based on justice and fairness. This is because according to Islamic philosophy, ownership is considered to be a trust from Allah which has been bestowed on the rich so that they may utilize it correctly. In Islamic economics the role of the individual, has inclinations and his aims and objectives occupy a central position and are vitally important. He is definitely a rational being but his level of rationality is not confined to the calculations of cost and profit. An individual does not want merely to obtain monetary profit and physical pleasure and leisure but he also wants and aims for something beyond what the material world has to offer. The main aim of the study is to find out the relationship between Islam and economics. In Islamic economics the comprehensive moral training of the individual, his technical and educational ability, his aims and his priorities are of primary importance. According to Islamic economics the means of acquiring wealth has the same importance as wealth itself. Dishonesty, abuse of trust and earning of wealth through fraudulent ways and means may perhaps increase the status of an individual but the society suffers because of it on the whole. This leads to an unjust and oppressive economic system.

A Critique of Modernist Synthesis in Islamic Thought

1994 ◽  
Vol 11 (4) ◽  
pp. 475-503
Author(s):  
Masudul Alum Choudhury
Keyword(s):  
Scientific Inquiry ◽  
A Priori ◽  
Scientific Investigation ◽  
Muslim World ◽  
A Posteriori ◽  
Islamic Thought ◽  
And Behavior ◽  
Muslim Scholars

Is it the realm of theoretical constructs or positive applications thatdefines the essence of scientific inquiry? Is there unison between thenormative and the positive, between the inductive and deductivecontents, between perception and reality, between the micro- andmacro-phenomena of reality as technically understood? In short, isthere a possibility for unification of knowledge in modernist epistemologicalcomprehension? Is knowledge perceived in conceptionand application as systemic dichotomy between the purely epistemic(in the metaphysically a priori sense) and the purely ontic (in thepurely positivistically a posteriori sense) at all a reflection of reality?Is knowledge possible in such a dichotomy or plurality?Answers to these foundational questions are primal in order tounderstand a critique of modernist synthesis in Islamic thought thathas been raging among Muslim scholars for some time now. Theconsequences emanating from the modernist approach underlie muchof the nature of development in methodology, thinking, institutions,and behavior in the Muslim world throughout its history. They arefound to pervade more intensively, I will argue here, as the consequenceof a taqlid of modernism among Islamic thinkers. I will thenargue that this debility has arisen not because of a comparativemodem scientific investigation, but due to a failure to fathom theuniqueness of a truly Qur'anic epistemological inquiry in the understandingof the nature of the Islamic socioscientific worldview ...

Conclusion

2017 ◽  
Author(s):  
Rebecca Skreslet Hernandez
Keyword(s):  
Fifteenth Century ◽  
Positive Response ◽  
Muslim World ◽  
Legal Writing ◽  
Islamic Thought ◽  
Modern Egypt

The response to a speech made by Egypt’s President ʿAbd al-Fattāḥ al-Sīsī in January 2015 on the occasion of the Prophet Muḥammad’s birthday celebrations that asked for “religious revolution” demonstrates the continuing importance of examining discursive trends in Islamic thought. The strategies of a fifteenth-century scholar, al-Suyūṭī, who framed his own identity as a jurist in his legal writing casts light on how contemporary scholars are using his legacy to define who they are in a time of crisis and upheaval in modern Egypt. Understanding how Islamic thinkers justify their interpretation of Sharīʿa can inform a positive response to the geopolitical realities that the Muslim world faces today.

“All Beneficial Knowledge is Revealed”:

2014 ◽  
Vol 21 (1-2) ◽  
pp. 49-80 ◽  
Author(s):  
Justin Stearns
Keyword(s):  
Intellectual History ◽  
Legal Status ◽  
Early Modern Period ◽  
Natural Sciences ◽  
Formative Period ◽  
Muslim World ◽  
Initial Development ◽  
Intellectual Traditions ◽  
History Of ◽  
Intellectual Context

The intellectual history of the Muslim world during the post-formative period is poorly understood compared to the centuries in which the initial development of the principal Islamic intellectual traditions occurred. This article examines the legal status of the natural sciences in the thought of the Moroccan scholar al-Ḥasan al-Yūsī (d. 1102/1691) and his contemporaries, both in terms of the categorization of knowledge and in terms of developments in conceptions of causality in post-formative Ashʿarī theology. In the latter respect, al-Yūsī’s writings on causality are compared to those of his contemporary in Damascus, ʿAbd al-Ghanī al-Nābulusī, with attention to the broader historiographic perils in comparing intellectual developments in the Early Modern period to those occurring in Europe. By placing al-Yūsī’s views in intellectual context, I seek to demonstrate how a more productive history of the natural sciences in the post-formative Muslim world might be written.


Avicennisme et averroïsme dans la poétique et la rhétorique islamiques médiévales

1998 ◽  
pp. 42-47
Author(s):  
Giovanna Lelli
Keyword(s):  
Legal Culture ◽  
Islamic Philosophy ◽  
The West ◽  
Islamic World ◽  
Cultural Paradigms ◽  
Islamic Thought ◽  
Theory Of Literature

The study of medieval Islamic philosophy is necessary in order to understand Islamic thought, both medieval and contemporary. I propose that the distinction within Islamic thought between two great paradigms, the Avicennian and the Averroistic, is a fertile approach. It is true that in the field of Islamic poetics and rhetoric we find nothing that corresponds to the philosophical and religious opposition between Avicennism and Averroism. Nevertheless, in the medieval Islamic world, besides the official rhetoric which was linked to the legal culture, we can find several elements of these two great cultural paradigms even in the theory of literature. Today, a renewed interest in Islamic aesthetics and philosophy might help the West recompose its fragmented postmodernism, while it could in turn help the Islamic world construct a new, critical and non-fundamentalist approach to its classical authors.

scholarly journals Presenting unwieldy pasts

2020 ◽  
Vol 13 (3) ◽  
pp. 245-252
Author(s):  
Katherine Hite ◽  
Daniela Jara
Keyword(s):  
Social Life ◽  
Social Dynamics ◽  
Late Phase ◽  
The Political ◽  
History And Memory ◽  
The Past ◽  
The Social ◽  
Political Struggles ◽  
Intellectual Traditions ◽  
The Rich

In the rich and varied work of memory studies, scholars have turned to exploring the meanings that different communities assign to the past, the social mediations of memories, as well as how the memories of subaltern subjects re-signify the relationship between history and memory. This special issue explores the ever present dynamics of unwieldy pasts through what have been termed “the spectral turn” and “the forensic turn.” We argue that specters (which appear in the literature as ghosts, or as haunting) and exhumations defy notions of temporality or resolution. Both trace the social dynamics that redefine the meanings of the past and that voice suffering, expose institutions’ limits, reveal disputes, explore affect and privilege political resistance. They draw from significant intellectual traditions across disciplinary and thematic boundaries in the natural and social sciences, the humanities, art and fiction. Their intellectual subjects range from work that explores the political struggles of confronting slavery and the possibility of reparations in the Americas long after it was formally abolished, to sensitive treatments of graves of Franco’s Spain. We suggest that both the spectral turn and the forensic turn have provided lenses to conceptualize the social life of unwieldy pasts, by exploring its dynamics, practices, and the cultural transmissions. They have also offered a language to communities that mobilize the political strength of resentment, deepened by the late phase of global capitalism and its consequent, deepening inequalities.

Islam without Europe

2018 ◽  
Author(s):  
Ahmad S. Dallal
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Intellectual History ◽  
Muslim World ◽  
Religious Knowledge ◽  
Islamic Thought ◽  
European Colonization ◽  
History Of ◽  
Definition Of ◽  
The Ganges

Replete with a cast of giants in Islamic thought and philosophy, Ahmad S. Dallal’s pathbreaking intellectual history of the eighteenth-century Muslim world challenges stale views of this period as one of decline, stagnation, and the engendering of a widespread fundamentalism. Far from being moribund, Dallal argues, the eighteenth century--prior to systematic European encounters--was one of the most fertile eras in Islamic thought. Across vast Islamic territories, Dallal charts in rich detail not only how intellectuals rethought and reorganized religious knowledge but also the reception and impact of their ideas. From the banks of the Ganges to the shores of the Atlantic, commoners and elites alike embraced the appeals of Muslim thinkers who, while preserving classical styles of learning, advocated for general participation by Muslims in the definition of Islam. Dallal also uncovers the regional origins of most reform projects, showing how ideologies were forged in particular sociopolitical contexts. Reformists’ ventures were in large part successful--up until the beginnings of European colonization of the Muslim world. By the nineteenth century, the encounter with Europe changed Islamic discursive culture in significant ways into one that was largely articulated in reaction to the radical challenges of colonialism.

scholarly journals SYEKH ABDUL HALIM HASAN, 1901-1969: Akar Tradisi Intelektual di Sumatera Timur Awal Abad XX

2018 ◽  
Vol 2 (1) ◽  
pp. 128
Author(s):  
Zaini Dahlan
Keyword(s):  
Intellectual Work ◽  
Intellectual Tradition ◽  
Historical Approach ◽  
Intellectual Traditions

<strong>Abstrak: </strong>Penelitian ini mengkaji biografi dan kiprah intelektual Syekh Abdul Halim Hasan di Sumatera Timur. Keberlangsungan tradisi intelektual di Sumatera Timur dipengaruhi, salah satunya, oleh kemunculan ulama-ulama di kawasan ini. Sebagian mereka berasal dari etnis Melayu, dan tidak sedikit dari mereka merupakan ulama yang berasal dari etnis Mandailing yang merantau dari kawasan Tapanuli ke Sumatera Timur. Studi ini mengkaji bagaimana peran Syekh Abdul Halim Hasan yang berasal dari etnis Mandailing dalam mengembangkan tradisi intelektual Islam di Sumatera Timur. Dengan menggunakan pendekatan sosiologis-historis, studi ini mengajukan temuan bahwa Syekh Abdul Halim Hasan memberikan kontribusi bagi penguatan tradisi intelektual Islam di Sumatera Timur. Ia tidak saja menghasilkan karya akademik dalam berbagai bidang keislaman, tetapi juga mampu melahirkan ulama berbakat selain turut memperjuangkan dan mempertahankan kemerdekaan di tanah kelahirannya.    <br /> <br /><strong>Abstract:</strong> <strong>Syekh Abdul Halim Hasan, 1901-1969: The Roots of Intellectual Tradition </strong><strong>of </strong><strong>East Sumatra </strong><strong>in Early </strong><strong>20th Centuries</strong>. This study examines the biography and intellectual work of Syekh Abdul Halim Hasan in East Sumatra. The continuation of intellectual traditions in East Sumatra is influenced, among others, by the emergence of scholars in the region. Some of these scholars were local Malays; but a few of them were from Mandailing ethnic who had migrated from South Tapanuli. This study examines the role of Syekh Abdul Halim Hasan, a migrating scholar from Mandailing, in developing Islamic intellectual traditions in East Sumatra. Using a sociological-historical approach, this study proposes the findings that Syekh Abdul Halim Hasan had indeed contributed significantly in strengthening Islamic intellectual traditions of the region. He authored academic works in various fields of Islam, trained younger talented scholars, and also involved in independence struggle in his homeland.<br /> <br /><strong>Kata Kunci</strong>: Mandailing, Melayu, Sumatera Timur, Syekh Abdul Halim Hasan

Sign in / Sign up

Export Citation Format

Share Document