Aristotelianism in Islamic philosophy

2018 ◽  
Author(s):  
Kiki Kennedy-Day
Keyword(s):  
Tenth Century ◽  
Careful Examination ◽  
Islamic Philosophy ◽  
The West ◽  
The Past ◽  
Ibn Rushd ◽  
Islamic Thought

In Arabic, Aristotle was referred to by name as Aristutalis or, more frequently, Aristu, although when quoted he was often referred to by a sobriquet such as ‘the wise man’. Aristotle was also generally known as the First Teacher. Following the initial reception of Hellenistic texts into Islamic thought in al-Kindi’s time, al-Farabi rediscovered a ‘purer’ version in the tenth century. In an allusion to his dependence on Aristotle, al-Farabi was called the Second Teacher. Ibn Rushd, known in the West as Averroes, was the last great Arabophone commentator on Aristotle, writing numerous treatises on his works. A careful examination of the Aristotelian works received by the Arabs indicates they were generally aware of the true Aristotle. Later, transmission of these works to Christian Europe allowed Aristotelianism to flourish in the scholastic period. We should not take at face value the Islamic philosophers’ claims that they were simply following Aristotle. The convention in Islamic philosophy is to state that one is repeating the wisdom of the past, thus covering over such originality as may exist. There was a tendency among Islamic philosophers to cite Aristotle as an authority in order to validate their own claims and ideas.

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.

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 MODEL-MODEL EPISTEMOLOGI ISLAM

2005 ◽  
Vol 2 (2) ◽  
Author(s):  
A Khudori Soleh
Keyword(s):  
Islamic Philosophy ◽  
The West ◽  
Islamic Theology ◽  
Islamic Thought ◽  
Way Of Thinking

As well as in the West and the Orient, Islam also recognizes system of thought which include foundation, method, and application. There are at least three models of epistemology in Islamic thought system that is Bayani, Burhani, and Irfani.<br />Bayani is the system of thought, which based his way of thinking on the text, while burhani is the system of thought which based on ratio, and ‘irfani based on intuition. They use methods; exploration of text meaning for bayani. <br />Those three models of epistemology have much contribution on developing Islamic knowledge and sciences. Bayani emerges fiqh and Islamic theology, while burhani comes out Islamic Philosophy, and irfani appears whereas burhani uses trick of ratio, and irfani works on heart purified.Sufism.<br /><br />Keywords: Bayani, Burhani and Irfani

scholarly journals VII.—On the Occureence of Albite in the Granite of Leinster

1869 ◽  
Vol 6 (66) ◽  
pp. 561-562
Author(s):  
W. H. Stacpoole Westropp
Keyword(s):  
Careful Examination ◽  
The West ◽  
Purple Colour ◽  
Good Fortune ◽  
The Past ◽  
Past Summer ◽  
White Mineral

During the past summer, I had the good fortune to detect Albite (Soda-feldspar) in some blocks of granite in the wall of the west pier at Kingstown, Co. Dublin. As the pier is built of rock from the Dalkey quarries, the mineral can be referred, with tolerable certainty, to its original locality. I was induced to look closely at the above-mentioned blocks, through noticing that they contained a mineral of a purple colour; this proved to be fluor, which occurs sparingly throughout the Leinster granite. Associated with the fluor was a pretty considerable quantity of a white mineral, occurring in aggregations of minute crystals; this appeared to me to be so like Albite that I considered it deserving a careful examination.

Ibn Rushd, Abu’l Walid Muhammad (1126–98)

2018 ◽  
Author(s):  
Oliver Leaman
Keyword(s):  
Political Philosophy ◽  
Twelfth Century ◽  
The State ◽  
Common Theme ◽  
Islamic Philosophy ◽  
Leading Role ◽  
Ibn Rushd ◽  
Islamic Thought

Ibn Rushd (Averroes) is regarded by many as the most important of the Islamic philosophers. A product of twelfth-century Islamic Spain, he set out to integrate Aristotelian philosophy with Islamic thought. A common theme throughout his writings is that there is no incompatibility between religion and philosophy when both are properly understood. His contributions to philosophy took many forms, ranging from his detailed commentaries on Aristotle, his defence of philosophy against the attacks of those who condemned it as contrary to Islam and his construction of a form of Aristotelianism which cleansed it, as far as was possible at the time, of Neoplatonic influences. His thought is genuinely creative and highly controversial, producing powerful arguments that were to puzzle his philosophical successors in the Jewish and Christian worlds. He seems to argue that there are two forms of truth, a religious form and a philosophical form, and that it does not matter if they point in different directions. He also appears to be doubtful about the possibility of personal immortality or of God’s being able to know that particular events have taken place. There is much in his work also which suggests that religion is inferior to philosophy as a means of attaining knowledge, and that the understanding of religion which ordinary believers can have is very different and impoverished when compared with that available to the philosopher. When discussing political philosophy he advocates a leading role in the state for philosophers, and is generally disparaging of the qualities of theologians as political figures. Ibn Rushd’s philosophy is seen to be based upon a complex and original philosophy of languages which expresses his critique of the accepted methods of argument in Islamic philosophy up to his time.

Problematizing a Regional Context

2019 ◽  
pp. 58-78 ◽  
Author(s):  
Amale Andraos
Keyword(s):  
Middle East ◽  
Careful Examination ◽  
The West ◽  
Regional Context ◽  
The Past ◽  
West Part ◽  
Continuous Interaction ◽  
Contemporary Context

Careful examination of architecture and building motifs in Arab contexts leads to rejection of nativist doctrine or what is or is not “Arab.” The region’s design traditions are, in fact, a result of continuous interaction with influences from different corners of the Middle East as well as from the West. Part of indigeneity has been enthusiastic uptake of the foreign, including a two-way flow of technologies and aesthetic perspectives of modernism. This is made especially evident for the case of Beirut, where it becomes difficult to describe, much less proscribe, what is an ‘Arab’ motif, or an ‘Arab’ building, or an ‘Arab’ material. As Gulf cities make evident, aiming to recreate some fixed aesthetic of the past risks kitsch and stultifies potential for actual creative evolutions in a problematic contemporary context.

Pemikiran Filsuf Muslim di Wilayah Barat

2018 ◽  
Vol 4 (2) ◽  
pp. 33-44
Author(s):  
Zaprulkan Zaprulkhan
Keyword(s):  
Western Region ◽  
Philosophical Thinking ◽  
Islamic Philosophy ◽  
The West ◽  
Critical Note ◽  
Islamic Thought ◽  
The Western Region

Abstract Islamic philosophy is one part of the tradition of Islamic thought that has developed, both in the East and the West of Islam. In the western part of Islam, Islamic philosophy developed rapidly in the region of Cordova as our mother Andalusia, Spain. It was in the Western region of Islam that a number of well-known philosophers emerged, such as Ibn Bajjah, Ibn Thufail, and Ibn Rusyd. These three great philosophers are very eloquent in developing various philosophical discourses with their unique characteristics which differ from one another. This article tries to explore the philosophical thinking of the three philosophers, and at the end of the discussion is given a critical note on all three of their thoughts.   Abstrak Filsafat Islam adalah salah satu bagian dari tradisi pemikiran Islam yang telah berkembang, baik di Timur maupun di Barat Islam. Di bagian barat Islam, filsafat Islam berkembang pesat di wilayah Cordova sebagai ibu kotaAndalusia, Spanyol. Di wilayah barat Islam inilah sejumlah filsuf terkenal muncul, seperti Ibn Bajjah, Ibn Thufail, dan Ibn Rusyd. Ketiga filsuf besar ini sangat fasih dalam mengembangkan berbagai wacana filosofis dengan karakteristik unik mereka yang berbeda satu sama lain. Artikel ini mencoba mengeksplorasi pemikiran filosofis dari tiga filsuf, dan pada akhir diskusi diberikan catatan kritis pada ketiga pemikiran mereka.

scholarly journals Arabic Medicine: Continuation of Greek Tradition and Innovation

2012 ◽  
Vol 20 (4) ◽  
pp. 543-551
Author(s):  
Gotthard Strohmaier
Keyword(s):  
Philosophy Of Science ◽  
International Institute ◽  
Kuala Lumpur ◽  
Islamic Philosophy ◽  
The Past ◽  
Spiritual Leader ◽  
Islamic Thought ◽  
Greek Tradition ◽  
The Right ◽  
Philosophical Writings

An ‘International Institute of Islamic Thought and Civilization’ in Kuala Lumpur, Malaysia, has earned the merit of editing an interesting tract by Abū Bakr Muḥammad ibn Zakarīyā’ al-Rāzī, in Latin tradition known as Rhazes (854–925 or 935), with the title ‘Doubts on Galen’.1This sounds programmatic, but it is confined to minor details, and the author confesses that he feels very uneasy when criticizing a man whom he reveres as his most benevolent master in the medical art, but he is compelled to comply with the principle ‘magis amica veritas’ as Galen himself has always done in his time. The edition is intended to be the start of a series with the title ‘Islamic Thought’, and the director of the institute, Syed Muhammad Naquib al-Attas,2announces in his foreword its aim ‘to formulate an Islamic philosophy of science’, which he further specifies with the following words: ‘In order to learn from the past and be able to equip ourselves spiritually and intellectually for the future, we must return to the early masters of the religious and intellectual tradition of Islam, which was established upon the sacred foundation of the Holy Qur’an and the Tradition of the Holy Prophet.’ (Ref. 1, p. 3). But here we feel obliged to add that Rhazes was not the right man to inaugurate such a series, as he showed himself in his philosophical writings as an outright apostate who deemed all prophets of the revealed religions to be frauds and had even chosen as his spiritual leader, his imam, none else than Socrates.3

scholarly journals Classical Foundations of Islamic Educational Thought

2012 ◽  
Vol 29 (1) ◽  
pp. 140-142
Author(s):  
Sayeh Meisami
Keyword(s):  
Spiritual Growth ◽  
Islamic Education ◽  
The Political ◽  
The West ◽  
Educational Thought ◽  
Political Situation ◽  
The Past ◽  
Muslim Countries ◽  
Islamic Thought ◽  
Selection Of

Over the past decade, discussions on Islamic educational thought have becomepopular mainly due to the political situation particularly as it concernsthe interaction between Islam and the West. However, regardless ofpolitical considerations, most Western scholars seem to have paid less attentionto Islamic education as a concept worthy of attention. In this context,Classical Foundations of Islamic Educational Thought, which is arecent publication on this topic, plays an exceptional role. Making someof the major classics on Islamic education available in parallel English-Arabic texts, this volume is an indispensible compendium for students andscholars alike.The main editor, Bradley J. Cook, has a lot of practical experiencein the field of Islamic education. In addition to his academic endeavorsand remarkable publications on education, Cook has had the advantage ofteaching in a number of Muslim countries including Egypt and the UnitedArab Emirates, where he also held several executive positions. With theassistance of Fathi H. Malkawi, a Jordanian-born educator, Cook has managedto make a good selection of texts on a variety of educational subjects,which reflect both educational rules in classical Islamic thought and theholistic attitude of Muslim educators who consider learning as part of themoral and spiritual growth of those reading this volume ...

Intellectualism in Higher Islamic Traditional Studies

2007 ◽  
Vol 24 (3) ◽  
pp. 92-115
Author(s):  
Rosnani Hashim
Keyword(s):  
Academic Freedom ◽  
Teaching Methods ◽  
Basic Problem ◽  
Islamic Education ◽  
Islamic Philosophy ◽  
The Past ◽  
Curriculum Structure ◽  
Islamic Thought ◽  
Ethical Thinking ◽  
State Of Affairs

The number of faculties and universities offering Islamic traditional sciences or studies has slowly increased over the past decades. However, the Islamic community has not felt their graduates’ impact other than as teachers or religious personnel. In fact, if the criteria used to assess Islamic education is the growth of a genuine, original, and adequate Islamic thought or intellectualism, then most of these institutions have failed to provide such an education. I examine the goals and curriculum of higher Islamic education and the conditions conducive for the growth of intellectualism. I argue that poor pedagogy, which does not offer teaching methods that encourage critical and ethical thinking, contributed to the state of affairs. Further, I argue that the basic problem is the inadequate conceptualization of knowledge as regards Islamic epistemology in the curriculum and the lack of academic freedom. I assert that the issue of what knowledge is most valuable for today’s intellectual and ethical Muslims has not been resolved and that this affects the curriculum structure and, inevitably, the programs of Islamic traditional sciences. The need to reintroduce Islamic philosophy into the curriculum is one of this article’s major arguments.

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