Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

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The Study of Islamic Philosophy in the West 29 the West continue to influence Muslims themselves and their view of their own intellectual tradition. At stake for Muslims is the meaning of philosophy and its relation to prophecy. A full history of Islamic philosophy, which would include all periods of Islamic history and all the different schools of thought with an Islamic philosophical dimension and full awareness of the nexus between philosophy and prophecy, must await more monographic studies of figures and periods not yet fully known. But during the past few decades at least a framework for the study of the history of Islamic philosophy has been created that is deeply rooted in the nature of Islam and its intellectual tradition. Western scholarship on this subject originally opposed the Islamic view almost completely and for the most part looked upon philosophy as a secularized mental activity. However, later at least some voices in the West began to look at the subject differently often more in accordance with the Islamic view of things. In any case the Western challenge to the Muslims’ self-understanding of their own intellectual tradition has been very significant in the Muslim response of the past few decades, a response that is bound to grow in both depth and breadth in the future. Western scholars have also of course carried out many analyses of various figures and texts of Islamic thought often in total disagreement with the Muslims’ own understanding of the figure or subject at hand. A blatant example of this is the study by Renan, the French rationalistic and agnostic philosopher, of Ibn Rushd, a study that has had far-reaching influence. Nor have such studies, which claim to know an Ibn S¥nå or a Suhraward¥ better than those who belong to the living Islamic philosophical tradition including oral teachings that go back to these masters, ceased to appear in the West. But in this domain also such analyses are rarely followed blindly by Western educated Muslims as they were in days of old. Usually they are catalysts for philosophical deliberation, especially among younger Muslim philosophers and scholars of philosophy who are well versed in a European language. In any case Western scholarship on Islamic philosophy continues to have an influence upon the Islamic world itself in the domain of philosophical analysis as in the other fields mentioned above. Moreover, this interaction, which is in reality a form of comparative philosophy, cannot but bear positive fruit if on the Islamic side the authentic and traditional Islamic view of philosophy is not abandoned and forgotten as was the case with an earlier generation of Western-educated Muslims. In the chapters that follow we shall be discussing both philosophical questions and the ideas of particular Islamic philosophers
30 Part 1: Islamic Philosophy and Its Study and schools of philosophy seen from the point of view of the Islamic philosophical tradition itself. Yet our language and mode of presentation will incorporate Western scholarship and address the Western as well as the Muslim audience. We hope to remain faithful to philosophy cultivated in the land of prophecy while presenting features of this philosophy in such a manner that they can speak even to those beyond the borders of this “land,” even to those who think that they do not need to heed the voice of prophecy or do not even hear it, but who are nevertheless drawn to the teachings of the ÷ikmah or wisdom contained in the Islamic philosophical tradition.
Page 1 and 2: Islamic Philosophy from its Origin
Page 3 and 4: SUNY series in Islam Seyyed Hossein
Page 5 and 6: Published by State University of Ne
Page 8 and 9: Contents Preface ix Transliteration
Page 10 and 11: Contents ix Preface This book is th
Page 12 and 13: Introduction Philosophy and Prophec
Page 14 and 15: Introduction 3 Parmenides was assoc
Page 16 and 17: Introduction 5 phers but is again t
Page 18 and 19: Introduction 7 ern sciences and bec
Page 20: Introduction 9 gradually the main s
Page 24 and 25: CHAPTER 1 The Study of Islamic Phil
Page 26 and 27: The Study of Islamic Philosophy in
Page 42 and 43: CHAPTER 2 The Meaning and Role of P
Page 44 and 45: The Meaning and Role of Philosophy
Page 58: The Meaning and Role of Philosophy
Page 61 and 62: 50 Part 1: Islamic Philosophy and I
Page 74 and 75: CHAPTER 4 The Question of Existence
Page 76 and 77: The Question of Existence and Quidd
Page 90 and 91:
The Question of Existence and Quidd
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CHAPTER 5 Post-Avicennan Islamic Ph
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Post-Avicennan Islamic Philosophy 8
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94 Part 2: Philosophical Issues (
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96 Part 2: Philosophical Issues tha
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98 Part 2: Philosophical Issues fro
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100 Part 2: Philosophical Issues kn
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102 Part 2: Philosophical Issues No
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PART 3 Islamic Philosophy in Histor
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108 Part 3: Islamic Philosophy in H
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CHAPTER 9 The Poet-Scientist ‘Uma
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The Poet-Scientist ‘Umar Khayyåm
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CHAPTER 11 The School of Isfahan Re
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The School of Isfahan Revisited 211
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CHAPTER 13 From the School of Isfah
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From the School of Isfahan to the S
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PART 4 The Current Situation
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260 Part 4: The Current Situation I
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262 Part 4: The Current Situation h
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264 Part 4: The Current Situation d
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266 Part 4: The Current Situation o
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CHAPTER 15 Philosophy in the Land o
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Philosophy in the Land of Prophecy
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Notes INTRODUCTION 1. One should re
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Notes to Chapter 1 283 4. In order
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Notes to Chapter 1 285 equate, espe
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Notes to Chapter 2 287 appeler Får
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23. Raså˘il (Cairo: al-Ma†ba‘
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Notes to Chapter 3 291 48. Unfortun
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Notes to Chapter 4 293 founder of t
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Notes to Chapter 4 295 period in se
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29. In one of the best known verses
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Notes to Chapter 5 299 were opened
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Notes to Chapter 5 301 this book—
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Notes to Chapter 6 303 8. On these
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involved, and that this discussion
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Notes to Chapter 8 307 3. See Georg
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Notes to Chapter 8 309 23. The titl
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Notes to Chapter 8 311 tion rather
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Notes to Chapter 8 313 2:366-68; Cr
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Notes to Chapter 9 315 7. See for e
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25. See Ra±¥mzådah Malik, op. ci
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Notes to Chapter 10 319 6. See S. H
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20. This chain is mentioned by Ghiy
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36. This work seems to have been lo
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Notes to Chapter 11 325 6. On the S
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Notes to Chapter 11 327 group in th
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Notes to Chapter 12 329 on manuscri
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ics: Mullå |adrå on Nature and Mo
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Notes to Chapter 13 333 Persian and
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Notes to Chapter 13 335 35. For an
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Notes to Chapter 14 337 dar Ur¶på
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Notes to Chapter 14 339 6. There ha
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Notes to Chapter 14 341 One might a
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‘Abbås, Shah, 213 Abbasids: dest
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Algeria: Islamic philosophy in, 157
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‘Ayn al-Qu∂åt Hamadån¥. See
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cogito ergo sum, 91 Commentary upon
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philosophy in, 117, 155, 156, 157,
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Gauthier, Léon, 16, 25 Gawhar-i mu
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accept methods of kalåm, 52; relat
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Imamology, 134, 147 ¥mån, 31 imk
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Jubbå˘¥, Ab¨ ‘Al¥ al-, 121,
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228; gained by the heart, 101, 102;
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Marågh¥, Fakhr al-D¥n, 188 marå
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Mu±sin Fay∂ Kåshån¥, Mullå.
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Pakistan, 275; creation of center f
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Pourjavady, Nasrollah, 318n2, 319n7
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Existence or Rather of the Existent
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School of kalåm School of mashshå
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The Sought Jewel (Låh¥j¥), 55 so
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50, 52, 53, 123; Catholic, 15; Chri
Page 390 and 391:
wa÷dat al-shuh¶d, 76 wa÷dat al-w
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