Relevant bibliographies by topics / Islamic philosophy (falsafa)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Islamic philosophy (falsafa)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Islamic philosophy (falsafa)"

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Tahqiq, Nanang. "Definisi dan Konsepsi Falsafah Islam." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (December 30, 2015): 181. http://dx.doi.org/10.20871/kpjipm.v5i2.140.

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Abstract : This academic manuscript intensely and scrupulously examines convolutions within the definition of Islamic Philosophy. Entirely numerous genres of meanings on the Islamic falsafa lavishly subsist, and the writer has uncovered thirteen outlooks. Each of them holds its own reason, intention and locale background. Apart from definition, the article portrays polemics and paradoxes dealing with terms of falsafa renowned in the Indonesian common parlance. Finally, it considers at a glance the meaning of the Western philosophy just to discuss a juxtapose with Islamic falsafa. Keywords : Meanings, Concepts, Terms. Abstrak: : Naskah akademik ini membedah secara mendalam dan komperhensif kompleksitas terkelindan definisi falsafah Islam. Terdapat berbagai macam makna, dan penulis menemukan sebanyak tiga belas batasan. Masing-masing batasan memunyai alasan dan latarbelakang tersendiri. Selain definisi, sang artikel juga menyibak kontroversi dan paradoks melingkupi istilah-istilah dikenal dalam falsafah Islam di Indonesia. Konsekuensi penelitian ini pada akhirnya mengimbas guna menyoal definisi dimiliki falsafah Barat.Kata kunci : Makna, Konsep, Istilah.
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CRUZ HERNÁNDEZ, Miguel. "Siete interrogantes en la historia del pensamiento." Revista Española de Filosofía Medieval 10 (October 1, 2003): 69. http://dx.doi.org/10.21071/refime.v10i.9249.

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In the answer to seven questions, the author resumes what is essential in the philosophical and religious thought of Islam: When the Falsafa (Philosophy) begins and ends; what was Avicena's contribution; the question whether Islamic religion includes the mystical union; the difficulties to understand Ibn Jaldun; whether Islam is another species of reason.
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Bektovic, Safet. "Tradition and Modernity in Contemporary Islamic Philosophy." Tidsskrift for Islamforskning 9, no. 1 (February 5, 2017): 16. http://dx.doi.org/10.7146/tifo.v9i1.25343.

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In the aftermath of the cultural renaissance movement (naḥḍa), especially during the second half of the 20th century, philosophy succeeded in regaining the status it enjoyed in medieval times as an important part of the Muslim intellectual discourse. In recent decades, philosophical thought (falsafa) has gained more prominence and relevance, especially with regard to the Islamic debate about the role and function of the Islamic tradition in the contemporary modern world. In this debate, Muslim philosophers deal with various questions and issues, foremost among them: the concept of knowledge, the wider question of reform (iṣlāḥ), and the relationship between religion and secularism. How Muslim thinkers and philosophers understand the questions and how they answer them vary widely, depending on their methodological approach to these issues - metaphysics, historicity, hermeneutics, and deconstruction – as well as their different positions regarding the role of philosophy in relation to contemporary Islām in general and its role in understanding the Islamic tradition’s relation with modernity in particular. The aim of this paper is to shed some light on the methodological diversity in contemporary Muslim philosophy, through readings of the work of four thinkers.
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Ibrahim, T., and N. V. Efremova. "On Ibn Rushd’s critics of Asharite Kalam." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 553–62. http://dx.doi.org/10.31162/2618-9569-2018-11-3-553-562.

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The article is in fact an introduction to the treatise by the last prominent representative of Islamic philosophy (falsafa) Ibn Rushd (Averroes 1126–1198) al-Kashf `an manahij al-adilla fi `aqa’id al-milla (“On the Methods of Proof for the Principles of Creed”) translated from Arabic into Russian. The authors identify the place of this work within the framework of Ibn Rushd's theological and philosophical heritage. They see in this treatise the philosopher’s Credo where he brings forward the rational foundation of Islamic dogmatics. This foundation lays within the argumentation of the Holy Qur’an as the alternative of the methods of Kalam. They also highlight the basic principles of Ibn Rushd’s criticism of the Asharites, in the first instance the concept about the five modes of argumentation and the concept of allegorical exegesis, an original version of which was elaborated by Ibn Rushd himself.
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Djuric, Drago. "Kalam cosmological argument." Filozofija i drustvo 22, no. 1 (2011): 29–51. http://dx.doi.org/10.2298/fid1101029d.

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In this paper it will be presented polemics about kalam cosmological argument developed in medieval islamic theology and philosophy. Main moments of that polemics was presented for a centuries earlier in Philoponus criticism of Aristotle?s thesis that the world is eternal, and of impossibilty of actual infinity. Philoponus accepts the thesis that actual infinity is impossible, but he thinks that, exactly because of that, world cannot be eternal. Namely, according to Philoponus, something can?not come into being if its existence requires the preexistence of an infinite number of other things, one arising out of the other. Philoponus and his fellowers in medieval islamic theology (Al-Kindi and Al-Ghazali), called kalam theologians, have offered arguments against the conception of a temporally infinite universe, under?stood as a succesive causal chain. On other side, medieval islamic thinkers, called falasifah /philosophers/ or aristotelians (Al-Farabi, Avicenna, and Averro?s), have offered arguments in favor of Aristotele?s conception of the eternity of the universe. Decisive problem in disccusion between kalam i falsafa medieval muslim thinkers was the problem of infinity. They have offered very interesting arguments and counterarguments about concept of infinity. In this paper it will be presented some of the crucial moments of that arguments.
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Hammed, Nora Jacobsen Ben. "AS DROPS IN THEIR SEA: ANGELOLOGY THROUGH ONTOLOGY IN FAḪR AL-DĪN AL-RĀZĪ’S AL-MAṬĀLIB AL-῾ĀLIYA." Arabic Sciences and Philosophy 29, no. 2 (August 12, 2019): 185–206. http://dx.doi.org/10.1017/s0957423919000031.

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AbstractIn this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s (d. 606/1210) final work, Al-Maṭālib al-῾āliya (“ The lofty inquiries ”), in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I then present evidence for the possibility that Rāzī believed that these celestial spiritual beings are pre-eternal with God. These positions indicate a certain degree of conceptual continuity with the falsafa tradition, and reflect al-Ġazālī’s (d. 505/1111) previous integration of the philosophical structure of reality into some of his texts. Additionally, one may look to other philosophical currents that developed in the Islamic world beyond the falāsifa, and connect Rāzī’s cosmology to both the Hermetic tradition and the Epistles of the Iḫwān al-Ṣafā᾿.
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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 45–67. http://dx.doi.org/10.5195/jffp.2016.757.

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“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).
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Ibrahim, Bilal. "Beyond Atoms and Accidents." Oriens 48, no. 1-2 (June 8, 2020): 67–122. http://dx.doi.org/10.1163/18778372-04801004.

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Abstract This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of substance to accident, the status of Aristotelian form and matter, and part-to-whole relations. Drawing on Rāzī’s al-Mulakhkhaṣ and al-Mabāḥith, kalām thinkers develop several concepts to distinguish arbitrary or mind-dependent (iʿtibārī) composites (‘man-plus-stone’) from non-arbitrary composites (e.g., tree, paste, and house). Most notably, they adopt a substance-plus-accident ontology in opposition to the Aristotelian hylomorphism of falsafa. The mutakallimūn will conceive of composites as possessing ‘real unity’ (ḥaqīqa muttaḥida) while dispensing with the explanatory and causal role of Aristotelian substantial forms.
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Zaripov, Islam, and Marat Safarov. "Мусульманский книжник советской Москвы: библиотека имама Ахметзяна Мустафина." Islamology 7, no. 2 (December 31, 2017): 119. http://dx.doi.org/10.24848/islmlg.07.2.06.

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The article summarizes some material on the study of the imam-khatyb of Moscow Cathedral Mosque Ahmetzyan Mustafin’s library (1902– 1986). The analysis of Mustafin’s book collection is determined not only by purely bookish interest, but also by the intention to study more thoroughly the daily life of a prominent Muslim religious figure of the Soviet times, his reading interests, his attitude to the book culture, his approach for collecting religious and reference literature. The chronological scope of the collection includes books and manuscripts up to the late eighteenth century — and until the 1970s and early 1980s. Mustafin’s library contains books in Arabic, Turkish, Tatar and Farsi. It also covers various spheres of Muslim theology — Qur’anic exegetics (tafsir), prophetic traditions (hadith), the biographies of the Prophet and his companions (sira), history (tarih), religious law and its methodology (fiqh wa usul al-fiqh), morality (akhlaq), mysticism (tasawwuf) and philosophy (falsafa). Dictionaries occupy a significant place, as well as various editions from the 1960–80s (for example, Qur’an commentaries) brought from foreign trips or received as a gift from foreign guests. Of interest are Tashkent editions of the Qur’an — the fact that expands the idea of Islamic institutions existence in the USSR. We also tried to keep track of the marginal notes on the books.
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Erlwein, Hannah C. "Proving God's Existence? A Reassessment of al-Rāzī’s Arguments for the Existence of the Creator." Journal of Qur'anic Studies 19, no. 2 (June 2017): 31–63. http://dx.doi.org/10.3366/jqs.2017.0283.

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Arguments for God's existence, it has often been argued in the secondary academic literature, form an essential part of classical Islamic theology (ʿilm al-kalām) and philosophy (falsafa). In the past decades, numerous scholars have dealt with what could be termed the Islamic discourse on arguments for God's existence, and have commonly analysed these arguments making recourse to Immanuel Kant's (1724–1804) categorisation of such arguments as cosmological, teleological, or ontological. The great Ashʿarī theologian Fakhr al-Dīn al-Rāzī (d. 606/1210) is, unsurprisingly, seen as no exception to this: he, too, has been regarded as a participant in the aforementioned discourse, and in several of his major kalām works he introduces four methods to ‘prove the existence of the creator’. In this article, I will, however, argue that al-Rāzī had no concern for proving God's existence; the arguments in his kalām works, which, in the secondary academic literature, have been described as seeking to prove that God exists, it shall be suggested, serve a different purpose. This shall become clear when al-Rāzī’s commentary on the Qur'an, al-Tafsīr al-kabīr, is taken into account. Previous studies of al-Rāzī’s (alleged) arguments for God's existence have only focused on his kalām works proper, however, in the Tafsīr al-Rāzī not only presents the very same four kalām methods to ‘prove the existence of the creator’ and stresses that they originate in Qur'anic forms of argumentation, but he also places them in a thematic context which, in his theological works, is oftentimes lacking. This article therefore clarifies the objective underlying al-Rāzī’s arguments for the existence of the creator and explains their significance in his broader theological thought.
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Dissertations / Theses on the topic "Islamic philosophy (falsafa)"

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Onal, Mehmet. "Wisdom (hikma) and philosophy (falsafa) in Islamic thought (as a framework for inquiry)." Thesis, University of Wales Trinity Saint David, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503575.

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Saʻd, al-Ṭablāwī Maḥmūd. "Mawqif Ibn Taymīyah min falsafat Ibn Rushd fī al-ʻaqīdah wa-ʻilm al-kalām wa-al-falsafah /." [Cairo] : al-Ṭ.M. Saʻd, 1989. http://books.google.com/books?id=t50OAAAAIAAJ.

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Pisani, Emmanuel. "Hétérodoxes et non musulmans dans la pensée d’Abū Ḥāmid al-Ġazālī (m. 1111)." Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30007.

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Face aux divisions fratricides de son temps au sein de la communauté musulmane, Abū Ḥāmid al-Ġazālī (m. 505/1111) est amené à développer une synthèse conciliatrice entre les différents courants et mouvements de l’islam afin de combattre la dynamique d’exclusion et d’anathémisation (takfīr) qui menace la communauté. Notre recherche montre que plus al-Ġazālī bataille sur le plan juridique, théologique et mystique pour un grand mouvement d’intégration des différences doctrinales, de conciliation et de respect des différences de lectures ou d’interprétation du Coran, plus son regard sur les non musulmans devient inclusif et ses jugements parfois tranchés cèdent à une appréciation pondérée au point de suggérer des propositions eschatologiques audacieuses quant à leur devenir dans le monde de l’au-delà
Faced in his lifetime with fratricidal divisions within the muslim community, Abū Ḥāmid al-Ġazālī favoured over the years a conciliatory synthesis of the various strains and movements within Islam in order to combat the spiral of exclusion and denunciation (tafkīr) which threatened the community. The research undertaken here reveals that the more al-Ġazālī militates on a legal, theologial, and mystical level for a wide- sweeping integration of doctrinal differences, and for the acceptance and respect of different readings or interpretations of the Coran, the more understanding and tolerant his attitude to non-muslims becomes, and his sometimes stern judgements give way to a more reasonable appreciation, even to the point of putting forward bold eschatological propositions concerning the future of non-Muslims in the next world
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Giordani, Angela Marie. "Making Falsafa in Modern Egypt: Towards a History of Islamic Philosophy in the Twentieth Century." Thesis, 2021. https://doi.org/10.7916/d8-raq9-5n79.

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“Making Falsafa in Modern Egypt” is an intellectual and institutional history of a phenomenon in colonial-national Egypt known to participants and observers as the “Islamic philosophy revival.” At the helm of this “revival” was an intellectually and politically diverse group of local scholars—shaykhs trained at Cairo’s venerable al-Azhar mosque-university as well as philosophers and Arabists with doctorates from the Sorbonne and Cambridge—united by a commitment to rehabilitating the legacies of Ibn Sina (Avicenna), Ibn Rushd (Averroes), and other classical masters of the philosophical discipline known in Arabic as falsafa. My dissertation excavates the archive of this little-studied Egyptian revivalist movement to offer a situated intellectual history of the production, diffusion, reading, and uses of the Arabo-Islamic philosophical tradition in modern global thought. In so doing, I begin to address the neglected yet consequential question of how and to what end scholars in the Arabic-speaking regions of the Muslim world studied, taught, interpreted, and otherwise engaged their philosophical heritage in the modern era. In tracing the efforts of prominent twentieth-century Egyptian philosophers to reconstitute classical falsafa for modern thought and education, I rely on their published scholarship, conference presentations, personal papers, and articles on politics and education as well as archival records from the institutions where they worked and studied. I show that these scholars (re)made their philosophical tradition into a privileged subject and means of reform, taking its revival to be an essential precondition for Arabs’ modern becoming. By writing revisionary histories and building new archives of falsafa, they redefined its disciplinary bounds and canon as understood in Islamic and European scholarly traditions while also presenting novel genealogies of science, reason, and humanism that provincialized Western philosophy and configured its Islamic counterpart as an alternative universalism. As widely-read international scholars who studied and taught at universities across the Middle East and Europe, meanwhile, they played a crucial role in establishing “Islamic philosophy” as an object of international academic inquiry and a “world tradition.” Whereas the modern reconstruction of the Arabo-Islamic philosophical tradition is generally represented as a project internal to Orientalism driven by Europeans, my dissertation recasts this major hermeneutic enterprise as a chapter in the intellectual history of Islam and the Arab world. By tracing the meaning and making of falsafa in colonial-national Egypt through the works of its local revivers, I begin to document the formative role of colonized Arab and Muslim scholars in the global historical processes, networks, and debates that made their philosophical heritage into one of the most widely-studied thought traditions in the contemporary era.
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Vitásková, Magdaléna. "Symbolika v díle Ibn Síny: Interpretace iniciačních příběhů." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-267934.

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The aim of this thesis is to interpretate the stories The Living, son of the Vigilant, The Bird and Salaman and Absal, written by one of the greatest scholars of medieval Islamic East, Ibn Sina (980-1037). Unlike his philosophical and medical writings these stories have a different character and create a coherent narrative cycle. Based on their themes, narrative methods and symbolism they should be in my opinion called initiation stories. The main aim of this dissertation is thus to verify this hypothesis by means of the hermeneutic interpretation. These stories, read as a coherent cycle, show typical features of initiation genre: the hero can't find his way, his existential condition makes him desperate, he is consumed by strong desire for reaching a higher ontological degree, meets an initiator, goes through initiation rites of passage, crosses the border between the uninitiated and initiated space, reaches the final initiation through symbolic death. The interpretation of each of Ibn Sina's three writings reveals an inner coherence of the stories: The Living, son of the Vigilant focuses on the motive of an initiator-guide and the description of the stages on the initiation way leading upwards, The Bird tells in an emotional way about the state preceding the initiation and then concentrates on...
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Books on the topic "Islamic philosophy (falsafa)"

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Rashshod, Muḣammad. Falsafa az oghozi taʺrikh. Dushanbe: "Irfon", 1990.

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Filho, Miguel Attie. Falsafa: Falsafa : a filosofia entre os aŕabes : uma herança esquecida. São Paulo, SP, Brasil: Editora Palas Athena, 2002.

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Ibn Sīnā: Min falsafat al-ṭabīʻah ilá al-falsafah al-siyāsīyah. ʻAdan: Jāmiʻat ʻAdan, 2007.

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al-Falsafah al-Islāmīyah: Islamic philosophy. ʻAmmān: Dār al-Masīrah lil-Nashr wa-al-Tawzīʻ wa-al-Ṭibāʻah, 2012.

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Kīlānī, Mājid. Falsafat al-tarbiyah al-Islāmīyah: Dirāsah muqāranah bayna falsafat al-tarbiyah al-Islāmīyah wa-al-falsafāt al-tarbawīyah al-muʻāṣirah. al-ʻAzīzīyah, Makkah: Maktabat al-Manārah, 1987.

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ʻUwayḍah, Kāmil Muḥammad Muḥammad. al- Falsafah al-Islāmīyah. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1995.

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Falsafat al-ʻirfān. Bayrūt: Dār al-Hādī, 2004.

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Muẓaffar, Muḥammad Riḍā. al- Falsafah al-Islāmīyah. Bayrūt: Dār al-Ṣafwah, 1993.

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Falsafat al-ʻaqāʼid al-Ismāʻīlīyah: Al-Ismāʻīlīyah madhhab dīnī? am madhhab falsafī ? Dimashq: al-Awāʼil lil-Nashr wa-al-Tawzīʻ wa-al-Khidmāt al-Ṭibāʻīyah, 2010.

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Muhammad, Iqbal. Taṭawwur al-fikr al-falsafī fī Īrān: Isʹhām fī tārīkh al-falsafah al-Islāmīyah. al-Qāhirah: al-Dār al-Fannīyah lil-Nashr wa-al-Tawzīʻ, 1989.

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Book chapters on the topic "Islamic philosophy (falsafa)"

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Booth, Anthony Robert. "Al-Kindi and the Rise of Falsafa." In Analytic Islamic Philosophy, 49–69. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-54157-4_3.

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Booth, Anthony Robert. "Anti-evidentialism and Al-Ghazali’s Attack on Falsafa." In Analytic Islamic Philosophy, 117–41. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-54157-4_6.

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Booth, Anthony Robert. "Falsafa as Ethics of Belief." In Islamic Philosophy and the Ethics of Belief, 1–39. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-55700-1_1.

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Ziai, Hossein. "Islamic philosophy (falsafa)." In The Cambridge Companion to Classical Islamic Theology, 55–76. Cambridge University Press, 2008. http://dx.doi.org/10.1017/ccol9780521780582.004.

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"From al-Maʾmūn to Ibn Sabʿīn via Avicenna: Ibn Taymīya’s Historiography of Falsafa." In Islamic Philosophy, Science, Culture, and Religion, 453–75. BRILL, 2012. http://dx.doi.org/10.1163/9789004217768_021.

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Griffel, Frank. "The Death of falsafa as a Self-Description of Philosophy." In The Formation of Post-Classical Philosophy in Islam, 77–107. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.003.0003.

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Al-Ghazali’s Precipitance of the Philosophers (Tahafut al-falasifa), published in 488/1095, changed the way the label falsafa was understood in Arabic scientific literature. Falsafa is a calque from the Greek word philosophía, and before al-Ghazali it was widely understood in a sense similar to the Greek word, namely as a reference to the scientific discipline and discourse that began with the works of Plato and Aristotle and continued in Arabic with al-Kindi or al-Farabi. Based on an earlier use of the term in kalam literature, however, al-Ghazali understood falsafa as a reference to a particular set of teachings put forward by one particular group of philosophers, namely the followers of Avicenna (Ibn Sina, d. 428/1037). Scholars of the sixth/twelfth century largely adopted this meaning of falsafa, so that in subsequent Arabic and Persian scientific literature the word was mostly used as a reference to Avicenna’s teaching and to Avicennism and not as a reference to the discipline and discourse of philosophy as such.
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Heilbron, J. L. "2. Selection in Islam." In The History of Physics: A Very Short Introduction, 26–47. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199684120.003.0003.

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‘Selection in Islam’ chronicles the developments of Muslim science. It begins with the Christian Nestorians who settled in Persia after the excommunication of Nestorius in 431 ce. They built an important school and hospital in which they enlarged their study of Aristotle and Galen. The project to render Greek science into Arabic lasted three centuries and the word falsafa was adopted for philosophy. The writings of key figures in falsafa— al-Kindī, al-Fārābī, Ibn Sīnā (Avicenna), Ibn Bājja (Avempace), and Ibn Rushd (Averroes)—are discussed along with the developments in mathematics and astronomy, which were assisted by the creation of observatories and substantial instruments such as the astrolabe.
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Griffel, Frank. "Books and Their Genre." In The Formation of Post-Classical Philosophy in Islam, 417–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.003.0006.

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Beginning with an analysis of al-Ghazali’s Doctrines of the Philosophers (Maqasid al-falasifa), this chapter reconstructs the development of books in the genre of hikma during the sixth/twelfth century. The chapter suggests that works such as Fakhr al-Din al-Razi’s Eastern Investigations (al-Mabahith al-mashriqiyya) and his highly influential Compendium on Philosophy and Logic (al-Mulakhkhas fi l-hikma wa-l-mantiq) have their origins in the genre of reports of philosophical teachings written by Muslim theologians. The prime example of this genre is al-Ghazali’s Maqasid. The chapter analyzes how this latter book was viewed and used during the sixth/twelfth century and how it triggered forgeries. It shows how books that wish to report the teachings of falsafa became more and more engaged in developing these teachings, a development that ends in the two comprehensive summae of philosophy written by Fakhr al-Din al-Razi.
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9

Griffel, Frank. "Books and Their Teachings." In The Formation of Post-Classical Philosophy in Islam, 307–416. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190886325.003.0005.

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Starting with an analysis of the failure of an earlier Western engagement with post-classical philosophy in Islam during the twentieth century, the chapter highlights some startling features of this genre. It shows that different works of Fakhr al-Din al-Razi include, if compared to one another, gross contradictions. Works that he refers to as “philosophical books” are drastically different in their teachings from his books on kalam and other religious sciences. The chapter identifies these “philosophical books” and reconstructs their teachings on two particular subjects: epistemology and the understanding of God. Fakhr al-Din’s position that knowledge is a “relation” between the knower and the object of knowledge is part of a development that goes back to al-Ghazali and was pushed forward by Abu l-Barakat al-Baghdadi. Similarly his view that in God there is a distinction between existence and essence goes back to al-Ghazali’s critique of falsafa, but it also counters it and promotes an Avicennan understanding of God.
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