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 (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 : Me
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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 (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, t
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Ibrahim, T., and N. V. Efremova. "On Ibn Rushd’s critics of Asharite Kalam." Minbar. Islamic Studies 11, no. 3 (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
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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, o
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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, № 2 (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
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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (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 wh
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Ibrahim, Bilal. "Beyond Atoms and Accidents." Oriens 48, no. 1-2 (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 subs
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Zaripov, Islam, та Marat Safarov. "Мусульманский книжник советской Москвы: библиотека имама Ахметзяна Мустафина". Islamology 7, № 2 (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 t
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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 (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 t
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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 mu
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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 discipli
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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
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Books on the topic "Islamic philosophy (falsafa)"

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

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

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

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al-Falsafah al-Islāmīyah: Islamic philosophy. 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. Maktabat al-Manārah, 1987.

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

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

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

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Falsafat al-ʻaqāʼid al-Ismāʻīlīyah: Al-Ismāʻīlīyah madhhab dīnī? am madhhab falsafī ? 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-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. 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. 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. 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. 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. 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. 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. 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. 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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Griffel, Frank. "Books and Their Teachings." In The Formation of Post-Classical Philosophy in Islam. 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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