To see the other types of publications on this topic, follow the link: Muslim philosophers.
Journal articles on the topic 'Muslim philosophers'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Muslim philosophers.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hussain, Ahmad Iftheqar. "First Contemporary Muslim Philosophers Conference." American Journal of Islam and Society 15, no. 3 (October 1, 1998): 167–72. http://dx.doi.org/10.35632/ajis.v15i3.2169.
Full textAbstract:
Early Saturday morning on 16 May 1998, fifty people made their wayinto the conference room of Georgetown University’s SalaamIntercultural Center for the first annual conference of the Association ofContemporary Muslim Philosophers. Looking into their eyes, one couldsee a glimmer of hope and the fire of enthusiasm. Clearly, this was notgoing to be a run of the mill encounter of Muslim minds. Some of thegreatest intellects of the Muslim world were present, among themProfessor Seyyed Hossein Nasr, Dr. T a B JBbir a1 ‘AlwBni, and Dr. KamalHassan. Young students with fresh countenances and effervescent commentswaited to deliberate upon such issues as the difference betweenpublic and private philosophy, the role of postmodernism in the Muslimworld, and why and in what condition does the Muslim intellectual traditionfind itself.Ironically, this occurred in view of an immense Jesuit Crucifix heraldedby the Greek letters alpha and omega, which symbolize Christ.While for some this signified the contradiction and turmoil presentwithin current Muslim philosophical discourse, for others it embodieda promising message. For those who saw it as a positive symbol,including myself, the cross served to illustrate the universe, markingthe four cardinal directions of space, and the surrounding alpha andomega symbolized the all-encompassing nature of the Qur’an. On aterrestrial level, it verified the resilient nature of the Muslim intellectfor, quite obviously, we were a group of Mhims meeting in a Jesuitinstitution to talk about reviving Islamic philosophy. Nevertheless, theuniversal significance of that symbol was realized by the spirit of thegathering and in the profound discussions afforded by all those present.The conference started with a moment of reflection upon the versesof the Qur’an found in Siirat a1 ‘Alaq: ...
2
Mustain, Mustain. "Etika dan Ajaran Moral Filsafat Islam: Pemikiran Para Filosof Muslim tentang Kebahagiaan." Ulumuna 17, no. 1 (November 8, 2017): 191–212. http://dx.doi.org/10.20414/ujis.v17i1.177.
Full textAbstract:
Muslim philosophers thought on ethics is not just about what is good and good action, but also at the same time order muslims to commit teachings of the good action. It means that the study of ethics does not stand alone but linked and fused with moral teachings. The end objective to be achieved with ethical and moral teachings is happiness that is described as the combination of elements of safety, peace, and quiet. According to Muslim philosophers, happiness can be achieved through acts of decency and deployment of deep sense of intellegence. They assume that the happiness achieved through the second way has higher levels of morality than through the first one. This is so, partly, since they find that such special achievement can only be achieved by special people, namely the philosophers.
3
Rizki, Muhammad Muzadi. "KONSEPSI ILMU DALAM PERSPEKTIF ABU AL-HASAN AL-‘AMIRI." POTENSIA: Jurnal Kependidikan Islam 6, no. 1 (November 24, 2020): 93. http://dx.doi.org/10.24014/potensia.v6i1.8639.
Full textAbstract:
It cannot be denied that Islamic philosophical thought was influenced by Greek philosophy. Many Muslim philosophers took the thoughts of Aristotle and were interested in Plotin's thoughts. The development of science from the past until now has also always experienced development, as evidenced by the emergence of figures carrying arguments about different concepts of science, starting from Greek philosophers to Eastern philosophers or commonly called Muslim philosophers, for example, from Muslim philosophers there is Abu al-Hasan al-‘Amiri who constructs the paradigm that science and religion are not contradictory but are related to one another, or in other languages not contradicting each other, in which epistemology is still guided by the Qur'an and Hadith.
4
Rohmatin, Tien. "AL-FARABI ON HUMANS." ILMU USHULUDDIN 9, no. 1 (November 30, 2022): 125–50. http://dx.doi.org/10.15408/iu.v9i1.29314.
Full textAbstract:
The Discourse about humans to this day continues to be actual and contextual and has always been an important issue. The question of who, what, and where humans are is still a matter of debate among scientists, philosophers, and theologians. In general, among philosophers, scientists, and theologians, humans are understood in three ways: First, the group that holds that humans are only material that occupies space, can be seen, touched, measured, counted, and so on. The second group is having a view that human nature is only the spirit. While the third group has a view that humans are made up of matter and spirit perfectly and simultaneously or consist of body and spirit (soul). This paper describes the thoughts of a Muslim philosopher, al-Farabī about humans. Al-Farabī is a Muslim philosopher who is known as al-Muʿallim al-Thānī (Second Teacher) after Aristotle who was nicknamed al-Muʿallim al-Awwal (First Teacher). An honorary title was given to him for his ability to review the thoughts of Greek philosophers, especially Aristotle. Humans according to Al-Farabī are two-dimensional beings. The physical dimension is in the form of a material body and the spiritual dimension consists of the soul (al-nafs) and spirit (al-rūḥ).
5
AS, Humaidi Hum. "To be Excellent Society: Comparative Analysis between Western and Muslim Philosophers." Ulumuna 20, no. 1 (June 6, 2016): 147–76. http://dx.doi.org/10.20414/ujis.v20i1.823.
Full textAbstract:
The western philosophers like Karl Marx believe that society is ontologically understood in terms of physical dimension only while the Muslim philosophers such as al-Fārābī, Nasīr al-Dīn al-Tūsī, Ibn Khaldūn and Murtaḍā Muṭahharī argue that it consists of physical and metaphysical or spiritual aspects. The structure of a society along with its development and orientation can be seen and explained by its physical and metaphysical aspects. Moreover, the perfection of a society is not only based on the fulfilment of its physical needs but also on the establishment of intellectual and spiritual needs. This article aims to discuss society through Islamic philosophy’s perspective with the elaboration of social science, the reality of a society, the structure of an ideal society and its development and orientation.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.823
6
ناصر, حاكم. "The position of Muslim philosophers of prophecy." Kufa Journal of Arts 1, no. 9 (October 29, 2011): 213–51. http://dx.doi.org/10.36317/kaj/2011/v1.i9.5996.
Full textAbstract:
The topic of the Prophet and the Prophethood and his signs of Prophethood and the miracles that accompany the Prophet during his communication of the message of his Lord to mankind, the characteristics of the Prophet and others, are among the topics that scholars of theology and theology of all sects, sects and religions cared about, including our true Islamic religion, and many pages, books and volumes have been published in this section, And he made the topic of prophecy one of the basic dogmatic investigations after the topic of divinity in these works, and theologians and theologians looked at it through a doctrinal and missionary perspective, because God had told about the Prophet in his heavenly books, and made for him attributes, conditions, miracles, dignities, and so on.
7
Wahid, Abd. "PEMIKIRAN POLITIK DALAM ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 9, no. 1 (January 4, 2010): 75. http://dx.doi.org/10.18592/jiiu.v9i1.1411.
Full textAbstract:
Muslim theologians, jurists and philosophers have developed Islamic po-litical thought along history. The classic theologians of Syi’ah, Khawarij,Murji’ah, Mu’tazilah and Asy’ariyah schools focus their political thoughton the question of who has the right to rule the Muslim community afterthe death of the prophet Muhammad. Among the jurists, al-Mâwardî ar-gues that the aim of establishing a state is to continue the prophetic mis-sion, namely to protect religion and to enhance the welfare of the Muslimcommunity. Finally, the Muslim philosopher and historian, Ibn Khaldûnargues that the state should be based on group feeling (‘ashabiyah), and thegroup feeling based on religion should be at the top of the other kinds ofgroup feeling.
8
Arikewuyo, Nafiu Ahmed. "Polemics on Philosophy: A Comparison of The Thoughts of Al-Ghazāli and Ibn Taymiyyah." Tashwirul Afkar 41, no. 1 (June 30, 2022): 63–80. http://dx.doi.org/10.51716/ta.v41i1.69.
Full textAbstract:
Philosophy is one of the most pressing matters that have polarized the views of Muslim scholars. Among Muslim scholars who’s contributed to the philosophical discourse and left an indelible mark on the thought of subsequent Muslims across the globe; Al-Ghazāli (d.1111C.E.) and Ibn Taymiyyah (d.1328C.E.) are very prominent. Hence, this work is an attempt to compare the views of the two scholars on Philosophy. The study adopts an analytical method. The findings of the study reveal that there is no controversy between the two scholars and even among the generality of Muslim theologians over the impropriety of Peripatetic and Neo-Platonic versions of Philosophy which were the areas of interest of the so-called Muslim Philosophers in the medieval era; the approach adopted in refuting them remains the area of contention between the two scholars. Despite his reputable criticism of the Philosophers, Al-Ghazāli has also been accused by some Muslim theologians of being tainted with some philosophical heresies, while Ibn Taymiyyah, although not like that of the former, has also been alleged of some philosophical influences. The major contribution of the research is the highlight of similarities and dissimilarities between the two scholars vis-à-vis Philosophy
9
Lohr, Charles. "The Arabic Background to Ramon Lull's Liber Chaos (ca. 1285)." Traditio 55 (2000): 159–70. http://dx.doi.org/10.1017/s0362152900000076.
Full textAbstract:
One of the earliest works of the Majorcan Ramon Lull (1230/35–1315/16) was a Compendium logicae Algazelis (1271/72), a work based on the first section of the Maqâsid al-falâsifa (that is, “Opinions of the Philosophers”) of the great Muslim theologian, Abû Ḥâmid al-Ghazâlî (d. 1111). Algazel was Persian and his Maqâṣid an Arabic form of a Persian work by the celebrated philosopher Ibn Sînâ (d. 1037), known to the Latins as Avicenna. Algazel summarized the philosophy of Avicenna with the intention of refuting it in his Tahâfut al-falâsifa (that is, “Destruction of the Philosophers”). As is generally known, the Cordovan philosopher and jurist, Averroes (Ibn Rushd, d. 1198), sought to refute this latter work in his Tahâfut al-tahâfut or “Destructio destructionis.”
10
Nasution, Hasan Bakti, M. Fajri Syahroni Siregar, and Imron Bima Saputra. "THE DISTRIBUTION OF SCIENCE ACCORDING TO MUSLIM PHILOSOPHERS." Ta dib Jurnal Pendidikan Islam 11, no. 1 (May 1, 2022): 55–66. http://dx.doi.org/10.29313/tjpi.v11i1.9045.
Full textAbstract:
This research is a qualitative research and includes literature research. The purpose of this study is to examine the distribution of knowledge with various branches and scopes. In Islam science has a level that is so important that this makes philosophers divide it so that Muslims can easily understand the difference. The position of Ibn Khaldun and other philosophers as experts who share knowledge in the articles presented is so that the way of thinking of Ibn Khaldun and other philosophers about science is well known in its distribution and scope.
11
Abdurrohman Al Asy’ari. "Teologi Kebenaran Tuhan Perspektif Sifat Salbiyah di Kalangan Ahlussunnah Wal Jam’aah." Jurnal Riset Rumpun Agama dan Filsafat 1, no. 1 (April 25, 2022): 142–55. http://dx.doi.org/10.55606/jurrafi.v1i1.2040.
Full textAbstract:
The research seeks to reveal the perspective of the truth about God, is library research with a philosophical inquiry approach. Primary data sources are from the Al-Qur'an and hadith, strengthened by secondary data from other literature, then analyzed for interpretation, comparison and reflection. The research resulted in the conclusion: Proving the truth of God is not only a topic of discussion for Western philosophers, but also Muslim philosophers and theologians, such as Muslim philosophers and theologians who were followers of the Mu'tazilah and al-Ash'ariyah. This proof is divided into two propositions, First, Argument a novitate mundi (dalil al-huduts), which emphasizes the temporality of the universe, and has actually been used popularly by Muslim theologians with a general procedure, proving the temporality of the universe, second, the postulate of possibility (dalil al-imkan), focuses on arguments from contingency. These two proofs confirm that God is real. In this way, the thoughts of Muslim philosophers increasingly strengthen the existence of the reality of God. After the formula for the nature of salbiyah is applied to all Gods, it can be seen that all Gods are void Gods, except Allah SWT who is true.
12
Tolan, John. ""SARACEN PHILOSOPHERS SECRETLY DERIDE ISLAM"." Medieval Encounters 8, no. 2-3 (2002): 184–208. http://dx.doi.org/10.1163/15700670260497042.
Full textAbstract:
AbstractThirteenth-century mendicant missionaries deployed rationalistic arguments to attempt to prove the irrationality of Islam. Yet at the same time, the works of Muslim philosophers, scientists and theologians became an integral part of the curriculum of European universities. This posed a problem: if Islam is as "irrational" as the polemicists and missionaries claim, how could the authors of such sophisticated works of learning adhere to its doctrines? This article examines the response to this problem offered by various medieval writers, in particular four writers of the thirteenth century: Ramon Martí, Roger Bacon, Ramon Llull, and Riccoldo da Montecroce. These authors claimed that learned Saracens did not in fact believe in the doctrines of the Qur'ān, that only the fear of physical punishment made them publicly proclaim their adherence to Islam. All four Christian polemicists were well read in Arabic philosophy; they base their claims on their (mis-)reading of Ibn Sinā, al-Ghazāli, and Ibn Rushd. The (real) philosophical and theological disagreements between Muslim thinkers become "proof" of the "irrationality" of Islam.
13
Melkebeek, Tineke. "THE MEDIEVAL ISLAMIC COMMENTARY ON PLATO’S REPUBLIC: IBN RUSHD’S PERSPECTIVE ON THE POSITION AND POTENTIAL OF WOMEN." Islamology 11, no. 1 (December 30, 2021): 9. http://dx.doi.org/10.24848/islmlg.11.1.02.
Full textAbstract:
This paper investigates the twelfth-century commentary on Plato’s Republic by the Andalusian Muslim philosopher Ibn Rushd (Averroes). Ibn Rushd is considered to be the only Muslim philosopher who commented on the Republic. Written around 375 BC, Plato’s Republic discusses the order and character of a just city-state and contains revolutionary ideas on the position and qualities of women, which remained contested also in Ibn Rushd’s time. This Muslim philosopher is primarily known as the most esteemed commentator of Aristotle. However, for the lack of an Arabic translation of Aristotle’s Politics, Ibn Rushd commented on the political theory of Aristotle’s teacher, i.e. Plato’s Republic, instead. In his commentary, Ibn Rushd juxtaposes examples from Plato’s context and those from contemporary Muslim societies. Notably, when he diverges from the text, he does not drift off toward more patriarchal, Aristotelian interpretations. On the contrary, he argues that women are capable of being rulers and philosophers, that their true competencies remain unknown as long as they are deprived of education, and that this situation is detrimental to the flourishing of the city. This article aims to critically analyse Ibn Rushd’s statements on the position of women, as well as their reception in scholarly literature.
14
Xolmo'minov, Ja'far. "The Philosophy of Wahdat ul-Wujud (the unity of being) and Nakshbandism: Transformation Processes and Specific Features." Uzbekistan: language and culture 1, no. 3 (September 10, 2019): 57–70. http://dx.doi.org/10.52773/tsuull.uzlc.2019.3/adpb2859.
Full textAbstract:
Ibn al-Arabiy Abu Bakr Mukhammad is a scholar of mysticism the great philosopher, theologian, the poet, one of the greatest philosophers of the philosophy of the Irfon, influenced by Hakim At-Termizi’s views, known in the Muslim East as “Sheikh ul-Akbar” – “The Greatest Sheikh” (1165-1240) reached its highest level through the theosophical teachings of God. Ibn al-Arabi’s Theory of Wahdat ul-wujud - the Unity of Being and the Theory of the Perfect Man has encompassed the entire Muslim East and has had a positive effect on the views of Western philosophers as well. Also, the Tariqat (of mysticism was founded by Hodja Yusuf Hama-dani and Hodja Abdul Khaliq Gijduvani (1103-1218). The doctrine that united the regions spiritually is also influenced by Ibn al-Arabi’s philosophy of Wahdat ul-wujud. The great thinkers and thinkers of Khoja Muhammad Porso Bukhari, Khoja Ubaydullah Akhror Waliy, Mawlana Abdurakhman Jomi, Alisher Navo'i, Khoja Makhdum Agzam and Ahmad Sarhindi developed the idea of Wahdat ul-wujud with the Nakshbandism.
15
Hamid Fahmy Zarkasyi, Jarman Arroisi, Mohammad Syam’un Salim, and Muhammad Taqiyuddin. "Understanding God as Reality: Analysis of the Ontological Approach in the Tradition of Islamic Philosophy and Sufism." Journal of Islamic Thought and Civilization 12, no. 1 (June 12, 2022): 138–63. http://dx.doi.org/10.32350/jitc.121.07.
Full textAbstract:
In contrast to the West, which considers God as a myth and negates values about reality and truth, the Muslim philosophers and Sufis base their knowledge on the concept of God that has been established in Islam. This article describes the approach of the Sufis and the Muslim philosophers regarding God as reality and truth. By using the descriptive analysis method, this study draws conclusions based on various arguments: first, there is a meeting point between the two, especially in terms of 'al-Haqq' as one of the 'Names' (asmā) of Allah which also means 'reality' and 'truth' which are linguistically unified. Therefore, everything that is called 'reality' has to do with the existence of God which provides wisdom behind all reality as God's creation. Because God created reality with a 'true' purpose. Second, despite the fundamental differences in various worldviews, the West has never assumed that God is Reality in itself because its worldview has negated the Diversity of metaphysical reality. This is also affirmed, only at the metaphysical level as 'speculative science' or 'noumena' in Kant's account. Third, different from the West in Islam, there are various treasures of intellectual property discussions about God as Reality. Although there are many schools in understanding God as Reality, the Muslims have almost the same opinion because they affirm revelation as the only authoritative source of explanation for the concept of God.
Keywords: Reality, Truth, Muslim philosophers, Sufism, al-Haqq, Worldview, Epistemology
16
Fuady, Farkhan, and Abd Chair. "KONTESTASI ORTODOKSI DAN FILSAFAT: STUDI PEMIKIRAN AL-GHAZALI DAN IBNU RUSYD." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 2 (December 15, 2023): 179–90. http://dx.doi.org/10.35316/lisanalhal.v17i2.179-190.
Full textAbstract:
The emergence of Islamic orthodoxy and philosophy created contestation between the two. The figure who directly confronted Muslim philosophers was Al-Ghazali. He criticized Muslim critics on several issues. Next, Ibnu Rushd appeared to answer Al-Ghazali criticism. Contestation between the two occurred in the 11th-12th century AD, but the discourse of both ideas is still widely studied today. This article analyzes the contestation of Islamic orthodoxy and philosophy in the 11th-12th centuries AD. The method used is qualitative with the type of library research. The research source comes from the works of Al-Ghazali and Ibn Rushd and was analyzed using descriptive analysis. This research shows that the contestation between orthodoxy and philosophy has been going on for a long time. As an orthodox person, Al-Ghazali tried to criticize philosophers through several issues related to philosophers' views, such as the eternity of nature, the knowledge of God, and physical resurrection, which Ibnu Rushd then answered as a philosopher. The contest between the two has experienced a long history of debate and debate. It is also necessary to understand these differences because both are an integral part of Islamic intellectual history. Both approaches have advantages and disadvantages, giving rise to dialogue and discussions relevant to the contemporary Islamic era. It should also be noted that both have a role in completing the understanding of Islam.
17
Husain, Waqar. "It’s time to translate the Quranic words, Nafs & Qalb as referring to Mind & Intelligence." Islamiyyat 44, no. 2 (December 1, 2022): 77–95. http://dx.doi.org/10.17576/islamiyyat-2022-4402-06.
Full textAbstract:
Studying the field of psychology in combination with religion has become a significant trend. Traditionally, Muslim philosophers, theologians, and mystics had been studying Psychology from an Islamic perspective under the label of ‘al-ilm-un-nafs’ i.e. knowledge of the soul. Their understanding of ‘nafs’ is mostly related to ‘soul’ or ‘spirit’. Recent Muslim scholars have re-invented the same wheel and have tried to merely promote the prominent Muslim philosophers instead of converting their work into modern understandings. Sticking with the translation of ‘nafs’ as soul or spirit has made several verses of Quran difficult to understand in modern psychological perspective. Since the subjects of psyche and intellect are within the domain of psychology in our times, this current study analyzed the content, context, and the psychological themes of the Quranic terms ‘nafs’, ‘rooh’, ‘aql’, ‘qalb’, and ‘foaad’ in 420 verses. This study established that the term ‘nafs’ in Quran is mostly used for ‘psyche’ i.e. mind and self. The terms ‘qalb’, ‘aql’, and ‘foaad’ are all used to relate to‘intelligence’. The current study is highly significant in its scope as none of the earlier or later Muslim scholars translated the word ‘nafs’ as ‘mind’, which is the best suited alternative in our times and can allow Muslims to understand Quran in a more convenient and updated way.
18
Stepanyants, M. T. "Philosophical and Worldview Grounds of Political Islam of India and Pakistan." Islam in the modern world 16, no. 1 (April 15, 2020): 127–46. http://dx.doi.org/10.22311/2074-1529-2020-16-1-127-146.
Full textAbstract:
The history of the Muslim world confirms the universality of the mutual interaction of existence and consciousness. Since the nineteenth century, the main challenges of the time have required from the umma mobilization and joint unification, initially in the name of liberation from colonialism and later — from the negative effects of globalization. Hence the natural and justifiable emergence of what can be called political Islam. The article is devoted to Muslim thinkers who had the greatest influence on public consciousness in India before and after its partition (1947) into India and Pakistan. The central figure in the Muslim enlightenment movement of India was Sayyid Ahmad Khan (1817–1898). No one has fully presented the philosophical foundations of reformation than the eminent poet-philosopher Muhammad Iqbal (1877–1938) in his “The Reconstruction of Religious Thought in Islam”. Diametrically opposite to reformation stand was taken by Abul Ala Maududi (1903–1979), the founder and the leader of Jamaat-i-Islami, justified Muslim "fundamentalism". The intercultural philosophical position was implemented by Muhammad Sharif (1893–1965), a recognized authority among Muslim philosophers of India and Pakistan.
19
Khalik, Abu Tholib. "NEGARA ADIL MAKMUR DALAM PERSPEKTIF FOUNDING FATHERS NEGARA INDONESIA DAN FILOSOF MUSLIM." Jurnal THEOLOGIA 27, no. 1 (October 8, 2016): 147. http://dx.doi.org/10.21580/teo.2016.27.1.920.
Full textAbstract:
Abstract: This article elaborates on the concept of a fair and prosperous among the Indonesian founding fathers with the Muslim philosophers. Basic concepts of the founding fathers is Pancasila in which there is the word ‘fair’. The word ‘fair’ is also a very serious discussion among Muslim philosophers. The Muslim philosophers underlined that fair is one of the basics of leadership exemplified by the Prophet Muhammad while leading the people of Madina multi-ethnic and multi-religious, and this of course is relevant to the context of Indonesia's multi-religious, multi-ethnic and multi-class. For founding fathers, desire to create a fair society and a prosperous lofty ideals and key for the Indonesian nation. Therefore, they feel how much suffering people of Indonesia as a nation occupied by foreign interchangeably. In the occupation of Indonesia was treated unfairly, and natural wealth confiscated. This goal was already thought by the Muslim philosophers. Therefore, in comparing the two is where the significance of the concept of a just and prosperous one.
Abstrak: Artikel ini akan mengelaborasi konsep negara adil dan makmur antara founding fathers (Para Pendiri Bangsa) Indonesia dengan para para filosof Muslim. Asas konsep founding fathers adalah Pancasila yang di dalamnya terdapat kata adil. Kata adil juga menjadi pembahasan yang sangat serius di kalangan filosof Muslim. Para filosof Muslim menggarisbawahi bahwa adil merupakan salah satu asas kepemimpinan yang diteladankan oleh Nabi Muhammad saat memimpin masyarakat Madinah yang multi-agama, dan ini tentu saja relevan dengan konteks Indonesia yang multiagama, multi-etnik, dan multi-golongan. Bagi founding fathers, keinginan mewujudkan masyarakat yang adil dan makmur merupakan cita-cita luhur dan utama bagi bangsa Indonesia. Sebab, mereka merasakan betapa menderitanya bangsa Indonesia ketika dijajah oleh bangsa asing yang silih berganti. Dalam penjajahan itu bangsa Indonesia diperlakukan tidak adil, dan kekayaan alam dirampas. Keinginan seperti ini ternyata sudah pula menjadi pemikiran para filosof Muslim. Karena itu, di sinilah signifikansi membandingkan kedua konsep adil dan makmur tersebut.
20
Zaprulkhan, Zaprulkan. "Pemikiran Filsuf Muslim di Wilayah Barat." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 4, no. 2 (December 31, 2018): 33–44. http://dx.doi.org/10.32923/edugama.v4i2.721.
Full textAbstract:
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.
21
Duysen, N. B., G. Yessim, S. K. Kavus, and A. O. Tursynbayeva. "Falsafa is a work of Muslim culture." Bulletin of the Karaganda university History.Philosophy series 109, no. 1 (March 30, 2023): 250–56. http://dx.doi.org/10.31489/2023hph1/250-256.
Full textAbstract:
This article mainly tells the story of Falsafa, and also tells about the mentality of the Muslim worldview. The history of the development of Falsafa includes the IX-XVI centuries. This is a special teaching that originates in the Arabian Peninsula and has had a significant impact on Western European culture. While Falsafa's goal was to revive the works of Plato and Aristotle, this task was carried out along the lines of the Muslim worldview and implemented through the Arabic language. The disputes and problems grouped around Falsafa are not subsiding now. The article covered this issue accordingly. It was about the propaganda of ancient natural sciences by the Islamic Filasuf of the Middle Ages from the point of view of the Muslim worldview. The main question in the article is the definition of the specifics of Falsafa and philosophy from the point of view of faith and knowledge. The main focus was on Western European philosophers and Muslim philosophers about religion. The article presents the views of such philosophers as Garifolla Yessim, A. A. Ignotenko, B. Ainabekov, S. Brabantsky, B. Russell, K. Armstrong, K. Jaspers, B. E. Bykhovsky.
22
Salleh, Sakinah, and Rahimah Embong. "Educational views of Ibnu Sina." al-Irsyad: Journal of Islamic and Contemporary Issues 2, no. 1 (June 20, 2017): 13–24. http://dx.doi.org/10.53840/alirsyad.v2i1.23.
Full textAbstract:
Some crucial questions have been raised in recent decades about proper Islamic education: its aim, underlying philosophy and assumptions, value system, and the most profound question is how to integrate the dualistic and contradictory systems of education to solve the problem of dualism or bifurcation faced by the Ummah in this present day. Some Muslim scholars suggest that the pre-requisites of being excellent in this world and the hereafter are going back to al-Quran and al-Sunnah. Unfortunately, the views of the Islamic scholars on Islamic education have been neglected due to the domination of western elements and modern ideas. Therefore, it is a great need for us to examine the previous Muslim philosophers’ views and contributions. To discuss the Muslim philosopher’s view of education, Ibn Sina’s concepts and ideas concerning education derived from some philosophical and epistemological domains have been analyzed. Extensive documentary analysis was made for this purpose, while previous literature of Ibnu Sina’s was referred to. A ‘biographical’ works were done, which refers to a work that draws on whatever materials are available to Ibnu Sina’s to represent an account of his life and achievements. Narrative analysis is used to elicit results, and a comparative analysis of this philosopher with Western thinkers such as Aristotle and John Dewey also ensued. It is hoped that this would explain Ibn Sina’s genuineness in developing knowledge in accordance with al-Quran and al-Sunnah and his contribution to the contemporary educational system.
23
Shahidullah, Sharif Mohammad, and Nor Faridah Abdul Manaf. "The Philosophy of Happiness: A Comparative Study between Western and Islamic Thought." KEMANUSIAAN The Asian Journal of Humanities 29, no. 2 (2022): 121–40. http://dx.doi.org/10.21315/kajh2022.29.2.6.
Full textAbstract:
The concept of happiness is an equally important topic of discussion in both Islamic and Western philosophy. This article presents a comparative analysis of happiness concepts from Islamic as well as Western points of view. The article aims at discovering the influence of al-Ghazali (a medieval Muslim scholar of Sufi persuasion) upon Syed Muhammad Naquib al-Attas, a present-day Malaysian Muslim philosopher, concerning the philosophy of happiness. It also focuses on the Aristotelian philosophy of happiness, underscoring the discussion from his seminal book The Nichomachean Ethics, and includes an in-depth study of happiness as discussed by modern Western philosophers like Jeremy Bentham, John Stuart Mill and Immanuel Kant. The study follows a qualitative, non-empirical, textual and contextual analytical approach, which comprises several texts and journal archives composed by the aforementioned scholars and philosophers from the ancient medieval period to the present. The analysis reveals that Islamic philosophy always underscores happiness in this present life and the eternal life after death, while Aristotelian pagan philosophy stresses happiness only in this sublunary life. The study also argues that virtue is a predominant aspect necessary to attain happiness in the worldly life and in the afterlife.
24
Aini, Qurratul. "Al-Gazālī’s Critique against the Muslim Philosophers in Tahāfut Al-Falāsifah." Ulumuna 20, no. 1 (June 6, 2016): 91–118. http://dx.doi.org/10.20414/ujis.v20i1.805.
Full textAbstract:
This article discusses al-Gazālī’s critiques in his Tahāfut al-Falāsifah against the Muslim. It answers two main questions: First, what is the purpose of al-Gazālī in writing Tahāfut al-Falāsifah? Second, is it true that this work represent the conflict between philosophy and dogma, between revelation and the ratio, or between orthodoxy and hetherodoxy? Content analysis and historical method are used to elucidate the criticism of al-Gazālī against the Muslim philosophers in Tahāfut al-Falāsifah. This study shows that instead of questioning the validity of logic on philosophical reasoning and methodology, al-Gazālī wrote Tahāfut al-Falāsifah in order to contest epistemological philosophical superiority claims advanced by Muslim philosophers. The critism of al-Gazālī cannot be seen as a reaction, or let alone rejection, of orthodoxy or dogma against the philosophy. Rather, his critical thought should be viewed as his attempt as a Muslim scholar to accept and adapt Greek philosophical tradition into the framework of Islamic thought.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.805
25
Paya, Ali. "Islamic Philosophy: Past, Present and Future." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 265–321. http://dx.doi.org/10.1017/s1358246114000113.
Full textAbstract:
AbstractThe aim of this paper is to critically assess the present state of Islamic philosophy in its main home, namely, Iran. However, since such a study requires some knowledge of the past developments of philosophical thought among Muslims, the paper briefly, though critically, deals with the emergence and subsequent phases of change in the views of Muslim philosophers from ninth century onward. In this historical survey I also touch upon the role played by other Muslim scholars such as theologians, mystics and jurists, in shaping Islamic philosophy. The last section of the paper, deals, not in great details, with one or two possible scenarios for the future of Islamic philosophy.
26
Kashif, Muhammad, Atiq Ur Rehman, and Nicholas Grigoriou. "The welfare organization agenda." Society and Business Review 13, no. 2 (July 9, 2018): 184–94. http://dx.doi.org/10.1108/sbr-11-2017-0095.
Full textAbstract:
Purpose The role of managers is crucial to achieve holistic organizational goals to benefit the key stakeholders. However, a Western perspective is dominant as management literature where the work of Anglo-Arab philosophers is largely ignored. This paper aims to fill this knowledge gap and promulgate the writings of Ibn Khaldun (a fourteenth-century Muslim philosopher) to advance management knowledge. Design/methodology/approach This paper is primarily based on the review of Ibn Khaldun’s book Muqaddimah. Findings This study provides valuable insights to the leaders as well as management practitioners by offering some useful directions to the management researchers for further research. The analysis revealed five themes: Fikr (mindfulness), Ta’awun (cooperation), Ta’akhi (brotherhood), ethical leadership and Adal (justice). Originality/value This paper is an original contribution to the extant literature available on organization development and scant literature available on imparting employee welfare agenda in contemporary organization from the perspective of a Muslim philosopher Ibn Khaldun.
27
Sarwar Butt, Ghulam, and Ihsan Ur Rahman Ghauri. "Theory of Deconstruction: A Comparative Study of the Views of Western and Muslim Theorists and Philosophers." Al-Jami'ah: Journal of Islamic Studies 60, no. 1 (June 12, 2022): 131–66. http://dx.doi.org/10.14421/ajis.2022.601.131-166.
Full textAbstract:
This research paper deals with the theory of deconstruction, as enunciated by French abstruse theorist and philosopher Jacques Derrida. This notable theory is considered to be one of the most significant theories of Postmodernism, a literary and philosophical trend that is famous for its distrust of ideologies and theories whatsoever and stresses the importance of conventions. This literary and philosophical theory challenges our perceived notions regarding text and their meanings by emphasizing the fact that language is nothing but a chain of signifiers. In other words, it means that meanings of a text–worldly or transcendental–are not stable ones; they are unstable and transient. Though this theory has gained much power and prestige in the realm of literature and philosophy; however, this theory has been castigated both by Muslim and Western philosophers and theorists, too. This paper is a humble effort to analyze the views of some well-known and veteran Muslim and Western theorists and philosophers. [Artikel ini bersepakat dengan teori dekonstruksi yang dikenalkan oleh filosof Prancis Jacques Derrida. Sebagai salah satu teori yang penting dalam teori-teori posmodern, kepopulerannya dalam sastra dan filsafat menggoyahkan ideologi dan teori lain serta menekankan pentingnya konvensi umum. Teori sastra dan filsafatnya menantang apa yang sudah kita yakini tentang teks dan makna dengan menekankan fakta bahwa bahasa bukan apa apa selain rangkain pertanda. Dengan kata lain, makna sebuah teks, imanen atau transenden, adalah tidak tetap, mereka labil dan sementara. Walaupun teori ini mendapat posisi kuat dan prestisius dalam sastra dan filsafat, namun disangsikan oleh beberapa pemikir muslim dan barat. Artikel ini merupakan usaha menganalisa pandangan mereka mengenai teori dekonstruksi, baik dari pemikir muslim dan barat.]
28
Lubis, Ali Akhbar Abaib Mas Rabbani, and Fathur Rozi. "RETHINKING THE BOOK OF TAHAFUT AL-FALASIFAH: Examining Al-Ghazali’s Argumentative Criticism Against the Thinking of Philosophers." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (September 24, 2020): 1–18. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art1.
Full textAbstract:
This study explains al-Ghazali’s argumentative criticism in Tahafut al-Falasifah. It aims to analyze the intentions of al-Ghazali’s argumentative refutation of other alleged rational thinkers considered by irfani epistemology as the cause of decline of Islam and to observe the method used by al-Ghazali in his argument. This study is a library research which is included in the qualitative research cluster. The result of study is that the intentions of al-Ghazali’s argumentative criticism are to discuss the twenty errors of Muslim philosophers, namely al-Farabi and Ibn Sina in matters of metaphysical philosophy. The method used by al-Ghazali is also the same as Aristotle’s criticism of Eudoxus, that is attacking Muslim philosophers in terms of the arguments they built, even labelling them as heretics and infidels/apostates. This method is known as argumentum ad hominem because it attacks Muslim philosophers when it comes to argumentation. It is built on the dialectical method of speech or in other terms known as jawab wa su’al which always recalls an imaginary trial.
29
Rozi, Fathur. "KRITIK AL-GHAZALI TERHADAP PEMIKIRAN PARA FILOSOF." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 5, no. 1 (March 31, 2020): 1–14. http://dx.doi.org/10.51498/putih.v5i1.59.
Full textAbstract:
This study explains al-Ghazali’s argumentative criticism in Tahafut al-Falasifah. It aims to analyze the intentions of al-Ghazali’s argumentative refutation of other alleged rational thinkers considered by irfani epistemology as the cause of decline of Islam and to observe the method used by al-Ghazali in his argument. This study is a library research which is included in the qualitative research cluster. The result of study is that the intentions of al- Ghazali’s argumentative criticism are to discuss the twenty errors of Muslim philosophers, namely al-Farabi and Ibn Sina in matters of metaphysical philosophy. The method used by al-Ghazali is also the same as Aristotle’s criticism of Eudoxus, that is attacking Muslim philosophers in terms of the arguments they built, even labelling them as heretics and infidels/apostates. This method is known as argumentum ad hominem because it attacks Muslim philosophers when it comes to argumentation. It is built on the dialectical method of speech or in other terms known as jawab wa su’al which always recalls an imaginary trial. Keywords: Tahafut al-Falasifa, al-Ghazali, argumentative criticism
30
Mohamad Ishaq, Usep. "Konsep Kebahagiaan Menurut Ibn al-Haytham." ISLAMICA: Jurnal Studi Keislaman 14, no. 2 (March 1, 2020): 269–90. http://dx.doi.org/10.15642/islamica.2020.14.2.269-290.
Full textAbstract:
Ibn al-Haytham (965-1039) is so far known merely as a mathematician and scientist. It is understand-able because most of his available works at this time are on mathematics and science. As a result, researches on his philosophical, psychological, and theological thought are still lacking. This paper discusses Ibn al-Haytham’s philosophy of happiness, using historical research method by collecting and analyzing his works linguistically, particularly his Thamarat al-H{ikmah. The results reveal that Ibn al-Haytham, as well as Muslim philosophers of his time, accepted the concept of happiness from Greek philosophers, such as Socrates, Plato and Aristotle. However, he incorporated religio-metaphysical dimensions to his concept of happiness. This finding shows that Ibn al-Haytham is not only a mathematician and scientist, but also a philosopher like al-F?r?b?, Ibn Miskawayh, and al-Ghaz?l?.
31
Cholidi, Muhammad Fiqih, and Safiya Fadlulah. "COSMOLOGY IN ISLAM, CONSTRUCTING ISLAMIZATION OF NATURE SCIENCE." Jurnal Al-Dustur 5, no. 1 (June 2, 2022): 126–47. http://dx.doi.org/10.30863/jad.v5i1.2572.
Full textAbstract:
Cosmology is one of the philosophical and scientific objects that become attention in Greek philosophers, especially Aristotle. However, with the times, this cosmology was found in The Qur’an, exactly in the concept of the sky and earth creation which was written and explained by the creator Himself. Then, Islamic scholars and philosophers come up with this issue and choose it as a medium in constructing Islamic science or Islamization of Nature Knowledge that faces fundamental basic deconstruction, so it causes the epistemological flaw in modern science’s body. Seyyed Hossein Nasr, as the inspirator for sacred science, popularize cosmology as one of Islamic science based on him. Past Muslim scholar, Al-Farabi, involved cosmology in integrating Islam and knowledge before. The interesting thing that will be solved in this article is how Muslim scientist, Fakhruddin Ar-Razi interprets creation signs as the source of cosmology in Islam, which leads this toward signs for thinkers. Not only, these cosmology concepts derived from contemporary Muslim scholars and philosophers will also explain the wisdom behind the creation of nature from its microcosmic and macrocosmic not only for increasing people’s faith nor sign but one of the main concepts of Islamization Nature Knowledge, because it is derived from main Muslim guidance, namely The Qur’an Al-Karim.
32
Mohamadiani, Davood, and Sayed Majid Abdellahi. "The Influence of Qur’anic Teaching on Famous Muslim Philosophers." Religious Studies and Theology 34, no. 1 (March 26, 2015): 5–18. http://dx.doi.org/10.1558/rsth.v34i1.24545.
Full text
33
Askar, Leskhan, Berik Atash, and Dinara Pernebekova. "Creative Thoughts of the Arab-Muslim Philosophers and their attitude to Logic." Adam alemi 98, no. 4 (December 15, 2023): 3–16. http://dx.doi.org/10.48010/2023.4/1999-5849.01.
Full textAbstract:
The article deals with the creative views of thinkers of Arab-Muslim philosophy and their attitude to the teaching of logic. Considering that the creative views and logical teachings of prominent medieval philosophers such as al-Farabi, Ibn Sina, and Ibn Rushd are considered in another article, we paid attention to the analysis of creative thoughts and views of other philosophical movements and their representatives regarding the teaching of logic, especially emphasis was placed on philosophers of the five schools of medieval Arab-Muslim philosophy. Their category includes Kalam, Ismailism, Ishrakism, Sufism, and Falsafa, or Eastern Peripatetism.
34
Mujtaba, Wardah. "Wabah dan Fenomena Covid-19 dalam Pandangan Ibn Sina." Jurnal Riset Agama 3, no. 1 (January 25, 2023): 140–50. http://dx.doi.org/10.15575/jra.v3i1.19339.
Full textAbstract:
This research aims to discuss Ibn Sina's thoughts related to the plague and the Covid-19 phenomenon. This research is very important to discuss because Ibn Sina is one of the muslim philosophers who has a link to how to deal with the Covid-19 phenomenon. This research uses a qualitative literature study method. as for the results and discussion in this study, Ibn Sina is one of the leading muslim philosophers and scientists who can be used as a benchmark for society in dealing with the plague. In this case that Ibn Sina's view, regarding the plague that can be faced by always maintaining health. This corona virus is a form of learning for the community, especially the muslim community to always get closer to Allah Swt. as said by Ibn Sina that every phenomenon that occurs must have wisdom. Therefore, there is a link between Ibn Sina's Thought and the Covid-19 phenomenon and synergizing with historical facts taught in Islam to address problems that occur in modern society can be addressed more wisely in facing challenges in the midst of the Covid-19 phenomenon and being able to strengthen ukhuwah fellow muslims. This research is an important thing in showing that the Covid-19 pandemic has a major influence on the social conditions of society.
35
Mohamad Fuad, Mohamad Razif, Mohd Fauzi Hamat, Mohd Khairul Naim Che Nordin, and Mohammad Abdelhamid Salem Qatawneh. "Readings on the Definition and Arguments towards Atheism among Muslim Theologians and Philosophers." Jurnal Akidah & Pemikiran Islam 24, no. 1 (June 30, 2022): 343–80. http://dx.doi.org/10.22452/afkar.vol24no1.10.
Full textAbstract:
This study aims to discuss a preliminary analysis of responses by classical and contemporary Muslim scholars on Atheism and New Atheism and identify the approaches that have been taken by them. It also elucidates on type of arguments used by those scholars. While there are many studies about Atheism, New Atheism, and Islam, few or none of them preliminary analysed the works of classical and contemporary Muslim scholars. Selected books written by classical and contemporary Muslim scholars on Atheism and New Atheism were preliminarily reviewed and examined. This study found that the critiques of classical and contemporary Muslim scholars are constructive, systemic, and systematic in upholding the ʿaqīdah. Five renowned and essential rational arguments that are frequently used by classical and contemporary Muslim scholars are the ontological argument, argument from contingency, kalām cosmological argument, teleological argument, and moral argument. The researcher also believes that these respective arguments must also undergo reform (islāh), renewal (tajdīd), and constant improvement in areas or matters that are subject to change over time (mutaghayyirāt).
36
Muhtar, Fathurrahman. "The Debate about Argument and Spirit of Works of Al-Gazālī’s and Ibn Rushd’s as well as the Implication on Islamic Thoughts." Ulumuna 20, no. 1 (December 6, 2016): 177–208. http://dx.doi.org/10.20414/ujis.v20i1.804.
Full textAbstract:
The decline of Islamic science is seen as impacts of al-Gazālī’s criticism to philosophy and controversy surrounding the thought of al-Gazālī and Ibn Rushd. During the Golden Age in the medieval period, Muslim scholars and philosophers had been the world references for science and technology development. They lost this legacy because they embraced orthodoxy rather than rationality. Al-Gazālī had written a book called Tahāfut al-Falāsifah (The Collapse or Inconsistence of the Philosophers) which criticised Islamic philosophers especially Ibn Sīnā and Al-Fārābī. Later after the death of al-Gazālī, Ibn Rushd wrote book tahāfut al-tahāfut which commented on al-Gazālī’s book Tahāfut al-falāsifah. It was arguing over Muslims should advance in science and technology in this modern era as it was evident during the Golden Age Islamic Era (the 7th up to the 13th centuries) whereby Muslims were the world references in science and technology development. However, after the period Muslims abandoned rationality and have remained so up to the present. This situation caused Islamic thoughts to move from rationality to orthodoxy. Al-Gazālī has been considered as the cause of the decline in Islamic Thought as he critiqued Islamic philosophers especially Ibn Sīnā and al-Fārābī in his book Tahāfut al-Falāsifah. Later Ibn Rushd wrote book Tahāfut al-Tahāfut which commented on al-Gazālī’s book Tahāfut al-Falāsifah.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.804
37
Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 1, no. 3 (December 30, 2015): 107. http://dx.doi.org/10.26417/ejis.v1i3.p107-110.
Full textAbstract:
In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy, especially Greek philosophy. The many quotations from Greek sources which are found in Miskawayh’s works, especially in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character), provide important evidence for this study to argue that they also have contributed to the formation of his moral philosophy. This paper thus, seeks to investigate Miskawayh’s own attraction to Greek ideas, which eventually led him towards the acceptance of Greek thought and also towards the need for an apologetic on behalf of philosophical study and on the relations between philosophy and the divine revelation.
38
Omar, Mohd Nasir. "Miskawayh’s Apologia for Greek Philosophy." European Journal of Interdisciplinary Studies 3, no. 1 (December 30, 2015): 107. http://dx.doi.org/10.26417/ejis.v3i1.p107-110.
Full textAbstract:
In the East, Greek philosophy was studied as early as the fourth century, not however, by the Muslims but by the Arab Syrian Christians. It was Syrian Christians who brought wine, silk and other precious items to the West, but it was the Syrians also who cultivated Greek sciences for many centuries before they eventually transmitted them to the Muslim philosophers, especially in the tenth and eleventh century Baghdad. Miskawayh (d.1030), a great Muslim moralist, was among the philosophers who flourished in Baghdad at such times. He was well educated in Islamic studies as well as in philosophy, especially Greek philosophy. The many quotations from Greek sources which are found in Miskawayh’s works, especially in his major work on ethics, Tahdhib al-Akhlaq (The Refinement of Character), provide important evidence for this study to argue that they also have contributed to the formation of his moral philosophy. This paper thus, seeks to investigate Miskawayh’s own attraction to Greek ideas, which eventually led him towards the acceptance of Greek thought and also towards the need for an apologetic on behalf of philosophical study and on the relations between philosophy and the divine revelation.
39
Stroumsa, Sarah. ""True Felicity": Paradise in the Thought of Avicenna and Maimonides." Medieval Encounters 4, no. 1 (1998): 51–77. http://dx.doi.org/10.1163/157006798x00034.
Full textAbstract:
AbstractThe attitude of Muslim and Jewish medieval philosophers to paradise was determined by their religious traditions as well as by their rationalistic philosophical approach. The present article examines the way in which medieval philosophers of the Islamic world handled this philosophic and religious heritage. In particular, it focuses on Avicenna and Maimonides, who represent, among Muslim and Jewish falasifa respectively, the first explicit and sustained attempts to translate the religious traditions on paradise into philosophical language. The article presents their interpretations of the notion of paradise, and attempt to show that, within the boundaries of their common philosophical outlook, their differing religious traditions dictated different nuances of attitude.
40
SARANYANA, Josep-lgnasi. "Estética tomasiana y estética musulmana plenomedievales. A propósito del pulchrum." Revista Española de Filosofía Medieval 10 (October 1, 2003): 303. http://dx.doi.org/10.21071/refime.v10i.9271.
Full textAbstract:
Some neothomist philosophers affirm the transcendentality of «pulchrum», but this thesis is not clearly expossed by St. Thomas of Aquino, though he certainly hints it. That's why some thomist philosophers speak of transcendental thought known by sensitiva way, equalizing in this manner the «sensus» to the «ratio». In this point St. Thomas' philosophy and Muslim philosophy are similar.
41
Lattu, Izak Y. M. "Mutual Transformation in the Early Histories of Christianity and Islam." QIJIS (Qudus International Journal of Islamic Studies) 7, no. 1 (June 3, 2019): 1. http://dx.doi.org/10.21043/qijis.v7i1.4252.
Full textAbstract:
<p>This article examines mutual relationships in the historical teachings of Christianity and Islam. Drawing on John B. Cobb, Jr’s mutual transformation theory, the article argues that early Christians and Muslims scholars have learned from other traditions in developing their religious teachings. I employ historical writings on the key figures and the early scholars of both religions. Based on documentary research, this article illustrates the mutual contact with other religious communities in the history of Christianity and Islam. Both Christian and Muslim Classical philosophers touch upon classical Greek Philosophers to develop intelectual traditons and teachings. As a result of the encounter, mutual transformation invites people to be involved in a deep dialogue and to be openhearted to learn, from the teachings of other religious traditions.</p>
42
AZHARI, Abdussalam Masykur Khazik, and Muhammad Azhar Al fajri. "CONCEPT OF BASIC EDUCATION FROM THE PERSPECTIVE OF ISLAMIC PHILOSOPHY AND GREEK PHILOSOPHY." Al-Ittihad: Jurnal Pemikiran dan Hukum Islam 8, no. 1 (December 17, 2022): 1–9. http://dx.doi.org/10.61817/ittihad.v8i1.64.
Full textAbstract:
Abstract: The purpose of this study was to determine the concept of basic education from the perspective of Islamic philosophy and Greek philosophy. This type of research is library research that uses library data as the object of study in research such as books and articles as data sources. From the analysis that has been done, the results of this study indicate that the concept of basic education from the perspective of Islamic philosophy and Greek philosophy can actually go hand in hand where Greek ideas are used to develop Islamic philosophy. So that the material or its contents have something in common. Therefore, the Arabs are in direct contact with science and philosophy. In the VII to XIII centuries, Muslim intellectuals studied philosophy and science by establishing the Temple of Wisdom as a center for research, library, and translation of Greek texts. From these works, Muslim intellectuals studied and studied the thoughts of classical Greek philosophers. So the works of Greek philosophers are very helpful for Muslim philosophers in studying these works to continue to develop science. This research contributes in adding theoretical insight about the relationship between basic education and greek philosophy perspective.
Keywords: education concept, Islamic philosophy, Greek philosophy
43
Kuhn, Michael. "Allāh: Internalized Relationality: Awwaḍ Simʽān on the Trinitarian Nature of God." Transformation: An International Journal of Holistic Mission Studies 36, no. 3 (July 2019): 173–83. http://dx.doi.org/10.1177/0265378819853176.
Full textAbstract:
The issue of Christ’s two natures (human and divine) and the Trinitarian persons of God in the Christian conception have posed a conundrum in Christian-Muslim Relations. Islam has historically held to a formulation of absolute unity while the historic Christian faith prefers to see a plurality of union as the proper expression of divine unity. The debate raged throughout the medieval period. The contemporary Egyptian intellectual Awwaḍ Simʽān is one outstanding voice in the current nexus of Muslim-Christian engagement. Simʽān presents a rationally appealing formulation of the Christian doctrine, avoiding or carefully explaining some of the Christian Trinitarian terminology which Muslims regard as most egregious. He appeals to Muslim philosophers as well as historic Christian apologists to buttress his views. It is a winsome and rationally appealing formulation from an Arabic-writing theologian from within the Muslim context. This article seeks to examine the salient points of Simʽān’s formulation and ask if it could be heard in today’s Muslim milieu with all its attending dissonance due to the realities of religious militancy and social displacement. The communal unity of the Trinity may yet find corners of the Muslim world where it is welcomed and embraced. If so, Awwaḍ Simʽān’s formulation will play a visible role.
44
Dzilo, Hasan. "Existence: The principle topic of discussion of some Muslim philosophers." Kom : casopis za religijske nauke 5, no. 2 (2016): 55–74. http://dx.doi.org/10.5937/kom1602055d.
Full text
45
Gori Olesen, Mattias. "Modernitetens sine qua non – Islamisk middelalderfilosofi og moderne reformisme." Slagmark - Tidsskrift for idéhistorie, no. 79 (June 25, 2019): 63–75. http://dx.doi.org/10.7146/slagmark.vi79.130729.
Full textAbstract:
The trope that modern Europe , emerging from its Dark Ages, is indebted to the Islamic Middle Ages is widespread. The article traces this ‘Islamic medievalism’ back to Muslim discourses of the late 19th and early 20th century. Focusing on the Egyptian intellectual Muhammad Lutfi Jum’a’s (1886-1953) portrayal of medieval Islam and its philosophers as well as his mobilization of these within a reformist ideology, it argues the following: Firstly, that Jum’a’s medievalism, perceiving medieval Islamic philosophy as the sine qua non of European modernity, is indebted to readings of European orientalist histories of philosophy, demonstrating how medievalism emerged from a global discursive formation. Secondly, that Jum’a mobilized the medievalist argument and the philosophers to argue for the possibility of an alternative counter-modern Muslim and Eastern modernity where the materialist and disenchanting tendencies of European modernity are negated – a vision he shared with other so-called Easternist thinkers, who conceived of Muslim countries as belonging to a broader East ranging from North Africa to Japan.
46
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.
Full textAbstract:
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.
47
Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.
Full textAbstract:
In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
48
Ibrahim, T., and N. V. Efremova. "On Averroes’ response to al-Ghazali’s critique of philosophy." Minbar. Islamic Studies 13, no. 2 (July 5, 2020): 378–400. http://dx.doi.org/10.31162/2618-9569-2020-13-2-378-400.
Full textAbstract:
The article serves as an introduction to the translation of the book «The Incoherence of the Incoherence» (Tahafut at-Tahafut) by the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahafut al-Falasifa). The paper highlights the motives of al-Ghazali’s attack on Muslim peripatetism (Falsafa) and its infl uence on the fate of this school in the Muslim world. The research describes the basic understanding of the Falsafa picture of the world that comes as a framework for the discussions unfolding the fi rst of the three main points of al-Ghazali’s criticism, which is the thesis of the world eternity. The connection between Ibn Rushd’s book and his earlier theological and polemical treatises as «On the Correlation between Philosophy and Religion» and «On the Methods of Proof for the Principles of Creed» is shown.
49
Kartanegara, Mulyadhi. "Beyond the Physical World and Sensory Perception: A Philosophical Exploration into the Metaphysical World." Islamic Studies Review 1, no. 1 (July 5, 2022): 95–109. http://dx.doi.org/10.56529/isr.v1i1.20.
Full textAbstract:
This article will address two important subjects in Islamic philosophy that most contemporary modern thinkers (be they philosophers or scientists) have long rejected them as legitimate subjects of any scientific inquiries: firstly, mystical experience, and secondly the metaphysical world. We can see that both subjects lie beyond the physical world and sensory perception. In the first part of this article, I would like to deeply discuss the nature and the reality of mystical experience, while in the second part, I would like to broadly explore the metaphysical world, by first addressing and then moving to analyse two very interesting and seminal works written by arguably two of the most prominent Muslim philosophers, first, Risālat al-Ṭayr authored by Ibn Sīnā, and second, al-Ghurfah al-Gharbiyyah, written by Suhrawardī. It is clear that both works discuss transcosmic voyages into realms beyond our physical world. The purpose of this article is to vividly demonstrate how and why Muslim philosophers, scientists, and mystics substantiate their belief in both realms by establishing a rational argument for their reality or their ontological status.
50
Abdul Razzaq, Ghaidaa Mohammed Hassan. "Reconsidering Self and Identity According to Mullah Sadr." International Journal of Religion 5, no. 7 (May 15, 2024): 1021–31. http://dx.doi.org/10.61707/sc6gfg59.
Full textAbstract:
The current study is based on a hypothesisThe Islamic philosopher Sadr al-Din al-Shirazi (1572-1641 AD), known as Mulla Sadr, reconsidered all previous Islamic philosophical discussion related to the concepts of self and identity. SoThe focus has been placed throughout the paragraphs of this articleA study on presenting Mulla Sadra’s views related to the self and identity, as well as his theory of knowledge and his vision about the formation of human identity through the accumulation of experience and the cognitive unity between the subject and the object, which he presented on the basis of the approach with the philosophical vision of the relationship between matter and image, which is philosophically traditional and known since Aristotle, and which was common and prevalent among people. Muslim philosophers in general. The beginning came in this studyWith fast and intense presentation. The legacy of the School of Transcendent Wisdom includes the most important stages of Mulla Sadra’s spiritual and intellectual development and all the historical, social, and political circumstances that accompanied the emergence of his star as a philosopher, then moving on to present his most important philosophical ideas about the human self, knowledge, and reason, and his own arguments about the immateriality of the soul. This study also addressed his most important ideas about the theory of knowledge and the independence of human cognitive abilities, as well as the influence of experience and its role in forming an identity for the mind, a variable and unstable identity that is formed gradually through accumulation and ultimately contributes to defining a special qualitative identity that emerges clearly through disparate patterns of thinking, which represents... The culmination of Mulla Sadra's reconsideration, which distinguished him from all the Muslim philosophers before him, including Ibn Sina and his theses about the self and self-awareness.