The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy (...) is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. (shrink)

A unique introductory guide to the rich, complex and diverse tradition of Islamic philosophy, this book comprises over a hundred concise entries, alphabetically ordered and cross-referenced for easy access. All the essential aspects of the Islamic philosophical tradition are covered here: key figures, schools, concepts, topics and issues. Articles on the Peripatetics, Isma'ilis, Illuminationists, Sufis, kalam theologians and later modern thinkers are supplemented by entries on classical Greek influences as well as Jewish philosophers who lived and worked (...) in the Islamic world. Topical entries cover various issues and key positions in all the major areas of philosophy, making clear why the central problems of Islamic philosophy have been, and remain, matters of rational disputation. (shrink)

In recent decades, the trope that classical Muslim thinkers anticipated or influenced modern European thought has provided an easy endorsement of their contemporary relevance. This article studies how Arab editors and intellectuals, from 1882 to 1947, understood the twelfth-century Andalusian philosopher Ibn Ṭufayl, and Arabo-Islamic philosophy generally. This modern generation of Arab scholars also attached significance to classical Arabic texts as precursors to modern European thought. They invited readers to retrospectively identify with Ibn Ṭufayl and his treatise, Ḥayy (...) ibn Yaqẓān. Comparisons of Ibn Ṭufayl to European thinkers, and re-presentations of Ḥayy ibn Yaqẓān as the precedent or genesis of European thought, facilitated these editors’ global imaginaries, anti-colonial projects and political fantasies. This article tracks these projects and fantasies through the afterlife of Ḥayy ibn Yaqẓān from early printings and generalist surveys to later editions and studies, as Ibn Ṭufayl’s significance became sutured into his imagined importance for Europe, and for going beyond Europe. (shrink)

Unveils the profound influence of medieval Islamic philosophy on the thought of Leo Strauss.

This is the standard general account in English of Islamic philosophy and theology. It takes the reader from the religio-political sects of the Kharijites and the Shiites through to the assimilation of Greek thought in the medieval period, and onto the early modern period. Watt concludes with an analysis of Western influences on modern Islamic theology.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Classical Islamic Philosophy: A Thematic Introduction by Luis Xavier López-FarjeatThérèse-Anne DruartLuis Xavier López-Farjeat. Classical Islamic Philosophy: A Thematic Introduction. New York: Routledge, 2022. Pp. 368. Paperback, $34.36.Interest in classical Islamic philosophy has grown and recently given rise to several presentations of the field: The Routledge Companion to Islamic Philosophy, edited by Richard C. Taylor and Luis Xavier López-Farjeat (New York: (...) Routledge, 2016); Islamische Philosophie im Mittelalter. Ein Handbuch, edited by Heidrun Eichner, Matthias Perkams, and Christian Schäfer (Darmstadt: WBG, 2017); and The Oxford Handbook of Islamic Philosophy, edited by Khaled El-Rouayheb and Sabine Schmidtke (Oxford: Oxford University Press, 2017). One may, therefore, wonder whether López-Farjeat should have provided another one. My answer is a resounding "yes." The Oxford Handbook presents specific texts, The Routledge [End Page 320] Companion gives brief overviews of specific themes, and Islamische Philosophie provides a sketch of the development of Arabic-Islamic philosophy as well as an introduction to some of the major philosophers' most significant themes or works. By contrast, López-Farjeat offers a detailed picture of lively philosophical debates between philosophers, theologians, and other intellectuals, showing how philosophy pervaded thinking in the Islamic lands and was itself enriched by serious thinking in theology and other fields.After presenting the Islamic context and the translation movement from Greek into Arabic, López-Farjeat focuses on six main themes: (1) Theologians and Philosophers on Islamic Revelation; (2) The Classification of the Sciences, Logic, and Language; (3) Philosophy and the Natural Science; (4) Metaphysics in the Islamic Philosophical Context; (5) Psychology and Theories of Cognition; and (6) Ethics and Political Philosophy. In each case, he focuses on various much-debated philosophical issues, reconstructing their evolution. He begins by highlighting the Greek background, then moves to show chronologically how and why those debates evolved. When needed, he indicates in which other section of the book the context for a particular philosopher's or theologian's specific position on a debated issue can be found. Finally, after each chapter, he gives an excellent list of further readings (mostly in English) for the reader who wishes to delve more deeply into the topic.López-Farjeat's approach highlights the liveliness and the nuances of the debates between intellectuals of various religious persuasions in a way rarely done before. Such a detailed attention to specific contexts also means that his book does not allow for a quick, easy read. It provides all the information that even someone unfamiliar with Islamic studies or ancient philosophy may need to appreciate the richness and depth of Islamic-Arabic thinking, but this amount of information requires close and slow reading. López-Farjeat's frequent references to scholarly disagreement about specific issues could make this book at times challenging for nonspecialists. This means, however, that even seasoned scholars might find something to learn from López-Farjeat's treatments of the aspects of Islamic thought they might be less familiar with. And while beginners will need some time to absorb the vast amount of information López-Farjeat provides, they will be grateful for the clear way he has organized it.Too often and for too long have historians of Islamic philosophy focused on thinkers who saw themselves as mainly Aristotelians and neglected what philosophers learned from other disciplines, in particular from theology, be it Islamic or Christian. This book shows how Christians in the Islamic world had already integrated some Greek philosophy into their thinking from an early time, when they first entered into dialogue with Islamic theologians. In turn, Islamic theologians integrated philosophical elements in their works. López-Farjeat's knowledge of Islamic theology and Eastern Christian theology allows him to show that this process of integration was not a one-way street. The Islamic milieu and its theological developments raised new questions and issues that philosophers under Greek influences had to take into account. One does not philosophize in a vacuum: new questions raised in a different cultural and linguistic environment led to a refinement and enrichment in the understanding of philosophical issues.As an example, let us consider chapter... (shrink)

This collection of essays covers the classical heritage and Islamic culture, classical Arabic science and philosophy, and Muslim religious sciences, showing continuation of Greek and Persian thought as well as original Muslim contributions to the sciences, philosophy, religion, and culture of Islam.

Karl Marx, the revolutionist philosopher, interpreted history as a world view which is the dimension of social development. His dialectic effort and materialistic conception are intended to preserve the rights of social being particularly of the working people who are repeatedly being oppressed. Class struggle is the ultimate solution of distinctions among classes through which there will be no class and the existing working class will revolt against capitalist economy and, as a result, they will control means of production which (...) will create the situation of the dictatorship of the working people. These class distinctions will be removed through the establishment of scientific communism referred by Marx. This article shows how Marx’s life and thought changed the course of history and how he influenced society to make a better place for living. I intend to show the reasons behind the worldwide acceptance of Marxism theoretically. My aim is to show how his theories and ideas are significant in socio-political aspects of philosophy. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 259-279. (shrink)

This chapter contains sections titled: Introduction: Plato in Late Antiquity Middle Platonisms Neoplatonism Late Athenian Neoplatonism The Harmony of Plato and Aristotle Al‐Farabi Redivivus: Leo Strauss Epilogue: al‐Suhrawardi's Return to Plato Note.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 271-272 [Access article in PDF] Lenn E. Goodman. Jewish and Islamic Philosophy: Crosspollinations in the Classic Age. New Brunswick, NJ: Rutgers University Press, 1999. Pp. xv + 256. Cloth, $55.00. This book is a bold if not audacious survey of select themes in Jewish and Islamic philosophy. The "crosspollinations" to which the subtitle refers carry the (...) author back to classical Greece, and forward to Spinoza, Kant, Bergson, Darwin, and beyond. Medieval Jewish and Islamic philosophers are placed as the centerpieces of a humanistic tradition rooted in the past and still resonating in the present.This is a view of medieval philosophy to which many a medievalist would like to subscribe, but which few would dare describe with such brio and eloquent assurance as Lenn Goodman, who is both a historian of philosophy and a philosopher. This confidence waylays Goodman, though, in that he regularly substitutes pronouncements for patient explanation and argument. The reader who is not already familiar with the issues discussed and positions advanced will have a hard time following him. More informed readers may well question many of his summary judgments and piquant observations.The ideal reader of this work is one who has read Goodman's other studies, to which the notes frequently refer. The arguments adumbrated here are presumably laid out in detail in these earlier essays and books. The text before us is thus for the most part more a statement of faith, the author's summary credo, than a reasoned exposition of Jewish and Islamic philosophy. To Goodman, "the approach is synthetic rather than descriptive" (ix).The book deals with "issues of abiding philosophical interest: freedom and determinism, the nature and meaning of history, the basis of ethical values, the foundations and social implications of friendship, the viability and relevance of the idea of God." These admirable themes are pursued in separate yet complementing chapters that compare the tenth-century free-thinker and physician Muhammad ibn Zakariyâ al-Râzî and Epicurus; the tenth-century pietist Bahya ibn Paquda and Kant; and the fourteenth-century Maghribi historian Ibn Khaldûn and Thucydides. Three other chapters compare, respectively, Maimonides and such major Islamic philosophers as Avicenna, Al-Ghazâlî, and Ibn Bâjjah; Maimonides, Al-Ghazâlî, and the Persian ethicist Miskawayh (tenth/eleventh centuries); and Maimonides, Aristotle, and Spinoza.It is at once obvious that Maimonides (twelfth century) is at the heart of this work, reflecting Goodman's longstanding interest in this towering figure of medieval Jewish philosophy. Less obvious is Goodman's contention that Maimonides is to be seen not only in relation to Avicenna, Al-Ghazâlî, and Ibn Bâjjah, but also to Râzî, Bahya, and Miskawayh. Goodman has constructed a narrative of persons and ideas, abstracting from their contexts common concerns and purposes. While there is much to admire in these constructions—patently erudite and challenging as they are—the direct filiations Goodman assumes are often conjectural at best.Take, for example, Goodman's chapter on "Maimonides and the Philosophers of Islam," with its subtitles of "Creation" and "Theophany." These terms are shorthand for Maimonides' treatment of the science of physics and metaphysics, both in their normative and extraordinary appearances. Goodman correctly notes that Maimonides is deeply indebted to Muslim philosophers (and their Greek predecessors) for his knowledge of these fields, though he does stretch matters in singling out the importance of Al-Kindî and Râzî as influences upon Maimonides' thought.Goodman does this in part because he believes Maimonides shared, in varying degrees, a creationist position with them. Goodman accepts at face value Maimonides' assertion that only a creationist thesis allows for voluntarism, a (theologically) meaningful Divine Will. "Only voluntarism," Goodman asserts in the name of Maimonides, "can break the stranglehold of necessity, making emanation itself possible, allowing change, and crucially, allowing change in the natures of things, that is, evolution, as a means of bringing creation to 'maturity'"(98). This statement, besides its anachronistic introduction of evolution into medieval notions of change, misinterprets Maimonides' view... (shrink)

The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in the first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism influenced the (...) development of the scientific tradition in the early Muslim community? Our study shows that the Muslims have known the Hellenistic tradition since the 7th century in the Umayyad era, not the 8 century as some scholars claim. Second, there are three factors underlying early Muslim studied Hellenism Support from Qur’anic teachings, The need to argue with both of other Muslim groups and Non-Muslims community, The need of the Caliphs to legitimize their power. Third, when Muslims have known the Hellenism, they did not only adopt the Hellenism ideas, but also provide reviews, critical notes, and further more developed its own scientific tradition combined with the qur’anic teachings. (shrink)

Organisational citizenship behaviour towards the environment (OCBE) aids in both environmental protection and in harnessing sustainable competitive organisational advantage. This study proposed a conceptual research model which investigated managerial perceptions of the relationship between OCBE and economic cost performance (ECP) in the UAE hospitality sector, with green innovative behaviour (GIB) mediating and green training moderating the relationship. Drawing on the theory of planned behaviour and abilities motivation opportunity theory, the study administered 479 structured questionnaires to hotel managers in the UAE (...) using purposive and snowball sampling techniques. Partial least squares structural equation modelling was applied to test the hypotheses in SmartPLS3.3. Findings showed that OCBE had a direct and significant impact on ECP, with GIB emerging both as a direct and mediating predictor. Additionally, green training directly and significantly moderated the OCBE–cost performance relationship. These results evince the integration of sustainable philosophies with innovative mindsets to encourage green innovative endeavours among hotel managers. (shrink)

This article is an introduction to the special issue on interactions between analytic and Islamic philosophy/theology. Islamic philosophy and theology have historically demonstrated the aptitude and scope in being able to engage with philosophical rationalist traditions beyond classical Islamic civilisation. Articles in this special issue of the European Journal of Analytic Philosophy provide a new and fresh outlook of the relation and influences between Islamic philosophical and theological traditions and the Western (analytic) philosophical (...) tradition. (shrink)

Frank Herbert's novel Dune not only warns us about charismatic leadership, it looks to answer a very crucial question: What happens when ethics, religion, and politics intertwine? According to Muslim philosophers, or Falasifah as they were known by the Muslim public, this was a very important philosophical question. The combination of divine and secular leadership, which we see both in Paul Atreides and Leto II, was also a trait of Prophet Mohammed. His roles as the bearer of revelation and founder (...) of the Islamic government made him a natural, charismatic leader in his lifetime. Paul's spiritual and political influence created a similar miraculous elevation for the Fremen people and, in turn, a similar degeneration and demoralization. The core of Ibn Khaldun's political realism is acceptance of the idea that even political sovereignty founded on religion must pass through all the phases marked by a secular society. (shrink)

Widely regarded as the founder of the Islamic philosophical tradition, and as the single greatest philosophical authority after Aristotle by his successors in the medieval Islamic, Jewish, and Christian communities, Alfarabi was a leading figure in the fields of Aristotelian logic and Platonic political science. The first complete English translation of his commentary on Aristotle's Topics, Alfarabi's Book of Dialectic, or Kitāb al-Jadal, is presented here in a deeply researched edition based on the most complete Arabic manuscript sources. (...) David M. DiPasquale argues that Alfarabi's understanding of the Socratic art of dialectic is the key prism through which to grasp his recovery of an authentic tradition of Greek science on the verge of extinction. He also suggests that the Book of Dialectic is unique to the extent to which it unites Alfarabi's logical and political writings, opening up novel ways of interpreting Alfarabi's influence. (shrink)

This monograph deals with the entry made by Greek philosophy into the Arab Near East, the mixed reception it received, and the way it was incorporated by philosophers of Islam.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 109 makes for much enjoyment in the reading; the historical and linguistic enquiries are often most rewarding; the weakest moments come when his hectoring of modern sceptics betrays an ignorance of relevant modern arguments. Generally the production is excellent, but on page 129, line 19, delete.... ; on page 185, line 17 and page 186, line 14, read ~p,~**for ~pcr Amherst College J O H NKING-FARLOW Greek (...) into Arabic: Essays on Islamic Philosophy. By Richard Wa}zer. (Cambridge, Mass.: Oriental Studies I, Harvard University Press, 1962. Pp. vi + 256. $11.00. English edition: Oxford, Bruno Cassirer. 63s.) Venu ~ l'islamologie des ~tudes classiques, M. Walzer s'est consacr~ depuis de longues annfies ~ ~tudier la tradition philosophique grecque au sein de la culture musulmane. Ses recherches ont vis~ soit ~trecouvrer sous une forme plus ou moins directe des d6bris de l'h6ritage philosophique et culturel grec perdus dans l'original, soit ~t 6clairer la survivance et l'adaptation de cet hfiritage classique chez les penseurs de l'Islam. Le volume en question rassemble quatorze 6tudes de l'auteur, toutes consacr~es ~ ce th~me sfiduisant, et parues au cours d'une trentaine d'ann6es dans diff~rents recueils et revues scientifiques: en commen~ant par un beau chapitre de synthbse (Islamic Philosophy), contribu~ ~ une histoire g~n6rale de la philosophie, et par l'autre figalement d'ensemble On the Legacy of the Classics in the Islamic World tir~ de la Festschrift pour Bruno Snell, suivis par un nombreux groupe de recherches particuli~res, pour la plus part r6dig~es en anglais, mais aussi en allemand et en italien. Six chapitres traitent de l'Aristote "arabe" (un fragment probablement de l'Eud~me recouvr~ dans al-Kindi, un ficho de dialogue aristot~lique ~p,~T~6~ retrouv~ dans un ouvrage d'adDailami, des comptes-rendus critiques sur tes 6ditions r6centes des versions arabes de l'Organon et de la Metaphysique, une fitude sur la place de la Rh6torique et de la Po~tique dans le m~me Organon, une autre encore sur les versions arabes d'Aristote dans les biblioth~ques d'Istanbul). Deux autres chapitres, fitroitement li~s entre eux, traitent de la philosophie morale de Galien, en puisant h un abr6g6 arabe de son perdu,~p~~0~u, qui trahit une influence platonique pass6e par Posidonius, et contient entre autre une diatrib~ qui rappelle une fable bien connue de Babrius. Les quatre derniers chapitres se rattachent par contre au second des deux courants d'~tudes que nous avons indiqu~s: ils 6tudient ~ la lumi~re de textes r~cemment publi6s la pens~e d'al-Kindi, le philosophe arabe mu'tazilite pour lequel la revelation et la philosophie aboutissaient au m~me but, ou la pens6e d'al-Farabi sur le proph~tisme et la divination, consid~r~es avec Platon comme res- 110 HISTORY OF PHILOSOPHY sortantes de l"'imagination," et partant subordonn&s toutes les deux ~ la sp&ulation rationnelle. Une autre &ude sur l'&hique de Miskawaih nous montre ce philosophe du X si&le parvenu ~ des positions harmonistiques entre la foi et la pens& rationnelle, qui se rapprochent de celles d'al-Kindi, et se d&achent de celles d'al-Farabi, Avicenne et Averro~s. Une lecture enfin sur Platonism in Islamic Philosophy nous montre chez ce m~me al-Farabi et d'autres penseurs musulmans la survivance et l'adaptation de la pens~e platonique dans ce qui a trait aux quatre vertus fondamentales, ~ l'Rtat idfial, ~ la valeur du proph&isme, et ~ la pri~re philosophique. I1 suffit de cette simple table des mati6res pour faire ressortir la vari&~ et l'importance des th~mes abord~s par l'auteur darts la vaste domaine de la philosophie gr&o-islamique, &helonn& ici dans une succession chronologique et id~ale. M. Walzer connak en maitre la technique philologique dans les deux champs, classique et arabe; mais il salt s'~lever de la philologie fi des probl~mes fondamentaux d'histoire de la pens& et de la culture. I1 r~ussit ~ d~gager tr~s adroitement la pens& des auteurs arabes de leur forme souvent obscure et compliqu&, ~ reconnaltre ce qui est essentiel dans la foule des d&ails, ~ caract~riser la physionomie intellectuelle des individus et ~ la replacer en mSme temps dans le... (shrink)

If one is allowed to speak of progress in historical research, one may note with satisfaction the growing sophistication with which the relationship between science and religion has been examined in recent years. The "warfare" model, the "separation" paradigm, and the "partnership" ideal have been subjected to critical scrutiny and the glaring light of historical evidence. As John Hedley Brooke has so astutely noted, "Serious scholarship in the history of science has revealed so extraordinarily rich and complex a relationship between (...) science and religion in the past that general theses are difficult to sustain. Unfortunately, this more nuanced approach has not been as evident in studies of Islam and science. Though there has been some serious scholarship on the relation between science and religion in Islam, such work has made barely a dent in either the general accounts or the general perceptions of that relationship. These latter continue to be characterized by reductionism, essentialism, apologetics, and barely masked agendas. (shrink)

Following Aristotle’s description of youth and brief discussion about indoctrination and parrhesia, the article historicizes Socrates’ trial as the intersection of philosophy, education and a teacher’s influence on youth. It explores the historic-political context and how contemporary Athenians might have viewed Socrates and his student’s actions, whereby his teachings were implicated in three coups led by his former students against Athenian democracy, for or which he accepted little or no responsibility. Socrates appears subversively anti-democratic. This provides grounds that (...) challenge the dominant and standard philosophical account of Socrates as one of the great teachers, perhaps the greatest in the Western tradition, and critiques the way philosophy so often presents a de-contextualized and ahistorical picture. Concerns about the influence of education, teachers and indoctrination on youth have existed since ancient times. Currently, many states, especially, but not only, democracies, are concerned about Islamic fundamentalist teachings potentially leading to terrorism. The article presents contemporary exemplars from four countries: Austria, Kenya, the UK and Saudi Arabia. The crucial question remains: to what extent is it reasonable to hold a teacher responsible for a student’s subsequent actions? (shrink)

Qutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He (...) was also associated with Ibn Arabi's most important student, Sadr al-Din al-Qunawi. ;Suhrawardi's Philosophy of Illumination contained a new "Science of Light", expressed largely in symbols, intended to provide a reformed basis for physics and metaphysics. Qutb al-Din frequently translated these views into Peripatetic terminology so as to make the relationships between the two systems clearer. Qutb al-Din's Pearly Crown is a popular account of philosophy, incorporating and elaborating much of Suhrawardi's philosophy but omitting or disguising the most controversial and esoteric aspects--especially those related to the World of Image, the Afterlife, and reincarnation. ;Qutb al-Din developed further the notion of the "World of Image." This "fourth world" served both philosophical and religious purposes. His ideas on reincarnation and the cyclical nature of time were especially distinctive and were developed beyond the views found in The Philosophy of Illumination. ;Also included in this dissertation are an annotated bibliography of Qutb al-Din's works and their known manuscripts and an edition and translation of his "Epistle Ascertaining the Reality of the World of Image" {Risalah fi Tahqiq )Alam al-Mithal}. (shrink)

The primary objective of this research is to investigate the impact of organizational culture and various religious factors, such as religious belief, Islamic Leadership Justice, and Islamic work ethics, on job performance with employee engagement as a mediating factor. The study focuses on the workforce within the SME sector as the target population. Data were gathered from respondents through a questionnaire developed based on an extensive review of existing literature. The questionnaire was distributed utilizing the convenience sampling technique, (...) resulting in the inclusion of 300 valid responses in the analysis. The collected data underwent examination using the SPSS. The findings of the research indicate that religious belief, Islamic Leadership Justice, Islamic work ethics, and organizational culture significantly influence employee engagement. Furthermore, job performance is significantly impacted by employee engagement. The outcomes affirm that employee engagement serves as a noteworthy mediator in the relationships between religious belief, Islamic Leadership Justice, Islamic work ethics, and job performance. The study extensively discusses the theoretical and practical implications derived from these findings. (shrink)

This is the only available comprehensive introduction to the life and achievements of the ninth-century Islamic pjilosopher, Al-Farabi.

The monograph aims at a historical and bibliographical survey of the qur??nic and rational world-view of early Islam, of the period of translations from Greek into Syriac and Arabic, and of the impact of Islamic thought on Europe.

The articles in this volume dedicated to Hans Daiber, one of the pioneering scholars in the history of Islamic thought in the Middle Ages, offer new insights into this field from a variety of perspectives: philological, philosophical, and historical.

Ali Mirsepassi's book presents a powerful challenge to the dominant media and scholarly construction of radical Islamist politics, and their anti-Western ideology, as a purely Islamic phenomenon derived from insular, traditional and monolithic religious 'foundations'. It argues that the discourse of political Islam has strong connections to important and disturbing currents in Western philosophy and modern Western intellectual trends. The work demonstrates this by establishing links between important contemporary Iranian intellectuals and the central influence of Martin Heidegger's (...) philosophy. We are also introduced to new democratic narratives of modernity linked to diverse intellectual trends in the West and in non-Western societies, notably in India, where the ideas of John Dewey have influenced important democratic social movements. As the first book to make such connections, it promises to be an important contribution to the field and will do much to overturn some pervasive assumptions about the dichotomy between East and West. (shrink)

In this book, Rasoul Namazi offers the first in-depth study of Leo Strauss' writings on Islamic political thought, a topic that interested Strauss over the course of his career. Namazi's volume focuses on several important studies by Strauss on Islamic thought. He critically analyzes Strauss's notes on Averroes' commentary on Plato's Republic and also proposes an interpretation of Strauss' theologico-political notes on the Arabian Nights. Namazi also interprets Strauss' essay on Alfarabi's enigmatic treatise, The Philosophy of Plato (...) and provides a detailed commentary on his complex essay devoted to Alfarabi's summary of Plato's Laws. Based on previously unpublished material from Strauss' papers, Namazi's volume provides new insights into Strauss' reflections on religion, philosophy, and politics, and their relationship to wisdom, persecution, divine law, and unbelief in the works of key Muslim thinkers. His work presents Strauss as one of the most innovative historians and scholars of Islamic thought of all time. (shrink)

Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina, Ghazali, Ibn Tufayl, and Ibn Rushd. All of the texts presented here were very influential and (...) invite comparison with later works in the Western tradition. They focus on metaphysics and epistemology but also contribute to broader debates concerning the conception of God, the nature of religion, the place of humanity in the universe, and the limits of human reason. A historical and philosophical introduction sets the writings in context and traces their preoccupations and their achievement. (shrink)

Early modern Protestant scholars closely engaged with Islamic thought in more ways than is usually recognized. Among Protestants, Lutheran scholars distinguished themselves as the most invested in the study of Islam and Muslim culture. Mehmet Karabela brings the neglected voices of post-Reformation theologians, primarily German Lutherans, into focus and reveals their rigorous engagement with Islamic thought. Inspired by a global history approach to religious thought, Islamic Thought Through Protestant Eyes offers new sources to broaden the conventional interpretation (...) of the Reformation beyond a solely European Christian phenomenon. -/- Based on previously unstudied dissertations, disputations, and academic works written in Latin in the seventeenth and eighteenth centuries, Karabela analyzes three themes: Islam as theology and religion; Islamic philosophy and liberal arts; and Muslim sects (Sunni and Shi‘a). This book provides analyses and translations of the Latin texts as well as brief biographies of the authors. -/- These texts offer insight into the Protestant perception of Islamic thought for scholars of religious studies and Islamic studies as well as for general readers. Examining the influence of Islamic thought on the construction of the Protestant identity after the Reformation helps us to understand the role of Islam in the evolution of Christianity. (shrink)

This study explores the intricate relationship between Salar vocal folk music and the Islamic faith, focusing on the Salar community in Qinghai Province, China. This research aims to examine how Islamic religious practices have shaped Salar vocal folk music and identify the challenges to its preservation. Data were collected through a qualitative methodology, including ethnographic fieldwork and interviews with three key informants: religious leaders, cultural inheritors, and folk musicians. The findings reveal that Salar vocal folk music serves as (...) a medium for religious devotion, moral instruction, and communal bonding. However, the study also highlights significant challenges, such as modernization and the disengagement of younger generations from traditional practices. The implications for research and practice include the need for increased formalized education programs, government support, and community-based initiatives aimed at preserving Salar music. Digital preservation efforts, such as archiving traditional songs, are recommended as an additional measure to safeguard this cultural heritage. The study is limited by its focus on a specific region and small sample size. Future research should explore how modern technology and media can be leveraged to engage younger audiences in traditional music practices. Preserving this unique musical tradition is essential for maintaining the Salar people’s cultural and religious identity in the face of globalization. (shrink)

This statement by the late Franz Rosenthal is, in a sense, the uniting theme of the present volume's 35 articles by renowned scholars of Islamic Studies, Middle ...

Islamic anthropology is relatively seldom treated as a particular concern even though much of the contemporary debate on the modernisation of Islam, its acceptance of human rights and democracy, makes implicit assumptions about the way Muslims conceive of the human being. This book explores how the spread of evolutionary theory has affected the beliefs of contemporary Muslims regarding human identity, capacity and destiny. In his systematic treatment of the impact of evolutionary ideas on modern Islam, Damian Howard surveys several (...) branches of Muslim thought. Muslim responses to the crisis of the religious imagination presented by the evolutionary worldview fall into four different forms, incorporating traditional and modern notions. The book evaluates the content, influence and success of these four forms, asking how Muslims might now proceed to address the profound challenges which evolutionary theory poses to the effective reconstruction of their religious thought. Drawing fascinating parallels with developments in the world of Christian theology which will help understanding between people of the two religions, the author reflects on the question of how Muslims can come to terms with the modern world. A valuable addition to the literature on contemporary Islamic thought, this book will also interest students and scholars of religion and modernity, the history and philosophy of science, and evolutionary theory. (shrink)

This work demonstrates how falsafah (which linguistically refers to a group of commentaries by Muslim scholars associated with their readings of "The Corpus Aristotelicum") in Iran has been always closely linked with religion. It demonstrates that the blending of the new natural theology with Iranian culture created an intellectual climate that made Iran the center of falsafah in the Medieval world. The author begins this book by exploring the analytical arguments and methodologies presented as the subject of the first-philosophy (...) (metaphysics) in the works of Aristotle (in particular "The Nicomachean Ethics" and "Rhetoric"). Then, he tells the tale of the Muslims' progression as they came to own and expand upon Aristotle's arguments and methodologies as a measure of their own sense of spirituality. Last, Sadri surveys the implications of that sense of spirituality as it is amalgamated within the Iranian culture and today's Islamic Republic of Iran. The author's aim is to present a different perspective of falsafah (as it is received by Muslims and assimilated within Iranian culture), while maintaining a sense that captures the texture of everyday life-experiences in today's Islamic Republic of Iran. This work is thus about (contemporary) Iranian falsafah and how it remains faithful to its tradition (as falsafah has actually been integrated and practiced by Iranian scholars for the last eleven centuries). It is a tradition that has taken on the task of understanding and projecting a sense of order upon the multiplicity of forms, ideas, examples, and images that have passed through Iran from East and West; it is a story that has gathered, sheltered, and introduced a style and order of Islamic (Shi'at) falsafah. (shrink)

L'Etat est généralement considéré, à tort comme une création des société occidentale. L'œuvre de Ibn Khaldoun, dans sa contribution innovante à la théorie de l'Etat montre au contraire combien essentiel est la nouveauté du rôle qu'il accorde au contrat social. C'est dans l'Etat que l'individu connaît son plus entier développement, le rôle du souverain n'étant pas de créer ou de promouvoir en l'homme une vie vertueuse, mais de le protéger de son propre égoïsme. Une telle mutation a eu aussitôt d'incalculables (...) répercussions dans le domaine du droit, comme celui du pouvoir. " L'Etat est à lui seul l'origine du Droit et de l'Autorité ". Cette conclusion a amené Ibn Khaldoun à envisager autrement le rapport du spirituel et du temporel. On mesure aujourd'hui l'importance de cette affirmation, qui malgré les événements qui défrayent les fragiles équilibres politiques à travers le monde, a grandement influencé le courant rationaliste arabe. L'auteur, s'appuyant sur l'œuvre d'Ibn Khaldoun, pose la question dans cet ouvrage, de l'évolution de la crise de l'Etat dans le monde arabo-musulman. (shrink)

The work treats various aspects of Avicennan philosophy and science. The topics include methods for establishing an authentic Avicenna corpus, natural philosophy and science, theology and metaphysics and Avicenna's subsequent historical influence.

Speaking of relations between logic and religion in Islamic world may refer to logic in two respects: logic in religious texts, from doctrinal sacred texts such as Qur’ān and sayings of the Prophet to the Qur’ānic commentaries and the texts related to the principles and fundamentals of jurisprudence, all of which make use of some reasoning to persuade the audiences or to infer the rules and prescripts for religious behavior of the members of religious community; and logic as a (...) discipline that is studied and applied both independently and as a tool for reasoning in schools of Islamic theology, systems of Islamic philosophy, and other types of knowledge in medieval Islamic world, all being strongly influenced by religious doctrines of Islam. Accordingly, this paper speaks of the different manifestations of using logical reasoning, particularly analogy, in Qur’ānic arguments, e.g. for the existence of God and resurrection after death; some contradictions or paradoxes reported by different opponents in the verses of Qur’ān; the place of logic in the classification of disciplines and the courses taught at the schools and seminaries; the influence of the attitudes of different religious sects on logic; the instrumental role of logic for both religious and secular reasonings; the relation between reason and dogmatic religious doctrines, and, finally, the reflection of this relation on progress or recession of logic in medieval Islamic world. (shrink)

The Philosophy and logic in Islamic thought, unlike Christian culture, developed uncensored and as a result of great demand. After the biggest translation movement in history, important components of Ancient Greek, Syriac, Persian, Jewish and Hindu cultures were transferred to Arabic. Kalam, which developed earlier in Islamic culture, has also been effective in understanding and accepting the philosophical content. In the beginning, translations were made in fields such as medicine, chemistry, astronomy and mathematics. Philosophy literature was (...) also translated into Arabic due to its close relationship with other sciences and the need to fill the "gaps" in Islamic culture. The philosophy of logic was also transferred to Arab culture in its Aristotelian form. Especially the great influence of Aristotle helped strengthen the thought of logic among Arab philosophers and some theologians. As with other translation content, the logic has been translated into Arabic without any censorship. Contrary to the thinkers of Christian culture, Islamic philosophers learned all the subtleties of logic in a free intellectual environment, and as a result, this fact created a way for them to make a unique contribution to the discipline of logic. Logic, as it has been transformed into Arabic elements in Islamic culture, has been influential in basic areas such as theology, language, fiqh and kalam. In this process, logic, which was handled intertwined with traditional philosophy, has progressed to become a refined thought, especially with the influence of the first great philosopher Fârâbî. Fârâbî is not only a great philosopher but also a great Islamic scholar, and these qualities enabled him to adapt logic to Arab culture and Islamic sciences from his Aristotelian roots. Fârâbî, just like Aristotle, wanted to use logic as a criterion of truth for philosophical fields. Fârâbî, who designed logic under two main headings such as concepts and judgments, adapted logic to Arab culture for Muslims in the reasoning process. This solid construction of logic not only strengthened philosophical thought, but also contributed to the later establishment of a solid structure in Islamic sciences. In this context, the understanding of Islamic philosophy and its transformation with the effect of logic require a close examination of Fârâbî's thought. In our article, we will briefly discuss the pre-Islamic origins of philosophy and logic, and on this plane, we will examine Fârâbî's contribution to philosophy of some basic issues such as God, the classification of sciences, and the philosophical dimension of logic and try to reveal his effects on Islamic culture from a general point of view. (shrink)

Das Handbuch der" Islamischen Philosophie im Mittelalter"präsentiert in einer umfassenden Gesamtdarstellung eine der faszinierendsten Epochen der Geschichte des Denkens. Renommierte internationale Fachleute führen sowohl in die Theorien und Argumente der bedeutendsten islamischen Philosophen als auch in ihre Biographien ein. Überblicksartikel leiten in die Geschichte der islamischen Philosophie, ihre historischen Rahmenbedingungen und den stets wechselnden Austausch mit anderen Wissensgebieten ein. So ermöglicht das Handbuch seinen Lesern, so bedeutende Denker wie Avicenna, Averroes und al-Farabi besser kennenzulernen und sie vor einem ganz neuen, (...) breiteren Hintergrund zu würdigen. Dabei treten nicht zuletzt die philosophisch-rationalen Wurzeln deutlich hervor, die die arabische Kultur mit der europäischen bis heute verbinden. (shrink)

I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional (...) virtue ethics ways in order to be more resilient when faced with virtue-diminishing affective situations. In part three I show how the situation, rather than hindering practitioners, is recruited into helping these women achieve piety. I conclude, in part four, by showing the dawa movement's creative use of the Islamic veil as a way to help these women deal with the objection that one cannot avoid all bad situations. Going beyond social psychological experiments, I examine two methodological sources not found in situationist debates. First, I argue for ethnography as an empirical method through which to study virtue. I draw on ethnography of the Islamic women's dawa movement. Secondly, the work in the philosophy of mind on ‘affective scaffolding’. (shrink)

Freethought and atheism in classical Islam -- Arabic philosophy and its influence on Western freethought -- The treatise of the three impostors : Moses, Jesus, and Muhammad, and its origins in Islam -- Averroes and Ibn Tufayl, and their influence on Western freethought -- Atheism, freethought and Islam in the 19th, 20th, and 21st Century -- Conclusion : The Allah that failed.

Islamic philosophy; Islamic thought; Greek philosophy.