The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...) Goodman’s commentary places _Hayy Ibn Yaqzan _in its historical and philosophical context. The volume features a new preface and index, and an updated bibliography. “One of the most remarkable books of the Middle Ages.”—_Times Literary Supplement_ “An enchanting and puzzling story.... The book transcends all historical and cultural environments to settle upon the questions of human life that perpetually intrigue men.”—_Middle East__ Journal_ “Goodman has done a service to the modern English reader by providing a readable translation of a philosophically significant allegory.”—_Philosophy East and West_ “Add[s] bright new pieces to an Islamic mosaic whose general shape is already known.”—_American Historical Review_. (shrink)
Los califas almohades afirmaron pertenecer a la tribu árabe de Qays cAylān por descendencia agnática. Qays cAylān no incluye a la tribu de Qurayš, con la que los mu'miníes afirmaban estar emparentados por línea materna. Según la doctrina clásica del califato, recogida por ejemplo por Ibn Hazm, los califas deben ser qurayšíes por línea paterna. En este artículo se analizan las ventajas que ofrecía a los califas mu'miníes esa ascendencia qaysí, de larga tradición entre las poblaciones beréberes del Norte de (...) África. Entre esas ventajas se cuentan la vinculación de parentesco con las tribus árabes de Sulaym y Hilāl, elementos fundamentales del ejército mu'miní, y con el profeta árabe pre-islámico Jālid b. Sinān al-cAbsī. (shrink)
Since Ibn Mattawayh and Mm up until George Hourani and Marie Bernand, there is an unstoppable interest among scholars towards r theory of knowledge. This interest has increased after the publication of the works of the late Mub al-Mu Ul al-D and Kitaffu al-rAbd al-Jabb and other sources from his students and the late MuAbd al-JabbAbd al-Jabbn).
A study of the opinions of a prominent tenth-century scholar pertaining to different aspects of pain, including his theological explanation of the existence of human suffering as well as a historical survey of his Bahšamiyya Mu‘tazila school.
En el presente escrito se estudian varias piezas hasta ahora inéditas tanto al corpus de precintos producidos durante el períodod inicial de al-Andalus, como al de los ponderales realcionados con las emisiones monetarias de épocas diversas en la historia andalusí.
Muhammad al-Shahrastani, the famous Muslim theologian of the 12th century and author of the Book of Religious and Philosophical Sects, was greatly influenced by Ismaili teachings. In this work al-Shahrastani refutes the metaphysics of Ibn Sina (Avicenna) from an Ismaili point of view.
In _Knowing God_, Ismail Lala investigates the nature of God and whether we can truly know Him according to the influential mystic, Muḥyī al-Dīn ibn ʿArabī, and his disciple, ʿAbd al-Razzāq al-Qāshānī.
The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam disclose a diversity of interpretations of this relationship. Thinkers from the tenth and eleventh century had the privilege of disclosing different facets of the relationship between humans and the divine. God and Humans in Islamic Thought discusses the view of three different scholars (...) of the time: Abd al-Jabbar, Ibn Sina and Al-Ghazali. The relationships discussed in this work are: divine assistance, lu³f, according to 'Abd al-Jabbar; human love and attraction to the divine, 'ishq, according to Ibn Sina, and finally the mystical annihilation of the self in the divine unity, fana', of al-Ghazali. They introduce three approaches of looking at this relationship. In order to perceive these concepts, their perception of God and of the human nature will also be examined here. The starting-point of this research was the desire to set forth a variety of possible relationships which are all in accordance with Islamic belief, but nevertheless demonstrate diversity in understanding the relationship between the human and the divine which in turn suggests the concept of plurality within one religion. Examining these three concepts, which build firm connections between God and humans, reveals the importance of rational inquiry in medieval Islamic thought, not only because it was a source of logical arguments for Islam against its opponents but mainly because it built different bridges leading to God. God and Humans in Islamic Thought attempts to shed light on an important side of medieval rational thought in demonstrating its significance in forming the basis of an understanding of the nature of God, the nature of human beings and the construction of different bridges between them. (shrink)
_This mirror for princes sheds light on the relationship between spiritual and political authority in early modern Egypt_ This guide to political behavior and expediency offers advice to Sufi shaykhs, or spiritual guides, on how to interact and negotiate with powerful secular officials, judges, and treasurers, or emirs. Translated into English for the first time, it is a unique account of the relationship between spiritual and political authority in late medieval / early modern Islamic society.
In this article, we discuss the current trend of authoritarianism in the Islamic world, especially as embodied in the institution of taqlid, whereby a lay person blindly follows a religious scholar. We will compare this to the mystical tradition of Ibn 'Arabî as well as the early esoteric Shî'ite tradition, where a much more "rebellious" type of Islam was offered and provided purviews of pluralism and universalism that challenge authoritarian closures of interpretation in relationship with God. By way of further (...) comparison, we will also attend to the writings of some liberal and pluralistic thinkers in the Muslim world. (shrink)