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  1. The Boiling Circle, the Rotating Circle (Two Kinds of Symbols of the Circle in Islamic Tradition).Ali Babaei - 2021 - Wisdom 1 (1: 2021):162-167.
    In theological sources, many symbols are used to explain the transcendent truths of existence. Among the shapes, the circle has the most use of a symbol which is important for Religious, philosophers, and mystics. However, what is refer mostly to the shape of a circle is the rotation of a circular line that begins at a point on a surface and ends at the same point; then, the most superficial and intermediate symbols of facts are explained with it. Contrary, the (...)
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  2. Ghazālī's Transformative Answer to Scepticism.Reza Hadisi - 2022 - Theoria 88 (1):109-142.
    Theoria, Volume 88, Issue 1, Page 109-142, February 2022.
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  3. Soul‐Switching and the Immateriality of Human Nature: On an Argument Reported by Razi.Pirooz Fatoorchi - 2021 - Theoria 87 (5):1067-1082.
    This article deals with an argument reported by Razi (d. 1210) that attempted to undermine the immaterialist position about human nature. After some introductory remarks and explanation of the conceptual background, the article analyses the structure of the argument, with special attention to the idea of soul-switching.’ Some comparisons are made between the argument reported by Razi and a number of arguments from modern and contemporary eras of philosophy. One section is devoted to the critique of the argument and its (...)
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  4. القرآن والصراع حول سلطة المعنى: صراع التأويلات.Mohamed Zekkari - 2019 - مركز نماء.
    لا تجدُ الكتبُ المقدّسة واقعيتها إلا حينما تخرج من دائرة الكتابة والمدوّن والطقوسية المغلقة، والمغلّفة بهالة من القدسيّة التي لا يكاد المرء معها أن ينفذ إلى المعاني والمقاصد الحقيقية للنصّ، نحو أفق القراءة المتجددة، وبالتالي سنجدُ أنفسنا أمام نصّ متجدّد لا ينضب معينه. تحقّق الوعي بمسألة العلاقة بين جمود النصّ وفاعلية القراءة في ظل الجدل الذي قام بين الدينيّ والسياسيّ، لحظة حمي الصّراع حول المعنى واقتيدت المعارك تحت ألوية تأويل القرآن، ''فالدين -أيُّ دين- نصوصٌ صامتة بين دفَّتين (= كالقرآن في (...)
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  5. The Unity and Plurality of Beliefs and the Problem of Wahdat al-Ma‘būd according to the School of Vahdat al-Wujud.Muhammed Bedirhan - 2020 - Theosophia (1):91-116.
    Since the formation period, the concept of religion and the basic issues related to religiosity have been among the main subjects that attracted the Sūfīs. As a consequence, Sūfī writers showed great interest in the subject and endeavoured to produce a genuine religious thought. This tradition of religious thought, which was developed by the Sūfīs, also dealt with problems concerning other religious systems, their basic tenets and rituals, as well as the relationship with the members of other religions. In this (...)
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  6. Creative Imagining as Practical Knowing: An Akbariyya Account.Reza Hadisi - 2021 - Res Philosophica 98 (s):181-204.
    I argue that practical knowledge can be understood as constituted by a kind of imagining. In particular, it is the knowledge of what I am doing when that knowledge is represented via extramental imagination. Two results follow. First, on this account, we can do justice both to the cognitive character and the practical character of practical knowledge. And second, we can identify a condition under which imagination becomes factive, and thus a source of ob-jective evidence. I develop this view by (...)
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  7. Genealogy of Algorithms: Datafication as Transvaluation.Virgil W. Brower - 2020 - le Foucaldien 6 (1):1-43.
    This article investigates religious ideals persistent in the datafication of information society. Its nodal point is Thomas Bayes, after whom Laplace names the primal probability algorithm. It reconsiders their mathematical innovations with Laplace's providential deism and Bayes' singular theological treatise. Conceptions of divine justice one finds among probability theorists play no small part in the algorithmic data-mining and microtargeting of Cambridge Analytica. Theological traces within mathematical computation are emphasized as the vantage over large numbers shifts to weights beyond enumeration in (...)
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  8. KNOWLEDGE IN THE MAIN SOURCES OF THE PHILOSOPHY OF SUFISM IN THE PRE-GHAZZĀLĪ PERIOD.Emrah Kaya - 2020 - Dinbilimleri Akademik Arastirma Dergisi 2 (20):1403-1427.
    This article aims to elaborate on the pre-Ghazzālī period Sufis’ approaches to the concept of knowledge. We know that Ghazzālī, as a milestone in the Islamic thought, satisfies in taṣawwuf after a long quest. He benefits from the Sunnī taṣawwuf already established before him. Therefore, the importance of the sources feeding Ghazzālī’s Sufi view is manifest. Thus, in this article, I focus on the ideas of the main figures of the Sunnī taṣawwuf regarding the concept of knowledge. Having stated concisely (...)
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  9. The Idea of Subjective Faith in Al-Maturidi’s Theology.Yasin Ramazan Basaran - 2011 - Journal of Islamic Research (Islamitische Universiteit van Europa) 4 (ii):48-54.
    Al-Māturīdī is seemingly the first medieval theologian who gives precedence to his theory of knowledge over other theological issues. 4 He opens his discourse with a chapter of invalidity of taqlid and continues with a discussion of means of knowledge. In that chapter, Al-Māturīdī offers two ways of knowing the divine will: reason (‘aql) and tradition (sam’). For him, tradition, as a source of knowledge, refers to knowledge of past events, names of things, distant countries, benefits and harms of a (...)
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  10. Self-Knowledge and a Refutation of the Immateriality of Human Nature: On an Epistemological Argument Reported by Razi.Pirooz Fatoorchi - 2020 - International Philosophical Quarterly 60 (2):189-199.
    The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and is vulnerable to (...)
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  11. Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl Al-Kāfī.SeyedAmirHossein Asghari - 2017 - Journal of Shi'a Islamic Studies 10 (2):157-182.
    ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this significant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi'a and Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way, Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the (...)
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  12. Sunni: Makna, Acuan dan Ragam (Sunni: Meaning, Reference and Variety).Zainul Maarif - 2018 - Islamic Studies and Humanities 3 (2):103-126.
    Sunni or Sunnism stands for Ahlu As-Sunnah wa al-Jamā`ah which is also called ASWAJA. Many people publish and debate it without clear meaning and reference. This article is a demonstrative-linguistic study that outlines the meaning and reference to the term "Sunni" to understand it clearly. This research shows that Sunnis have at least two groups. First, Sunni Ahlu Al- Ḥadīts, the path of Ibn Hanbal and Ibn Taimiyyah, which tends to be puritan and at some point raises hardline intolerant Muslims. (...)
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  13. Fathur Rabbani Syekh Abdul Qadir Al-Jailani.Zainul Maarif - 2018 - Jakarta, Indonesia: Turos Pustaka.
    This is a book on being close to God, and then getting a blessing continuously.
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  14. Review Ibn-Sina’s Anticipation of the Formulas of Buridan and Barcan. [REVIEW]Irving H. Anellis - 2008 - The Review of Modern Logic 1: 73–86.
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  15. Nasir Al-Din Tusi.S. J. Badakhchani - 2004 - Internet Encyclopedia of Philosophy.
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  16. Qoṭb-Al-Din Širāzi, Maḥmud.Sayyed ʿAbd-Allāh Anwār - unknown - Encyclopædia Iranica.
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  17. Irānšahri.Dariush Kargar and EIr - unknown - Encyclopaedia Iranica.
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  18. Abū Yaʿqūb Sejestānī.P. E. Walker - 2011 - Encyclopædia Iranica.
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  19. Al-Sijistani, Abu Sulayman Muhammad.George N. Atiyeh - unknown - Routledge Encyclopedia of Philosophy.
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  20. Abu Ya‘Qub Al-Sijistani.Paul E. Walker - 2004 - Internet Encyclopedia of Philosophy.
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  21. Mysticism and Traditional Philosophy in Persia, Pre-Islamic and Islamic.Seyyed Hossein Nasr - 1971 - Studies in Comparative Religion, 5 (4).
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  22. The Status of Suhrawardi Studies in the West.Mehdi Aminrazavi - 2004 - Journal Of Religious Thought: A Quarterly of Shiraz University 1 (1):3-17.
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  23. Suhrawardī on Knowledge and the Experience of Light.Hossein Ziai - 2005, - In Matthew T. Kapstein (ed.), The Experience of Light: Divine Radiance and Religious Experience. Chicago & London: The University of Chicago Press. pp. 25-44.
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  24. Source and Nature of Authority: A Study of Suhrawardî's Illuminationist Political Doctrine.Hossein Ziai - 1992 - In Charles Butterworth (ed.), The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi. Cambridge: Harvard University. pp. 304-344.
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  25. Shihâb Al-Dîn Yahyâ Suhrawardî: Founder of the Illuminationist School.Hossein Ziai - 1995 - In S. H. Nasr and Oliver Leaman (ed.), History of Islamic Philosophy. London: Routledge,. pp. 434-464.
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  26. Mulla Sadra: His Life and Works.Hossein Ziai - 1995. - In History of Islamic Philosophy. London: Routledge. pp. 635-641.
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  27. Knowledge and Authority in Shī‘Ī Philosophy.Hossein Ziai - 2001 - In Linda Clarke (ed.), Shī‘ite Heritage: Essays on Classical and Modern Traditions. Binghamton and New York: GLOBAL PUBLICATIONS, Binghamton University. pp. 359-374.
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  28. Definition and the Foundations of Knowledge in Illuminationist Philosophy: Section on Expository Propositions (Al-Aqwāl Al-Shāriḥa),.Hossein Ziai - 1993 - In Borhan Ibneh Yousef (ed.), Papers in Honor of ‘Ostād’ Javad Mosleh. Los Angeles: Research & Education Center. pp. 108-130.
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  29. Causality in Mullā Sadrā’s Philosophical Text Al-Ta’Līqât ‘Alâ Sharḥ Ḥikmat Al-Ishrāq.Hossein Ziai - 2003 - In Seyed G. Safavi (ed.), Mulla Sadra & Comparative Philosophy on Causation. London:: Salman-Azadeh Publications. pp. 107-124.
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  30. Beyond Philosophy: Suhrawardî's Illuminationist Path to Wisdom.Hossein Ziai - 1990. - In Frank E. Reynolds & David Tracy (eds.), Myth and Philosophy. New York: State University of New York Press. pp. 215-243.
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  31. Who Is Nietzsche’s Zarathustra? Philosophy, Morality, & the Persians.Mohammad Azadpur - 1999 - New Nietzsche Studies 3:69-82.
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  32. Unveiling the Hidden: On the Meditations of Descartes & Al-Ghazzali.Mohammad Azadpur - 2003 - In Anna-Teresa Tymieniecka (ed.), The Passions of the Soul: A Dialogue Between Phenomenology and Islamic Philosophy. Kluwer. pp. 219-240.
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  33. Hegel and the Divinity of Light in Zoroastrianism and Islamic Phenomenology.Mohammad Azadpur - 2007 - The Classical Bulletin 82 (2):227-246.
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  34. Concerning Ibn 'Arabi’s Account of Knowlegde of God Al Haqq.Andi Herawati - 2013 - Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 3 (2):219.
    This paper reveals the concept of ma'rifa developed by Ibn al-'Arabi (d.1260), , especially in his magnum opus, Fuṣūṣ al-Ḥikam, the late work considered to the synthesis of his doctrine of metaphysics represented through the wisdom of each prophet; their uniqueness of divinely inspired and their epitome of spiritual perception, concerning the knowledge of God. It shows the transformative role of the prophet’s messages involving in the deeper creative process of divine-human dialogue, calling and response, that is repeatedly mentioned in (...)
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  35. Human Being in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 22 (4):3718-3727.
    Al-Ghazali's human understanding can be considered from two perspectives. The first of these is being born as a human, and the second is to be human in the sense of fulfilling the requirements of human nature. The main factor that determines this distinction is the existence of a special effort of the person. This article deals with the being born as a human part of al-Ghazali's human understanding. In other words, the subject of the essay is the place of man (...)
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  36. God and World in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 21 (4):3674-3682.
    The purpose of this article is to reveal al-Ghazali's understanding of God and world on the ontological basis. He bases the purpose of existence of the world with to know God. In such a study, it is difficult to distinguish ontology from epistemology. Al-Ghazali classifies beings in different perspectives. However, all beings consist of the God and acts of God. God is a unique entity, which is compulsory, source of existence and sacred. His adjectives are with him. God is completely (...)
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  37. Medieval Christian and Islamic Mysticism and the Problem of a 'Mystical Ethics'.Amber L. Griffioen & Mohammad Sadegh Zahedi - 2018 - In Thomas Williams (ed.), The Cambridge Companion to Medieval Ethics. Cambridge, UK: Cambridge University Press. pp. 280-305.
    In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the (...)
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  38. Reconciling Religion and Philosophy: Nasir-I Khusraw's (D. 1088) Jami' Al-Hikmatayn.Khalil Andani - 2016 - In Khaled El-Rouayheb Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Philosophy. New York: pp. 169-181.
    Nāṣir-i Khusraw (d. 481/1088), the renowned Ismāʿīlī philosopher, poet, travel writer, and missionary (dāʿī), took on the formidable challenge of showing the essential harmony between philosophy and Ismāʿīlī doctrine in his Jāmiʿ al-ḥikmatayn (The Reconciliation of Philosophy and Religion). After introducing his life and works, this chapter explores this text’s central themes and examines the manner in which Nāṣir attempts to achieve this reconciliation. Fundamental to Nāṣir’s method is a form of spiritual hermeneutics, or taʾwīl, through which he demonstrates that (...)
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  39. İbn Teymiyye’ye Göre İbn Arabî. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet İlahiyat Dergisi 21:2073-2080.
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  40. İbn Teymiyye’ye Göre İbn Arabî, yazar Mustafa Kara. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2107-2114.
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  41. Ebû Bekir Zekeriyyâ er-Râzî’nin Felsefî Görüşleri: İlâhiyyât (Metafizik) ve Tabîiyyât (Doğa Felsefesi). [REVIEW]Emrah Kaya - 2017 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 19 (36):225-231.
    Ebû Bekir Zekeriyyâ er-Râzî’nin Felsefî Görüşleri: İlâhiyyât (Metafizik) ve Tabîiyyât (Doğa Felsefesi), Turgut Akyüz, İstanbul: Ravza Yayınları, 2017, 255 s.
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  42. Rahasia Asmaul Husna (Ibn Arabi: The Secret of God's Names).Zainul Maarif - 2015 - Jakarta, Indonesia: Turos Pustaka.
    This is a book on a positive theology according to Ibn Arabi: a Spain Muslim mystics, His theology is a cure for an atheist. You will find from this book that belief in God is not alienation.
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  43. Kitab kebijaksanaan orang-orang gila (An-Naisaburi: Madness Wisdom).Zainul Maarif - 2017 - Jakarta, Indonesia: Wali Pustaka.
    This is a book on madness wisdom in Arabic-Islamic civilization.
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  44. The Critique of Religion as Political Critique: Mīrzā Fatḥ ʿAlī Ākhūndzāda's Pre-Islamic Xenology.Rebecca Gould - 2016 - Intellectual History Review 26 (2):171-184.
    (Awarded the International Society for Intellectual History’s Charles Schmitt Prize) Mīrzā Fatḥ 'Alī Ākhūndzāda’s Letters from Prince Kamāl al-Dawla to the Prince Jalāl al-Dawla (1865) is often read as a Persian attempt to introduce European Enlightenment political thought to modern Iranian society. This essay frames Ākhūndzāda’s text within a broader intellectual tradition. I read Ākhūndzāda as a radical reformer whose intellectual ambition were shaped by prior Persian and Arabic endeavors to map the diversity of religious belief and to critically assess (...)
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  45. Tasavvufun ve Epistemolojik Bir Araç Olarak İlhamın İbn Teymiyye Düşüncesindeki Yeri.Emrah Kaya - 2016 - Cumhuriyet İlahiyat Dergisi 20 (1):11-34.
    This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of religious knowledge, (...)
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  46. Sonsuz Tecellî ve Daimî Yaratma: İbn Arabī ve İbn Teymiyye’nin Yaratma Meselesine Ezelî Fiil Olarak Bakışı.Emrah Kaya - 2016 - Ankara Universitesi Ilahiyat Fakultesi Dergisi 57 (2):69-96.
    Creation or becoming as a philosophical and theological problem has always been one of the main controversial issues of philosophers and theologians. It is sometimes defended that creation is an instant act or event; sometimes it is thought that creation is a process without a beginning. In this article, the approaches of Ibn Arabī and Ibn Taymiyya to the issue of creation are examined and compared. These two scholars mainly advocate that it is not possible for creation to begin at (...)
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  47. Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffār’s Vindication of the Kalām = Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffār’s Vindication of the Kalām.Demir Abdullah - 2016 - Cumhuriyet İlahiyat Dergisi 20 (1):445-502.
    Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...)
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  48. Orientalisms in the Interpretation of Islamic Philosophy.Muhammad Ali Khalidi - 2006 - Radical Philosophy 135.
    In this paper, I argue that Edward Said’s central thesis in Orientalism has a direct explanatory role to play in our understanding of the work produced in at least one area of scholarship about the Arab and Islamic worlds, namely Arab-Islamic philosophy from the classical or medieval period. Moreover, I claim that it continues to play this role not only for scholarship produced in the West by Western scholars but also within the Arab world itself. After recalling some traditional varieties (...)
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  49. The Illuminationist Tradition.Hossein Ziai - 1995 - In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. London: Routledge. pp. 465--496.
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  50. Politique, Religion et Hérésie dans le dialogue anonyme protobyzantin Περί Πολιτικῆς Ἐπιστήμης et dans l’œuvre philosophique d’al-Fārābī.Georgios Steiris - 2013 - Byzantinische Forschungen, Internationale Zeitschrift für Byzantinistik:121-141.
    In this article the impact of the dialogue Peri Politikis Epistimis in the political philosophy of the first Arab philosophers is highlighted and analyzed. This dialogue, whose importance was pointed out relatively recently in the relevant literature, contains material that guides the researcher to understand in a different way the intake not only of the classical but also of the early Byzantine political philosophy by Al-Farabi. The text focuses on the handling of the relationship between politics, religion and heresy in (...)
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1 — 50 / 54