The Mystic and the Sceptic in Fakhr al-Dīn al-Rāzī

Shihadeh, Ayman

doi:10.3366/edinburgh/9780748626052.003.0007

Cited by 5 publications

(3 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…For a more comprehensive recent analysis, cf. Shihadeh (2007). mainstream of the later eastern Ashʿarī tradition, most notably ʿAḍud al-Dīn al-Ijīʼs (d. 1355) Book of Stations (K. al-Maw aqif).…”

Section: Ibn Al-mal Aḥimīʼs Book Of What Is Trustworthy: a Window On ...mentioning

confidence: 99%

Scepticisms in the Formation of Islamic Rational Theology: Abū al‐Qāsim al‐Balkhī and Ibn al‐Malāḥimī Providing a Window on the Transmission of Arguments from Late Antiquity

Eichner

2021

Theoria

View full text Add to dashboard Cite

Newly accessible source material calls for a revision of our picture of the more technical transmission of sceptical epistemologies in the intellectual landscape of early Islam. Ab u al-Q asim al-Balkhīʼs (ninth/tenth century) Book of Doctrines shows that naẓar as the basic argumentative method of kal am is defined by the encounter with a broad spectrum of sceptical strategies. By the beginning of the tenth century, Greek traditions were amalgamated in a complex way with other intellectual traditions, most notably dualist ontologies. This situation has shaped the evolution of kal am methodology decisively. Based on extensive paraphrases in Ibn al-Mal aḥimī (twelfth century) going back to Nawbakhtī (tenth century), it can be seen that arguments of the Greek sceptical tradition were accessible in Arabic in the early tenth century. The scarcity of coherent information on sceptical approaches before that time rather has to do with the problem that in general few sources of this earlier formative period of Islamic theology are preserved. Early Muʿtazilī treatises from this period are superseded by Ashʿarī texts in the later transmission. Sceptical approaches, being systematically involved in the very formation of early Muʿtazilī theology, are particularly invisible due to this process.

show abstract

Section: Ibn Al-mal Aḥimīʼs Book Of What Is Trustworthy: a Window On ...mentioning

confidence: 99%

Scepticisms in the Formation of Islamic Rational Theology: Abū al‐Qāsim al‐Balkhī and Ibn al‐Malāḥimī Providing a Window on the Transmission of Arguments from Late Antiquity

Eichner

2021

Theoria

View full text Add to dashboard Cite

show abstract

“…In contrast to traditionalists like Maybudi and Ibn Taymiyya, both al Ghazali and al Razi do not treat it as intrinsically opposed to spiritual progress and still regard it as a valid method for attaining the gnosis. 45 The Unity Aftermath: Reconsidering The Significances of Islamic Philosophy After reconsidering the whole topic regarding unity in Islamic Philosophy, it is safe to signify that philosophical thinking in Islam needs more than simple logical endeavor and demands both moral and spiritual development. 46 Coherent judgment done by self without ethical consideration is certainly the result of his miserable spirituality, which will lead him to egoism and subjectivism; as have observed, there are cases of immoral acts substantiated in the name of progress and justice.…”

Section: "…When the Sufis Speak Of The 'Truth' They Refer To The Know...mentioning

confidence: 99%

Reconsidering Manifestation and Significances of Islamic Philosophy

Maulana,

Nidzom,

Al Faruqi

et al. 2021

ajfti

View full text Add to dashboard Cite

Islamic Philosophy should be observed as the worth treasure that manifested during the history of Islamic Intellectual Tradition. Quite different from the Philosophical traditions breed in Western Civilization, Islamic Philosophy affirmed its construction based on Revelation, Intuition, and demonstration. This paper will enquire several arguments reconsidering an influential position of Philosophy in Islamic Intellectual Tradition; ranged from an elaboration regarding the unity of Reason (Ratio-Intellectus), unity of existence, and the unity or relation between the Knower and the known object. Consequently, there are at least five significances of Islamic Philosophy to be studied by present-day Muslims by order: Islamic Philosophy acquired the whole competencies to seek the truth and wisdom; it is required as a systematic thought to face challenges confronted by Western Civilization; especially their destructive ideas; Islamic Philosophy also encourage mankind to find an answer an eternal question concerning the nature of their world; and finally, Islamic Philosophy counteracts the bias framework of Orientalists.

show abstract

“…As exceptional works, I shall mention Van Ess, 1968(repr. 2018; Heck, 2006Heck, , 2014Shihadeh, 2007;Kukkonen, 2010;and Fatoorchi, 2013. mystical grounds, an invalid or at least an inadequate source of knowledge. 2 This study will deal with the sceptical arguments by one of the most important figures of the philosophical Sufi tradition (the Akbarian school) and the stepson and foremost disciple of Ibn ʿArabī (d. 1240), Ṣadr al-Dīn al-Q unawī (d. 1274), 3 arguments meant to prove that reason and rational procedures are unable to achieve certain knowledge of metaphysical subjects, that is, God and the ultimate causes of things.…”

Section: Introductionmentioning

confidence: 99%

Akbarian Scepticism in Islam: Qūnawī's Sceptical Arguments from Relativity and Disagreement

Daşdemir

2021

Theoria

View full text Add to dashboard Cite

This study deals with the sceptical arguments by one of the most important figures in the philosophical Sufi tradition (the Akbarian school) and the foremost disciple of Ibn ʿArabī, Ṣadr al-Dīn al-Q unawī. Though not a sceptic in the strict sense, Q unawī employs sceptical arguments from relativity of rational knowledge and disagreement among philosophers to prove inefficacy of reason and rational procedures of knowledge in terms of achieving certain knowledge of metaphysical matters, namely of God and the ultimate principles of things. The paper questions Q unawī's implicit assumption that, if there is disagreement on a proposition p, then p is relative and thus cannot provide certain knowledge. It aims to philosophically analyse and assess his scepticism as well as to shed light on the largely unknown terrain of scepticism in the mediaeval Islamic world.

show abstract

The Mystic and the Sceptic in Fakhr al-Dīn al-Rāzī

Cited by 5 publications

References 0 publications

Scepticisms in the Formation of Islamic Rational Theology: Abū al‐Qāsim al‐Balkhī and Ibn al‐Malāḥimī Providing a Window on the Transmission of Arguments from Late Antiquity

Scepticisms in the Formation of Islamic Rational Theology: Abū al‐Qāsim al‐Balkhī and Ibn al‐Malāḥimī Providing a Window on the Transmission of Arguments from Late Antiquity

Reconsidering Manifestation and Significances of Islamic Philosophy

Akbarian Scepticism in Islam: Qūnawī's Sceptical Arguments from Relativity and Disagreement

Contact Info

Product

Resources

About