By Oliver Leaman
Even supposing Islamic philosophy represents essentially the most vital philosophical traditions on this planet, it has basically particularly lately all started to obtain awareness within the non-Islamic international. it is a new version of a profitable introductory publication, extended and up-to-date to take account of modern scholarship. It makes a speciality of what's considered as Islamic philosophy's golden age, and should attract scholars and to any basic reader drawn to this philosophical culture.
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Put up yr word: First released November 1st, 1998
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Additional resources for An Introduction to Classical Islamic Philosophy
The brilliance of his style and the suggestiveness of his writings led to their continuing popularity in the Islamic world for the last years, and in translation his ideas also entered the Christian and Jewish worlds. It is ironic that this considerable philosopher should be credited with ending Peripatetic philosophy in the Islamic world. u¯ f¯ı and other forms of philosophical thought more attuned to the religious life. ammad ibn Rushd, who was born in / in Cordoba, Spain. He was a public official, serving as both royal physician and judge, but his political career was often difficult, and by the time of his death in / he had suffered banishment to North Africa.
The scene was clearly set for a major demarcation dispute between the philosophers and the rest of the Islamic intellectual community, a dispute which alternately raged and simmered in the Islamic world from the fourth to the sixth centuries AH/tenth to the twelfth centuries CE. It is important to distinguish the controversy between falsafa and kal¯am from an important theological controversy which took place at around the same time as philosophy entered the Islamic world. The Mu‘tazilites, who called themselves the ‘people of unity and justice’, presented a large number of theological doctrines which sought to define a more satisfactory rational basis for Islam.
In this vein al-Ghaz¯al¯ı describes God as ‘Being without qualities’ (al-wuj¯ud bi-la m¯ahiyya) (TF ). He was able to fit the account of being provided by ibn S¯ın¯a into his Ash‘arite and occasionalist metaphysics, since ibn S¯ın¯a accepts that something is needed to move a thing from being nothing more than an idea to becoming an actual existent, and this role is that traditionally assigned to God. Manuals of logic from the fourth/tenth century regarded wuj¯ud as possessing an essence that the mind can comprehend without apprehension.
An Introduction to Classical Islamic Philosophy by Oliver Leaman