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In the religion of Islam, two words are sometimes translated as philosophy—falsafa (literally "philosophy"), which refers to philosophy as well as logic, mathematics and physics;[1] and Kalam (literally "speech"), which refers to a kind of philosophy based on interpretations of Aristotelianism
Aristotelianism
and Neoplatonism. Islamic philosophy has also been described as the systematic investigation of problems connected with life, the universe, ethics, society, and so on as conducted in the Muslim
Muslim
world. Early Islamic philosophy
Early Islamic philosophy
began in the 2nd century AH of the Islamic calendar (early 9th century CE) and lasted until the 6th century AH (late 12th century CE). The period is known as the Islamic Golden Age, and the achievements of this period had a crucial influence on the development of modern philosophy and science; for Renaissance
Renaissance
Europe, the influence represented “one of the largest technology transfers in world history.”[2] This period began with al-Kindi in the 9th century and ended with Averroes
Averroes
(Ibn Rushd) at the end of 12th century. The death of Averroes
Averroes
effectively marked the end of a particular discipline of Islamic philosophy
Islamic philosophy
usually called the Peripatetic Arabic
Arabic
School, and philosophical activity declined significantly in Western Islamic countries such as Islamic Spain
Spain
and North Africa. Philosophy
Philosophy
persisted for much longer in the Eastern countries, in particular Persia and India
India
where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy. Ibn Khaldun, in his Muqaddimah, made important contributions to the philosophy of history. Interest in Islamic philosophy
Islamic philosophy
revived during the Nahda (awakening) movement in the late 19th and early 20th centuries, and continues to the present day.

Contents

1 Introduction 2 Formative influences 3 Opposition to philosophy 4 Early Islamic philosophy

4.1 Kalam 4.2 Falsafa 4.3 End of the classical period

5 Logic

5.1 Logic
Logic
in Islamic law
Islamic law
and theology 5.2 Aristotelian logic 5.3 Avicennian logic

6 Metaphysics

6.1 Cosmological
Cosmological
and ontological arguments 6.2 Distinction between essence and existence 6.3 Resurrection 6.4 Soul and spirit 6.5 Thought experiments 6.6 Time 6.7 Truth 6.8 Freewill and Predestination

7 Natural philosophy

7.1 Atomism 7.2 Cosmology 7.3 Evolution

7.3.1 Struggle for existence 7.3.2 Transmutation of species

7.4 Phenomenology of Vision 7.5 Philosophy
Philosophy
of mind 7.6 Place and space

8 Philosophy
Philosophy
of education

8.1 Primary education 8.2 Secondary education

9 Philosophy
Philosophy
of science

9.1 Scientific method 9.2 Experimental medicine 9.3 Peer review

10 Other fields

10.1 Epistemology 10.2 Eschatology 10.3 Legal philosophy 10.4 Philosophical novels 10.5 Political philosophy 10.6 Philosophy
Philosophy
of history 10.7 Philosophy
Philosophy
of religion 10.8 Social philosophy 10.9 Judeo-Islamic philosophies

11 Later Islamic philosophy

11.1 Illuminationist school 11.2 Transcendent school 11.3 Contemporary Islamic philosophy

12 Criticism 13 See also 14 Notes and references 15 Bibliography 16 External links

Introduction[edit]

Part of a series on

Arab
Arab
culture

Architecture

Styles

Architecture of ancient Yemen Nabataean architecture Umayyad architecture Abbasid architecture Fatimid architecture Moorish architecture Mamluk architecture

Features

Ablaq Hypostyle Mashrabiya Iwan Liwan Riwaq Qadad Moroccan riad Sahn Tadelakt Vaulting Voussoir Multifoil arch Horseshoe arch Arabic
Arabic
dome Alfiz Arabesque Banna'i Girih Islamic calligraphy Islamic geometric patterns Islamic interlace patterns Mocárabe Muqarnas Nagash painting Socarrat Yeseria Zellige Reflecting pool Howz Mosaic Windcatcher Gardens

Types

Madrasa Maqam Mazar Mosque Tekyeh Zawiya Sebil Shadirvan Bazaar Caravanserai Dar al-Shifa Kasbah Medina quarter Souq Hammam Well house Albarrana tower Alcazaba Alcázar Bab Qalat Ribat

art

Styles

Art of ancient Yemen Nabataean art Umayyad art Abbasid art Moorish art Fatimid art Mamluk art

Types

Arabic
Arabic
calligraphy Arabic
Arabic
miniature Arabic
Arabic
pottery Arabic
Arabic
embroidery Arabic
Arabic
hardstone carving Arabic
Arabic
ivory carving Arabic
Arabic
Metalwork Palestinian wood carving Arabic
Arabic
garden Arabic
Arabic
glass Arab
Arab
carpet Arabic
Arabic
graffiti

Features

Arabic
Arabic
geometric patterns Arabic
Arabic
interlace patterns Arabesque Girih
Girih
tiles Pseudo-Arabic Damask Kiswah Banna'i Zellige Mocárabe Muqarnas Damascus steel Hedwig glass

Gastronomy

Khalij (Arabian Peninsula) Mashriq (Levant) Arab
Arab
Mawsit (Egypt) Arab
Arab
Maghrib (North Africa)

Dress

Headwear

Keffiyeh Agal Taqiyah Tarboush (fez) Turban Litham Tantour Battoulah Madhalla Haik

Clothing

Thawb Bisht Jellabiya Abaya Bedlah Sirwal Kaftan Djellaba Takchita Burnous Izaar Fouta towel Macawis Robe of honour Durra'ah Tiraz

Music

Theory

Arabic
Arabic
maqam Arab
Arab
tone system Rhythm in Arabian music Taqsim Jins Lazma Teslim Quarter tone Algerian scale Arabic
Arabic
musical instruments Arabic music
Arabic music
theorists Great Book
Book
of Music

Genres

Arabic
Arabic
pop Arabic
Arabic
hip hop Arabic
Arabic
rock Arabic
Arabic
jazz Classical Arab
Arab
music Opera Al Jeel Khaliji Raï

Art music

Taqsim Andalusian classical music Muwashshah Andalusi nubah Malhun Qudud Halabiya Maqam al-iraqi Qasidah Dulab Sama'i Bashraf Tahmilah Dawr Layali Mawwal Waslah

Folk

Ataaba Zajal Mawwal Fijiri Chaabi (Algeria) Chaabi (Morocco) Gnawa Mezwed Baladi Shaabi Raï Fann at-Tanbura Samri Bedouin Liwa Sawt

Dance

Belly dance Dabke Raqs Sharqi Baladi Almeh Khaleegy Ouled Nail Shamadan Deheyeh Hagallah Schikhatt Guedra Yowla Ardah Al Ayala Samri Tahtib Mizmar Liwa Tanoura Zār

Literature

Language

Old Classical Modern

Prose

Epic literature Saj (ryhmed prose) Maqama Love in Arabic
Arabic
literature Arabic
Arabic
erotic literature Arabic
Arabic
Grimoires Literary_criticism Arabic
Arabic
short story Tabaqat Tezkire Rihla Mirrors for princes

Islamic

Quran Tafsir Hadith Sīra Fiqh Aqidah

Poetry

Anthologies Poets

Genres

Madih Hija Rithā' Waṣf Ghazal Khamriyyah Tardiyyah Khawal Fakhr Hamasa

Forms

Diwan Qasida Muwashshah Urjūza Mathnawi Rubaʿi Nasīb Riddles Kharja Zajal Mawwal Nabati Ghinnawa Humayni Modern Arabic
Arabic
poetry

Arabic
Arabic
prosody

Beit Ṭawīl Madīd Basīṭ Kamil Wāfir Hazaj Rajaz Ramal Munsariħ Khafīf Muqtaḍab Mujtathth Muḍāriʿ Sarīʿ Mutaqārib Mutadārik

Science

Arabic
Arabic
chemistry Arabic
Arabic
astrology Arabic
Arabic
astronomy Arabic
Arabic
geography Arabic
Arabic
Golden Age Arabic
Arabic
mathematics Arabic
Arabic
medicine Arabic
Arabic
psychology Arabic
Arabic
technology

Philosophy

Early Arabic
Arabic
Philosophy Islamic Aristotelianism Islamic Platonism Islamic Logic Kalam Sufi
Sufi
philosophy Farabism Avicennism Averroism Identityism Theoretical mysticism

Concepts

Al-aql al-faal Aql bi-l-fi'l Al-Insān al-Kāmil Dhati Peace Arcs of Descent and Ascent Asabiyyah Haal Irfan Nafs Qadar Qalb Wahdat al-mawjud

Texts

Liber de Causis The Theology of Aristotle Al-isharat The Book
Book
of the Apple Encyclopedia of the Brethren of Purity The Incoherence of the Philosophers The Incoherence of the Incoherence Hayy ibn Yaqdhan Theologus Autodidactus On the Harmony of Religions and Philosophy Muqaddimah Sicilian Questions Fusus al-Hikam

Mythology

Jinn Ifrit Marid Ghoul Nasnas Qareen Hinn Qutrub Dandan Roc Karkadann Ababil Buraq Bahamut Falak Shadhavar Atlantis of the Sands Iram of the Pillars Shaddad Kujata Magic carpet Wāḳwāḳ Mount Qaf Luqman Zulfiqar Houri Beast of the Earth She-Camel of God Zarqa al Yamama Shams al-Ma'arif Book
Book
of Idols Book
Book
of Wonders One Thousand and One Nights

Fictional Arab
Arab
people

Ra's al Ghul Aladdin Sindbad Abdul Alhazred Ali Baba Battal Gazi Hayy ibn Yaqdhan Altaïr Ibn-La'Ahad Othello Princess Jasmine Layla and Majnun King Marsile Kara Ben Nemsi Palamedes Talia al Ghul

Spirituality

North Arabian deities

Al-‘Uzzá Al-Lat Manāt Dushara Chaabou Manaf Nuha Al-Kutbay Asira Awal Azizos Bajir Quzah Manāt Manāt A'ra Abgal Aglibol Allah Al-Qaum Atarsamain Baalshamin Bēl Hubal Suwa' Theandrios Wadd Malakbel Orotalt Ruda Sa'd Yarhibol Isāf and Nā'ila

South Arabian deities

Almaqah Amm Anbay Athtar Salman Dhat-Badan Haubas Ta'lab Qaynan Basamum Dhul Khalasa Haukim Nasr Sīn Ya'uq Yaghūth Yatha

v t e

By way of introduction Islamic philosophy
Islamic philosophy
refers to philosophy produced in an Islamic society. Islamic philosophy
Islamic philosophy
is a generic term that can be defined and used in different ways. In its broadest sense it means the world view of Islam, as derived from the Islamic texts concerning the creation of the universe and the will of the Creator. In another sense it refers to any of the schools of thought that flourished under the Islamic empire or in the shadow of the Arab- Islamic culture
Islamic culture
and Islamic civilization. In its narrowest sense it is a translation of Falsafa, meaning those particular schools of thought that most reflect the influence of Greek systems of philosophy such as Neoplatonism
Neoplatonism
and Aristotelianism. It is not necessarily concerned with religious issues, nor exclusively produced by Muslims.[3] Nor do all schools of thought within Islam admit the usefulness or legitimacy of philosophical inquiry. Some argue that there is no indication that the limited knowledge and experience of humans can lead to truth. It is also important to observe that, while "reason" ('aql) is sometimes recognised as a source of Islamic law, this may have a totally different meaning from "reason" in philosophy. The historiography of Islamic philosophy
Islamic philosophy
is marked by disputes as to how the subject should be properly interpreted. Some of the key issues involve the comparative importance of eastern intellectuals such as Ibn Sina (Avicenna) and of western thinkers such as Ibn Rushd,[4] and also whether Islamic philosophy
Islamic philosophy
can be read at face value or should be interpreted in an esoteric fashion. Supporters of the latter thesis, like Leo Strauss, maintain that Islamic philosophers wrote so as to conceal their true meaning in order to avoid religious persecution, but scholars such as Oliver Leaman disagree.[5] Formative influences[edit] Islamic philosophy
Islamic philosophy
as the name implies refers to philosophical activity within the Islamic milieu. The main sources of classical or early Islamic philosophy
Islamic philosophy
are the religion of Islam
Islam
itself (especially ideas derived and interpreted from the Quran) and Greek philosophy which the early Muslims inherited as a result of conquests, along with pre-Islamic Indian philosophy
Indian philosophy
and Persian philosophy. Many of the early philosophical debates centered around reconciling religion and reason, the latter exemplified by Greek philosophy. Opposition to philosophy[edit] Some Muslims oppose the idea of philosophy as un-Islamic. The popular Salafist website IslamQA.info
IslamQA.info
(supervised by Shaykh Muhammad
Muhammad
Saalih al-Munajjid of Saudi Arabia) declares philosophy to be an "alien entity":

The terminology of Islamic philosophy
Islamic philosophy
did not emerge as a branch of knowledge that is taught in the curriculum of Islamic studies
Islamic studies
until it was introduced by Shaykh Mustafa ‘Abd al-Razzaaq – the Shaykh of al-Azhar – as a reaction to western attacks on Islam
Islam
based on the idea that Islam
Islam
has no philosophy. But the fact of the matter is that philosophy is an alien entity in the body of Islam.[6]

The fatwa claims that "the majority of fuqaha’ [experts in fiqh] have stated that it is haraam to study philosophy, and lists some of these:

Ibn Nujaym (Hanafi) writing in al-Ashbaah wa’l-Nazaa’im; al-Dardeer (Maaliki) said in al-Sharh al-Kabeer; Al-Dasooqi in his Haashiyah (2/174); Zakariya al-Ansaari (Shaafa’i) in Asna al-Mataalib (4/182); al-Bahooti (Hanbali) said in Kashshaaf al-Qinaa’ (3/34);

IslamQA quotes Al-Ghazali
Al-Ghazali
who declares that of the "four branches" of philosophy (geometry and mathematics, logic, theology, and natural sciences), some of the natural sciences "go against shari’ah, Islam and truth", and that except for medicine, "there is no need for the study of nature".[7][6] Maani’ Hammad al-Juhani, (a member of the Consultative Council and General Director, World Assembly of Muslim
Muslim
Youth)[8] is quoted as declaring that because philosophy does not follow the moral guidelines of the Sunnah, "philosophy, as defined by the philosophers, is one of the most dangerous falsehoods and most vicious in fighting faith and religion on the basis of logic, which it is very easy to use to confuse people in the name of reason, interpretation and metaphor that distort the religious texts".[9][6] Ibn Abi al-Izz, a commentator on al-Tahhaawiyyah, condemns philosophers as the ones who "most deny the Last Day and its events. In their view Paradise and Hell are no more than parables for the masses to understand, but they have no reality beyond people’s minds."[6] Early Islamic philosophy[edit] Main article: Early Islamic philosophy

An Arabic
Arabic
manuscript from the 13th century depicting Socrates (Soqrāt) in discussion with his pupils

In early Islamic thought, which refers to philosophy during the "Islamic Golden Age", traditionally dated between the 8th and 12th centuries, two main currents may be distinguished. The first is Kalam, which mainly dealt with Islamic theological questions, and the other is Falsafa, which was founded on interpretations of Aristotelianism and Neoplatonism. There were attempts by later philosopher-theologians at harmonizing both trends, notably by Ibn Sina (Avicenna) who founded the school of Avicennism, Ibn Rushd (Averroës) who founded the school of Averroism, and others such as Ibn al-Haytham
Ibn al-Haytham
(Alhacen) and Abū Rayhān al-Bīrūnī. Kalam[edit] Main article: Kalam ʿIlm al-Kalām (Arabic: علم الكلام‎) is the philosophy that seeks Islamic theological principles through dialectic. In Arabic, the word literally means "speech".[10] One of first debates was that between partisans of the Qadar
Qadar
(قدر meaning "Fate"), who affirmed free will; and the Jabarites (جبر meaning "force", "constraint"), who believed in fatalism. At the 2nd century of the Hijra, a new movement arose in the theological school of Basra, Iraq. A pupil of Hasan of Basra, Wasil ibn Ata, left the group when he disagreed with his teacher on whether a Muslim
Muslim
who has committed a major sin invalidates his faith. He systematized the radical opinions of preceding sects, particularly those of the Qadarites and Jabarites. This new school was called Mu'tazilite (from i'tazala, to separate oneself). The Mu'tazilites looked in towards a strict rationalism with which to interpret Islamic doctrine. Their attempt was one of the first to pursue a rational theology in Islam. They were however severely criticized by other Islamic philosophers, both Maturidis and Asharites. The great Asharite
Asharite
scholar Fakhr ad-Din ar-Razi
Fakhr ad-Din ar-Razi
wrote the work Al-Mutakallimin fi 'Ilm al- Kalam
Kalam
against the Mutazalites. In later times, Kalam
Kalam
was used to mean simply "theology", i.e. the duties of the heart as opposed to (or in conjunction with) fiqh (jurisprudence), the duties of the body.[11] Falsafa[edit] Falsafa is a Greek loanword meaning "philosophy" (the Greek pronunciation philosophia became falsafa). From the 9th century onward, due to Caliph
Caliph
al-Ma'mun and his successor, ancient Greek philosophy was introduced among the arabs and the Peripatetic School began to find able representatives. Among them were Al-Kindi, Al-Farabi, Avicenna
Avicenna
and Averroes. Another trend, represented by the Brethren of Purity, used Aristotelian language to expound a fundamentally Neoplatonic and Neopythagorean world view. During the Abbasid caliphate, a number of thinkers and scientists, some of them heterodox Muslims or non-Muslims, played a role in transmitting Greek, Hindu
Hindu
and other pre-Islamic knowledge to the Christian
Christian
West. They contributed to making Aristotle
Aristotle
known in Christian
Christian
Europe. Three speculative thinkers, Al-Farabi, Avicenna
Avicenna
and Al-Kindi, combined Aristotelianism
Aristotelianism
and Neoplatonism
Neoplatonism
with other ideas introduced through Islam. End of the classical period[edit] By the 12th century, Kalam, attacked by both the philosophers and the orthodox, perished for lack of champions. At the same time, however, Falsafa came under serious critical scrutiny. The most devastating attack came from Al-Ghazali, whose work Tahafut al-Falasifa (The Incoherence of the Philosophers) attacked the main arguments of the Peripatetic School.[12] Averroes, Maimonides' contemporary, was one of the last of the Islamic Peripatetics and set out to defend the views of the Falsafa against al-Ghazali's criticism. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Avicenna
Avicenna
and Al-Farabi. Like all Islamic Peripatetics, Averroes
Averroes
admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic
Arabic
philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. But while Al-Farabi, Avicenna, and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on traditional beliefs, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges," p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Avicenna
Avicenna
declared, but also a necessity. Logic[edit] Main article: Logic
Logic
in Islamic philosophy In early Islamic philosophy, logic played an important role. Islamic law placed importance on formulating standards of argument, which gave rise to a novel approach to logic in Kalam, but this approach was later displaced by ideas from Greek philosophy
Greek philosophy
and Hellenistic philosophy with the rise of the Mu'tazili
Mu'tazili
philosophers, who highly valued Aristotle's Organon. The works of Hellenistic-influenced Islamic philosophers were crucial in the reception of Aristotelian logic in medieval Europe, along with the commentaries on the Organon by Averroes. The works of al-Farabi, Avicenna, al-Ghazali and other Muslim
Muslim
logicians who often criticized and corrected Aristotelian logic and introduced their own forms of logic, also played a central role in the subsequent development of European logic during the Renaissance. According to the Routledge Encyclopedia of Philosophy:

"For the Islamic philosophers, logic included not only the study of formal patterns of inference and their validity but also elements of the philosophy of language and even of epistemology and metaphysics. Because of territorial disputes with the Arabic
Arabic
grammarians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech. In the area of formal logical analysis, they elaborated upon the theory of terms, propositions and syllogisms as formulated in Aristotle's Categories, De interpretatione and Prior Analytics. In the spirit of Aristotle, they considered the syllogism to be the form to which all rational argumentation could be reduced, and they regarded syllogistic theory as the focal point of logic. Even poetics was considered as a syllogistic art in some fashion by most of the major Islamic Aristotelians."

Important developments made by Muslim
Muslim
logicians included the development of "Avicennian logic" as a replacement of Aristotelian logic. Avicenna's system of logic was responsible for the introduction of hypothetical syllogism, temporal modal logic and inductive logic. Other important developments in early Islamic philosophy
Islamic philosophy
include the development of a strict science of citation, the isnad or "backing", and the development of a method to disprove claims, the ijtihad, which was generally applied to many types of questions. Logic
Logic
in Islamic law
Islamic law
and theology[edit] Early forms of analogical reasoning, inductive reasoning and categorical syllogism were introduced in Fiqh
Fiqh
(Islamic jurisprudence), Sharia
Sharia
(Islamic law) and Kalam
Kalam
(Islamic theology) from the 7th century with the process of Qiyas, before the Arabic
Arabic
translations of Aristotle's works. Later, during the Islamic Golden Age, there was debate among Islamic philosophers, logicians and theologians over whether the term Qiyas refers to analogical reasoning, inductive reasoning or categorical syllogism. Some Islamic scholars argued that Qiyas refers to inductive reasoning. Ibn Hazm
Ibn Hazm
(994–1064) disagreed, arguing that Qiyas does not refer to inductive reasoning but to categorical syllogistic reasoning in a real sense and analogical reasoning in a metaphorical sense. On the other hand, al-Ghazali (1058–1111; and, in modern times, Abu Muhammad
Muhammad
Asem al-Maqdisi) argued that Qiyas refers to analogical reasoning in a real sense and categorical syllogism in a metaphorical sense. Other Islamic scholars at the time, however, argued that the term Qiyas refers to both analogical reasoning and categorical syllogism in a real sense.[13] Aristotelian logic[edit] The first original Arabic
Arabic
writings on logic were produced by al-Kindi (Alkindus) (805–873), who produced a summary on earlier logic up to his time. The first writings on logic with non-Aristotelian elements was produced by al-Farabi (Alfarabi) (873–950), who discussed the topics of future contingents, the number and relation of the categories, the relation between logic and grammar, and non-Aristotelian forms of inference.[14] He is also credited for categorizing logic into two separate groups, the first being "idea" and the second being "proof". Averroes
Averroes
(1126–1198), author of the most elaborate commentaries on Aristotelian logic, was the last major logician from al-Andalus. Avicennian logic[edit] Avicenna
Avicenna
(980–1037) developed his own system of logic known as "Avicennian logic" as an alternative to Aristotelian logic. By the 12th century, Avicennian logic had replaced Aristotelian logic as the dominant system of logic in the Islamic world.[15] The first criticisms of Aristotelian logic were written by Avicenna (980–1037), who produced independent treatises on logic rather than commentaries. He criticized the logical school of Baghdad for their devotion to Aristotle
Aristotle
at the time. He investigated the theory of definition and classification and the quantification of the predicates of categorical propositions, and developed an original theory on "temporal modal" syllogism. Its premises included modifiers such as "at all times", "at most times", and "at some time". While Avicenna
Avicenna
(980–1037) often relied on deductive reasoning in philosophy, he used a different approach in medicine. Ibn Sina contributed inventively to the development of inductive logic, which he used to pioneer the idea of a syndrome. In his medical writings, Avicenna
Avicenna
was the first to describe the methods of agreement, difference and concomitant variation which are critical to inductive logic and the scientific method.[16] Ibn Hazm
Ibn Hazm
(994–1064) wrote the Scope of Logic, in which he stressed on the importance of sense perception as a source of knowledge.[17] Al-Ghazali
Al-Ghazali
(Algazel) (1058–1111) had an important influence on the use of logic in theology, making use of Avicennian logic in Kalam.[14] Despite the logical sophistication of al-Ghazali, the rise of the Ash'ari
Ash'ari
school in the 12th century slowly suffocated original work on logic in much of the Islamic world, though logic continued to be studied in some Islamic regions such as Persia and the Levant. Fakhr al-Din al-Razi (b. 1149) criticised Aristotle's "first figure" and developed a form of inductive logic, foreshadowing the system of inductive logic developed by John Stuart Mill
John Stuart Mill
(1806–1873). Systematic refutations of Greek logic were written by the Illuminationist school, founded by Shahab al-Din Suhrawardi (1155–1191), who developed the idea of "decisive necessity", an important innovation in the history of logical philosophical speculation.[18] and in favour of inductive reasoning. Metaphysics[edit] Cosmological
Cosmological
and ontological arguments[edit] Further information: Proof of the Truthful
Proof of the Truthful
and Kalam
Kalam
cosmological argument Avicenna's proof for the existence of God was the first ontological argument, which he proposed in the Metaphysics
Metaphysics
section of The Book
Book
of Healing.[19][20] This was the first attempt at using the method of a priori proof, which utilizes intuition and reason alone. Avicenna's proof of God's existence is unique in that it can be classified as both a cosmological argument and an ontological argument. "It is ontological insofar as ‘necessary existence’ in intellect is the first basis for arguing for a Necessary Existent". The proof is also "cosmological insofar as most of it is taken up with arguing that contingent existents cannot stand alone and must end up in a Necessary Existent."[21] Distinction between essence and existence[edit] Islamic philosophy, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism
Aristotelianism
the difference between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. This was first described by Avicenna's works on metaphysics, who was himself influenced by al-Farabi. Some orientalists (or those particularly influenced by Thomist scholarship) argued that Avicenna
Avicenna
was the first to view existence (wujud) as an accident that happens to the essence (mahiyya). However, this aspect of ontology is not the most central to the distinction that Avicenna
Avicenna
established between essence and existence. One cannot therefore make the claim that Avicenna
Avicenna
was the proponent of the concept of essentialism per se, given that existence (al-wujud) when thought of in terms of necessity would ontologically translate into a notion of the "Necessary-Existent-due-to-Itself" (wajib al-wujud bi-dhatihi), which is without description or definition and, in particular, without quiddity or essence (la mahiyya lahu). Consequently, Avicenna's ontology is 'existentialist' when accounting for being–qua–existence in terms of necessity (wujub), while it is essentialist in terms of thinking about being–qua–existence in terms of "contingency–qua–possibility" (imkan or mumkin al-wujud, meaning "contingent being").[22] Some argue that Avicenna
Avicenna
anticipated Frege
Frege
and Bertrand Russell
Bertrand Russell
in "holding that existence is an accident of accidents" and also anticipated Alexius Meinong's "view about nonexistent objects."[23] He also provided early arguments for "a "necessary being" as cause of all other existents."[24] The idea of "essence preced[ing] existence" is a concept which dates back to Avicenna[25] and his school as well as Shahab al-Din Suhrawardi[26] and his Illuminationist philosophy. "Existence preced[ing] essence", the opposite (existentialist) notion, was developed in the works of Averroes[25] and Mulla Sadra's transcendent theosophy. Resurrection[edit] Ibn al-Nafis
Ibn al-Nafis
wrote the Theologus Autodidactus as a defense of "the system of Islam
Islam
and the Muslims' doctrines on the missions of Prophets, the religious laws, the resurrection of the body, and the transitoriness of the world." The book presents rational arguments for bodily resurrection and the immortality of the human soul, using both demonstrative reasoning and material from the hadith corpus as forms of evidence. Later Islamic scholars viewed this work as a response to Avicenna's metaphysical argument on spiritual resurrection (as opposed to bodily resurrection), which was earlier criticized by al-Ghazali.[27] Soul and spirit[edit] The Muslim
Muslim
physician-philosophers, Avicenna
Avicenna
and Ibn al-Nafis, developed their own theories on the soul. They both made a distinction between the soul and the spirit, and in particular, the Avicennian doctrine on the nature of the soul was influential among the Scholastics. Some of Avicenna's views on the soul included the idea that the immortality of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final intellect. Avicenna
Avicenna
generally supported Aristotle's idea of the soul originating from the heart, whereas Ibn al-Nafis
Ibn al-Nafis
on the other hand rejected this idea and instead argued that the soul "is related to the entirety and not to one or a few organs." He further criticized Aristotle's idea that every unique soul requires the existence of a unique source, in this case the heart. Ibn al-Nafis
Ibn al-Nafis
concluded that "the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul" and he defined the soul as nothing other than "what a human indicates by saying ‘I’."[28] Thought experiments[edit] Further information: Avicennism
Avicennism
§ Thought experiments on self-consciousness While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna
Avicenna
wrote his "Floating Man" thought experiment to demonstrate human self-awareness and the substantiality of the soul. He referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. His "Floating Man" thought experiment tells its readers to imagine themselves suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argues that, in this scenario, one would still have self-consciousness. He thus concludes that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance.[29] This argument was later refined and simplified by René Descartes
René Descartes
in epistemic terms when he stated: "I can abstract from the supposition of all external things, but not from the supposition of my own consciousness."[29] Time[edit] In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view was inspired by the creationism shared by the three Abrahamic religions: Judaism, Christianity
Christianity
and Islam. The Christian
Christian
philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. However, the most sophisticated medieval arguments against an infinite past were developed by the Islamic philosopher, Al-Kindi
Al-Kindi
(Alkindus); the Jewish philosopher, Saadia Gaon
Saadia Gaon
(Saadia ben Joseph); and the Islamic theologian, Al-Ghazali
Al-Ghazali
(Algazel). They developed two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:[30] Truth[edit] In metaphysics, Avicenna
Avicenna
(Ibn Sina) defined truth as:

"What corresponds in the mind to what is outside it."[31]

Avicenna
Avicenna
elaborated on his definition of truth in his Metaphysics:

"The truth of a thing is the property of the being of each thing which has been established in it."[32]

In his Quodlibeta, Thomas Aquinas
Thomas Aquinas
wrote a commentary on Avicenna's definition of truth in his Metaphysics
Metaphysics
and explained it as follows:

"The truth of each thing, as Avicenna
Avicenna
says in his Metaphysica, is nothing else than the property of its being which has been established in it. So that is called true gold which has properly the being of gold and attains to the established determinations of the nature of gold. Now, each thing has properly being in some nature because it stands under the complete form proper to that nature, whereby being and species in that nature is."[32]

Early Islamic political philosophy emphasized an inexorable link between science and religion and emphsized the process of ijtihad to find truth. Ibn al-Haytham
Ibn al-Haytham
(Alhacen) reasoned that to discover the truth about nature, it is necessary to eliminate human opinion and error, and allow the universe to speak for itself.[33] In his Aporias against Ptolemy, Ibn al-Haytham
Ibn al-Haytham
further wrote the following comments on truth:

"Truth is sought for itself [but] the truths, [he warns] are immersed in uncertainties [and the scientific authorities (such as Ptolemy, whom he greatly respected) are] not immune from error..."[34]

"Therefore, the seeker after the truth is not one who studies the writings of the ancients and, following his natural disposition, puts his trust in them, but rather the one who suspects his faith in them and questions what he gathers from them, the one who submits to argument and demonstration, and not to the sayings of a human being whose nature is fraught with all kinds of imperfection and deficiency. Thus the duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and, applying his mind to the core and margins of its content, attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency."[34]

"I constantly sought knowledge and truth, and it became my belief that for gaining access to the effulgence and closeness to God, there is no better way than that of searching for truth and knowledge."[35]

Freewill and Predestination[edit] The Freewill versus predestination issue is one of the "most contentious topics in classical Islamic thought."[36] In accordance with the Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'..."[37] For Muslims, everything in the world that occurs, good or bad, has been preordained and nothing can happen unless permitted by God. According to Muslim
Muslim
theologians, although events are pre-ordained, man possesses free will in that he or she has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".[38] Natural philosophy[edit] See also: Physics in medieval Islam Atomism[edit] See also: Alchemy and chemistry in medieval Islam Atomistic philosophies are found very early in Islamic philosophy, and represent a synthesis of the Greek and Indian ideas. Like both the Greek and Indian versions, Islamic atomism was a charged topic that had the potential for conflict with the prevalent religious orthodoxy. Yet it was such a fertile and flexible idea that, as in Greece and India, it flourished in some schools of Islamic thought. The most successful form of Islamic atomism was in the Asharite
Asharite
school of philosophy, most notably in the work of the philosopher al-Ghazali (1058–1111). In Asharite
Asharite
atomism, atoms are the only perpetual, material things in existence, and all else in the world is "accidental" meaning something that lasts for only an instant. Nothing accidental can be the cause of anything else, except perception, as it exists for a moment. Contingent events are not subject to natural physical causes, but are the direct result of God's constant intervention, without which nothing could happen. Thus nature is completely dependent on God, which meshes with other Asharite
Asharite
Islamic ideas on causation, or the lack thereof.[39] Other traditions in Islam
Islam
rejected the atomism of the Asharites
Asharites
and expounded on many Greek texts, especially those of Aristotle. An active school of philosophers in Spain, including the noted commentator Averroes
Averroes
(1126-1198 AD) explicitly rejected the thought of al-Ghazali and turned to an extensive evaluation of the thought of Aristotle. Averroes
Averroes
commented in detail on most of the works of Aristotle
Aristotle
and his commentaries did much to guide the interpretation of Aristotle
Aristotle
in later Jewish and Christian
Christian
scholastic thought. Cosmology[edit] Main article: Astronomy in medieval Islam There are several cosmological verses in the Qur'an
Qur'an
(610–632) which some modern writers have interpreted as foreshadowing the expansion of the universe and possibly even the Big Bang
Big Bang
theory:[40]

Don't those who reject faith see that the heavens and the earth were a single entity then We ripped them apart?[41]

And the heavens We did create with Our Hands, and We do cause it to expand.Quran 51:47

In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view was inspired by the creation myth shared by the three Abrahamic religions: Judaism, Christianity
Christianity
and Islam. The Christian
Christian
philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. His reasoning was adopted by many, most notably; Muslim
Muslim
philosopher, Al-Kindi
Al-Kindi
(Alkindus); the Jewish philosopher, Saadia Gaon
Saadia Gaon
(Saadia ben Joseph); and the Muslim
Muslim
theologian, Al-Ghazali
Al-Ghazali
(Algazel). They used two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:[30]

"An actual infinite cannot exist." "An infinite temporal regress of events is an actual infinite." ".•. An infinite temporal regress of events cannot exist."

The second argument, the "argument from the impossibility of completing an actual infinite by successive addition", states:[30]

"An actual infinite cannot be completed by successive addition." "The temporal series of past events has been completed by successive addition." ".•. The temporal series of past events cannot be an actual infinite."

Both arguments were adopted by later Christian
Christian
philosophers and theologians, and the second argument in particular became famous after it was adopted by Immanuel Kant
Immanuel Kant
in his thesis of the first antimony concerning time.[30] In the 10th century, the Brethren of Purity
Brethren of Purity
published the Encyclopedia of the Brethren of Purity, in which a heliocentric view of the universe is expressed in a section on cosmology:[42]

"God has placed the Sun at the center of the Universe
Universe
just as the capital of a country is placed in its middle and the ruler's palace at the center of the city."

Evolution[edit] Struggle for existence[edit] The Mu'tazili
Mu'tazili
scientist and philosopher al-Jahiz (c. 776–869) was the first of the Muslim
Muslim
biologists and philosophers to develop an early theory of evolution. He speculated on the influence of the environment on animals, considered the effects of the environment on the likelihood of an animal to survive, and first described the struggle for existence, a precursor to natural selection.[43][44] Al-Jahiz's ideas on the struggle for existence in the Book
Book
of Animals have been summarized as follows:

"Animals engage in a struggle for existence; for resources, to avoid being eaten and to breed. Environmental factors influence organisms to develop new characteristics to ensure survival, thus transforming into new species. Animals that survive to breed can pass on their successful characteristics to offspring."[45]

In Chapter 47 of India, entitled "On Vasudeva and the Wars of the Bharata," Abu Rayhan Biruni
Abu Rayhan Biruni
attempted to give a naturalistic explanation as to why the struggles described in the Mahabharata
Mahabharata
"had to take place." He explains it using natural processes that include biological ideas related to evolution, which has led several scholars to compare his ideas to Darwinism
Darwinism
and natural selection. This is due to Biruni describing the idea of artificial selection and then applying it to nature:[46]

"The agriculturist selects his corn, letting grow as much as he requires, and tearing out the remainder. The forester leaves those branches which he perceives to be excellent, whilst he cuts away all others. The bees kill those of their kind who only eat, but do not work in their beehive. Nature
Nature
proceeds in a similar way; however, it does not distinguish for its action is under all circumstances one and the same. It allows the leaves and fruit of the trees to perish, thus preventing them from realising that result which they are intended to produce in the economy of nature. It removes them so as to make room for others."

In the 13th century, Nasir al-Din al-Tusi
Nasir al-Din al-Tusi
explains how the elements evolved into minerals, then plants, then animals, and then humans. Tusi then goes on to explain how hereditary variability was an important factor for biological evolution of living things:[47]

"The organisms that can gain the new features faster are more variable. As a result, they gain advantages over other creatures. [...] The bodies are changing as a result of the internal and external interactions."

Tusi discusses how organisms are able to adapt to their environments:[47]

"Look at the world of animals and birds. They have all that is necessary for defense, protection and daily life, including strengths, courage and appropriate tools [organs] [...] Some of these organs are real weapons, [...] For example, horns-spear, teeth and claws-knife and needle, feet and hoofs-cudgel. The thorns and needles of some animals are similar to arrows. [...] Animals that have no other means of defense (as the gazelle and fox) protect themselves with the help of flight and cunning. [...] Some of them, for example, bees, ants and some bird species, have united in communities in order to protect themselves and help each other."

Tusi then explains how humans evolved from advanced animals:[47]

"Such humans [probably anthropoid apes] live in the Western Sudan
Sudan
and other distant corners of the world. They are close to animals by their habits, deeds and behavior. [...] The human has features that distinguish him from other creatures, but he has other features that unite him with the animal world, vegetable kingdom or even with the inanimate bodies."

Transmutation of species[edit] Al-Dinawari (828–896), considered the founder of Arabic
Arabic
botany for his Book
Book
of Plants, discussed plant evolution from its birth to its death, describing the phases of plant growth and the production of flowers and fruit.[48] Ibn Miskawayh's al-Fawz al-Asghar and the Brethren of Purity's Encyclopedia of the Brethren of Purity (The Epistles of Ikhwan al-Safa) developed theories on evolution that possibly had an influence on Charles Darwin
Charles Darwin
and his inception of Darwinism, but has at one time been criticized as overenthusiastic.[49]

"[These books] state that God first created matter and invested it with energy for development. Matter, therefore, adopted the form of vapour which assumed the shape of water in due time. The next stage of development was mineral life. Different kinds of stones developed in course of time. Their highest form being mirjan (coral). It is a stone which has in it branches like those of a tree. After mineral life evolves vegetation. The evolution of vegetation culminates with a tree which bears the qualities of an animal. This is the date-palm. It has male and female genders. It does not wither if all its branches are chopped but it dies when the head is cut off. The date-palm is therefore considered the highest among the trees and resembles the lowest among animals. Then is born the lowest of animals. It evolves into an ape. This is not the statement of Darwin. This is what Ibn Maskawayh states and this is precisely what is written in the Epistles of Ikhwan al-Safa. The Muslim
Muslim
thinkers state that ape then evolved into a lower kind of a barbarian man. He then became a superior human being. Man becomes a saint, a prophet. He evolves into a higher stage and becomes an angel. The one higher to angels is indeed none but God. Everything begins from Him and everything returns to Him."[50]

English translations of the Encyclopedia of the Brethren of Purity were available from 1812,[51] while Arabic
Arabic
manuscripts of the al-Fawz al-Asghar and The Epistles of Ikhwan al-Safa were also available at the University of Cambridge
University of Cambridge
by the 19th century. These works likely had an influence on 19th-century evolutionists, and possibly Charles Darwin.[citation needed] In the 14th century, Ibn Khaldun
Ibn Khaldun
further developed the evolutionary ideas found in the Encyclopedia of the Brethren of Purity. The following statements from his 1377 work, the Muqaddimah, express evolutionary ideas:

We explained there that the whole of existence in (all) its simple and composite worlds is arranged in a natural order of ascent and descent, so that everything constitutes an uninterrupted continuum. The essences at the end of each particular stage of the worlds are by nature prepared to be transformed into the essence adjacent to them, either above or below them. This is the case with the simple material elements; it is the case with palms and vines, (which constitute) the last stage of plants, in their relation to snails and shellfish, (which constitute) the (lowest) stage of animals. It is also the case with monkeys, creatures combining in themselves cleverness and perception, in their relation to man, the being who has the ability to think and to reflect. The preparedness (for transformation) that exists on either side, at each stage of the worlds, is meant when (we speak about) their connection.[52]

Plants do not have the same fineness and power that animals have. Therefore, the sages rarely turned to them. Animals are the last and final stage of the three permutations. Minerals turn into plants, and plants into animals, but animals cannot turn into anything finer than themselves.[53]

Numerous other Islamic scholars and scientists, including the polymaths Ibn al-Haytham
Ibn al-Haytham
and Al-Khazini, discussed and developed these ideas. Translated into Latin, these works began to appear in the West after the Renaissance
Renaissance
and may have influenced Western philosophy
Western philosophy
and science. Phenomenology of Vision[edit] See also: Book
Book
of Optics The polymath Ibn al-Haytham
Ibn al-Haytham
(Alhacen) is considered a pioneer of phenomenology. He articulated a relationship between the physical and observable world and that of intuition, psychology and mental functions. His theories regarding knowledge and perception, linking the domains of science and religion, led to a philosophy of existence based on the direct observation of reality from the observer's point of view. Much of his thought on phenomenology was not further developed until the 20th century.[54] Philosophy
Philosophy
of mind[edit] Main article: Psychology
Psychology
in medieval Islam The philosophy of mind was studied in medieval Islamic psychological thought, which refers to the study of the nafs (literally "self" or "psyche" in Arabic) in the Islamic world, particularly during the Islamic Golden Age
Islamic Golden Age
(8th–15th centuries) as well as modern times (20th–21st centuries), and is related to psychology, psychiatry and the neurosciences. Place and space[edit] The Arab
Arab
polymath al-Hasan Ibn al-Haytham
Ibn al-Haytham
(Alhazen; died c. 1041) presented a thorough mathematical critique and refutation of Aristotle's conception of place (topos) in his Risala/Qawl fi’l-makan (Treatise/Discourse on Place). Aristotle's Physics ( Book
Book
IV – Delta) stated that the place of something is the two-dimensional boundary of the containing body that is at rest and is in contact with what it contains. Ibn al-Haytham disagreed with this definition and demonstrated that place (al-makan) is the imagined (three-dimensional) void (al-khala' al-mutakhayyal) between the inner surfaces of the containing body. He showed that place was akin to space, foreshadowing Descartes's notion of place as space qua Extensio or even Leibniz's analysis situs. Ibn al-Haytham's mathematization of place rested on several geometric demonstrations, including his study on the sphere and other solids, which showed that the sphere (al-kura) is the largest in magnitude (volumetric) with respect to other geometric solids that have equal surface areas. For instance, a sphere that has an equal surface area to that of a cylinder, would be larger in (volumetric) magnitude than the cylinder; hence, the sphere occupies a larger place than that occupied by the cylinder; unlike what is entailed by Aristotle's definition of place: that this sphere and that cylinder occupy places that are equal in magnitude.[55] Ibn al-Haytham
Ibn al-Haytham
rejected Aristotle's philosophical concept of place on mathematical grounds. Later, the philosopher 'Abd al-Latif al-Baghdadi (13th century) tried to defend the Aristotelian conception of place in a treatise titled: Fi al-Radd ‘ala Ibn al-Haytham fi al-makan (A refutation of Ibn al-Haytham's place), although his effort was admirable from a philosophical standpoint, it was unconvincing from the scientific and mathematical viewpoints.[56] Ibn al-Haytham
Ibn al-Haytham
also discussed space perception and its epistemological implications in his Book of Optics
Book of Optics
(1021). His experimental proof of the intromission model of vision led to changes in the way the visual perception of space was understood, contrary to the previous emission theory of vision supported by Euclid
Euclid
and Ptolemy. In "tying the visual perception of space to prior bodily experience, Alhacen
Alhacen
unequivocally rejected the intuitiveness of spatial perception and, therefore, the autonomy of vision. Without tangible notions of distance and size for correlation, sight can tell us next to nothing about such things."[57] Philosophy
Philosophy
of education[edit] In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madrasahs (which referred to higher education), a maktab was often attached to a mosque. In the 11th century, Ibn Sina (known as Avicenna
Avicenna
in the West), in one of his books, wrote a chapter dealing with the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children", as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils as well as the usefulness of group discussions and debates. Ibn Sina described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.[58] Primary education[edit] Ibn Sina wrote that children should be sent to a maktab school from the age of 6 and be taught primary education until they reach the age of 14. During which time, he wrote that they should be taught the Qur'an, Islamic metaphysics, language, literature, Islamic ethics, and manual skills (which could refer to a variety of practical skills).[58] Secondary education[edit] Ibn Sina refers to the secondary education stage of maktab schooling as the period of specialization, when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be given a choice to choose and specialize in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, medicine, geometry, trade and commerce, craftsmanship, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account.[59] Philosophy
Philosophy
of science[edit] See also: Islamic science Scientific method[edit] The pioneering development of the scientific method by the Arab Ash'ari
Ash'ari
polymath Ibn al-Haytham
Ibn al-Haytham
(Alhacen) was an important contribution to the philosophy of science. In the Book of Optics
Book of Optics
(c. 1025 CE), his scientific method was very similar to the modern scientific method and consisted of the following procedures:[33]

Observation Statement of problem Formulation of hypothesis Testing of hypothesis using experimentation Analysis of experimental results Interpretation of data and formulation of conclusion Publication
Publication
of findings

In The Model of the Motions, Ibn al-Haytham
Ibn al-Haytham
also describes an early version of Occam's razor, where he employs only minimal hypotheses regarding the properties that characterize astronomical motions, as he attempts to eliminate from his planetary model the cosmological hypotheses that cannot be observed from Earth.[60] In Aporias against Ptolemy, Ibn al-Haytham
Ibn al-Haytham
commented on the difficulty of attaining scientific knowledge:

"Truth is sought for itself [but] the truths, [he warns] are immersed in uncertainties [and the scientific authorities (such as Ptolemy, whom he greatly respected) are] not immune from error..."[34]

He held that the criticism of existing theories—which dominated this book—holds a special place in the growth of scientific knowledge:

"Therefore, the seeker after the truth is not one who studies the writings of the ancients and, following his natural disposition, puts his trust in them, but rather the one who suspects his faith in them and questions what he gathers from them, the one who submits to argument and demonstration, and not to the sayings of a human being whose nature is fraught with all kinds of imperfection and deficiency. Thus the duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and, applying his mind to the core and margins of its content, attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency."[34]

Ibn al-Haytham
Ibn al-Haytham
attributed his experimental scientific method and scientific skepticism to his Islamic faith. He believed that human beings are inherently flawed and that only God is perfect. He reasoned that to discover the truth about nature, it is necessary to eliminate human opinion and error, and allow the universe to speak for itself.[33] In The Winding Motion, Ibn al-Haytham
Ibn al-Haytham
further wrote that faith should only apply to prophets of Islam
Islam
and not to any other authorities, in the following comparison between the Islamic prophetic tradition and the demonstrative sciences:

"From the statements made by the noble Shaykh, it is clear that he believes in Ptolemy's words in everything he says, without relying on a demonstration or calling on a proof, but by pure imitation (taqlid); that is how experts in the prophetic tradition have faith in Prophets, may the blessing of God be upon them. But it is not the way that mathematicians have faith in specialists in the demonstrative sciences."[61]

Ibn al-Haytham
Ibn al-Haytham
described his search for truth and knowledge as a way of leading him closer to God:

"I constantly sought knowledge and truth, and it became my belief that for gaining access to the effulgence and closeness to God, there is no better way than that of searching for truth and knowledge."[35]

His contemporary Abū Rayhān al-Bīrūnī
Abū Rayhān al-Bīrūnī
also introduced an early scientific method in nearly every field of inquiry he studied. For example, in his treatise on mineralogy, Kitab al-Jamahir ( Book
Book
of Precious Stones), he is "the most exact of experimental scientists", while in the introduction to his study of India, he declares that "to execute our project, it has not been possible to follow the geometric method" and develops comparative sociology as a scientific method in the field.[62] He was also responsible for introducing the experimental method into mechanics,[63] the first to conduct elaborate experiments related to astronomical phenomena,[64] and a pioneer of experimental psychology.[65] Unlike his contemporary Avicenna's scientific method where "general and universal questions came first and led to experimental work", al-Biruni developed scientific methods where "universals came out of practical, experimental work" and "theories are formulated after discoveries."[62] During his debate with Avicenna
Avicenna
on natural philosophy, al-Biruni made the first real distinction between a scientist and a philosopher, referring to Avicenna
Avicenna
as a philosopher and considering himself to be a mathematical scientist.[66] Al-Biruni's scientific method was similar to the modern scientific method in many ways, particularly his emphasis on repeated experimentation. Biruni was concerned with how to conceptualize and prevent both systematic errors and random errors, such as "errors caused by the use of small instruments and errors made by human observers." He argued that if instruments produce random errors because of their imperfections or idiosyncratic qualities, then multiple observations must be taken, analyzed qualitatively, and on this basis, arrive at a "common-sense single value for the constant sought", whether an arithmetic mean or a "reliable estimate."[67] Experimental medicine[edit] Avicenna
Avicenna
(Ibn Sina) is considered the father of modern medicine,[68] for his introduction of experimental medicine and clinical trials,[69] the experimental use and testing of drugs, and a precise guide for practical experimentation in the process of discovering and proving the effectiveness of medical substances,[70] in his medical encyclopedia, The Canon of Medicine
Medicine
(11th century), which was the first book dealing with experimental medicine. It laid out the following rules and principles for testing the effectiveness of new drugs or medications, which still form the basis of modern clinical trials:[69]

"The drug must be free from any extraneous accidental quality." "It must be used on a simple, not a composite, disease." "The drug must be tested with two contrary types of diseases, because sometimes a drug cures one disease by Its essential qualities and another by its accidental ones." "The quality of the drug must correspond to the strength of the disease. For example, there are some drugs whose heat is less than the coldness of certain diseases, so that they would have no effect on them." "The time of action must be observed, so that essence and accident are not confused." "The effect of the drug must be seen to occur constantly or in many cases, for if this did not happen, it was an accidental effect." "The experimentation must be done with the human body, for testing a drug on a lion or a horse might not prove anything about its effect on man."

Peer review[edit] The first documented description of a peer review process is found in the Ethics
Ethics
of the Physician written by Ishaq bin Ali al-Rahwi (854–931) of al-Raha, Syria, who describes the first medical peer review process. His work, as well as later Arabic
Arabic
medical manuals, state that a visiting physician must always make duplicate notes of a patient's condition on every visit. When the patient was cured or had died, the notes of the physician were examined by a local medical council of other physicians, who would review the practising physician's notes to decide whether his/her performance have met the required standards of medical care. If their reviews were negative, the practicing physician could face a lawsuit from a maltreated patient.[71] Other fields[edit] Epistemology[edit] Further information: Avicennism
Avicennism
§ Avicennian epistemology and psychology Avicenna's most influential theory in epistemology is his theory of knowledge, in which he developed the concept of tabula rasa. He argued that the "human intellect at birth is rather like a tabula rasa, a pure potentiality that is actualized through education and comes to know" and that knowledge is attained through "empirical familiarity with objects in this world from which one abstracts universal concepts" which is developed through a "syllogistic method of reasoning; observations lead to prepositional statements, which when compounded lead to further abstract concepts."[72] In the 12th century, Ibn Tufail further developed the concept of tabula rasa in his Arabic
Arabic
novel, Hayy ibn Yaqzan, in which he depicted the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island. The Latin
Latin
translation of his work, entitled Philosophus Autodidactus, published by Edward Pococke
Edward Pococke
the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human
Human
Understanding.[73] Eschatology[edit] Main article: Islamic eschatology Islamic eschatology
Islamic eschatology
is concerned with the Qiyamah (end of the world; Last Judgement) and the final judgement of humanity. Eschatology relates to one of the six articles of faith (aqidah) of Islam. Like the other Abrahamic religions, Islam
Islam
teaches the bodily resurrection of the dead, the fulfillment of a divine plan for creation, and the immortality of the human soul (though Jews do not necessarily view the soul as eternal); the righteous are rewarded with the pleasures of Jannah
Jannah
(Heaven), while the unrighteous are punished in Jahannam (Hell). A significant fraction (one third, in fact) of the Quran
Quran
deals with these beliefs, with many hadith elaborating on the themes and details. Islamic apocalyptic literature describing the Armageddon is often known as fitna (a test) and malahim (or ghayba in the Shi'a tradition). Ibn al-Nafis
Ibn al-Nafis
dealt with Islamic eschatology
Islamic eschatology
in some depth in his Theologus Autodidactus, where he rationalized the Islamic view of eschatology using reason and science to explain the events that would occur according to Islamic eschatology. He presented his rational and scientific arguments in the form of Arabic
Arabic
fiction, hence his Theologus Autodidactus may be considered the earliest science fiction work.[74] Legal philosophy[edit] Main articles: Fiqh
Fiqh
and Sharia Sharia
Sharia
(شَرِيعَةٌ) refers to the body of Islamic law. The term means "way" or "path"; it is the legal framework within which public and some private aspects of life are regulated for those living in a legal system based on Islamic principles of jurisprudence. Fiqh is the term for Islamic jurisprudence, made up of the rulings of Islamic jurists. A component of Islamic studies, Fiqh
Fiqh
expounds the methodology by which Islamic law
Islamic law
is derived from primary and secondary sources. Mainstream Islam
Islam
distinguish fiqh, which means understanding details and inferences drawn by scholars, from sharia that refers to principles that lie behind the fiqh. Scholars hope that fiqh and sharia are in harmony in any given case, but they cannot be sure.[75] Philosophical novels[edit] The Islamic philosophers, Ibn Tufail (Abubacer)[76] and Ibn al-Nafis,[77] were pioneers of the philosophical novel. Ibn Tufail wrote the first fictional Arabic
Arabic
novel Hayy ibn Yaqdhan (Philosophus Autodidactus) as a response to al-Ghazali's The Incoherence of the Philosophers, and then Ibn al-Nafis
Ibn al-Nafis
also wrote a fictional novel Theologus Autodidactus as a response to Ibn Tufail's Philosophus Autodidactus. Both of these novels had protagonists (Hayy in Philosophus Autodidactus and Kamil in Theologus Autodidactus) who were autodidactic individuals spontaneously generated in a cave and living in seclusion on a desert island, both being the earliest examples of a desert island story. However, while Hayy lives alone on the desert island for most of the story in Philosophus Autodidactus, the story of Kamil extends beyond the desert island setting in Theologus Autodidactus, developing into the first example of a science fiction novel.[74][78] Ibn al-Nafis
Ibn al-Nafis
described his book Theologus Autodidactus as a defense of "the system of Islam
Islam
and the Muslims' doctrines on the missions of Prophets, the religious laws, the resurrection of the body, and the transitoriness of the world." He presents rational arguments for bodily resurrection and the immortality of the human soul, using both demonstrative reasoning and material from the hadith corpus to prove his case. Later Islamic scholars viewed this work as a response to the metaphysical claim of Avicenna
Avicenna
and Ibn Tufail that bodily resurrection cannot be proven through reason, a view that was earlier criticized by al-Ghazali.[79] A Latin
Latin
translation of Philosophus Autodidactus was published in 1671, prepared by Edward Pococke
Edward Pococke
the Younger.[80] The first English translation by Simon Ockley was published in 1708, and German and Dutch translations were also published at the time. Philosophus Autodidactus went on to have a significant influence on European literature,[81] and became an influential best-seller throughout Western Europe
Europe
in the 17th and 18th centuries.[82] These translations later inspired Daniel Defoe
Daniel Defoe
to write Robinson Crusoe, which also featured a desert island narrative and was regarded as the first novel in English.[81][83][84][85] Philosophus Autodidactus also had a "profound influence" on modern Western philosophy.[86] It became "one of the most important books that heralded the Scientific Revolution" and European Enlightenment, and the thoughts expressed in the novel can be found in "different variations and to different degrees in the books of Thomas Hobbes, John Locke, Isaac Newton, and Immanuel Kant."[87] The novel inspired the concept of "tabula rasa" developed in An Essay Concerning Human Understanding (1690) by Locke, who was a student of Pococke.[88][89] Philosophus Autodidactus also developed the themes of empiricism, tabula rasa, nature versus nurture,[73] condition of possibility, materialism,[90] and Molyneux's Problem.[91] The novel also inspired Robert Boyle, another acquaintance of Pococke, to write his own philosophical novel set on an island, The Aspiring Naturalist.[92] Other European scholars influenced by Philosophus Autodidactus include Gottfried Leibniz,[81] Melchisédech Thévenot, John Wallis, Christiaan Huygens,[93] George Keith, Robert Barclay, the Quakers,[94] and Samuel Hartlib.[92] Political philosophy[edit] Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite
Mutazilite
philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite
Asharite
view of Islam
Islam
had in general triumphed. Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an
Qur'an
and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam
Islam
such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim
Muslim
political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam
Islam
on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character. The 14th-century Arab
Arab
scholar Ibn Khaldun
Ibn Khaldun
is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner
Ernest Gellner
considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.[95] Philosophy
Philosophy
of history[edit] The first detailed studies on the subject of historiography and the first critiques on historical methods appeared in the works of the Arab
Arab
Ash'ari
Ash'ari
polymath Ibn Khaldun
Ibn Khaldun
(1332–1406), who is regarded as the father of historiography, cultural history,[96] and the philosophy of history, especially for his historiographical writings in the Muqaddimah
Muqaddimah
(Latinized as Prolegomena) and Kitab al-Ibar ( Book
Book
of Advice).[97] His Muqaddimah
Muqaddimah
also laid the groundwork for the observation of the role of state, communication, propaganda and systematic bias in history,[98] and he discussed the rise and fall of civilizations. Franz Rosenthal wrote in the History
History
of Muslim
Muslim
Historiography:

" Muslim
Muslim
historiography has at all times been united by the closest ties with the general development of scholarship in Islam, and the position of historical knowledge in MusIim education has exercised a decisive influence upon the intellectual level of historicai writing... The Muslims achieved a definite advance beyond previous historical writing in the sociological understanding of history and the systematisation of historiography. The development of modern historical writing seems to have gained considerably in speed and substance through the utilization of a Muslim
Muslim
Literature which enabled western historians, from the 17th century on, to see a large section of the world through foreign eyes. The Muslim
Muslim
historiography helped indirectly and modestly to shape present day historical thinking."[99]

Philosophy
Philosophy
of religion[edit] There is an important question on the relation of religion and philosophy, reason and faith and so on. In one hand there is extraordinary importance attached to religion in Islamic civilization and in other hand they created certain doctrines in respect to reason and religion.[100] Social philosophy[edit] The social philosopher and Ash'ari
Ash'ari
polymath Ibn Khaldun
Ibn Khaldun
(1332–1406) was the last major Islamic philosopher from Tunis, North Africa. In his Muqaddimah, he developed the earliest theories on social philosophy, in formulating theories of social cohesion and social conflict. His Muqaddimah
Muqaddimah
was also the introduction to a seven volume analysis of universal history. Ibn Khaldun
Ibn Khaldun
is considered the "father of sociology", "father of historiography", and "father of the philosophy of history" by some, for allegedly being the first to discuss the topics of sociology, historiography and the philosophy of history in detail.[101] Judeo-Islamic philosophies[edit] Main article: Judeo-Islamic philosophies (800–1400) Islamic philosophy
Islamic philosophy
found an audience with the Jews, to whom belongs the honor of having transmitted it to the Christian
Christian
world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic
Arabic
philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary. The oldest Jewish religio-philosophical work preserved in Arabic
Arabic
is that of Saadia Gaon
Saadia Gaon
(892–942), Emunot ve-Deot, "The Book
Book
of Beliefs and Opinions". In this work Saadia treats the questions that interested the Mutakallamin, such as the creation of matter, the unity of God, the divine attributes, the soul, etc. Saadia criticizes other philosophers severely. For Saadia there was no problem as to creation: God created the world ex nihilo, just as the Bible
Bible
attests; and he contests the theory of the Mutakallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter. To prove the unity of God, Saadia uses the demonstrations of the Mutakallamin. Only the attributes of essence (sifat al-dhatia) can be ascribed to God, but not the attributes of action (sifat-al-fi'aliya). The soul is a substance more delicate even than that of the celestial spheres. Here Saadia controverts the Mutakallamin, who considered the soul an "accident" 'arad (compare Guide for the Perplexed
Guide for the Perplexed
i. 74), and employs the following one of their premises to justify his position: "Only a substance can be the substratum of an accident" (that is, of a non-essential property of things). Saadia argues: "If the soul be an accident only, it can itself have no such accidents as wisdom, joy, love," etc. Saadia was thus in every way a supporter of the Kalam; and if at times he deviated from its doctrines, it was owing to his religious views. Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, Al Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari," in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallimun for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari," v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam
Kalam
give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism
Aristotelianism
finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism
Neoplatonism
alone suited him somewhat, owing to its appeal to his poetic temperament. Similarly the reaction in favour of stricter Aristotelianism, as found in Averroes, had its Jewish counterpart in the work of Maimonides. Later Jewish philosophers, such as Gersonides and Elijah Delmedigo, followed the school of Averroes
Averroes
and played a part in transmitting Averroist thought to medieval Europe. In Spain
Spain
and Italy, Jewish translators such as Abraham de Balmes and Jacob Mantino
Jacob Mantino
translated Arabic
Arabic
philosophic literature into Hebrew and Latin, contributing to the development of modern European philosophy. Later Islamic philosophy[edit] The death of Ibn Rushd (Averroës) effectively marks the end of a particular discipline of Islamic philosophy
Islamic philosophy
usually called the Peripatetic Arabic
Arabic
School, and philosophical activity declined significantly in western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Iran
Iran
and India. Contrary to the traditional view, Dimitri Gutas and the Stanford Encyclopedia of Philosophy consider the period between the 11th and 14th centuries to be the true "Golden Age" of Arabic
Arabic
and Islamic philosophy, initiated by Al-Ghazali's successful integration of logic into the Madrasah curriculum and the subsequent rise of Avicennism.[102] Since the political power shift in Western Europe
Europe
( Spain
Spain
and Portugal) from Muslim
Muslim
to Christian
Christian
control, the Muslims naturally did not practice philosophy in Western Europe. This also led to some loss of contact between the 'west' and the 'east' of the Islamic world. Muslims in the 'east' continued to do philosophy, as is evident from the works of Ottoman scholars and especially those living in Muslim kingdoms within the territories of present-day Iran
Iran
and India, such as Shah Waliullah and Ahmad Sirhindi. This fact has escaped most pre-modern historians of Islamic (or Arabic) philosophy. In addition, logic has continued to be taught in religious seminaries up to modern times. After Ibn Rushd, there arose many later schools of Islamic Philosophy. We can mention just a few, such as those founded by Ibn Arabi
Ibn Arabi
and ShiiteMulla Sadra. These new schools are of particular importance, as they are still active in the Islamic world. The most important among them are:

School of Illumination (Hikmat al-Ishraq) Transcendent Theosophy (Hikmat Muta'aliah) Sufi
Sufi
philosophy Traditionalist School Avicennism(Hikmat Sinavi)

Illuminationist school[edit] Main article: Illuminationist philosophy Illuminationist philosophy was a school of Islamic philosophy
Islamic philosophy
founded by Shahab al-Din Suhrawardi
Shahab al-Din Suhrawardi
in the 12th century. This school is a combination of Avicenna's philosophy and ancient Iranian philosophy, with many new innovative ideas of Suhrawardi. It is often described as having been influenced by Neoplatonism. In logic in Islamic philosophy, systematic refutations of Greek logic were written by the Illuminationist school, founded by Shahab al-Din Suhrawardi (1155–1191), who developed the idea of "decisive necessity", an important innovation in the history of logical philosophical speculation.[103] Transcendent school[edit] Main article: Transcendent theosophy Transcendent theosophy is the school of Islamic philosophy
Islamic philosophy
founded by Mulla Sadra
Mulla Sadra
in the 17th century. His philosophy and ontology is considered to be just as important to Islamic philosophy
Islamic philosophy
as Martin Heidegger's philosophy later was to Western philosophy
Western philosophy
in the 20th century. Mulla Sadra
Mulla Sadra
bought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, several centuries before this occurred in Western philosophy.[104] The idea of "essence precedes existence" is a concept which dates back to Ibn Sina (Avicenna)[25] and his school of Avicennism
Avicennism
as well as Shahab al-Din Suhrawardi[26] and his Illuminationist philosophy. The opposite idea of " Existence precedes essence" was thus developed in the works of Averroes[25] and Mulla Sadra[105] as a reaction to this idea and is a key foundational concept of existentialism. For Mulla Sadra, "existence precedes the essence and is thus principle since something has to exist first and then have an essence." This is primarily the argument that lies at the heart of Mulla Sadra's Transcendent Theosophy. Sayyid Jalal Ashtiyani later summarized Mulla Sadra's concept as follows:[106]

"The existent being that has an essence must then be caused and existence that is pure existence ... is therefore a Necessary Being."

More careful approaches are needed in terms of thinking about philosophers (and theologians) in Islam
Islam
in terms of phenomenological methods of investigation in ontology (or onto-theology), or by way of comparisons that are made with Heidegger's thought and his critique of the history of metaphysics.[107] Contemporary Islamic philosophy[edit] Main article: Contemporary Islamic philosophy

Allama Muhammad Iqbal
Allama Muhammad Iqbal
(1877–1938) Muslim
Muslim
philosopher, poet and scholar from Pakistan (then British India).

The tradition of Islamic philosophy
Islamic philosophy
is still very much alive today [despite the belief in many Western circles that this tradition ceased after the golden ages][citation needed] of Suhrawardi's Hikmat al-Ishraq (Illumination Philosophy) or Mulla Sadra's Hikmat-e-Mota'aliye (Transcendent [or Exalted] Philosophy). Another figure is Allama Muhammad
Muhammad
Iqbal, who reshaped and revitalized Islamic philosophy among the Muslims of the Indian sub-continent in the early 20th century.[108] His The Reconstruction of Religious Thought in Islam [109] is a milestone in the modern political philosophy of Islam.[citation needed] In contemporary Islamic regions, the teaching of hikmat or hikmah has continued to flourish.

Ruhollah Khomeini, founder of the Islamic Republic of Iran, was a teacher of the philosophical school of Hikmat-ul-Mutaliya. Before the Islamic Revolution, he was one of the few who formally taught philosophy at the Religious Seminary at Qum. Abdollah Javadi-Amoli, Grand Ayatollah is an Iranian Twelver
Twelver
Shi'a Marja. He is a conservative Iranian politician and one of the prominent Islamic scholars of the Hawza
Hawza
(seminary) in Qom. Ahmad Milad Karimi, is a famouos Afghan philosopher of religion and professor of Islamic Philosophy
Philosophy
at the University of Münster in Germany. Mohammad-Taqi Mesbah-Yazdi, Grand Ayatollah is an Iranian Twelver Shi'a
Shi'a
cleric. he advocates of Islamic philosophy, particularly Hikmat Mutaliyyah. Geydar Dzhemal, famouos Russian islamic philosopher, author of Orientation - North. fnd ideologist of islamic marxism. Muhammad
Muhammad
Husayn Tabataba'i, Grand Ayatollah is an Iranian Twelver Shi'a
Shi'a
cleric (Allameh Tabatabaei), author of numerous works including the 27-volume Quranic commentary al-Mizan (الميزان). Muhammad
Muhammad
Akram Awan Sheikh
Sheikh
Silsila Naqshbandia Owaisiah. He acquired basics of Islamic Knowledge directly from his Sheikh. Blessed with (Ilm- al-ladunni) (Knowledge form the Divine presence). He has special insight in Tafsir
Tafsir
(interpretation of the Holy Quran).He used to deliver regular lectures on Quranic teachings during the life of his Sheikh
Sheikh
and embarked upon writing a Tafsir
Tafsir
of the Quran, entitled Asrar at-Tanzeel, soon after his Sheikh’s death. This was in fulfillment of Sheikh
Sheikh
Allah Yar Khan’s desire, for he could not undertake this work himself due to the enormous demands of his mission. He is Dean of the Siqarah Education System, a unique System which (integrates the Islamic education with Traditional education) at both secondary and college levels and strives to transform its young students into enlightened, practical Muslims. He is the Patron-in Chief of Al-Murshid, a monthly magazine of the Order in Urdu. He regularly writes for the Magazine to provide guidance for seekers on the spiritual heritage of Muslim
Muslim
Ummah. He is also the Patron-in Chief of Al Falah Foundation an organization established in 1989 for the welfare of the people, especially the poor, in Pakistan’s rural areas. His sole mission in life is to create in Muslims awareness about their spiritual heritage and to carry the prophetic lights and blessings to every comer of the globe for the guidance of mankind as a whole. He is an ardent advocate and supporter of Muslim
Muslim
causes and is committed to Islamic renewal along the lines of Khair ul-Quroon (the best period in human history form 13 B.H. to 325 A.H.)[citation needed] Hamka
Hamka
or Haji Abdul Malik Karim Amirullah was a prominent Indonesian author, Ulema
Ulema
politician, philosophical thinker, and author of Tafir Al Azhar. He was head of Indonesia's mufti council(MUI). He resigned when his fatwa against the celebration of Christmas by Muslims was condemned by the Suharto
Suharto
regime. Highly respected in his country, he was also appreciated in Malaysia
Malaysia
and Singapore.[citation needed] Murtaza Motahhari, the best student of Allamah Tabatabai, a martyr of the Iranian Revolution
Iranian Revolution
in 1979, and author of numerous books (an incomplete compilation of his works comprises 25 volumes). He, like his teachers Allama Tabatabai
Allama Tabatabai
and Ayatollah Khomeini, belong to the philosophical schools of Hikmat-ul-Mutaliya Sayyid Abul Ala Maududi, who is credited with creating modern Islamist political thought in the 20th century, was the founder of Jamaat-e-Islami and spent his life attempting to revive the Islamic intellectual tradition. Israr Ahmed, (1932–2010) was a Pakistani Islamic theologian followed particularly in South Asia
South Asia
and also among the South Asian diaspora in the Middle East, Western Europe, and North America. Founder of the Tanzeem-e-islami, an offshoot of the Jamaat-e-Islami, he was significant scholar of Islam
Islam
and the Quran. Muhammad Hamidullah
Muhammad Hamidullah
(1908–2002) belonged to a family of scholars, jurists, writers and sufis. He was a world-renowned scholar of Islam and International Law
Law
from India, who was known for contributions to the research of the history of Hadith, translations of the Koran, the advancement of golden age Islamic learning, and to the dissemination of Islamic teachings in the Western world. Fazlur Rahman was professor of Islamic thought at the University of Chicago. Wahid Hasyim
Wahid Hasyim
first Indonesian minister of religious affairs. Former head of Indonesian Nahdwatul Ulema, and founder of Islamic state universities in Indonesia. He is best known for reformation of the Madrasah
Madrasah
curriculum. Seyyed Hossein Nasr, Iranian University Professor of Islamic studies at George Washington University. Javed Ahmad Ghamidi
Javed Ahmad Ghamidi
is a well-known Pakistani Islamic scholar, exegete, and educator. A former member of the Jamaat-e-Islami, who extended the work of his tutor, Amin Ahsan Islahi. In Malaysia, Syed Muhammad Naquib al-Attas is a prominent metaphysical thinker. Ali Shariati
Ali Shariati
Iranian revolutionary thinker and sociologist who focused on Marxism
Marxism
and Islam. Abu Abd al-Rahman Ibn Aqil al-Zahiri (born 1942) is a Saudi Arabian polymath primarily focused on the reconciliation of reason and revelation. Mohammad Baqir al-Sadr
Mohammad Baqir al-Sadr
(died 1980) is a Shi'ite Grand Ayatollah and one of the most influential Islamic philosophers of the 20th century. His two most important contributions to philosophy are his books "Our Philosophy" and "The Logical Foundations of Induction." He is also widely known for his work on economics, including "Our Economics" and "The Non-Usury Banking System" which are two of the most influential works in contemporary Islamic economics.[citation needed]

Criticism[edit] Philosophy
Philosophy
has not been without criticism amongst Muslims, both contemporary and past. The imam Ahmad ibn Hanbal, for whom the Hanbali school of thought is named, rebuked philosophical discussion, once telling proponents of it that he was secure in his religion, but that they were "in doubt, so go to a doubter and argue with him (instead)."[110] Today, Islamic philosophical thought has also been criticized by scholars of the modern Salafi
Salafi
movement. There would be many Islamic thinkers who were not enthusiastic about its potential, but it would be incorrect to assume that they opposed philosophy simply because it was a "foreign science". Oliver Leaman, an expert on Islamic philosophy, points out that the objections of notable theologians are rarely directed at philosophy itself, but rather at the conclusions the philosophers arrived at. Even the 11th century al-Ghazali, known for his Incoherence of the Philosophers critique of philosophers, was himself an expert in philosophy and logic. His criticism was that they arrived at theologically erroneous conclusions. In his view the three most serious of these were believing in the co-eternity of the universe with God, denying the bodily resurrection, and asserting that God only has knowledge of abstract universals, not of particular things, though it should be noted that not all philosophers subscribed to these same views.[111] In recent studies by Muslim
Muslim
contemporary thinkers that aim at "renewing the impetus of philosophical thinking in Islam," the philosopher and theorist Nader El-Bizri
Nader El-Bizri
offers a critical analysis of the conventions that dominate mainstream academic and epistemic approaches in studying Islamic philosophy. These approaches, of methodology and historiography are looked at from archival standpoints within Oriental and Mediaevalist Studies, fail to recognize the fact that philosophy in Islam
Islam
can still be a living intellectual tradition. He maintains that its renewal requires a radical reform in ontology and epistemology within Islamic thought. El-Bizri's interpretations of Avicenna
Avicenna
(Ibn Sina) from the standpoint of Heidegger's critique of the history of metaphysics, and specifically against the background of the unfolding of the essence of technology, aim at finding new pathways in ontology that are not simply Avicennian nor Heideggerian, even though El-Bizri's approach in rethinking falsafa amounts to a "Neo-Avicennism" that carries resonances with novel modern philosophical ways of reading Aristotelianism
Aristotelianism
and Thomism. El-Bizri engages contemporary issues in philosophy through a fundamental critical analytic of the evolution of key concepts in the history of ontology and epistemology. Nader El-Bizri
Nader El-Bizri
is a modernist in outlook since he aims at bringing newness to the tradition rather than simply reproduce it or being in rupture with it.[112] See also[edit]

Early Islamic philosophy Contemporary Islamic philosophy Islamic ethics Islamic metaphysics Islamic Golden Age Islamic science Islam
Islam
and modernity List of Islamic studies
Islamic studies
scholars Al-‘aql al-fa‘‘al

Notes and references[edit]

Citations

^ Hassan, Hassan (2013). "Don't Blame It on al-Ghazali". qantara.de. Retrieved 5 June 2017.  ^ History
History
of Europe
Europe
– Middle Ages – Reform and renewal – Christianity, Judaism, and Islam, use TOC ^ Oliver Leaman, Routledge Encyclopedia of Philosophy. ^ See Henry Corbin, History
History
of Islamic Philosophy ^ Oliver Leaman (2002). An Introduction to Classical Islamic Philosophy
Philosophy
(2 ed.). Cambridge University Press. pp. 211–12. ISBN 0521793432.  ^ a b c d Shaykh Saalih al-Munajjid, Muhammad
Muhammad
(General Supervisor) (2006-12-06). "88184: Ruling on studying philosophy. What is the ruling on studying philosophy? Please note that studying it is compulsory for us in Algeria". Islam
Islam
Question and Answer. Retrieved 27 November 2016.  ^ Al-Ghazaali Ihya' ulum al-din, "Revival of Religious Sciences" (1/22) ^ Blankenhorn, David. The Islam/West Debate: Documents from a Global Debate on Terrorism, U.S. Rowman & Littlefield. p. 79.  ^ Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah 1/419–423 ^ Simon van den Bergh, in his commentary on Averroes' Incoherence of the Incoherence, argues that Kalām was influenced by Greek Stoicism and that the term mutakallimun (those who speak to each other, i.e. dialecticians) is derived from the Stoics' description of themselves as dialektikoi. ^ Wolfson, Harry Austryn (1976). The philosophy of the Kalam. Harvard University Press. pp. 3–4. ISBN 978-0-674-66580-4. Retrieved 28 May 2011.  ^ Leaman, 25, 27. "In this book [Intentions of the philosophers] he seeks to set out clearly the views of his opponents before demolishing them, in the subsequent Incoherence of the philosophers." ^ Wael B. Hallaq (1993), Ibn Taymiyya Against the Greek Logicians, p. 48. Oxford University Press, ISBN 0-19-824043-0. ^ a b History
History
of logic: Arabic
Arabic
logic, Encyclopædia Britannica. ^ I. M. Bochenski (1961), "On the history of the history of logic", A history of formal logic, pp. 4–10. Translated by I. Thomas, Notre Dame, Indiana University Press. (cf. Ancient Islamic ( Arabic
Arabic
and Persian) Logic
Logic
and Ontology) ^ Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0-19-513580-6. ^ Science
Science
and Muslim
Muslim
Scientists, Islam
Islam
Herald. ^ Another systematic refutation of Greek logic was written by Ibn Taymiyyah (1263–1328), the Ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians), where he argued against the usefulness, though not the validity, of the syllogism See pp. 253–54 of Street, Tony (2005), "Logic", in Peter Adamson and Richard C. Taylor, The Cambridge Companion to Arabic
Arabic
Philosophy, Cambridge University Press, pp. 247–65, ISBN 978-0-521-52069-0 CS1 maint: Uses editors parameter (link) ^ Steve A. Johnson (1984), "Ibn Sina's Fourth Ontological Argument for God's Existence", The Muslim
Muslim
World 74 (3–4), 161–71. ^ Morewedge, P., "Ibn Sina (Avicenna) and Malcolm and the Ontological Argument", Monist, 54: 234–49  ^ Mayer, Toby (2001), "Ibn Sina's 'Burhan Al-Siddiqin'", Journal of Islamic Studies, Oxford Centre for Islamic Studies, Oxford Journals, Oxford University Press, 12 (1): 18–39, doi:10.1093/jis/12.1.18  ^ For recent discussions of this question, see Nader El-Bizri, " Avicenna
Avicenna
and Essentialism", The Review
Review
of Metaphysics, Vol. 54 (June 2001), pp. 753–78. ^ Alejandro, Herrera Ibáñez (1990), "La distinción entre esencia y existencia en Avicena", Revista Latinoamericana de Filosofía, 16: 183–95, retrieved 2008-01-29  ^ Fadlo, Hourani George (1972), "Ibn Sina on necessary and possible existence", Philosophical Forum, 4: 74–86, retrieved 2008-01-29  ^ a b c d Irwin, Jones (Autumn 2002). "Averroes' Reason: A Medieval Tale of Christianity
Christianity
and Islam". The Philosopher. LXXXX (2).  ^ a b Razavi (1997), p. 129 ^ Fancy, pp. 42, 60 ^ Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy
Philosophy
and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 209–10 (Electronic Theses and Dissertations, University of Notre Dame). ^ a b Seyyed Hossein Nasr
Seyyed Hossein Nasr
and Oliver Leaman (1996), History
History
of Islamic Philosophy, p. 315, Routledge, ISBN 0-415-13159-6. ^ a b c d Craig, William Lane (June 1979), "Whitrow and Popper on the Impossibility of an Infinite Past", The British Journal for the Philosophy
Philosophy
of Science, 30 (2): 165–70 [165–66], doi:10.1093/bjps/30.2.165  ^ Osman Amin (2007), "Influence of Muslim
Muslim
Philosophy
Philosophy
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Avicenna
and Heidegger
Heidegger
(Binghamton, N.Y.: Global Publications SUNY, 2000); and Nader El-Bizri, ' Avicenna
Avicenna
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Review
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and Husserl', in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2003), 67–89 ^ http://www.allamaiqbal.com/ ^ http://www.allamaiqbal.com/works/prose/english/reconstruction/ ^ al-Hilyah (6/324) ^ Leaman, O. (1999). A Brief Introduction to Islamic Philosophy
Philosophy
Polity Press. p 21. ^ Nader El-Bizri, "The Labyrinth of Philosophy
Philosophy
in Islam", in Comparative Philosophy
Philosophy
1.2 (2010): 3–23. Refer also to his article: Nader El-Bizri, 'Le renouvellement de la falsafa?', Les Cahiers de l’ Islam
Islam
I (2014): 17–38. See also references above in this section of the footnotes to some of Nader El-Bizri's other related earlier studies.

Bibliography[edit]

Corbin, Henry (April 1993). History
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of Islamic Philosophy. Liadain Sherrard (trans). London and New York: Kegan Paul International. ISBN 0-7103-0416-1.  Russell, G. A. (1994). The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England. Brill. ISBN 90-04-09459-8.  Toomer, G. J. (1996). Eastern Wisedome and Learning: the Study of Arabic
Arabic
in Seventeenth-Century England. Oxford University Press. ISBN 0-19-820291-1.  History
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(Routledge History
History
of World Philosophies) by Seyyed Hossein Nasr
Seyyed Hossein Nasr
and Oliver Leaman [eds.] History
History
of Islamic Philosophy
Philosophy
by Majid Fakhry. Islamic Philosophy
Philosophy
by Oliver Leaman. The Study of Islamic Philosophy
Philosophy
by Ibrahim Bayyumi Madkour. Falsafatuna (Our Philosophy) by Muhammad
Muhammad
Baqir al-Sadr. McGinnis, Jon & Reisman, David C. (eds.), Classical Arabic Philosophy. An Anthology of Sources, Indianapolis: Hackett, 2007. Schuon, Frithjof. Islam
Islam
and the Perennial Philosophy. Trans. by J. Peter Hobson; ed. by Daphne Buckmaster. World of Islam
Islam
Festival Publishing Co., 1976, cop. 1975. xii, 217 p. ISBN 0-905035-22-4 pbk

External links[edit]

Wikisource
Wikisource
has the text of the 1911 Encyclopædia Britannica
Encyclopædia Britannica
article Arabian Philosophy.

Online Dictionary of Arabic
Arabic
Philosophical Terms by Andreas Lammer. Philosophy
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in Oxford Islamic Studies Online Islamic Ethics
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and Philosophy
Philosophy
Dictionary Islamic Philosophy
Philosophy
Online History
History
of Philosophy
Philosophy
in Islam
Islam
by T. J. De Boer (1903). The Study of Islamic Philosophy Islamic Philosophy
Philosophy
from the Routledge Encyclopedia of Philosophy. History
History
of Islamic philosophy
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(part I) by Henry Corbin. International Journal of Islamic Thoughts (IIITs)

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