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Kompariranje logosa u kršćanstvu sa savršenim čovjekom Ibn Arebija

Author(s): Mansour Mo'tamedi,Vali Abdi / Language(s): Bosnian Issue: 68-69/2015

The notion of pre-Christianity logos is found in an abstract form in ancient Greek philosophy as well as Judaism (ancient times and some works of Philo of Alexandria). In Christianity (Prologue to the Gospel of John), logos is for the first time identified with a historical character (Jesus), and Christians, namely, Church elders, attributed to logos some characteristics very much resembling Islamic Gnostic interpretation of the “perfect man”. In Islamic gnosis, Ibn Arabi gave a detailed treatment of the issue of the perfect man and gave standpoints comparable to Christian standpoints on logncesos. Having processed Ibn Arabi’s standpoint and standpoints of his commentators’ on the perfect man, as well as standpoints of Church elders on logos, we have concluded that, despite noticeable differences between these two terms, the question of embodiment of logos in Christianity still makes a huge difference regarding this issue.

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Отново за Абу Хамид ал-Газали (поч. 1111), класификацията на науките и мюсюлманското религиозно образование

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Отново за Абу Хамид ал-Газали (поч. 1111), класификацията на науките и мюсюлманското религиозно образование

Author(s): Atanas Shinikov / Language(s): Bulgarian,Arabic Issue: 21/2015

Predilections for classification of sciences in Muslim civilization tend to be seen as rooted in the classical antiquity heritage, as Franz Rosenthal goes. Yet the Sunni mainstream produced classifications significantly differing from the Greek antiquity ones, such as the one of Abu Hamid al-Ghazali (d. 1111) in his influential ―Revival of Religious Sciences‖ (Ihyā’ ‘ulūm al-dīn). Proceeding out of a Muslim concept of knowledge (‘ilm), as differing from the Greek ἐπιστήμη, each of the ―branches of knowledge‖ (‘ulūm) acquires value according to its ability to lead Muslims to the rewards of the afterlife (ākhira). The primary division outlines two large categories: duties incumbent upon individual Muslims (farḍ ‘ayn), and ―collective duties‖ (farḍ kifāya) upon the Muslim community. Al-Ghazali does not build a comprehensive framework of sciences, as some indicative and value charged disproportions are observed: sciences like mathematics and medicine find little place. ―Speculative theology‖ (kalām) and philosophy (falsafa) are subordinate, with philosophy not given a status of a separate ―science‖. Among the highest of sciences formally stands the ―science of the unveiling‖ (mukāshafa) and the esoteric (bāṭin), described in terms reminding of the Sufi tradition. Yet what emerges as immediate importance for this world (dunyā), as means for preparation for the afterlife, is Muslim law (fiqh) which has for its subject the external (ẓāhir) dimensions of the life of the umma that can be observed and regulated. Thus we cannot say that the purpose of this classification is the provision of the educational field with a ready-made curriculum. Yet, on the basis of the text of the Ihyā’ we can infer that it provided a framework for a Sunni value positioning of the subjects that could outline the focus areas within the Sunni educational institutions of the Abbasid 11th century, with fiqh occupying a pivotal role.

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Haci Bektaş-I Veli ve humanizm anlayişi

Author(s): Ahmet Özalp / Language(s): Turkish Issue: 33/2017

It seems like it is an obligation to examine some motifs in order to understand the socio-psychological viewpoint of Anatolian culture. Within this viewpoint, the examination of certain people who has affected Anatolian people sociologically becomes important. Hacı Bektaş-ı Veli is the most important person among this certain people. The examination of this person’s life and thought in terms of humanistic approach will ease to find answers for some questions related to sociology and social structure in Anatolia. The main purpose of this study which examines Hacı Bektaş-ı Veli’s thought structure in terms of humanism traces based on symbolic approach is to study Veli’s life with a socio-psycologic viewpoint.The method of this study is based on literature search of Hacı Bektaş-ı Veli’s humanistic thought traces and the interpretation of these thoughts with symbols. The reason of this study is to show how much importance Hacı Bektaş-ı Veli attaches to human life and individual values.

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İbn Sînâ Metafiziğinde Nefs-Beden Düalizmi Üzerine Bir Zihin Felsefesi Değerlendirmesi

Author(s): Mehtap Doğan / Language(s): Turkish Issue: 49/2018

Soul has been a huge problem in history of philosophy within the context of its description, existence, immortality and its relationship with body since the ancient times. Avicenna’s theory on soul could be evaluated as a bridge between his epistemological and ontological ideas. Although his theory has similar characteristics with Plato’s and Aristoteles’ philosophical arguments on soul, Avicenna offers a significant schema on soul that really exceeds both Plato and Aristoteles. Avicenna proposed a systematical analysis of mind-body problem decades before Descartes, who has been known as the constructer of mind-body problem. Therefore, it should be taken into an account that Avicenna although lived in Middle-ages, made a significant contribution to both psychology and philosophy of mind indirectly. The aim of this essay is firstly to evaluate Avicenna’s soul theory concerning the description of soul, the nature of soul, types of soul and the functions of soul and then to search for its effects on modern philosophy of mind. Especially it is easy to realize that there is an explicit similarity between Descartes and Avicenna’s ideas on soul. On the issue of mind-body problem, Descartes claims that mind could exist without the existence of body. Mind is a separate and distinct substance; however, there is a mutual relationship between mind and body through pineal gland. Similar with Descartes, Avicenna also claims that soul can exist without body because it is a distinct substance. He constructs a ground for this idea by using his popular thought experiment “flyman”. In this essay, it is tried to be indicated that Avicenna’s theory of soul has important reflections both on Descartes and modern philosophy of mind

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Ontogeneza glavnog junaka u Ibn Ṭufaylovom Ḥayy ibn Yaqẓānu

Author(s): Samedin Kadić / Language(s): Bosnian Issue: 24/2020

This text presents the development of the main character in the work Ḥayy ibn Yaqẓān from his birth, through the processes of learning and (self)cognition, to his encounter with civilization. The text examines the possibilities of Islamic anthropology within the frame of the mentioned development. In order to confirm the premise that all people are by nature good and, therefore, believers, Ibn Ṭufayl decides to make an experiment of isolated fiṭrah in the natural environment in order to protect it from any cultural influence. The isolation is radical. Ḥayy is no genius, he is an ordinary man. His faith is preserved fiṭrah. Religion, on the other hand, is a routinized faith. Religion, as an immanent social phenomenon, has the potential to corrupt faith, because culture distorts the fiṭrah. Hence, Ibn Ṭufayl’s text reveals some of the most intrinsic tensions of the muwaḥḥidūn project itself: the fear of trivializing and deforming living faith in a social conglomerate of various religious forms.

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OMNISCIENCE, IMMUTABILITY AND TENSED FACTS IN AVICENNA AND AL-GHAZÂLÎ

Author(s): Abdulkadir Tanış / Language(s): English Issue: 3/2021

In Islamic thought, the question “How does God know tensed facts?” has been thoroughly discussed over a tension between the attributes of omniscience and immutability. Avicenna and al-Ghazâlî, who give wide coverage to this problem in their studies, propose different solutions to eliminate this tension. Avicenna acknowledges that a being who knows tensed facts is subject to change, therefore he claims that God knows everything in a universal way and excludes tensed facts from the extent of omniscience. On the other hand, al-Ghazâlî claims that God knows tensed facts, but He does not undergo any real change by knowing them. In this study, I will argue that neither of these answers are convincing in generating a solution to the expressed tension.

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მისტიკურ -ფილოსოფიური მიმდინარეობა სუფიზმი და რუმის შემოქმედებაში ღვინის სიმბოლიკა

Author(s): Nona Nikabadze / Language(s): Georgian Issue: 1/2019

Mystic-Philosophical direction Sufism and the work of the greatest Sufi poet Mawlana Jalal ad-Din Rumihas long been a sunject of discussion. Mystic-Philosophical direction Sufismstrongly influenced Oriental poetry and Western scholars also became involved. In Sufism, there is only one authentic God with whom wine is combined with. With Sufi poets, wine is the source of the separation between the human being and the God. “Wine” itself, is a metaphor for the esoteric doctrines of Rumi and other Sufi poets. In spiritual ideology, one can find spiritual wine, this wine is love, and love is God.

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Müşâkele Sanatının Kavramsallaşma Sürecinde Fahreddin er-Râzî

Author(s): Mehdi Cengiz / Language(s): Turkish Issue: 44/2021

Fakhr al-Dīn al-Rāzī (d. 606/1210), one of the 12th century thinkers, who is known for his works in the field of al-kalām (Islamic theology), philosophy and fiqh (Islamic jurisprudence), wrote a work called Nihāyat al-ījāz fī dirāyat al-iʿjāz on the ʿilm al belāgha (science of eloquence) consisting of the sciences of ʿilm al-bayān (the science of clarity of language), ʿilm al-maʿānī (the science of meanings) and ʿilm al-badīʿ (the science of ornamentation). al-Rāzī, who did not include the art of al-Mushākala (lexical simulation), which is defined as stating a word (lafẓ) by the form of another (word) in that book, used this art extensively in his tafsīr called Mefātīḥu'l-ġayb. However, since al-Mushākala was not yet termed in his time, he mentioned this art with different names. In fact, he did not explain while interpreting the verses and referred to another verse mentioned before. Since al-Rāzī’s thoughts about al-Mushākala could not be determined exactly and his statements were misunderstood, the subject of our study is the extraction of general rule from the small materials that al-Rāzī mentions about the art of al-Mushākala. In this direction, the conceptual framework of the art of al-Mushākala will be included in the introduction of the article. In the first part, the nature of the art of al-Mushākala according to al-Rāzī will be explained, and in the second part, it will be discussed whether this art is a metaphor or a reality for him.

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Söz Sanatları Açısından Mütenebbî’nin Şiirlerine Genel Bir Bakış

Author(s): Adnan Arslan / Language(s): Turkish Issue: 2/2021

One of the top names in classical Arabic poetry is undoubtedly Abū al-Ṭayyib Aḥmad al-Mutanabbī (d. 354/966), one of the poets of the ‘Abbāsid period. The poet, who molded his philosophy of life in a concise manner with his very concise and interesting couplets, gained a considerable place in the oral culture of the Arabs. In order to understand the poet's place in classical Arabic poetry, it is enough to know that there are about a hundred commentaries on his poems. In this study, the characteristics that make al-Mutanabbī’s poems qualified have been examined. As it is seen, the most important factor that makes the poet stand out is his skillful use of rhetoric, which is considered the lifeblood of the literary style. The poet's similes and metaphors, which show his success in embodying the abstract, his eulogy practices, his exaggerated descriptions that push the limits of imagination, and his use of diagnostic art, which we find most successful, are examined through remarkable examples. The study was narrowed down to the prominent arts, with the thought that examining all of the rhetoric would not be within the scope of an article in Arabic language and rhetoric. The originality of the poet is based on the titles and selected examples. In the selected couplets, criticisms have been made in terms of form and content whenever necessary. As a result, the elements that ensure the poet's success in rhetoric are listed, unnecessary repetitions, excessive exaggerations, inconsistencies in the eulogy, words that scratch the ear, etc. angles were evaluated as negativities in terms of the quality of the poem.

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Izvan metafizičke idolatrije: Mulla Sadra o mentalnim konstruktima Boga

Author(s): Mohammed Rustom / Language(s): Bosnian Issue: 28/2023

The famous Islamic philosopher Mulla Sadra wrote numerous works on the interpretation of the Qur’an. In one of the works, entitled Tafsir of surah al-Fatiha, he contemplates the nature of idolatry, especially the metaphysical one, in the light of religious belief. There he actually discusses in details the deceptiveness of mental constructs that lead to idolatry. In the first part, he discusses the constructs, while in the second part he writes about the religion of a perfect man who is able to see God in every form, in every image and in every point of view. Sadra’s reflections often reveal Ibn Arabi’s influence. At the end, there is a selected glossary of key terms in the Mulla Sadra’s work.

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GÜNEYDOĞU ASYA DİNLERİNİN BÂTINİ BOYUTLARININ İRAN ÖRNEĞİNDE İNCELENMESİ: TASAVVUF, MİSTİSİZM VE MEHDİLİK

Author(s): Cenk Tamer / Language(s): Turkish Issue: 2/2022

When we examine the Southeast Asian societies, it can be clearly seen that the customs, traditions, rituals, mystical beliefs and sufism that they inherited from history have strong effects on their beliefs. For this reason, it is not possible to sort out a unique understanding of Islam in the region. Traditional beliefs and shamanist beliefs in the Indo-Malay geography combined with the widespread Sufi-lore culture under Arab-Persian influence, resulting in a heterodox understanding of Islam with a strong esoteric aspect. This cultural belief has established a close relationship with Shiism, which is shown as the heterodox sect of Islam. The Islamic Republic of Iran, on the other hand, tries to use the esoteric dimensions of Southeast Asian religions for its own interests (Shiite-Mahdi politics).

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Fazlurrahman’ın Dini Literatüre Katkısı, Dini Kavramlara Yaklaşımı ve Dini Anlayışı

Author(s): Hamdullah Tan / Language(s): Turkish Issue: 28/2023

In this study, Fazlurrahman's perspective on religious literature, his contribution, his approach to religious concepts and his views on religious understanding will be examined. Fazlurrahman argues that a great movement of thought should be initiated in order for the Islamic civilization to re-form and come to life. No distance can be made with the understanding of importing Western science and technology, which is seen in all Muslim societies today. Since this is, in a sense, an import of science and thought, the Islamic society cannot develop in this way, it can only flourish within itself. At this point, what needs to be done is to develop philosophy based on thought in the first place, as well as other human and social sciences based on the Qur'an, quickly. In order for the religious tradition to contribute to the healthy thinking and development of future generations, it needs to be revived and reformed in its own age. According to him, the Qur'an should be the mainstay of Islam at the point of finding solutions to today's problems. The references used and cited within the scope of the study will also not be shown in the text and will be given in the bibliography.

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KLASİK DÖNEM OSMANLI’DA FELSEFE KARŞITLIĞI

Author(s): İlyas ERSOY / Language(s): Turkish Issue: 58/2023

Ottoman thought is a structure that was built on the accumulation of Turkish-Islamic culture and civilization that existed before it, and carries traces of other civilizations and thought systems with the expansion of its borders. XII. The stagnation experienced in scientific circles due to the problems experienced in the Islamic geography in the century also affected the Ottoman thought of the classical period.. In this period, efforts were made to revive the life of thought, scientific studies were supported, and the tradition of Tehȃfut was continued. With the effects of the inherited climate of thought, the discipline of philosophy found a place for itself in the Ottoman Empire, in more philosophical vocabulary and Sufism. There were negative attitudes as well as positive approaches in Ottoman thought against philosophy, which was described as "love of wisdom" by Islamic philosophers. In this period, while there were those who expressed negative views on all philosophical views, there were also thinkers who did not mind to engage in philosophy in fields such as logic, ethic and politic apart from the principles of the religious convention.

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Universal Human Values and Religious Beliefs in a Globalizing World

Author(s): Osman Murat Deniz / Language(s): English Issue: 2/2023

In a globalizing world, the interaction between universal human values and religious beliefs becomes an important topic of discussion. While there can be overlap between universal human values and religious teachings, there are also instances where they may diverge or even conflict. In today’s world, where people from diverse cultures and religious backgrounds interact more frequently, the challenge lies in finding common ground and fostering mutual respect and understanding. The reinterpretation of religious teachings within human rights frameworks may provide a common language and set of principles that can be used to bridge the gap between religious beliefs and universal values. It is crucial to approach these discussions with sensitivity, open-mindedness, and a willingness to engage in respectful dialogue between Religion and Philosophy.

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The Impact of Islamic Ideology in the Society Based on Pottery Designs of Islamic Middle Ages

Author(s): Babak Behshid,Reza Rezalou,Karim Hajizadeh Bastani,Behrouz Afkhami / Language(s): English Issue: 2/2022

The art of pottery in the Islamic Middle Ages along with other arts is one of the most beautiful and important manifestations of Islamic teachings that has affected all aspects of human life; theology, attention to the universe, goodness and humanity are constantly commanded. In this research, an attempt is made to determine the extent of the effect and type of those teachings by studying and classifying the motifs and decorations of pottery of the Islamic era based on the concepts of Quranic verses. The type of analytical-descriptive research and the method are field work and library research. After classifying the verses of the Islam, the designs and decorations of the art of the Islamic period and matching them with each other, a logical analysis of the findings is conducted. The aims of the research include: separating the types of motifs and decorations of works of art related to the Islamic period influenced by the themes of Islamic ideology and finding the extent of these effects. Questions such as the effect of the Islamic ideology on the pottery decorations of the Islamic era and their types will be addressed. The purpose of addressing the Islamic teachings on pottery was answered assuming religious beliefs, philanthropy and the taste of pottery artists.

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MAJOR CONTRIBUTIONS OF PROMINENT MUSLIM SCHOLARS DURING THE GOLDEN AGE OF ISLAM

Author(s): Răzvan Dacian Cârciumaru / Language(s): English Issue: 23/2023

The Golden Age of Islam saw unprecedented advances across diverse fields led by eminent Muslim intellectuals and scientists. This paper examines the seminal contributions of thirteen prominent Muslim scholars from the 8th to 15th centuries CE who played pioneering roles in history, geography, mathematics, astronomy, optics, medicine, engineering, and other domains. Their groundbreaking work formed the foundations of modern disciplines while stimulating further growth of knowledge globally.

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EBU BEKIR EL-BAKILANI I NJEGOVO TEOLOŠKO- -FILOZOFSKO UČENJE

Author(s): Hasan Džilo / Language(s): Bosnian Issue: 96/2023

This article analyses the theological and philosophical teachings of Abu Bakir Al-Baqillani, a scholar who had a significant role in establishing the foundations for Ash’ari school of thought, by adding a metaphysical aspect to it. His discourse begins with defining knowledge, as the task of knowledge is to bring one to a state of inner certainty. Faith, in its dipper sense, is also a cognitive fact and must have its epistemological foundation. The other important issue in this discussion is the relation between God’s Essence and attributes. Al-Baqillani gives depth to this issue on the basis of essential logic by making a distinction between knowledge and known, between attribute and attributed, proof and proved, and between essence and its forms. To this, he adds his cosmological proof that starts from the perception of the world which is composed of substances and accidental properties. Since accidents are temporary the substance of which the accident is made is also temporary. Interdependence of substance and accident is based on God’s Will. If no substance is eternal, and the world is composed of substances, then it follows that the world as a whole is not eternal. Al Baqilani introduces a new understanding to Ash’ari’s tradition regarding the issue of acquired power (al-qudrah al hadesa), that is to say that man determines the modality of his action by his choice, but not the act itself thus referring to man’s free will and the responsibility thereof. This is a quite significant modification to the doctrine of acquisition or kasb.

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HISTORIJSKE OKOLNOSTI INTELEKTUALNOG STASAVANJA KLASIČNIH MUSLIMANSKIH FILOZOFA U DJELU JOSEFA VAN ESSA I MARSHALLA G. S. HODGSONA

Author(s): Haris Dubravac / Language(s): Bosnian Issue: 96/2023

This article deals with historical circumstances that shaped the thought of classical Muslim philosophers as given in the works of Josef van Ess and Marshall G. S. Hodgson. Here we primarily considered their works Theology and Society in the Second and Third Century of the Hijra of Josef van Ess (along with his book The Flowering of Muslim Theology) and The Venture of Islam by Hodgson. In the initial part of this article, the Islamic philosophy in general is discussed as it is presented in these works. Some connections to kalam and foreign influence is also related here in brief. These connections are mentioned here to position the philosophy with regard to the orthodox teaching upheld by kalam, and which in the case of philosophy is made questionable due to the influence of neighbouring traditions. Following is the discussion about philosophy itself within the perspective of the society of the time with a special focus on elitism. Naturally, no discourse about the social background is possible without involving the talk about the political reality of the time. In the concluding part of this article, the author discusses differences in the approach of the two authors.

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NEKI SAVJETI I OPOMENE U POGLEDU ISLAMSKIH NAUKA

Author(s): Mohammed Rustom / Language(s): Bosnian Issue: 97/2024

In this short text, Mohammed Rustom, a full-time professor at Carleton University (Canada) offers bits of advice regarding the advancement through various stages of academic life in the field of Islamic studies. His counselling is often related to the practical domain of the topic, which is why it may be very useful to those who are preparing for the teaching profession, particularly to students of Islamic studies. Keen readers will notice that these seventy points of the present text are interwoven with insight the author has acquired in years of his studies in the fields of Islamic philosophy and Sufism. However, the wisdom that he acquired from the classical text in these fields is relayed in a contemporary manner and terminology. This article has been published in two journals and was translated into the Persian language as well.

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Le Problème de l’interprétation chez Al-Ghazâlî (1058-1111)

Author(s): Mohammed Lachkar / Language(s): French Issue: 10/2020

Our intervention will deal with the problem of interpretation in the thought of Alghazali. Starting from the chronology of his works, we will try to describe the contours and the nuances of his concept of interpretation, but, at the same time, to emphasize the context and the framework of this concept both theoretically and practically. First of all, we mention that it is not possible, concerning the issue of interpretation, to set a clear distinction in the works of Alghazali, between the purely theoretical writings and others with a purely practical character. However, if the ideas of Alghazali are often the home of alternation between the contextual approach focusing more on the practical illustration and the abstract approach regarding the theoretical foundation, it is true that these ideas are, as a whole, governed by unifying and constant principles. For this reason, we prefer not to analyze the conception of Alghazali in the paradigm of the couple theoretical/practical, but to approach him moreover starting from the fundamental principles that create a sort of general framework for the deployment and usage of the interpretation process. There are three such principles. The first concerns the unchangeable aspect of interpretation; the second, the hierarchical aspect; and the third, the undefined aspect.

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