By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces. The human person - thrown into turmoil by the new approaches to life and needing to acquire new habits of mind, having lost security of all beliefs - desperately seeks a new clarification of the Human Condition within the unity of everything-there-is, of cosmic forces, and of his destiny. The dialogue between Islamic Philosophy and phenomenology of life can show the way.

Papers by: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci.

Addressing arguments that comparative philosophy is itself impossible, or that it is indistinguishable from philosophy more generally, this collection challenges myopic understandings of comparative method and encourages a more informed consideration. Bringing together a wide variety of methodological options, it features scholars spread across the globe representing multiple philosophical traditions. From the beginnings of comparative philosophy in the 19th century to present-day proposals for more global philosophy departments, every chapter serves as a viable methodological alternative for any would-be philosophical comparativist. With contributions from leading comparativists that are both distinctive in their method and explicit about its application, this valuable resource challenges and enriches the awareness and sensitivity of the beginning comparativist and seasoned veteran alike.

While prophethood is the backbone of the Islamic tradition and an uncompromised tenet of faith, the impact of modernity with its ambivalent status afforded to the prophet and institution of prophethood shook many Muslim scholars. Through analysis of these modern debates on prophethood in Islam, this book situates Muhammad Iqbal’s (1877–1938) and Said Nursi’s (1877–1960) discourses within it and assesses their implications on the modern period. This book introduces the "what, who and how" of the prophets in the Islamic tradition. It unveils the rich Islamic literature of both the classical and modern periods and analyses the construction of their philosophies and theologies. Concise in both historical and textual analyses, this book makes an important contribution to our understanding of contemporary debates on prophecy and prophethood in Islam and will be of great interest to postgraduate students and researchers of Islam, religious studies, medieval studies and contemporary studies of Islam and religion.

In Rescuing Humanity, Willem H. Vanderburg reminds us that we have relied on discipline-based approaches for human knowing, doing, and organizing for less than a century. During this brief period, these approaches have become responsible for both our spectacular successes and most of our social and environmental crises. At their roots is a cultural mutation that includes secular religious attitudes that veil the limits of these approaches, leading to their overvaluation. Because their use, especially in science and technology, is primarily built up with mathematics, living entities and systems can be dealt with only as if their "architecture" or "design" is based on the principle of non-contradiction, which is true only for non-living entities. This distortion explains our many crises. Vanderburg begins to explore the limits of discipline-based approaches, which guides the way toward developing complementary ones capable of transcending these limits. It is no different from a carpenter going beyond the limits of his hammer by reaching for other tools. As we grapple with everything from the impacts of social media, the ongoing climate crisis, and divisive political ideologies, Rescuing Humanity reveals that our civilization must learn to do the equivalent if humans and other living things are to continue making earth a home.

The first collection of essays devoted to the Arabic philosopher Averroes's brilliant Commentary on Plato's "Republic," which survived the medieval period only in Hebrew and Latin translations. The first collection of essays devoted entirely to the medieval philosopher Averroes's Commentary on Plato's "Republic" includes a variety of contributors from across several disciplines and countries. The anthology aims to establish Averroes as a great philosopher in his own right, with special and unique insight into the world of Islam, as well as a valuable commentator on Plato. A major feature of the book is the first published English translation of Shlomo Pines's 1957 essay, written in Hebrew, on Averroes. The volume explores many aspects of Averroes's philosophy, including its teachings on poetry, philosophy, religion, law, and government. Other sections trace both the inspiration Averroes's work drew from past philosophers and the influence it had on future generations, especially in Jewish and Christian Europe. Scholars of medieval philosophy, ancient philosophy, Jewish studies, and the history of political thought more generally will find important insights in this volume. The anthology is also intended to provide the necessary background for teachers aiming to introduce Averroes's commentary into the classroom. With the Republic regularly appearing near the top of lists of the most frequently taught books in the history of philosophy, this volume shows how the most important medieval commentary on it deserves a place in the curriculum as well.

Featuring the work of leading contemporary Muslim philosophers and theologians, this book grapples with various forms of evil and suffering in the world today, from COVID-19 and issues in climate change to problems in palliative care and human vulnerability. Rather than walking down well-trodden paths in philosophy of religion which often address questions of evil and suffering by focusing on divine attributes and the God-world relationship, this volume offers another path of inquiry by focusing on human vulnerability, potential, and resilience. Addressing both the theoretical and practical dimensions of the question of evil, topics range from the transformative power of love, virtue ethics in Sufism and the necessity of suffering, to the spiritual significance of the body and Islamic perspectives on embodiment. In doing so, the contributors propose new perspectives based on various pre-modern and contemporary materials that can enrich the emerging field of the global philosophy of religion, thereby radically transforming contemporary debates on the nature of evil and suffering. The book will appeal to researchers in a variety of disciplines, including Islamic philosophy, religious studies, Sufism and theology.

About a millennium ago, in Cairo, someone completed a large and richly illustrated book. In the course of thirty-five chapters, our unknown author guided the reader on a journey from the outermost cosmos and planets to Earth and its lands, islands, features and inhabitants. This treatise, known as The Book of Curiosities, was unknown to modern scholars until a remarkable manuscript copy surfaced in 2000. Lost Maps of the Caliphs provides the first general overview of The Book of Curiosities and the unique insight it offers into medieval Islamic thought. Opening with an account of the remarkable discovery of the manuscript and its purchase by the Bodleian Library, the authors use The Book of Curiosities to re-evaluate the development of astrology, geography and cartography in the first four centuries of Islam. Early astronomical 'maps' and drawings demonstrate the medieval understanding of the structure of the cosmos and illustrate the pervasive assumption that almost any visible celestial event had an effect upon life on Earth. Lost Maps of the Caliphs also reconsiders the history of global communication networks at the turn of the previous millennium. Not only is The Book of Curiosities one of the greatest achievements of medieval map-making, it is also a remarkable contribution to the story of Islamic civilization.

Each essay in this volume provides a cultural perspective on shame. More specifically, each chapter focuses on the question of how culture can differentially affect experiences of shame for members of that culture. As a collection, this volume provides a cross-cultural perspective on shame, highlighting the various similarities and differences of experiences of shame across cultures. In Part 1, each contributor focuses primarily on how shame is theorized in a non-English-speaking culture, and address how the science of shame ought to be pursued, how it ought to identify its object of study, what methods are appropriate for a rigorous science of shame, and how a method of study can determine or influence a theory of shame. In Part 2, each contributor is primarily concerned with a cultural practice of shame, and addresses how shame is related to a normative understanding of our self as a person and an individual member of a community, how culture and politics affect the value and import of shame, and what the relationship between culture and politics is in the construction of shamed identities. Cultural Perspectives on Shame will be of interest to scholars and advanced students working in cross-cultural philosophy, philosophy of emotion, moral psychology, and the social sciences.

This book offers a paradigm shift and fresh interpretation of Rumi's message. After being disentangled from the anachronistic connection with the Mevlevi order of Islamic Sufism, Rumi is instead placed in the world of philosophy.

In Fundamentalism and Secularization, Egyptian philosopher Mourad Wahba traces the historical origins of fundamentalism and secularization as ideas and practices in order to theorize their symbiotic relationship, and how it is impacted by global capitalism and, more recently, postmodernism. This gives voice to an argument from within the Islamic world that is very different to that given platform in the mainstream, showing that fundamentalism does not arise normally and naturally from Islam but is a complex phenomenon linked to modernization and the development of capitalism in dependent countries, that is, tied to imperialism. Wahba's central argument concerns the organic relationship between fundamentalism and parasitic capitalism. Wahba is equally critical of religious fundamentalism and global capitalism, which for him are obstructions to secularization and democracy. While the three Abrahamic religions are examined when it comes to fundamentalism, Wahba deconstructs Islamic fundamentalism in particular and in the process reconstructs an Islamic humanism. Including a new preface by the author and translator, Fundamentalism and Secularism provides invaluable insights into how Middle Eastern philosophies open up new lines of thought in thinking through contemporary crises.

In Rescuing Humanity, Willem H. Vanderburg reminds us that we have relied on discipline-based approaches for human knowing, doing, and organizing for less than a century. During this brief period, these approaches have become responsible for both our spectacular successes and most of our social and environmental crises. At their roots is a cultural mutation that includes secular religious attitudes that veil the limits of these approaches, leading to their overvaluation. Because their use, especially in science and technology, is primarily built up with mathematics, living entities and systems can be dealt with only as if their "architecture" or "design" is based on the principle of non-contradiction, which is true only for non-living entities. This distortion explains our many crises. Vanderburg begins to explore the limits of discipline-based approaches, which guides the way toward developing complementary ones capable of transcending these limits. It is no different from a carpenter going beyond the limits of his hammer by reaching for other tools. As we grapple with everything from the impacts of social media, the ongoing climate crisis, and divisive political ideologies, Rescuing Humanity reveals that our civilization must learn to do the equivalent if humans and other living things are to continue making earth a home.

This volume brings together contributions from distinguished scholars in the history of philosophy, focusing on points of interaction between discrete historical contexts, religions, and cultures found within the premodern period. The contributions connect thinkers from antiquity through the Middle Ages and include philosophers from the three major monotheistic faiths-Judaism, Islam, and Christianity. By emphasizing premodern philosophy's shared textual roots in antiquity, particularly the writings of Plato and Aristotle, the volume highlights points of cross-pollination between different schools, cultures, and moments in premodern thought. Approaching the complex history of the premodern world in an accessible way, the editors organize the volume so as to underscore the difficulties the premodern period poses for scholars, while accentuating the fascinating interplay between the Greek, Hebrew, Arabic, and Latin philosophical traditions. The contributors cover many topics ranging from the aims of Aristotle's cosmos, the adoption of Aristotle's Organon by al-Farabi, and the origins of the Plotiniana Arabica to the role of Ibn Gabirol's Fons vitae in the Latin West, the ways in which Islamic philosophy shaped thirteenth-century Latin conceptions of light, Roger Bacon's adaptation of Avicenna for use in his moral philosophy, and beyond. The volume's focus on "source-based contextualism" demonstrates an appreciation for the rich diversity of thought found in the premodern period, while revealing methodological challenges raised by the historical study of premodern philosophy. Contextualizing Premodern Philosophy: Explorations of the Greek, Hebrew, Arabic, and Latin Traditions is a stimulating resource for scholars and advanced students working in the history of premodern philosophy.

This work engages in a constructive, yet subtle, dialogue with the nuanced accounts of sensory intentionality and empirical knowledge offered by the Islamic philosopher Avicenna. This discourse has two main objectives: (1) providing an interpretation of Avicenna's epistemology that avoids reading him as a precursor to British empiricists or as a full-fledged emanatist and (2) bringing light to the importance of Avicenna's account of experience to relevant contemporary Anglo-American discussions in epistemology and metaphysics. These two objectives are interconnected. Anglo-American philosophy provides the framework for a novel reading of Avicenna on knowledge and reality, and the latter, in turn, contributes to adjusting some aspects of the former. Advancing the Avicennian perspective on contemporary analytic discourse, this volume is a key resource for researchers and students interested in comparative and analytic epistemology and metaphysics as well as Islamic philosophy.

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

A prominent mystic and renowned anti-colonial warrior from Indonesia, Shaykh Yusuf of Macassar (1626-1699), was exiled to South Africa where he played a pioneering role in laying the foundations of Islam. Offering a rich translation of Shaykh Yusuf's Arabic writings, Spiritual Path, Spiritual Reality fills an important gap on the works devoted to the spiritual dimension in the Muslim intellectual archive. The introduction gives insight into his life and an understanding of how his mysticism was connected to his political engagement. Focusing on Islamic mysticism - known as Sufism - the volume covers areas of spiritual discipline of the self, metaphysics and gnostic knowledge. The style is pedagogical with an instructive tone in keeping with the Sufi path.

This book traces the evolution of organisational activism among Muslim women in India. It deconstructs the 'Muslim woman' as the monolith based on tropes like purdah, polygamy, and tin talaq and compels the reader to revisit the question of Muslim women's individual and collective agency. The book argues that the political field, along with religion, moulds the nature and scope of Muslim women's activism in India. It looks at the objectives of four Muslim women's organisations: the Bazm-e-Niswan, the Awaaz-e-Niswaan, the Bharatiya Muslim Mahila Andolan and the India International Women's Alliance (IIWA), in close interaction with the political landscape of Mumbai. The book explores the emergence of gender-inclusive interpretation of Muslim women's rights by Muslim women activists and challenges the dominant and reductionist stereotypes on Muslim women, community, and absolutist ideas of Islam. It argues that Muslim women are not passive victims of their culture and religion, rather they can develop a critique of their marginality and subjugation from within the community. Revisiting Muslim Women's Activism traces the evolution of a community-centric approach in women's activism and records a fragmented view on women's rights from within the community and religious leadership. It also delineates the distinctiveness of this activism that considers religion and culture as resources for empowerment and as sites of contestations. Moreover, the book documents the narratives of Muslim women's struggle and resistance from their location and lived experiences. It will be of interest to students and researchers of women's studies, gender studies, political science, sociology, anthropology, law, and Islamic studies.

The Anthropology of Islamic Law shows how hermeneutic theory and practice theory can be brought together to analyze cultural, legal, and religious traditions. These ideas are developed through an analysis of the Islamic legal tradition, which examines both Islamic legal doctrine and religious education. The book combines anthropology and Islamicist history, using ethnography and in-depth analysis of Arabic religious texts. The book focuses on higher religious learning in contemporary Egypt, examining its intellectual, ethical, and pedagogical dimensions. Data is drawn from fieldwork inside al-Azhar University, Cairo University's Dar al-Ulum, and the network of traditional study circles associated with the al-Azhar mosque. Together these sites constitute the most important venue for the transmission of religious learning in the contemporary Muslim world. The book gives special attention to contemporary Egypt, and also provides a broader analysis relevant to Islamic legal doctrine and religious education throughout history.

This book examines the works of Medieval Muslim philosophers interested in intercultural encounters and how receptive Islam is to foreign thought, to serve as a dialogical model, grounded in intercultural communications, for Islamic and Arabic education. The philosophers studied in this project were instructors, tutors, or teachers, such as Al-Kindi, Al-Farabi, Al-Ghazali, and Averroes, whose philosophical contributions directly or indirectly advanced intercultural learning. The book describes and provides examples of how each of these philosophers engaged with intercultural encounters, and asks how their philosophies can contribute to infusing intercultural ethics and practices into curriculum theorizing. First, it explores selected works of medieval Muslim philosophers from an intercultural perspective to formulate a dialogical paradigm that informs and enriches Muslim education. Second, it frames intercultural education as a catalyst to guide Muslim communities' interactions and identity construction, encouraging flexibility, tolerance, deliberation, and plurality. Third, it bridges the gap between medieval tradition and modern thought by promoting interdisciplinary connections and redrawing intercultural boundaries outside disciplinary limits. This study demonstrates that the dialogical domain that guides intercultural contact becomes a curriculum-oriented structure with Al-Kindi, a tripartite pedagogical model with Al-Farabi, a sojourner experience with Al-Ghazali, and a deliberative pedagogy of alternatives with Averroes. Therefore, the book speaks to readers interested in the potential of dialogue in education, intercultural communication, and Islamic thought research. Crucially bridging the gap between medieval tradition and modern thought by promoting interdisciplinary connections and redrawing intercultural boundaries outside disciplinary limits, it will speak to readers interested in the dialogue between education, intercultural communication, and Islamic thought. .

This volume offers an aesthetic reading of the Muqaddima by Ibn Khaldun (d. 1406), a text that has been studied up to the present as a work on historiography. It argues that the Muqaddima is also a comprehensive treatise on classical Arab-Islamic culture and provides a picture of classical Arab-Islamic aesthetics in its totality. The theme of the book is the intrinsic connection between beauty and knowledge in the Muqaddima. Whenever Ibn Khaldun deals with the problem of knowledge and science, he also deals with the problem of sensual beauty as an instrument or an obstacle to attain it. Ibn Khaldun's philosophy of history is necessarily also an aesthetics of history. His key-notion of "group feeling", the physical, ethic and aesthetic virtue of Bedouin societies, is at once the origin of the ascent of centralised States and the cause of their ruin. It represents a tragic contradiction that applies to the history of the Maghreb but then takes a universal value. It reflects a range of other contradictions inherent to the "system" of classical Arab-Islamic aesthetics. These contradictions undermine the aesthetic system of the Muqaddima from within and provide decisive elements for the emergence of modern aesthetics. Offering a comparative approach, the volume is a key resource to scholars and students interested in Arabic and Islamic studies, philosophy, aesthetics and global history.

Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.

The renaissance of Shi'i Islam began in the 9th/15th century when the Ismailis experienced the Anjudan revival and Twelver Shi'i traditions were also renewed. This renaissance gained further strength when the Safavids succeeded in establishing a state in the early decades of the 10th/16th century, making Ithna'ashari Shi'i Islam their official religion. The chapters in this open access book represent the most recent scholarship on the intellectual and spiritual life of the age and discuss what prepared the ground for its appearance as well as its achievements. Although the political and artistic developments of the Safavid era of the 10th-12th/16th-18th centuries have been extensively studied, the complexities of the different groups, movements and strands of thought in the renaissance of Shi'i Islam still remain largely unexplored. The major themes that characterised the Shi'i renaissance are explored, including: popular reactions to messianic movements; the development of legal theories and concepts; the investigation of theological and philosophical problems, above all by the 'School of Isfahan'; Shi'i-Sufi interactions and intra-Shi'i relations; the collection of Shi'i hadith and its application in Shi'i exegesis; and the interplay between political considerations and religious beliefs. The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by The Institute of Ismaili Studies.

'One of the fiercest books I've ever read' - Jasbir K. Puar Discourse around Muslims and Islam all too often lapses into a false dichotomy of Orientalist and fundamentalist tropes. A popular reimagining of Islam is urgently needed. Yet it is a perhaps unexpected political philosophical tradition that has the most to offer in this pursuit: anarchism. Islam and Anarchism is a highly original and interdisciplinary work, which simultaneously disrupts two commonly held beliefs - that Islam is necessarily authoritarian and capitalist; and that anarchism is necessarily anti-religious and anti-spiritual. Deeply rooted in key Islamic concepts and textual sources, and drawing on radical Indigenous, Islamic anarchistic and social movement discourses, Abdou proposes 'Anarcha-Islam'. Constructing a decolonial, non-authoritarian and non-capitalist Islamic anarchism, Islam and Anarchism philosophically and theologically challenges the classist, sexist, racist, ageist, queerphobic and ableist inequalities in both post- and neo-colonial societies like Egypt, and settler-colonial societies such as Canada and the USA.

This book engages with the work of Miskawayh, a formative Islamic Philosopher in the 11th century, who is acknowledged as the founder of Islamic Moral Philosophy. Miskawayh's The Refinement of Character (Tahdib al-Ahlaq) draws from both ancient Greek philosophical tradition and Islamic thought, highlighting the concepts he integrated into what he argued to be the moral core of Islam. This book pursues a comparative study by analyzing and outlining the inherent philosophical concerns of the Aristotelian concepts of Happiness, Justice and Friendship, which are then brought into conversation with Miskawayh's own concepualizations of them. While Tahdib al-Ahlaq is deeply influenced by Aristotle's ethics, Miskawayh employs not only a Platonizing interpretation of Aristotelian philosophy, but also incorporates traditions of Islamic thought. The study therefore concludes that Miskawayh is merely a transmitter of ancient Greek philosophy, as shown by both his critical survey of the material available to him and his own critical contributions. Essentially, Miskawayh attempted to harmonize philosophical and religious concepts of knowledge, demonstrating the interlinking of what are perceived as-at times detrimentally-incompatible positions. Ufuk Topkara illustrates how Aristotle's Ethics are integrated, modified and at times adjusted to the broader narrative of Islamic thought and how Miskawayh's discourse, albeit philosophical in nature, remains religious in its outlook. Providing clear insight into Miskawayh's work, this book is ideal for students and scholars of Islamic Philosophy and Muslim Theology.

This book is concerned with the rationality and plausibility of the Muslim faith and the Qur'an, and in particular how they can be interrogated and understood through Western analytical philosophy. It also explores how Islam can successfully engage with the challenges posed by secular thinking.

The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.