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Urođene ideje u islamskoj filozofiji

Author(s): Tehran Halilović / Language(s): Serbian Issue: 1/2017

The human soul is the subject of debates in numerous scientific disciplines. Philosophical considerations encompass a special dimension of the human soul that is related to ontological truths. Among different philosophical questions raised regarding the human soul, the issue of innate ideas particularly stands out. Well-known points of disagreement between Plato and Aristotle regarding this question are usually focused on whether a person possesses knowledge and thoughts from their creation, i.e. birth, or they acquire them through time and experience. With the appearance of Cartesian scepticism and following the solutions Descartes offered for the problem of certain knowledge, the issue of innate ideas has remained the focal question for many prominent philosophers. In the Islamic philosophy, the rational explanation of the nature of innate ideas originates from the more comprehensive theory of the human soul and it states that a person, according to their nature, possesses already existent cognitive abilities they were born with. Innate cognitive abilities discussed in the Islamic philosophy do not refer just to theoretical, but to practical knowledge, as well. Therefore, the analysis of innate ideas in the works of Muslim philosophers is connected to a larger number of scientific disciplines than when it comes to most Western philosophers. The difference between the practical and theoretic intellect will serve as a cognitive basis for defining another aspect of innate ideas. The products of a practical intellect, the human will and his actions, are personal and particular and, therefore, can be connected to the everyday life of a person. Owing to the general presence of the practical intellect in all life spheres, the influence of innate ideas, which are determined in a human being, is recognizable in all most detailed moments of their life.

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İBN ARABİ’DE FİRASET İLMİ

Author(s): Ahmet Şenocak / Language(s): Turkish Issue: 3/2017

Firaset or feraset means to sense something, to understand it, to discover its inner face. Firaset is all science aiming to reach new information by looking at beings like human, animal, mountain, hill. Physiology, hand-reading, facial reading, etc. are all within the firaset.

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Principi Mullā Ṣadrove epistemologije

Author(s): Rusmir Šadić / Language(s): Croatian Issue: 04/148/2017

Recent research and numerous titles published in the West have proved views about “the end” of the Islamic philosophy after the death of Averroes to be unfounded, and testified to the existence of a rich intellectual tradition developed within Muslim intellectual circles. Epistemology, although inextricably linked to ontology and metaphysics, is one of the disciplines that are particularly cultivated within the later Islamic philosophical thought. This is shown in the article on the example of the doctrine of unification of intellector and intelligible (ittiḥād al-‛āqil wa alma‛qūl), and also on the idea of knowledge-by-presence (‛ilm al-ḥudūrī), which are categories that predominantly belong to Sadrian philosophical tradition.

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Sociologizam ili individualizam – o polazištu socijalne misli Murteze Mutaharija

Author(s): Muamer Halilović / Language(s): Serbian Issue: 28/2017

Morteza Motahari (1919–1979) was a renowned Iranian philosopher, jurist, and sociologist from the end of the 20th century. He is the author of more than 60 books, 20 of which are directly connected to various sociologic topics. Motahari’s books became very popular upon his death and the historically significant statement by Ayatollah Khomeini, the founder of the Islamic Republic of Iran, stating that Motahari’s ideas were the essence of what the Islamic Revolution in Iran was striving for. Since then, Motahari’s books have been printed in more than fifty million copies in Persian, Arabic, English, and other world languages, which turned him into one of the most popular writers in the history of science. Motahari supported neither Durkheim’s sociologism nor Spencer's individualism, but he advocated for the third way of understanding society, according to which the primacy is attached simultaneously to an individual and society. This paper will try to present his basic ideas regarding the society definition, or, more precisely, whether a person creates the society or the society creates a person.

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VIII- XIII. Yüzyıllar Arası İslam Felsefesi’nde Müziğe Genel Bakış: El-Kindi, Farabi, İbn Sina

Author(s): Nesrin Akan / Language(s): Turkish Issue: 6/2015

The period of covering between VIII - XIII. century called "Translation Movement" is a very effective process in terms of both music and philosophy at the stage of formation and development of Islamic philosophy. This process of spreading Islam, have brought about a result of the discovery of new cultures. By Translation Movement, thanks to the discovery of a new culture, a sense of them, however, took place through recognition through their work. The purpose of this article is to assess el-Kindi, Farabi and İbn-i Sina who are both philosophers and both the music theorist, providing an overview with translated operates’s impact, in time at philosophy and in particular music that set out the works.

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Farabi Felsefesinde el-Evvel

Author(s): Mehmet Murat Karakaya / Language(s): Turkish Issue: 32/2016

In al-Farabi’s metaphysics, the First Cause of all creatures that is First Existence (al- Mevcudu'l Awwal) is at the first order of existence. That The First Existence’s standing at the top in the hierarchical structure of beings is very important beyond the positioning to make sense of creatures . In this context, it is not possible to understand and evaluate other creatures without the knowledge of Al-Awwal. In this article it will be addressed approaches relating to Al-Awwal, which at the peak of the orders of beings in Farabi’s ontology, in an integrated framework.

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İslâm Felsefesinde Modern Temayüller

Author(s): Mehmet Vural / Language(s): Turkish Issue: 30/2015

The demise of classical Islamic thought after the XIII. century is a commonly held presupposition. It is generally alleged that studies done from this century until Tanzimat period have the characteristic of as a merely repetition of past. In fact, our limited knowledge concerning this period affirms this attitude. Still, modern tendencies in Islamic philosophy differ from the classical period in terms of subject, problems and method. In this study, new problems of modern Islamic philosophy are aimed to be presented.

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Avicenna on the Soul’s Power to Manipulate Material Objects

Author(s): Yasin Ramazan Başaran / Language(s): English Issue: 30/2015

In his article on the foundations of Ficino’s ideas on magic , James Hankins observes that, where Ficino justifies non-material causation in the universe, he is heavily indebted to Avicenna. As Hankins also points out, this Avicennan idea clearly violates the Aristotelian maxim that ‘physical causation requires contact’. Because Avicenna holds the view that the soul is neither a physical entity nor simply the form of body, Avicenna’s consent to the soul to manipulate material objects means assignment of the soul to perform actions upon physical nature. According to Hankins, this consent resorts to a vertical connectivity between physical objects and the human soul. However, we do not see in Hankins’s argument how this connection can occur according to Avicenna and on what grounds Avicenna lets the soul cause changes on material objects. How does this non-material causation take place? Is this an arbitrary claim? Does Avicenna presuppose this power of the soul in order to be able to advance further arguments? If the answer to this last question is in the negative, what is the basis of this assertion and what warrants Avicenna had in mind when asserting this?

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Mîr Dâmâd ve Metafiziği

Author(s): Toshihiko Izutsu / Language(s): Turkish Issue: 30/2015

Daha çok Mîr Dâmâd olarak bilinen Muhammed Bâkır Dâmâd (ö. 1631), İslam felsefesi tarihinde Safevî döneminin (16-18 yy) en önemli şahsiyetlerinden biridir. Kendisiyle tanındığı Üçüncü Muallim (el-Mu‘allimu’s-Sâlis) ünvanı,–İlk Muallim tartışmasız Aristoteles ve ikinci muallim Fârâbî’dir-, Şii İran’ın felsefi dünyasında sahip olduğu tartışmasız büyük şöhretini kanıtlamaktadır. Bu, her şeyden daha çok onun hem yaşadığı dönemde hem de sonrasında nasıl yüksek derecede bir İslam filozofu olduğunu göstermektedir. Aradan geçen zaman içinde, prestiji gözde öğrencisi Molla Sadra (1571/2-1640)’nın parlak zekası/dehası tarafından gölgede bırakılmışsa da, onun felsefi irfanının ışığı İran’da bugüne kadar binlerce entelektüel zihni aydınlatmaya devam etmiştir. Bununla beraber, çeşitli nedenlerden ötürü bu ışık, geçmişte ülkesindeki nispeten dar olan on iki imam Şiiliğinin sınırlarının ötesinde hemen hemen parlamamıştı.

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Fıkıh Usûlü Mantık İlişkisinin Anatomisi

Author(s): İlyas Yıldırım / Language(s): Turkish Issue: 29/2014

This study aims to give an outline on the relationship between usûl al-Fiqh and logic. In this context, firstly the early encounter of the two disciplines will be examined. Later, the historical course of the subject will be evaluated focusing on Gazzâlî. Finally reflections of the relationship between these two disciplines on practice will be discussed.

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İbn Sina’da Ruhsal Diriliş ve Bazı İtirazlar

Author(s): Gürbüz Deniz / Language(s): Turkish Issue: 29/2014

This article aims to give an outline and provide a critique about the perspectives in a booklet named as al-adhawiyyah fi’l-ma’ad written by Avicenna. He suggests that the maad or resurrection will be merely spiritual, not corporeal. And he refers three points to support his thesis. Thus his thesis is constructed on three arguments about spiritual resurrection: the argument on which is based on invisible World and argument on material insufficiency and the argument in which he argued that the nafs do not need to the body. By this article it is argued against Avvicenna’s argument on unknown world by reinterpreting it. As a response to the material incompleteness argument it is tried to provide a new interpretation on the resurrection. And the last counter argument is that how the nafs needs to corporeal body in this World, it will need to the body in the life hereafter as well.

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İbn Sina ve Felix Ravaisson’da Alışkanlık ve Ahlâk İlişkisi Üzerine

Author(s): Muhammed Enes Kala / Language(s): Turkish Issue: 29/2014

The simple words, which have been used in daily life, may seem totally different with aid of the philosophical point of view. In this paper, we shall attempt to examine a word, the concept of habit we often use in daily life and its relation with morality as a practical area in the thoughts of Ibn Sina (Avicenna) and Ravaisson. Both of the thinkers, who were impressed by Aristotle, have assigned the concept of habit a private place in their understandings of morality. The paper, in one respect, shall take on a task to examine the relation between morality and habit

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Klasik ve Modern Metinlerde İslam Siyaset Felsefesinin Sorunları

Author(s): Muhammet Özdemir / Language(s): Turkish Issue: 37/2018

This study examines the approaches of Islamic political texts to social and political issues, both in classical and modern ages. The classical texts can be classified in two different traditions; namely, those which adopt a Greek-style discourse, such as al-Fārābī’s political works and those which prefers al-fiqh traditional and bureaucratic style, such as al-Māwardī’s and Nizām al-Mulk’s works. On the other hand, Islamic political texts of mo-dern era entertain mainly reflexive and defensive strategies, presupposing an ideal age in the past as a point of departure and return. This is the case in al-Mawdūdī’s and Sayyid Qutb’s works. The thoughts of Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially those of John Rawls are taken as analyzing criteria in this study. In the scope of epistemology and political philosophy, the Anglo-Saxon tradition has some corresponding cultural goods which can be appropriated for the political needs of modern Islamic societies. On that note, it appears that there are two main approaches in the political philosophy, namely “the conceptualistic approach” and “the experimental approach”. The political works of al-Fārābī, al-Mawdūdī and Qutb employ the conceptualistic approach. While the works of al-Māwardī, Nizām al-Mulk, Niccolò Machiavelli, Francis Bacon, Thomas Hobbes and especially John Rawls use the experimental approach.

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Aristoteles’ten İbn Sînâ’ya İmkân’ın Tarihi

Author(s): M. Alperen Saz / Language(s): Turkish Issue: 37/2018

Bu yazıda, Grek felsefi üretiminden İslam düşüncesine intikal eden imkân kavramının tarihsel süreç içerisinde ortaya çıkışı, gelişimi, farklı disiplinlere evrilerek kazandığı yeni anlamlar ve nihayetinde İbn Sînâ metafiziğinde kazandığı özgün anlamı ortaya koyan “Aristoteles’ten İbn Sînâ’ya İmkân’ın Tarihi” adlı kitabın tanıtım ve tenkidi amaçlan¬maktadır. Kitabın literatürdeki çalışmalardan farklı yönü; imkân kavramı üzerine düşünce tarihindeki hemen hemen tüm üretimi, sistematik, kronolojik bir şekilde ve bağlantıları açığa çıkarmak suretiyle işlemesidir. Yazar, Grek felsefesinden ayrı bir kültür olan İslam düşüncesine, imkân kavramının göçünü, göç yolunda bu kavramın konumunu ve kullanım farklılıklarını ortaya koymaktadır.

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İslam Atomculuğu

Author(s): Uğur Aslan / Language(s): Turkish Issue: 37/2018

İslam var olduğu ilk dönemlerden beri çeşitli görüşlerle karşılaşmıştır. Bunlardan bir tanesi de atomculuktur. Bazı İslam düşünürleri İslam ile atom arasında hiçte küçümsenemeyecek bir bağın olduğunu ve bunun Kur’an’da da geçtiğini ileri sürmüşlerdir. Shlomo PINES- İslam Atomculuğu’nda bize İslam ile atom arasındaki ilişkiyi, İslam’da atomculukla alakalı düşünceleri ve bunların ortaya koyduğu tezleri aktarmış ve İslam ile atom arasında ki ilişkiyi hiç bilmediğimiz bir şekilde gözler önüne sermiştir. Yazar İslam’da atomculukla ilgili bilgiler aktarmış ve ilk çağda atomculuğu savunan filozof Demokritos ile İslam atomculuğu arasında bir ilişki olup olmadığı konusunda bizi bilgilendirmeye çalışmış ve bunların temellendirmesini yapmıştır.

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Doğuşundan Günümüze İslam Felsefesi

Author(s): Fatma Sinem Avcılar / Language(s): Turkish Issue: 37/2018

Bilindiği gibi İslam felsefesinden kasıt, her zaman niteliği İslami olan bir felsefe değildir. “Doğuşundan Günümüze İslam Felsefesi”, birebir çevirisiyle “İslam Felsefesi Nedir?” başlıklı bu kitapta da, din olarak İslam’a değil, İslam dünyası, coğrafyası ve uygarlığına işaret edilmiştir. Kitapta, başlangıçtan XXI. yüzyıla kadar olan İslam filozoflarının önde gelenleri, Batılı filozoflarla ilişkili biçimde ele alınmaktadır. Varlık ve bilgi felsefesi kapsamında makro sorularının yanı sıra, içinde bulunduğumuz yüzyılın ahlaki ikilemlerine de (kürtaj, klonlama, eşcinsellik, kadın hakları) cevaplar, İslam felsefesinin içinden aranmaktadır. Muhafazakâr Müslümanlarla liberal Müslümanlar arasındaki anlaşmazlıklar, ahlaki değerler bağlamında ele alınmıştır. Kitabın hedef kitlesi öğrencilerdir.

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Filozofizacija Eš'arijevog učenja

Author(s): Hasan Džilo,Šinazi Mehmedi / Language(s): Bosnian Issue: 1/2018

The purpose of this paper is to show that the theological thought in Islam also contains philosophical findings of crucial importance in the history of ideas. Striking examples of such a philosophical discourse are al-Baqillani, al-Ghazali and Fakhruddin Razi. Taking Ash‘ari’s teachings as a starting point, they significantly deepened some of the philosophical views that were also discussed in European philosophy after the Renaissance. Al-Baqillani contended that dealing with metaphysics was necessary for the crystallization of religious teachings. He opted to reflect upon substance, accidents, existents, the rift among the existents, as well as on the multitude and other questions. Al-Ghazali broke the metaphysical monotony of the time by revealing not only truths but also misconceptions in metaphysical discussions, while providing supporting evidence and showing a strong dialectical and logical ability. Fakhruddin Razi went so far as to compare wisdom with Kalām, believing that Kalām is, in fact, the one true wisdom. His works show that he tackled every significant philosophical debate to date. The arguments of these religious philosophers are clear evidence of the theologization of philosophy or the philosophization of theology.

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Život pre rođenja u islamskoj filozofiji

Author(s): Tehran Halilović / Language(s): Serbian Issue: 1/2018

Concerns about eternal life are not deepened solely by the uncertainty arising from the considerations about death. The idea that a person did not exist before birth can be just as disturbing. A large number of religious traditions and philosophical ideas indicate that the human soul will experience after death a new form of life. If, despite this firm conviction, thinking about death is so frightening, even to the great number of people who believe in the eternity of the soul, the question arises as to how one experiences themselves from the period prior to the birth in their current life. A person finds the eternity existence of their soul and the continuity of their experience of their own being so valuable that their anxiety about their disappearance after death is not alleviated even by the unequivocal religious teachings of the immortality of the human soul. Unlike with life after death, opinions about life before birth differ significantly. The representatives of Islamic philosophy believe that before the creation of his body man’s soul does not exist as an individual entity. The very same sense of the need for eternal life, which arouses in man anxiety about the disappearance after death, leads him to also think about life before his own birth. A Quranic text relates how all people were witness to God’s lordship in the ontological stage before their birth, which in the Islamic traditions is called the world of the covenant. Drawing inspiration from this text and other similar contents in Islamic texts, philosophers claim that the human soul has a special ontological status before birth. The soul in that state does not belong to any body, but it possesses the ontological cognitive abilities that it carries with itself even after its creation in the form of a single individual being. In this paper we will methodically focus on the transcendental philosophy of grandiose Islamic philosopher Mulla Sadra Shirazi due to his innovative solutions through which he improved the philosophical thought in Islam, and in particular the ideas of the human soul and its origin. Mulla Sadra was thoroughly acquainted with the contributions of the representatives among the practitioners of scientific disciplines of the time, and in his works he comprehensively conveyed their opinions, which additionally enriched the results of his philosophical work.

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Klasik Felsefede ve İslam Felsefesinde İnâyet: İbn Sînâ Örneği

Author(s): Emine Taşçi Yıldırım / Language(s): Turkish Issue: 3/2018

The concept of providence (´ināya) is one of the central notions of philosophy. This notion which has rich meanings, sheds light on the relationship between God, the world and human beings. Since ancient times, many varying ideas have been proposed concerning thought of providence (´ināya), some favorable (Stoics, Platonists, Peripatetics, Hellenistic School) and some unfavorable (Epicureans). Among the Islamic philosophers, providence (´ināya) is interpreted and associated with the proof of order (niẓām), precausation (tadbīr) by Kindī, the theory of emanation (ṣudūr) and the idea of virtuous society by Fārābī. As for Āmirī, he also approaches it through the axis of the theory of emanation (ṣudūr). As for Ibn Sīnā, providence (´ināya) has become a central concept within his philosophical system, including the ontological, epistemological and moral dimensions. According to him, providence (´ināya) is handled in such a way that God knows all things with pure knowledge (wisdom/ ḥikmet), creates and sustains their existence (generosity/cūd) or creates the most perfect world possible (power/qudra). Avicenna emphasizes the order of good in all his definitions of providence (´ināya) and he tries to solve the problem of the evil based on the plurality and potentiality(bi'l-kuwwa) outside the First Reason. He tries to show that the evil is almost nonexistent within providence (´ināya), and as a result the problem is minimized. Consequently, it can be said that providence (´ināya) is being stripped of its narrow context in the problem of evil, and associated with all matters of philosophy, and thus becomes a concept like necessity (wujūb), or existence (wujūd). In other words, all the discussions in Ibn Sīnā’s philosophy end up with providence (´ināya) in some regards

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PRILOG RAZUMIJEVANJU ODNOSA IZMEĐU AL-FÂRÂBÎJA I MAJMONIDA

Author(s): Kerim Sušić / Language(s): Bosnian Issue: 1-2/2017

The main purpose of this work is to explain the significance of the relationship between al-Fârâbî and Maimonides, and to analyze those concepts that represent the intersection of their teachings. By insight into this issue, we are trying to determine the main guidelines, problems, tendencies and sources of Arab-Islamic philosophy. In addition, the paper tries to point out the irrefutable link between the two philosophers, as well as the direct and undeniable al-Fârâbî’s influence on shaping the main ideas of Maimonides’ philosophy, which is particularly pronounced in his understanding and determination of happiness. The paper also strives to prove that Maimonides fully assumes and greatly takes over al-Fârâbî’s philosophical project, only within the framework of the Hebrew spiritual tradition.

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