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İbnü’l-Arabî Feminist mi?

Author(s): Cennet Ceren CAVUS / Language(s): Turkish Issue: 48/2023

Muhyiddīn Ibn al-‘Arabī is a very significant figure from 7th/13th-century Andalusia who made a paradigm shift in Sufism. He constructed a metaphysical doctrine and wrote about many issues including femininity and gender. His thoughts about the metaphysical state of women and femininity caused his approach to be interpreted as a source for Islamic feminism. He advocates for spiritual equality between men and women because of sharing “humanity” and asserts that women can attain the highest level of sainthood (qutbiyya). For his views on women’s imamate, testimony, and veiling, he is portrayed as a pro-woman thinker by some contemporary scholars. On the other hand, calling a great master “feminist” or at least “pro-feminist” is unacceptable for orthodox Muslims because of the pejorative connotations of feminism in mainstream Islamic thought. By explaining feminism through main feminist texts, and critically analyzing Ibn al-‘Arabī’s approach to gender through his works and books about gender issues in his philosophy, this paper attempts to introduce Ibn al-‘Arabī to gender scholars and feminism to Islamic scholars, and discuss his approach to women and gender.

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Kritička analiza izbaviteljskog religijskog pluralizma u gnostičkom svjetopogledu Ibn Arebija i Mevlane

Author(s): Qāsem Kākāyī,Hādžer Avīš / Language(s): Bosnian Issue: 92/93/2022

The theory of religious pluralism represents a new approach within the sphere of religious research, and even if during the time of Ibn Arabi and Mevlana there was word of this topic, it was not entitled as religious pluralism. Despite that, the advocates of the religious pluralism, especially John Hick, considered that the Islamic Gnostics like Ibn Arabi and Mevlana shared views similar to theirs, and thereby they called upon particular accounts of these Gnostics. John Hick believes that various religions, even those which offer differing answers and reactions to divine reality, all can be the source of redemption, completing the nefs and the deliverance of the followers. By carefully analysing Ibn Arabi and Mevlana’s thought, it becomes clear that the positions of these two Muslim Gnostics who, conditionally speaking, deal with the topic of pluralism, within their fundament differ with religious pluralism that Hick speaks of, because they consider that, in fact, there is only one delivering religion which in itself encompasses all realities, as well as all the possible roads to human deliverance. That is precisely the Islamic religion which defines itself as “surrendering to God”. Whereas, others believe that other religions contain the reality and in regards to the degree of the contained reality those religions can bring their followers to the salvation and redemption. However, if the followers of other religions would gain the knowledge of the Islamic tradition and adhered to it, they would achieve higher degrees than redemption.

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GAZÂLÎ’NİN VARLIK NAZARİYESİ

Author(s): Ahmet Bingöl / Language(s): Turkish Issue: 59/2023

Existence and knowledge are amongst the most emphasized topics by philosophers. Al-Ghazālī, considered one of the most important figures of the Islamic intellectual tradition, is a thinker who pondered on the subject of existence to construct the relationship between God and the universe in his own world of thought. Since he considered all existence as created, he tried to explain all existence other than the Creator together with the idea of God. According to him, God is the only real and superior being. The existence of everything else depends on God's existence. God is the necessary being and all other beings are contingent beings. In terms of his ontology, there are levels of beings. Existence can become comprehensible by being included in these levels. In this study, in general terms, al-Ghazālī's thought on existence within the framework of his understanding of God will be analyzed through a literature review.

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O GRANICAMA RAZUMA: IBN HALDŪNOVA KRITIKA FILOZOFIJE

Author(s): Haris Dubravac / Language(s): Bosnian Issue: 93/2023

In this paper, the author presents the thoughts of Ibn Khaldūn (d. in 1406), a renowned scholar in the field of philosophy of history with regards to philosophy. In his study of history he relied primarily on intellect, whereas in his contemplation on philosophy, he underlined its cognitive limitations. Ibn Khaldūn’s division of philosophy is presented here in the first part of the article. The following is his brief historical review of the development of philosophy and its path toward the Islamic world. A major part of the article is dedicated to Ibn Khaldūn’s criticism of philosophy. The final part stresses that the main point of Ibn Khaldūn’s critique of philosophers is their lack of understanding that the being surpasses philosophical knowledge. However, he recognizes logic as the most plausible form of philosophical thinking. The fact that he underlined the limitations of reason does not mean he defied the reason, rather he pointed out that it should be employed critically. It was not philosophical thinking that Ibn Khaldūn challenged by using religious texts, he rather argued that the intellect cannot prove metaphysical reality, which, nonetheless, cannot be the argument to state that he objected to reason as the source of knowledge.

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Jednostavnost samospoznaje kod Avicene

Author(s): Peter Adamson / Language(s): Bosnian Issue: 29/2023

Alongside his much-discussed theory that humans are permanently, if only tacitly, self-aware, Avicenna proposed that in actively conscious self-knowers the subject and object of thought are identical. He applies to both humans and God the slogan that the self-knower is “intellect, intellecting, and object of intellection (‘aql, ‘aqil, ma‘qul)”. This paper examines reactions to this idea in the Islamic East from the 12th-13th centuries. A wide range of philosophers such as Abu al-Barakat al-Baghdadi, Fahr al-Din al-Razi, al-Shahrastani, Sharaf al-Din al-Mas’udi, al-Abhari, al-Amidi, and Nasir al-Din al-Tusi raised and countered objections to Avicenna’s position. One central problem was that on widely accepted definitions of knowledge – according to which knowledge is representational or consists in a relation – it seems impossible for the subject and object of knowledge to be the same. Responses to this difficulty included the idea that a self-knower is “present” to itself, or that here subject and object are different only in “aspect ( i‘tibar)”.

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O stanjima djetinjstva

Author(s): Shaykh Shihabuddin Suhrawardi al-Maqtul / Language(s): Bosnian Issue: 29/2023

Although he is one of the most significant figures in the history of Islamic philosophy, Suhrawardi had a very short but fruitful life, filled with travels and the acquisition of knowledge since childhood. However, his knowledge and dominance in debates earned him many enemies, which eventually cost him his life. Among Suhrawardi’s works known as “short visionary epistles” is Risāla fī hālāt el tufliyya (Epistle on the states of childhood). This epistle talks about the process of acquiring knowledge before a spiritual teacher.

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Massimo Campanini (Milano, 1954. – Milano, 2020.)

Author(s): Nevad Kahteran / Language(s): Bosnian,Croatian,Serbian Issue: 03/167/2022

In memoriam: Massimo Campanini (Milano, 1954. – Milano, 2020.)

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Filozofija transcendentne filozofije

Author(s): Hasan Panahiazad / Language(s): Bosnian Issue: 30/2023

The philosophy of Islamic philosophy is an external view of the Islamic philosophy the branch of which is the philosophy of transcendent philosophy. Mulla Sadra founded one thought and philosophical system, which included the methods and achievements of the schools of thought that preceded him and made further steps in relation to them. By taking into account the needs and requirements of his time, and in order to ensure sufficient responses and appropriate solutions for the intellectual and cultural problems of the period, he established a system by means of which he was able to harmonize reason, gnosis and revelation. Thus, by achieving the desired goal and establishing cooperation between these three, he climbed one more sublime horizon of theology and dialectics in order to address various philosophical and intellectual issues, and issues of belief. This research article discusses the essence of transcendent philosophy, its theme, aim, field, methodology, its relationship with other thought schools, causes and factors of establishing and knowing its weaknesses.

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Predstavljanje Ibn Arebija u tekstu Jusufa Ramića

Author(s): Davud Efendić / Language(s): Bosnian Issue: 30/2023

In this paper, we will analyze the representation of Ibn Arabi in the text by Jusuf Ramić entitled “Ibn Arabi and his method of interpreting the Qur’an”, published in the VIS Gazette in 1977. At the very beginning, we will explain the historical background and reasons why Ibn Arabi was not written about in the publications of the Islamic (religious) community in Bosnia and Herzegovina for 40 years. Then, we will analyze the text itself and compare quotations from the text with the literature available at the time the text was written, as well as with the current research results related to Ibn Arabi’s work. We will refer to certain misconceptions that still follow Ibn Arabi’s name, such as the authorship of certain works, and the background of certain sayings/views. In the last part of the paper, we will discuss certain aspects of Ibn Arabi’s method of interpreting the Qur’an. In the conclusion, we will summarize the results of the analysis, attempting to position the text within the wider picture of the academic study of Tasawwuf in Bosnia and Herzegovina during the SFRY period.

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Is Islamic Philosophy an Authentic Philosophy?

Author(s): Mehmet Vural / Language(s): English Issue: 51/2023

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy.

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İbn Haldun Düşüncesinde Sanat ve Umrân

Author(s): Murat Aksoy / Language(s): Turkish Issue: 51/2023

Ibn Khaldūn, considered the founder of the philosophy of history and sociology, evaluates art in the context of the understanding of the art of his period in his Muqaddimah. This understanding of craft/ profession comes to mind when art is mentioned during the Middle Ages. Ibn Khaldūn deals with and evaluates the relationship between art and ‘umrān within the needs framework. The only condition for the emergence and development of art in a society is the level of need of the society for that art. In this understanding, as the need for the arts as increases as ‘umrān increases, the arts also increase and develop. One of the most critical factors in the developing the arts is the state's support for the arts, in otherwords, its need. Since art is considered as a means of earning in Ibn Khaldūn, the most essential way of its development is its potential to provide financial return to the artist. Art that does not bring financial gain to its artist will be abandoned and that art will be forgotten in time. The relationship Khaldūn established between ‘umrān, art and need is not an individual-based one, but a society-based one. In this sense, it is not the individual needs and abilities of the artist that nourish, grow and direct the arts, but the order of needs of development level of the society. The climate, which is decisive for the needs, is a severe factor that also determines development of art. Climate directly affects the character and development of society, which in turn directly affects the arts in the context of needs. Ibn Khaldūn, who carries, the thoughts of his period in terms of considering art as a profession, differs from the ideas of his time in terms of the complex relationship he established between, such as art, society, need and climate. Muqaddimah, which is seen as the founding text of many branches of science, can be considered the founding text of the sociology of art in terms of its method of dealing with the relationship between art and ‘umrān. The study used qualitative research methods to used to analyze Ibn Khaldūn’s relationship that established between ‘umrān and art.

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PERENIJALNA FILOZOFIJA I RASKORJENJIVANJE ISLAMA

Author(s): Samedin Kadić / Language(s): Bosnian Issue: 2/2022

This paper presents the basic principles and main themes of the traditional school through the texts of its most important representatives. The author views the traditional school as an esoteric paradigm that aims to democratize religious truths. While the traditional school glorifies tradition, the author sees it as a typical expression of modern or even postmodern times. The aim of the paper is to critically examine the relationship between the traditional school and Islamic doctrine. A considerable number of traditionalists converted to Islam, but starting point of its doctrine is not Islam.

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Karanlık Risalesi: Felsefeden Mistisizme

Author(s): Mehmet Murat Karakaya / Language(s): Turkish Issue: 52/2024

Although darkness, which is generally regarded as the opposite of light (al-nūr, radiance) in terms of negation, describes the absence of light, it is also possible to say that it expresses the brightest form of light. There are theoretical approaches to both interp-retations in the philosophical literature. According to the first interpretation, darkness consisting of matter and form and existing in hylomorphic and composite structure is associated with matter and chaos, and light is associated with form and order. The light corresponds to the transcendent and divine, and darkness corresponds to the immanent and material. However, in some interpretations of God’s unknowability in the apophatic context, it is seen that darkness is used as well as light, and this concept is given a pivotal and central dimension in the explanation of unknowability. In this context, darkness is characterized by brightness, not dullness or obscurity, since it is associated with the divine realm. Therefore, bright darkness, beyond negating light, represents the peak of affirmation, and even light is in a position to be the negative of darkness in terms of making light. In mystical theology, the fact that the essences of things are not known within the framework of truth, as in the divine realm, from an epistemological point of view, expands the area of darkness, and in a sense, the entire field of existence acquires an unknown, and, therefore dark content. In this context, ḍiyāʾ (illumination), which is light compared to darkness and darkness compared to light, is in the position of intermediate light, making possible to see, perceive, and reason between light and darkness. This study discusses darkness starting from religious and mythological texts, within the framework of the views of ancient Greeks such as Plato, Aristotle, and Plotinus, Neoplatonic Christian mystics such as Gregory of Nyssa and Pseudo-Dionysius the Areopagite, and sufi mystics such as Maḥmūd Shabistarī and Ṣadr al-Dīn al-Qūnawī. The study also evaluates the concepts of knowledge and ignorance within the scope of light and darkness, emphasizes on the basic distinctions between philosophical views and mystical theological interpretations and emphasizes on religious metaphors of night and day. In the study, it is seen that darkness is considered with different contexts in philosophy and mystical theology; in philosophy darkness is the absence of light, while in mystical theology some interpretations of darkness are considered as the intensity of light.

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EPISTEMOLOGIJA MULA SADRE ŠIRAZIJA

Author(s): Muamer Halilović / Language(s): Serbian Issue: 2/2014

Mulla Sadra Shirazi (1571–1636) explains the process of knowledge in three different phases. Prior to this, he introduces the differences between the presential knowledge (al-’ilm al-huzuri) and acquired knowledge (al-’ilm al-husuli). The founder of the Islamic Transcendent Philosophy states that the first form of knowledge is direct, because no terms appear in it, whereas the second is realized by means of concepts. For this reason, epistemic error is not possible in the presential knowledge, because the subject of the knowledge is present in the knower. After this introduction, Mulla Sadra explains the process of certain knowledge. He claims that in the first phase man learns of his existence in a present and immediate way. In the second phase – which is also within the scope of the knowledge by presence – man considers the relationship between his existence and some aspects of his existence, and thus immediately draws conclusions and generalizes certain principles such as causality (al-’ilija) and causal relatedness (as-sinhija). Finally, in the third phase, he explains various divisions of acquired knowledge.

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Sicilska pitanja

Author(s): Nevad Kahteran / Language(s): Croatian Issue: 04/172/2023

Review of: Ibn Sab‘īn Sicilska pitanja Demetra, Zagreb 2023., prev. Daniel Bučan

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Vlast u Farabijevoj utopiji (vrlom gradu)

Author(s): Amra Halilović / Language(s): Serbian Issue: 39/2023

One of the first and at the same time most important representatives of Islamic philosophical thought, Abu Nasr al-Farabi, who played an extremely important role in connecting the ancient Greek philosophical heritage with the Islamic theological tradition, paid special attention to political and social philosophy. His idea of utopia, i.e. the „virtuous city (al-Madina al-Fadhila)“, caused various reactions among later generations of philosophers and thinkers. Avicenna, Ibn Ṭufayl, and even Shihabuddin Suhrawardi tried to look critically at Farabi’s statements and ideas. Terms and phrases such as political philosophy, social philosophy, politics, government, city, and society in his works are discussed in a very comprehensive manner using a rational method. In this paper, we will focus on the idea of the concept of authority in his utopian understanding of the „virtuous city“. While doing so, we will try to use as much as possible his original works written in Arabic. Methodologically, it is important to note that Farabi’s views on social philosophy are not only important and significant in a philosophical sense, but can also be of use to historians of thought, since Farabi always tried to connect his rational observations at least partially with objective social and political situations during the Abbasid dynasty, the period he lived in.

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Preispitivanje elemenata filozofije umjetnosti zasnovane na principima Mulla Sadrine filozofije

Author(s): Zuhejr Ensarijan / Language(s): Bosnian Issue: 32-33/2023

Islamic philosophy, due to progress of science, should be updated and efficient in its dynamic progress in order to show that it is capable of answering contemporary questions asked in different fields of philosophy in today's world. However, the task of providing explanations of answers and their conceptualization based on the foundations of Islamic philosophy is responsibility of researchers in this field. This paper seeks to, by exploring a new philosophical category, which is philosophy of art and aesthetics in philosophical system of Mulla Sadra, undertake a new step in addressing contemporary philosophical questions and present a method for reconstruction of thought of Islamic philosophers in contemporary fields of philosophy.

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«Я Остаюсь Наедине Со Своей Душой…»: К Вопросу Об Источниках Трактата Ал-Фа̄Ра̄Бӣ «О Примирении Взглядов Двух Мудрецов»

Author(s): Faris O. Nofal / Language(s): Russian Issue: 1/2024

The article peers at a problem of attribution in the texts quoted by faylasūf alFārābī in his book ‘The Harmony between Two Sages’. The author proves that regardless of modern Western scholars (P. Adamson, F. Zimmermann) opinion, al-Farabi knew thoroughly vulgate-version of apocrypha ‘Aristotle’s Theology’ well-known to the researchers, used by him while working at the text of ‘The Harmony…’. It also shows that sporadically the thinker referred to the fragments of ‘Elements of Theology’ by Proclus that were included into Arab Aristotle corpus. Separately the article discusses the role of ‘Theology’ by PseudoAristotle in establishment of eastern peripatetics’ mystical teachings.

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Osmanlı Döneminde Şam'da İbnü’l-Arabî Ekolü

Author(s): İyat ERBAKAN,Veysel Akkaya / Language(s): Turkish Issue: 1/2024

The Ottomans showed great interest in Ibn 'Arabī's (638/1240) thoughts and books. The Ottoman sultans also valued the narrations attributing the foundation of their state to Ibn 'Arabī and supported his ideas. It is noteworthy that the heads of the madrasahs established in the Ottoman Empire, the first period sheikhulislams and kadis made efforts to spread Ibn 'Arabī's ideas. This situation caused Ibn 'Arabī to become the symbol of the theoretical school of Sufism in Ottoman society. The society of Damascus, on the other hand, generally showed little interest in Ibn 'Arabī and his works before the Ottomans. After Damascus came under Ottoman rule, however, interest in Ibn 'Arabī increased in the region. This became even more prominent when Ottoman governors and qadi's made it a tradition to visit Ibn 'Arabî's grave. Ibn 'Arabī was also held in high esteem among the people, who believed in Ibn 'Arabī's wilayat. These developments are important in terms of the spread of Ibn 'Arabī's ideas in Damascus. During the Ottoman period, especially in the 16th century, interest in Ibn 'Arabī increased with the support of Ibn Kemal Pasha. In the 17th century, this interest continued. Abdulghani alNablusî became the leading figure of Ibn 'Arabī's school in the 18th century. In the 19th century, with the efforts of Emir 'Abd al-Qādir al-Jazā'īrī, the number of Sufis and scholars belonging to Ibn 'Arabī's school increased. In this period, Ibn 'Arabī's evrād and commentaries also gained importance. Many of the scholars of Damascus, especially Bahā al-Dīn b. 'Abd al-Ghānī al-Baytar and Muḥammad Amīn b. Muḥammad Suwayd, regularly read Ibn al-'Arabī's works and had them read to their students. The interest in and respect for Ibn 'Arabī in Damascus showed a tendency towards theoretical Sufism, although the general Sufi line tended to emphasise practical Sufism. Ibn 'Arabī's personality has gained a special position in Damascus society throughout history. The widespread use of epithets such as Shaykh al-Akbar was an indication of this. Scholars and Sufis highly valued Ibn 'Arabī's teachings, and important commentaries were written especially on his master work Fusūs. There were also criticisms and debates against Ibn 'Arabī. Especially his views in his book Fusūs al-Hikam were criticised and even takfirised by some scholars. However, the official attitude of the Ottoman Empire was to support Ibn 'Arabī and to oppose his criticisms. In time, Ibn 'Arabī's works were defended and criticisms were answered. Ottoman governors investigated and punished those who attacked Ibn 'Arabī's views in Damascus. However, this attitude led to the emergence of criticism and opposing views among Ottoman jurists. Ibn 'Arabī's tomb was constantly visited during the Ottoman period, and these visits increased especially on Friday nights. Ottoman statesmen, sheikhs and scholars visited Ibn 'Arabī's tomb first when they entered Damascus. In time, this interest in visiting the tomb turned into a desire to bury important personalities, and many Ottoman greats preferred to be buried near Ibn 'Arabī's tomb. The efforts of Ottoman statesmen and sheikhs to be buried around Ibn 'Arabī show the influence of this region during the Ottoman period. Ibn 'Arabī's teachings received considerable attention in Damascus during the Ottoman period and were embraced by statesmen, scholars and Sufis. The Ottomans took various measures to protect and promote Ibn 'Arabī's legacy. However, this interest generally remained among certain groups and did not reach the masses. Orders generally showed interest in Ibn 'Arabī's understanding of wahdat al-wujud. In Damascus, Ibn 'Arabī's ideas were occasionally criticised and defended.

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Pojam duše (nefsa) u filozofsko-tesavvufskom diskursu

Author(s): Ibro Mulić,Rijad Šestan / Language(s): Bosnian Issue: 25/2024

At the very beginning of the paper, the historicity of the human desire for the Truth was pointed out, with a special reference to the concept of tasawwuf as a way of searching for the Truth within the Muslim religious tradition. An explanation of the concept of Tasawwuf, as well as its historical development and certain teachings that are practiced within the twelve present Tasawwuf (Dervish-Sufi) orders, was presented. On that occasion, it was pointed out that in the Tasawwuf tradition, the path to knowledge is as important as the knowledge itself (Truth), and according to that, in this paper we especially tried to clarify the organs of cognition: ruh (spirit), aql (mind), qalb (illuminated heart), fu’ad (spiritual heart), hiyal (spiritual imagination) and nafs (soul). Special attention was paid to the concept of the soul (soul) as an organ of cognition, where the existence of seven levels of mental cognition was highlighted. Namely, in the Tasawwuf tradition, seven levels of the soul are mentioned, and those are: “the soul that is inclined to evil” (an-nafs al-Ammara), above which is the “soul that chastises itself” (an-nafs al-Lawwama), which is below the “inspired soul” (an-nafs al-Mulhimma). After the third stage, the spiritual journey moves along paths from “calm” (an-nafs al-Mutmainna), through “satisfied” (an-nafsar-Radiyya) and “one with whom God is pleased” (an-nafs al-Mardiyya) to “pure souls” (an-nafs as-Safiyya, or an-nafs al-Kemaliyya). At the very end of the work, the significance of the spiritual journey (as-sayr as-suluq) is emphasized, during which the dervish, through the spiritual struggle (muyahed) with himself and his personal passions, rises to the cognitive horizons where nothing exists but the Almighty God.

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