By Oliver Leaman
Even if Islamic philosophy represents some of the most vital philosophical traditions on the planet, it has merely quite lately started to obtain awareness within the non-Islamic international. it is a re-creation of a winning introductory publication, increased and up-to-date to take account of modern scholarship. It makes a speciality of what's considered as Islamic philosophy's golden age, and may attract scholars and to any common reader attracted to this philosophical culture.
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Additional resources for An Introduction to Classical Islamic Philosophy
The scene was clearly set for a major demarcation dispute between the philosophers and the rest of the Islamic intellectual community, a dispute which alternately raged and simmered in the Islamic world from the fourth to the sixth centuries AH/tenth to the twelfth centuries CE. It is important to distinguish the controversy between falsafa and kal¯am from an important theological controversy which took place at around the same time as philosophy entered the Islamic world. The Mu‘tazilites, who called themselves the ‘people of unity and justice’, presented a large number of theological doctrines which sought to define a more satisfactory rational basis for Islam.
Ur¯uf p. ). By contrast, in his Commentary on the De Interpretatione he refers to the use of wuj¯ud as an attribute to make a claim that something actually exists. But he is generally clear that existence is not part of the essence of a thing, and it is not implied by its essence either. Existence is never anything more than an accident. laq and wuj¯ud¯ı to describe Aristotle’s notion of the assertoric proposition in his Prior Analytics, where wuj¯ud obviously represents ‘belonging’. By the time of ibn S¯ın¯a, a crucial distinction was explicitly made between wuj¯ud and m¯ahiyya, where the former represents being in the sense of existence and the latter essence or quiddity.
Firstly, as we have seen, the space which philosophy sought to occupy was already filled by theology, the theory of language and a well-developed jurisprudence. Philosophy appeared to be an interloper into a field of problems which were being taken care of quite adequately by other theoretical devices and from different speculative perspectives. e. the commands of God. Secondly, the conclusions which philosophy seemed to offer as the only demonstratively respectable conclusions often ran against the most important principles of Islamic theology, not to mention the Qur’¯an itself.
An Introduction to Classical Islamic Philosophy by Oliver Leaman