Download A Jewish Philosopher of Baghdad: Izz Al-dawla Ibn Kammuna by Reza Pourjavady, Sabine Schmidtke PDF

By Reza Pourjavady, Sabine Schmidtke

For a very long time, the research of the existence and paintings of the Jewish philosopher 'Izz al-Dawla Ibn Kammna' (683/1284) remained constrained to a really small variety of texts. curiosity in Ibn Kammna' within the Western Christian global dates again to the seventeenth century, while Barthelemy Herbelot (1624-1695) incorporated details on of Ibn Kammna's works - his exam of the 3 faiths (Tanq' al-abth' li-l-milal al-thalt'), i.e. Judaism, Christianity and Islam, and his statement on Avicennas al-Ishrt' wa l-tanbht' - in his Bibliotheque orientale. next generations of Western students have been interested by Ibn Kammna's Tanq'al-abth', while his reputation within the jap lands of Islam used to be dependent solely on his philosophical writings. those contain a observation at the Kitb'al-Talwt' through the founding father of Illumationist philosophy, Shihb' al-Dn'al-Suhraward' (587/1191) and diverse autonomous works on philosophy and good judgment. because many of the manuscripts of Ibn Kammna's philosophical writings can be found within the private and non-private libraries of Iran, Iraq, and Turkey, they have been (and are) out of achieve for almost all of Western students. the quantity supplies an in depth account of the to be had info of Ibn Kammna's biography, offers an summary of his philosophical inspiration and experiences intimately the reception of his inspiration and his writings between later Muslim and Jewish philosophers. a listing of his complete oeuvre presents distinctive info at the extant manuscripts. the amount additionally contains versions of 9 of his writings.

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Extra resources for A Jewish Philosopher of Baghdad: Izz Al-dawla Ibn Kammuna (D. 683 1284) and His Writings (Islamic Philosophy, Theology, and Science)

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462–65) and Rudi Paret (in Der Islam 46 (1970), pp. 102–104) who both reject the assumption of conversion on the basis of this text. ” In The Jews of Medieval Islam. Community, Society, and Identity. Ed. Daniel Frank. Leiden 1995, pp. 179–97, esp. 197). Friedrich Niewöhner, in contrast, denies any bias towards Judaism and against Islam on the basis of the TanqҘ; he considers Ibn KammÖna to have been a religious sceptic beyond religion; see his “Die Wahrheit ist eine Tochter der Zeit. ” In Religionsgespräche im Mittelalter.

286:30 ({Izz al-Dawla fi shar˜ihÒ li-l-TalwҘÊt). 167 Ibn MubÊrakshÊh al-BukhÊrÒ: Shar˜ Hikmat al-{ayn, pp. 286:30–287:1: hakadhÊ dhakarahÖ {an {Izz al-Dawla fÒ shar˜ihÒ li-l-TalwҘÊt wa-¢aba{ahÖ jam{ min al-{ulamÊx ˜attÊ Éʘib al-˜awÊshÒ ¢Êba tharÊhu fÒ shar˜ihÒ li-l-IshrÊq. The quotation preceding this final note (p. 286:26–30) is taken from Shar˜ al-TalwҘÊt. Eds. Ziai and Alwishah, pp. 118:17– 119:4, and it is quoted verbatim by Qu¢b al-DÒn al-ShÒrÊzÒ in his Shar˜ Æikmat al-ishrÊq, p. —On Ibn MubÊrakshÊh, see Æasan ”ÊrimÒ: “BukhÊrÒ, Mu˜ammad b.

105 3. Ibn KammÖna’s Philosophical Thought A comprehensive assessment of Ibn KammÖna’s philosophical thought can only be undertaken when critical editions of all his extant writings are available. In the following pages, only some basic outlines of his thought will be given. As a philosopher, Ibn KammÖna was a follower of Ibn SÒnÊ. With some modifications, his cosmology is Avicennan. 106 One of the issues Ibn KammÖna was most concerned with is the human soul, and it is on this issue that he formulated his most distinct views.

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