This book examines the philosophy of al-Ghazali, analysing his conception of God within Islamic theology. Seeking to contribute to the greater understanding of Muslim thought, it analyses his 'orthodox' theory, based on the notion that the spiritual struggle and philosophical enquiry are informed by the possession of firm science. Exploring a wide range of Arab texts and Arab primary literature, this book therefore examines a crucial period of Medieval Islamic history, whilst emphasizing the multifarious and by no means monolithic components (...) of the Muslim outlook. In seeking to understand Islamic religion as a creative and progressive heritage, it also demonstrates the moderate and equilibrate character of mainstream Islam, and ultimately argues that al-Ghazali's thought is the best expression of Islamic intellectuality and spirituality. Taking a theoretical approach, this book will be useful to students and scholars of Islamic philosophy, theology and history. (shrink)

The Arab revolts of 2011 raised new questions regarding democracy. On the one hand, a new kind of democracy is apparently born: the democracy of the multitude. On the other, Islam has been a major actor in the Arab revolts and presumably will play a growing role in the future. The article investigates if there is a new political model put forward by the foreseeable Islamic developments of the revolts. If we take for granted that there is not only one (...) kind of democracy and that there is much more space for Islamic organizations in the present and future political arena of the Muslim countries, then it will not sound like a heresy to ask whether there is an Islamic way to democracy. In order to demonstrate this original point of view, it is necessary to deal with the principles of Islamic political thought. The Arab revolts promise to renew and update these principles. The article will try to peruse this revision from the point of view of Antonio Gramsci and his theory of hegemony. (shrink)

Provides a broad, comprehensive, and yet concise introduction to Islamic philosophy covering a vast subject area in a relatively short book.

L'analisi della metafora in Averroè conferma la centralità del linguaggio come strumento conoscitivo e l'equivalenza dei linguaggi sul piano pratico.

This edited collection addresses the complexity of Islamic political thought and resolves some deep misconceptions surrounding crucial concepts such as din wa-dawla relationships and shari’a law.

La traduzione del Corano si presenta come un compito arduo: essendo parola diretta di Dio, i musulmani tendono a considerare intraducibile il testo sacro. La questione dell'inimitabilità è centrale. Come si può essere sicuri che una metafora tradotta in una lingua diversa dall'arabo conservi lo stesso significato allegorico?

Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 264-268.

Part One: The problems of modern hermeneutics of the Qur'ān: 1. What is hermeneutics? -- 2. The Qur'ān as event -- 3. Tafsīr and ta'wīl -- 4. Symbolism -- 5. Being and language -- 6. Literary hermeneutics -- 7. Structure and historicity -- 8. Scientific hermeneutics -- 9. The translation of the Qur'ān as hermeneutical exercise -- 10. Hermeneutics and praxis -- Conclusion -- Part two: The Qur'ān and phenomenology: 1. Introduction -- 2. A phenomenological path in the Qur'ān -- (...) Conclusion: From hermeneutics to praxis -- Bibliography -- Index. (shrink)

Foreword OLIVER LEAMAN Kentucky University It is an interesting question why Ibn Khaldûn has lasted so long with a high reputation in both the Islamic and ...

La tarda antichità fu un periodo di profondi cambiamenti che coinvolse l’Europa, il mediterraneo e il cosiddetto Vicino Oriente, dal IV-V al VII-VIII secolo. Questo paradigma è ormai ampiamente utilizzato negli studi islamici, dagli studi coranici, dove Angelika Neuwirth ha ampiamente scritto sul tema delle basi bibliche della rivelazione coranica come manifestazione dello scritturalismo tardo antico, agli studi storici relativi al Corano e all’Arabia preislamica, come nel libro di Aziz al-Azmeh _The Emergence of Islam in Late Antiquity_, che riprende il (...) filone di studi instaurato da Julius Wellhausen e Toufic Fahd. Sono pienamente d’accordo con la necessità di inserire l’Islam, la sua nascita e il suo sviluppo storico, religioso e filosofico nel contesto della tarda antichità, ma è necessario sottolineare quali temi hanno fatto dell’Islam una nuova religione rispetto al giudaismo e al cristianesimo. Questo è il tema del presente articolo che si articola nei seguenti momenti: 1) una breve rassegna critica della letteratura sulla tarda antichità; 2) il rapporto tra gli imperi – romano, bizantino e sasanide – della tarda antichità e il trionfo del monoteismo; 3) il concetto di _hanifiyya_. La conclusione è che il messaggio coranico trasmesso da Maometto ha diviso la storia in due parti: prima e dopo la venuta della _verità_. Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book _The Emergence of Islam in Late Antiquity_, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of _hanifiyya_. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of _truth_. (shrink)

While universalism is rooted in the very ideology of Islam and is grounded in the Qur’an, especially through the concepts of fiṭra, amr and rūḥ, cosmopolitanism is an essential characteristic of classical Muslim empires: both the Caliphate-Imamate and empires, like the Ottoman or the Mughal ones, were a melting pot of races, languages and customs. The Caliphate-Imamate was by nature supranational and for centuries there was no idea of the nation in Islam. Contemporary nationalism, local or global, have represented a (...) disrupting more than a unifying force and have produced many failed states. In the present situation of crisis of the Muslim world, Puritanism and blind adherence to past tradition have paved the way for the revival of intolerance. Conservative or even extremist Islamist movements have assumed the deformed perspective of retrospective utopia, convinced that it is sufficient to reproduce the conditions of the Prophet’s time to solve all problems of Muslim societies. Hence, the Islamic state and Caliphate’s issues must be re-discussed from new perspectives, by recovering the potentials of universalism and cosmopolitanism in the tradition. It is central today the role of civil society, wherein Islamic universalism and cosmopolitanism could find their natural space, and the same goes for the role of citizenship. Reform requires a re-consideration of classical Islamic juridical and political thought patterns, which this chapter aims to do by, first, focalizing certain paradigms and concepts, and by, second, problematizing the modern meanings given to these paradigms and concepts. At the closure, I contend that it is in civil society that traditional meanings of universalism and cosmopolitanism can flourish again for functional political thought and praxis. (shrink)