Acknowledgements -- List of illustrations -- Table of transliteration -- Introduction: Shams al-Din Samarqandi: his life and training -- Works and thought -- Science of the cosmos and the soul ('Ilm al-afaq wa al-anfus) -- Manuscripts used in preparing this edition -- Sources -- Persian and Arabic texts [1-287].

The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature, but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

The central issue in this work is self-knowledge. The human soul is created in the Image of God with a purpose.

Introduces young readers to Ibn Sina, telling his story as he might tell it himself. It provides a fascinating glimpse into the life of this philosopher, scientist and physician who was one of the greatest thinkers of his time.

In this article, the meaning of concept of sharʿī science gained in the conception of education, which was established in Islamic civilization, was studied. The main problem of the research is to evaluate the idea of education in Islamic Civilization, which is closely related to the concept of sharʿī science, with a false perception that it consists entirely of religious education. The beginning of Islamic Civilization is traced back to descent of the Qur'an. The conception of education that started to (...) emerge after this period is based on the understanding of the Qur'an and hadiths at first. In later times, a wide variety of fields, such as language, literature, logic, wisdom, riyāzat, nature, and astronomy, have been included in the concept of education to encompass the whole existence of the entity. In the following centuries, these fields, which were included in the course curriculum of the madrasahs, were examined in detail in the works of classification of sciences. Therefore, the false perception needs to be reconsidered. For this reason, the article focuses on how the concept of sharʿī science is defined. Historical data analysis method was used to solve the problem. The claim of the article is that the concept of shar′i science has wide perspective to cover the world of meaning, mind and essence of man. As a result, this article, it was determined that the concept of sharʿī science has a meaning to cover the majority of information fields that are subject to instruction in our educational conception.Summary: The formation of the conception of education in Islamic civilization has emerged in the long term through a scientific process. During this time, a rich curriculum on the concept of education was shaped. The sciences that form the curriculum have been diversified in later periods compared to the early periods of Islam. With the advent of the different sciences, which provided this diversification and which were not at first, all the existing sciences were classified according to different perspectives by the ulama (muslim scholars). In the classifications, which have important contributions to the conception of education, the sciences were tried to be introduced and their position in the education life was tried to be explained. The sciences classified have not been dealt with against each other but rather to complement each other in different ways. The distinction of sciences in classification; different approaches such as linguistically, religious, secular, mental, transportation, philosophical and sharʿī have been developed.The concept of sharʿī science, which can be expressed as a general definition of the sciences, is given in almost all of the works related to the classification of sciences, even under the name or different titles. When we look at the classification, it is seen that sharʿī sciences are handled in four different approaches. As the first approach, the sharʿī sciences are among the main elements of main division in the classification. Here, the sharʿī sciences, in general, with the linguistic sciences and mental sciences were included in the top title. In the second approach, there are works in their classification that do not include the sharʿī sciences and the distinction between it. In addition, these works collect the sciences within this scope under other scientific compositions or other names. In the third approach, among the works that give information about the general of the sciences, there are those who mentioned all together without classifying these sciences and others. In the last approach, the sharʿī sciences are seen as the upper description of the knowledge fields that are included in the teaching, which covers the majority of the other sciences except for the linguistic sciences.The approaches presented in the classification of sciences indicate the diversity of the issue. In order to have better understanding of the issue, it is useful to look closely at the meaning of the concept of sharʿī sciences. At this point, three definitions of 2nd, 4th and 12th centuries are given respectively. Firstly, for Jābir b. Hayyān sharʿī science is the most useful politics in terms of religion and the world, because it contains the benefits of the world's interests after death.Secondly, al-Ghazali (d. 505/1111) describes the sharʿī science as the knowledge learned from Şārī ʿ and prophets, but not by the experience and hearing. According to this, the sharʿī science is defined as the knowledge of the sunnah that only gives information about revelation. The information fields outside this definition are also considered as the sciences, which are instrumental in reaching to sharʿī science.The perspective of the third definition of sharʿī science is given by Saçaklızāde (d. 1145/1732). He lists the three definitions made before the time of his life from the specific (hās) to the general (ām). Saçaklızāde gave the aforementioned definition of al-Ghazali in the first sense of the concept of sharʿī science. He points out that the meaning given here is allocated. The second definition belongs to Molla Husraw (d. 885/1480). According to him, the sharʿī science is the sciences that can be reached through the sciences of the Şārīʿ. In other words, it is the sciences that are not used except for obtaining the sciences obtained from Şārīʿ itself. This meaning is a bit more extensive since there are no records as described in al-Ghazali. This definition is also included in the sciences benefited from it. Although it is not the first, there is usūl-i fiqh (Islamic legal theory) within this meaning.In the third definition, sharʿī science is the sciences that form the basis for things arising from Şārīʿ or originating from Şārīʿ. This definition belongs to Ibn Hajar el-Haytamī. He did not consider the partial allocation of the second meaning as given above, and included all the instrument sciences in the definition of sharʿī science. Based on the definitions he gave, three sharʿī science approaches made before the time he lived were listed from specific to general. Thus, in a sense, he depicts the general shape of the sharʿī science perspective. With the approach to generalization, we can say that a sharʿī science perspective that encompasses the majority of the fields involved in education is developing. In the third meaning of sharʿī science, it is seen that the majority of the fields of knowledge in education and training are gathered under one roof. The most important factor gathering the sciences together is the effort to understand the purpose of Şārīʿ, who owns the whole area of existence. The fields of knowledge and sciences needed to achieve this aim can be included in the definition of sharʿī science. The effort to understand the purpose of Şārīʿ is also at the center of the idea of Islamic education. Since there are various dimensions of being, each step taken to understand and learn them is directed in a way to Şārīʿ itself. Whether it is language and literary sciences or other sciences, such as mathematics, physics and philosophies, the aim is to recognize and understand Şārīʿ for the collection of things that fall within the scope of all educational activities. With sharʿī science approach, teaching the whole of the area of existence owned by Allah is possible within the concept of education. In the works written for the education curriculum, it is seen that the perspective covering the majority of the sciences in the definition of third sharʿī science is preserved. First of all, the meaning integrity of the sharʿī science concept has been determined. In the definitions of three different periods given here, it is seen that the approach to the sciences, which are the subject of instruction in education is not exclusive but inclusive. Especially because of the width in the third sense, the majority of the instrument sciences and mental science fields in the curriculum are included in the definition of sharʿī science. (shrink)

Ḥanafī, Ḥasan; views on Islamic philosophy; Islam; doctrines.

Resistance towards non-Muslim leaders emerged when the case of blasphemy against Islam was brought against Basuki Tjahya Purnama, known as Ahok, as the governor of DKI Jakarta at that time (DKI Jakarta is mostly inhabited by Muslims). The case of blasphemy committed by Ahok has triggered the resistance of Muslims towards non-Muslim candidates for the regional leader election. This study uses a cross-sectional design conducted by interviewing 1121 Muslim youths who participated in regional head elections in North Sumatra. Multivariate analysis (...) in this study used a logistic regression test with JAPS 16 software. The results of this study indicate that Muslim youth in North Sumatra province have high resistance to non-Muslim candidates for regional heads (governor and mayor). Hifz Al-Din [maintaining religion] (p < 0.001; Exp [β] = 2.505) is seen to affect the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Din (p < 0.001; Exp [β] = 2.053) is seen to affect the resistance of Muslim youth to non-Muslim mayoral candidates; Hifz Al-Ummah [developing national integration] (p = 0.001; [β] = 2.194) is seen to have influenced the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Ummah (p = 0.011; Exp [β] = 1.800) affects the resistance of Muslim youth to non-Muslim mayoral candidates. Muslim youth have high resistance to non-Muslim leaders when participating in elections. Muslim youth are afraid that prospective non-Muslim leaders will make various policies that will make it difficult for Muslims to carry out various kinds of worship performed by Muslims. CONTRIBUTION: This study is expected to provide information for non-Muslim leader candidates about the fear of Muslim youth against non-Muslim candidates for the regional leader election, especially regarding the policies to carry out worship for Muslims and to maintain the unity of the Ummah. (shrink)

Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...) views in light of a problem facing any philosophical model of God in Islam or classical theism more generally, the problem of conceiving of God’s nature and relation to the world in a way that places an appropriate distance between God and humans. On the one hand, we want a notion of God that is not overly anthropomorphic, or that does not make him to be too much like us. On the other hand, we want to be able to say something positive and substantive about God. And we want to do this while preserving the harmony of reason and revelation, of philosophy and religion, as much as possible. (shrink)

Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-127 ; Risālah-i is̲bāt al-ʻaql - Criticism and interpretation.

Although there are fundamental differences between Ahl al-Sunnah and Shī‘a on the issue of Mahdī, one of the controversial issues among Islamic sects, Shī‘a has attached much greater importance to the issue. In this study, after the information about Mahdiship in the primary sources of Islam is conveyed, the opinions of the Ahl al-Sunnah and Shī‘a will be given and an evaluation will be made about the evidence and opinions put forward by the two sects. The Shiites, who formed the (...) principles of belief based on the theory of imamate, explained the issue of Mahdism in the axis of imamate and gave it a religious dimension, but the Shi‘ī sects disagreed on the subject of Mahdī. Shi‘ī sources tried to show that the claim of Mahdiship is an important issue, which has preoccupied Muslims, by dating the claim of Mahdiship back to Ali ibn Abi Talib's son, Muhammad ibn Hanafiyah. In a very early period, it was claimed that Muhammad ibn Hanafiyya did not die but was still living on a mountain called Razva in Madinah, and he was the anticipated (muntaẓar) Mahdī. Most of the Zaydiyya did not consider the issue of Mahdiship an important fundamental basis of belief. Ismailiyya maintain that Muhammad ibn Ismail did not die and will come and amend the world one day. Imāmiyya believe that Hasan, whom they accept as the last imam, will reappear as the Mahdī in the latest days of the world, and in line with this belief, they have made great efforts to find proof from the Qur’ānic verses and hadiths and interpreted them. In this way, they attached more importance to the understanding of Mahdiship on the axis of imamate than the other Shi‘ī sects. According to Imāmiyya, since the world cannot be left without a prophet, an open, or a secret imam, Muhammad b. Hasan will remain hidden as long as he wants and appear as the Mahdī near the Doomsday. Based on the clear statement of the Messenger of Allah (pbuh) that twelve caliphs would come after him, the Imāmiyya restricted the number of Imams from Ahl al-Bayt to twelve and claimed that the twelfth imam would come again as Mahdī. Although the Imāmiyya believe that the Mahdī will be from the Ahl al-Bayt, just like the other imams, they have not been able to provide valid evidence for the belief that the twelfth imam will be hidden and appear near Judgment Day. Although Imāmiya tried/have been trying to prove that it is possible for a person to live for centuries (more than a thousand years), which is called al-Ghaybat al-Kubrā by Imamiyya, it cannot be said that they have succeeded in doing so. (shrink)

Bu çalışma, geleneksel din felsefesindeki kötülük probleminin gerçek değil sözde bir problem olduğunu, dolayısıyla çözümlemeye çalışmak yerine tasfiye edilmesi gerektiğini öne süren bazı yeni tarihli iddiaları değerlendirmektedir. Öncelikle ele alınan konu sözde problem dendiğinde ne kastedildiğidir. Bir problemin iki tarafının karşılıklı olarak aynı yanlış varsayımı yaptığı durumlar literatürde sözde problem olarak nitelendirilmektedir. Makalede bu anlamda sözde problemin türleri ve ölçütleri belirlenmektedir. Arkasından geleneksel kötülük problemini oluşturan argüman ortaya koyulmakta ve problem için getirilen çözüm önerileri tanıtılmaktadır. Makalenin son bölümünde, önceki bölümlerde (...) tanıtıldığı şekliyle kötülük probleminin, önceki bölümlerde tanıtıldığı şekliyle sözde problem ölçütlerini karşılayıp karşılamadığı incelenmektedir. Varılan sonuç, kötülük problemine yönelik sözde problem iddialarının savunulabilir olmadığı, problemi tasfiye etmek için ortada sağlam bir gerekçe bulunmadığıdır. (shrink)

Philosophy; mathematics; Avicenna, 980-1037; Fārisī, Kamāl al-Dīn Abū al-Ḥasan, active 1300.

Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)

The main evidence used in a matter of proving prophethood in Kalām is miracles. For this reason, other extraordinary situations that miraculously occur have always been on the agenda of theologians. Of these the most similar to miracle is karāma events that occur extraordinary in the hands of Walī. Karāma has been discussed on certain theoretical grounds in kalām books during the beginning period of Sunnī kalām. As in other theological debates, the leading adversaries of Sunnī theologians in the issue (...) of karāma were Muʿtazilite theologians. This study discusses approaches towards karāma in early period of Sunnī kalām. Accordingly, the scholars who determined the basic approaches of Ashʿariyya and Māturīdiyya kalām schools are included in the study. İmām al-Ashʿarī, Ibn Fūrak, al-Bāqillānī, ʿAbd al-Qāhir al-Baghdādī, Abu’l-Maʿālī İmām al-ḥaramayn al-Juwaynī, Abū ʿAbdallāh al-Ḥalīmī and Abū Isḥāq al-Isfarāyīnī from Ashʿarī school; Abū Manṣūr al-Māturīdī, Ḥakīm as-Samarqandī, Abū al-Yusr al-Bazdawī and Abū al-Muīn an-Nasafī from Māturīdiyya school, in this context, are included in the study. Besides, some authors from fields other than kalām are included in the scope of the study in order to determine the first use of the concept of karāma and different approaches are discussed. In the study, after the views of the theologians on the subject are presented descriptively, these views are critically assessed. (shrink)

This text is a bilingual Arabic-English translation of one of the most important metaphysical works of the Persian Muslim philosopher known as Mulla Sadra & Sadr al-Din Muhammad al-Shirazi. In this work Mulla Sadra develops an anti-Platonic philosophical position which is non-Aristotelian. He holds that "existents" are ontologically prior to "essence" & that there are two different realms -- the mind dependent domain & entities which exist independent of the mind. Mulla Sadra's views became very popular among Iranian Muslim philosophers (...) & eventually were instrumental in destroying the Aristotelian school of thought in the Islamic world. The translator, Dr. Parviz Morewedge, is the Secretary-Treasurer of the Society for the Study of Islamic Philosophy & Science & has published ten books & numerous articles in Islamic Philosophy & Mysticism. (shrink)

Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. Iksir al-'arifin, or Elixir of the Gnostics, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the Jawidan-nama ( Book of the Everlasting ) by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: the importance (...) of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge--and thus the best tool for navigating this journey. (shrink)

Bu makalede İşrakî felsefe geleneğinin önemli bir düşünürü olan İbn Tufeyl’in, Hayy b. Yakzan isimli eserinde ortaya koymuş olduğu dini tecrübeyi ve mahiyetini ele aldık. Konuyu temellendirmek için öncelikle dini tecrübeden ne anladığımızı ve çeşitlerinin ne olduğunu tespit etmeye çalıştık. Daha sonra İbn Tufeyl’in felsefi ve teolojik arka planının ne olduğunu tespit ettik. Burada kilit rolü, İbn Sina oynamaktadır. Ancak Sühreverdî’nin görüşleri de önemli bir yer tutmaktadır. İbn Tufeyl’in en önemli kaynaklarından biri şüphesiz Gazzâlî’dir. Ancak İslam tasavvuf geleneğinde dînî tecrübe (...) konusu farklı çalışmalarda ele alındığı için Gazzâlî düşüncesine yer vermedik. Sonuç olarak İbn Tufeyl, doğal teoloji üzerinden felsefi bir dînî tecrübeyi konu edinmektedir. (shrink)

Games are among cultural manifestations of human communities which have continued to exist since the ancient times and developed during peaceful times; in the Qajar era, during the reign of Nasser-al-Din Shah, because relative peace and prosperity was brought about, the people, especially courtiers, showed great interest in games and spent some of their daily life on it. In this article we have attempted to present some of the angles and dimensions of a number of these games using the itineraries (...) of orientalists and histories and works of that period. In this regard, we have borne in mind time, venue, extensiveness, customs and the reflection of these games in literature and based on evidences demonstrated that Qajar era is one of the most prominent periods in Iranian history and culture regarding the diversity and colorfulness of these games. Skillfulness of game players, large bets, struggles and arguments between opponents, special formalities, etc., are all the criteria for the acceptability and popularity of games in this age, which have been put into consideration. (shrink)

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims’ belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in (...) shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys’s Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology ( p < 0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] ( p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. Contribution: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society. (shrink)

Hādī ilá al-ḥaqq, Yaḥyá ibn al-Ḥusayn, 859-910; view on Islamic philosophy; Islam; doctrines.

al-Qism al-awwal. Fī ḍawābiṭ al-fikr (manṭiq) --.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din KashaniKiki Kennedy-DayThe Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani. By William C. Chittick. New York: Oxford University Press, 2001. Pp. 360. Hardcover.Are you tired of feeling that the scientifically quantifiable world is not all there is, but that most books about philosophy are airy-fairy or (...) pie-in-the-sky? Then The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani by William C. Chittick has something to say to you. Chittick succinctly analyzes the limitations of scientism in his preview of the ends of Islamic philosophy (especially pp. 34-37). One could not make a better argument for exploring the Real beyond appearances than Chittick does.As we look around ourselves in the wreckage of the world-abuse at Abu Ghraib prison, "ghost" prisoners at Guantanamo Bay, tens of thousands of refugees at Darfur-we may feel that the world could use more philosophy. Since traveling in our current direction is leading to spiritual bankruptcy in our souls, perhaps a solid spiritual understanding of the universe would help?The author's stated goals are to introduce the major themes of Islamic philosophy and to introduce the Persian philosopher Afdal al-Din Kashani in English translation. The book consists of two parts: part 1 an overview of Islamic philosophy and part 2 the writings of Baba Afdal. In part 1 Chittick moves from the particular to the general, here from Afdal al-Din Muhammad ibn Hasan Kashani (d. A.H. 610 / A.D. 1213-1214) to the perspective of Islamic philosophy and the perspectives of philosophy in general. Chittick sketches al-Kashani's life, moving from his tomb in Maraq, Iran, to recalling highlights of the philosopher's life. When one considers the near-contemporaries of al-Kashani they are so illustrious as to make one's head spin: Ibn Rushd, Ibn al-'Arabi, and Nasir al-Din Tusi. More than any other details, these scholars place al-Kashani in the intellectual major leagues. Chittick also mentions that al-Kashani believes in philosophy as a praxis, a way of life to be implemented as well as an exercise of reasoning. He sees philosophy as training the soul with the knowledge of the mind.Chapter 2 forms an excellent introduction to Islamic philosophy for the curious reader. He begins by nailing some of the current problems in studying Islamic thought. He mentions everything from considering the dogmas of religion beneath [End Page 180] study to the refusal to accept what philosophers say at face value. Basically it is our own prejudices and views that prevent us from being able to understand their perspectives. The specific issues of Islamic philosophers that Chittick discusses are understanding God, the meaning of prophecy, and the "Origin and Return"-how the world came to be and our return to God after death.Chittick also provides a much-needed antidote to the tendency of many modern scholars to over-Hellenize Islamic philosophy, while at the same time, failing to refer to either the Qur'an or Islamic civil society. He locates the problem with modern thought in an inability to grasp any notion that refers to quality rather than quantity. (This can be seen even more vividly in recent attempts by American economists to give a dollar value to happiness on the success chart.) While quantification is necessary in analytic science, it stifles thought in symbolic, metaphorical, or religious discovery.In part 2, the Writings section actually begins with relevant background texts, including Aristotle, pseudo-Aristotle (The Treatise on the Apple), Hermes, and Ghazali (The Alchemy of Felicity). Then we move on to the Baba Afdal's own writings, including quatrains, essays, letters, and others. These writings show the range of Afdal al-Din Kashani's interests: moving from the practical (chapter 5) to the theoretical (chapter 6). Among the writings in chapter 5 we find his letter to Majd al-Din. It shows al-Kashani's clear-sighted understanding of human nature when he says... (shrink)

Najm al-Din al-Katibi's al-Risalah al-Shamsiyyah is a scholarly edition and translation of The Canons of Logic, with additional commentary and notes. Composed by Najm al-Din al-Katibi, a scholar of the Shafi'i school of law, al-Risalah al-Shamsiyyah is the most widely read introduction to logic in the Arabic-speaking world. It has probably enjoyed a longer shelf-life than any other logic textbook ever written, having been in use by madrasa students from the early fourteenth century up until the present day. Building on (...) the theories of Avicenna, al-Razi, and other pioneers of logic, al-Katibi discusses the many pitfalls of building arguments and setting out unambiguous claims in natural language. The enduring nature of the text is a testament to al-Katibi and his impact on concepts of formal discourse and argument. (shrink)

Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-1274's Tajrīd al-ʻaqāʼid; selections; philosophy, Islamic; early works to 1800.

Badawī, ʻAbd al-Raḥmān; Arab philosophers; biography.

Logic was revered in the thirteenth century, perhaps more highly than it has been revered before or since. In the Muslim East, logic was an integral part of the syllabus of schools and found to be especially helpful for legal studies. It was at this time that The Canons of Logic was composed by Najm al-Din al-Katibi, a scholar of the Shafi'i school of law. The Rules of Logic is the most widely read introduction to logic in the Arabic-speaking world. (...) It has probably enjoyed a longer shelf-life than any other logic textbook ever written, having been in use by madrasa students from the early fourteenth century up until the present day. Building on the theories of Avicenna, al-Razi, and other pioneers of logic, al-Katibi discusses the many pitfalls of building arguments and setting out unambiguous claims in natural language. The enduring nature of the text is a testament to al-Katibi and his impact on concepts of formal discourse and argument. This new translation of The Canons of Logic provides new life to an influential text that has shaped the work of scholars of logic for centuries. (shrink)

Shihab al-Din al-Suhrawardi was born around 1154, probably in northwestern Iran. Spurred by a dream in which Aristotle appeared to him, he rejected the Avicennan Peripatetic philosophy of his youth and undertook the task of reviving the philosophical tradition of the "Ancients." Suhruwardi's philosophy grants an epistemological role to immediate and atemporal intuition. It is explicitly anti-Peripatetic and is identified with the pre-Aristotelian sages, particularly Plato. The subject of his hikmat al-Ishraq --now available for the first time in English--is the (...) "science of lights," a science that Suhrawardi first learned through mystical exercises reinforced later by logical proofs and confirmed by what he saw as the parallel experiences of the Ancients. It was completed on 15 September 1186 and at sunset that evening, in the western sky, the sun, the moon, and the five visible planets came together in a magnificent conjunction in the constellation of Libra. The stars soon turned against Suhrawardi, however, who was reluctantly put to death by the son of Saladin, the sultan of Egypt, in 1191. (shrink)

Rāzī, Fakhr al-Dīn Muḥammad ibn ʻUmar; 1149 or 1150-1210; criticism and interpretation; Islamic ethics; Islamic philosophy.

Farīd al-Dīn Abu al-Ḥasan ‘Alī b. al-Fahhād’s astronomical tradition as represented in the prolegomenon to his Alā’ī zīj (1172 AD) shows his experimental examination of the theories of his predecessors and testing the circumstances of the synodic phenomena as derived from the theories developed in the classical period of medieval Middle Eastern astronomy against his own observations. This work was highly influential in late Islamic astronomy and was translated into Greek in the 1290s. He evaluated al-Battānī’s Ṣābi’ zīj (d. 929 (...) AD) and al-Khāzinī’s Sanjarī zīj (fl. 1115 AD) with regard to the conjunction between Jupiter and Saturn in 1166 AD and found the errors of, respectively, about 35 and 10 days in the times predicted, which are verified by a recalculation on the basis of these works and modern theories. His inspection of the four solar theories established by his Islamic predecessors with respect to the quantitative differences between their predicted times for the occurrence of the vernal equinoxes is also correct. His calculation of the parameters of the solar and lunar eclipses in April 1176 has the errors of up to 1 h in the time and one digit in the magnitude. A general result of this study is that solely the evaluation of the synodic phenomena could mislead the judgment about the reliability and worthiness of the contemporary theories. (shrink)