Ukrainian translation of al-Farabi’s treatise.

Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.

De scientiis: translation by Gerard of Cremona of (romanized: Ibsā al-ʻulūm)--De intellectu et intellecto: anonymous translation of (romanized: Risālah fi al-ʻaql).

Kindī, d. ca. 873; terminology; philosophy, Islamic; dictionaries.

Nowadays, higher education worldwide is affected by the COVID-19 pandemic. It has affected students’ attendance in the universities and causes universities to close down in more than 190 countries. On the other hand, novice engineers studied only a few lectures related to highway engineering. Their lectures have included very little knowledge about asphalt pavement construction as highway engineering consists of many areas that are not studied in detail during their studying years subject to their traditional education. Due to all mentioned, (...) a new drive to promote online learning paves the way to evaluate our future approach to curriculum development and delivery of educational materials for engineering courses. However, experts can offer solutions to these problems using their past experience. Hence, a system that allows experts to share their experience with other engineers after completing a project is needed. Nevertheless, the web-based expert system for maintaining flexible pavement problems in tropical regions designed in this study is a novel concept. Prior to developing this system, the need for such a system was determined through literature review and validated through a questionnaire survey. Experts were interviewed, and a questionnaire survey was conducted to construct the knowledge base of the system. Knowledge was presented as rules and coded in software through PHP programming. Web pages that support the user interface were designed using a framework that consists of CSS, HTML, and J-Query. Furthermore, the system was tested by an array of users engaged in highway engineering, namely, experts, teaching experts, novice engineers, and students. The mean values of the overall system evaluation performed by 20 users using a five-point Likert scale were 4, 4.5, 3.75, 4.25, 5, 4, and 3.5. Expert and user satisfaction prove the effectiveness of the proposed system. (shrink)

"Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic manuscripts. (...) An introduction and notes make this intriguing document accessible to all for whom it contains important matter.Classicists, historians of philosophy and logic, medievalists, Arabists, students of Islamic thought."--. (shrink)

The appearance of nonlinear equations in science, engineering, economics, and medicine cannot be denied. Solving such equations requires numerical methods having higher-order convergence with cost-effectiveness, for the equations do not have exact solutions. In the pursuit of efficient numerical methods, an attempt is made to devise a modified strategy for approximating the solution of nonlinear models in either scalar or vector versions. Two numerical methods of second-and sixth-order convergence are carefully merged to obtain a hybrid multi-step numerical method with twelfth-order (...) convergence while using seven function evaluations per iteration, resulting in the efficiency index of about 1.4262. The convergence is also ascertained theoretically, and the asymptotic error constant is computed. Furthermore, various numerical methods of varying orders are used to compare the numerical results obtained with the proposed hybrid method in approximate solution, number of iterations, absolute error, absolute functional value, and the machine time measured in seconds. The obtained results outperformed the chosen methods when applied models arising from physical and natural fields were solved. Finally, to observe the convergence graphically, some complex polynomials are plotted as polynomiographs, wherein the rapid convergence of the proposed method is guaranteed. (shrink)

En esta nota crítica (i) se hace una breve descripción de cada uno de los artículos que componen Orayen: de la forma lógica al significado, (ii) se señalan algunas cuestiones que no están claras en ellos o en las réplicas de Orayen y, (iii) en la medida de lo posible, se indica si los autores desarrollan ulteriormente los problemas abordados en sus artículos. The aim of this critical note is threefold: (i) it briefly describes and comments on each of the (...) articles of Orayen: de la forma lógica al significado; (ii) identifies some issues that may not be clear enough or not fully developed whether in the articles or even in Orayen's replies; (iii) as far as possible, it refers to further studies made by the authors themselves on the same, or quite related, subjects addressed by them in their papers. (shrink)

The author gives a clear explanation of the philosophy of Sard al-Din Shirazi.

Conceptins of nature and methods used for its study by the Ikwan al-Safa; al-Biruni, and Ibn Sina. Bibliography: p. 287.308. Includes index.

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...) interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion. (shrink)

Mulla Sadra (ca. 1572-1640) is one of the most prominent figures of post-Avicennan Islamic philosophy and among the most important philosophers of Safavid Persia. He was a prolific writer whose work advanced the fields of intellectual and religious science in Islamic philosophy, but arguably his most important contribution to Islamic philosophy is in the study of existence (wujud) and its application to such areas as cosmology, epistemology, psychology, and eschatology. Sadra represents a paradigm shift from the Aristotelian metaphysics of fixed (...) substances, which had dominated Islamic philosophy, to an analysis of existence as the ultimate ground and dynamic source of things. He posits that all beings derive their reality and truth from their wujud and that a proper philosophical analysis must therefore start and eventually end with it. The present work's focus on Sadra's gradational ontology provides a strong foundation for the reader to understand Sadra's other works and later texts by other philosophers working in the same field. This edition contains parallel English-Arabic texts and a new translation by preeminent scholar of Islamic philosophy Seyyed Hossein Nasr. (shrink)

This paper examines the thought of Sayf al-Dīn al-Āmidī (d. 631/1233) regarding takfīr (declaring another a non-believer), a practice which would become popularized in the generation after the death of the Prophet Muhammad by a sect known as the Kharajites. The Kharajites were a religio-political sect that would use takfīr as a kalāmic tool of excommunication, as well as a justification for violence against other Muslims. The group originates in the first century of hijrah following their excommunication of the (...) Caliph ‘Alī for mediating with his political challenger Mu‘āwiya. In the centuries following the emergence of this sect, scholars of kalām such as al-Āmidī would begin to discuss and debate takfīr in the context of the greater Muslim community. In contrast to the Kharajites, a number of other sects al-Āmidī would recognize as deviant would hold contrasting beliefs, including the Murji’ites who vehemently opposed the excommunication of anyone so long as they outwardly maintained belief in God and His prophet. While some of these scholarly debates over takfīr would become so heated as to result in excommunication between kalāmic schools, it would later be accepted that excessive takfīr was not necessarily a characteristic of any single Sunni sect, but rather a mentality that could manifest in any given kalāmic school. Many of these scholars would adopt a kalāmic formula designed to prevent excessive takfīr, the principle that the “those belonging to the qibla” (ahl al-qibla) ought not be excommunicated. In his formulation, Al-Āmidī addresses a number of issues debated as potential reasons for takfīr, including the committing of major sins (murder, adultery, theft, etc.), abandonment of central Islamic obligations, opposing scholarly consensus, belief in the createdness of the Qur’ān, denying the beatific vision (ru’yā), misinterpreting the divine attributes (ṣifāt), and the excommunication of prophetic companions or other Muslims. This principle, as shown in this study, would be considered flexible by many of these scholars, who were willing to excommunicate followers of heretical movements. Al-Āmidī, a prominent scholar living in the context of these debates surrounding excommunication, spent considerable energy on the question of takfīr and proposed a number of original insights. In attempting to minimize the application of takfīr, al-Āmidī analyzed many of the specific issues discussed by previous scholars on the issue, arguing that many acts previously considered excommunicable in fact did not constitute disbelief. These groups include such sects as the Kharajites, Murji’ites, Mu’tazilites, Shi’ites and anthropomorphists, whom al-Āmidī argues must not be excommunicated from the fold of Islam, drawing from both logical (‘aqlī) and scriptural (naqlī) arguments. One of the central scriptural sources al-Āmidī deploys is an oft-quoted prophetic tradition concerning the prediction of the Muslim nation splitting into 73 sects, only one of which will be saved from the hellfire – implying that these groups should still be recognized as Muslims. Conversely, questions regarding which al-Āmidī would affirm the obligation for takfīr include denying prophecy, any aspect of divine revelation, belief in the divinity of objects or beings, denial of God and divine miracles, and insulting God, the prophets, or any aspect of the religion. This study further analyzes Al-Āmidī’s definitions of īmān (belief) and kufr (disbelief), the relationship between them, and his views on specific heretical sects as debated in the Sunni tradition. (shrink)

Given the proliferation of commentarial works in the post-Ghazālian era of Islamic intellectual history, the close study of individual commentaries has recently become a key schol­arly concern. To take us beyond the necessarily generalizing categories presented by Dimitri Gutas when he first charted the territory of this genre, an approach is needed that involves narrow textual analysis without neglecting the broader context in which a work is authored. Among the works that were initially taken by Gutas as evidence of the (...) “mainstream Avicennism” of their authors is Sayf al-Dīn al-Āmidī’s (d. 631/1233) Kashf al-tamwīhāt fī sharḥ al-Ishārāt wa-l-tanbīhāt, in which he sets out to critique Fakhr al-Dīn al-Rāzī’s (d. 610/1210) commentary on Ibn Sīnā’s Pointers and Reminders. In this article, I study the work from three perspectives. Firstly, I consider the con­tents of the Kashf, in terms of both the scope and the nature of its interaction with al-Rāzī’s first-order commentary on the Ishārāt. Secondly, I calibrate the findings of my textual analysis with materials taken from the accounts of al-Āmidī’s biographers, showing that these sources are mutually interpre­tive. Thirdly, I analyze the Kashf from within the context of his broader corpus. Together, I argue, these three perspec­tives contribute to a more nuanced understanding of what it means to describe al-Āmidī’s Kashf as a work of Avicennism. (shrink)

This study of Sayf al-Dīn al-Āmidī's (d. 631/1233) teachings on creation offers close analysis of all of his extant works of falsafa and kalām. Some of these were not known to previous scholars, yet they bear witness to key facets of the interaction between the historically inimical traditions of Hellenic philosophy and rational theology at this important intellectual moment. Al-Āmidīis seen to grapple with the encounter of two paradigms for the discussion of creation. On the one hand, Ibn Sīnā's (...) metaphysical concept of necessity of existence is the basis of his doctrine of the world's pre-eternal emanation. On the other, for the mutakallimūn, the physical theory of atomism bolsters the view that God created the world from nothing. This study is of interest to scholars of Ibn Sīnā and Ash'arism alike, as it advances our understanding of the ongoing tradition of rational theology in the Islamic world, long past Abū Ḥāmid al-Ghazālī's (d. 505/1111) famous attack on the philosophers. (shrink)

Laura Hassan. Ash‘arism Encounters Avicennism: Sayf al-Dīn al-Āmidī on Creation.

The matter of ḥusn (goodness) and qubḥ (evil), which is the result of the disagreements on the source of moral value in human actions, is one of the main disputes between the Sunnī schools and the Muʿtazilī school of theology. This study examines the reasons why Sayf al-Dīn al-Āmidī, the Ash‘arī scholar, argues that the values of the ḥusn- qubḥ in actions are relative (i‘tibārī) against to the Mu‘tazilī school that considers these values to be inherent in actions. According (...) to the Ash‘arīs, and specifically al-Āmidī, if the actions make people worth of either praise in this world and reward (thawāb) in afterlife or blame in this world and punishment in afterlife, those actions are named as ḥasan (good) or qabīḥ (bad). Therefore, if the action of a person provides him/her praise in this world and reward in afterlife, the action is called ḥasan. If an action necessitates condemnation in this world and punishment in the afterlife, the action is called qabīḥ. The moral values in actions can only be determined by the Sharī‘a. In other words, human reason cannot know which actions are included in the category of ḥasan and qabīḥ. In addition to their contentious meanings in the doctrine, ḥasan and qabīḥ have two more meanings. The first one is the suitability and contrariety to the purpose or disposition while the second one is the agent’s right of doing any given action. However, there is no debate about these two meanings. (shrink)