Life. Saʿd ibn Manṣūr ibn Saʿd ibn al-Ḥasan ibn Hibat Allāh Ibn Kammūna al- Baghdādī was a Jewish philosopher who presumably held an administrative. Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. His treatise comparing Judaism, Christianity and Islam caused. Critical Remarks by Najm al-Din al-Katibi on the Kitab al-Ma’alim. Together with the Commentaries by Izz al-Dawla ibn Kammuna. by Sabine Schmidtke.
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Mystical Intuition, Shihab al-Din Suhrawardi d. What remains, then, is to compare the claims that are particular to each of the three faiths.
Only his treatises on comparative bin and al-Suhrawardi were transcribed into Hebrew characters, none was widely ibm, and no citations of his writings have been found in the work of any other Jewish thinker.
We cannot say as yet how widespread this concordance was as a social phenomenon. The final version with only a few minor revisions will soon go to press, to appear in a volume in memory of Hossein Ziai. Schearing review of Medieval Exegesis and Religious Difference: Skip to main content. It is not surprising, then, that Ibn Kammuna frequently mentions intuition in his commentary to al-Talwihat.
The tension-free concord between reasoned, independently verifiable knowledge and knowledge based on revelation ibm tradition science and faith, to put it more simply manifest in these writings is noteworthy. Some, such as his New Wisdomaimed at a synthesis; others, like his commentary kammuns Suhrawardi, are primarily an essay in the interpretation of the thought of ibnn yet others, e.
If everything goes well, this page should display the bibliography of the aforementioned article as it appears in the Stanford Encyclopedia of Philosophy, but with links added to PhilPapers records and Google Scholar for your convenience. In addition, he wrote kzmmuna monographs, two of which aim to prove that the soul is eternal, and a third which refutes the claim that the soul is nothing but the temperament or mixture of the bodily humours, as well as the view that the soul comes into being along with the body.
However, here as elsewhere, he takes note of the abilities of gifted people to grasp issues that remain recalcitrant to others who are not so endowed. More particularly, I am interested in the paradox or tension between the In this paper, I present an annotated translation of the second of the five kammyna that make up that section of the treatise.
The rioting against his book was perhaps incited by religious leaders, but it is not hard to understand why both Christians and Muslims were moved to write refutations of the book. This paper was presented at the international symposium entitled Avicenna Reloaded: This experiment has been authorized by the ka,muna of the Stanford Encyclopedia of Philosophy.
The next next three sections examine the most important prophetic traditions: And, indeed, as Lukas Muehlethaler has shown in a series of publications, Ibn Kammuna labored to shore up the demonstrations of psychological doctrines throughout. Ibn Kammuna and the Stable Self. In the second part of this treatise, however, Ibn Kammuna shifts to a Sufi mode of exposition. In general, bibliographies of recent works are going to be much better linked than bibliographies of primary literature and older works.
In practice, though, it had much wider application and less precise definition.
More particularly, I am interested in the paradox or tension between the sempiternal, indestructible quasi-divine soul, and the ethical norms that demand that the soul be improved–and Ibn Kammuna’s assertion that the “accidents” ksmmuna carry on to a new bodily instantiation.
Moreover, changing the title of a book in mid-course without akmmuna justification all agree, for example, that Ibn Kammuna himself gave no title to the work commonly referred to as the New Wisdom introduces confusion with no compensatory payoff.
Ibn Kammuna – Wikipedia
The second comprises instances where people spontaneously perform acts of bravery, leadership, or literary creativity, and thus act in a manner that appears to be above the ordinary. Recent Editions It is a common complaint in the field of Islamic philosophy, especially in its post-Avicennan phases, that we lack editions of primary texts; this complaint was voiced in the akmmuna version of this entry.
Earlier attempts to explain the phenomenon of prophecy in terms of the then-accepted workings of the human psyche, for example, that of Maimonides, found analogous or proto-prophetic symptoms in two types of human inspiration. His special interest in studying the soul nafs calls for explanation. It is not difficult to find numerous examples of the application of hads in The New Wisdom ; it has much harder to see how hads is to be integrated consistently into a comprehensive scientific program.
The middle term, by means of which one succeeds in acquiring intelligibles that were bin unknown, is at times obtained by means of hadsat others by means of instruction.
Ibn Kammuna (d. ) – Routledge Encyclopedia of Philosophy
ibh Dr Lwiis Saliba has reissued the Tanqih al-Abhath Examination the Three Faithspublished by Byblion, in Byblos, Lebanon ; a second printing was made already in in a volume of nearly pages, provided with a detailed introduction and copious notes, all in Arabic, but with inn very good command of academic publications in European languages. His treatise comparing Judaism, Christianity and Islam caused major rioting in Baghdad, forcing him to flee that city in secret.
How to jammuna this entry. Earlier editions must not be dismissed as worthless unless one can provide examples to prove such an extreme claim.
It devotes about twice as much space to Rabbanite views as to the Karaites, leading Leon Nemoy to conclude that, ‘dispassionate critic though he was, his sympathies nevertheless remained with the mother synagogue’ Nemoy His works seem to have addressed the general, rather than the Jewish, public; the most influential of them, as noted, being his commentary on al-Suhrawardi.
Second, it offered a way to account for great scientific acumen. He is presumed to have been born in Baghdad and to have spent most of his life there. Rather, it is self-knowledge: Now two editions of the full text have been prepared: Nonetheless, about all that is available in print of this work are some brief quotations in Corbin’s study and translations of selected passages by Shlomo Pines in footnotes to his studies of Abu ‘l Barakat al-Baghdadi.
Conference on ‘Ilm Adelaide, July Enhanced bibliography for this entry at PhilPaperswith links to its database. We cite here the most important works, mainly in English. As such its function in science is very much the same as its function in explaining religious inspiration and prophecy.
Whosoever abandons bodily excesses, makes the best of necessities, and keeps away from people [by living] in mountaintops and empty spaces, thinking about the fine points of divine wisdom, intensely and purely devoted to Him, and at times singing about this in well-known harmonious melodies, with poetic speech, about the greatness of God Most High—he will receive some of the divine pleasures, such that are impossible to describe, and speech is too restricted to express; that is, if he is endowed to accept this path.
Here, however, Ibn Kammuna adds adds an important point. Things thus trace back without a doubt to intuitions which the masters [of intuition] arrived at. Ibn Kammuna’s commentary on al-Suhrawardi’s Talwihat is his longest work and, to judge from the number of surviving manuscripts, his most widely read. Those who did not receive the gift of hads at birth can get a taste of the divine if they cultivate the Sufi methods of isolation, mediation, music and prayer.
Review by Steven J. However, it has recently been suggested that it is more likely to be connected to the execution of one of his patrons. Opera Metaphysica et Mystica2 volumes, Istanbul: Review by Linda S. Kammuna glosses are written in a the highly technical language of Islamic theology, which is very different from the philosophical diction he uses in other writings.