Tag Archive for: Islamic Philosophy

“We are Not Our Brain: How Poets and Philosophers Saw the Immaterial Life of the Self.” Renovatio, Spring (2024) – Muhammad U Faruque

Abstract:

We live in an era in which the brain has come to signify the central component of human identity. It’s common to hear people blurt out statements like “our brains are wired to do XYZ,” or “the brain creates new ideas,” or “explain X to my brain” (instead of saying “explain X to me!”) to talk about their feelings, desires, experiences, and understanding. For a dyed-in-the-wool materialist who either believes there is no mind or soul or completely identifies the mind with the brain, it makes sense to replace the words “I” or “mind” with “brain.” While materialism arguably is not the dominant viewpoint in our culture, this nod to the brain puzzlingly persists when we should really be referring to the entire person/self of which the brain is a part. We unwittingly take the brain to be the center of our self, which has implications for the contours of human subjectivity, the source of our meaning, wonder, love, and beauty. Do such materialistic habits of describing ourselves render holistic conceptions of the human self involving body, soul, and spirit completely void?

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The Question of Theodicy in Islamic Philosophy—Suggesting a Solution:Bada – Mona Jahangiri

Abstract:

“The problem of evil is one that has earned much attention in recent decades and is frequently used as a justification for atheism, and increasingly so due to the rise in popularity of secularism and atheism. How is the issue of theodicy considered in Islamic philosophy, and especially in Shia theology? Does this problem arise there at all? The following discussion addresses these questions, examining the basis of the so-called ‘problem of evil’ through the rationale and multiple perspectives offered by Islamic Sharia a theology on the issue. First, some verses in the Quran dealing with evil and
suffering will be illuminated. After that, some mutakallim ¯un’s views will be presented. Following that, the problem of evil will be investigated from the perspectives of Ibn Sına and Mulla Sadra. After briefly highlighting the mystical perspective, finally, a practical theological solution according to Shıa theology known as bada will be introduced“

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The Expansion of Consciousness during Mystical Experiences: The Example of Moses – Mona Jahangiri

Abstract:

“What happens in the brain during meditation? Neuroscientists such as Andrew Newberg, who studies religious experiences on the neural level, may provide an answer. He calls the devolution, which is similar to all mystical experiences in different faiths, self-transcendent experience (STE); in a further instance, he also calls it the feeling of Absolute Unitary Being (AUB). A more detailed consideration of related issues is done by examining the human expansion of consciousness in Islamic mysticism based on an event depicted in the Qur֓ desire to talk to or see God, his subsequent unconsciousness due to the awe of God, and his subsequent attainment of a new consciousness. The following paper will have a brief look at the case of Moses and aims to investigate the states of consciousness during such experiences. Here, an attempt will be made to trace and prove a connection between neuroscience and the mystical state of the feeling of union with God”


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Qur’anic Narrative and Sufi Hermeneutics: Rumı’s Interpretations of Pharaoh’s Character – A Dissertation Presented by Amer Latif

Abstract:

“This dissertation examines Jalal al-din Rumi (d. 1273) hermeneutics of the Qur’an by focusing on his interpretations of the Qur’anic character of Pharaoh. Although Rumı did not write a commentary in the traditional genre of tafsır by commenting on the Qur’an in a linear verse by verse fashion, significant portions of his poetry are explicitly devoted to Qur’anic interpretation. This study proposes that poetical writings, such as Rumı’s, deserve a prominent place in the field of Qur’anic interpretation. Chapter one gives a broad overview of Rumı’s hermeneutics of the Qur’an. It shows that while Rumı posits multiple levels of meaning within the Qur’anic text, his interpretations of Qur’anic verses are informed by a binary distinction between an outer and inner meaning”

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“The Gifts of Suffering & the Virtues of the Heart: Reflections from the Sufi Tradition,” in From the Divine to the Human – Atif Khalil eds. M. Faruque and M. Rustom (New York: Routledge, 2023), 143-157

Abstract:

“After a tsunami struck Japan in 2011, I vividly recall an interview of an elderly man as he stood over the ruins of his hometown. Overcome by grief, he informed the reporter that the food had killed not only his wife but also his children, their spouses, and his grandchildren. The tragedy took from him everything dear to his heart, leaving him shattered and alone to deal with the aftermath of the catastrophe. The story of the man—a modern version of Job—as it was recounted in the short news clip, could not but elicit profound feelings of compassion and sympathy from its global audience. It was also a story that, for those with religious and theological sensibilities, brought home what has often been identified in Western thought as the problem of suffering.”

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Review of Rabia from Narrative to Myth – Atif Khalil

Abstract:

“Ever since Margaret Smith (d. 1970) published the Mystic A.D. 717- 801 and Her Fellow Saints in Islam almost a century ago, Rabi’a has remained a figure of abiding interest in the study of lslam in the West. For Muslims, she has often embodied the archetype of the selfless lover of God, the devotee whose sole desire is neither to be saved from Hell nor to be granted Paradise, but to receive the Beloved’s acceptance. Rabi’a Yet, how many of the stories and accounts of Rabi’a that have been recorded and repeated for more than a millennium of lslamic history actually took place? How much of what has been bequeathed to us about her by countless generations is historically accurate? This is one the guiding aims of the book: to disentangle, as much as possible, the “real” Rabi’a from the one of legend and lore. In this archival endeavor, which involved closely scrutinizing more primary sources than any other study on her thus far, Rkia Cornell left virtually no stone unturned. And in the process of doing so, she produced a theoretically rich 400+ page tome, not only on Rabi’a, but also on the unfolding and development of early Islamic ascetical, mystical”

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Eternity, Perpetuity, and Time in the Cosmologies of Plotinus and Mīr Dāmād – Syed A. H. Zaidi

Abstract:

“The present piece focuses on the influence of Plotinus’ understanding of time and eternity as articulated in Plotinus’ third and fifth Enneads upon Mīr Dāmād’s(d. 1631–2) conception of eternity, perpetuity, and time found in his Book of Blazing Brands(Kitab al-Qabasāt).Although Mīr Dāmād’s conception of eternity, perpetuity, and time resembles that of Plotinus’ cosmologyand ontology, he departs from Plotinus’ hypostases in establishing strict parameters for each domain. Unlike Plotinus, Mīr Dāmād argues that the realm of eternity is reserved for God alone, while the realm of Perpetuity contains the Platonic Forms. For Mīr Dāmād, the realm of time is an effect of the realm of Perpetuity and a tool for human beings to understand how to measure eventsin the temporal world. Unlike many other Shī’ite philosophers, Mīr Dāmād’s articulation of these three cosmological realms incorporates thought found in the works of both prominent Sunni and Shī’ite scholars such as Ibn Sīnā, Abū Ḥāmid al-Ghāzālī, Suhrawardī, and Naṣīr al-Dīn Ṭūsī. Although his most successful student, Mullā Ṣadrā Shirazī, had ultimately disagreed with his teacher’s cosmological doctrine, he remained influenced by the multitude of sources that his teacher had used”


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Teachers and Students Reflections on Learning in Near and Middle Eastern Cultures – Collected Studies in Honour of Sebastian Günther

Near and Middle Eastern Cultures

Found In Translation (Teachers And Students, 2024)Download

Falsafa. Jahrbuch für islamische Religionsphilosophie

Mystik und Vernunfterkenntnisin der Schule Ibn ʿArabī’s

Abstract:


“Despite the fact that some of the main followers of the famous Spanish Muslim mystic Ibn ʿArabī (d. 638/1240) were well-versed in the discipline of philosophy, the school of Ibn ʿArabī is often not regarded in Western scholarship as a philosophical school in the usual sense of the term. This is because Ibn ʿArabī’s followers tend to tackle the central problems of philosophy through the medium of mystical and religious symbolism (all here positively understood). In order to properly present the teachings of the school of Ibn ʿArabī as a unified philosophical perspective, therefore, I will argue that their emphasis upon symbolic formulations are largely a means by which they can present well-known rational concepts, but in accessible and concrete language. This is not, of course, an endorsement of the simplistic view which says that religious symbolism or mysticism is merely philosophy clothed”

Mystik Und Vernunfterkenntnis In Der Schule Ibn ‘Arabi’s (Falsafa 1, 2018)Download

An Interview with Abdel Baki Meftah,Algerian Master of Akbarian Teachings – Hany Ibrahim and Mohammed Rustom

Abstract:

“This interview seeks to introduce English-speaking audiences to the life and work of Abdel Baki Meftah, a major contemporary interpreter of Ibn ʿArabi and his school. To date, he has published nearly thirty books in Arabic on Ibn ʿArabi, which include expositions of his life, in-depth studies of particular themes and concepts in Ibn ʿArabi’s writings, com- mentaries upon some of Ibn ʿArabi’s key works, and a four-volume compilation and discussion of Ibn ʿArabi’s Sufi readings of verses from the Quran. In addition to writing more than ten other books on Sufi concepts, important Sufi orders and practices, and the thought of Amir ʿAbd al-Qadir al-Jazaʾiri, Meftah has also translated into Arabic ten of René Guénon’s writings and compiled two collections of his essays. The interview, which is presented here in condensed form, was conducted in Arabic by Hany Ibrahim and Mohammed Rustom in August 2021 and translated into English by Omar Edaibat”

Interview With Abdel Baki Meftah (JMIAS 72, 2022)Download