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A History of Philosophy Without Any Gaps #3
Philosophy in the Islamic World
In the history of philosophy, few topics are so relevant to today's cultural and political landscape as philosophy in the Islamic world. Yet, this remains one of the lesser-known philosophical traditions. In this Very Short Introduction, Peter Adamson explores the history of philosophy among Muslims, Jews, and Christians living in Islamic lands, from its historical background to thinkers in the twentieth century. Introducing the main philosophical themes of the Islamic world, Adamson integrates ideas from the Islamic and Abrahamic faiths to consider the broad philosophical questions that continue to invite debate: What is the relationship between reason and religious belief? What is the possibility of proving God's existence? What is the nature of knowledge? Drawing on the most recent research in the field, this book challenges the assumption of the cultural decline of philosophy and science in the Islamic world by demonstrating its rich heritage and overlap with other faiths and philosophies.
544 pages, Paperback
First published October 24, 2015
132 people are currently reading
1870 people want to read
About the author
Peter S. Adamson
30 books122 followersPeter Scott Adamson is an American academic who is professor of philosophy in late antiquity and in the Islamic world at the Ludwig Maximilian University of Munich as well as professor of ancient and medieval philosophy at Kings College London.
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Displaying 1 - 29 of 29 reviews
August 8, 2019
This is the third and most recent volume of Peter Adamsom's History of Philosophy series, and this book is the most important of the three and perhaps of any potential future volumes, since it covers key philosophers who I pretty much never heard of but are incredibly important if you want to understand Thomas Aquinas, and if you want to understand modern philosophers such as Hegel, then you need to understand Aquinas. So yes, this is an important task.
This book is much broader and wider than any of the other books and a lot less of it stuck with me, since I knew pretty much all the pre-socratics and most of the classical philosophers and even most of the church fathers, but none of the Islamic philosophers. Even my knowledge of Islamic history is pretty sketchy. So, to refresh myself I looked at the first chapter of Peter Adamson's Very Short Introduction to review what I learned:
* Basic terms: Hadith = Islamic tradition, sufism = Islamic mysticism, Falsafa = Islamic philosophy, Kalaam = Islamic theology
* Mutazites: The first group of theologians who emphasized the oneness of God and that He does not have multiple attributes. They also were staunch defenders of free will.
* Asharites: A school that took issue with the Mutazites and claimed God actually had distinct attributes. God creates everything, including human action. God's sovereignty is protected here. They also held a divine command theory of ethics.
* Al-Kindi: First Islamic philosopher who was largely involved in getting a very limited set of classical Greek philosophical texts into the Islamic world.
* AVICENNNA: This guy is so important that everyone else pales before him. If there is any Islamic philosopher who changed the world, THIS GUY IS IT. Arrogant and brash, but absolutely genius, Avicenna truly seems to have contributed things to philosophy that Aristotle didn't have and which Aquinas utilized (and presumably a great many of the medieval philosophers). The idea that God is a necessary being and that everything else is contingent can be traced back to him (and I am inclined to think this is a lost jewel in defenses of classical theism that we need to recover).
* Al-Ghazali: Wrote a book on The Incoherence of the Philosophers. Tried to dial philosophy back. It didn't work.
* Averroes: A Jewish philosopher in Spain who commented on philosopher and was one of the main philosophers that Aquinas responded to. He believed that the universe was eternal
* Maimonides: Another Jewish philosopher and commentator on Jewish legal texts in Spain. He tried to recover Aristotle and wrote a book called Guide for the Perplexed which seemed at times to veer perilously close to putting philosophy about revelation. It got his books burned as a result!
* Suhrawardi: founded the illuminationist tradition and critiqued Avicenna. He tried to argue that the difference between God and man was not necessity v. contingency, but between light and dimness.
* Al-Tulsi: turncoat philosopher who commentated on and defended Avicenna.
* Taymiyya: A thinker who largely rejected the Islamic jurists and tried to go back to the Koran. Seemed to me like a bit of a theonomy, Van Tilian movement. He wasn't important until the 20th century.
* Modern age: The most disappointing. It really isn't where the action seems to be, though of course Adamson makes short work of the narrative of philosophical decline. The giants like Avicenna, Averroes, et al. no longer walked the earth, but that's not everything.
So this book made me want to dive into Avicenna, Averroes, Maimonides, and to know more about this world in general. Insofar as it did that, it succeeded. But this was also a hard work to finish and it didn't really do a good job of giving me a handle on the different threads. Give the guy a break, since this is over a millennium of philosophy. But still, a shorter book might have been more effective.
This book is much broader and wider than any of the other books and a lot less of it stuck with me, since I knew pretty much all the pre-socratics and most of the classical philosophers and even most of the church fathers, but none of the Islamic philosophers. Even my knowledge of Islamic history is pretty sketchy. So, to refresh myself I looked at the first chapter of Peter Adamson's Very Short Introduction to review what I learned:
* Basic terms: Hadith = Islamic tradition, sufism = Islamic mysticism, Falsafa = Islamic philosophy, Kalaam = Islamic theology
* Mutazites: The first group of theologians who emphasized the oneness of God and that He does not have multiple attributes. They also were staunch defenders of free will.
* Asharites: A school that took issue with the Mutazites and claimed God actually had distinct attributes. God creates everything, including human action. God's sovereignty is protected here. They also held a divine command theory of ethics.
* Al-Kindi: First Islamic philosopher who was largely involved in getting a very limited set of classical Greek philosophical texts into the Islamic world.
* AVICENNNA: This guy is so important that everyone else pales before him. If there is any Islamic philosopher who changed the world, THIS GUY IS IT. Arrogant and brash, but absolutely genius, Avicenna truly seems to have contributed things to philosophy that Aristotle didn't have and which Aquinas utilized (and presumably a great many of the medieval philosophers). The idea that God is a necessary being and that everything else is contingent can be traced back to him (and I am inclined to think this is a lost jewel in defenses of classical theism that we need to recover).
* Al-Ghazali: Wrote a book on The Incoherence of the Philosophers. Tried to dial philosophy back. It didn't work.
* Averroes: A Jewish philosopher in Spain who commented on philosopher and was one of the main philosophers that Aquinas responded to. He believed that the universe was eternal
* Maimonides: Another Jewish philosopher and commentator on Jewish legal texts in Spain. He tried to recover Aristotle and wrote a book called Guide for the Perplexed which seemed at times to veer perilously close to putting philosophy about revelation. It got his books burned as a result!
* Suhrawardi: founded the illuminationist tradition and critiqued Avicenna. He tried to argue that the difference between God and man was not necessity v. contingency, but between light and dimness.
* Al-Tulsi: turncoat philosopher who commentated on and defended Avicenna.
* Taymiyya: A thinker who largely rejected the Islamic jurists and tried to go back to the Koran. Seemed to me like a bit of a theonomy, Van Tilian movement. He wasn't important until the 20th century.
* Modern age: The most disappointing. It really isn't where the action seems to be, though of course Adamson makes short work of the narrative of philosophical decline. The giants like Avicenna, Averroes, et al. no longer walked the earth, but that's not everything.
So this book made me want to dive into Avicenna, Averroes, Maimonides, and to know more about this world in general. Insofar as it did that, it succeeded. But this was also a hard work to finish and it didn't really do a good job of giving me a handle on the different threads. Give the guy a break, since this is over a millennium of philosophy. But still, a shorter book might have been more effective.
June 18, 2022
A credible effort toward comprehensiveness, aimed at covering practically all(!) philosophy in lands under Muslim control. A great many of philosophers are almost unknown in Europe. It was especially interesting to see how Moslem, Christian and Jewish thinkers reacted to the same Greek influences, especially Aristotle and the Neoplatonists.
PA is a very engaging writer/speaker, and he somehow manages to make a heavy task seem light. Karen Armstrong attempted something similar. This is better.
PA is a very engaging writer/speaker, and he somehow manages to make a heavy task seem light. Karen Armstrong attempted something similar. This is better.
October 29, 2016
Having read Philosophy in the Hellenistic and Roman Worlds, it seemed only right to continue with the next in the series despite knowing precisely nothing about Jewish, Christian, or Muslim philosophy from this geographical area in any period. So with my stunning lack of qualification to evaluate the information in this book firmly in your mind, i'll begin my review...
Adamson is thoroughly prepared for readers like me, the ignorant if enthusiastic beginner. His format is clear, organised, and well signposted, while his style is both readable and engaging. For me, it helped that he sometimes elaborates on the resonances between Classical, Hellenic, Roman philosophy and the intellectuals he discusses in this volume, as I'm much more familiar with those frameworks, and it gave a firmer groundwork to start thinking about these ideas and arguments. At the same time, this book is not simply a reflection of how thinkers in the Islamic World reacted to ancient or 'Western' philosophy. Right from the outset, Adamson says that 'Islam gave rise to philosophical reflection in the absence of any explicit reference to Hellenic thought' [loc 276]. Even so, Islam is treated as an essential factor without overwhelming the book.
One favourite chapter was that on translation. It's a subject that never ceases to interest me, the way words and ideas move through languages. In 'Spelling', Margaret Atwood says that 'A word after a word after a word is power'. If so, what is lost, changed, or gained when the words themselves are transformed? In any case, the translation movement discussed here is that of the Greek to Arabic, started under al-Mansur, who reigned from 750s-770s and the founder of the Abbasid Caliphate. Adams suggests that 'without al-Mansur, his successor caliphs, and other rich patrons of the Abbasid age, there would have been no tradition of Hellenising thought in the Islamic world' [loc 473]. Considering the importance of this to the preservation of ancient/Hellenic texts (some of which were essential reading for my MA), the mechanics of this process were engrossing reading.
While I knew the collapse of the Roman Empire led to many ancient texts falling into obscurity, I was unaware of how and why they came to be revived and translated in the Muslim world. Adams notes the role of bilingual Christian intermediaries from Syria, who produced increasing numbers of translations in Syriac as the knowledge of Greek declined. These works bridged the gap between the ancient texts and the Arabic translation movement [loc 513]. The thought of words and ideas being moved from Greek to Syriac to Arabic raises so many issues of translation and comprehension. Are they word for word? Do the follow the meaning and the feel rather than the specific? Indeed, Adamson says that one group of translators, the al-Kind circle were accused at times of being either too literal or taking too many liberties with the source text [loc 543]. What is the true role of the translator here? It may have been that al-Kind deliberately changed theories to suit his own interpretations, 'the prologue to the Theology says that he "corrected" the text' [loc 584]. If so, then these texts become important evidence in themselves, as one may argue all translations do, of the time in which they were translated, of the prevailing ideas and focus, and especially of the priorities and prejudices of the translator.
Now if all of that hasn't convinced you of how thrilling ancient translation studies can be, I don't know what will...
More importantly though, it should indicate the extensive research Adamson has put into this volume. There is much here to interest a reader and a lot to learn. For those that can't put in the time for this one, the author also does Philosophy in the Islamic World: A Very Short Introduction, which I haven't yet read.
Thanks to Peter Adamson, Oxford University Press, and Netgalley for the chance to read this review copy. All opinions are my own.
Adamson is thoroughly prepared for readers like me, the ignorant if enthusiastic beginner. His format is clear, organised, and well signposted, while his style is both readable and engaging. For me, it helped that he sometimes elaborates on the resonances between Classical, Hellenic, Roman philosophy and the intellectuals he discusses in this volume, as I'm much more familiar with those frameworks, and it gave a firmer groundwork to start thinking about these ideas and arguments. At the same time, this book is not simply a reflection of how thinkers in the Islamic World reacted to ancient or 'Western' philosophy. Right from the outset, Adamson says that 'Islam gave rise to philosophical reflection in the absence of any explicit reference to Hellenic thought' [loc 276]. Even so, Islam is treated as an essential factor without overwhelming the book.
One favourite chapter was that on translation. It's a subject that never ceases to interest me, the way words and ideas move through languages. In 'Spelling', Margaret Atwood says that 'A word after a word after a word is power'. If so, what is lost, changed, or gained when the words themselves are transformed? In any case, the translation movement discussed here is that of the Greek to Arabic, started under al-Mansur, who reigned from 750s-770s and the founder of the Abbasid Caliphate. Adams suggests that 'without al-Mansur, his successor caliphs, and other rich patrons of the Abbasid age, there would have been no tradition of Hellenising thought in the Islamic world' [loc 473]. Considering the importance of this to the preservation of ancient/Hellenic texts (some of which were essential reading for my MA), the mechanics of this process were engrossing reading.
While I knew the collapse of the Roman Empire led to many ancient texts falling into obscurity, I was unaware of how and why they came to be revived and translated in the Muslim world. Adams notes the role of bilingual Christian intermediaries from Syria, who produced increasing numbers of translations in Syriac as the knowledge of Greek declined. These works bridged the gap between the ancient texts and the Arabic translation movement [loc 513]. The thought of words and ideas being moved from Greek to Syriac to Arabic raises so many issues of translation and comprehension. Are they word for word? Do the follow the meaning and the feel rather than the specific? Indeed, Adamson says that one group of translators, the al-Kind circle were accused at times of being either too literal or taking too many liberties with the source text [loc 543]. What is the true role of the translator here? It may have been that al-Kind deliberately changed theories to suit his own interpretations, 'the prologue to the Theology says that he "corrected" the text' [loc 584]. If so, then these texts become important evidence in themselves, as one may argue all translations do, of the time in which they were translated, of the prevailing ideas and focus, and especially of the priorities and prejudices of the translator.
Now if all of that hasn't convinced you of how thrilling ancient translation studies can be, I don't know what will...
More importantly though, it should indicate the extensive research Adamson has put into this volume. There is much here to interest a reader and a lot to learn. For those that can't put in the time for this one, the author also does Philosophy in the Islamic World: A Very Short Introduction, which I haven't yet read.
Thanks to Peter Adamson, Oxford University Press, and Netgalley for the chance to read this review copy. All opinions are my own.
March 23, 2025
Honestly i liked it en het was echt interesting maar het was uiteindelijk beetje uitmelken en veel pagina’s ik kon het niet meer uitlezen
November 17, 2019
This book is a must-read for anyone interested in Islamic philosophy. I am immensely impressed by Peter Adamson's ability to take intricate conceptions and ideas and make them so accessible and interesting. With his puns, jokes, and clear examples the book is easy to follow and fun to read.
August 29, 2022
5 stars
SUMMER BOOK MARATHON 2022 #readyourbookshelves
Prompt: I have read another book by this author
This has been hands-down the best volume in the series so far, in my opinion. YOu can clearly sense the author's enthusiasm and meticulousness about his field of expertise. The writing style is engaging and easy to follow as usual.
As a person who is more failiar with Ancient Greek Philosophy and Modern Western Philosophy, reading this was very interesting, enlightening and thought-provoking, especially the portion of the book deicated to Andalusia and the particular circumastances that allowed Muslim and Jewish thinkers to flourish. Definitely pick it up if you are interested in chapters of philosophy that are not usually included in the Western Canon.
Happy reading!
P.S. I'm a big fan of the podcast too. You shoud definitely check it out. You can find it here.
SUMMER BOOK MARATHON 2022 #readyourbookshelves
Prompt: I have read another book by this author
This has been hands-down the best volume in the series so far, in my opinion. YOu can clearly sense the author's enthusiasm and meticulousness about his field of expertise. The writing style is engaging and easy to follow as usual.
As a person who is more failiar with Ancient Greek Philosophy and Modern Western Philosophy, reading this was very interesting, enlightening and thought-provoking, especially the portion of the book deicated to Andalusia and the particular circumastances that allowed Muslim and Jewish thinkers to flourish. Definitely pick it up if you are interested in chapters of philosophy that are not usually included in the Western Canon.
Happy reading!
P.S. I'm a big fan of the podcast too. You shoud definitely check it out. You can find it here.
August 13, 2018
Listened to podcast version over last several years. Highly recommend.
February 27, 2020
Philosophy has been made very easy in this book by Peter Adamson. And his jokes they are so awesome, I would read the whole series only for his jokes!
March 30, 2020
Simply Superb. If you dont wish to read the book, the companion podcast is excellent as well
January 3, 2022
Another solid entry in the series; although at times I struggled a little with so many unfamiliar yet similar sounding names. Given that the viewpoints are almost entirely concerned with religious matters it was a bit hard-going (even compared with his first two books on 'Classical philosophy' and 'Hellenistic Philosophy', respectively, which naturally also feature much discussion of god).
I did feel that many of the philosophers and positions got more of a free-ride than other volumes, but this is on "Philosophy in the Islamic World" and so perhaps that's fair enough.
I also didn't really feel that bowled over by arguments for the progress of Islamic thought in the medieval period. Sure, no one was sitting on their hands but it all felt a little bit like getting blood out of a stone given all the fatwas that were being issued and accusations of heresy, etc.
As in the case of the first two in the series, the hardback quality is superb and is a great example of what a quality hardback should be like (I actually think that the R.R.P. of £25 is too low for this sort of quality and specialist knowledge). The covers (not the dust-jackets, which are also nice enough) are great and look amazing on a shelf as a collection. The binding is really solid and felt like is going to survive many re-readings/referencing sessions. Likewise the paper is a really nice white and just feels like good quality and the weight is reassuringly hefty. The font and layout is the same as the first two books and is perfect.
I did feel that many of the philosophers and positions got more of a free-ride than other volumes, but this is on "Philosophy in the Islamic World" and so perhaps that's fair enough.
I also didn't really feel that bowled over by arguments for the progress of Islamic thought in the medieval period. Sure, no one was sitting on their hands but it all felt a little bit like getting blood out of a stone given all the fatwas that were being issued and accusations of heresy, etc.
As in the case of the first two in the series, the hardback quality is superb and is a great example of what a quality hardback should be like (I actually think that the R.R.P. of £25 is too low for this sort of quality and specialist knowledge). The covers (not the dust-jackets, which are also nice enough) are great and look amazing on a shelf as a collection. The binding is really solid and felt like is going to survive many re-readings/referencing sessions. Likewise the paper is a really nice white and just feels like good quality and the weight is reassuringly hefty. The font and layout is the same as the first two books and is perfect.
June 8, 2022
I have thoroughly enjoyed reading PA's excellent book, even though at times I found it too tiring, because this book really does cover a lot of ground! Some general points about the book:
- It has all the Muslim philosophers I have ever heard of and then many more, so I guess it is really without any gaps :)
- It explains how various ideas progressed from one philosopher to the next, and so it helped me discover the roots and trajectories of many religious ideas/teachings that I learned from more recent scholars, such as the term wajib al-wujud. Most striking thing for me was to understand that Ancient Greek philosophy (especially Aristotle) exerted such influence on the development of philosophy and theology in the Islamic world.
- It explains the basic teachings of the philosophers, though at times I felt more explanations were needed. But then the book is already very long as it is, so I can understand the author keeping things brief.
- I thoroughly enjoyed understanding many of the opinions I have heard of, such as why Mutazile or Avicenna were considered heretics.
- It also includes Jewish thinkers, most importantly Maimonides, that lived in or interacted with the Islamic world.
Overall, I wholeheartedly recommend the book to anyone interested in this area.
- It has all the Muslim philosophers I have ever heard of and then many more, so I guess it is really without any gaps :)
- It explains how various ideas progressed from one philosopher to the next, and so it helped me discover the roots and trajectories of many religious ideas/teachings that I learned from more recent scholars, such as the term wajib al-wujud. Most striking thing for me was to understand that Ancient Greek philosophy (especially Aristotle) exerted such influence on the development of philosophy and theology in the Islamic world.
- It explains the basic teachings of the philosophers, though at times I felt more explanations were needed. But then the book is already very long as it is, so I can understand the author keeping things brief.
- I thoroughly enjoyed understanding many of the opinions I have heard of, such as why Mutazile or Avicenna were considered heretics.
- It also includes Jewish thinkers, most importantly Maimonides, that lived in or interacted with the Islamic world.
Overall, I wholeheartedly recommend the book to anyone interested in this area.
June 11, 2020
What a thorough book. Not only is there good, serious treatment of all the major figures, there were so many thinkers he covered which I had never heard of before. And some of whom I now want to read in the primary sources.
The book is in three sections, all of which could have been their own books. The first is philosophy in the Islamic world in the formative period from al-Kindi up through Ibn Sina and Al-Ghazali. The second section covers the unique context of philosophy in Andalusia with significant treatment of Jewish thinkers from Moorish Spain. Of course this tradition blended into the late Medieval Latin Christian philosophical traditions, but didn't have as much influence on the Islamic philosophies in the East. The final section covers mostly eastern Islam after Ibn Sina up to the 21st century, defending the claim that there was still vibrant philosophy underway which has been largely ignored by the European tradition.
The book is in three sections, all of which could have been their own books. The first is philosophy in the Islamic world in the formative period from al-Kindi up through Ibn Sina and Al-Ghazali. The second section covers the unique context of philosophy in Andalusia with significant treatment of Jewish thinkers from Moorish Spain. Of course this tradition blended into the late Medieval Latin Christian philosophical traditions, but didn't have as much influence on the Islamic philosophies in the East. The final section covers mostly eastern Islam after Ibn Sina up to the 21st century, defending the claim that there was still vibrant philosophy underway which has been largely ignored by the European tradition.
June 4, 2022
wow
This is a great series as I have said for the others.
Well written and very detailed and full of insights. Lame jokes seem to be mercifully diminishing in frequency. But so many individuals and schools are covered I wonder how much I am even going to remember.
I guess the takeaway is awareness of a long series of ardent thinkers, wiseacreing about God, the Absolute, essences and existence, ultimate causes. Blah blah blah.
Mostly court pets who knew their place and what boats not to rock.
Some were supposedly experts in real subjects such as astronomy and logic.
But it is always useful to keep in mind that the sum total of their knowledge in these areas was far less than that of a bright first year undergraduate today.
They also studied astrology, many of them taking it quite seriously !!!
This is a great series as I have said for the others.
Well written and very detailed and full of insights. Lame jokes seem to be mercifully diminishing in frequency. But so many individuals and schools are covered I wonder how much I am even going to remember.
I guess the takeaway is awareness of a long series of ardent thinkers, wiseacreing about God, the Absolute, essences and existence, ultimate causes. Blah blah blah.
Mostly court pets who knew their place and what boats not to rock.
Some were supposedly experts in real subjects such as astronomy and logic.
But it is always useful to keep in mind that the sum total of their knowledge in these areas was far less than that of a bright first year undergraduate today.
They also studied astrology, many of them taking it quite seriously !!!
July 11, 2018
OK, first off, my philosophy courses in undergrad were a very long time ago (and I have not read volumes one or two), and while Dr. Adamson claims this volume three is not holistic (what single work could be?), it is incredibly detailed, encyclopedic, and wonderfully written with such a fantastic sense of humor that helps us philosophical plebs digest this truly weighty topic, and all the cultural cross-pollination that occurred through the ages.
Dr. Adamson is a scholar of superb skill, and this would be a solid reference for any research project. I'll assume his other works are equally rewarding.
Dr. Adamson is a scholar of superb skill, and this would be a solid reference for any research project. I'll assume his other works are equally rewarding.
March 5, 2020
This is really, really a great primer on the history of philosophy in the Muslim world and the resources list provided at the end is also a great reference for further study on the topic. Learning about history of philosophy is different than learning the mentioned philosophy themselves and this book managed to make me want to delve into all of the mentioned theories.
The only major gripe i had with this book is that it doesn't cover Southeast Asian Muslim philosophy at all. I wish it do because the region have a lot to offer in terms of philosophy.
The only major gripe i had with this book is that it doesn't cover Southeast Asian Muslim philosophy at all. I wish it do because the region have a lot to offer in terms of philosophy.
October 25, 2022
It is like you are visiting a museum of Islamic philosophy and are fortunate to get the service of the best tour guide available. The added advantage is that he is so full of fun to make that intellectually taxing experience relaxed and comfy. The problem is that he often asks you to look outside the window to see a few giraffes and watch the Buster Keaton movie. I loved reading the book.
October 8, 2025
I can't believe I've devoured this book in one day, but it was so good and make me think a lot. Going into this, I didn't know any of these philosophers in this time period. Now I feel as if a little hole has been filled in my understanding of the world (if that isn't too dramatic to say).
Really loving this series.
Really loving this series.
December 13, 2019
Illuminating installment of Adamson's long haul effort, stressing:
- continuity of late Roman thinking
- the relevance of Avicenna's role as Aristotle's substitute
- interaction among Muslim, Jewish, and Christian authors
- further lesser-studied-by-Westerners thinkers, up to today
- continuity of late Roman thinking
- the relevance of Avicenna's role as Aristotle's substitute
- interaction among Muslim, Jewish, and Christian authors
- further lesser-studied-by-Westerners thinkers, up to today
April 28, 2020
Very good book, a bit sloppy, it feels like direct transcriptions from the podcast by Peter Adamson. It is a good collection and it is well done overall.
August 6, 2020
Excellent introduction to Islamic World Philosophy, with lots of further reading material
November 21, 2021
Alur pemikiran para filsuf dalam tradisi islamic benar-benar diuraikan dengan cukup panjang dan lebar sesuai judulnya without any gaps. Great book
December 26, 2022
Had a fun time reading this massive book. However i must say going a little deeper in each of the philosopher's ideas would be more meaningful!
May 4, 2023
I really enjoyed the writer's sense of humor.
December 10, 2025
a great introduction. prof Adamson writes in a way that always makes me want to continue reading.
October 14, 2020
الباحث العثماني : كاتب جلبي
.
.
سؤال : ما الفرق بين علماء الرياضيات والفلاسفة؟
الجواب : يحتاج علماء الرياضيات إلى قلم رصاص وممحاة فقط ، أما الفلاسفة فيحتاجون فقط إلى الممحاة .
صحيح لأن الفلسفة لا تتطلب الكثير من المعدات.
لكتابة هذا الكتاب ، كنت بحاجة فقط إلى كمبيوتر ومكتبة جيدة التجهيز ، وقبل كل شيء ، قهوة. المطلب الأخير هو شيء آخر يشاركه الفلاسفة مع علماء الرياضيات ، الذين أطلق عليهم اسم "آلات لتحويل القهوة إلى نظريات". وقد شعر الباحث العثماني في القرن السابع عشر «كاتب جلبي» بنفس الحاجة. من المفترض أنه مات أثناء شرب القهوة (ليست طريقة سيئة للموت) . كان كاتب جلبي باحثًا مثيرًا للإعجاب ، أنتج أعمالًا تحظى بإعجاب كبير بما في ذلك قاموس ببليوغرافي ورسالة عن الجغرافيا.
لكن عمله الأخير ، بعنوان «ميزان الحقيقة» ، هو نداء من أجل المرونة والتسامح فيما يتعلق بالممارسات الاجتماعية والدينية التي كانت مثيرة للجدل في زمان كاتب جلبي. من بين تلك الممارسات المثيرة للجدل كان شرب القهوة .
لا يمكنني أن أؤيده تمامًا ، لأن جلبي يتحدث أيضًا لصالح السماح للناس بتدخين التبغ ، بينما أنا واحد من هؤلاء الأشخاص الذين يسعلون بتباه إذا أشعل أحدهم سيجارة في مكان قريب. ومع ذلك ، لا بد لي من الإعجاب بسياسته البراغماتية. مع مقاربته المعتدلة والمنفتحة للإسلام ، كان جلبي يشير إلى معارضته لحركة شعبية في عصره ، «الحاثاديون» ، وعارض الحاثاديون ليس فقط الأنشطة العطرة لشرب القهوة وتدخين التبغ ، ولكن أي شيء يشم رائحة الابتكار في الدين. لقد انزعجوا من هذه المستجدات التي يبدو أنها غير ضارة مثل مصافحة زملائهم المصلين في المسجد. كان المنافسون الأعظمون لهم هي الأوامر الصوفية ، التي كانت مؤثرة وذات شعبية كبيرة في الإمبراطورية العثمانية. لقد أصبحوا أيضًا منافسين للعلماء الذين شكلوا المثقفين والطبقة القانونية في الدولة العثمانية: (العلماء العرب) . كان العلماء دائمًا مهمين ��مستودع رئيسي للتعلم الديني والسلطة القانونية في الإسلام السني. تحت العثمانيين ، وصل نفوذهم ووضعهم الاجتماعي إلى آفاق جديدة. إن حميمتهم مع الحكام العثمانيين ووضعهم الراسخ ، مع حالات الخلل العلمية التي تنتقل من الأب إلى الابن داخل عائلات محظوظة معينة ، أغضبت الحاثاديون. لذا كانت هذه الحركة الشعبية تهدف ليس فقط إلى مهاجمة الابتكارات الدينية والتجاوزات اللاهوتية للصوفية ، ولكن أيضًا إلى فساد العلماء . نجح الحاثاديون لبعض الوقت. تم إقناع السلطان مراد بوضع بعض سياساتهم موضع التنفيذ ، على سبيل المثال من خلال إعلان عقوبة الإعدام لأي شخص تم ضبطه يدخن . كان هذا في أحسن الأحوال نجاحًا مؤقتًا ومختلطًا.
هناك حتى قصص عن إعدام جنود عثمانيين بعد القبض عليهم أثناء التدخين ، والانغماس بتحد في دخان أخير بينما كانوا يقادون إلى وفاتهم.
كان كاتب جلبي بطل الموقف المعتدل في هذه المناقشات.
وقد أثار نقطة لا يزال لها تطبيق في المناقشات السياسية والاجتماعية اليوم ، وهي أنه «لا توجد فائدة من منع شيء سيفعله الناس مهما كان الأمر» . كما اعترف بمشكلة الفساد بين الطبقة العلمية ، و شارك بقرع ناقوس الخطر تجاه تجاوزات بعض الصوفيين. لكنه تحدث دفاعاً عن ابن عربي المثير للجدل ، مشيراً إلى أن من الصعب فهم نظرياته لدرجة أنه من غير المجزي عدم منحه فائدة الشك . مثل الغزالي من قبله ، انتقد أولئك الذين أرادوا طرد الطفل الفكري إلى جانب التخلص من فساد العلماء. يبدأ توازن الحقيقة الخاص به في الواقع بالإصرار على قيمة التخصصات العلمية التقليدية مثل المنطق والرياضيات وعلم الفلك . بدون تدريب في هذه العلوم ، كيف يمكن للمسلمين أن يبادروا إلى التظاهر في نزاع حول قياس الأرض ، أو فهم الإشارات القرآنية لمحطات القمر؟
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Peter S. Adamson
The philosophy In The Islamic World
Translated By #Maher_Razouk
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سؤال : ما الفرق بين علماء الرياضيات والفلاسفة؟
الجواب : يحتاج علماء الرياضيات إلى قلم رصاص وممحاة فقط ، أما الفلاسفة فيحتاجون فقط إلى الممحاة .
صحيح لأن الفلسفة لا تتطلب الكثير من المعدات.
لكتابة هذا الكتاب ، كنت بحاجة فقط إلى كمبيوتر ومكتبة جيدة التجهيز ، وقبل كل شيء ، قهوة. المطلب الأخير هو شيء آخر يشاركه الفلاسفة مع علماء الرياضيات ، الذين أطلق عليهم اسم "آلات لتحويل القهوة إلى نظريات". وقد شعر الباحث العثماني في القرن السابع عشر «كاتب جلبي» بنفس الحاجة. من المفترض أنه مات أثناء شرب القهوة (ليست طريقة سيئة للموت) . كان كاتب جلبي باحثًا مثيرًا للإعجاب ، أنتج أعمالًا تحظى بإعجاب كبير بما في ذلك قاموس ببليوغرافي ورسالة عن الجغرافيا.
لكن عمله الأخير ، بعنوان «ميزان الحقيقة» ، هو نداء من أجل المرونة والتسامح فيما يتعلق بالممارسات الاجتماعية والدينية التي كانت مثيرة للجدل في زمان كاتب جلبي. من بين تلك الممارسات المثيرة للجدل كان شرب القهوة .
لا يمكنني أن أؤيده تمامًا ، لأن جلبي يتحدث أيضًا لصالح السماح للناس بتدخين التبغ ، بينما أنا واحد من هؤلاء الأشخاص الذين يسعلون بتباه إذا أشعل أحدهم سيجارة في مكان قريب. ومع ذلك ، لا بد لي من الإعجاب بسياسته البراغماتية. مع مقاربته المعتدلة والمنفتحة للإسلام ، كان جلبي يشير إلى معارضته لحركة شعبية في عصره ، «الحاثاديون» ، وعارض الحاثاديون ليس فقط الأنشطة العطرة لشرب القهوة وتدخين التبغ ، ولكن أي شيء يشم رائحة الابتكار في الدين. لقد انزعجوا من هذه المستجدات التي يبدو أنها غير ضارة مثل مصافحة زملائهم المصلين في المسجد. كان المنافسون الأعظمون لهم هي الأوامر الصوفية ، التي كانت مؤثرة وذات شعبية كبيرة في الإمبراطورية العثمانية. لقد أصبحوا أيضًا منافسين للعلماء الذين شكلوا المثقفين والطبقة القانونية في الدولة العثمانية: (العلماء العرب) . كان العلماء دائمًا مهمين ��مستودع رئيسي للتعلم الديني والسلطة القانونية في الإسلام السني. تحت العثمانيين ، وصل نفوذهم ووضعهم الاجتماعي إلى آفاق جديدة. إن حميمتهم مع الحكام العثمانيين ووضعهم الراسخ ، مع حالات الخلل العلمية التي تنتقل من الأب إلى الابن داخل عائلات محظوظة معينة ، أغضبت الحاثاديون. لذا كانت هذه الحركة الشعبية تهدف ليس فقط إلى مهاجمة الابتكارات الدينية والتجاوزات اللاهوتية للصوفية ، ولكن أيضًا إلى فساد العلماء . نجح الحاثاديون لبعض الوقت. تم إقناع السلطان مراد بوضع بعض سياساتهم موضع التنفيذ ، على سبيل المثال من خلال إعلان عقوبة الإعدام لأي شخص تم ضبطه يدخن . كان هذا في أحسن الأحوال نجاحًا مؤقتًا ومختلطًا.
هناك حتى قصص عن إعدام جنود عثمانيين بعد القبض عليهم أثناء التدخين ، والانغماس بتحد في دخان أخير بينما كانوا يقادون إلى وفاتهم.
كان كاتب جلبي بطل الموقف المعتدل في هذه المناقشات.
وقد أثار نقطة لا يزال لها تطبيق في المناقشات السياسية والاجتماعية اليوم ، وهي أنه «لا توجد فائدة من منع شيء سيفعله الناس مهما كان الأمر» . كما اعترف بمشكلة الفساد بين الطبقة العلمية ، و شارك بقرع ناقوس الخطر تجاه تجاوزات بعض الصوفيين. لكنه تحدث دفاعاً عن ابن عربي المثير للجدل ، مشيراً إلى أن من الصعب فهم نظرياته لدرجة أنه من غير المجزي عدم منحه فائدة الشك . مثل الغزالي من قبله ، انتقد أولئك الذين أرادوا طرد الطفل الفكري إلى جانب التخلص من فساد العلماء. يبدأ توازن الحقيقة الخاص به في الواقع بالإصرار على قيمة التخصصات العلمية التقليدية مثل المنطق والرياضيات وعلم الفلك . بدون تدريب في هذه العلوم ، كيف يمكن للمسلمين أن يبادروا إلى التظاهر في نزاع حول قياس الأرض ، أو فهم الإشارات القرآنية لمحطات القمر؟
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Peter S. Adamson
The philosophy In The Islamic World
Translated By #Maher_Razouk
December 16, 2018
If anyone can make 1,300 years of philosophy in the Muslim world accessible to the layman, it's Peter Adamson, though for those outside the tradition it's still a challenge to keep all the names with their respective philosophical positions straight. In summary, Islamic philosophy started with its own indigenous tradition of kalam, but with the translation of Greek works into Arabic, it was joined by Hellenistic thought: particularly the Neoplatonists associated with al-Kindi and the Aristotelian logicians of the Baghdad School. Philosophy was systematized by al-Farabi, but the greatest luminary was Avicenna, who eclipsed Aristotle as the main Peripatetic influence. Even critics like al-Ghazali had to deal with him on his own terms, and his thought even found its way into kalam and the Sufi mystical tradition. In Iberia (al-Andalus), Averroes asserted the primacy of Aristotle and the classical tradition was maintained there by Muslims and Jews alike; but aside from this geographical sideshow, philosophers continued to debate and refine the thinking of Avicenna, partly through the medium of commentaries, even if they were deeply critical like ibn Taymiyya or appealed to superrational sources of knowledge, like the Sufis and Illuminationists. Contrary to the received wisdom in the West, Adamson maintains that Islamic philosophy never declined: it only seems that way because western scholars have been late in examining the more recent works from the Islamic world.
December 16, 2016
Very well-written book on an interesting topic. I mostly listened to the podcast and only later read the book version of it. It is very accessibly to beginners on the topic, and the historical and philosophical context are well explained. For example, it explained the various empires and states where the figures lived, or the preceding philosophers that influence those talked about in this book, such as the Greek philosophers. The book have creative ways to make now-obscure concepts make sense, often using giraffes as illustration and a running joke. Very ambitious in size because it attempted to cover a very long period of time (~14 centuries) and regions as varied as Spain, Arab world, Persia, India without "any gap" - inevitably many gaps are found, for example Indonesia is never mentioned. Also, somehow I feel towards the end of the book it gets less interesting.
August 18, 2019
Listened to the podcast while reading some of it, same as the previous two volumes. Dr Adamson clearly displayed his enthusiasm and expertise in the Islamic history of philosophy, which is his main area of academic interest. So it can be expected that there would be some level of background knowledge that the author presumes the audience to have. It could be either that or my horrible ignorance of Islamic history and culture (or both), I found it difficult to follow from time to time and had to check other sources for better understanding. I am sure it is much more helpful to people who were more familiar with Islamic thoughts and history. In general, I was very grateful that I had the chance to have an initial impression of the philosophical thoughts and religious background of this period.
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March 9, 2018181.07 A2213 2016
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