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NAṢR ḤĀMID ABŪ ZAYD’S USE OF CLASSICAL THEOLOGICAL AND PHILOSOPHICAL ISLAMIC SOURCES IN HIS QURʾĀNIC HERMENEUTICS

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López-Farjeat L. X.

Filozofia (Philosophy)

2024

vol. 79

issue 8

892 – 906

Naṣr Ḥāmid Abū Zayd is one of the most controversial contemporary Egyptian scholars in the Islamic intellectual context. One of his main concerns was to apply textual criticism to the interpretations of the Qurʾān. This is not an easy task considering the divine status of the prophetic message. Abū Zayd’s approach to the Arabic notion of interpretation leads to an innovative and polemical approach to the Islamic prophetic message. Although Abū Zayd resorts to contemporary hermeneutics, I argue that he draws on three intellectual branches of classical Islam in which textual criticism was already being applied and, thus, made the bridge to hermeneutics and contemporary semiotic and semantic theories easier. These three branches are firstly, the Muʿtazila, a rationalist theological school; secondly, the philosophical Sufism of Ibn ʿArabī; and, finally, Shiite Qurʾānic exegesis.

Suhrawardı’s Criticism of Avicenna’s Epistemology With A Special Emphasis on the Theory of Essential Definition

88%

Uluç T.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

2012

vol. 24

255-284

This paper is intended to compare the epistemologies of two major schools of classical Islamic philosophy, namely, the Mash￣ash￣a￣ıyya and the Ishr￣aqiyya. The term Mash￣ash￣aiyya is the literal Arabic translation of Peripateticism that refers to the Islamic philosophical school that is largely characterized by Aristotelianism and Neoplatonism and is represented by Alpharabius, Avicenna, and Averroes. As for the Arabic term Ishr￣aqiyya, meaning literally illuminationism, designates the philosophical school, founded by Shih￣ab al-D￣ın Suhraward￣ı, which is composed of such a broad range of elements as Platonism, Neoplatonism, Pythagorianism as well as Islamic mysticism, pre-Islamic Persian angelology and symbolism. One, however, can reduce Suhraward￣ı’s illuminationism to a twofold structure: theoretical and philosophical on one hand and intuitional and mystical on the other. The latter consists largely of Suhraward￣ı’s extensive critique of Avicenna’s views in the fields of epistemology, physics, and metaphysics. The present study aims at elaborating on his critique of Avicenna’s epistemology with a special emphasis on the latter’s theory of definition.

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1 Filozofia (Philosophy)

1 IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

1 López-Farjeat L. X.

1 Uluç T.

1 2024

1 2012

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NAṢR ḤĀMID ABŪ ZAYD’S USE OF CLASSICAL THEOLOGICAL AND PHILOSOPHICAL ISLAMIC SOURCES IN HIS QURʾĀNIC HERMENEUTICS

Suhrawardı’s Criticism of Avicenna’s Epistemology With A Special Emphasis on the Theory of Essential Definition