The Routledge Companion To Islamic Philosophy
THE ROUTLEDGE COMPANION TO ISLAMICPHILOSOPHYThis valuable reference work synthesizes and elucidates traditional themes and issuesin Islamic philosophy as well as prominent topics emerging from the last 20 years ofscholarship. Written for a wide readership of students and scholars, The RoutledgeCompanion to Islamic Philosophy is unique in including coverage of both perennialphilosophical issues in an Islamic context and also distinct concerns that emergefrom Islamic religious thought. This work constitutes a substantial affirmation thatIslamic philosophy is an integral part of the Western philosophical tradition.Featuring 33 chapters, divided into seven thematic sections, the volume exploresthe major areas of philosophy: logic, metaphysics, philosophy in the sciences,philosophy of mind/epistemology, and ethics/politics as well as philosophical issuessalient in Islamic revelation, theology, prophecy, and mysticism.Other features include:! A focus on both the classical and post-classical periods! A contributing body that includes both widely respected scholars from aroundthe world and a handful of the very best younger scholars! “References” and “Further Reading” sections for each chapter and a comprehensiveindex for the whole volumeThe result is a work that captures Islamic philosophy as philosophy. In this way itserves students and scholars of philosophy and religious studies and at the sametime provides valuable essays relevant to the study of Islamic thought and theology.Richard C. Taylor is Professor of Philosophy at Marquette University, USA and isformer editor of History of Philosophy Quarterly.Luis Xavier López-Farjeat is Associate Professor of Philosophy at UniversidadPanamericana in Mexico City, Mexico and editor of Tópicos, Journal of Philosophy.
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THE ROUTLEDGE COMPANIONTO ISLAMIC PHILOSOPHYAdd AddEdited by Richard C. Taylorand Luis Xavier López-FarjeatAdd AddAddAddAddAddAddAdd Add
First published 2016by Routledge711 Third Avenue, New York, NY 10017and by Routledge2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RNRoutledge is an imprint of the Taylor & Francis Group, an informa business 2016 Taylor & FrancisThe right of the editors to be identified as the authors of the editorial material, andof the authors for their individual chapters, has been asserted in accordance withsections 77 and 78 of the Copyright, Designs and Patents Act 1988.All rights reserved. No part of this book may be reprinted or reproduced or utilisedin any form or by any electronic, mechanical, or other means, now known orhereafter invented, including photocopying and recording, or in any informationstorage or retrieval system, without permission in writing from the publishers.Trademark notice: Product or corporate names may be trademarks or registeredtrademarks, and are used only for identification and explanation without intent toinfringe.British Library Cataloguing in Publication DataA catalogue record for this book is available from the British LibraryLibrary of Congress Cataloging in Publication DataThe Routledge companion to Islamic philosophy / [edited by] Richard C. Taylorand Luis Xavier López-Farjeat.pages cm. -- (Routledge philosophy companions)Includes bibliographical references and index. 1. Islamicphilosophy. I. Taylor, Richard C., 1950- editor. II. López Farjeat, Luis Xavier,editor.B741.R68 2015181’.07--dc232015004937ISBN: 978-0-415-88160-9 (hbk)ISBN: 978-1-315-70892-8 (ebk)Typeset in Goudyby Taylor & Francis Books
CONTENTSAcknowledgementsNotes on the ContributorsxiiixivIntroductionRICHARD C. TAYLOR AND LUIS XAVIER LÓPEZ-FARJEAT1PART I5Philosophical Issues in Islamic Revelationand Theology1God and Creation in al-Ra-zı-’s Commentary on theQurʾa-n7MAHA ELKAISY-FRIEMUTH2Reasoning in the Qurʾa-nROSALIND WARD GWYNNE203Ethical Issues in the Qurʾa-n and H. adıthAZIM NANJI314Human Reason in Islamic TheologyTOBY MAYER425Jurisprudence and Political Philosophy in Medieval IslamRUMEE AHMED57PART II67Logic, Language, and the Structure of Science6Logic and LanguageTHÉRÈSE-ANNE DRUART69ix
CONTENTS7 Rhetoric, Poetics, and the OrganonTERENCE KLEVEN828 Demonstration and Dialectic in Islamic PhilosophyALLAN BÄCK939 The Structure and Methods of the SciencesANNA A. AKASOY AND ALEXANDER FIDORA105PART III115Philosophy in the Natural Sciences10 The Establishment of the Principles of Natural PhilosophyJON MCGINNIS11711 Causality in Islamic PhilosophyLUIS XAVIER LÓPEZ-FARJEAT13112 The Eternity of the WorldCRISTINA CERAMI14113 Arabic Cosmology and the Physics of Cosmic MotionDAVID TWETTEN15614 Body, Soul, and Sense in NatureLUIS XAVIER LÓPEZ-FARJEAT168PART IV183Metaphysics15 Establishing the Science of MetaphysicsAMOS BERTOLACCI18516 Forms of HylomorphismSARAH PESSIN19717 Essence and Existence in Ibn Sı-naROLLEN E. HOUSER21218 Primary and Secondary CausalityRICHARD C. TAYLOR22519 Metaphysics of GodJULES JANSSENS236x
CONTENTS20 Creation in Islam from the Qurʾa-n to al-Fa-ra-bıMICHAEL CHASE248PART V261Epistemology and Philosophy of Mind21 External and Internal Human SensesCARLA DI MARTINO26322 The Epistemology of AbstractionRICHARD C. TAYLOR27323 Human Knowledge and Separate IntellectOLGA LIZZINI28524 Intellect and the Intelligible in UnityCÉCILE BONMARIAGE301PART VI313Ethics and Political Philosophy25 The Ethics and Metaphysics of Divine Command TheoryMARIAM AL-ATTAR31526 Freedom and DeterminismCATARINA BELO32527 Principles of the Philosophy of StatePHILIPPE VALLAT33728 Natural and Revealed ReligionNADJA GERMANN34629 Law and SocietySTEVEN HARVEY36030 The Ethical Treatment of AnimalsPETER ADAMSON371PART VII383Philosophy, Religion, and Mysticism31 Philosophy and ProphecyFRANK GRIFFEL385xi
CONTENTS32 Philosophical SufismMOHAMMED RUSTOM39933 Religious Readings of PhilosophyAYMAN SHIHADEH412Index423xii
32PHILOSOPHICAL SUFISMMohammed RustomIntroductionIt is often assumed that “philosophy” and “mysticism” are mutually exclusive. Ofcourse, this all depends on how we define our terms, which is not something I willattempt to do here. In medieval Islam, the philosophy/mysticism dichotomybecomes even more problematic, since these are not necessarily watertight categoriesto begin with. This is why such a philosophical giant as Ibn Sı-na- (d. 428/1037) wrotefavorably about mysticism (Avicenna 1996), and why the influential philosopher andfounder of the school of Illumination Shiha-b al-Dı-n Suhrawardı- (d. 587/1191) openlyespoused mysticism in both theory and practice (Aminrazavi 1997: 58–120). Weeven find a number of well-known figures in the Islamic mystical tradition (commonly referred to as “Sufism”) whose approach to things was “philosophical,” butwho had little interest in the actual discipline of philosophy (Mayer 2008: 276–7).There are also Muslim mystics or Sufis who had a good grounding in philosophyproper, and some of whose works bear witness to a sort of wedding between philosophy and mysticism. The most eminent early examples of this tendency are to be--found in the works of Abu- H. amid al-Ghazalı (d. 505/1111) (al-Ghazalı 1998) and thepivotal figure ‘Ayn al-Qud.at Hamadanı (d. 525/1131) (Izutsu 1994: 98–140).Given all of these possibilities, which are symptomatic of a variety of otherpermutations and tendencies, it is understandable that some may view the phrase“philosophical Sufism” as a vague term or concept (Akasoy 2011: 248). Since it isbeyond the parameters of this article to present what makes for good “philosophicalSufism” by providing examples from a wide variety of Islamic texts, authors, andintellectual traditions, I shall focus my presentation on what in Persianate Islam hastraditionally been referred to as “theoretical gnosis” (‘irfa-n-i naz.arı-). This term refersto a specific intellectual explication of Sufi doctrine and praxis that came to the forein the seventh/thirteenth century by-and-large due to the influence of the Andalusianmystic Ibn ‘Arabı- (d. 638/1240), a figure whose medieval Christian counterpart isMeister Eckhart (d. 1328) (Dobie 2010). An increasingly systematic and more philosophical understanding of Ibn ‘Arabı-’s teachings (some fundamental to his worldview andothers not) eventually came to take centre stage in the writings of his followers. Theterm “school of Ibn ‘Arabı-” thus describes a particular approach—largely coloredby the thought of Ibn ‘Arabı- himself—to the major philosophical and religiousissues which confronted medieval Islamic thought.399
M. RUSTOMThere are specifically two reasons why limiting our discussion of philosophicalSufism to the school of Ibn ‘Arabı- particularly recommends itself. First, the writingsof this school, represented by a plethora of figures, has shaped the intellectual contoursof Islamic civilization from North Africa to Malaysia for well over five centuries (Nasr2005). This stands in stark contrast to the writings of those Sufi figures who incorporated philosophy into their works but whose sphere of influence was ultimatelyconfined to a particular textual tradition, region, or historical period.Second, the central concern of the school of Ibn ‘Arabı- is with being or wuju-d,which is also the central concern of Islamic philosophy. Members of the school ofIbn ‘Arabı- did not invent an entirely new philosophical vocabulary to explain theirteachings. Many of the technical terms and concepts with which they were workinghad been bequeathed from the well-developed traditions of Islamic philosophyand theology. Owing to the manner in which the main concerns of Islamic philosophy would take centre stage in Muslim theological texts from Ibn Sı-na- onward(Wisnovsky 2004), Ibn ‘Arabı- himself became conversant in philosophical argumentsnot by way of the Islamic philosophical tradition, but through his educationalbackground in general (Rosenthal 1988: 21) and the discipline of “philosophicaltheology” in particular (see Addas 1993: 102–10).At the same time, some of the key “members” of the school of Ibn ‘Arabı-, such ashis foremost disciple and step-son S.adr al-Dı-n al-Qu-nawı- (d. 673/1274), were well-versedin the discipline of philosophy. Qu-nawı- initiated a correspondence with the polymathNas.-ır al-Dı-n T.u-sı- (d. 672/1274) after having read Ibn Sı-na-’s Remarks and Admonitions(al-Isha-ra-t wa-l-tanbı-ha-t) along with T.u-sı-’s commentary (Chittick 1981; Schubert1995). We also have, in Qu-n
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