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History of Islamic Thought: Difference between revisions
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{{QualityScore|Lead=3|Structure=3|Content=3|Language=3|References=3}} | {{QualityScore|Lead=3|Structure=3|Content=3|Language=3|References=3}} | ||
'''Islamic philosophy''' is a general term for the works of Islamic scholars who tried to reconcile the [[Philosophy|philosophical]] tradition of the ancient world (primarily of Aristotle and Plato) with the teaching of [[Islam]]. It covers the genesis and development of philosophical thought in the Islamic world, from Andalusia to | '''Islamic philosophy''' is a general term for the works of Islamic scholars who tried to reconcile the [[Philosophy|philosophical]] tradition of the ancient world (primarily of Aristotle and Plato) with the teaching of [[Islam]]. It covers the genesis and development of philosophical thought in the Islamic world, from Andalusia to India, from the ninth century to the present. | ||
==Formative Period== | ==Formative Period== | ||
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As a result, a variety of different communities came under Muslim rule, and Islam came into contact with the theological systems of [[People of the Book|Christianity, Judaism, and Zoroastranism]], and the philosophy of India and [[Greece]]. This led Islamic theologians to use philosophical ideas and principles to interpret [[Qur'an|Qur'anic]] doctrines. | As a result, a variety of different communities came under Muslim rule, and Islam came into contact with the theological systems of [[People of the Book|Christianity, Judaism, and Zoroastranism]], and the philosophy of India and [[Greece]]. This led Islamic theologians to use philosophical ideas and principles to interpret [[Qur'an|Qur'anic]] doctrines. | ||
The first stage of this process was the translation into [[Arabic]] of Greek philosophical and scientific works that had been preserved by Eastern Christians in Mesopatamia, | The first stage of this process was the translation into [[Arabic]] of Greek philosophical and scientific works that had been preserved by Eastern Christians in Mesopatamia, Syria and Egypt. The translators were mostly Nestorian and Jacobite Christians, working in the two hundred years following the early Abbasid period (c. 800). The most important translator of this group was the Syriac-speaking Christian Hunayn Ibn Ishaq (809-873), known to the Latins as ''Joannitius''. The texts were first translated into Syriac, then into Arabic. Despite this process, the translations were generally accurate, aiming for a literal reading rather than elegance.<ref>{{cite web|url= http://philpapers.org/rec/HYMPIT|title= Philosophy in the Middle Ages|publisher= Indianapolis: Hackett|author= Hyman, J. and Walsh, J.J.|date= 1973|isbn=9781603842082|page=204|archiveurl= |deadurl=no}}</ref> | ||
In the tenth century another school arose among the Jacobites. These knew little Greek, and used only Syriac translations. The works translated included nearly all the works of Aristotle, the writings of commentators such as Alexander of Aphrodisias, Themistius and Theophrastus, most of the dialogues of Plato, and some Neoplatonist works. | In the tenth century another school arose among the Jacobites. These knew little Greek, and used only Syriac translations. The works translated included nearly all the works of Aristotle, the writings of commentators such as Alexander of Aphrodisias, Themistius and Theophrastus, most of the dialogues of Plato, and some Neoplatonist works. | ||