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History of Islamic Thought: Difference between revisions
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==Formative Period== | ==Formative Period== | ||
Whereas Judaism and Christianity began as a religion of small groups, Islam developed as the religion of an expanding empire. Within a hundred years of Prophet [[Muhammad|Muhammad's]] [[Muhammad's Death|death]] in 632 AD, military conquest extended the Islamic world to India, North | Whereas Judaism and Christianity began as a religion of small groups, Islam developed as the religion of an expanding empire. Within a hundred years of Prophet [[Muhammad|Muhammad's]] [[Muhammad's Death|death]] in 632 AD, military conquest extended the Islamic world to India, North Africa and Southern Spain.<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=203|archiveurl= |deadurl=no}}</ref> | ||
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 | 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, 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> | 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> | ||
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The Ash'arite theologian Al-Ghazali (1058-1111), by contrast, represents Islamic reaction to Aristotle. Ghazali bitterly denounced Aristotle, Socrates and other Greek writers as non-believers and labelled those who employed their methods and ideas as corrupters of the Islamic faith. | The Ash'arite theologian Al-Ghazali (1058-1111), by contrast, represents Islamic reaction to Aristotle. Ghazali bitterly denounced Aristotle, Socrates and other Greek writers as non-believers and labelled those who employed their methods and ideas as corrupters of the Islamic faith. | ||
Islamic Aristotelianism reached its height with [[ | Islamic Aristotelianism reached its height with [[Ibn Rushd]], known to Europe as Averroes. Ibn Rushd argued against Ghazali's criticisms of Aristotelianism, although he is best known in the West for his commentaries on Aristotle. Hebrew translations of his work also had a lasting impact on Jewish philosophy. Averroes' school of thought is known as ''Averroism'', which only survived in Latin West after Ibn Rushd's work was condemned and then ignored in the Islamic world. | ||
[[Arab Transmission of the Classics|Transmission of the classics]] from the East to the West began from the 11<sup>th</sup> century onward, culminating in the thirteenth century. These works had great influence on the development of Medieval Scholasticism.<ref>Scholasticism is a style of philosophy that arose in the Latin West in the middle ages (10<sup>th</sup> century to 15<sup>th</sup> century. The defining characteristics of scholasticism are: the project of reconciling Christian faith with classical philosophy, particularly the philosophy of Aristotle; a particular style of teaching and writing; a system arranged round certain books, such as the Sentences of Peter Lombard, Aristotle's logical works, the works of Augustine; focus on a characteristic set of questions, the most famous being the problem of universals.</ref> | [[Arab Transmission of the Classics|Transmission of the classics]] from the East to the West began from the 11<sup>th</sup> century onward, culminating in the thirteenth century. These works had great influence on the development of Medieval Scholasticism.<ref>Scholasticism is a style of philosophy that arose in the Latin West in the middle ages (10<sup>th</sup> century to 15<sup>th</sup> century. The defining characteristics of scholasticism are: the project of reconciling Christian faith with classical philosophy, particularly the philosophy of Aristotle; a particular style of teaching and writing; a system arranged round certain books, such as the Sentences of Peter Lombard, Aristotle's logical works, the works of Augustine; focus on a characteristic set of questions, the most famous being the problem of universals.</ref> | ||
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==Revival in Iran== | ==Revival in Iran== | ||
The sixteenth to early seventeenth century saw a revival of philosophy with Safavid rule in | The sixteenth to early seventeenth century saw a revival of philosophy with Safavid rule in Iran, which established [[Shiite|Shi'ism]] as the state religion, primarily as a defensive measure against the Ottoman [[Sunni]] Empire. The Safavid dynasty was a literate family from its early origin endowing centers of scholarship, and supported academic freedom. One important outcome was the creation of Shi'ite thought, reform of the law based on the principles set out by al-Farabi.<ref name="Oxford Companion"></ref> | ||
The main scholars of this period are Mir Damad and his pupil Molla Sadra, and other members of the School of Isfahan. Molla Sadra's main work is the voluminous ''The Four Intellectual Journeys''. | The main scholars of this period are Mir Damad and his pupil Molla Sadra, and other members of the School of Isfahan. Molla Sadra's main work is the voluminous ''The Four Intellectual Journeys''. | ||