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Open Access Article

1 - The Relationship between Ibn Sina and Peripatetic Philosophy (Historical Semantics of the Term “Peripatetic”)
Seyyed Mohammadali Dibaji

The term Peripatetic is used in contemporary philosophical literature to exclusively refer to the philosophical method of Aristotle, his followers, Ibn Sina, and a number of Muslim philosophers. On the other hand, Ibn Sina himself, who is considered to be the leader of More

The term Peripatetic is used in contemporary philosophical literature to exclusively refer to the philosophical method of Aristotle, his followers, Ibn Sina, and a number of Muslim philosophers. On the other hand, Ibn Sina himself, who is considered to be the leader of Peripatetic philosophers among Muslims, has advanced certain harsh criticisms against Peripatetics and denounced them. Presently, the questions that arise in this regard are as follows: Has Ibn Sina criticized Aristotle or his followers? If his criticism of Peripatetics are not related to Aristotle, does it equally target the Greek, Alexandrian, and Roman advocates of this school and the Peripatetics of Baghdad during the Islamic Period? Can we consider his criticism of the Peripatetics to be a reason for his deviation from the Peripatetic philosophy and turning to a kind of Oriental wisdom? In the present paper, while providing a historical and semantic review of the word “Peripatetic”, the author argues that three groups of Peripatetics (friends of Lyceum, Peripatetics of the third to sixth centuries, and the friends of the House of Wisdom) can be identified in the history of philosophy. Ibn Sina criticizes all the three groups, particularly the third one. Moreover, in his view, one can remove all the defects of the Peripatetic philosophy and then define its modified version in a way that everyone not only accepts it but also pays attention to and emphasizes it. This can be a good strategy for justifying the essence of his Oriental wisdom. Manuscript profile

Open Access Article

2 - A Historical Glance at the Move from Self-Knowledge to Knowledge of God in Peripatetic and Illuminationist Philosophies
Seyyed Mohammed Kazem Alavi

The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanat More

The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanation and interpretation of this hadith was not taken seriously in earlier schools of Islamic philosophy. In fact, it was not until the early periods of the Schools of Shiraz and Isfahan up to the period of the dominance of the Transcendent Philosophy among contemporary thinkers that great attention was devoted to clarifying and interpreting it. This paper is intended to discuss the background of these explanations and analyses in two of the early schools of Islamic philosophy, Peripatetic and Illuminationist philosophies, and even in those preceding them. The interpretation of the hadiths on self-knowledge in Islamic philosophy is united with psychology. That is why its background is traceable to Greek philosophy. In books on Islamic philosophy, some ideas and words have been attributed in this regard to Greek early philosophers, who are considered to mark the beginning of writing the history of this issue. The narration of these hadiths and similar words began during the first periods of Islamic philosophy with Ikhwan al-Safa (Brethren of Purity). They mainly focused on the importance of self-knowledge and the immateriality of the soul, which is more prominent in the Peripatetic philosophy considering the significance of psychology and self-knowledge in this school. Through relying on these hadiths, Ibn Sina demonstrated the most important problem of self-knowledge, that is, the immateriality of the soul, and uses it as a religious confirmation of this point versus the view of mutikallimun as to the corporeality of the soul. In Illuminationist philosophy, given the fundamental status of the dimension of the epistemology of the soul, a more basic approach to the relationship between self-knowledge and the knowledge of God is observed. This approach is introduced as an argument in order to demonstrate the existence of God and His attributes; it is an argument which is indeed superior to other arguments. What is clearly witnessed in this historical process is an interpretation referring to the possibility of self-knowledge and the possibility of the move from that knowledge to the knowledge of God, which is considered to be gradational in its most Illuminationist explanation. Manuscript profile

Open Access Article

3 - Methodology of Great Muslim Philosophers’ Encounter with the Translation Trend of the Abbassid Period
Seyyed Mohammadali Dibaji

Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in diff More

Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in different spontaneous or guided forms, received some reactions from the Islamic society. One of the important questions in this regard is what the attitude of the distinguished Muslim philosophers of that period, particularly al-Kindī, Fārābī and Ibn Sīnā, was to this movement. The present study indicates that, unlike the common response in the historiography of the translation trend, instead of a translation movement, during this time we are faced with a philosophical movement alongside a scientific one in the history of Islam. The philosophers mentioned above separated their judgments of three problems, namely, translation, translators and interpreters, and translated and interpreted works, from each other. Based on their own philosophical movement, which was in conformity with the principles of Islamic thought, they had three methodological, reformist, and critical reactions to this trend. They evaluated the translated works based on Islamic philosophical theorems and benefitted from them with some innovations in their own philosophical systems. Manuscript profile

Open Access Article

4 - Depiction of a Pattern for Organizational Management Based on the Interaction between the Soul and Faculties
Seyyed Ehsan Rafiealavy Mostafa Azizi Alavijeh

Since Almighty God has created the human soul as a comprehensive example of all beings in the world, and also because the human soul rules and manages its realm similar to a powerful administrator and leader, this study, inspired by a philosophical approach to the soul, More

Since Almighty God has created the human soul as a comprehensive example of all beings in the world, and also because the human soul rules and manages its realm similar to a powerful administrator and leader, this study, inspired by a philosophical approach to the soul, aims to revisit the patterns of the management of organizational behavior and supreme organizational acts. The reason is that one of the successful methods of portraying valid social structures is to benefit from the truth of the creation-centered fitrah (primordial nature). This paper explains the relationship between the soul and its faculties based on the psychological approaches of the Peripatetic and Transcendent schools of philosophy. Here, the writers clarify the theories of “conquer relation” and “gradation relation” and try to gain a new perspective of the relationship between the soul and its faculties as two models of management and leadership, called “delegated management” and “diffused management” and explain their features. Finally, they try to provide and explain a single model based on an integration of the mentioned models. Manuscript profile

Open Access Article

5 - A Study of Qunawi’s Philosophical Gnosis
Gholamreza Hosseinpour

Sadr al-Din Qunawi’s Miftah al-ghayb, as the first book on theoretical gnosis, provided the basis for theoretical or philosophical gnosis. This is because Ibn Arabi, who is known as the father of Islamic theoretical gnosis, did not have enough time for doing so, thus it More

Sadr al-Din Qunawi’s Miftah al-ghayb, as the first book on theoretical gnosis, provided the basis for theoretical or philosophical gnosis. This is because Ibn Arabi, who is known as the father of Islamic theoretical gnosis, did not have enough time for doing so, thus it was Qunawi who accomplished this task. Alongside the Peripatetic and Illuminationist schools of philosophy, Qunawi founded a school that can be called philosophical gnosis. In spite of his pessimistic view of theoretical intellect, Qunawi acknowledged that unveiling and gnostic taste agree with the theoretical intellect at all stages because they find no contradiction in the proofs of this kind of intellect. Nevertheless, he believes that the perception of such proofs is beyond the capabilities of human imagination. Qunawi tried to reconcile gnostics’ principles of unveiling and philosophical theories. In developing many of his views, he benefitted from Ibn Sina’s al-Isharat and, particularly, Khwajah Nasir al-Din Tusi’s commentary on this book. As a result, one can equate the philosophical language used by Qunawi with that used in the Peripatetic philosophy, particularly with the language employed in Ibn Sina’s al-Isharat, which plays a significant role in granting a philosophical nature to Qunawi’s gnosis. Manuscript profile

Open Access Article

6 - Efficient Causality in the View of Islamic Mutikallimun and Philosophers
Seyyed Sadra al-Din Taheri

Causality is at the center of several natural relationships which are studied in empirical sciences. Presently, it is the basis of the discovery of scientific laws. Moreover, the applications of different laws in various sciences, including all the laws related to indiv More

Causality is at the center of several natural relationships which are studied in empirical sciences. Presently, it is the basis of the discovery of scientific laws. Moreover, the applications of different laws in various sciences, including all the laws related to individuals, societies, and other natural realms, in relation to fauna, flora, and minerals or inanimate things, have causality at their center. Here, the author has tried to examine the validity of the principle of causality from the viewpoints of two Islamic schools (Mu‘tazilah and Ash‘ariyyah) and two schools of Islamic philosophy (Peripatetic and Transcendent – from Ibn Sīnā to ‘Allāmah Ṭabāṭabā’ī). This paper consist consists of an Introduction, three detailed reports, a summary of findings, and a conclusion. Manuscript profile

Open Access Article

7 - Myth of Peripatetic Hyle in the Transcendent Philosophy
Mohammad Reza Noornohammadi

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many p More

The philosophical analysis of the changes in natural bodies led Peripatetic philosophers to the notion of hyle, which is a substance that essentially lacks actuality and remains fixed in the process of change. Peripatetic philosophers have employed this notion in many philosophical debates, including the famous division of existents into material and immaterial groups. Nevertheless, despite their emphasis upon this notion, Suhrawardī denied the existence of the Peripatetic hyle. Mullā Ṣadrā has not explicitly explained his views of hyle in any of his works; however, a careful study of his works and, particularly, philosophical principles indicates that the peripatetic hyle is not acceptable in the Transcendent Philosophy. In fact, some contemporary philosophers have even found the idea of the Peripatetic hyle to be self-contradictory within the framework of the Transcendent Philosophy. At the same time, the words hyle and matter are frequently used in Mullā Ṣadrā’s works because, apart from cases in which he explains the views of earlier philosophers, he also believes in a kind of hyle that should be called the “analytic hyle”. This kind of hyle is a secondary philosophical intelligible that is abstracted from the analysis of the trans-substantial motion. It bears a unity with from and can be used as a basis for the division of existence into fixed and fluid categories. Manuscript profile

Open Access Article

8 - Historical Trends of Epistemological Issues in Pre-Sadrian Philosophical Tradition
Ali Asghar Jafari Valani Donya Asadi Fakhrnejad

A study of epistemological developments in Islamic philosophy indicates that, although the issues in this philosophical trend have not been independently dealt with and have been generally discussed under epistemological issues, there are other problems in Islamic philo More

A study of epistemological developments in Islamic philosophy indicates that, although the issues in this philosophical trend have not been independently dealt with and have been generally discussed under epistemological issues, there are other problems in Islamic philosophy that, if organized and classified, can open the door to philosophical approaches to ontological discussions. Perhaps, some of the fundamental ambiguities in epistemology can be clarified based on the outcomes of such discussions. For example, reference can be made to the effects of ontological views of Ibn Sīnā and Suhrawardī over their epistemology. The main question of this study is how an epistemological approach can be extracted from an investigation and analysis of a collection of problems and demonstrate it with reference to the standpoints and views of Islamic philosophers. In order to achieve this purpose, it must be said that an epistemology based on the sense, reason, and intuition can lead to the development of Islamic philosophers’ epistemology. The Peripatetic philosophy is mainly based on the intellect and reasoning, and the Illuminationist philosophy, although relying on reasoning, basically draws on unveiling and intuition in epistemological analyses. However, logic, as a gateway to epistemology, usually opens the discussion because almost all Islamic philosophers consider the theory of definition as a tool for unveiling the unknown (unveiling the general nature of affairs) relying on acquired knowledge and the five predicables (universals). Nevertheless, Suhrawardī and his followers, while relying on presential knowledge, believe that a genus-differentia definition is not justified and, by criticizing the theory of definition, try to discover the particular unknown through observation and illumination. Accordingly, the problem of vision and imagination in the common epistemological system is usually viewed as one of the sides of acquired knowledge. In contrast, it is explained under presential knowledge in Illuminationist philosophy. Manuscript profile

Open Access Article

9 - Fārābī and Islamic Peripatetic Philosophy in the First European Universities
Reza Mahoozi

Fārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewi More

Fārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewish, Christian, and other non-Islamic lands. The thoughts of Fārābī and two other prominent figures of this school of philosophy, Ibn Sīnā and Ibn Rushd, exercised an undeniable impact on the development of the higher scientific centers of Europe of the 13-15 centuries (AD). In fact, without considering their role in the formation of the first European universities, especially the university of Paris and the process of establishing the faculty of philosophy during the conflict between the two faculties of theology and art, one cannot attain a true knowledge of the reasons behind the development and expansion of the first European universities. Relying on valid historical documents and reports, this paper explains this influential process and, at the same time, portrays one of the routes of the transfer of Muslims’ culture and philosophical thoughts to Europe and the quality of the formation of the institution of university during that time. Manuscript profile

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