Life. Saʿd ibn Manṣūr ibn Saʿd ibn al-Ḥasan ibn Hibat Allāh Ibn Kammūna al- Baghdādī was a Jewish philosopher who presumably held an administrative. Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. His treatise comparing Judaism, Christianity and Islam caused. Critical Remarks by Najm al-Din al-Katibi on the Kitab al-Ma’alim. Together with the Commentaries by Izz al-Dawla ibn Kammuna. by Sabine Schmidtke.
|Published (Last):||3 April 2016|
|PDF File Size:||7.80 Mb|
|ePub File Size:||8.87 Mb|
|Price:||Free* [*Free Regsitration Required]|
Hence both hads and tajriba aim to function as sources for hidden knowledge within scientific systems that are based upon ultimately Aristotelian logic.
Ibn Kammuna – Wikipedia
Simply taking note of variants missed by one or more editor, even if these seem to be significant, is not enough; we would like to see a discussion of sample passages, with full analysis of the implications of the different readings.
There is thus a distinct and immediate spiritual reward for praxis, even for—perhaps especially for—the enlightened. Bridger review of Medieval Exegesis and Religious Difference: If we also keep in mind the nascent state of scholarship on the man and the period in which he flourished, the best course of action for the present essay seems to be this. The first of these includes veridical dreams, divination, and other cases in which the unknown is revealed.
In the life sciences, we know by means of hads that irrational animals carry out their biological functions unconsciously [ed. However, hads is the basis of instruction. Ibn Kammuna experimented with different formats and especially different lengths in his philosophical writing. The publication of the book caused rioting in Baghdadforcing Ibn Kammuna to flee that city in secret and was recorded by the thirteenth century historian Ibn al-Fuwati. However, it has recently been suggested that it is more likely to be connected to the execution of one of his patrons.
All of this is known through experience to the person who finds it within himself, and by recurrence along with intuition to the one who is endowed Musawip. In general, the conception of the deity is informed more by His goodness and bounty than it is by His power and judgment. More particularly, I am interested in the paradox or tension between the Ibn Kammuna is driven by the same idea of spirituality and religiosity common to Muslims, Jews, Christians, or non-denominational philosophic theists of the type described by Judah Hallevi in his Kuzaria book that Ibn Kammuna studied closely.
Sign in Create an account. Praxis and science reinforce each other in a specific way: Nonetheless, his views may well have changed over the years—not at all surprising, if, as some think, he made the more traumatic act of switching religious affiliation.
The speculative philosophy expressed in these writings is in keeping with the views that Ibn Kammuna expresses elsewhere. Review by Linda S.
ka,muna Finally, the present article hopes to add to his intellectual portrait the deep piety evident in his ethical treatises, which draw upon Jewish, Islamic, and non-denominational philosophic sources. We are thus confronted here with the historiographical and methodological question of the weight to be given to technical terms as opposed to ideas, a question that the present writer opts to leave open.
Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. This approach is totally at odds with the Aristotelianism that, in all of its flavors, was the foundation of Islamic philosophies. Other passages afford us an opportunity to sample how hads is employed in various scientific, or, as we would judge today, occult contexts.
Help Center Find new research papers in: In addition, he wrote three monographs, two of which aim to prove that the soul is eternal, and a third which refutes the claim that the soul is nothing but the temperament or mixture of the bodily humours, as well as the view that the soul comes into being along with the body. Tajriba is the most usual justification for the knowledge claimed by astrologers and alchemists.
Ibn Kammuna perhaps hoped that philosophical commitments shared by readers from the different faiths, and the unique political situation – the rulers were pagan Mongols bearing allegiance to none of the three faiths – would allow a calm examination of the scriptures sacred to each. In his original writings he was freer to take a personal stand.
But is this the way his writings present themselves to the reader who is innocent of academic scholarship? We cite here the most important works, mainly in English.
On the Knowledge of the Celestial Bodies: The great bibliographer Moritz Steinschneider opined that Ibn Kammuna in fact converted; his arguments were countered by some of the great pioneers of Judaeo-Arabic studies, notably D. Second, it offered a way to account for great scientific acumen. Illuminationist philosophy ; al-Suhrawardi.
His treatise comparing Judaism, Christianity and Islam caused major rioting kxmmuna Baghdad, forcing him to flee that city in secret. In practice, though, it had much wider application and less precise definition. One drawback of this approach is the patchwork image it impresses upon the modern student, as if Ibn Kammuna set out to prepare a quiltwork of philosophical sources rather than to take a stand on the issues. In addition, he emphasizes here that the fruits of this special type of knowledge can be fully appreciated only by someone who has experienced them.
Skip to main content. It will become clear that in ibb context, intuition is a sui generis state, which, on the epistemological scale, falls between the discursive reasoning kammhna very bright individuals and the gift of prophecy. If everything goes well, this page should display the bibliography of the aforementioned article as it appears in the Stanford Encyclopedia of Philosophy, but with links added to PhilPapers records and Google Scholar for your convenience.
Simon Bellahsen has published a French translation of the Examinationincluding a translation of portions from the biography in Pourjavady and Schmidtke There is little difference between the ideas expressed in these two treatises and those in the other writings.
Both the philosophical foundations underpinnings concepts of the deity and of humanity as well as the moral values and spiritual exercises, were carefully crafted so as to be acceptable to all monotheists.