لطفا منتظر باشید ...
The Study
of Islamic Philosophy
Ibrahim Bayyumi Madkour
translated from Persian by Shahyar Sa'adat
Vol. 1, No. 1 (Muharram 1404 AH)
For a long time Islamic philosophy was under a cloud of doubt and uncertainty.
Some people denied its existence while others affirmed it. This uncertainty
continued all through the nineteenth century. Those who denied the very
existence of an Islamic philosophy feigned ignorance and maintained that
the teachings of Islam opposed all free discussion and investigation, and
therefore Islam has never risen to the aid of philosophy and science throughout
the centuries of its existence. The only fruits Islam has borne for its
followes have been intellectual despotism and dogmatism, they said. Christianity,
in comparison, has been the cradle of free thought and discussion, they
maintained, patronizing art and literature, encouraging the sciences, and
becoming a fertile ground for the germination of new philosophy and helping
it to develop and bear fruit. [1]
1. Racial Prejudice
Those who attacked and denigrated Islamic philosophy did not stop at
the kind of arguments that have been mentioned. They went much further
an extended their fallacious notions to general racial characteristics,
and extended what they said about philosophy and learning to political
matters. It is surprising that although the French politically opposed
racial discrimination, they were among the people who sowed the seeds of
this kind of attitude, the effects of which have continued well into the
present century. For example, Renan was the first person who openly stated
the view that the Semitic race is inferior to the Aryan race.[2]
This judgement of Renan's had an effect on some of his contemporaries,
and some of his disciples and students repeated his views and published
them far and wide. This was because Renan was both an unequalled master
of the Semitic languages and was more familiar with Islamic matters than
other researchers of his day.
Advancing the notions of the 'Semitic spirit' in contrast to the 'Aryan
spirit' by Leon Gauthier during the early part of the twentieth century
was nothing other than the continuation of the argument made by Renan.
In Gauthier's view, the Semitic mind is only capable of comprehending details
and particulars which are disconnected with each other or are combined
and incapable of conceiving any coherent order or relationship between
details. In other words, the 'Semitic spirit' is that of division and separation,
or in Gauthier's words, espirit separatiste. The 'Aryan spirit'
on th other hand, is the spirit of integration and synthesis, espirit
fusionniste, as he calls it.[3]
It follows naturally that since the Arabs are inherently able to understand
only particulars and isolated facts, they would be unable to form any theories,
propositions, laws or hypotheses. It would be futile therefore to look
for any philosophical or scientific investigations on their part. This
is especially true now when Islam has narrowed their intellectual horizons
and closed the doors to any speculative discussions, so much so that the
Muslim student denigrates and ridicules science and philosophy.[4]
Those who stated such views, held that Islamic philosophy is simply
an imitation of Aristotelian philosophy, and Islamic philosophical texts
are nothing other than repititions of Greek ideas in Arabic.[5]
The views of Renan, which I have just mentioned, were widespread during
the nineteenth century. Fortunately the days when the habits, customs,
ethical, moral, and intellectual characteristics of a nation were thought
to be products of either its geographical conditions or racially inherited
traits have passed. Other attempts in the same vein or formulating so-called
'national psychology' or 'group psychology' proved equally futile.
Moreover, who has claimed that Islamic philosophy is a creation of Arab
thinking? It is a well established fact that many nationalities such as
the Persians, Indians, Turks, Egyptians, Syrians, Barbars, and Andalusians
contributed to the development and enrichment of Islamic philosophy.
Islamic civilsation at its zenith not only did not block the path of
science, it both confirmed and encouraged it. And far from opposing philosophy,
it welcomed and embraced it with open arms. It welcomed opinions and views
of every shade and colour. How can Islam, which invites mankind to observe
the heavens and the earth and to contemplate and meditate upon their mysteries,
oppose discussion and inquiry and restrict the freedom of thought? Even
Renan, who expressed the kind of views about Islamic philosophy and science
that we have already mentioned, has confessed elsewhere that Muslims treated
conquered peoples with an indulgence unheard of throughout history. For
example, some among the Jews and Christians accepted Islam while others
preserved their ancestral faith and attained to high and honoured official
positions in the courts of the Muslim caliphs and rulers. Moreover, although
Muslims differed with the Jews and the Christians in regard to beliefs
and religious principles, they still married in those communities.[6]
Of course, this is not the first time that this French historian and
philologist has contradicted himself. In one place he denies the very existence
of such a thing as an Arab (Islamic) philosophy and says: "The only thing
that the Arabs (Muslims) accomplished was to learn a Greek encyclopedia
of the seventh and eighth centuries."[7]
Then he goes on to contradict his denial and asserts that there is a uniquely
Islamic philosophy whose special characteristics must be given attention.
He confesses that, "the Arabs (Muslims), like the Latins, through engaging
in interpretation of Aristotle's works learned how to formulate a philosophy
full of peculiar chraracteristics and elements in serious opposition to
what was taught at the Lyceum."[8] He
then adds that "The original movement in Islamic philosophy should be sought
in the various schools of the Mutakallimun (theologians)."[9]
These contradictory statements of Renan's and the negligence evident in
his works did not remain hidden from Dugat, one of his contemporaries.
Dugat believed that the quality of thought such as witnessed in Ibn Sina
could not result in anything other than original and sophisticated interpretations
and views: and the schools of thought such as that of the Mu'tazilites
and the Ash'arites are nothing other than original creations of Islamic
thought.[10]
In the twentieth century what was expressed in the form of guess and
speculation by menlike Dugat wad found to be irrefutable and proven fact.
Researchers became gradually more familiar with Islamic topics than before,
and their understanding of the original and unique characteristics of Islamic
thought gradually increased. As they came to know more about Islam, their
judgement of it became fairer and more even-handed. The truth of the matter
is that the malicious intent of the nineteenth century European scholars
was quite evident in their handling of various Islamic topics; because,
while on the one hand they admitted that "the works of the Islamic philosophers
have not been adeqautely studied and our knowledge of their substance and
content of their writings is incomplete,"[11]
in the next breath they made the most general and blanket statements and
judgements on it and said that Islamic philosophy is nothing other than
an imitation of Aristotle. It is well to keep in mind that these scholars
had no direct access to Islamic philosophy because they did not have the
original texts at their disposal, while the Latin translations could not
give a full and accurate portrayal of the scope and depth of this philosophy.
Today, however, we can speak with complete certainty of the accomplishments
which the Islamic civilization had made in this regard and still claim
that there are a large number of topics in Islamic thought which have not
yet been fully investigated and discussed.
As to the question of whether we should call this philosophy "Islamic"
or "Arab", such questions are nothing but futile arguments over words and
names. This philosophy developed and grew in an Islamic environment and
was written in the Arabic language. The fact however that these thoughts
were written in Arabic does not mean that Islamic philosophy is a creation
of the Arab element. We who have already condemned racism have never claimed
any such things. Islam gathered in its fold numerous nationalities and
all of them contributed to the growth and development of its thought. And
as for this philosophy being called "Islamic", it can not be claimed that
it is the product of the intellectual efforts of the Muslims alone, since
such a claim would not sit well with the historical evidence available.
Historical records show that the earliest teachers of the Muslims were
Nestorian, Jacobites, Jews, and Sabaeans, and that Muslim scholars cooperated
with their Nestorian and Jewish contemporaries in their philosophical and
scientific investigations.
In any case, I am inclined to call this philosophy "Islamic" because
of two reasons. Firstly, Islam is not just a religion it is also a civilization;
and the topics of Islamic philosophy, despite the variety of its sources
and backgrounds of writers, are rooted in the Islamic civilization. Secondly,
the problems, the foundations, and aims of this philosophy are all Islamic,
and it was Islam that formed this cohesive philosophy by gathering teachings
and views belonging to many different cultures and schools of thought.
2. Islamic Philosophy
Islamic philosophy is unique in the sort of topics and issues with which
it deals, the sort of problems it attempts to solve and the methods it
uses in order to solve them
Islamic philosophy concerned itself with such matters as the problem
of unity and multiplicity, the relationship between God and the world,
both of which had been subjects of heated controversies and discussions
among the theologians for a long time.[12]
Another aim of this philosophy was to reconcile revelation with reason,
knowledge with faith, and religion with philosophy, and to show that reason
and revelation do not contradict each other, and that religion would be
accepted by the pagan when it is illuminated by the light of philosophic
wisdom. It aimed to prove also that when religion embraces philosophy it
takes on philosophical qualities just as philosophy too assumes the colour
of religion. In all, Islamic philosophy is a creature of the environment
in which it grew and flourished, and as is quite obvious, it is a religious
and spiritual philosophy.
(a) Topics: Although Islamic philosophy is religiously oriented,
it has not ignored any major philosophical issues. For example, it has
extensively discussed the problem of being, and defended its position on
issues like time, space, matter, and life. Its treatment of epistemology
is both unique and comprehensive. It drew distinction between the self
(nafs) and reason, inborn and acquired qualities, accuracy and error, surmise
and certain knowledge. It has investigated the question of what is virtue
and happiness and divided virtues into a number of categories and reached
the conclusion that the highest virtue is uninterrupted contemplation and
serene realization of the Truth.
Muslim thinkers divided philosophy into the two generally accepted categories
of 'speculative' and 'practical' and their discussions extended over varied
topics such as natural philosophy, mathematics, metaphysics, ethics and
politics.[l3]
Evidently, the Islamic thinkers believed philosophy to have a much greater
scope than is generally given it today, and in this regard their work was
similar to that of the Greek philosophers, specially Aristotle, whom they
imitated and followed. Thus, Islamic philosophy was intermingled with medicine,
biology, chemistry, botany, astronomy and music. Generally speaking, all
the fields of science were considered to be nothing other than branches
of philosophy.
Considering all that has been said, it would not be an overstatement
to claim that Islamic philosophy encompasses all the various aspects of
Islamic culture. It should, of course, be kept in mind that during the
ages when Islamic philosophy was developing and maturing, learning and
investigation were carried out in an encyclopedic and all-round manner.
Furthermore, it should be kept in mind that the full range of Islamic philosophical
thought cannot be fully accessible through the study of philosophical texts
alone. In order that a full understanding be attained, it is necessary
to expand the range of investigation and research to include discussion
of theology (kalam) and mysticism (tasawwuf). It might even
be necessary to relate any discussion of Islamic philosophy to the history
of Islamic Law and the principles of jurisprudence. It is not rare to discover
philosophical ideas, concepts, and views in what are ostensibly Islamic
scientific texts dealing with such topics as medicine, geometery, chemistry,
and astronomy. Furthermore, some Muslim scientists showed more courage
and freedom in expressing philosophical views than that shown by those
specializing in the field of philosophy. Also, amongst Islamic mystical
and theological discussions, views and positions are encountered which
in their profundity and precision equal any found amongst the Aristotelians.
These Muslim thinkers challenged Aristotle's philosophy and struggled against
it for many years. This struggle led to the emergence of a distinctive
Islamic philosophy and thought. Later on a certain methodology and forms
of rational analysis were introduced into discussions about the foundations
of Islamic law and the principles of jurisprudence which have a distinctly
perceptible philosophical tinge. It is even possible to uncover in their
involved procedures, rules and methods similar to those in use today.
(b) Islamic Philosophy and Christian Scholasticism: What we have
already said may give an idea of the wide scope of philosophical thought
in Islam. And it would be a mistake to limit ourselves-as the nineteenth
century European scholars did-to the study of a few scattered Latin and
Hebrew translations. In fact, if the depth and the scope of Muslim philosophers'
thinking is ever to be clearly and fully understood, it must be done through
an examination of the original sources themselves.
However, even though not all the original texts have as yet been published
and subjected to research, enough is known to convince us that the material
gathered by the Muslim thinkers of the Middle Ages was greater than that
gathered by the Christian scholars of that era, that the Muslim thinkers
explored wider horizons, enjoyed more complete freedom, and made greater
inventions and discoveries than their Christian counterparts. If, therefore,
one is to speak of a Christian philosophy, or as it is better known, of
Christian Scholasticism, it would be more apt to speak first of an Islamic
philosophy and an Islamic Scholasticism, especially since Christian Scholastic
thought owes much to Islamic Scholasticism for developing and clarifying
many of its problems and issues.[14]
Islamic philosophy is to the East what Latin philosophy is to the West.
The combination of these two philosophical traditions plus the scientific
investigations carried out by Jewish scholars complete the history of speculative
thought of the Middle Ages. In order that the true place of Islamic philosophy
can clearly be understood, and a full understanding of the various stages
in the development of human thought be attained, it is essential that we
investigate the relationship of the Islamic philosophy with ancient, medieval,
and modern philosophies.
(c) The Islamic and the Greek Philosophies: We do not deny the
fact that philosophical thought in Islam has been influenced by Greek philosophy
and that Islamic philosophers have mostly adoped Aristotle's views. Nor
do we deny that Islamic thinkers looked upon Plotinus with wonder and followed
him in many instances. If a word is not repeated it dies, and who has not
been an apprentice at the school of his predecessors? We, the children
of the twentieth century, are still relying on the scientific work done
by the Greeks and Romans in a number of fields. If, however, we should
go so far as to label the use and join the chorus sung by the likes of
Renan who claims that Islamic philosophy is nothing other than a replica
of Aristotelian philosophy, or of some others who say that it is an exact
copy of NeoPlatonic philosophy, we would be completely mistaken.[15]
The truth of the matter is that Islamic philosophy has been influenced
by a number of factors, the result of which was birth of new ideas and
views. Just as it has been influenced by Greek thought, it has also been
influenced by the Indian and Persian cultural traditions.
The exchange and adoption of ideas do not always imply blind obedience.
Several individuals may examine a particular topic and the result of their
investigations may appear in a number of forms. A philosopher may utilize
some of the ideas of another philosopher but this does not prevent him
from giving birth to new ideas or to wholly new philosophical systems.
Spinoza, for example, even though clearly followed Descartes, was the originator
of an independent philosophical system of his own, and Ibn Sina, even though
a loyal disciple of Aristotle, put forth views never professed by his master.
Each of the Islamic philosophers lived in a particular environment distinct
from the environment of the other, and it would be a mistake if we ignore
the influence that these particular circumstances have had on their philosophical
ideas and views. Thus the Muslim world could have a philosophy appropriate
to its social conditions and religious principles. As to what the nature
of this philosophy is, only an extensive discussion and analysis of its
main ideas and principles could provide us with the answer.
(d) Islamic Philosophy and Modern Philosophy: It is not possible
for us to adequately discuss the relationship of Islamic philosophy with
modern philosophy in this article and speak of the chain of ideas that
relate these two together. This is specially true since repeated attempts
have been made during the middle of the present century to discover the
principles of modern philosophy and their roots in Christian Scholasticism.
Today, when we are aware, of the relationship between modern and medieval
philosophy, on the one hand, and the influence of Islamic philosophy on
European medieval thought on the other, how is it possible to ignore the
influence that Islamic thought has had on modern philosophy? In this study
we shall discuss some examples of this influence and relation. As we shall
prove, the similarity between Islamic philosophy and modern philosophy
is so strong that one may speak of the existence of a kind of kinship between
them.
Without going into details we can say that the history of modern philosophy
originates with the consideration of two important issues: firstly, the
significance of the experimental aspect, which deals with matters related
to external reality; secondly speculation, which is concerned with the
rational sciences. In other words, the experience of Bacon on the one hand
and the doubt of Descartes on the other, have been the subjects of discussion
and controversy in the modern age. Moreover, it has been pointed out before
that Christian Scholastic thinkers and the Renaissance philosophers engaged
in experimentation and paid attention to the world of nature a long time
before Bacon. Roger Bacon, whom Renan calls "the real prince of thought
during the middle ages" did not limit himself to carrying out chemical
experiments but widened the scope of his experiments to include the world
of nature. Now if it can be shown that he had contact with the works of
Islamic scientists, we can conclude that his experimental approach, or
rather the origin of experimentation during the Renaissance, were both
products of Islamic thought and Muslim thinkers, because they were the
ones who used observatories and laboratories in order to discover scientific
truths.
As for the Cartesian doubt, there is evidence that it had some precedence
during the Christian Middle Ages and we believe that any study of the origin
of Cartesian doubt will remain defective without any attempt to discover
it in Islamic philosophy. Who can say that the doubt of Descartes is not
wholly or partially influenced by the doubt of Al-Ghazzali? Even if we
set aside the question of influence, the two philosophers are still found
to think in parallel and similar terms. Elsewhere in our discussions we
have shown that Descartes' "cogito" is not entirely inspired by St. Augestine
and that there is much similarity between it and Ibn Sina's idea of "man
suspended in spaced."[16]
In short, since Christian and Jewish Scholasticism-which is closely
related to the Islamic world-is the link connecting Islamic philosophy
to modern philosophical speculation, the probability of transfer and exchange
of ideas cannot be denied.
Indeed it would amount to hasty generalization if, without having first
properly investigated and studied the issue, we were to say that there
have been no connections between the East and the West in regard to the
world of thought and philosophic and rational speculation. It has been
proven today that an exchange dating back to the ancient times did exist
and it was renewed during the middle ages. What is there then to stop such
a connection from existing today? Ideas and opinions cannot be imprisoned
in limited geographical boundaries, their movement cannot be restricted.
What was once referred to as the secret of the atom, is common scientific
knowledge today in all parts of the world.
Viewpoints of Islamic Philosophy
We cannot find any example of a full and complete study of Islamic philosophy
either in the East or in the West before the middle of the nineteenth century.
This is so because whenever the Western scholar turned his attention to
the study of matters relating to the East, it was mostly with the economic
or political aspects that he was concerned, not with the cultural aspect.
If we encounter any instances of such cultural studies in the eighteenth
century or the early part of the nineteenth century, it is mostly based
on Latin sources. As for the Easterners, they were so lost in economic
and political difficulties during this period that they had no interest
in keepimg alive their ancient culture or revitalizing their Islamic heritage.
(a) The Movement of Orientalism: In the second half of
the nineteenth century the European Orientalists became interested m Islamic
subjects and became vanguards of a movement that rapidly developed and
reached its zenith during the first quarter of the twentieth century. Some
of these European scholars even travailed to the East and studied in its
schools in order to better understand the spiritual and intellectual life
of the Orient. Europe and America competed with each other in the publication
of Islamic culture. Schools where Oriental languages were taught, and colleges
where Islamic subjects were studied were established in Paris, Rome, London,
and Berlin. Scholarly and historical societies were formed for the sole
purpose of investigating and examining the various aspects of Islamic civilization.
Periodically, seminars were held by Orientalists, where valuable presentations
and discussions occured. At the same time, learned and scholarly journals
and publications were devoted to the study of Oriental subjects. These
debates, discussions and exchanges of views, caused the cloud of ignorance
and confusion to be scattered and the facts of the matter to be more cleady
perceived.
This Orientalist movement had welcome results. Texts unknown up
to the time were discovered. Precious manuscripts of texts were published.
The new techniques of publication of books accompanied with notes and indices
came into widespread usage, and a number of the most important works in
the libraries of the Muslim world were translated into living European
languages such as Italian, French, English and Gemman. The publishing of
such translated works in turn stimulated interest and discussion in various
aspects of Islamic civilization such as politics, economics, history, literature,
Quranic interpretation and exegesis, science and philosophy all of which
received brief treatment in articles published in scholarly journals and
were dealt with extensively in books.
Research and study increased in proportion to the level of knowledge
and information that became available. Scholars and investigators fell
into the habit of spending years in scholarly research in order to clarify
hidden or poorly understood points. Such intensive researches led various
groups of scholars to specialize in different aspects of the Islamic civilization.
Some became experts in the Arabic language and Islamic literature while
others became specialists in Islamic theology and jurisprudence. Still
a third group concentrated on Muslim mysticism, while a fourth group delved
deep into the field of Islamic science and philosophy. The fruit of this
expansion and specialization in the field of Islamic studies was the Encyclopedia
of Islam which was published in French, German and English languages. This
book is itself the clear proof of the extensive knowledge of Islam gathered
by the Orientalists and their intense interest in Islamic culture and civilization.
The Encyclopedia of Islam is indeed a rich and important source of information
indispensable for every researcher of Islamic subjects.
The East was also influenced by the work of the Western Orientalists.
The scholars of the East adopted many of their views, translated many of
their texts, and following the path paved by them, became their partners
in reviving the glory and brilliance of Eastern culture They also finished
what had been left incomplete by the Western Orientalists or filled in
gaps left in their treatment of various subjects. These contributions,
although small in each instance, were spread over a wide range, so that
none of the aspects of Islamic culture were ignored. Still what has been
done is only the beginning of an effort that must grow and expand.
(b) The Orientalists And Philosophy: Philosophy was not
left out of the general trend described above. Texts written by Muslim
philosophers, which had remained in their original manuscript form, were
published and the original Arabic versions were compared with the Hebrew
and Latin translations of them which were extant. The study of their notes
and commentaries helped a great deal in solving any problems which may
have existed in regard to their meaning. Without the efforts of the Orientalists,
these books would have remained in some corner of a library, unread, gathering
dust. And if it were not for the fact that they understood a number of
ancient and modern languages and possessed a correct methodology, the works
published by them would not have been characterized by such care and authenticity.
The work of the European Orientalists was not limited to the printing
and publication of books; they tried to discover and explore the whole
horizon of intellectual life in Islam and to write about it. For instance,
they wrote about the history of Islamic philosophy and philosophers, theology
and the theologians, Sufism and the Sufies and described the various sects
and schools of thought found in Islam. Sometimes they investigated the
life, opinions and views of one individual. At other times they wrote books
about scientific terms and definitions, so that their names were inseparably
linked with the subject of their specialization. Who, for example, on hearing
the name of Nicholson is not reminded of tasawwuf? It would be outside
of the scope of this work to mention all the Orientalists alongside the
subjects of their specialization which made them famous. It would suffice
to say that Orientalism possessed a unique vigour and vitality during the
first quarter of the present century which also included the study and
investigation of speculative subjects. In spite of all this, the history
of Islamic philosophy and the views of its most eminent thinkers are as
yet insufficiently understood and it is the missing link in the chain of
human intellectual history. We still do not know exactly how this philosophy
came into existence, what was the manner of its development, what factors
caused its flourishing and flowering, and what were the causes of its decay.
Nor has the work of the Islamic philosophers ever been scrutinized one
by one so as to show how much each one of them borrowed or inherited from
his predecessors and how much of his philosophy was the result of his own
original thought. The sad truth of the matter is that the shining stars
of Islamic philosophy are strangers in their own lands and to their own
people. What better proof of this than the fact that many of us Easterners
know more about Rousseau and Spencer than about AlKindi and AlFarabi?
And if God had not so decreed that a group of Orientalists should make
a study of them, today we would have known nothing useful about these great
figures.
The work of the Orientalists, however, is too limited in scope to adequately
deal with a subject such as Islamic philosophy. Moreover, in some cases
they contain either literal or technical errors, or are deficient in some
other manner. Sometimes these studies are so brief that it is not possible
to fathom the intent of their writers. Perhaps the cause of all these difficulties
is that some of the scholars who have investigated Islamic philosophy do
not understand the Arabic language sufficiently and have not mastered the
history of Islamic culture. Others, not lacking in any of the aforementioned
aspects are completely ignorant of the history of Islamic philosophy. There
are, of course, brilliant exceptions to this general weakness. Two examples
of such beautiful and informative works are Van den Bergh's translation
of the metaphysics of Ibn Rushd, and De Boer's History of Islamic Philosophy.
One cannot reall Van den Bergh's book and not feel that he is reading a
philosopher commenting on philosophy.[16]
And one cannot reall De Boer's book without wishing that he had made it
a much larger work.[17]
Of course, much time has passed since the publication of the books mentioned
above and the other works by the Orientalists. They are thus in need of
revision, and the conclusions reached in them must be reexamined in
the light of the far greater knowledge of Islamic thought now available.
This is especially true since the more access we have attained to the original
manuscripts, the greater was the rapidity by which our problems have been
solved and our mistakes corrected.
Although the history of the efforts to gather the inheritance
of Islamic tradition and attempts to revitalize the Islamic civilization
date back only to the beginning of the twentieth century, a great deal
of progress has been made and much material has been made available to
the researcher. Nevertheless, the need for new analysis and discussion
based on the study of these newly available facts and source material is
absolutely undeniable.
(c) The Road Ahead: We must continue on the path that we
have been following until now and fully discover this hidden link in the
chain of human intellectual history, and put it in its proper place. Up
to now, the Orientalists have made important contributions and have made
great efforts to accomplish this task. It is our duty to try to overtake
them; and if we are unable to do this, at least we should keep pace with
them. It is not enough for us to make a thinker or an inventor famous by
mentioning his ideas or his inventions, we must make an effort to revive
his works. All the nations of the world are in a race with one another
in trying to publish the works of their scientists and thinkers.
The field of our study is vast and there are innumerable opportunities
for research. Our first duty is to gather and publish the writings of the
philosophers of Islam; works which have remained as manuscripts until this
day, or have been published in an unsatisfactory form. I say this because
as long as we have not studied the works of our philosophers and scientists
in the language in which they were originally written, we cannot understand
the essence and the core of their teachings.
When we found out that treatises written by AlKindi are to
be found in the libraries of the city of Istanbul, or that manuscripts
of the works of AlFarabi are scattered among libraries of London,
Paris, and Escorial,[18] or that from
the famous work of Ibn Sina, Shifa', the publisher has printed only
the first volume, Logic,[19]
then we realized the importance and necessity of gathering the texts of
our philosophers and publishing them. It is unnecessary to mention the
fact that Ibn Rushd is better known in the Latin world than he is in the
Muslim world, and that some American Orientalists have been publishing
his writings for some time now.
The publishing of these texts would take a long time. Therefore it is
necessary that a number of individuals and academies cooperate with one
another in accomplishing this important task. The Cairo University had
at one time adopted an interesting and effective technique in that it gathered
films of some of the manuscripts and printed some samples from them. Unfortunately
it has recently stopped doing this. Maybe it has been because of the war,
and the university will resume this practice. I also hope that the College
of Alexandria will also join this effort, and finally that all the universities
of the East shall compete with one another in accomplishing this task.
A comment about the libraries of Istanbul must be made here. In
these libraries, the heritage of more than six centuries of Islamic culture
is stored. Naturally, texts can be found there the copies of which do not
exist anywhere else in the world. For example, a German Orientalist has
recently found some precious volumes in these libraries among which Ash'ari's
Maqalat alIslamiyin can be mentioned. This book is an important
source in the field of the history of Islamic doctrines. Since the publication
of Ash'ari's book and the Nihayat alAqdam of Shahristani, some
of the views we had held regarding Islamic theology (kalam) and
theologians (mutakallimun) have changed.
I have no doubt that our Turkish brothers are aware of the value of
this priceless heritage, and if they themselves are unable to publish these
masterpieces they shall not hesitate to make them available to those who
wish to do so.
Besides the publishing of these texts, we should also engage in
investigation and discussion of the works of Islamic philosophers and get
to know them just as well as we do the nonIslamic philosophers. We
should prepare biographies of our thinkers, describe their views in detail,
explain the factors which were instrumental in formation of their views,
clearly evaluate their intellectual debt to the ancients and to their immediate
predecessors, and examine the similarities existing between their ideas
and those of their contemporaries.
I hope that the day will come when they will write about Al-Farabi
just as they are writing today about Musa ibn Maymun, that they become
as familiar with the works of Ibn Sina as they are with the writings of
Thomas Aquinas, and shall discuss AlGhazzali just as they discuss
Descartes. That would be the day when it can be justifiably said that Islamic
philosophy has been given the recognition and stature it so rightly deserves.
Notes:
[1]. See V. Cousin, Cours de l'
histoire de la philosophie, pp.4849, Paris l841.
[2]. E. Renan, Histoire Generale
de systeme comparedes langues semitiques;
[3]. L. Gauthier, L'esprit semitique
et l'esprit aryen, pp. 66~67, Paris 1923, see also I. Madkour, La
Place d' al-Farabi, p, 14, Paris, 1934
[4]. Renan, "Le 'islamisme et la
Science", dans Discours et Confe'rences, p. 337 Paris, 1887; Madkour,
La Place d' al-Farabi, p. 54.
[5]. Renan, Averroe's et l'Averroesme,
pp. 79, II, Paris, eighth edition.
[6]. Ibid, vol. I, p. 171. See also
Goldziher, Le dogme et la loi de 1' Islam, pp. 29-34.
[7]. Renan, Averroe's, Avertissement,
p.11.
[8]. Ibid, p.89.
[9]. Ibid.
[10] G. Dugat, Histoire des
philsophes et des theologians musulmans, p. XV,
[11] G. Tennemann, Manuel de
l' histoire de la philosophic (French translation by V. Cousin), T.
I, pp.358359, Paris 1839.
[12]. Madkour, La place d'al-Farabi,
p.46 et suive.
[13]. Madkour, L'Organon d'Aristote,
p. 49 et suive, Paris, 1934.
[14] L. Gauthier, "Scolastique
musulmane et sehoiastique chretienne", dans Revue d'Histoire de la philosophie,
Paris, 1928.
[15] Renan, Averroe's, p.
88; Duhem, Le systeme du monde T. IV p 321 et suive, Paris, 1917.
[16] S. Van den Bergh, Die Epitome
der metaphysik des Averroes, Leiden, 1924.
[17]. T.J. De Boer, Geschichte
der Philosophie im Islam, Stuttgart, 1901, tr. ang., par E.R, Jones,
The History of Philosophy in Islam, London, 1903.
[18] Madkour, La place,
pp.223225.
[19]. Madkour, L' Organon,
pp. 1920.
