By Reza Pourjavady, Sabine Schmidtke

ISBN-10: 9004151397

ISBN-13: 9789004151390

For a very long time, the learn of the existence and paintings of the Jewish philosopher 'Izz al-Dawla Ibn Kammna' (683/1284) remained restricted to a really small variety of texts. curiosity in Ibn Kammna' within the Western Christian global dates again to the seventeenth century, while Barthelemy Herbelot (1624-1695) integrated details on of Ibn Kammna's works - his exam of the 3 faiths (Tanq' al-abth' li-l-milal al-thalt'), i.e. Judaism, Christianity and Islam, and his statement on Avicennas al-Ishrt' wa l-tanbht' - in his Bibliotheque orientale. next generations of Western students have been excited by Ibn Kammna's Tanq'al-abth', while his popularity within the japanese lands of Islam was once established solely on his philosophical writings. those comprise a statement at the Kitb'al-Talwt' by way of the founding father of Illumationist philosophy, Shihb' al-Dn'al-Suhraward' (587/1191) and various autonomous works on philosophy and common sense. given that lots of the manuscripts of Ibn Kammna's philosophical writings can be found within the private and non-private libraries of Iran, Iraq, and Turkey, they have been (and are) out of achieve for almost all of Western students. the quantity provides an in depth account of the to be had information of Ibn Kammna's biography, presents an summary of his philosophical proposal and stories intimately the reception of his suggestion and his writings between later Muslim and Jewish philosophers. a listing of his complete oeuvre offers targeted info at the extant manuscripts. the amount additionally contains variants of 9 of his writings.

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Additional info for A Jewish Philosopher of Baghdad: Izz Al-dawla Ibn Kammuna (D. 683 1284) and His Writings (Islamic Philosophy, Theology, and Science)

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Ed. Perlmann, pp. 2–3. See Shar˜ al-TalwҘÊt [part III, mawrid 4, mirÉÊd {arshÒ]. Ed. MÖsawÒ, pp. 992–93. 115 In his “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan” (ed. BarkhwÊh, p. 124), Ibn KammÖna says that he was familiar with GhazzÊlÒ’s view on the soul, which he rejected. 116 For example GhazzÊlÒ’s prohibition on cursing (la{n) others and his argument that it is not a sin to refrain from cursing Satan (IblÒs), let alone others. See I˜yÊx {ulÖm al-dÒn [al-Juzx al-thÊlith. KitÊb ÊfÊt al-lisÊn: al-ÊfÊt al-thÊmina].

1, p. 768: “{Izzaddaula . . war zum IslÊm übergetreten und schrieb bald darauf seinen TanqҘ. . 1. TanqҘ al-ab˜Ê³ lil-milal a³-³alʳ, Verteidigung des Islams gegen Juden und Christen . ” Brockelmann includes bibliographical details of Leo Hirschfeld’s partial edition of the text, but gives no reference to Baneth’s study on Ibn KammÖna. 94 For a facsimile of the titlepage, see ed. ÆamÒd Mar{Òd al-KabÒsÒ, pp. 130, 137. 95 In the colophon to ms. 10), Ibn KammÖna is described as al-Shaykh al-mu{aØØam wa-l-˜akÒm al-muqaddam qudwat al-˜ukamÊx al-yahÖdiyyÒn.

Brockelmann also states that Ibn KammÖna composed the TanqҘ following his conversion to Islam. 93 Confusion between Ibn KammÖna and Samawxal also occurs in ms. Köprülü 1612, containing Ibn KammÖna’s al-JadÒd fÒ l-˜ikma, copied in 691/1291–92 by {Abd al-{Aziz b. IbrÊhÒm b. al-KhÒmÒ al-MÊridÊnÒ in Baghdad. The title page of the work reads as follows: KitÊb al-mulaqqab bi-l-JadÒd li-l-Shaykh al-ajall al-{Êlim al-kÊmil {Izz al-Dawla Ibn KammÖna . . bal aslama qabla mawtihÒ wa-Éannafa KitÊb If˜Êm al-yahÖd bayyana fÒhi faÓÊxi˜ahum wa-kidhbahum wa-mukÊbaratahum fÒ l-˜aqq wa-iftirÊxahum {alÊ llÊh .

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A Jewish Philosopher of Baghdad: Izz Al-dawla Ibn Kammuna (D. 683 1284) and His Writings (Islamic Philosophy, Theology, and Science) by Reza Pourjavady, Sabine Schmidtke

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