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.
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Moreover, whether or not hads is specifically mentioned, intuition or spontaneous comprehension is paired to tajriba. Hads was not just one more function to be added to the basket of terminologies used to explain psychological processes.
While this seems at first to be an odd mismatch of authorities, Ibn Kammuna was not the only Jewish thinker to harmonize the two eminent Andalusians. Schearing review of Medieval Exegesis and Religious Difference: Two applications in particular must be singled out.
Why I Am Not a Muslim, p. It gives considerably more space to criticism of the sacred scriptures of the two ‘daughter religions’ than to the Torah, and it dwells on sectarian and other internal differences in Christianity and Islam but not in Judaism – although elsewhere Ibn Kammuna wrote an entire treatise on the differences between Rabbanites and Karaites. However, it is possible for someone to have an intuition on his own; the reasoning gels in his mind kammuba a teacher.
His impact on Jewish thought was minimal at best. Ibn Kammuna’s commentary on Ibn Sina’s al-Isharat wa ‘l-tanbihat is essentially a paraphrase, reflecting in a few places a somewhat different structure than the published text of Ibn Sina. In the work of later thinkers, including Ibn Kammuna, the evaluation of hads served to legitimize alchemy and astrology and, more generally, to blur the distinction between demonstrative knowledge and revelation.
It begins with a extended investigation of prophecy, aiming to establish in a manner acceptable to adherents of all faiths not just the prophetic ones that revelation does occur.
The presentation is dispassionate and eschews any polemical tone. Tajriba does appear in the passage just cited, but it is not mentioned at all in the shorter pietistic treatise, Ithbat al-mabda Establishing the First Principle. On the whole, Ibn Kammuna downplays the political function of prophecy. What remains, then, is to compare the claims that are particular to each of the three faiths. We shall offer some suggestions towards contextualization, which are necessarily tentative and preliminary.
Arabic and Islamic Philosophy, special topics in: Following that, we will present the first-ever survey of his religious ethics; the key texts have only recently been published. His works seem to have addressed the general, rather than the Jewish, public; the most influential of them, as noted, being his commentary on al-Suhrawardi. Pourjavady, Reza; Schmidtke, Sabine, eds. Schearing in Renaissance Quarterly There is far less agreement as to how to assess the worth of editions, as well as the need or lack thereof for redoing editions that are already available.
A series of generally facile arguments are given for the existence of God and his attributes. From Wikipedia, the free encyclopedia.
Yet in the pietistic writings, where one would expect to find the usual Sufi term, dhawq is not employed. In particular, the arguments advanced by Ibn Kammuna have as a rule not been taken into account by the editors, who must decide between variants in the manuscripts, or by the critics who review the editions.
Ibn Kammūna, Saʿd – Brill Reference
Ibn Kammuna updated entry in Stanford Encyclopedia of Philosophy. Writings The latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will be discussed below.
And, indeed, as Lukas Kakmuna has shown in a series of publications, Ibn Kammuna labored to shore up the demonstrations of psychological doctrines throughout.
The longer one, the Tanqih al-abhath fi akhbar al-milal al-thalath An Overview of Investigations into the Views of the Three Faiths is sui generis in medieval literature. Ibn Kammuna constructed the Jewish view he presents by means of a combination of ideas drawn from Maimonides and Judah Hallevi.
Ibn Kammuna (d. 1284)
The latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will jammuna discussed below. In some places Ibn Kammuna defends al-Razi against the strictures of al-Katibi al-Qazwini, but in others raises criticisms of his own against al-Razi. This will allow us to get a handle on a key feature of his philosophical thinking, as well as to observe the different ways the same concept is treated within the different projects that Ibn Kammuna undertook.
Views Read Edit View mammuna. This is discussed in the next section. Simon Kammhna has published a French translation of the Examinationincluding a translation of portions from the biography in Pourjavady and Schmidtke Ibn Kammuna’s commentary on al-Suhrawardi’s Talwihat is his longest work and, to judge from the number of surviving manuscripts, his most widely read. Ibn Kammuna has clearly mastered both idioms.
Ibn Kammuna also corresponded with some leading intellectuals, notably Nasir al-Din al-Tusi. However, it has recently been suggested that it is more likely to be connected to the execution of one of his patrons. His philosophy belongs to the kammunna, refinement, and defense of the Avicennian tradition, led in his day by Nasir al-Din al-Tusi, with whom he corresponded.
Bridger review of Medieval Exegesis and Religious Difference: His treatise comparing Judaism, Christianity and Islam caused major rioting in Baghdad, forcing him to flee that city in secret. Simply taking note of variants missed by one or more editor, kammuha 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.
Science Logic and Mathematics. Remember me on this computer. His comparative treatise on the ubn monotheistic religions ChristianityJudaism and Islamtitled Examination of kammina Three Faiths challenged the legitimacy of Islam where he reasoned that incompatibility of sharia with the principles of justice undercuts Muhammad’s claims of being a perfect man and stated that people convert to Islam from ulterior motives.
Other passages afford us an opportunity to sample kammyna hads is employed in various scientific, or, as we would judge today, occult contexts. The main difference is that the code of the prophet is expressly not of his own devise, but rather revealed by some supernal source.
At times there is no grammatical, syntactical, or lexical reason a priori to choose one variant over the other. These vary from person to person, just as bodily endowments vary.