A Jewish Philosopher of Baghdad: Izz Al-dawla Ibn Kammuna by Reza Pourjavady, Sabine Schmidtke

By Reza Pourjavady, Sabine Schmidtke

For a very long time, the learn of the lifestyles and paintings of the Jewish philosopher 'Izz al-Dawla Ibn Kammna' (683/1284) remained constrained to a truly 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 observation on Avicennas al-Ishrt' wa l-tanbht' - in his Bibliotheque orientale. next generations of Western students have been eager about Ibn Kammna's Tanq'al-abth', while his reputation within the jap lands of Islam was once established solely on his philosophical writings. those contain a observation at the Kitb'al-Talwt' by means of the founding father of Illumationist philosophy, Shihb' al-Dn'al-Suhraward' (587/1191) and diverse autonomous works on philosophy and common sense. on the grounds 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 supplies a close account of the to be had facts of Ibn Kammna's biography, presents an summary of his philosophical concept and reviews intimately the reception of his notion and his writings between later Muslim and Jewish philosophers. a listing of his complete oeuvre presents targeted info at the extant manuscripts. the quantity in addition comprises variants of 9 of his writings.

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Another manuscript of the same text is extant in Paris; see Ferdinand Wüstenfeld: Geschichte der arabischen Aerzte und Naturforscher. Nach den Quellen bearbeitet. Göttingen 1840, p. 131 no. —There are some indications that he may also be the author of a MathnawÒ entitled ”arÒq al-ta˜qÒq, the authorship of which is still disputed (ed. Bo Utas. Lund 1973). 28 CHAPTER ONE no trace of NakhjawÊnÒ, he seems to have become acquainted with the latter’s writings at a relatively late stage of his life. Among the philosophers of his own time, Ibn KammÖna had studied in depth the writings of NaÉÒr al-DÒn al-TÖsÒ, KÊtibÒ, and AthÒr alDÒn al-AbharÒ.

40a–59b); (8) Ibn KammÖna: TanqҘ al-ab˜Êth (ff. 59b–126b); (9) min kalÊm Aris¢Ö (ff. 126b–128b); (10) various poems in Persian (f. 129); (11) Samawxal al-MaghribÒ: If˜Êm al-yahÖd (ff. 130a–144b); (12) Nuskhat masxala waradat {alÊ Samawxal min ba{Ó al-zanÊdiqa al-mutafalsifa (ff. 144b–145b); (13) Nuskhat aljawÊb [li-Samawxal al-MaghribÒ] (ff. 145b–147a); (14) fragment from an unidentified work apparently on medicine (f. 147). ]: Fihrist-i KitÊbkhÊna-yi {UmÖmÒ-yi HaÓrat-i ¹yat AllÊh al-{uØmÊ NajafÒ Mar{ashÒ 1–.

His arguments for the simplicity of the human soul and for simples being necessarily pre-eternal seem to be original—at least this is what Ibn KammÖna claims. Following SuhrawardÒ, Ibn KammÖna criticizes the arguments against the transmigration of souls and seems to take a non-commital position on the issue. 109 Apparently Ibn KammÖna was searching for Plato’s explanation for the eternity of the soul, as is suggested by his use of Miskawayh’s (d. 421/1030) al-Fawz alaÉghar in one of his maqÊlÊt devoted to the human soul.

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