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A History of Islamic Philosophy
Third Edition

Majid Fakhry

COLUMBIA UNIVERSITY PRESS NEW YORK


COLUMBIA UNIVERSITY PRESS

Publishers Since 1893


New York Chichester, West Sussex
Copyright© 1970, 1983, 2004 Columbia University Press
All rights reserved
Library of Congress Cataloging-in-Publication Data
Fakhry, Majid.
A history of Islamic philosophy I Majid Fakhry- 3rd ed.
p.cm.
Includes bibliographical references (p. ) and index.
ISBN o-231-132.2.o-4 (cloth: alk. paper)- ISBN o-2.31-132.21-2. (pbk.: alk. paper)
1. Philosophy, Islamic-History. I. Title.
B741.F2.3 2004
181'o7-dc2.2.
9

Columbia University Press books are printed on permanent and durable acid-free
paper.
Printed in the United States of America

c 10 9 8 7 6 5 4 3 2. 1
p 10 9 8 7 6 5 4 3 2. 1
Contents

Preface to the First Edition ix


Preface to the Second Edition xiii
Preface to the Third Edition xv
Introduction xvii

ONE. The Legacy of Greece, Alexandria, and the Orient 1


I. The Near Eastern Scene in the Seventh Century 1
II. The Translations of Philosophical Texts 4
III. Pre-Socratics, Peripatetics, and Stoics 19
IV. Neo-Platonic Elements: The Apocryphal Theologia
Aristotelis and the Liber de Causis 21
V. Persian and Indian Influences 33

1WO. Early Political and Religious Tensions 39


I. The Religio-Political Factions 39
II. The Rise of Islamic Scholasticism (Kalam) 43

THREE. Beginnings of Systematic Philosophical Writing in the Ninth


Century 67
I. The First Systematic Philosophical Writer in Islam:
Al-Kindi 67
II. The Rise of Naturalism and the Challenge to Islamic
Dogma: Ibn Al-Rawandi and Al-Razi 95
VI CONTENTS

III. The Progress of Free Thought and Religious


Heterodoxy 106

FOUR. The Further Development of Islamic Neo-Platonism 111

I. Al-Farabi 111
II. Ibn Sina 132

FIVE. Neo-Pythagoreanism and the Popularization of the Philosophical


Sciences 167
I. Philosophy, the Handmaid of Politics 167
II. The Mathematico-Philosophical Presuppositions of the
Brethren 170
Ill. The Cosmology and Metaphysics of the Brethren 175
IV. The Psychology and the Epistemology of the
Brethren 179
V. Conclusion 183

SIX. The Diffusion of Philosophical Culture in the Tenth Century 187


I. Abo l:layyan Al-Taubidi 187
II. Miskawayh 191
III. Yabia b. ~Adi 197

SEVEN. The Interaction of Philosophy and Dogma 209


I. The Eclipse of Theological Rationalism 209
II. The Ash 1arite School and the Formulation of the
Occasionalist Metaphysics of Atoms and Accidents 215
III. The Systematic Refutation ofNeo-Platonism:
Al-Ghazali 223

EIGHT. The Rise and Development of Islamic Mysticism (Snfism) 241


I. Ascetic Origins 241
II. Pantheistic Tendencies: Al-Bastami (or Al-Bistami),
Al-l:lallaj, and Others 248
Ill. Synthesis and Systematization-Al-Ghazali and Ibn
~Arabi 253
IV. Romi, Supreme Mystical Poet 262
V. Snfi Orders: Snfism Today 264
CONTENTS Vll

NINE. The Arab-Spanish Interlude and the Revival of Peripateticism 267


I. Beginnings of Philosophical Speculation in Muslim
Spain: Ibn Masarrah, Al-MajrTtT, and Ibn Bajjah 267
II. Ibn Tufayl and the Natural Progression of the Mind
Toward Truth 273
III. Ibn Rushd and the Defense of Aristotelianism 28o

TEN. Post-Avicennian Developments: Illumination and the Reaction


against Peripateticism 303
I. Al-SuhrawardT 303
II. The Subsequent Development ofllluminationism:
Sadr Al-Din Al-ShirazT (Mulla Sadra) and His
Successors 314
III. The Continuity of the Ishraqi Tradition in Persia 321

ELEVEN. Theological Reaction and Reconstruction 323


I. Literalism and Neo-l:lanbalism: Ibn l:lazm, Ibn
Taymiyah, and Muhammad B. 'Abdul-Wahhab 323
II. Moderation and Decline: F. D. Al-Razi, N.D.
Al-Na~afi, Al-lji, Al-Jurjani, and Al-Bajuri 329
III. Reaction and Reconstruction: Ibn Khaldnn 334

TWELVE. Modernist Trends 345


I. The Emergence of the Modernist Spirit: J.D.
Al-Afghani and Muhammad 'Abdu 345
II. Islamic Philosophy in India and Southeast Asia 359
III. Modernism in India: Sayyid Ahmad Khan, Ameer Ali,
and Muhammad Iqbal 360

THIRTEEN. Contemporary Trends 369


I. Liberalism, Secularism, and Fundamentalism 369
II. Existentialism, Positivism, and Marxism 385
III. Postrnodernism and Hermeneutics 396

Bibliography 399
Index 411
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Preface to the First Edition

The interest of Western scholars in the development of


Islamic philosophical thought has been comparatively small. There appear
to be two reasons for this neglect: the nature of the subject matter and the
character of Western scholarship itself. The main body of Islamic thought,
in so far as it has any relevance outside the scope of Islam, belongs to a
remote past. In fact, as this book will show, Islamic philosophy is and con-
tinues to be, even in the twentieth century, fundamentally medieval in spirit
and outlook. Consequently, from the time of Thomas Aquinas and Roger
Bacon until now, interest in this thought has been cultivated in the West
only in so far as it could be shown to have a direct or indirect bearing on the
development of European philosophy or Christian theology. More recently,
attempts have been made by Western scholars to break away from this pat-
tern and to approach Islamic philosophy as an intellectual concern in its
own right, but the fruits of these efforts remain meager compared to the
work of scholars in such cognate fields as the political, economic, and social
development of the Muslim peoples.
Second, we note the radically modern direction that philosophy has taken
in the West, from the seventeenth century on. Fresh attempts are continually
being made to formulate a coherent world view for modern man, in which
the role of ancient (Greek) and medieval (both Arabic and Latin) thought
is progressively ignored or minimized. In this way Islamic philosophy suf-
fers the same fate as European medieval philosophy. Furthermore, the role
that Arabic philosophy played in preserving and transmitting Greek thought
between A.D. 800 and 1200 has become much less significant for Western
scholarship since the recovery of the original Greek texts.
X PREFACE TO THE FIRST EDITION

It can hardly be denied that the system of ideas by which the Muslim
peoples have interpreted and continue to interpret the world is relevant to
the student of culture. Nor is the more abstract formulation of this system, in
theology or metaphysics, devoid of intrinsic value. For it should be recalled
that Greek philosophy, in which modern Western thought has its origins,
has played a crucial role in the formulation of Islamic philosophy, whereas
it has made almost no impact on other cultures, such as the Indian or Chi-
nese. This consideration alone should be sufficient to reveal the close affini-
ties between Islamic and Western thought.
The first important modern study in the general field of Arabic philoso-
phy is Arnable Jourdain's Recherches critiques sur l'a.ge et l'origine des traduc-
tions d'Aristote et sur les documents grecs ou arabes employes par les docteurs
scholastiques, which appeared in 1819. This book helped to underscore the
influence of Arabic philosophy on Western, particularly Latin, scholastic
thought. It was followed in 1852 by Ernest Renan's classic study, Averroes et
l'averroisme, which has since been reprinted several times. In 1859 appeared
Solomon Munk's Melanges de philosophie juive et arabe, a general survey of
Jewish-Arabic philosophy which is still of definite value. Early in the twen-
tieth century appeared. T. J. de Boer's Geschichte der Philosophie in Islam
( 1901 ), which was translated into English in 1903 and continues to be the
best comprehensive account of Islamic philosophy in German and English.
A more popular but still useful survey, Arabic Thought and Its Place in His-
tory by de Lacy O'Leary, appeared in 1922. The many surveys by Carra de
Vaux, G. Quadri, and L. Gauthier are listed in the Bibliography.
We must mention, however, three historical narratives which appeared in
very recent years. M. Cruz Hernandez, Filoso{fa hispano-musulmana ( 1957),
though primarily concerned with Spanish-Muslim philosophy, contains
extensive and valuable accounts of the major "Eastern" philosophers and
schools. W. Montgomery Watt's Islamic Philosophy and Theology (1962),
which is part of a series entitled "Islamic Surveys," is weighted in favor of
theology and therefore does not add much to our knowledge of Islamic phi-
losophy. Henry Corbin's Histoire de la philosophie islamique (1964), though
very valuable, does not recognize the organic character of Islamic thought
and tends to overemphasize the Shi'ite and particularly Isma'III element in
the history of this thought. M. M. Sharifs History of Muslim Philosophy is a
symposium by a score of writers and lacks for this reason the unity of concep-
tion and plan that should characterize a genuine historical survey.
PREFACE TO THE FIRST EDITION XI

In the field of Greco-Arab scholarship, Islamic philosophy owes much


to the studies of Richard Walzer, now available in the one-volume Greek
into Arabic (1962 ), and to the critical editions of texts prepared by M.
Bouyges, S. J. (d. 1951) and 'Abdu'l-Ra}:lman Badawi. Bouyges made avail-
able to scholars, in the Bibliotheca Arabica Scholasticorum, a series of fun-
damental works in unsurpassed critical editions. A. R. Badawi has edited,
over a period of two decades, a vast amount of philosophical texts which
have considerably widened the scope of Arabic philosophical studies. As for
the IshraqT tradition, Henry Corbin is a pioneer whose studies will prob-
ably acquire greater significance as the post-Averroist and Shi'ite element
in Muslim philosophy is more fully appreciated. Finally, the studies of L.
Gardet, Mlle. A. M. Goichon, L. Gauthier, I. Madkour, S. van den Bergh,
G. C. Anawati, S. Pines, M. Alonso, and L. Massignon are among the most
important contemporary contributions to the study of Muslim thought;
these books are listed in the Bibliography.
An argument against the attempt to write a general history of Islamic phi-
losophy might be based on the fact that a great deal of the material involved
must await critical editions and analysis before an attempt can be made to
assess it. I believe that this objection is valid in principle. However, a fair
amount of material is now available, either in good editions or manuscripts,
and the collation of the two should make interpretation relatively accurate.
Moreover, the writing of a general history that would give scholars a com-
prehensive view of the whole field is a prerequisite of progress in that field,
since it is not possible otherwise to determine the areas in which further
research must be pursued or the gaps which must be filled.
We might finally note that the writing of a history of philosophy, as dis-
tinct from a philosophical chronicle, must involve a considerable element
of interpretation and evaluation, in addition to the bare narrative of events,
the listing of authors, or the exposition of concepts; without such interpreta-
tion the dynamic movement of the mind, in its endeavor to comprehend
the world in a coherent manner, can scarcely be understood. In taking this
approach a writer might find it valuable to reexamine areas which others
have studied before him. In this hazardous undertaking I have naturally tried
to learn as much as possible from other scholars. However, in the exposition
of philosophical concepts or problems I have relied primarily on the writ-
ings of the philosophers themselves. Sometimes the interpretation of philo-
sophical or theological doctrines has compelled me to turn to the studies of
Xll PREFACE TO THE FIRST EDITION

contemporary authorities. I did not feel, however, once those doctrines had
been sufficiently clarified, that it was necessary to multiply these authori-
ties endlessly. The purpose of the Bibliography at the end of the book is to
acquaint the interested reader with the work of other scholars in the field
and to indicate the extent of the material used in the writing of this book.
I wish to acknowledge my debt to the many persons and institutions that
have made the publication of this work possible. In particular, I thank the
librarians at Istanbul, Oxford, the Escorial, Paris, London, the Vatican, and
the Library of Congress who have generously given their assistance. To the
Research Committee and the Arabic Studies Program of the American Uni-
versity of Beirut I am particularly indebted for financing the research and
travel that I did in connection with writing large parts of this book. To the
Publications Committee of this University I am indebted for a generous
subsidy to meet the editorial costs of preparing the manuscript for press. I
also wish to thank the former Dean of the School Arts and Sciences of the
American University of Beirut, Professor Farid S. Hanania, for his encour-
agement in the early stages of writing the book, and Professors Arthur Sewell
and David Curnow for their help in editing the manuscript, at least up to
Chapter Seven. And to the many unnamed scholars and colleagues, from
whose advice and criticism I have profited more than I can say, I extend a
warm expression of thanks. Finally to Georgetown University I am grateful
for assistance in the final preparation of the manuscript and the opportunity,
while engaged in teaching, to complete the last chapters of this book, and
to the staff of Columbia University Press for their courtesy and efficiency in
producing this volume.
Majid Fakhry
Preface to the Second Edition

The present edition of this History of Islamic Philosophy,


which was first published in 1970, embodies a number of changes which I
hope will make this book even more useful to the reader than the first one. A
number of corrections have been made throughout the book, the final chap-
ter expanded somewhat and the bibliography updated and rearranged.
An author has a moral obligation to acknowledge his debt both to those
who praise and those who criticize his work, in so far as he can learn from
both. I was particularly gratified, when this book first appeared, by the warm
reception it met in certain academic quarters and the favorable reviews it
was given by a number of distinguished scholars, some of whom I knew per-
sonally and some I did not. On the other hand, I was not unduly disturbed at
the far fewer criticisms or denigrations.
Perhaps it is necessary to state in conclusion that, while I am fully aware of
the shortcomings of the present book, I continue, after more than ten years of
study and reflection, and despite certain criticisms, to stick to the overall the-
matic and historiographical schema originally adopted in writing it.
Majid Fakhry
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