Khaled El-Rouayheb
Datos Biográficos
| ID | 487995 |
|---|---|
| NOMBRE | Khaled El-Rouayheb |
| NOMBRES | Khaled |
| APELLIDO | El-Rouayheb |
| FIRMA | EL-ROUAYHEB K |
| AFILIACIONES | Harvard University Press |
| ORCID | 0000-0001-7229-0009 |
| VERIFICADO | Sí |
| TOTAL DE OBRAS | 27 |
| TOTAL DE CITAS | 25 |
| TOTAL COMO AUTOR | 24 |
| TOTAL COMO EDITOR | 3 |
| PRIMER AÑO DE PUBLICACIÓN | 2004 |
| AÑO MÁS RECIENTE DE PUBLICACIÓN | 2026 |
| ÍNDICE H | 2 |
Ibn al-Tilimsānī (d.1260) on the Snares of Ontology
The ongoing explorations of post-Avicennian philosophy and Islamic theology (kalam) have tended to focus on thinkers from the Islamic East. In this paper, I will try to show that attention to later North African scholars can help enrich and nuance our sense of the philosophical landscape after Avicenna. I focus on the discussion of the existence/essence distinction by Ibn al-Tilimsānī (d. 1260), an Ashʿarī theologian active in Egypt. His discussi…
A Tangled Web
The present article is a preliminary critical overview of the rich commentary and super-commentary tradition that grew around the widely-studied treatise on the rules of disputation ( ādāb al-baḥṯ ) by Šams al-Dīn al-Samarqandī (d. 722/1322) and its standard commentary attributed to Mas c ūd al-Širwānī or Mas c ūd al-Rūmī. It attempts to get to the bottom of some anomalies, for example dated manuscripts that are attributed to scholars who died so…
Mullā Shamsā (d. 1654) on Atemporal Creation (ḥudūth dahrī)
The present article provides a new interpretation of the theory of ḥudūth dahrī associated with the Iranian philosopher Mīr Dāmād (d.1631) and his followers. Relying mainly on a treatise by Mīr Dāmād’s student Mullā Shamsā Gīlānī (d.1654), I emphasize the closeness of the theory to the view, advocated by Islamic theologians, that the world and time are not pre-eternal and came into existence ex nihilo. By contrast, I argue that the doctrine of “t…
Dawānī (d. 1502) and Dashtakī (d. 1498) on Primary (awwalī) and Familiar (mutaʿāraf) Predication
The present article explores the motivations that led Jalāl al-Dīn al-Dawānī (d. 1502) to draw the distinction between what he called “primary predication” ( ḥaml awwalī ) and “familiar predication” ( ḥaml mutaʿāraf or ḥaml shāʾiʿ ). These motivations include allowing for the predication of particulars, such as “This is Zayd” and accounting for apparently true self-negations, such as “The [concept] particular is not a particular.” The article als…
“Subject Generality” and Distribution in Medieval Arabic Syllogistic
A relatively well-known medieval Latin innovation is the doctrine of distributive supposition. This notion came to be used in syllogistic theory in the late medieval and early modern periods, as Latin logicians sought to establish general rules for syllogistic productivity across the various figures. It is much less well-known that some logicians in the medieval Arabic tradition also attempted to establish general rules for the syllogism, appeali…
Mixed Conditional-Categorical Syllogisms from Avicenna to Urmawī
A number of medieval Arabic logicians discussed inferences that combine the principles of propositional and term logic, for example: Whenever H is Z then Every J is DNo D is AWhenever H is Z then Some J is not AThe present paper will be devoted to discussions of the validity of mixed conditional-categorical syllogisms of this form, and purported counterexamples, from Avicenna (d. 1037) to Urmawī (d. 1283). One major problem that was discussed, re…
Islam without Europe
Islam without Europe: Traditions of Reform in Eighteenth-Century Islamic Thought. By Ahmad S . Dallal. Chapel Hill: University of North Carolina Press, 2018. Pp. ix + 421. $100 (cloth); $34.95 (paper); $27.99 (ebook
Two Fourteenth-Century Islamic Philosophers
Two handbooks were central to the study of philosophy in the Islamic world in the period from the thirteenth to the nineteenth centuries: the introductory Hidāyat al-ḥikma by Athīr al-Dīn al-Abharī (d. 663/1265), and the more advanced Ḥikmat al-ʿayn by Abharī’s student Najm al-Dīn al-Kātibī al-Qazwīnī (d. 675/1276). Two fourteenth-century scholars play an important part in the early commentary tradition on these two works: Ibn Mubārakshāh al-Bukh…
Dashtakī (d. 1498) and Dawānī (d. 1502) on the Analysis of Existential Propositions
The present article is a reconstruction of a logical dispute concerning the analysis of existential propositions between the two rivals from Shiraz, Jalāl al-Dīn al-Dawānī (d. 1502) and Ṣadr al-Dīn al-Dashtakī (d. 1498), a dispute that continued to echo down to the nineteenth century, especially in Iran and the Indian subcontinent. The controversy was elicited by a passage from a discussion in the commentary by Qūshjī (d. 1474) on Ṭūsī’s Tajrīd i…
Ottoman Puritanism and its Discontents
The Qāḍīzādelī movement of the seventeenth century is well known to historians of the Ottoman Empire, and yet remains somewhat elusive. It has been described in the secondary literature as ‘fanatic’, ‘traditionalist’, ‘proto-Wahhabi’, ‘Salafi’, ‘sharīʿa-minded’, ‘revivalist’ and ‘Taymiyyan’. Yet, the appropriateness of such interpretations can and has been challenged. Terming the Qāḍīzādelīs ‘proto-Wahhabi’ or ‘Salafi’ or ‘Taymiyyan’, for example…
Al-Māturīdī and the Development of Sunnī Theology in Samarqand . By Ulrich Rudolph. Translated by Roderigo Adem. Islamic History and Civilization 100. Leiden and Boston
Ibn Masarra’s (d. 931) Third Book
Although Muslim sources mention several books written by the Andalusī thinker Muḥammad Ibn Masarra (d. 319/931), only two books of his are extant and identified with certainty. This chapter reviews the evidence regarding Ibn Masarra and his books, and focuses on a quotation from a third book. Despite its brevity, this quotation adds some important information to our scanty knowledge about Ibn Masarra. An analysis of this quotation can therefore s…
The Oxford Handbook of Islamic Philosophy
The study of Islamic philosophy has recently entered a new and exciting phase. Both the received canon of Islamic philosophers and the grand narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. The bulk of twentieth-century Western scholarship on Arabic or Islamic philosophy focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently un…
The Cambridge Companion to Medieval Logic
This volume, the first dedicated and comprehensive companion to medieval logic, covers both the Latin and the Arabic traditions and shows that they were in fact sister traditions, which both arose against the background of a Hellenistic heritage and which influenced one another over the centuries. A series of chapters by both established and younger scholars covers the whole period including early and late developments, and offers new insights in…
Does a Proposition Have Three Parts or Four? A Debate in Later Arabic Logic
The present article traces the controversy on propositions and their parts, intensively discussed by logicians writing in Arabic in the fourteenth, fifteenth and sixteenth centuries. From the beginning of the Arabic logical tradition to the end of the thirteenth century, the dominant view among Arabic logicians was that a categorical proposition consists of three parts: subject, predicate and nexus between them indicated (in most languages) by th…
First Islamic Reviver
The First Islamic Reviver: Abū Ḥāmid al-Ghazālī and His Revival of the Religious Sciences. By Kenneth Garden. New York: Oxford University Press, 2014. Pp. xiii + 238. $65, £41.99. Al-Ghazālī’s Moderation in Belief: Al-Iqtiṣād fī al-iʿtiqād. Translated by Aladdin M. Yaqub. Chicago: Chicago University Press, 2013. Pp. xxvii + 311. $50, £35
Ismāʿīlite Critique of Ibn Sīnā
Al-Shahrastānī’s (d. 548/1153) Wrestling Match with the Falāsifa (Muṣāraʿat al-falāsifa) is the second book of refutation of Ibn Sīnā’s (Avicenna, d. 428/1037) philosophy by a Muslim philosopher and theologian. While al-Ghazālī tried to prove the nondemonstrative character of Ibn Sīnā’s teachings, al-Shahrastānī “wrestles” with Ibn Sīnā about what is true to say about God. Heavily influenced by the cosmology of the Ismāʿīlite Shīʿites of his day,…
Islamic Intellectual History in the Seventeenth Century
For much of the twentieth century, the intellectual life of the Ottoman and Arabic-Islamic world in the seventeenth century was ignored or mischaracterized by historians. Ottomanists typically saw the seventeenth century as marking the end of Ottoman cultural florescence, while modern Arab nationalist historians tended to see it as yet another century of intellectual darkness under Ottoman rule. This book is the first sustained effort at investig…
Post-Avicennan Logicians on the Subject Matter of Logic
In the thirteenth century, the influential logician Afḍal al-Dīn al-Khūnajī (d. 1248) departed from the Avicennan view that the subject matter of logic is “second intentions”. For al-Khūnajī, the subject matter of logic is “the objects of conception and assent”. His departure elicited intense and sometimes abstruse discussions in the course of subsequent centuries. Prominent supporters of Khūnajī's view on the subject matter of logic included Kāt…
The World of Murtadā al-Zabīdī (1732-91)
Heresy and Sufism in the Arabic-Islamic world, 1550-1750
The present paper is an attempt to throw preliminary light on heretical Sufi groups in the Arabic-Islamic world in the early-modern period (sixteenth to eighteenth centuries). Previous scholarship on antinomian Sufism has tended to focus on earlier centuries and on Persian- and Turkish-speaking groups. Evidence suggests that there is also a history to be written of antinomian mystical groups in the Arabic-speaking world in later centuries. On the…
The Myth of "The Triumph of Fanaticism" in the Seventeenth-Century Ottoman Empire
Since Halil İnalcık's classic The Ottoman Empire: The Classical Age (1973), the received view amongst historians has been that Ottoman scholars lost interest in the rational sciences after around 1600, largely as an effect of the rise of the puritanical Kādīzādeli movement. In the present article, I argue that there was in fact no decline of interest in the rational sciences amongst seventeenth century Ottoman scholars. On the contrary, interest …
Opening the Gate of Verification
Little research has been done on the intellectual life of the Arab-Islamic world between the 15th and 19th centuries. This scholarly neglect almost certainly reflects the widespread assumption that intellectual life in the Arab-Islamic world entered a long period of stagnation or “sclerosis” after the 13th or 14th century. This state of affairs is often believed to have lasted until the 19th century, when European military and economic expansion …
The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800
The Arabic poetry of the early Ottoman period (1500 – 1800) is still, to a large extent, unexplored territory. The few secondary monographs on the poetry of the period suggest that love-poetry as a rule portrayed a female beloved. In the first part of the article I argue that this is misleading. The portrayed beloved seems often, and perhaps most often, to have been a beardless or downy-cheeked male youth. In the second part of the article, I add…
Before Homosexuality in the Arab-Islamic World, 1500-1800
Attitudes toward homosexuality in the pre-modern Arab-Islamic world are commonly depicted as schizophrenic. On the one hand, Arabic love poetry, biographical works, and bawdy satires suggest that homosexuality was a visible and tolerated part of Arab-Islamic elite culture before the nineteenth century. On the other hand, Islam supposedly considers homosexuality an abomination and prescribes severe punishment for it. El-Rouayheb shows that this ap…
Opening the Gate of Verification
Little research has been done on the intellectual life of the Arab-Islamic world between the 15th and 19th centuries. This scholarly neglect almost certainly reflects the widespread assumption that intellectual life in the Arab-Islamic world entered a long period of stagnation or “sclerosis” after the 13th or 14th century. This state of affairs is often believed to have lasted until the 19th century, when European military and economic expansion …
The Myth of "The Triumph of Fanaticism" in the Seventeenth-Century Ottoman Empire
Since Halil İnalcık's classic The Ottoman Empire: The Classical Age (1973), the received view amongst historians has been that Ottoman scholars lost interest in the rational sciences after around 1600, largely as an effect of the rise of the puritanical Kādīzādeli movement. In the present article, I argue that there was in fact no decline of interest in the rational sciences amongst seventeenth century Ottoman scholars. On the contrary, interest …
Was There a Revival of Logical Studies in Eighteenth-Century Egypt
It is a common assumption that intellectual life in the ArabicIslamic world entered a period of stagnation or after the 13th or 14th century. The intellectual inertia is supposed to have lasted until the 19th century, when a more dynamic and vital Europe thrust itself upon the region. This overall interpretation of the course of Arabic-Islamic intellectual history seems never to have been the conclusion of careful and dispassionate historical inv…
Sunni Muslim Scholars on the Status of Logic, 1500-1800
In the present article, I discuss Goldziher's contention (echoed in more recent literature) that from the thirteenth and fourteenth centuries, Sunnī Muslim scholars ('ulamā') became increasingly hostile to rational sciences such as logic. On the basis of discussions and fatāwā by Sunni scholars in the sixteenth, seventeenth and eighteenth centuries, I show that this idea is radically mistaken. Mainstream scholars in the Maghrib, Egypt and Turkey …
Heresy and Sufism in the Arabic-Islamic world, 1550-1750
The present paper is an attempt to throw preliminary light on heretical Sufi groups in the Arabic-Islamic world in the early-modern period (sixteenth to eighteenth centuries). Previous scholarship on antinomian Sufism has tended to focus on earlier centuries and on Persian- and Turkish-speaking groups. Evidence suggests that there is also a history to be written of antinomian mystical groups in the Arabic-speaking world in later centuries. On the…
Sunni Muslim Scholars on the Status of Logic, 1500-1800
In the present article, I discuss Goldziher's contention (echoed in more recent literature) that from the thirteenth and fourteenth centuries, Sunnī Muslim scholars ('ulamā') became increasingly hostile to rational sciences such as logic. On the basis of discussions and fatāwā by Sunni scholars in the sixteenth, seventeenth and eighteenth centuries, I show that this idea is radically mistaken. Mainstream scholars in the Maghrib, Egypt and Turkey …
The Love of Boys in Arabic Poetry of the Early Ottoman Period, 1500 – 1800
The Arabic poetry of the early Ottoman period (1500 – 1800) is still, to a large extent, unexplored territory. The few secondary monographs on the poetry of the period suggest that love-poetry as a rule portrayed a female beloved. In the first part of the article I argue that this is misleading. The portrayed beloved seems often, and perhaps most often, to have been a beardless or downy-cheeked male youth. In the second part of the article, I add…
Before Homosexuality in the Arab-Islamic World, 1500-1800
Attitudes toward homosexuality in the pre-modern Arab-Islamic world are commonly depicted as schizophrenic. On the one hand, Arabic love poetry, biographical works, and bawdy satires suggest that homosexuality was a visible and tolerated part of Arab-Islamic elite culture before the nineteenth century. On the other hand, Islam supposedly considers homosexuality an abomination and prescribes severe punishment for it. El-Rouayheb shows that this ap…
Was There a Revival of Logical Studies in Eighteenth-Century Egypt
It is a common assumption that intellectual life in the ArabicIslamic world entered a period of stagnation or after the 13th or 14th century. The intellectual inertia is supposed to have lasted until the 19th century, when a more dynamic and vital Europe thrust itself upon the region. This overall interpretation of the course of Arabic-Islamic intellectual history seems never to have been the conclusion of careful and dispassionate historical inv…
Opening the Gate of Verification
Little research has been done on the intellectual life of the Arab-Islamic world between the 15th and 19th centuries. This scholarly neglect almost certainly reflects the widespread assumption that intellectual life in the Arab-Islamic world entered a long period of stagnation or “sclerosis” after the 13th or 14th century. This state of affairs is often believed to have lasted until the 19th century, when European military and economic expansion …
The Myth of "The Triumph of Fanaticism" in the Seventeenth-Century Ottoman Empire
Since Halil İnalcık's classic The Ottoman Empire: The Classical Age (1973), the received view amongst historians has been that Ottoman scholars lost interest in the rational sciences after around 1600, largely as an effect of the rise of the puritanical Kādīzādeli movement. In the present article, I argue that there was in fact no decline of interest in the rational sciences amongst seventeenth century Ottoman scholars. On the contrary, interest …
The World of Murtadā al-Zabīdī (1732-91)
Heresy and Sufism in the Arabic-Islamic world, 1550-1750
The present paper is an attempt to throw preliminary light on heretical Sufi groups in the Arabic-Islamic world in the early-modern period (sixteenth to eighteenth centuries). Previous scholarship on antinomian Sufism has tended to focus on earlier centuries and on Persian- and Turkish-speaking groups. Evidence suggests that there is also a history to be written of antinomian mystical groups in the Arabic-speaking world in later centuries. On the…
Post-Avicennan Logicians on the Subject Matter of Logic
In the thirteenth century, the influential logician Afḍal al-Dīn al-Khūnajī (d. 1248) departed from the Avicennan view that the subject matter of logic is “second intentions”. For al-Khūnajī, the subject matter of logic is “the objects of conception and assent”. His departure elicited intense and sometimes abstruse discussions in the course of subsequent centuries. Prominent supporters of Khūnajī's view on the subject matter of logic included Kāt…
Islamic Intellectual History in the Seventeenth Century
For much of the twentieth century, the intellectual life of the Ottoman and Arabic-Islamic world in the seventeenth century was ignored or mischaracterized by historians. Ottomanists typically saw the seventeenth century as marking the end of Ottoman cultural florescence, while modern Arab nationalist historians tended to see it as yet another century of intellectual darkness under Ottoman rule. This book is the first sustained effort at investig…
Al-Māturīdī and the Development of Sunnī Theology in Samarqand . By Ulrich Rudolph. Translated by Roderigo Adem. Islamic History and Civilization 100. Leiden and Boston
Ibn Masarra’s (d. 931) Third Book
Although Muslim sources mention several books written by the Andalusī thinker Muḥammad Ibn Masarra (d. 319/931), only two books of his are extant and identified with certainty. This chapter reviews the evidence regarding Ibn Masarra and his books, and focuses on a quotation from a third book. Despite its brevity, this quotation adds some important information to our scanty knowledge about Ibn Masarra. An analysis of this quotation can therefore s…
The Oxford Handbook of Islamic Philosophy
The study of Islamic philosophy has recently entered a new and exciting phase. Both the received canon of Islamic philosophers and the grand narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. The bulk of twentieth-century Western scholarship on Arabic or Islamic philosophy focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently un…
The Cambridge Companion to Medieval Logic
This volume, the first dedicated and comprehensive companion to medieval logic, covers both the Latin and the Arabic traditions and shows that they were in fact sister traditions, which both arose against the background of a Hellenistic heritage and which influenced one another over the centuries. A series of chapters by both established and younger scholars covers the whole period including early and late developments, and offers new insights in…
Does a Proposition Have Three Parts or Four? A Debate in Later Arabic Logic
The present article traces the controversy on propositions and their parts, intensively discussed by logicians writing in Arabic in the fourteenth, fifteenth and sixteenth centuries. From the beginning of the Arabic logical tradition to the end of the thirteenth century, the dominant view among Arabic logicians was that a categorical proposition consists of three parts: subject, predicate and nexus between them indicated (in most languages) by th…
First Islamic Reviver
The First Islamic Reviver: Abū Ḥāmid al-Ghazālī and His Revival of the Religious Sciences. By Kenneth Garden. New York: Oxford University Press, 2014. Pp. xiii + 238. $65, £41.99. Al-Ghazālī’s Moderation in Belief: Al-Iqtiṣād fī al-iʿtiqād. Translated by Aladdin M. Yaqub. Chicago: Chicago University Press, 2013. Pp. xxvii + 311. $50, £35
Ismāʿīlite Critique of Ibn Sīnā
Al-Shahrastānī’s (d. 548/1153) Wrestling Match with the Falāsifa (Muṣāraʿat al-falāsifa) is the second book of refutation of Ibn Sīnā’s (Avicenna, d. 428/1037) philosophy by a Muslim philosopher and theologian. While al-Ghazālī tried to prove the nondemonstrative character of Ibn Sīnā’s teachings, al-Shahrastānī “wrestles” with Ibn Sīnā about what is true to say about God. Heavily influenced by the cosmology of the Ismāʿīlite Shīʿites of his day,…
Dashtakī (d. 1498) and Dawānī (d. 1502) on the Analysis of Existential Propositions
The present article is a reconstruction of a logical dispute concerning the analysis of existential propositions between the two rivals from Shiraz, Jalāl al-Dīn al-Dawānī (d. 1502) and Ṣadr al-Dīn al-Dashtakī (d. 1498), a dispute that continued to echo down to the nineteenth century, especially in Iran and the Indian subcontinent. The controversy was elicited by a passage from a discussion in the commentary by Qūshjī (d. 1474) on Ṭūsī’s Tajrīd i…
Ottoman Puritanism and its Discontents
The Qāḍīzādelī movement of the seventeenth century is well known to historians of the Ottoman Empire, and yet remains somewhat elusive. It has been described in the secondary literature as ‘fanatic’, ‘traditionalist’, ‘proto-Wahhabi’, ‘Salafi’, ‘sharīʿa-minded’, ‘revivalist’ and ‘Taymiyyan’. Yet, the appropriateness of such interpretations can and has been challenged. Terming the Qāḍīzādelīs ‘proto-Wahhabi’ or ‘Salafi’ or ‘Taymiyyan’, for example…
Two Fourteenth-Century Islamic Philosophers
Two handbooks were central to the study of philosophy in the Islamic world in the period from the thirteenth to the nineteenth centuries: the introductory Hidāyat al-ḥikma by Athīr al-Dīn al-Abharī (d. 663/1265), and the more advanced Ḥikmat al-ʿayn by Abharī’s student Najm al-Dīn al-Kātibī al-Qazwīnī (d. 675/1276). Two fourteenth-century scholars play an important part in the early commentary tradition on these two works: Ibn Mubārakshāh al-Bukh…
Islam without Europe
Islam without Europe: Traditions of Reform in Eighteenth-Century Islamic Thought. By Ahmad S . Dallal. Chapel Hill: University of North Carolina Press, 2018. Pp. ix + 421. $100 (cloth); $34.95 (paper); $27.99 (ebook
Mixed Conditional-Categorical Syllogisms from Avicenna to Urmawī
A number of medieval Arabic logicians discussed inferences that combine the principles of propositional and term logic, for example: Whenever H is Z then Every J is DNo D is AWhenever H is Z then Some J is not AThe present paper will be devoted to discussions of the validity of mixed conditional-categorical syllogisms of this form, and purported counterexamples, from Avicenna (d. 1037) to Urmawī (d. 1283). One major problem that was discussed, re…
Dawānī (d. 1502) and Dashtakī (d. 1498) on Primary (awwalī) and Familiar (mutaʿāraf) Predication
The present article explores the motivations that led Jalāl al-Dīn al-Dawānī (d. 1502) to draw the distinction between what he called “primary predication” ( ḥaml awwalī ) and “familiar predication” ( ḥaml mutaʿāraf or ḥaml shāʾiʿ ). These motivations include allowing for the predication of particulars, such as “This is Zayd” and accounting for apparently true self-negations, such as “The [concept] particular is not a particular.” The article als…
“Subject Generality” and Distribution in Medieval Arabic Syllogistic
A relatively well-known medieval Latin innovation is the doctrine of distributive supposition. This notion came to be used in syllogistic theory in the late medieval and early modern periods, as Latin logicians sought to establish general rules for syllogistic productivity across the various figures. It is much less well-known that some logicians in the medieval Arabic tradition also attempted to establish general rules for the syllogism, appeali…
Mullā Shamsā (d. 1654) on Atemporal Creation (ḥudūth dahrī)
The present article provides a new interpretation of the theory of ḥudūth dahrī associated with the Iranian philosopher Mīr Dāmād (d.1631) and his followers. Relying mainly on a treatise by Mīr Dāmād’s student Mullā Shamsā Gīlānī (d.1654), I emphasize the closeness of the theory to the view, advocated by Islamic theologians, that the world and time are not pre-eternal and came into existence ex nihilo. By contrast, I argue that the doctrine of “t…
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