By Hans Daiber
Hans Daiber, Goethe college Frankfurt am Main
Islamic concept is the main attractive results of a multicultural discussion. Islamic tradition turned a bridge among antiquity, Iranian students, Syriac and Arabic Christians and the Latin center a while. Its richness of rules, its plurality of values can give a contribution to the necessities of contemporary plurality. The monograph goals at a historic and bibliographical survey of the qurʾānic and rational world-view of early Islam, of the interval of translations from Greek into Syriac and Arabic, and of the effect of Islamic suggestion at the Latin heart a while. serious reflexions of Muslim students motivated new clinical rules and make us conscious of the contribution of Islam to humanity.
Hans Daiber, Ph. D. (1968) in Oriental stories, collage of Saarbrücken, used to be professor of Oriental stories in Amsterdam (1977-1995) and Frankfurt (1995-2010). He has released on Greek-Syriac-Arabic-Latin translations, on Arabic manuscripts and literature, on Islamic philosophy, theology and background of sciences.
Institutes, educational libraries, public libraries, experts, scholars, proficient laymen, and so on. - A reference e-book for these drawn to highbrow background, the background of overdue Antiquity, classical philologists, theologians, Syrologists, Arabists and experts of medieval philosophy.
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Extra resources for Islamic Thought in the Dialogue of Cultures: A Historical and Bibliographical Survey
1–70; 318–320), Der Islam 43, 1967, pp. , Theologie und Gesellschaft, III (1992), pp. ; Daiber, Muʿammar, pp. 374–376. 46 Herewith, man is not determined to good and evil; consequently, paradise and hell are not eternally pre-existent and are created by God only at the Doomsday. On this doctrine of Ḍ irār s. van Ess, Das begrenzte Paradies, in: Mélanges d’Islamologie. Volume dédié à la mémoire de Armand Abel. Éd. par Pierre Salmon. Leiden 1974 (pp. 108–127), pp. 124ff. theocracy versus individuality 29 God ↓ creates a cause ↓ the created cause causes ↓ man’s action ↑ man’s volition “acquires” his action ↑ man has a will ↑ man In contrast to this doctrine Hishām Ibn al-Ḥ akam only accepted the Qurʾānic term iktasaba “acquire” and ascribed to God’s deterministic almightiness an influence on man’s actions only indirectly, through “causes” which are created by God.
The consciousness of tradition based on Qurʾān and Sunna enlarges the opposition between individuality and deterministic traditionalism. This is mirrored in discussions on authority and human responsibility. D. In the following civil war the so-called Shīʿa was split off from the Islamic community. The Shīʿa is the party of ʿAlī Ibn Abī Ṭ ālib; according to this party the guidance of the community can only be adjudged to the members of Muḥammad’s family. e. 12 Furthermore, the Khāridjites concluded that the affiliation to the family of the prophet does not justify a claim to leadership,13 but personal excellency and the blameless life of the Muslim successor, irrespective of his nationality.
9 Cf. Goldziher, Muhammedanische Studien, I, pp. 13ff. and 19ff. 10 Cf. Ernst August Gruber, Verdienst und Rang, Freiburg/Br. 1975 (= Islamkundliche Untersuchungen 5), pp. ; cf. review Daiber in: OLZ 75, 1980, pp. 562–564. theocracy versus individuality 23 to guidance. 11 Striving and will of man appear to be restricted by the religious authority of Qurʾān and Sunna. The consciousness of tradition based on Qurʾān and Sunna enlarges the opposition between individuality and deterministic traditionalism.
Islamic Thought in the Dialogue of Cultures: A Historical and Bibliographical Survey by Hans Daiber