- The Oxford Handbook of Islamic Philosophy
- The Theology Attributed to Aristotle: Sources, Structure, Influence
- The Rise of Falsafa: Al-Kindī (d. 873), On First Philosophy
- Abū Bakr al-Rāzī (d. 925), <i>The Spiritual Medicine</i>
- Ibn Masarra’s (d. 931) Third Book
- Al-Fārābī’s (d. 950) On the One and Oneness: Some Preliminary Remarks on Its Structure, Contents, and Theological Implications
- Yaḥyā b. ʿAdī’s (d. 974) <i>Kitāb Tahdhīb al-akhlāq</i>
- Ibn Sīnā (d. 428/1037): Metaphysics of the Shifāʾ
- Reconciling Religion and Philosophy: Nāṣir-i Khusraw’s (d. 1088) <i>Jāmiʿ al-ḥikmatayn</i>
- Al-Ghazālī’s (d. 1111) <i>Incoherence of the Philosophers</i>
- Ismāʿīlite Critique of Ibn Sīnā: Al-Shahrastānī’s (d. 1153) Wrestling Match with the Philosophers
- Ibn Ṭufayl’s (d. 1185) <i>Ḥayy ibn Yaqẓan</i>
- Suhrawardī’s (d. 1191) Intimations of the Tablet and the Throne: The Relationship of Illuminationism and the Peripatetic Philosophy
- Averroes (d. 1198), <i>The Decisive Treatise</i>
- Al-Rāzī’s (d. 1210) Commentary on Avicenna’s Pointers: The Confluence of Exegesis and Aporetics
- Naṣīr al-Dīn al-Ṭūsī (d. 1274): Sharḥ al-Ishārāt
- Kātibī (d. 1277), Taḥtānī (d. 1365), and the <i>Shamsiyya</i>
- <i>Al-Mawāqif fī ʿilm al-kalām</i> by ʿAḍūd al-Dīn al-Ījī (d. 1355), and Its Commentaries
- Ibn Abī Jumhūr al-Aḥsāʾī (d. after 1491) and his <i>Kitāb Mujlī Mirʾāt al-munjī</i>
- Jalāl al-Dīn al-Dawānī (d. 908/1502), Glosses on ʿAlāʾ al-Dīn al-Qūshjī’s Commentary on Naṣīr al-Dīn al-Ṭūsī’s <i>Tajrīd al-iʿtiqād</i>
- Mīr Dāmād’s (d. 1631) al-Qabasāt: The Problem of the Eternity of the Cosmos
- Ṣadr al-Dīn al-Shīrāzī’s (d. 1635) <i>Divine Witnesses</i>
- The <i>Sullam al-ʿulūm</i> of (d. 1707) Muḥibb Allāh al-Bihārī
- Aḥmad al-Mallawī (d. 1767): Commentary on the Versification of the Immediate Implications of Hypothetical Propositions
- Faḍl-i Ḥaqq Khayrābādī’s (d. 1861), <i>al-Hadiyya al-saʿīdiyya</i>
- Haji Mullā Hādī Sabzawārī (d. 1878), <i>Ghurar al-farāʾid</i>
- Ali Sedad Bey’s (d. 1900), <i>Kavâidu’t-Taḥavvülât fî Ḥarekâti’z-Zerrât</i> (<i>Principles of Transformation in the Motion of Particles</i>)
- Muḥammad Iqbāl (d. 1938): The Reconstruction of Religious Thought in Islam
- Muḥammad Bāqir al-Ṣadr (d. 1979) on the Logical Foundations of Induction
- ʿAllāma Ṭabāṭabāʾī (d. 1981), <i>Nihāyat al-ḥikma</i>
- Zakī Najīb Maḥmūd (d. 1993), <i>Naḥwa Falsafa ʿIlmiyya</i> (<i>Toward a Scientific Philosophy</i>)
- Index of Personal Names
- Index of Terms
Abstract and Keywords
This chapter surveys the physics of Faḍl-i Ḥaqq Khayrābādī (d. 1861) as it is found in his al-Hadiyya al-saʿīdiyya fī l-ḥikma al-ṭabīʿiyya, which is arguably the last independent work written within the tradition of post-Avicennan natural philosophy. The study particularly emphasizes Khayrābādī’s discussion of natural bodies with an eye to how he both criticizes earlier atomic theories while also trying to incorporate elements from them into his own continuous analysis of natural bodies. Additional subjects of discussion include Khayrābādī’s account of motion and time and their continuity, his critique of post-Copernican astronomy and defense of geocentricism, and finally aspects of his philosophical psychology as they apply to apprehension and perception.
Jon McGinnis (University of Missouri, St. Louis) is Professor of classical and medieval philosophy at the University of Missouri, St. Louis. In addition to numerous articles, he is the author of Avicenna in the Oxford University Press’ Great Medieval Thinkers Series (2010), translator and editor of Avicenna’s Physics from his encyclopedic work, The Healing(Brigham Young University Press, 2009) and was co-translator with David C. Reisman of Classical Arabic Philosophy, An Anthology of Sources (Hackett Publishing Co., 2007).
Asad Q. Ahmed is Associate Professor of Arabic and Islamic Studies in the Department of Near Eastern Studies, the University of California, Berkeley. His works include The Religious Elite of the Early Islamic Ḥijāz and Avicenna’s Deliverance: Logic.
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