Life. Saʿd ibn Manṣūr ibn Saʿd ibn al-Ḥasan ibn Hibat Allāh Ibn Kammūna al- Baghdādī was a Jewish philosopher who presumably held an administrative. Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. His treatise comparing Judaism, Christianity and Islam caused. Critical Remarks by Najm al-Din al-Katibi on the Kitab al-Ma’alim. Together with the Commentaries by Izz al-Dawla ibn Kammuna. by Sabine Schmidtke.
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First of all, hads offered an analogy to prophecy; no other phenomenon from the world of humans, extraordinary as it may be, seemed as close to prophetic revelation. Ads help cover our server costs.
However, here as elsewhere, he takes note of the abilities of gifted people to grasp issues that remain recalcitrant to others who are not so endowed. The next next three sections examine the most important prophetic kaammuna In the second part of this treatise, however, Ibn Kammuna shifts to jammuna Sufi mode of exposition. We examine first the theoretical discussions following Langermann— In practice, though, it had much wider application and less precise definition.
Ibn Kammuna also corresponded ib some leading intellectuals, notably Nasir al-Din al-Tusi. Nonetheless, we still have no clear picture of a distinctive Ibn Kammunian interpretation of Suhrawardi, if such a thing exists. Ibn Kammuna’s commentary on al-Suhrawardi’s Talwihat is his longest work and, to judge from the number of surviving manuscripts, his most widely read.
Ibn Kammuna (Stanford Encyclopedia of Philosophy)
Writings The latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will be discussed below. Some but not all can be traced to known writings of Ibn Kammuna. Views Read Edit View history.

His fusion of the Halevi’s chronicle of divine revelation from Adam onwards with Maimonides’ rationalistic explanation of the ancient Israelite temple cult is not attested from other sources. The lbn paragraphs are an attempt to bring to the fore some salient points.
For a preliminary study, see Langemann ; the titles of this book are discussed in the final sections below. Ibn Kammuna has clearly mastered both idioms. His treatise comparing Judaism, Christianity and Islam caused major rioting in Baghdad, forcing him to flee that city in secret.

No topic so engaged Ibn Kammuna more than the study of the human soul, especially its proper characterization and the proofs for its survival after the death of the body. Opera Metaphysica et Mystica2 volumes, Istanbul: Ibn Kammuna’s commentary on Ibn Sina’s al-Isharat wa ‘l-tanbihat is essentially a paraphrase, reflecting in a few places a somewhat different structure than the published text of Ibn Sina.
Among its distinctive features are its division of the sciences, particularly the characterization of mathematical sciences as ‘proto-physical’ ma qabla al-tabiy’abalancing the accepted term for kamuna, as ‘what comes after the physics’.

We are thus confronted here with the historiographical and methodological question of the weight to be given to technical terms as opposed to ideas, a question that the present writer opts to leave open. Those who did not receive the gift of hads at birth can get a taste of the divine if they cultivate the Sufi methods of isolation, mediation, music and prayer. The evidence from citations in later writers, who generally refer to him as a Jew, would indicate so.
Review by Linda S. Bridger review of Medieval Exegesis and Religious Difference: As such its function in science is very much the same as its function in explaining religious inspiration and prophecy.
Ibn Kammuna
Yet in the pietistic writings, where one would expect to find the usual Sufi term, dhawq is not employed. Novikoff review of Medieval Exegesis and Religious Difference: In developing this theme, Ibn Kammuna makes the bold claim that hads is the ultimate basis of all human knowledge. All knowledge that is acquired is either a direct intuition, acquired by someone suitably equipped, or instruction in items of knowledge that has been iammuna by someone else by intuition: Moreover, whether or not hads is specifically mentioned, intuition or spontaneous comprehension is paired to tajriba.
Editions, translations and studies of works by Ibn Kammuna and other thinkers of the time have appeared in recent years. In his copious writings he takes up the entire gamut of philosophical issues discussed by his contemporaries.
