بافت اسلامی فلسفه یهودی

نوع مقاله : مقاله پژوهشی

نویسندگان

دانشجوی دکتری دانشگاه آزاد اسلامی واحد علوم و تحقیقات تهران

چکیده

در فاصله قرن­های 9 تا 12 میلادی، فلسفه اسلامی به اوج رسید و در مناطق مختلفی از جهان اسلام گسترش یافت. در این دوره، زبان عربی به عنوان زبانی رسمی در میان یهودیان رایج شد و بسیاری از اندیشمندان یهودی به رغم تسلطشان بر زبان عبری، آثار خود را به عربی تألیف می‌کردند. تا پیش از این دوره، که همان قرون وسطاست، در دین یهود فیلسوف برجسته­ و نیز آثار فلسفی مدونی، جز فیلون و مکتوبات او، وجود نداشت. اما از قرن سوم هجری، یهودیان به‌تدریج با فلسفه اسلامی آشنا شدند و بسیاری از مسایل مسلمانان، دغدغه­های یهودیان نیز به شمار آمد. با مطالعه بسیاری از آثار فلاسفه یهودی به وجود چنین اخذ و اقتباس‌هایی پی می­بریم. البته نباید فراموش کرد که آثار مسلمانان نیز با هم متفاوت است؛ و هر فیلسوف یهودی از فرد یا مکتبی خاص متأثر شده است. نویسنده در این مقاله، ضمن اشاره به ظهور فلسفه یهودی در قرون وسطا می‌کوشد بافت اسلامی موجود در فلسفه یهودی را تبیین کند.

کلیدواژه‌ها


Ben-Shammai, Haggai (1993). “The Exegetical and Philosophical Writing of Saadya Gaon: A Leader’s Endeavor,” Pe᾽amim, 54: 63–81. [Hebrew]
__________ (2003a). “Major Trends in Karaite Philosophy and Polemics (10th–11th Centuries),” in: Meira Polliak (ed.), Karaite Judaism: A Guide to Its History and Literary Sources, Leiden: E.J. Brill, pp. 339–62.
De Smet, D. and J.M.F. Van Reeth (1998). “Les citations bibliques dans l’euvre du dā ī Ismaélien Hamīd ad-Dīn Kirmānī,” in: U. Vermeulen and J.M.F. Van Reeth (eds.), Law, Christianity and Modernism in Islamic Society, Proceedings of the Eighteenth Congress of the Union Europénne des Arabisants et Islamisants held at the Katholieke Universiteit Leuven (September 3-September 9, 1994), Leuven: Peeters, pp. 147–60.
Drori, Rina (2000). Models and Contact: Arabic Literature and its Impact on Medieval Jewish Culture, Leiden: E.J. Brill.
Fenton, Paul B. (1986). “The Arabic and Hebrew Versions of the Theology of Aristotle,” in: Jill Kraye, W.F. Ryan and C.B. Schmitt (eds.), Pseudo-Aristotle in the Middle Ages: The Theology and other Texts, London: The Warburg Institute, pp. 241–64.
Finkel, Joshua (1926). Three Essays of Abū ͑Othman ͑Amr ibn Bahr al-Jāhiz, Cairo: Salafiyya Press.
Frank, Daniel H. and Oliver Leaman (eds.) (2003). The Cambridge Companion to Medieval Jewish Philosophy, Cambridge: CambridgeUniversity Press.
Freidenreich, David M. (2003). “The Use of Islamic Sources in Saadiah Gaon’s Tāfsir on the Torah,” Jewish Quarterly Review, 93: 353–95.
Goitein, S.D. (1955). Jews and Arabs–Their Contacts Through the Ages, New York: Schocken.
__________ (1971). A Mediterranean Society, The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, II: The Community, Berkeley/Los Angeles/London: University ofCalifornia Press.
__________ (ed.) (1974). Religion in a Religious Age, Proceedings of Regional Conferences Held at the University of California, Los Angeles and Brandeis University in April, 1973, Cambridge, MA: Associationfor Jewish Studies.
Guttmann, Julius (1964). Philosophies of Judaism: the History of Jewish Philosophy from Biblical Times to Franz Rosenzweig, David W. Silverman (trans.), New York: Holt, Rinehart and Winston.
Harvey, Warren Zev (1989). “Averroes and Maimonides on the Duty of Philosophical Contemplation (I᾿tibar),” Tarbiz, 58: 75–83. [Hebrew]
Ivry, Alfred (1991a). “Neoplatonic Currents in Maimonides’ Thought,” in: Joel L. Kraemer (ed.), Perspective on Maimonides – Philosophical and Historical Studies, Oxford: OxfordUniversity Press, pp. 115–40.
Kraemer, Joel L. (1999). “Maimonides and the SpanishAristotelianSchool,” in: Mark D. Meyerson and Edward D. English (eds.), Christians, Muslims and Jews in Medieval and Early Modern Spain, South Bend, IN: Notre Dame, pp. 40–68.
__________ (2003). “The Islamic Context of Medieval Jewish Philosophy,” in: Frank and Leaman 2003, pp. 38–70.
Krauss, Paul (1930). “Hebräische und syrische Zitate in ismailitischen Schriften,” Der Islam, 19: 243–63.
Lasker, Daniel J. and Sarah Stroumsa (1996). The Polemic of Nestor the Priest: Qissāt Mujadalat al-Usqūf and Sefer Nestor ha-Komer, Jerusalem: Ben Zvi Institute.
[Hebrew]
Laszarus-Yafeh, Hava, Mark R. Cohen, Sasson Somekh, and Sidney H. Griffith (eds.) (1999). The Majlis: Interreligious Encounters in Medieval Islam, Wiesbaden: Harrassowitz.
Maimonides (1963). The Guide of the Perplexed. 2 vols., Shlomo Pines (trans.), Chicago: University of Chicago Press.
Marx, Alexander (1935). “Texts by and About Maimonides, The Unpublished Translation of Maimonides’ Letter to Ibn Tibbon,” Jewish Quarterly Review, 25: 374–81.
Nasr, Seyyed Hossein and Oliver Leaman (eds.) (1996). History of Islamic Philosophy, London/New York: Routledge.
Pines, Shlomo (1954). “La longue récension de la Théologie d᾽Aristote dans ses rapports avec la doctrine ismaélienne,” Révue des étude islamiques, 22: 7–24.
__________ (1967). “Scholasticism after Thomas Aquinas and the Teachings of Hasdai Crescas and his Predecessors,” Proceedings of the Israel Academy of Science and Humanities, 1:1–101.
__________ (1976). “Some Traits of Christian Theological Writing in Relation to Moslem Kalām and to Jewish Thought,” Proceedings of the Israel Academy of Sciences and Humanities, 5:105–25.
__________ (1980–1). “‘And He Called Out to Nothingness and It Was Split’ – A Note on a Passage in Ibn Gabirol’s Keter Malkhut,” Tarbiz. 50: 339–47. [Hebrew]
Schweid, Eliezer (1970a). Ta’am ve-haqasha. Ramat-Gan: Massada. [Hebrew]
Sirat, Colette (1985). A History of Jewish Philosophy in the Middle Ages, Paris: CambridgeUniversity Press.
Stroumsa, Sarah (1985). “The Signs of Prophecy: The Emergence and Early Development of a Theme in Arabic Theological Literature,” Harvard Theological Review, 78:101–14.
__________ (ed.) (1989). Dāwūd ibn Marwān al-Muqammaṣ’s Twenty Chapters (“͑Ishrūn Maqāla”).
Leiden/New York/København/Kӧln: E.J. Brill.
 __________ (2002). “From the Earliest Known Judaeo-Arabic Commentary on Genesis,” Jerusalem Studies in Arabic and Islam, 27: 375–95.
__________ (2005). “Philosophes almohades? Averroès, Maїmonide et l᾿idéologie almohade,” in: P. Cressier, M. Fierro and L. Molina (eds.), Los Almohades: Problemas y Perspectivas, Madrid: Consejo Superior de Investigaciones Cientificas, pp. 1137–62.
__________ (2006). “Ibn Masarra and The Beginnings of Mystical Thought in al-Andalus,” in: Peter Schaeffer (ed.), Studies in Jewish and Christian Mysticism, Munich: Oldenbourg Wissenschaftsverlag, pp. 97–112.
Strauss, Leo (1952). Persecution and the Art of Writing, Chicago: University of Chicago Press.
Urbach, Ephraim (1975). The Sages: Their Concepts and Beliefs, Israel Abrahams (trans.), Jerusalem: Magnes Press.
Vajda, Georges (1947). Introduction à la pensée juive du moyen age, Paris: Vrin.
Wolfson, Harry A. (1976). The Philosophy of the Kalām, Cambridge, MA: HarvardUniversity Press.