Physics and Metaphysics in an Early Ottoman Madrasa: Dāwūd al-Qayṣarī on the Nature of Time
Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarī’s (d. 750/1351) treatise on the philosophy of time – the Nihāyat al-bayān fī dirāyat al-zamān (The Utmost Elucidation Concerning Knowledge of Time) – is a notable milestone in the history of Islamic...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Brill
2022
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| In: |
Oriens
Year: 2022, Volume: 50, Issue: 1/2, Pages: 108-142 |
| Further subjects: | B
Avicenna
B Ibn ʿArabī B Dāwūd al-Qayṣarī B Fakhr al-Dīn al-Rāzī B Abū l-Barakāt al-Baghdādī B Philosophy of time |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarī’s (d. 750/1351) treatise on the philosophy of time – the Nihāyat al-bayān fī dirāyat al-zamān (The Utmost Elucidation Concerning Knowledge of Time) – is a notable milestone in the history of Islamic conceptions of temporality. Composed around the start of Qayṣarī’s tenure as head of the first Ottoman madrasa, the Nihāyat al-bayān rejects the Aristotelian definition of time as the number of motion in favor of Abū l-Barakāt al-Baghdādī’s concept of zamān as the measure of being. Challenging, likewise, portrayals of time as a flux or succession of fleeting instants, Qayṣarī propounds instead an absolutist vision of time as an integral, objectively existent whole. Qayṣarī’s reassessment of dominant medieval theories of temporality – including kalām atomism and the Neoplatonic distinction between time, perpetuity, and eternity – is thus shown to be a key early example of what was to become an abiding Ottoman interest in time and timekeeping. | ||
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