Two Minutes With Dr. Yahya: Philosophy of Arab Manifesto-دقيقتان مع الدكتور يحيى

Two Minutes With Dr. Yahya: Series of articles on the   Philosophy of Arab Manifesto.

ضمن مقالات فلسفة المشروع العربي

The Philosophy of the Arab Manifesto

Articles On Philosophy/ 3

د. حسن يحيى Hasan Yahya, Ph.ds

Professor of Philosophy

1948 May 10, reporting on SAFED, north of Palestine, (Eretz Israel, a Jewish Newspaper)  reads: (the picture added by the writer of this article)

Arab Yemini Jews

After a difficult battle with house to house fighting, and the use of the Davidka, the Palmach succeeded in taking the city and the Metzudah (“fortress”). The Arab population fled. This enabled the Jewish Forces to take control of a continuous area in eastern and Upper Galilee.

COMMENT: (Many Israelis as well as many Arabs may agree that history of occupation (old or modern) cannot be easily forgotten, in Palestine or elsewhere, no matter how occupiers cover up to show innocence. Deceiving reports  cannot convince the common person and will be uncovered by simple critical analysis, Ibn Khaldun five centuries ago told us-Hasan Yahya)

The Jewish Philosophical and theological world was closely linked to the Arabian intellectual tradition. The writings of Jewish authors were originally written in Arabic. Many, later translated to Hebrew and Latin. Beginning with Arabs and Jews philosophers who lived in an Islamic land, namely, Andalusia (Spain) for a long time, the intellect were educated in Arabic language. I studies Muslim, Jewish and Christian philosophers, for example in Islam I was fond of al-Kindi, al-Ghazali, al-Farabi, Ibn Sina (Avicenna), Ibn Rush (Averroes), In Judaism, Moses Maimonides, and Saadiah Gaon, and in Christianity, Aristotle and Thomas Aquinas. Because I believed that the best human state is to be a philosopher, because wise men of the world are philosophers. They dealt with every question through reason until proved true. For them, reasons of things are gathered from things around them. In the early years of my studies at the university I was fond of studying theories and their application. When philosophy pumped up in my mind one day, I was in a group discussing the relation between the two R’s (reason and revelation).

From Aristotle (384-322 B.C) to Al-Razi (865 /925), and Saadiah Gaon, or Saadiah bin Joseph (882-942), the Jewish philosopher, who wrote in Arabic in the 10th century, to Ibn Sina-Avecinna (980-1037) ?to Ibn Bajjah-Avempace (1090-1139), who was the first Muslim philosopher in Spain, who paved the way for both Jewish and Muslim philosophers, namely, Ibn Rushd (Averroes) 1126-1198, and Maimonides (1138-1204) in logic and Mathematics.

On the Christian side, the Latin translation of James of Venice in the 12th century and especially those of William of Moerbeke (1215-1285) at Paris proves fundamental to Christian assimilation of philosophy, these translations were used later by Thomas Aquinas ?(1225-1274)

On the Jewish side, Maimonides in the 12th century, born in Cordova was educated in philosophy by Arab Teachers, he sought to reconcile Aristotleism and Judaism in his ?Guide of Perplexity? to help those who are perplexed with conflicts between knowledge and the center of Jewish revelation. ?

Maimonides translated Averroes?s commentaries from Arabic to Hebrew, then later translated to Latin, Where it became available for Europe philosophers. ?

Geronides or Levi bin Gershom in the 14th century, his Super Commentaries? on Averroes was famous, he was an Aristotelian more than Aristotle himself, For many analysts, his book became the primary source.

The line of Jewish philosophy continued with Joseph Caspi, Moses of Norbonne, Judah Messer Leon and Elijah de Medigo in the 15th century.

Jews and Muslim philosophers in that period fought parallel battles concerning the study of philosophy especially in the subject of the? two R’s. Moses Maimonides in his treatise on Logic referred the debate between superiority of logic over grammar, portraying logic as universal grammar and distinguishing between generally accepted religious? opinions,? traditions and universally as necessary valid ones.

Al-Ghazali (1059-1111) can be viewed? as anti-philosophical, but in fact, he was not opposed to philosophy per say, but rather challenged the philosophical approaches of those who in uncritical way accepted too readily certain Greek philosophical positions. For example, Aristotelian theses concerning the natural world by affirming that God knows only universals, not particulars, and maintaining that the world and soul are eternal.

Saadiah GAON, (882-942) the 10 century Egyptian expert in Jewish Law, Hebrew grammar and the translator ?from Arabic and commentator on biblical books, introduced dialectical theology into the medieval Jewish community, but the challenges faced the Jews in that period, were from both internal and external forces, From within was the perplexity due to the Karaites, (from Qar?a, read) Jews who rejected the authority of the oral rabbinical tradition, and considered the role of rational judgment of religion. The external, however were coming from both Muslims and Christians and Plutonian circles. His book Doctrines of Beliefs? to enhance Jewish belief. He provided ?Attributes of God? like Muslims who made ?the 99 Best God?s? names? Both? al-Ghazali and Saadiah? denunciated the Christian Trinity, and defended the four Aristotelian arguments about: Creation-nihilo, but opposed Aristotle?s theory of eternity of the world. For him, philosophy became a necessary instrument in facing these perplexities. The main conflict between philosophy and theology in Islam was similar to the Jewish experience in terms of the two Rs ?and reached their highest intensity when philosophy, is taken in its strictest sense, referring to the Platonic Philosophy in the earlier medieval conflicts, that led to the philosophy of Aristotle when his non-logical works become translated into Arabic and Latin.?

Al-Kindi,(d. 870) earlier, however, a Muslim philosopher, began at Baghdad,? where the translations of Aristotle?s ?Metaphysics?? and ?On the Heavens? made and became available other philosophers east and west.


Binyamin Abrahamov, Islamic Theology: Traditionalism and Rationalism (Edinburgh: Edinburgh University Press, 1998).

A.J. Arberry, Revelation and Reason in Islam, London, 1956.

Arnaldez, Roger, Averroes: A Rationalist in Islam (Notre Dame: University of Notre Dame Press, 2000).

Atiyeh, George, al-Kindi: The Philosopher of the Arab, (Islamabad: Islamic Research Institute, 1966).

Charles E. Butterworth (ed), The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi (Cambridge: Harvard University Press, 1992).

W. Chittick, The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal al-Din Kashani (Oxford: Oxford University Press, 2001).

——-, The Self-Disclosure of God: Principles of Ibn al-Arabi’s Cosmology, (Albany: State University of New York Press, 1998).

——-, The Sufi Path of Knowledge: Ibn al-Arabi’s Metaphysics of Imagination, (Albany: State University of New York Press, 1989).

H. Corbin (with S.H. Nasr and O. Yahya), History of Islamic Philosophy, (London, 1993).

——-, Avicenna and the Visionary Recital (Princeton: Princeton University Press, 1990).

W.L. Craig, The Kalam Cosmological Argument, (New York, 1979).

Eretz Israel, a Jewish Newspaper, May 10, 1948 reporting.

Majid Fakhry, Ethical Theories in Islam (Leiden/New York: E.J. Brill, 1994).

R. Frank, The Metaphysics of Created Being According to Abu’l‑‑Hudhayl al‑Allaf, (Istanbul, 1966).

L. Gardet and G.C. Anawati, Introduction a la theologie musulmane, (Paris, 1948).

Al-Ghazzali, Deliverance from Error (and other texts), translated by R. McCarthy, (Louisville, 2000).

——-, The Incoherence of the Philosophers, (Tahafut al-Falasifah), translated by M.E. Marmura, (Provo, 1997).

I. Goldziher, Muslim Studies (trans. of Muhammedanische Studien), (Chicago, 1966).

L.E. Goodman, Jewish and Islamic Philosophy: Crosspollinations in the Classic Age (Edinburgh: Edinburgh University Press, 1999).

——-, Avicenna, (London: Routledge, 1992).

M. Horten, Die philosophischen Ansichten von Razi und Tusi, (Bonn, 1910).

G. Hourani, Islamic Rationalism: The Ethics of ‘Abd al Jabbar, (Oxford, 1971).

——- (ed.), Essays on Islamic Philosophy and Science, (Albany: State University of New York Press, 1975).

A.C. Hunsburger, Nasir Khusraw, (London, 2000).

Mohammed `Abed al-Jabri, Arab-Islamic Philosophy: A Contemporary Critique, translated from the French by Aziz Abbassi (Austin: Center for Middle Eastern Studies, University of Texas at Austin, 1999).

al-Kindi, Metaphysics, a translation of Yaqub ibn Ishaq al-Kindi’s treatise “On First Philosophy” (fi al-falsafah al-ula) with introduction and commentary by Alfred L. Ivry. (Albany: State University of New York Press, 1974).

W. Klein, The Elucidation of Islam’s Foundation, New Haven, 1940.

Joel L. Kraemer, Philosophy in the Renaissance of Islam: Abu Sulayman Al-Sijistani and His Circle (Leiden: E.J. Brill, 1986).

O. Leaman, Averroes and His Philosophy, (Oxford, 1988).

——-, An Introduction to Medieval Islamic Philosophy, (Cambridge/New York: Cambridge University Press, 1985).

D.B. MacDonald, The Development of Muslim Theology, Jurisprudence and Constitutional Theory, (New York, 1965).

Mahdi, Muhsin, Alfarabi and the Foundation of Islamic Political Philosophy: Essays in Interpretation, (Chicago: Chicago University Press, 2001).

G. Makdisi (ed.), Ibn Qudamah, Censure of Speculative Theology, (London, 1962).

M.E. Marmura (ed.), Islamic Theology and Philosophy, (Albany: State University of New York Press, 1984).

R. McCarthy, Freedom and Fulfillment, (Boston, 1980).

——-, The Theology of al‑Ash’ari, (Beirut, 1953).

M. McDermott, The Theology of Al‑Shaikh al‑Mufid, (Beirut, 1978).

R. Martin et al. Defenders of Reason in Islam, (Oxford, 1997).

W. Montgomery Watt, Free Will and Pre‑destination in Early Islam, (London, 1948).

P. Morewedge (ed.), Islamic Philosophy and Mysticism, (Delmar, 1981).

S. Munk, Melanges de philosophie juive et arabe, (Paris, 1859).

S.H. Nasr, (with M. Aminrazavi), Anthology of Philosophy in Persia, vol. 1 and 2, (New York/Oxford: Oxford University Press, 1999-2000).

——-, An Introduction to Islamic Cosmological Doctrines , (Albany: State University of New York Press, 1993).

——-, Science and Civilization in Islam, (Chicago, 2000).

Ian Netton, Allah Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology, and Cosmology, (London: Routledge, 1989).

——-, Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity (Edinburgh: Edinburgh University Press, 1991).

S. Pines, Beitrage zur islamischen Atomenlehre, Berlin, 1938.

C.A. Qadir, Philosophy and Science in the Islamic World , (London: Routledge, 1988).

Fazlur Rahman, Prophecy in Islam: Philosophy and Orthodoxy, (Chicago: University of Chicago Press, 1979).

F. Rosenthal, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam, Leiden: E. J. Brill, 1970).

M. M. Sharif, A History of Muslim Philosophy, 2 vols., (Wiesbaden, 1963‑1966).

D. Urvoy, Ibn Rushd (Averroes), (London, 1991).

J. van Ess, Die Erkenntnisslehre des ‘Adudaddin al‑Iji, (Wies‑baden, 1966).

John Walbridge, The Wisdom of the Mystic East: Suhrawardi and Platonic Orientalism, (Albany: State University of New York Press, 2001).

——-, The Science of Mystic Lights: Qutb al-Din Shirazi and the Illuminationist Tradition in Islamic Philosophy, (Cambridge, Harvard University Press, 1992).

R. Walzer, Greek into Arabic, (Oxford, 1962).

——-, Al‑Farabi on the Perfect State, (New York, 1985)


W.M. Watt, Islamic Philosophy & Theology, (Edinburgh: Edinburgh University Press)

H.A. Wolfson, The Philosophy of the Kalam, (Cambridge: Harvard University Press, 1976).

——-, Studies in the History of Philosophy and Religion, 2 vols., (Cambridge: Harvard University Press, 1973‑77).

G. Ha’iri Yazdi, The Principles of Epistemology in Islamic Philosophy, (Albany: State University of New York Press, 1992).

H. Ziai, Knowledge and Illumination, (Atlanta, 1990).

H. Yahya, philosophy-religious-thoughts-islam-judaism-christianity at

H. Yahya, Philosophy-and-religious-thoughts-in-islam-judaism-and-christianity-Part 1 at:

H. Yahya, Persons-i-admire-ibn-sina-a-great-muslim-philosopher/ at

@Hasan Yahya, Michigan, April 2012

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About Arab American Encyclopedia-USA - Hasan Yahya

HASAN YAHYA was born at a small village called Majdal-YaFa (Majdal Sadiq) in Mandate Palestine (1944). He migrated as a refugee to Mes-ha, a village east of Kufr Qasim, west of Nablus (in the West Bank), then moved with his family to Zarka, 25 km north of Amman – Jordan. He finished the high school at Zarka Secondary School, 1963. He was appointed as a teacher in the same year. Studied Law first at Damascus University, then B.A from Lebanon University in Arabic literature and Eastern Cultures (1975). He moved to Kuwait. Where he got married in 1967. He was working at Kuwait Television, taught at bilingual School, and Kuwait University. In 1982, Hasan left to the United States to continue his education at Michigan State University. He got the Master Degree in 1983, the Ph.D degree in 1988 in Education (Psychology of Administration ). In 1991, He obtained his post degree in Social research, the result was a second Ph.D degree in Comparative sociology-Social Psychology. He was the only Arab student who enrolled ever to pursue two simultaneous Ph.D programs from Michigan State University and fulfill their requirements perfectly. Professor Yahya employment history began as a supervisor of a joint project to rehabilitate Youth (inmates out of prison) by Michigan State University and Intermediate School Districts. Worked also as a Teacher Assistant and lecturer in the same university. He was offered a position at Lansing Community College as well as Jackson Community College where he was assistant professor, then associate professor, then full professor (1991-2006). He taught Sociology, psychology, education, criminology and research methods. He supervised 19 Master and Ph.D candidates on various personal, economic psychological and social development topics. Professor Yahya published Hundreds (1000 Plus on this site) of articles and research reports in local, regional, and international journals. His interest covers local, regional and global conflicts. He also authored, translated, edited and published over 280 plus books in several languages, in almost all fields especial education, sociology and psychology. These books can be found on Amazon and Kindle. He also, was a visiting professor at Eastern Michigan University to give Research Methods and Conflict Management courses. Prof. Yahya accepted an offer to join Zayed University Faculty Team in 1998, then he served as the Head of Education and Psychology Department at Ajman University of Science and Technology 2001-04. Dr. Yahya established several institutes in Diaspora, the Arab American Encyclopedia, Ihyaa al Turath al Arabi Project, (Revival of Arab Heritage in Diaspora.Recently he was nominated for honorary committee member for the Union of Arab and Muslim Writers in America. He was affiliated with sociological associations and was a member of the Association of Muslim Social Scientists (AMSS) at USA. Social Activities and Community Participation: Dr. Yahya was a national figure on Diversity and Islamic Issues in the United States, with special attention to Race Relations and Psychology of Assimilation (generations 1,2 &3). He was invited as a public speaker to many TV shows and interviews in many countries. His philosophy includes enhancing knowledge to appreciate the others, and to compromise with others in order to live peacefully with others. This philosophy was the backgrounds of his theory, called “ Theory C. of Conflict Management”. And developed later to a Science of Cultural Normalization under the title: “Crescentology. The results of such theory will lead to world peace depends on a global Knowledge, Understanding, appreciation, and Compromising (KUAC)” Recently Prof. Yahya started "Publish your book FREE Project", to serve young Arab Writers. Dr. Yahya accepted the offer to be the chief editor of the International Humanities Studies Journal -I-H-S-Jerusalem, since July 2014. (Revised Sept. 2014) ولد الدكتور حسن عبدالقادر يحيى في مجدل يابا من أعمال يافا – فلسطين عام 1944. تلقى علومه الابتدائية في مدرسة بديا الأميرية في الضفة الغربية أيام احتوائها ضمن المملكة الأدردنية الهاشمية وتخرج في جامعة بيروت حاملاً الإجازة في اللغة العربية وآدابها، ودبلوم التأهيل التربوي من كلية القديس يوسف بلبنان، ودبلوم الدراسات العليا (الماجستير) ودكتوراة في الإدارة التربوية من جامعة ولاية ميشيغان بالولايات المتحدة عام 1988، وشهادة الدكتوراه في علم الاجتماع المقارن من الجامعة نفسها عام 1991. عمل في التدريس والصحافة الأدبية. أديب وشاعر وقاص ، ,كما عمل في تلفزيون الكويت الرسمي كمعد ومنسق برامج ثم اتجه إلى الكتابة والتأليف في علوم كثيرة تخص علمي النفس والاجتماع والتنمية البشرية ، والتغير الاجتماعي والسكان وألف ونشر العديد من المقالات (1000 +) والكتب باللغتين العربية والإنجليزية (أكثر من 330 كتابا) ، منها ست مجموعات قصصية وست كتب للأطفال ، وأربع دواوين شعرية باللغتين أيضا. وعدد من كتب التراث في الشعر والأدب والأخلاق الإسلامية والتربية والأديان . وهو الآن أستاذ متقاعد في جامعة ولاية ميشيغان. . وكان عضوا سابقا في جمعية العلماء المسلمين في أمريكا . وجمعية علماء الاجتماع الأمريكية - ميشيغان، وهو مؤسس الموسوعة العربية الأمريكية في الولايات المتحدة ضمن مشروع إحياء التراث العربي في بلاد المهجرز كما تم ترشيحه مؤخرا ليكون عضو مجلس التحرير لمجلة الدراسات الإنسانية العالمية. وقد قبل أن يتسلم رئاسة تحريرها اعتبارا من نهاية يونيو 2014 His email: Thank you!
This entry was posted in Arab Affairs, Arab American Encyclopedia, Arab Literature, Arab Manifesto, Business Management, Decision Making, Global Affairs, Hasan Yahya حسن يحيى, Ibn Khaldun ابن خلدون،, Islam & Muslim Affairs, Middle East Politics, Philosophy & Logic, Project Management., Religions and Spirts, Research Methods, Science, Sociology, Women Affairs, Zionism, حضارة عرب،. Bookmark the permalink.

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