Volume I: Studies in the Philosophy of Abu'l- Barakāt al-Baghdādī, deals with various aspects of the philosophy of Abu'l-Barakat al-Baghdadi. Some of Avicenna's physical and psychological doctrines are also discussed.

Abū’l-Barakāt is a renowned philosopher of the Arabic-Jewish milieu who composed in his magnum opus the Kitāb al-Mu‘tabar, a comprehensive metaphysics which challenged the accepted notions of the traditional metaphysical philosophy. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ examines the novel philosophical conceptions of the first book of the Metaphysics of the Kitāb al-Mu‘tabar. The aim is to present a developed conception of Abū’l-Barakāt’s systematic metaphysics. This is accomplished by following the order of topics discussed, while translating the relevant passages. These different topics comprise stages of cognition that move from an analysis of time, creation and causality to the conception of a higher spiritual realm of mental entities and a conception of God as the First Knower and Teacher. The epistemological and ontological conceptions are analyzed at each culminating stage. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ analyzes vast portions of the metaphysical study for the first time. The book will thus be a valuable resource for all those seeking an original and broad metaphysics, and for students and scholars of Jewish and Islamic Philosophy. Furthermore, it is of importance for those seeking a metaphysics related to scientific theories and those interested in the history of science and metaphysics.

Abū’l-Barakāt is often considered one of the most comprehensive philosophers of the Arabic-Jewish milieu in the medieval age. His extensive and unique philosophical theories, especially his theories in the particular sciences, were seen as a major challenge for the traditional conceptions of the Aristotelian school of thought during and after this period. ‘Abū’l-Barakāt al-Baghdādī’s Scientific Philosophy’ explores the core material of Abū’l-Barakāt’s scientific studies, found in his magnum opus the Kitāb al-Mu‘tabar. The book then locates these scientific theories within Abū’l-Barakāt’s philosophy more widely. Whilst providing a comprehensive critique of ancient philosophy, including the work of Aristotle, certain affinities between Abū’l-Barakāt’s work and that of more modern scientific conceptions are also examined. Containing vast amounts of previously untranslated text, ‘Abū’l-Barakāt al-Baghdādī’s Scientific Philosophy’ sheds new light on the philosopher’s scientific theories, particularly with regards to his logical conceptions. For this reason, the book will be a valuable resource for students and scholars of Jewish and Islamic Philosophy, whilst the scientific material will appeal to those studying the history of science.

Abu'l-Barakat's philosophy is determined by his critical attitude against the Aristotelian philosophy on one hand and by his appeal to the immediate perceptions of the mind on the other. He was born at Balad nearby Bagdad in 465 A.H./1074 A.D. Having studied at Bagdad, towards the end of his life, he became a Muslim either out of wounded pride or out of fear. He classified sciences into the sciences of existing things which include Physics and Metaphysics; and the sciences of mentally related forms, i.e., Psychology; and the science of sciences, i.e. Logic. Space, according to him, is conceived in the mind prior to everything else as tridimensional, and as capable of being full or empty. The prime matter is identical with the corporeal body. In his theory of motion, his originality lies in his explanation of the motion in the void, accelerated motion, and the quies media. His revolutionary attitude is perhaps best exemplified in his Psychology. According to him, we have an immediate perception of our soul together with existence and time. Every theory which explains soul in terms of faculties or forces is repugnant to him in the Metaphysics, Abu'l-Barakat identifies universals with the mental form. The forms that exist in the mind of God are the causes of the things existing in external reality. God is the direct existentiating cause of everything. Existence, which forms one of our primary apperceptions, is superadded to the things that are existent. Existence, and existent are identified in God. His conception of God is determined by his human psychology. The difference between God and man is one of degree. He identifies celestial bodies with ' angels'. They are the preserver of the species, guides and instructors, Avicenna, having eliminated the difficulties inherent in time, held that time is a measure of motion with respect to prior and posterior. He stressed the continuous nature of time,. Time, eternal duration, and perpetuity belong to the different domains of the universe, Avicenna, by identifying time with the continuity itself, however, may have prepared the way for the identification of time with duration. I n Hellenistic philosophy, this trend started as a reaction against the Aristotelian view. In al-Kindl, we find the traces of Abu'1-Barakat's theory. According to him, the time of a corporeal body is the duration of its existence. Iranshahrl, and al-Razx, under the influence of Galenidentify time with duration, and divide it into absolute and limited. This trend culminates in Abu'l-BaraJcat's theory of time. He puts time, existence, and soul on the same plane in so far as our primary consciousness of them is concerned. Time, being inseparable from existence, must be defined as the measure or the dimension of existence rather than as that of motion. God, being the existence per se, cannot be beyond time. Time, duration, and perpetuity are all one and the same thing. By discarding these distinctions, he unifies the visible and spiritual worlds. The difference between them is only one of degree, otherwise they are closely related to each other.