Abstract

Was the term “humanism,” a product of the Graeco-Roman humanitas ideal, or that every high culture produces this phenomenon in its own way? Cultural historians are divided on this issue; however, a significant number of scholars, both Eastern and Western, have argued that humanism was a feature of Arab-Islamic civilization and that Greek culture was not unique in creating humanist ideal. Taking it as a point of departure this paper argues that humanism was a common spirit that encapsulated the entire Mediterranean world during the Middle Ages. Next, it defines humanism as a doctrine, a set of attitudes, or a way of life centered upon human values. Having described the primary features of humanism to illustrate Islamic humanism a well-known encyclopedia of the philosophical sciences entitled, Rasāʾil Ikhwān al-Ṣafāʾ is selected. Ikhwan al-Safa’ (Brethren of Purity) is a pseudonym assumed by the authors who described themselves as a group of fellow-seekers after truth. The Epistles occupy a unique position in the history of Islamic thought and exercised a great influence on the Muslim elite. The existence of a large number of manuscript copies of the text scattered throughout the Muslim countries is an eloquent witness to their popularity and impact.

Webster’s Third New International Dictionary defines humanism as a doctrine, a set of attitudes, or a way of life centered upon human interests or values. It adds that humanism is a philosophy that asserts the essential dignity and worth of humankind and its capacity to achieve self-realization through the use of reason. When humanism ceases to be the principal concern of a society, it is argued, barbarism ensues. Hence, humanism has become a component of several specific philosophical systems, and has also been incorporated into some religious schools of thought. It entails a commitment to the search for truth and morality through human means in support of human interests. Humanists endorse a universal morality based on the commonality of human nature, believing that solutions to human social and cultural problems cannot be parochial. In addition to the above aspects the other primary features of humanism described in various dictionaries and encyclopedias are: i), that it is committed to the pursuit of knowledge, the adoption of both religious and non-religious sciences as an educational and cultural ideal in the formation of the human mind and character; ii), it is also committed to cosmopolitan values of tolerance and understanding between different races and religions based on a conception of common kinship and the unity of mankind. Keeping in mind the aforementioned definition, this presentation will explore all the above aspects within the thought of the Rasa’il.