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.ĪB - Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarī’s (d. 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. 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. 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. N2 - Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarī’s (d. T2 - Dāwūd al-Qayṣarī on the nature of time

T1 - Physics and metaphysics in an early Ottoman Madrasa 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.Ībstract = 'Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarīs 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.', 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. Although overshadowed by his celebrated commentaries on Ibn ʿArabī and Ibn al-Fāriḍ, Dāwūd al-Qayṣarī’s (d.

Aristotle physics and metaphysics