By Georges Tamer (ed.)
ISBN-10: 900429094X
ISBN-13: 9789004290945
This quantity bargains an account of Abū Ḥāmid al-Ghazālī (d. 505/1111) as a rational theologian who created a symbiosis of philosophy and theology and infused rationality into Sufism. the vast majority of the papers herein take care of very important themes of al-Ghazālī’s paintings, which exhibit his rational therapy of the Qurʾān and significant topics of Islamic theology and way of life of Muslims. another contributions deal with al-Ghazālī’s resources and the way his highbrow endeavors have been later got through students who had an identical challenge of reconciling faith and rationality inside of Islam, Christianity and Judaism.
With contributions through Binyamin Abrahamov, Hans Daiber, Ken backyard, Avner Giladi, Scott Girdner, Frank Griffel, Steven Harvey, Alfred Ivry, Jules Janssens, Taneli Kukkonen, Luis Xavier López-Farjeat, Wilferd Madelung, Yahya M. Michot, Yasien Mohamed, Eric Ormsby, M. Sait Özervarlı, and Hidemi Takahashi.
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Get Islam and Rationality. The Impact of al-Ghazālī PDF
This quantity bargains an account of Abū Ḥāmid al-Ghazālī (d. 505/1111) as a rational theologian who created a symbiosis of philosophy and theology and infused rationality into Sufism. the vast majority of the papers herein care for vital issues of al-Ghazālī’s paintings, which exhibit his rational remedy of the Qurʾān and significant topics of Islamic theology and daily life of Muslims.
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156ff. 73 Cf. ibid. pp. ; Griffel, Ghazālī’s Philosophical Theology, pp. 147ff. Al-Ghazālī refers to Ibn Sīnā’s doctrine as described, for example, in his Kitāb an-Nadjāt, ed. Majid Fakhry, Beirut, 1985, pp. 175ff. On Ibn Sīnā’s Neoplatonic doctrine of emanation, cf. Louis Gardet, La pensée religieuse d’Avicenne, Paris, 1951, pp. ; Osman Chahine, Ontologie et théologie chez Avicenne, Paris, 1962, pp. 79 Causes are mere conditions of the conditioned and do not necessarily imply any effect relatable to it.
Al-Ghazālī was familiar with them from his earlier study of philosophy and could quickly adapt their contents for his own presentation of the intentions of the philosophers. At the end of the book he assured the reader again that he had simply related their doctrines in logic, theology and physics without occupying himself with the distinction between ‘the lean and the fat’ and that he would next work on his book exposing the incoherence of their thought so that the falsehood of what was false in these views would become apparent.
111. The term “condition” in the context of causality (cf. also Griffel, al-Ghazālī’s Philosophical Theology, pp. ) might be inspired by Ibn Sīnā: cf. his Dānish Nāma-i ʿalāʾī, translated by Parviz Morewedge, The Metaphysics of Avicenna (Ibn Sīnā): A critical translation-commentary and analysis of the fundamental arguments in Avicenna’s Metaphysica in the Dānish Nāma-i ʿalāʾī (The Book of Scientific Knowledge), London, 1973, pp. , 83ff. and 90ff. In the generation after al-Ghazālī we find, in Muʿtazilite circles, some reflections on causation under the condition that no hindrance prevents this.
Islam and Rationality. The Impact of al-Ghazālī by Georges Tamer (ed.)
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