Download e-book for iPad: Islam and Rationality. The Impact of al-Ghazālī by Georges Tamer (ed.)

By Georges Tamer (ed.)

ISBN-10: 900429094X

ISBN-13: 9789004290945

This quantity deals 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 subject matters of al-Ghazālī’s paintings, which exhibit his rational therapy of the Qurʾān and significant topics of Islamic theology and daily life of Muslims. another contributions handle al-Ghazālī’s resources and the way his highbrow endeavors have been later got through students who had an identical hindrance of reconciling faith and rationality inside Islam, Christianity and Judaism.

With contributions by way of 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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Additional resources for Islam and Rationality. The Impact of al-Ghazālī

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I, Leipzig; reprinted Darmstadt 1969), p. ” 115 See above n. 31ff. 116 Cf. Griffel, al-Ghazālī’s Philosophical Theology, pp. 136ff. 117 See above n. 27ff. 118 Cf. H. Daiber, “The Limitations of Knowledge According to Ibn Sīnā. Epistemological and theological aspects and the consequences,” in Erkenntnis und Wissenschaft. Probleme der Epistemologie in der Philosophie des Mittelalters. Ed. M. Lutz-Bachmann, A. Fidora and P. Antolic. Berlin: Akademie-Verlag, 2004, pp. 25–34. 119 Regarding echoes of this double-agency in creation, the reader is referred to the stimulating collection of articles in Creation and the God of Abraham, ed.

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. Al-Ghazālī, it is evident, did not compose his own manual on the philosophical sciences only as a basis for his refutation of Avicennian theology.

Abdallāh al-Khālidī, IV p. /German translation by Wehr, Al-Ġazzālī’s Buch vom Gottvertrauen, p. 31; cf. Abrahamov, “Al-Ghazālī’s Theory,” pp. 89f. On the concept of causality in the Iḥyāʾ, cf. Griffel, al-Ghazālī’s Philosophical Theology, pp. 215ff. For this reason al-Ghazālī cannot be interpreted as maintaining that beings other than God have real causal efficacy; this thesis is elaborated by Frank, Creation. With good reason it is criticized by M. Marmura, “Ghazālian Causes and Intermediaries,” in Journal of the American Oriental Society 115, 1995, pp.

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