Al-Ghazali
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| - | [[IslamQA]] quotes [[Al-Ghazali]] who declared in | + | "Of the "four branches" of philosophy (geometry and mathematics, logic, theology, and natural sciences), some of the natural sciences "go against [[shari’ah]], Islam and truth" and except for medicine, "there is no need for the study of nature". --[[Al-Ghazali]], ''[[The Revival of Religious Sciences]]'', quoted in IslamQA[https://islamqa.info/en/88184] |
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| - | + | [[Al-Ghazali]] argued that [[Aristotelianism]], especially as presented in the writings of [[Avicenna]], was [[self-contradictory]] and [[an affront to the teachings of Islam]]. In particular he argued that three philosophical points (viz. a [[pre-eternal world]], God only knowing universal - that is to say, Platonic - characteristics of particulars, and a spiritual rather than physical resurrection) constituted not just heresy, but rather disbelief in Islam itself. | |
| - | It is a common misconception that the Kimiya-yi sa'ādat is a rewrite of the [[Ihya'e Ulum-ed'Deen]] ([[The Revival of Religious Sciences]]). Ihya'e Ulum-ed'Deen was written by al-Ghazali after abandoning his duties as a professor due to a "spiritual crisis" which led him to live in seclusion for several years. It was composed in Arabic, and was an attempt to show ways in which the lives of a Sufi could be based on what is demanded by Islamic law.<ref>Watt, Montgomery. "Ghazali, /Abu /Hamed /Mohammad,ii,iii." Encyclopedia Iranica. 1-12. Print.</ref> There are definite parallels between Ihya'e Ulum-ed'Deen and Kimiya-yi sa'ādat, however the four introductory chapters of the Kimiya-yi sa'ādat contain relevant theological discussions that set the two apart. The Kimiya-yi sa'ādat is noticeably much shorter than the Ihya'e Ulum-ed'Deen, however in the original Persian introduction of the Kimiya-yi sa'ādat, [[Al-Ghazali|Ghazālī]] explicitly states he wrote Kimiya-yi sa'ādat to mirror the essence of Ihya'e Ulum-ed'Deen and a few of his other theological writings; he wrote it in Persian so that it could reach a broader, popular audience in his homeland.<ref name=netton>Netton, Ian R. "(Untitled)." Rev. of The Alchemy of Happiness Translated by Claud Field. Journal of the Royal Asiatic Society Apr. 1993: 117-18. Print.</ref> | + | |
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| - | that of the "four branches" of philosophy (geometry and mathematics, logic, theology, and natural sciences), some of the natural sciences "go against [[shari’ah]], Islam and truth", and that except for medicine, "there is no need for the study of nature". | + | |
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"Of the "four branches" of philosophy (geometry and mathematics, logic, theology, and natural sciences), some of the natural sciences "go against shari’ah, Islam and truth" and except for medicine, "there is no need for the study of nature". --Al-Ghazali, The Revival of Religious Sciences, quoted in IslamQA[1] Al-Ghazali argued that Aristotelianism, especially as presented in the writings of Avicenna, was self-contradictory and an affront to the teachings of Islam. In particular he argued that three philosophical points (viz. a pre-eternal world, God only knowing universal - that is to say, Platonic - characteristics of particulars, and a spiritual rather than physical resurrection) constituted not just heresy, but rather disbelief in Islam itself. |
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Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī (c. 1058–1111), known as Al-Ghazali or Algazel to the Western medieval world, was a Muslim theologian, jurist, philosopher, and mystic of Persian descent.
His 11th century book titled The Incoherence of the Philosophers marks a major turn in Islamic epistemology. The encounter with skepticism led al-Ghazali to embrace a form of theological occasionalism, or the belief that all causal events and interactions are not the product of material conjunctions but rather the immediate and present Will of God.
See also
