By Oliver Leaman
Even supposing Islamic philosophy represents some of the most vital philosophical traditions on this planet, it has in simple terms fairly lately began to obtain realization within the non-Islamic global. it is a re-creation of a profitable introductory booklet, accelerated and up to date to take account of contemporary scholarship. It makes a speciality of what's considered as Islamic philosophy's golden age, and may attract scholars and to any normal reader drawn to this philosophical culture.
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Extra resources for An Introduction to Classical Islamic Philosophy
Y¯a’ ‘ul¯um al-d¯ın (The renaissance of the sciences of religion), ed. ‘Ir¯aq¯ı (Cairo, ‘Uthm¯an¯ıyya Press, ), XXIV. An introduction to classical Islamic philosophy conclude from this that the fal¯asifa really failed to make contact with genuine philosophical controversies as the Greeks knew them, and that their thought is only interesting from the point of view of the history of ideas as opposed to philosophy itself. Those who accept this view would then be involved far more in an historical analysis of falsafa than in an analysis and evaluation of the arguments themselves.
Then we shall consider the counter-attacks of Averroes and the attempt to reconcile religion with Aristotelian metaphysics. Secondly, we shall concentrate on the conflict between reason and revelation in the area of moral philosophy, and especially over the issue of what constitutes human happiness. There exists in both these broad topics a very important hidden agenda, namely, the idea that the philosophers are not really being frank in their representation of their views, a point which al-Ghaz¯al¯ı and later commentators have pushed very firmly.
Some recent Introduction commentators such as Richard Frank have argued that he should not be seen as an enemy of the philosophers since so much of his work incorporated philosophical principles, even those of Avicenna. Others such as Leaman have suggested that while this is true, al-Ghaz¯al¯ı was only using the appropriate technical language in order to try to contradict the particular kinds of philosophy with which he disagreed. The important thing to grasp about al-Ghaz¯al¯ı, frequently known as the ‘Proof of Islam’ in the Islamic world, is that his arguments against philosophy are themselves philosophical, and that he is far too sophisticated to reject ideas just because they appear to contradict faith.