Inhaltszusammenfassung

When we think of Ašʿarī responses to Avicenna (d. 428/1037), the first author to come to mind is al-Ġazālī (d. 505/1111), thanks to his Tahāfut al-falāsifa. This work is dominated by issues of philosophical theology. However, the Ašʿarī reactions to Avicenna both precede and exceed the Tahāfut. We already find al-Ġazālī's teacher al-Ǧuwaynī (d. 478/1085) drawing on Avicenna and, alongside the Tahāfut, another early attack on Avicenna came from al-Šahrastānī (d. 548/1153). It was only the begi...When we think of Ašʿarī responses to Avicenna (d. 428/1037), the first author to come to mind is al-Ġazālī (d. 505/1111), thanks to his Tahāfut al-falāsifa. This work is dominated by issues of philosophical theology. However, the Ašʿarī reactions to Avicenna both precede and exceed the Tahāfut. We already find al-Ġazālī's teacher al-Ǧuwaynī (d. 478/1085) drawing on Avicenna and, alongside the Tahāfut, another early attack on Avicenna came from al-Šahrastānī (d. 548/1153). It was only the beginning of centuries' worth of Ašʿarī engagement with Avicennian philosophy. This tradition had much to say about philosophical theology. Moreover, it is well known that theologians delved into Avicenna's logic too. Yet, Ašʿarī authors also took an interest in physics and treated this as a discipline worthy of discussion in its own right, while of course keeping sight of its significance for theology. An excellent example of such a engagement is the treatment of time given by the greatest Avicennising Ašʿarite of them all, Faḫr al-Dīn al-Rāzī (d. 606/1210). On the following pages, we shall analyse the relevant section of Faḫr al-Dīn's al-Maṭālib and show how it differs from the discussions of time in his earlier systematic works. We will also provide occasional references to his commentaries on two of Avicenna's works: al-Išārāt wa-l-tanbīhāt and the brief compendium ʿUyūn al-ḥikma.» weiterlesen» einklappen

Autoren

Klassifikation

DFG Fachgebiet:
Philosophie

DDC Sachgruppe:
Philosophie