David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
The role of reason, and its embodiment in philosophical-scientific theorizing, is always a troubling one for religious traditions. The deep emotional needs that religion strives to satisfy seem ever linked to an attitudes of acceptance, belief, or trust, yet, in its theoretical employment, reason functions as a critic as much as it does a creator, and in the special fields of metaphysics and epistemology its critical arrows are sometimes aimed at long-standing cherished beliefs. Understandably, the mere approach to these beliefs through organized philosophical activity, however well-intended, is viewed with suspicion by ecclesiastical authorities and the devout. The attitude towards philosophical inquiry on the part of the Islamic religious community might be thought to typify this reaction. As one of the great prophetic religions, the self-avowed image of Islam is of a tradition which already possesses the truth as set forth in the divine revelation of the Qur'an. What need is there for philosophizing on fundamental matters, e.g., the ultimate nature of reality, the foundations of morality, the modes whereby the divine is connected with the temporal? The structure of creation is already made clear, the "straight path" for living already manifest. how can philosophical activity be anything but a source of divisive controversy, for as it turns its gaze to the foundations upon which the Shari`a' (Islamic Law) rests, or to the grounds for religious belief itself, it cannot avoid turning up alternative viewpoints, different perspectives on divine revelation, noting various weaknesses in received 1 interpretations? In short, isn't the practice of philosophy a threat to Islam's promise of providing a comprehensive way of living devoid of skepticism and uncertainty about the place of a human in God's creation and his or her role in the 'umma (Islamic community)? This problem is not unique to Islam, nor is it a new one within Islam. We know that it has been debated by Islamic thinkers since the translations of the Greek philosophers began to appear in an organized Islamic world during the 8th Century A..
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library||
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Maha Elkaisy-Friemuth (2006). God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al-Ghazali. Routledge.
Hermann Landolt & Todd Lawson (eds.) (2005). Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought: Essays in Honour of Hermann Landolt. Distributed in the United States by St Martin's Press.
Mona Siddiqui (2012). The Good Muslim: Reflections on Classical Islamic Law and Theology. Cambridge University Press.
Ṭabāṭabāʼ & Muḥammad Ḥusayn ī (2003). The Elements of Islamic Metaphysics: (Bidāyat Al-Ḥikmah). Icas.
Ian Richard Netton (ed.) (2006). Islamic Philosophy and Theology: Critical Concepts in Islamic Thought. Routledge.
Abdulkader Tayob (2009). Religion in Modern Islamic Discourse. Columbia University Press.
John Walbridge (2010). God and Logic in Islam: The Caliphate of Reason. Cambridge University Press.
Added to index2009-01-28
Total downloads25 ( #147,709 of 1,790,341 )
Recent downloads (6 months)7 ( #123,969 of 1,790,341 )
How can I increase my downloads?