The Foundation of Norms in Islamic Jurisprudence and Theology

Farahat, Omar

doi:10.1017/9781108614252

Cited by 12 publications

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“…Either way, both contentions rely on a form of historical reductionism, which has its respective value and place. But if this is the only form of inquiry that is deemed valuable, it a priori removes any possibility of a dialogical approach within which ideas from the Islamic tradition can converse with, potentially help, and provide alternative vantages points on contemporary theological and philosophical issues (Farahat 2019, 17–20).…”

Section: Introductionmentioning

confidence: 99%

“…Alternatively, maybe the concern is about why al‐Ghazālī is being singled out specifically from the Ashʿarite school for a discussion on DCT. It is perfectly possible for one look to at other Ashʿarite thinkers such al‐Juwaynī (d. 1085) and al‐Bāqillānī (d. 1013) (Farahat 2019).…”

Section: Introductionmentioning

confidence: 99%

“…Anything that limits God's capability raises an immediate red flag in the Ashʿarite framework. So when it is said that God cannot mandate cruel commands like torturing an innocent person, al‐Ghazālī could respond by saying that this objection is premised on a frail human perspective (Winter 2017, 242; Farahat 2019, 27–65). God is utterly transcendent ( tanzīh ), is not bound by any moral duty towards His creation, and therefore does as He pleases according to His Wisdom.…”

Section: Introducing Al‐ghazālīmentioning

confidence: 99%

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Al‐ghazālī's Divine Command Theory

Malik¹

2021

Journal of Religious Ethics

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This article reviews al‐Ghazālī's conception of Divine Command Theory (DCT) in light of contemporary philosophical developments. There are two well‐known objections against DCT. These include the problem of arbitrariness (PoA), which states that God randomly chose our moral framework for no reason given His capability to choose any moral commands; and the problem of God's goodness (PoGG), which questions God's goodness if morality could be other than what it is. Modern defenders of DCT have attempted to counter these objections through various strategies. This article juxtaposes al‐Ghazālī's interpretation of DCT with modern strategies to illustrate how these two issues are untroubling concerns in al‐Ghazālī's framework. In doing so, it highlights where and how they differ in their approaches. Additionally, it critiques interpretations suggested by some contemporary thinkers who suggest that al‐Ghazālī may not be a strict proponent of DCT.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introducing Al‐ghazālīmentioning

confidence: 99%

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Al‐ghazālī's Divine Command Theory

Malik¹

2021

Journal of Religious Ethics

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“…This is unfortunate, particularly considering the recent resurgence of interest in Islamic ethics. The resurgence is evidenced, for instance, by the launch of the relatively new Journal of Islamic Ethics , which is dedicated to publishing works in this area, and by the increasing publication of academic monographs and anthologies that study Islamic ethics, such as Afsaruddin (2011, 2013), Ali (2010, 2016), al-Attar (2010), El Fadl et al (2019), Emon (2010, 2012), Emon et al (2012), Farahat (2019), Ghaly (2010, 2016, 2019), and Ramadan (2008, 2018), to name just a few. The present article is an attempt to partially fill this lacuna in the modern scholarship by presenting and analysing the Muʿtazila's arguments against the dependence of morality upon God 2…”

Section: Introductionmentioning

confidence: 99%

The muʿtazila's arguments against divine command theory

Morvarid

2021

Rel. Stud.

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The Muʿtazilī theologians, particularly the later Imāmī ones, developed numerous interesting arguments against divine command theory. The arguments, however, have not received the attention they deserve. Some of the arguments have been discussed in passing, and some have not been discussed at all. In this article, I aim to present and analyse the arguments. To that end, I first distinguish between different semantic, ontological, epistemological, and theological theses that were often conflated in the debate, and examine the logical relation among them. Then I go over the Muʿtazila's arguments determining, among other things, which of the theses was targeted by each argument. In presenting the arguments, I focus mainly on the late kalām period, the period falling roughly between the thirteenth and fifteenth centuries of the common era, as the arguments were at their most sophisticated level by this time.

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“…I adhere in this paper to the way it is rendered in the edition of Taqwīm al-adilla used, namely with shadda over the "b".11 Legal assessment (ḥukm) refers to judging an act prohibited, reprehensible, permissible, recommended or obligatory.12 For in-depth discussions of the ethical theories of the time period, seeHOURANI 1971; FAKHRY 1975; ID. 1991;REINHART 1995;FARAHAT 2019. There is no established consensus on how to classify and designate the Muʿtazilī and Ashʿarī approaches to ethics. Shihadeh uses "ethical realism" for the Muʿtazilī position and calls the Ashʿarī approach "theological voluntarism" (SHIHADEH 2016); Farahat terms the Muʿtazilī stand "natural law theory" and the Ashʿarī position "divine command theory" (FARAHAT 2019: 8-10); others argue that both fall within the divine command theory, though Muʿtazilī theories constitute a modified command theory (AUSTIN, <https://www.iep.utm.edu/ divine-c/#H3>).…”

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confidence: 99%

New Perspectives on Ethics in Islam [whole issue]

Bouhafa

2022

JAIS

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Complete volume, containing all articles CONTENTS Introduction: Feriel Bouhafa, Towards New Perspectives on Ethics in Islam: Casuistry, Contingency, and Ambiguity I. Islamic Philosophy and Theology Feriel Bouhafa, The Dialectics of Ethics: Moral Ontology and Epistemology in Islamic Philosophy Frank Griffel, The Place of Virtue Ethics within the Post-Classical Discourse on ḥikma: Fakhr al-Dīn al-Rāzī’s al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā Ayman Shihadeh, Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C. Hannah C. Erlwein, The Moral Obligation to Worship God Alone: Fakhr al-Dīn al-Rāzī’s Analysis in the Tafsīr Anna Ayse Akasoy, Philosophy in the Narrative Mode: Alexander the Great as an Ethical Character from Roman to Medieval Islamicate Literature II. Islamic Jurisprudence Ziad Bou Akl, From Norm Evaluation to Norm Construction: The Metaethical Origin of al-Ghazālī’s Radical Infallibilism Felicitas Opwis, The Ethical Turn in Legal Analogy: Imbuing the Ratio Legis with Maṣlaḥa Robert Gleave, Moral Assessments and Legal Categories: The Relationship between Rational Ethics and Revealed Law in Post-Classical Imāmī Shīʿī Legal Theory Omar Farahat, Moral Value and Commercial Gain: Three Classical Islamic Approaches III Hadith, Quran, and Adab Mutaz al-Khatib, Consult Your Heart: The Self as a Source of Moral Judgment Tareq Moqbel, “As Time Grows Older, the Qurʾān Grows Younger”: The Ethical Function of Ambiguity in Qurʾānic Narratives Enass Khansa, Can Reading Animate Justice? A Conversation from Alf Layla wa-Layla (The Thousand and One Nights) Nuha AlShaar, The Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics William Ryle Hodges, Muḥammad ʿAbduh’s Notion of Political Adab: Ethics as a Virtue of Modern Citizenship in Late 19th Century Khedival Egypt

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The Foundation of Norms in Islamic Jurisprudence and Theology

Cited by 12 publications

References 61 publications

Al‐ghazālī's Divine Command Theory

Al‐ghazālī's Divine Command Theory

The muʿtazila's arguments against divine command theory

New Perspectives on Ethics in Islam [whole issue]

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