Trajectories in the Development of Islamic Theological Thought: the Synthesis ofKalām

Abstract

The field of Islamic theology (kalām) is not merely a receptacle for the presentation of the creedal statements and doctrinal catechisms of Islam; it derives its raison d’être not only from the articulation and elucidation of the doctrines of faith, but also by means of its rational and painstaking explication of dogma. While many of the dogmatic statements expressed in Islamic theology naturally emanate from a traditional substratum, countless more are the result of dialectical discussions as theologians expounded upon abstract constructs of religious dogma. Recent academic research is exploring the history, trends and conceptual achievements behind the Islamic experiment with theology, providing insights into the tradition's ability to integrate, refine and expand theological constructs. Scholars are also concerned with issues such as origins, authenticity and ascription, although such matters are not deflecting attention from the rich stock of resources and materials kalām has to offer.

Ideo-Religious Relations in Islamic Civilization: Theological Controversy Between Suhrawardi Al-Maqtul and the Fuqaha

“…Theology in Islam is intended to discuss material about the existence of God (Tawhid which means One). The field of Islamic theology (Kalam science) is not only a forum for presenting statements of aqidah and doctrine but also through rationality (Shah, 2007). In practice, practical Islamic theology can help leaders and scholars to connect their theological understanding with the daily experiences of Muslims in the social environment.…”

“…As explained by Kaufman (1981) and (Snyder, 2014) that theology is about understanding the imaginative construction of the doctrine of God and everything related to God. It should be understood that theology in Islam is intended to discuss material about the existence of God (Tawhid which means One) (Shah, 2007) and teach all human problems from religious topics rationally (Whaling, 2001). The ideo-religiosity taught by Suhrawardi puts forward the rationality of the teachings of illumination (Isyraqi) which means light (Hossein Nasr, 1970; (Sadatizadeh et.…”

“…This ability unites rational and intuitive knowledge with the demands of the Qur'an and Hadith that shape humans in living their lives to be harmonious. This rational soul also allows humans to have self-entity (al-nafs) to take rational premises to guide and regulate other lower souls (Shah, 2007). Basically, the ideo-religiosity developed by Suhwaradi wants to harmonize spiritualism and philosophy or combine intellectual (rational) power with intuitional power so that they complement each other so that humans acquire knowledge.…”

The Oral and the Written in Early Islam. By Gregor Schoeler. Translated by Uwe Vagelpohl, edited and introduced by James E. Montgomery. Routledge Studies in Middle Eastern Literatures. London: Routledge, 2006. Pp. 248+viii. £80.00.

“…Joseph van Ess and Michael Schwarz may have conceded an early date for the epistle, but other scholars such as John Wansbrough, and more recently Suleiman Mourad, propose a much later date for the text's origin. 21 However, it is evident that Schoeler is not specifically concerned with epistolary works, despite the fact that they remain important for gauging the prevalence of literacy in the early tradition. Moreover, the references in the biographical sources to these types of works are prolific.…”