Transcendent God, Rational World

Harvey, Ramon

doi:10.3366/edinburgh/9781474451642.001.0001

Cited by 6 publications

(1 citation statement)

References 7 publications

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“…One key difference between Kalam [17][18][19][20] and other philosophical traditions in the Islamic world is that the Kalam tradition takes the compatibility between the world and divine actions and attributes more seriously when studying the natural world. Due to this key difference, each one of these traditions produced different philosophical foundations of natural science.…”

Section: Kalam Perspectivementioning

confidence: 99%

Artificial Intelligence: A Kalam and Sufi Perspective

Khalili¹

2023

Preprint

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The recent remarkable progress in Artificial Intelligence (AI) has renewed the discussion on the possibility of human-level AI. Despite the difficulty of the problem and the presence of many large gaps and challenges, most people working in the field think that human-level AI is achievable, but they disagree on the date. In this paper, I briefly discuss the possibility of human-level AI from the perspective of two traditions in the Islamic world, namely Kalam and Sufism, and despite their different mode of investigation, they converge to the same conclusion on this topic.

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Section: Kalam Perspectivementioning

confidence: 99%

Artificial Intelligence: A Kalam and Sufi Perspective

Khalili¹

2023

Preprint

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Kurucu Kök Metin Fıkhü’l-ekber’in Otantikliği Sorunu ve Osmanlı Ulemasının Katkısı I

ÖZTÜRK

2022

Kader

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The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa.

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Gayr Kavramının Dilsel ve Istılahî Anlamları ve Klasik Kelâmın İlâhî Sıfatlar Anlayışına Etkileri

Mihirig

2022

Kader

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Some writers have suggested that the classical Sunni kalām theory of divine attributes, which states that the attributes are 'neither God' nor 'other than God,' should be interpreted to mean a denial of the law of excluded middle. Some also seek to build a new kalām without such a principle. Although the author holds such a view to be unintelligible on its own grounds, it also has no basis in the classical kalām theory. This paper shall present a detailed investigation into the meaning of ghayr, and demonstrate, with ample textual evidence, that the classical theory of divine attributes only means a denial of identity along with the denial of metaphysical separability from the divine essence. This paper demonstrates how the term ghayr applies in contexts of metaphysics, theology, and natural philosophy as well. The formula that ‘something is not identical with’ nor ‘other than’ is applied equally to any property of a subject which is necessary and inseparable from it. That is, it applies equally to created beings as well. The paper shall begin with a linguistic discussion of the term ghayr, in order to demonstrate that it is not a negation in the Arabic language, but actually an adjective which also functions to form an exceptive clause. This proves that the formula on the divine attributes does not imply a rejection of excluded middle even at the basic linguistic level. Then the paper will discuss the term ghayr in technical contexts. This discussion does not limit itself to any school, but the discussion is based on four main sources: (1) the Maqālāt of al-Kaʿbī of the Muʿtazilī school; (2) the Maqālāt of al-Ashʿarī, (3) the Kitāb al-Tawḥīd and (4) the Taʾwīlāt of al-Māturīdī. Much attention is given to the latter because of claims by some that Māturīdī has a unique position on ghayriyya which implies the rejection of the law of excluded middle. There is no indication at all that such a formula implied a denial of the laws of logic. Claims to the contrary have failed to provide any linguistic or textual evidence for their interpretation, let alone philosophical justification for such a farfetched view.

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Transcendent God, Rational World

Cited by 6 publications

References 7 publications

Artificial Intelligence: A Kalam and Sufi Perspective

Artificial Intelligence: A Kalam and Sufi Perspective

Kurucu Kök Metin Fıkhü’l-ekber’in Otantikliği Sorunu ve Osmanlı Ulemasının Katkısı I

Gayr Kavramının Dilsel ve Istılahî Anlamları ve Klasik Kelâmın İlâhî Sıfatlar Anlayışına Etkileri

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