Такфūр Аверроэсом ал-Газāлū та’вūл и каузальный куфр Саджа Парвизян
Main Article Content
Keywords
Abstract
Ал-Газа̄лӣ, как известно, утверждает в «Опроверже-
нии философов», что ал-Фа̄ра̄бӣ и Авиценна являются
неверующими, потому что они придерживаются фи-
лософских позиций, которые противоречат исламу.
Однако менее известно то, что в своем произведении
«Рассуждение, выносящее решение относительно
связи между религией и философией» (Фас̣л ал-Мак̣а̄л
фӣма̄ байна-ш-шарӣ‘а ва-л-х̣икма мин ал-иттис̣а̄л)
Аверроэс заявляет, что ал-Фа̄ра̄бӣ и Авиценна не яв-
ляются неверующими; скорее истинным неверую-
щим является ал-Газа̄лӣ, поскольку он написал
«Опровержение философов». В этой статье моя цель
состоит в том, чтобы представить последовательную
реконструкцию правовой и философской аргумента-
ции Аверроэса, почему ал-Газа̄лӣ является неверую-
щим. Суть аргументации Аверроэса заключается в
том, что ал-Газа̄лӣ изложил ошибочные аллегориче-
ские толкования Писания неспособным к их уразуме-
нию людям, что заставило их впасть в неверие. Бу-
дучи каузально ответственным за неверие других лю-
дей, ал-Газа̄лӣ также является неверующим.
References
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Averroës (1961). On the Harmony of Religion and Philosophy (Decisive Treatise).
Transl. G.F. Hourani. E.J.W. Gibb Memorial Trust.
Averroës (1969). Averroes’ Tahafut al-Tahafut (The Incoherence of the Incoherence).
Transl. by Van Den Bergh. S. Luzac and Co.
Averroës (2008). Decisive Treatise and Epistle Dictionary. Transl. C.E. Butterworth.
Brigham Young University Press.
Averroës (2001). Faith and Reason in Islam. Transl. Najjar I.Y. Oneworld
Publications.
Azadpur, M. (2011). Reason Unbound: On Spiritual Practice in Islamic Peripatetic
Philosophy. SUNY Press.
Bahlul, R. (1992). “Ghazali on the Creation vs. Eternity of the World”. Philosophy
and Theology 6, no. 3: 259–275.
Bello, I.A. (1989). The Medieval Islamic Controversy Between Philosophy and
Orthodoxy: Ijmā‘ and Ta’wīl in the Conflict Between al-Ghazālī and
Ibn Rushd. E.J. Brill.
Belo, C. (2006). “Averroës on God’s Knowledge of Particulars”. Journal of
Islamic Studies 17, no. 2: 177–199.
Belo, C. (2013). Averroës and Hegel on Philosophy and Religion. Farnham:
Ashgate Publishing.
Belo, C. (2016). “Averroës (d. 1198), The Decisive Treatise”. В Oxford Handbook
of Islamic Philosophy, ed. by K. El-Rouayheb and S. Schmidtke,
278–295. Oxford University Press.
Brentjes, S. (2016). “The Vocabulary of ‘Unbelief’ in Three Biographical Dictionaries
and Two Historical Chronicles of 7th/13th and 8th/14th
Centuries”. В Accusations of Unbelief in Islam ed. by C. Adang,
H. Ansari, M. Fierro, and S. Schmidtke. E.J. Brill.
Dougherty, M.V. (2008). ”Ghazālī and Metaphorical Predication in the Third
Discussion of the Tahāfut al-Falāsifa”. American Catholic Philosophical
Quarterly 82, no. 3: 391–409.
Dutton, Y. (1994). “The Introduction to Ibn Rushd’s ‘Bidāyat al-Mujtahid’”.
Islamic Law and Society 1, no. 2: 188–205.
Fakhry, M. (1968). “Philosophy and Scripture in the Theology of Averroës”.
Mediaeval Studies 30, no. 1: 78–89.
Fakhry, M. (2001). Averroës: His Life, Work, and Influence. Oneworld Publications.
al-Ghazālī, Abū Ḥāmid (2002a). The Incoherence of the Philosophers. Translated
by M.E. Marmura, 2nd ed. Brigham Young University.
al-Ghazālī (2002b). On the Boundaries of Theological Tolerance in Islam: Abu
Hamid al- Ghazālī’s Fayṣal al-Tafriqah. Transl. S.A. Jackson. Oxford
University Press.
al-Ghazālī (2004). Deliverance from Error. Transl. R.J. McCarthy. Fons Vitae.
al-Ghazālī (2013). Al-Ghazālī’s Moderation in Belief. Transl. A.M. Yaqub. The
University of Chicago Press.
Griffel, F. (2001). “Toleration and Exclusion: Al-Shāfi‘i and al-Ghazālī on the
Treatment of Apostates”. Bulletin of the School of Oriental and African
Studies 64, no. 3: 339–354.
Griffel, F. (2002). “The Relationship Between Averroes and al-Ghazālī as it
Presents Itself in Averroes’ Early Writings, Especially in his Commentary
on al-Ghazālī’s al-Mustaṣfā”. В Medieval Philosophy and the
Classical Tradition in Islam, Judaism, and Christianity, ed. by J. Inglis,
51–63. Curzon Press.
Griffel, F. (2005). “Taqlīd of the Philosophers: al-Ghazālī’s Initial Accusation
in His Tahāfut”. В Ideas, Images, and Methods of Portrayal: Insights into
Arabic Literature and Islam, ed. by S. Günther, 273-296. E.J. Brill.
Griffel, F. (2009). Al-Ghazālī’s Philosophical Theology. Oxford University
Press.
Griffel, F. (2015). “Al-Ghazālī at His Most Rationalist: The Universal Rule for
Allegorically Interpreting Revelation (al-Qānūn al-kullī fī l-ta’wīl)”.
Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on
His 900th Anniversary. Vol. 1. edited by G. Tamer, 89–120. E.J. Brill.
Griffel, F. (2016). “Al-Ghazālī’s (d. 1111) Incoherence of the Philosophers”. In
The Oxford Handbook of Islamic Philosophy, ed. by K. El-Rouayheb
and S. Schmidtke. Oxford University Press.
Gutas, D. (1988). Avicenna and the Aristotelian Tradition: Introduction to
Reading Avicenna’s Philosophical Works. E.J. Brill.
Hamid Ali, A. (2010). “Scholarly Consensus: Ijma‘: Between Use and Misuse”.
Journal of Islamic Law and Culture 12, no. 2: 92–113.
Heller-Roazen, D. (2006). “Philosophy before the Law: Averroës’ Decisive
Treatise”. Critical Inquiry 32, no. 3: 412–442.
Hoover, J. (2009). “Islamic Universalism: Ibn Qayyim al-Jawziyya’s Salafī
Deliberations on the Duration of Hell-Fire”. The Muslim World 99,
no. 1: 181–201.
Izutsu, T. (2004). Ethico-Religious Concepts in the Qur’an. Islamic Book Trust.
Janssens, J. (2001). “Al-Ghazzālī’s Tahāfut: Is it Really a Rejection of Ibn
Sīna’s Philosophy?” Journal of Islamic Studies 12, no. 1: 1–17.
Janssens,J. (2007). “Al-Kindī: The Founder of Philosophical Exegesis of the
Qur’an”. Journal of Qur’anic Studies 9, no. 2:1-21.
Jones, A. (2007). The Qur’ān. Transl. A. Jones. E.J.W. Gibb Memorial Trust.
Kemal, S. (2003). The Philosophical Poetics of Alfarabi, Avicenna and Averroës:
The Aristotelian Reception. Routledge.
Kukkonen, T. (2000). “Possible Worlds in the Tahāfut al-Falāsifa: Al-Ghazālī
on Creation and Contingency”. Journal of the History of Philosophy
38, no. 4: 479–502.
Lameer, J. (1994). Al-Fārābī and Aristotelian Syllogistics: Greek Theory and
Islamic Practice. E.J. Brill.
Leaman, O. (1988). Averroës and His Philosophy. Curzon.
Leaman, O. (2008). “The Developed Kalām Tradition: Part 1”. В The Cambridge
Companion to Classical Islamic Philosophy, ed. by T. Winter.
Cambridge University Press.
Mahdi, M. (1994). “Remarks on Averroës’ Decisive Treatise”. В Islamic Theology
and Philosophy: Studies in Honor of George F. Hourani, edited by
M.E. Marmura, SUNY Press.
Marmura, M.E. (1960). “Avicenna and the Problem of the Infinite Number of
Souls”. Mediaeval Studies 22, no. 1: 232–239.
McGinnis, J. (2014). “The Eternity of the World: Proofs and Problems in Aristotle,
Avicenna, and Aquinas”. American Catholic Philosophical
Quarterly 88, no. 2: 271–288.
Marmura, M.E. (1962). “Some Aspects of Avicenna’s Theory of God’s
Knowledge of Particulars”. Journal of the American Oriental Society
82, no. 3: 299–312.
Mensia, M.A. (2019). “Dogmatics, Theology, and Philosophy in Averroes”.
Interpreting Averroes, ed. by P. Adamson and M. Di Giovanni, 27–44.
Cambridge University Press.
Moad, E. (2015a). “Al-Ghazālī’s Position on the ‘Second Proof’ of the ‘Philosophers’
for the Eternity of the World, in the First Discussion of
the Incoherence of the Philosophers”. Sophia 54, no. 4: 429–441.
Moad, E. (2015b). “Between Divine Simplicity and the Eternity of the
World”. Philosophy and Theology 27, no. 1: 55–73.
Moosa, E. (2005). Ghazālī and the Poetics of Imagination. University of North
Carolina Press.
Munk, S. (1859). Mélanges de philosophie juive et arabe. Paris: Alophe Franck.
Parkes, P. (2005). “Milk Kinship in Islam. Substance, Structure, History”.
Social Anthropology 13, no. 3: 307– 329.
Pines, S. (1937). “Some Problems of Islamic Philosophy”. Islamic Culture
11: 66–80.
Renan, E. (1852). Averroes et l’averröısme. Essai historique. Paris: Librairie
Auguste Durand.
Sabra, A.I. (1987). “The Appropriation and Subsequent Naturalization of
Greek Sciences in Medieval Islam: A Preliminary Statement”. History
of Science 25: 223–43.
Sidiropoulou, C. (2015). “Qur’anic Interpretation and the Problem of Literalism:
Ibn Rushd and the Enlightenment Project in the Islamic World”.
Religions 6, no. 3: 1082–1106.
Strauss, L. (1995). Philosophy and Law Contributions to the Understanding of
Maimonides and His Predecessors. Transl. Adler. SUNY Press.
Taylor, R. (2000). “‘Truth Does Not Contradict Truth’: Averroës and the
Unity of Truth”. Topoi 19, no. 1: 3–16.
Taylor, R. (2012). “Averroës on the Sharī‘ah of the Philosophers”. В The
Muslim, Christian, and Jewish Heritage: Philosophical and Theological
Perspectives in the Abrahamic Traditions, ed. by R. Taylor and
I. Omar, 283–304. Marquette University Press.
Vallat, P. (2011). “Al-Fārābī’s Arguments for the Eternity of the World and
the Contingency of Natural Phenomena”. В Interpreting the Bible and
Aristotle – Alexandrian Commentary Tradition between Rome and
Baghdad, ed. by J. Watt and J. Lössl, 259–286. Ashgate.
Watt, W.M. (1962). Islamic Philosophy and Theology. Edinburgh University
Press.
Yildiz, M. (2016). “Conceiving Religion: al-Fārābī and Averroës on the Concepts
of ‘Millah’ and ‘Sharī‘ah’”. Journal of Islamic Philosophy 10: 62–
103.
Averroës (1961). On the Harmony of Religion and Philosophy (Decisive Treatise).
Transl. G.F. Hourani. E.J.W. Gibb Memorial Trust.
Averroës (1969). Averroes’ Tahafut al-Tahafut (The Incoherence of the Incoherence).
Transl. by Van Den Bergh. S. Luzac and Co.
Averroës (2008). Decisive Treatise and Epistle Dictionary. Transl. C.E. Butterworth.
Brigham Young University Press.
Averroës (2001). Faith and Reason in Islam. Transl. Najjar I.Y. Oneworld
Publications.
Azadpur, M. (2011). Reason Unbound: On Spiritual Practice in Islamic Peripatetic
Philosophy. SUNY Press.
Bahlul, R. (1992). “Ghazali on the Creation vs. Eternity of the World”. Philosophy
and Theology 6, no. 3: 259–275.
Bello, I.A. (1989). The Medieval Islamic Controversy Between Philosophy and
Orthodoxy: Ijmā‘ and Ta’wīl in the Conflict Between al-Ghazālī and
Ibn Rushd. E.J. Brill.
Belo, C. (2006). “Averroës on God’s Knowledge of Particulars”. Journal of
Islamic Studies 17, no. 2: 177–199.
Belo, C. (2013). Averroës and Hegel on Philosophy and Religion. Farnham:
Ashgate Publishing.
Belo, C. (2016). “Averroës (d. 1198), The Decisive Treatise”. В Oxford Handbook
of Islamic Philosophy, ed. by K. El-Rouayheb and S. Schmidtke,
278–295. Oxford University Press.
Brentjes, S. (2016). “The Vocabulary of ‘Unbelief’ in Three Biographical Dictionaries
and Two Historical Chronicles of 7th/13th and 8th/14th
Centuries”. В Accusations of Unbelief in Islam ed. by C. Adang,
H. Ansari, M. Fierro, and S. Schmidtke. E.J. Brill.
Dougherty, M.V. (2008). ”Ghazālī and Metaphorical Predication in the Third
Discussion of the Tahāfut al-Falāsifa”. American Catholic Philosophical
Quarterly 82, no. 3: 391–409.
Dutton, Y. (1994). “The Introduction to Ibn Rushd’s ‘Bidāyat al-Mujtahid’”.
Islamic Law and Society 1, no. 2: 188–205.
Fakhry, M. (1968). “Philosophy and Scripture in the Theology of Averroës”.
Mediaeval Studies 30, no. 1: 78–89.
Fakhry, M. (2001). Averroës: His Life, Work, and Influence. Oneworld Publications.
al-Ghazālī, Abū Ḥāmid (2002a). The Incoherence of the Philosophers. Translated
by M.E. Marmura, 2nd ed. Brigham Young University.
al-Ghazālī (2002b). On the Boundaries of Theological Tolerance in Islam: Abu
Hamid al- Ghazālī’s Fayṣal al-Tafriqah. Transl. S.A. Jackson. Oxford
University Press.
al-Ghazālī (2004). Deliverance from Error. Transl. R.J. McCarthy. Fons Vitae.
al-Ghazālī (2013). Al-Ghazālī’s Moderation in Belief. Transl. A.M. Yaqub. The
University of Chicago Press.
Griffel, F. (2001). “Toleration and Exclusion: Al-Shāfi‘i and al-Ghazālī on the
Treatment of Apostates”. Bulletin of the School of Oriental and African
Studies 64, no. 3: 339–354.
Griffel, F. (2002). “The Relationship Between Averroes and al-Ghazālī as it
Presents Itself in Averroes’ Early Writings, Especially in his Commentary
on al-Ghazālī’s al-Mustaṣfā”. В Medieval Philosophy and the
Classical Tradition in Islam, Judaism, and Christianity, ed. by J. Inglis,
51–63. Curzon Press.
Griffel, F. (2005). “Taqlīd of the Philosophers: al-Ghazālī’s Initial Accusation
in His Tahāfut”. В Ideas, Images, and Methods of Portrayal: Insights into
Arabic Literature and Islam, ed. by S. Günther, 273-296. E.J. Brill.
Griffel, F. (2009). Al-Ghazālī’s Philosophical Theology. Oxford University
Press.
Griffel, F. (2015). “Al-Ghazālī at His Most Rationalist: The Universal Rule for
Allegorically Interpreting Revelation (al-Qānūn al-kullī fī l-ta’wīl)”.
Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on
His 900th Anniversary. Vol. 1. edited by G. Tamer, 89–120. E.J. Brill.
Griffel, F. (2016). “Al-Ghazālī’s (d. 1111) Incoherence of the Philosophers”. In
The Oxford Handbook of Islamic Philosophy, ed. by K. El-Rouayheb
and S. Schmidtke. Oxford University Press.
Gutas, D. (1988). Avicenna and the Aristotelian Tradition: Introduction to
Reading Avicenna’s Philosophical Works. E.J. Brill.
Hamid Ali, A. (2010). “Scholarly Consensus: Ijma‘: Between Use and Misuse”.
Journal of Islamic Law and Culture 12, no. 2: 92–113.
Heller-Roazen, D. (2006). “Philosophy before the Law: Averroës’ Decisive
Treatise”. Critical Inquiry 32, no. 3: 412–442.
Hoover, J. (2009). “Islamic Universalism: Ibn Qayyim al-Jawziyya’s Salafī
Deliberations on the Duration of Hell-Fire”. The Muslim World 99,
no. 1: 181–201.
Izutsu, T. (2004). Ethico-Religious Concepts in the Qur’an. Islamic Book Trust.
Janssens, J. (2001). “Al-Ghazzālī’s Tahāfut: Is it Really a Rejection of Ibn
Sīna’s Philosophy?” Journal of Islamic Studies 12, no. 1: 1–17.
Janssens,J. (2007). “Al-Kindī: The Founder of Philosophical Exegesis of the
Qur’an”. Journal of Qur’anic Studies 9, no. 2:1-21.
Jones, A. (2007). The Qur’ān. Transl. A. Jones. E.J.W. Gibb Memorial Trust.
Kemal, S. (2003). The Philosophical Poetics of Alfarabi, Avicenna and Averroës:
The Aristotelian Reception. Routledge.
Kukkonen, T. (2000). “Possible Worlds in the Tahāfut al-Falāsifa: Al-Ghazālī
on Creation and Contingency”. Journal of the History of Philosophy
38, no. 4: 479–502.
Lameer, J. (1994). Al-Fārābī and Aristotelian Syllogistics: Greek Theory and
Islamic Practice. E.J. Brill.
Leaman, O. (1988). Averroës and His Philosophy. Curzon.
Leaman, O. (2008). “The Developed Kalām Tradition: Part 1”. В The Cambridge
Companion to Classical Islamic Philosophy, ed. by T. Winter.
Cambridge University Press.
Mahdi, M. (1994). “Remarks on Averroës’ Decisive Treatise”. В Islamic Theology
and Philosophy: Studies in Honor of George F. Hourani, edited by
M.E. Marmura, SUNY Press.
Marmura, M.E. (1960). “Avicenna and the Problem of the Infinite Number of
Souls”. Mediaeval Studies 22, no. 1: 232–239.
McGinnis, J. (2014). “The Eternity of the World: Proofs and Problems in Aristotle,
Avicenna, and Aquinas”. American Catholic Philosophical
Quarterly 88, no. 2: 271–288.
Marmura, M.E. (1962). “Some Aspects of Avicenna’s Theory of God’s
Knowledge of Particulars”. Journal of the American Oriental Society
82, no. 3: 299–312.
Mensia, M.A. (2019). “Dogmatics, Theology, and Philosophy in Averroes”.
Interpreting Averroes, ed. by P. Adamson and M. Di Giovanni, 27–44.
Cambridge University Press.
Moad, E. (2015a). “Al-Ghazālī’s Position on the ‘Second Proof’ of the ‘Philosophers’
for the Eternity of the World, in the First Discussion of
the Incoherence of the Philosophers”. Sophia 54, no. 4: 429–441.
Moad, E. (2015b). “Between Divine Simplicity and the Eternity of the
World”. Philosophy and Theology 27, no. 1: 55–73.
Moosa, E. (2005). Ghazālī and the Poetics of Imagination. University of North
Carolina Press.
Munk, S. (1859). Mélanges de philosophie juive et arabe. Paris: Alophe Franck.
Parkes, P. (2005). “Milk Kinship in Islam. Substance, Structure, History”.
Social Anthropology 13, no. 3: 307– 329.
Pines, S. (1937). “Some Problems of Islamic Philosophy”. Islamic Culture
11: 66–80.
Renan, E. (1852). Averroes et l’averröısme. Essai historique. Paris: Librairie
Auguste Durand.
Sabra, A.I. (1987). “The Appropriation and Subsequent Naturalization of
Greek Sciences in Medieval Islam: A Preliminary Statement”. History
of Science 25: 223–43.
Sidiropoulou, C. (2015). “Qur’anic Interpretation and the Problem of Literalism:
Ibn Rushd and the Enlightenment Project in the Islamic World”.
Religions 6, no. 3: 1082–1106.
Strauss, L. (1995). Philosophy and Law Contributions to the Understanding of
Maimonides and His Predecessors. Transl. Adler. SUNY Press.
Taylor, R. (2000). “‘Truth Does Not Contradict Truth’: Averroës and the
Unity of Truth”. Topoi 19, no. 1: 3–16.
Taylor, R. (2012). “Averroës on the Sharī‘ah of the Philosophers”. В The
Muslim, Christian, and Jewish Heritage: Philosophical and Theological
Perspectives in the Abrahamic Traditions, ed. by R. Taylor and
I. Omar, 283–304. Marquette University Press.
Vallat, P. (2011). “Al-Fārābī’s Arguments for the Eternity of the World and
the Contingency of Natural Phenomena”. В Interpreting the Bible and
Aristotle – Alexandrian Commentary Tradition between Rome and
Baghdad, ed. by J. Watt and J. Lössl, 259–286. Ashgate.
Watt, W.M. (1962). Islamic Philosophy and Theology. Edinburgh University
Press.
Yildiz, M. (2016). “Conceiving Religion: al-Fārābī and Averroës on the Concepts
of ‘Millah’ and ‘Sharī‘ah’”. Journal of Islamic Philosophy 10: 62–
103.
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Jan 24, 2024
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Парвизян, С. (2024). Такфūр Аверроэсом ал-Газāлū: та’вūл и каузальный куфр Саджа Парвизян. American Journal of Islam and Society, 38(1--2), 29–62. https://doi.org/10.35632/ajis.v38i1--2.3390
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