By Farouk Mitha
Al-Ghazali is arguably essentially the most influential thinkers within the historical past of Islam, and his writings have acquired larger scholarly realization within the West than these of the other Muslim pupil. This learn explores an incredible size of his concept that has now not but been totally tested, particularly, his polemical engagement with the Ismailis of the Fatimid and early Alamut periods.Published in organization with The Institute of Ismaili stories.
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Extra resources for Al-Ghazali and the Ismailis: A Debate on Reason and Authority in Medieval Islam
This in itself is saying a lot, since the jurists are the ™ulamå¢ and hence the caretakers of the sharí™a. Without delving too deeply into the varied implications of this assertion, we can perhaps tentatively read it as an affirmation of al-Ghazålí’s intellectual individuality, a posture from which he is venturing into issues that have hitherto been unexplored by the ™ulamå¢. This individuality is borne out in the way al-Ghazålí negotiates between the demands of piety, loyalty and polemic (a negotiation which he sustains through to the very end of the text).
204/820) and the example of A˙mad b. 325/937). Moreover, Makdisi endeavours to reconstruct the historic interplay between these two trends, yielding, in the process, valuable insights about the evolving conceptions of orthodoxy in Islamic thought. His analysis also sheds valuable light on the processes leading to the consolidation and designation of legal schools (madhåhib) around the teachings of prominent jurists (Målikí, Óanafí, Shåfi™í and Óanbalí); and on the complex and varied relationships between the emerging disciplines of law (fiqh) and theology (kalåm).
The Niúåmiyya, for Makdisi, becomes emblematic of all the Ecology of the Kitåb al-Mustaúhirí 9 aforementioned developments. He describes it as a college of law with a self-conscious mandate to teach the Shåfi™í madhhab and to serve as a mouthpiece for Niúåm al-Mulk’s religious policies. We are afforded a glimpse into these policies in the extant waqf deeds upon which the Niúåmiyya was founded. A waqf is a charitable trust or foundation and its existence requires a wåqif (the founder of the waqf), who stipulates the conditions of use and administration governing the trust.
Al-Ghazali and the Ismailis: A Debate on Reason and Authority in Medieval Islam by Farouk Mitha