Results for ' Ghazālī'

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  1.  28
    A Supposed Work of al-GhazālīA Supposed Work of al-Ghazali.Richard Gottheil, al-Ghazālī & al-Ghazali - 1923 - Journal of the American Oriental Society 43:85.
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  2.  9
    Kitāb asrār al-ṭahāra =.Abu Hamid Al-Ghazali - 2017 - Louisville, KY: Fons Vitae. Edited by Mohamed Fouad Aresmouk & Michael Abdurrahman Fitzgerald.
    In The Mysteries of Purification (Kitab asrar al tahara), the third of the forty books of the Revival of the Religious Sciences (Ihya' 'ulum al-din), Abu Hamid al-Ghazali explains the fundamentals of the purification that is necessary in order to perform the five daily prayers. The book begins with an introduction to the general topic of purity. Al-Ghazali explains the hadith "Purification is half of faith," and reminds readers that, for the earliest Muslims, inner purification was much more important than (...)
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  3.  4
    Does compliance with revised governance guidelines impact corporate performance: evidence from an emerging economy.Nazli Anum Mohd Ghazali - 2024 - International Journal of Business Governance and Ethics 1 (1).
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  4. The Problem of Evil: An Islamic Approach.Muhammad Al-Ghazali - 1997 - In William Cenkner (ed.), Evil and the response of world religion. St. Paul, Minn: Paragon House. pp. 70--79.
     
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  5. Confessions, or deliverance from error. Al-Ghazali - unknown
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  6. The foundations of islamic belief. Al-Ghazali - unknown
  7. The mysteries of the human soul. Al-Ghazali - unknown
     
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  8.  23
    The role of five big personality traits and entrepreneurial mindset on entrepreneurial intentions among university students in Saudi Arabia.Basheer M. Al-Ghazali, Syed Haider Ali Shah & M. Sadiq Sohail - 2022 - Frontiers in Psychology 13.
    The big five personality traits and entrepreneurial mindset are crucial individual-level elements that determine entrepreneurial intention. This study examines the impact of big five personality traits and EM, on EI using the theory of planned behavior. Besides, this study examined the role of entrepreneurial self-efficacy and attitude toward entrepreneurship influences EI. To achieve the research objectives, a quantitative approach was used. Structural equation modeling and path analysis were conducted using SmartPLS software. Data were collected from 270 respondents through online questionnaires. (...)
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  9. Di sekitar permasalahan ilmu.Ghazali Basri - 1990 - In MohdIdris Jauzi (ed.), Faham ilmu: pertumbuhan dan implikasi. Kuala Lumpur: Nurin Enterprise.
     
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  10.  30
    Corporate governance and voluntary disclosure in Malaysia.Nazli Anum Mohd Ghazali - 2010 - International Journal of Business Governance and Ethics 5 (4):261.
  11.  14
    The faith and practice of al-Ghazālī. Ghazzālī & Abu Hamid Muhammad ibn Muhammad al- Ghazali - 1953 - London,: Allen & Unwin. Edited by W. Montgomery Watt.
    Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].
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  12.  46
    Al-Maqṣad al-Asnā fī Sharḥ Maʾānī Asmā' Allāh al-ḤusnāAl-Maqsad al-Asna fi Sharh Maani Asma' Allah al-Husna.James A. Bellamy, Abū Ḥāmid al-Ghazālī, Fadlou A. Shehadi & Abu Hamid al-Ghazali - 1977 - Journal of the American Oriental Society 97 (4):602.
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  13.  42
    The Book of Counsel for Kings (Naṣīḥat al-Mulūk)The Book of Counsel for Kings.G. M. Wickens, al-Ghazālī, F. R. C. Bagley & al-Ghazali - 1965 - Journal of the American Oriental Society 85 (4):579.
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  14.  15
    Eurasian Business Perspectives: Proceedings of the 24th Eurasia Business and Economics Society Conference.Ender Demir, Chonlada Sajjanit, Marek Angowski, Aneta Jarosz-Angowska, Eva Smolková, Peter Štarchoň, Shaizatulaqma Kamalul Ariffin, Ainul Mohsein Abdul Mohsin, Yashar Salamzadeh, Beaneta Vasileva, Giao Reynolds, Susan Lambert, Jyotirmoy Podder, Kim Szery, Riza Yosia Sunindijo, Kevin Suryaatmaja, Dermawan Wibisono, Achmad Ghazali, Raminta Benetyte, Rytis Krusinskas, Grzegorz Zimon, Mihaela Mikić, Dinko Primorac, Bojan Morić Milovanović & Adam Górny - 2019 - Springer Verlag.
    This volume of Eurasian Studies in Business and Economics includes selected papers from the 24th Eurasia Business and Economics Society (EBES) Conference, held in Bangkok. The theoretical and empirical papers gathered here cover diverse areas of business and management from different geographic regions; yet the main focus is on the latest findings on evolving marketing methods, analytics, communication standards, and their effects on customer value and engagement. The volume also includes related studies that analyze sustainable consumer behavior, and business strategy-related (...)
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  15.  8
    The book on the mysteries of purification for children: book three from the Ihya Ulum al-Din.Virginia Gray Henry Al-Ghazali Blakemore - 2017 - Louisville, KY: Fons Vitae. Edited by Mary Hampson Minifie.
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  16.  14
    Optimized Adaptive Neuro-Fuzzy Inference System Using Metaheuristic Algorithms: Application of Shield Tunnelling Ground Surface Settlement Prediction.Xinni Liu, Sadaam Hadee Hussein, Kamarul Hawari Ghazali, Tran Minh Tung & Zaher Mundher Yaseen - 2021 - Complexity 2021:1-15.
    Deformation of ground during tunnelling projects is one of the complex issues that is required to be monitored carefully to avoid the unexpected damages and human losses. Accurate prediction of ground settlement is a crucial concern for tunnelling problems, and the adequate predictive model can be a vital tool for tunnel designers to simulate the ground settlement accurately. This study proposes relatively new hybrid artificial intelligence models to predict the ground settlement of earth pressure balance shield tunnelling in the Bangkok (...)
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  17.  42
    Data Hiding Based on Improved Exploiting Modification Direction Method and Huffman Coding.Tanzila Saba, Mohammed Hazim Alkawaz, Amjad Rehman, Ghazali Sulong & Ali M. Ahmad - 2014 - Journal of Intelligent Systems 23 (4):451-459.
    The rapid growth of covert activities via communications network brought about an increasing need to provide an efficient method for data hiding to protect secret information from malicious attacks. One of the options is to combine two approaches, namely steganography and compression. However, its performance heavily relies on three major factors, payload, imperceptibility, and robustness, which are always in trade-offs. Thus, this study aims to hide a large amount of secret message inside a grayscale host image without sacrificing its quality (...)
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  18. Ghazālī's Transformative Answer to Scepticism.Reza Hadisi - 2021 - Theoria 88 (1):109-142.
    In this paper, I offer a reconstruction of Ghazālī's encounter with scepticism in the Deliverance from Error. For Ghazālī, I argue, radical scepticism about the possibility of knowledge ensues from intellectualist assumptions about the nature of justification. On the reading that I will propose, Ghazālī holds that foundational knowledge can only be justified via actions that lead to transformative experiences.
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  19.  83
    Al-ghazālī's divine command theory.Shoaib Ahmed Malik - 2021 - Journal of Religious Ethics 49 (3):546-576.
    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 (...)
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  20. Al-Ghazālī and Descartes on Defeating Skepticism.Saja Parvizian - 2020 - Journal of Philosophical Research 45:133-148.
    Commentators have noticed the striking similarities between the skep­tical arguments of al-Ghazālī’s Deliverance from Error and Descartes’ Discourse on Method and Meditations on First Philosophy. However, commentators agree that their solutions to skepticism are radically different. Al-Ghazālī does not use rational proofs to defeat skepticism; rather, he relies on a supernatural light [nūr] sent by God to rescue him from skepticism. Descartes, on the other hand, relies on the natural light of reason [lumen naturale] to prove the existence (...)
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  21. (1 other version)Al-Ghazali and Descartes from Doubt to Certainty.Mohammad Alwahaib - 2017 - Discusiones Filosóficas 18 (31):15-40.
    This paper clarifies the philosophical connection between Al-Ghazali and Descartes, with the goal to articulate similarities and differences in their famous journeys from doubt to certainty. As such, its primary focus is on the chain of their reasoning, starting from their conceptions of truth and doubt arguments, until their arrival at truth. Both philosophers agreed on the ambiguous character of ordinary everyday knowledge and decided to set forth in undermining its foundations. As such, most scholars tend to agree that the (...)
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  22. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  23.  32
    Ahmad Ghazali’s Satan.Ghorban Elmi - 2019 - HTS Theological Studies 75 (3):6.
    This article studies Ghazali’s viewpoint regarding Satan or Iblis. Ghazali’s interpretation of Satan is very different from that of traditional ones. Despite the Koran’s negative portrayal of Satan, Ghazali elaborates a new transformative theology of Satan. He defends Satan and considers him as the paragon of lovers in self-sacrifice. According to him, Satan’s refusal to bow down before God’s creation, Adam, signifies that Satan alone manifests the purest devotion to God’s oneness and is thus the unrivalled champion of tawhid. Ghazali’s (...)
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  24.  96
    Al-Ghazālī, nativism, and divine interventionism.Saja Parvizian - 2023 - British Journal for the History of Philosophy 31 (6):1-23.
    ABSTRACT Al-Ghazālī’s engagement with scepticism in the Deliverance from Error has received much attention in recent literature, often in the context of comparing him with Descartes. However, there is one curious text that has gone largely unnoticed by commentators. In his account of how he overcame scepticism vis-à-vis a divine light cast unto his heart, al-Ghazālī makes a cryptic claim that suggests that primary truths are inherent to the mind, and that said cognitive status of primary truths is (...)
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  25.  46
    al-Ghazālī's Dream Argument for Skepticism.John Ramsey - 2020 - 1000-Word Philosophy: An Introductory Anthology.
    Explore's al-Ghazāli's skeptical methodology in Deliverance from Error.
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  26. Al-Ghazālī on the Form and Matter of the Syllogisms.Henrik Lagerlund - 2010 - Vivarium 48 (1):193-214.
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name . It was assumed by Latin scholastics that the Maqāsid contained the views of Al-Ghazālī himself. Very well read in Latin translation, it was the basic text from which the Latin authors gained their knowledge of Arabic logic. This article examines the views on the form and matter of the syllogism given in the Maqāsid and considers how they would have been viewed by a Latin reader in the (...)
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  27. Al-Ghazali’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.Edward Omar Moad - 2015 - Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this (...)
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  28.  3
    Al-Ghazali on Taqlid, Ijtihad, and Forming Beliefs.Mesfer Alhayyani - 2024 - Conatus 9 (2):9-22.
    Medieval philosophy has often been stereotypically characterized as rigidly reliant on authority and lacking originality. However, the present research challenges this perception by unveiling the lively debates among medieval philosophers in the Islamic World regarding the autonomy of thought for both esteemed scholars and everyday individuals. Rather than passively accepting authoritative doctrines, these philosophers contemplated the extent to which independent reflection should play a role. Surprisingly, their reflections resonate in the contemporary world as we grapple with parallel questions about the (...)
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  29. Al-Ghazali’s Reflections on the Metaphysics of Metaphor in the Mishkāt al-Anwar.Edward Omar Moad - 2007 - Sophia 46 (2):163-175.
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  30.  41
    Ghazālī and Metaphorical Predication in the Third Discussion of the Tahāfut al-Falāsifa.M. V. Dougherty - 2008 - American Catholic Philosophical Quarterly 82 (3):391-409.
    Ghazālī’s The Incoherence of the Philosophers is an unusual philosophical work for a number of reasons, not the least of which is the author’s explicit disavowalof any of the conclusions contained within it. The present essay examines some of the hermeneutical challenges that face readers of the work and offers anexegetical account of the much-neglected Third Discussion, which examines a key point of Neoplatonic metaphysics. The paper argues that Ghazālī’s maintaining of the incompatibility of metaphysical creationism and Neoplatonic (...)
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  31.  51
    Al-Ghazali'S Moral Psychology.Javadi M. Naji Z. & Mohsen Javadi - 2009 - Journal of Philosophical-Theological Research 11 (41):129-148.
    This paper is going to re-read Imam Mohammad al-Ghazali’s moral ideas in order to find the responses to the questions of moral psychology. Al-Ghazali, following the Greek and Islamic philosophers, relates each virtue or vice to a particular faculty in man’s soul. Moreover, following the Asharites, he considers the basis of moral good and badness to be religious. Furthermore, having mentioned al-Ghazali and Hume’s opinions as well as their similarities, this writing explains why al-Ghazali’s view on the moral motivation has (...)
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  32. Ghazali and demonstrative science.Michael E. Marmura - 1965 - Journal of the History of Philosophy 3 (2):183-204.
    In lieu of an abstract, here is a brief excerpt of the content:Ghazali and Demonstrative Science MICHAEL E. MARMURA I MEDIEVALISLA_MICtheologians subjected Aristotle's theory of the essential efficient cause to severe criticism and rejected it. This criticism and rejection finds its most forceful expression in the writings of Ghazali (al-Ghaz~li) (d. 1111).1 In his Tahafut al-Falasifa (The Incoherence of the Philosophers), he argues on logical and empirical grounds that the alleged necessary connection between what is habitually regarded as the natural (...)
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  33. Al-ghazali on power, causation, and 'acquisition'.Edward Omar Moad - 2007 - Philosophy East and West 57 (1):1-13.
    : Al-Ghazali on Power, Causation, and 'Acquisition' Edward Omar Moad In Al-Iqtişādfial-I'tiqād (Moderation in belief ), at the end of his chapter on divine power, Abu Hamid al-Ghazali writes, "No created thing comes about through another [created thing]. Rather, all come about through [divine] power." A precise understanding of what al-Ghazali means by this statement requires an understanding of his conception of power. Here, we will articulate this conception of power and show how it renders a distinctive occasionalist thesis that (...)
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  34.  9
    Al-Ghazali and the Divine.Massimo Campanini - 2018 - New York: Routledge.
    This book examines the philosophy of al-Ghazali, analysing his conception of God within Islamic theology. Seeking to contribute to the greater understanding of Muslim thought, it analyses his 'orthodox' theory, based on the notion that the spiritual struggle and philosophical enquiry are informed by the possession of firm science. Exploring a wide range of Arab texts and Arab primary literature, this book therefore examines a crucial period of Medieval Islamic history, whilst emphasizing the multifarious and by no means monolithic components (...)
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  35. Al-Ghazali on Necessary Causality in The Incoherence of the Philosophers.Stephen Riker - 1996 - The Monist 79 (3):315-324.
    Many scholars of modern philosophy link the discussion of the necessary nature of causality inexorably with the name of the David Hume. Yet, long before Hume, the issue of necessary causality had been taken up by the Medieval Islamic philosopher Al-Ghazali. The purpose of this paper will be to examine Al-Ghazali’s views concerning the necessary nature of causality in his work ’The Incoherence of the Philosophers’ with particular reference to the issue of whether there is a complete rejection of causality, (...)
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  36.  27
    Al-Ghazālī and the Idea of Moral Beauty.Sophia Vasalou - 2021 - New York: Routledge.
    Al-Ghazālī and the Idea of Moral Beauty rethinks the relationship between the good and the beautiful by considering the work of eleventh-century Muslim theologian Abū Ḥāmid al-Ghazālī. A giant of Islamic intellectual history, al-Ghazālī is celebrated for his achievements in a wide range of disciplines. One of his greatest intellectual contributions lies in the sphere of ethics, where he presided over an ambitious attempt to integrate philosophical and scriptural ideas into a seamless ethical vision. The connection between (...)
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  37. Ghazali on Miracles and Necessary Connection.George Giacaman & Raja Bahlul - 2000 - Journal of Nietzsche Studies 9 (1):39-50.
    The paper offers a critical examination of Ghazali’s main arguments against the views of the philosophers on causation. The authors argue that Ghazali’s definition of miracles as "departure from the usual course of events" carries at least two meanings, only one of which is in conflict with necessary causal relations. The authors also argue that Ghazali’s desire to uphold the possibility of miracles need not constrain him to repudiate the idea of necessary connection, since he is able to explain miracles (...)
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  38.  23
    Al-Ghazali's "Moderation in Belief".Aladdin M. Yaqub (ed.) - 2013 - University of Chicago Press.
    Centuries after his death, al-Ghazali remains one of the most influential figures of the Islamic intellectual tradition. Although he is best known for his _Incoherence of the Philosophers_, _Moderation in Belief_ is his most profound work of philosophical theology. In it_,_ he offers what scholars consider to be the best defense of the Ash'arite school of Islamic theology that gained acceptance within orthodox Sunni theology in the twelfth century, though he also diverges from Ash'arism with his more rationalist approach to (...)
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  39. Ghazali and ash'arism revisited.Michael E. Marmura - 2002 - Arabic Sciences and Philosophy 12 (1):91-110.
    At the basis of Ghazali's criticisms of Ash'arite kalam is the thesis that its primary function is the defence of traditional Islamic belief, the 'aqida, against the distortions of heretical innovations (al-bida'). Kalam is not an end in itself and it is error to think that the mere engagement in it constitutes the experientially religious. In the I[hdotu]ya' he maintains in effect that when it is pursued as an end in itself, its dogmas can constitute a veil preventive of the (...)
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  40.  71
    Ghazali's Chapter on Divine Power in the Iqti ād.Michael E. Marmura - 1994 - Arabic Sciences and Philosophy 4 (2):279-315.
    The theological foundations of Ghazali's causal theory are fully expressed in the chapter on the attribute of divine power in his al-Iqtiād fi al-I'tiqād. The basic doctrine which he proclaims and argues for is that divine power, an attribute additional to the divine essence, is one and pervasive. It does not consist of a multiplicity of powers that produce a multiplicity of effects, but is a unitary direct cause of each and every created existent. In a defense of the doctrine (...)
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  41. Ghazālī’s Influence on Mullā Ṣadrā’s View of Causal Necessity and Freewill.Sayeh Meisami - 2025 - Journal of World Philosophies 9 (2).
    _Mu__ḥ__ammad Ghazālī (d. 1111) influenced some of the key metaphysical teachings of Shia Safavid philosophers, most prominently, Mullā __Ṣ__adrā Shīrāzī (d. ca. 1636). In this paper, I argue that Mullā __Ṣ__adrā reads Ibn Sīnā (d. 1037) through the lens of Mu__ḥ__ammad Ghazālī’s Sufi Ash__ʿ__arism to offer a solution to the problem of freewill in the Islamic context. In his adaptation of causal necessity from Ibn S__ī__n__ā__, Mull__ā_ _Ṣ__adrā argues that “necessity” as a concept is co-extensional with “existence” because (...)
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  42.  16
    Al-Ghazali, Averroës and the interpretation of the Qur'an: common sense and philosophy in Islam.Avital Wohlman - 2010 - New York, NY: Routledge. Edited by David B. Burrell.
    Journeys of Ghazali and Averroes to their diverse conceptions of the role of reason -- From the chimera of philosophy to the evidence of "the just balance" -- The decisive criterion of the distinction between islam and hypocrisy (zandaqa) -- Averroes, philospher-reader of the precious book -- Reorganization of the world according to Aristotle in the light of Qurʼanic revelation by Averroes -- Ghazali and Averroes in Muslim society.
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  43.  15
    Al-Ghazālī’s Methodological Skepticism and Foundationalism.Nabil Yasien Mohamed - 2024 - Journal of Islamic Philosophy 15 (1):7-29.
    In this article, I examine al-Ghazālī’s methodological skepticism and its role in establishing foundational knowledge.Despite the considerable scholarly attention given to The Deliverance from Error (al-Munqidh min al-ḍalāl), the foundationalism present in it has received relatively limited investigation. Al-Ghazālī established the foundations of knowledge by taking his methodological skepticism to its logical conclusions. His engagement with the sources of knowledge, namely, taqlīd, sense perception, and self-evident truths form the cornerstone of his skepticism. To understand how al-Ghazālī finds (...)
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  44. Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics.Nicholas Martin - 2017 - Topoi 36 (4):665-673.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  45. Ghazali on the Creation vs. Eternity of the World.Raja Bahlul - 1992 - Philosophy and Theology 6 (3):259-275.
    There are two ways in which Ghazali contributes to the discussion of whether God exists: by arguing for the existence of God, and by arguing against certain views which, in his opinion, stand in the way of truly believing that God exists. In this paper I examine Ghazali’s argument from creation and his refutation or the philosophers’ second proof for the eternity or the world. My purpose will be to argue that: firstly, Ghazali’s argument and his refutation are based on (...)
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  46.  45
    Al-ghazali.Frank Griffel - 2020 - Stanford Encyclopedia of Philosophy.
  47. Al-Ghazali’s Occasionalism and the Natures of Creatures.Omar Edward Moad - 2005 - International Journal for Philosophy of Religion 58 (2):95-101.
    Occasionalism is the doctrine that God is the sole immediate cause of all events, to the exclusion of any causal participation on the part of creatures. While this doctrine clearly has interesting implications with regard to causation and the philosophy of natural science, few have noticed that it also seems to entail, not only that creatures have no causal power whatsoever, but that they are completely devoid of intrinsic natures, conceived as intrinsic dispositional properties. In this paper, I will outline (...)
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  48. Al-Ghazālī’s Method of Doubt and its Epistemological and Logical Criticism.Aytekin Özel - 2008 - Journal of Islamic Philosophy 4:69-76.
    The method of doubt has been used in philosophy and theology by both philosophers and theologians, among them al-Ghazālī. Al-Ghazālī’s method conveys the process of how he was cured of his epistemological and existential crisis. This study analyzes each phase of the process in terms of epistemology and logic; it explains the problems and how they appeared to al-Ghazālī.
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  49. Al-ghazālī and Schopenhauer on knowledge and suffering.Zain Imtiaz Ali - 2007 - Philosophy East and West 57 (4):409-419.
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  50.  77
    Al-Ghazālī's Moderation in Belief: al-Iqtiṣād fī al-i'tiqād tran. by Aladdin M. Yaqub.Recep Alpyağil - 2017 - Philosophy East and West 67 (3):933-934.
    It is quite common to refer to al-Ghazālī as one of the most important thinkers in the Islamic intellectual tradition. Aladdin M. Yaqub’s Al-Ghazālī’s Moderation in Belief: al-Iqtiṣād fī al-i’tiqād shows that this remark is not hyperbolic. And this volume has many characteristics of a good translation of classical texts. First of all, Aladdin M. Yaqub is very consistent with his use of terminology. He explains his preferences for Arabic philosophical terms in “Note on the Translation”. As is (...)
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