| This article is intended to illustrate that the hermeneutics of al-Ghazzali influenced Ibn Rushd in a certain degree. One can come across a number of contexts in the works of Ibn Rushd such as Tahafut al-tahafut, Fasl al-maqal and al-Kashf,in which he criticizes al-Ghazzali in relation to the interpretation of religious texts. However, one can notice that Ibn Rushd is deeply influenced by the views of al-Ghazzali on the matter of hermeneutics, especially concerning the definition of interpretation, the categorization of the ambiguous wordings in the religious texts as well as the classification of the groups of people authorized to fulfill the task of interpretation. In fact, Ibn Rushd’s threefold graduation of people as the masses, thetheologians, and the demonstrative people was masterminded and introduced by al-Ghazzali. In addition, it is from al-Ghazzali and from his interpretation of the125th verse of Surat al-Nahl that Ibn Rushd borrowed the suggestion that as regards the interpretation of religious texts, each of these three groups should adopt one of the three methods described as rhetorical, dialectical, and demonstrative. Another important context where Ibn Rushd is clearly under the influence of al-Ghazzali is the issue how the lawful method of interpretation is to be applied to the religious texts. Regarding this issue, he took up al-Ghazzali’s fivefold categorization of“being” as essential existence, sensual existence, imaginative existence, mental existence and analogical existence, suggesting to interpret the religious texts on the basis of this categorization. |
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| Title | Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories |
| Translation | إعادة تحديد اﻷمر المعجز: آراء الغزالي وابن رشد وسعيد النورسي في قصص المعجزات |
| Type | Article |
| Language | English |
| Date | 2011 |
| Journal | Journal of Qur’anic Studies |
| Volume | 13 |
| Issue | 2 |
| Pages | 86–108 |
| Categories | Natural Philosophy, Theology, al-Ġazālī |
| Author(s) | Isra Yazicioglu |
| Publisher(s) | |
| Translator(s) |
| Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1 111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghazālī's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name. ظلت قصص المعجزات في الكتب الديننة أمراﹰ شائقاﹰ ومدار جدل ساخن في تعاليم اﻷديان المختلفة. وقصص المعجزات في القرآن ذات أهمية ﺧﺎﺻﺔ فهي جزء من خطاب يزيل ـ أيضاﹰ ـ التركيز على المعجز. وبالنظر في كيفية تعامل ﺛﻼﺛﺔ من العلماء مع قصص المعجزات أحاول في هذا المقال أن أتبين كيف تم تفسير هذه القصص بطرق مختلفة ومثمرة معاﹰ. وفي الجزء اﻷول من المقال نحلل كيف تعامل مفكران من الماضي هما الغزالي (ت 1111/505 ﻫ) وابن رشد (ت 1198/59 ﻫ) مع مضامين قصص المعجزات. فبناء على قصص المعجزات عرض الغزالي نقداﹰ حصيفاﹰ للحتمية الطبيعية واقترح أن تنظر ﺇلى الوضع الطبيعي على أنه منحة إلهية تتجدد باستمرار. وفي المقابل رفض ابن رشد نقد الغزالي واعتبره سفسطة وقال أن قبول احتمال تعطيل الوضع الطبيعي يجابه المعرفة اﻹنسانية والعلم. وفي الحزء الثاني من المقال تتناول بديع الزمان سعيد النورسي (1870 - 1960) الذي يمزج في تفسيره بين فراسة العزالي واهتمام ابن رشد بالمعرفة اﻹنسانية والعلم. ويعيد النورسي تحديد المعجز في ضوء قصص المعجزات ويقول إنها تذكرنا " بالمعجزات اليومية " وتشجعنا على التقدم في العلم والتكنولوجيا باسم اللّه . |
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Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghaz\u0101l\u012b (d. 505\/1 111) and Ibn Rushd (d. 595\/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghaz\u0101l\u012b offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghaz\u0101l\u012b's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghaz\u0101l\u012b's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name.\r\n\r\n\u0638\u0644\u062a \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u062f\u064a\u0646\u0646\u0629 \u0623\u0645\u0631\u0627\ufe70 \u0634\u0627\u0626\u0642\u0627\ufe70 \u0648\u0645\u062f\u0627\u0631 \u062c\u062f\u0644 \u0633\u0627\u062e\u0646 \u0641\u064a \u062a\u0639\u0627\u0644\u064a\u0645 \u0627\ufef7\u062f\u064a\u0627\u0646 \u0627\u0644\u0645\u062e\u062a\u0644\u0641\u0629. \u0648\u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0642\u0631\u0622\u0646 \u0630\u0627\u062a \u0623\u0647\u0645\u064a\u0629 \ufea7\ufe8e\ufebb\ufe94 \u0641\u0647\u064a \u062c\u0632\u0621 \u0645\u0646 \u062e\u0637\u0627\u0628 \u064a\u0632\u064a\u0644 \u0640 \u0623\u064a\u0636\u0627\ufe70 \u0640 \u0627\u0644\u062a\u0631\u0643\u064a\u0632 \u0639\u0644\u0649 \u0627\u0644\u0645\u0639\u062c\u0632. \u0648\u0628\u0627\u0644\u0646\u0638\u0631 \u0641\u064a \u0643\u064a\u0641\u064a\u0629 \u062a\u0639\u0627\u0645\u0644 \ufe9b\ufefc\ufe9b\ufe94 \u0645\u0646 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0645\u0639 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0623\u062d\u0627\u0648\u0644 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0645\u0642\u0627\u0644 \u0623\u0646 \u0623\u062a\u0628\u064a\u0646 \u0643\u064a\u0641 \u062a\u0645 \u062a\u0641\u0633\u064a\u0631 \u0647\u0630\u0647 \u0627\u0644\u0642\u0635\u0635 \u0628\u0637\u0631\u0642 \u0645\u062e\u062a\u0644\u0641\u0629 \u0648\u0645\u062b\u0645\u0631\u0629 \u0645\u0639\u0627\ufe70. \u0648\u0641\u064a \u0627\u0644\u062c\u0632\u0621 \u0627\ufef7\u0648\u0644 \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u0646\u062d\u0644\u0644 \u0643\u064a\u0641 \u062a\u0639\u0627\u0645\u0644 \u0645\u0641\u0643\u0631\u0627\u0646 \u0645\u0646 \u0627\u0644\u0645\u0627\u0636\u064a \u0647\u0645\u0627 \u0627\u0644\u063a\u0632\u0627\u0644\u064a (\u062a 1111\/505 \ufeeb) \u0648\u0627\u0628\u0646 \u0631\u0634\u062f (\u062a 1198\/59 \ufeeb) \u0645\u0639 \u0645\u0636\u0627\u0645\u064a\u0646 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a. \u0641\u0628\u0646\u0627\u0621 \u0639\u0644\u0649 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0639\u0631\u0636 \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0646\u0642\u062f\u0627\ufe70 \u062d\u0635\u064a\u0641\u0627\ufe70 \u0644\u0644\u062d\u062a\u0645\u064a\u0629 \u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629 \u0648\u0627\u0642\u062a\u0631\u062d \u0623\u0646 \u062a\u0646\u0638\u0631 \ufe87\u0644\u0649 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u0639\u0644\u0649 \u0623\u0646\u0647 \u0645\u0646\u062d\u0629 \u0625\u0644\u0647\u064a\u0629 \u062a\u062a\u062c\u062f\u062f \u0628\u0627\u0633\u062a\u0645\u0631\u0627\u0631. \u0648\u0641\u064a \u0627\u0644\u0645\u0642\u0627\u0628\u0644 \u0631\u0641\u0636 \u0627\u0628\u0646 \u0631\u0634\u062f \u0646\u0642\u062f \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0648\u0627\u0639\u062a\u0628\u0631\u0647 \u0633\u0641\u0633\u0637\u0629 \u0648\u0642\u0627\u0644 \u0623\u0646 \u0642\u0628\u0648\u0644 \u0627\u062d\u062a\u0645\u0627\u0644 \u062a\u0639\u0637\u064a\u0644 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u064a\u062c\u0627\u0628\u0647 \u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u0641\u064a \u0627\u0644\u062d\u0632\u0621 \u0627\u0644\u062b\u0627\u0646\u064a \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u062a\u062a\u0646\u0627\u0648\u0644 \u0628\u062f\u064a\u0639 \u0627\u0644\u0632\u0645\u0627\u0646 \u0633\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a (1870 - 1960) \u0627\u0644\u0630\u064a \u064a\u0645\u0632\u062c \u0641\u064a \u062a\u0641\u0633\u064a\u0631\u0647 \u0628\u064a\u0646 \u0641\u0631\u0627\u0633\u0629 \u0627\u0644\u0639\u0632\u0627\u0644\u064a \u0648\u0627\u0647\u062a\u0645\u0627\u0645 \u0627\u0628\u0646 \u0631\u0634\u062f \u0628\u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u064a\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a \u062a\u062d\u062f\u064a\u062f \u0627\u0644\u0645\u0639\u062c\u0632 \u0641\u064a \u0636\u0648\u0621 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0648\u064a\u0642\u0648\u0644 \u0625\u0646\u0647\u0627 \u062a\u0630\u0643\u0631\u0646\u0627 \" \u0628\u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0627\u0644\u064a\u0648\u0645\u064a\u0629 \" \u0648\u062a\u0634\u062c\u0639\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u062a\u0642\u062f\u0645 \u0641\u064a \u0627\u0644\u0639\u0644\u0645 \u0648\u0627\u0644\u062a\u0643\u0646\u0648\u0644\u0648\u062c\u064a\u0627 \u0628\u0627\u0633\u0645 \u0627\u0644\u0644\u0651\u0647 .","btype":3,"date":"2011","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[{"id":1754,"full_name":"Isra Yazicioglu","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5381,"journal_id":null,"journal_name":"Journal of Qur\u2019anic Studies","volume":"13","issue":"2","pages":"86\u2013108"}},"sort":[2011]}
| Title | Greek essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d |
| Type | Article |
| Language | English |
| Date | 2011 |
| Journal | The Review of Metaphysics |
| Volume | 65 |
| Issue | 1 |
| Pages | 41–61 |
| Categories | al-Fārābī, al-Ġazālī, Tradition and Reception |
| Author(s) | Michael Sweeney |
| Publisher(s) | |
| Translator(s) |
| The philosophical affirmation of essence by Al-Farabi (his preferred position) and Ibn Rush'd allows for toleration of rehgion as an inferior but necessary way of life for most human beings. Since both AlFarabi's democracy and his political regime based on essence achieve varying degrees of tolerance by subordinating rehgion, the choice is between tolerance and the superiority of rehgion; that is, all agree that it is not possible to reconcile the supremacy of religion with a broad political tolerance. According to Al-Farabi, the question of tolerance, like the questions of politics in general, centers on the natural differences among human beings in their ability to grasp essence. |
| Online Access | https://www.jstor.org/stable/23055682 |
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| Title | Discussion of Causality Based on the Conceptions of Nature of Ibn Rushd and al-Ghazalī |
| Type | Article |
| Language | English |
| Date | 2010 |
| Journal | Ilahiyat Studies. A Journal on Islamic and Religious Studies |
| Volume | 1 |
| Issue | 2 |
| Pages | 241–258 |
| Categories | Natural Philosophy, al-Ġazālī, Metaphysics |
| Author(s) | Mehmet Fatih Birgül |
| Publisher(s) | |
| Translator(s) |
| In this short analysis, we will compare Ibn Rushd's justification of the causality principle to the suspicions and objections of al-Ghazālī. Nevertheless, our analysis of the issue will center on al-Ghazālī's and Ibn Rushd's conceptions of nature. Therefore, our article aims at illuminating two points: first, there is a fundamental difference between the conceptions of nature and generation of the two philosophers; second, this structural difference constitutes the real cause of disagreement over the causality principle. |
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| Title | Ibn Rushd and his Criticism for Esh’arism |
| Type | Article |
| Language | English |
| Date | 2010 |
| Journal | Journal of Islamic Research |
| Volume | 3 |
| Issue | 2 |
| Pages | 82-97 |
| Categories | al-Ġazālī, Theology, Relation between Philosophy and Theology |
| Author(s) | Orhan Atalay |
| Publisher(s) | |
| Translator(s) |
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| Title | Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey |
| Type | Article |
| Language | English |
| Date | 2008 |
| Journal | Divinatio |
| Volume | 28 |
| Pages | 171–194 |
| Categories | al-Ġazālī, Thomas, Theology, Cosmology |
| Author(s) | Chryssi Sidiropoulou |
| Publisher(s) | |
| Translator(s) |
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| Title | Revisiting the Conflict between Religion and Philosophy in Islam: al- Ghazâlî’s Diagnosis of Onto-Theology |
| Type | Article |
| Language | English |
| Date | 2008 |
| Journal | Journal of Islamic Research |
| Volume | 1 |
| Issue | 2 |
| Pages | 5–22 |
| Categories | Relation between Philosophy and Theology, Ontology, Theology, al-Ġazālī |
| Author(s) | Fehrullah Terkan |
| Publisher(s) | |
| Translator(s) |
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| Title | Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science? |
| Type | Article |
| Language | English |
| Date | 2001 |
| Journal | The Jewish Quarterly Review |
| Volume | 91 |
| Issue | No. 3/4 |
| Pages | 359-376 |
| Categories | al-Ġazālī, Natural Philosophy, Science |
| Author(s) | Steven Harvey |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/1455551 |
| DOI | https://doi.org/10.2307/1455551 |
{"_index":"bib","_type":"_doc","_id":"5745","_score":null,"_source":{"id":5745,"authors_free":[{"id":6653,"entry_id":5745,"agent_type":"person","is_normalised":1,"person_id":642,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Steven Harvey","free_first_name":"Steven ","free_last_name":"Harvey","norm_person":{"id":642,"first_name":"Steven","last_name":"Harvey","full_name":"Steven Harvey","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1051482674","viaf_url":"https:\/\/viaf.org\/viaf\/97890242","db_url":"NULL","from_claudius":1,"link":"bib?authors[]=Steven Harvey"}}],"entry_title":"Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science?","title_transcript":"","title_translation":"","main_title":{"title":"Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science?"},"abstract":"","btype":3,"date":"2001","language":"English","online_url":"https:\/\/www.jstor.org\/stable\/1455551","doi_url":"https:\/\/doi.org\/10.2307\/1455551","ti_url":"","categories":[{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":56,"category_name":"Science","link":"bib?categories[]=Science"}],"authors":[{"id":642,"full_name":"Steven Harvey","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5745,"journal_id":null,"journal_name":"The Jewish Quarterly Review","volume":"91","issue":"No. 3\/4","pages":"359-376"}},"sort":[2001]}
| Title | La philosophie comme pratique: erreur et droit à l’erreur dans la pensée d’Averroès |
| Type | Article |
| Language | French |
| Date | 2016 |
| Journal | Les Études Philosophiques |
| Volume | 117 |
| Issue | 2 |
| Pages | 269–282 |
| Categories | al-Ġazālī, Law |
| Author(s) | Ziad Bou Akl |
| Publisher(s) | |
| Translator(s) |
| Responding to the accusations of the Ašʿarite theologian al-Ġazālī, in his Decisive Treatise Averroes champions the practice of philosophy, using legal and scriptural arguments. In this article, I wish to place these arguments within the context of legal theory, a discipline to which Averroes devoted one of his earliest treatises, the Abridgment of al-Mustaṣfā . A comparison of these two texts allows us to identify the origin of some arguments of the Decisive Treatise, concerning the taxonomy of errors and the social organization of knowledge. My aim is to set Averroes’ reflection within a continuity of the Islamic meta-legal tradition that provided him with the necessary tools for his conceptualization of the philosopher’s place within society. |
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{"_index":"bib","_type":"_doc","_id":"5158","_score":null,"_source":{"id":5158,"authors_free":[{"id":5939,"entry_id":5158,"agent_type":"person","is_normalised":1,"person_id":1617,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":" Ines Peta","free_first_name":"Ines","free_last_name":"Peta","norm_person":{"id":1617,"first_name":"Ines","last_name":"Peta","full_name":"Ines Peta","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"http:\/\/viaf.org\/viaf\/88145541821696600433","db_url":"","from_claudius":1,"link":"bib?authors[]=Ines Peta"}}],"entry_title":"L\u2019interpretazione del Corano alla luce della ragione in al-Ghaz\u00e2l\u00ee e Ibn Rushd","title_transcript":"","title_translation":"","main_title":{"title":"L\u2019interpretazione del Corano alla luce della ragione in al-Ghaz\u00e2l\u00ee e Ibn Rushd"},"abstract":"","btype":3,"date":"2016","language":"Italian","online_url":"","doi_url":"","ti_url":"","categories":[{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[{"id":1617,"full_name":"Ines Peta","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5158,"journal_id":null,"journal_name":"Rivista di Filosofia Neo-sc\u00f3lastica","volume":"108","issue":"4","pages":"1005\u20131012"}},"sort":["L\u2019interpretazione del Corano alla luce della ragione in al-Ghaz\u00e2l\u00ee e Ibn Rushd"]}
| Title | Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories |
| Translation | إعادة تحديد اﻷمر المعجز: آراء الغزالي وابن رشد وسعيد النورسي في قصص المعجزات |
| Type | Article |
| Language | English |
| Date | 2011 |
| Journal | Journal of Qur’anic Studies |
| Volume | 13 |
| Issue | 2 |
| Pages | 86–108 |
| Categories | Natural Philosophy, Theology, al-Ġazālī |
| Author(s) | Isra Yazicioglu |
| Publisher(s) | |
| Translator(s) |
| Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1 111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghazālī's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name. ظلت قصص المعجزات في الكتب الديننة أمراﹰ شائقاﹰ ومدار جدل ساخن في تعاليم اﻷديان المختلفة. وقصص المعجزات في القرآن ذات أهمية ﺧﺎﺻﺔ فهي جزء من خطاب يزيل ـ أيضاﹰ ـ التركيز على المعجز. وبالنظر في كيفية تعامل ﺛﻼﺛﺔ من العلماء مع قصص المعجزات أحاول في هذا المقال أن أتبين كيف تم تفسير هذه القصص بطرق مختلفة ومثمرة معاﹰ. وفي الجزء اﻷول من المقال نحلل كيف تعامل مفكران من الماضي هما الغزالي (ت 1111/505 ﻫ) وابن رشد (ت 1198/59 ﻫ) مع مضامين قصص المعجزات. فبناء على قصص المعجزات عرض الغزالي نقداﹰ حصيفاﹰ للحتمية الطبيعية واقترح أن تنظر ﺇلى الوضع الطبيعي على أنه منحة إلهية تتجدد باستمرار. وفي المقابل رفض ابن رشد نقد الغزالي واعتبره سفسطة وقال أن قبول احتمال تعطيل الوضع الطبيعي يجابه المعرفة اﻹنسانية والعلم. وفي الحزء الثاني من المقال تتناول بديع الزمان سعيد النورسي (1870 - 1960) الذي يمزج في تفسيره بين فراسة العزالي واهتمام ابن رشد بالمعرفة اﻹنسانية والعلم. ويعيد النورسي تحديد المعجز في ضوء قصص المعجزات ويقول إنها تذكرنا " بالمعجزات اليومية " وتشجعنا على التقدم في العلم والتكنولوجيا باسم اللّه . |
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Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghaz\u0101l\u012b (d. 505\/1 111) and Ibn Rushd (d. 595\/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghaz\u0101l\u012b offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghaz\u0101l\u012b's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghaz\u0101l\u012b's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name.\r\n\r\n\u0638\u0644\u062a \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u062f\u064a\u0646\u0646\u0629 \u0623\u0645\u0631\u0627\ufe70 \u0634\u0627\u0626\u0642\u0627\ufe70 \u0648\u0645\u062f\u0627\u0631 \u062c\u062f\u0644 \u0633\u0627\u062e\u0646 \u0641\u064a \u062a\u0639\u0627\u0644\u064a\u0645 \u0627\ufef7\u062f\u064a\u0627\u0646 \u0627\u0644\u0645\u062e\u062a\u0644\u0641\u0629. \u0648\u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0642\u0631\u0622\u0646 \u0630\u0627\u062a \u0623\u0647\u0645\u064a\u0629 \ufea7\ufe8e\ufebb\ufe94 \u0641\u0647\u064a \u062c\u0632\u0621 \u0645\u0646 \u062e\u0637\u0627\u0628 \u064a\u0632\u064a\u0644 \u0640 \u0623\u064a\u0636\u0627\ufe70 \u0640 \u0627\u0644\u062a\u0631\u0643\u064a\u0632 \u0639\u0644\u0649 \u0627\u0644\u0645\u0639\u062c\u0632. \u0648\u0628\u0627\u0644\u0646\u0638\u0631 \u0641\u064a \u0643\u064a\u0641\u064a\u0629 \u062a\u0639\u0627\u0645\u0644 \ufe9b\ufefc\ufe9b\ufe94 \u0645\u0646 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0645\u0639 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0623\u062d\u0627\u0648\u0644 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0645\u0642\u0627\u0644 \u0623\u0646 \u0623\u062a\u0628\u064a\u0646 \u0643\u064a\u0641 \u062a\u0645 \u062a\u0641\u0633\u064a\u0631 \u0647\u0630\u0647 \u0627\u0644\u0642\u0635\u0635 \u0628\u0637\u0631\u0642 \u0645\u062e\u062a\u0644\u0641\u0629 \u0648\u0645\u062b\u0645\u0631\u0629 \u0645\u0639\u0627\ufe70. \u0648\u0641\u064a \u0627\u0644\u062c\u0632\u0621 \u0627\ufef7\u0648\u0644 \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u0646\u062d\u0644\u0644 \u0643\u064a\u0641 \u062a\u0639\u0627\u0645\u0644 \u0645\u0641\u0643\u0631\u0627\u0646 \u0645\u0646 \u0627\u0644\u0645\u0627\u0636\u064a \u0647\u0645\u0627 \u0627\u0644\u063a\u0632\u0627\u0644\u064a (\u062a 1111\/505 \ufeeb) \u0648\u0627\u0628\u0646 \u0631\u0634\u062f (\u062a 1198\/59 \ufeeb) \u0645\u0639 \u0645\u0636\u0627\u0645\u064a\u0646 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a. \u0641\u0628\u0646\u0627\u0621 \u0639\u0644\u0649 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0639\u0631\u0636 \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0646\u0642\u062f\u0627\ufe70 \u062d\u0635\u064a\u0641\u0627\ufe70 \u0644\u0644\u062d\u062a\u0645\u064a\u0629 \u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629 \u0648\u0627\u0642\u062a\u0631\u062d \u0623\u0646 \u062a\u0646\u0638\u0631 \ufe87\u0644\u0649 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u0639\u0644\u0649 \u0623\u0646\u0647 \u0645\u0646\u062d\u0629 \u0625\u0644\u0647\u064a\u0629 \u062a\u062a\u062c\u062f\u062f \u0628\u0627\u0633\u062a\u0645\u0631\u0627\u0631. \u0648\u0641\u064a \u0627\u0644\u0645\u0642\u0627\u0628\u0644 \u0631\u0641\u0636 \u0627\u0628\u0646 \u0631\u0634\u062f \u0646\u0642\u062f \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0648\u0627\u0639\u062a\u0628\u0631\u0647 \u0633\u0641\u0633\u0637\u0629 \u0648\u0642\u0627\u0644 \u0623\u0646 \u0642\u0628\u0648\u0644 \u0627\u062d\u062a\u0645\u0627\u0644 \u062a\u0639\u0637\u064a\u0644 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u064a\u062c\u0627\u0628\u0647 \u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u0641\u064a \u0627\u0644\u062d\u0632\u0621 \u0627\u0644\u062b\u0627\u0646\u064a \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u062a\u062a\u0646\u0627\u0648\u0644 \u0628\u062f\u064a\u0639 \u0627\u0644\u0632\u0645\u0627\u0646 \u0633\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a (1870 - 1960) \u0627\u0644\u0630\u064a \u064a\u0645\u0632\u062c \u0641\u064a \u062a\u0641\u0633\u064a\u0631\u0647 \u0628\u064a\u0646 \u0641\u0631\u0627\u0633\u0629 \u0627\u0644\u0639\u0632\u0627\u0644\u064a \u0648\u0627\u0647\u062a\u0645\u0627\u0645 \u0627\u0628\u0646 \u0631\u0634\u062f \u0628\u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u064a\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a \u062a\u062d\u062f\u064a\u062f \u0627\u0644\u0645\u0639\u062c\u0632 \u0641\u064a \u0636\u0648\u0621 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0648\u064a\u0642\u0648\u0644 \u0625\u0646\u0647\u0627 \u062a\u0630\u0643\u0631\u0646\u0627 \" \u0628\u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0627\u0644\u064a\u0648\u0645\u064a\u0629 \" \u0648\u062a\u0634\u062c\u0639\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u062a\u0642\u062f\u0645 \u0641\u064a \u0627\u0644\u0639\u0644\u0645 \u0648\u0627\u0644\u062a\u0643\u0646\u0648\u0644\u0648\u062c\u064a\u0627 \u0628\u0627\u0633\u0645 \u0627\u0644\u0644\u0651\u0647 .","btype":3,"date":"2011","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[{"id":1754,"full_name":"Isra Yazicioglu","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5381,"journal_id":null,"journal_name":"Journal of Qur\u2019anic Studies","volume":"13","issue":"2","pages":"86\u2013108"}},"sort":["Redefining the Miraculous: al-Ghaz\u00e2l\u00ee, Ibn Rushd and Said Nursi on Qur\u2019anic Miracle Stories"]}
| Title | Relation as Key to God’s Knowledge of Particulars in the Tahāfut al- tahāfut and the Damīma: A Cross-talk between Averroes, al-Ghazālī and Avicenna |
| Type | Article |
| Language | English |
| Date | 2020 |
| Journal | Arabic Sciences and Philosophy |
| Volume | 20 |
| Issue | 1 |
| Pages | 1–26 |
| Categories | Avicenna, al-Ġazālī, Commentary |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| This article deals with the divine knowledge of particulars in Averroes’ Tahāfut al-tahāfut and Ḍamīma. It examines how the concept of relation, generally neglected, is at the heart of the dispute between Avicenna, al-Ġazālī, and the Commentator. In al-Ġazālī’s eyes, Avicenna's misconception of divine knowledge “in a universal way” is based on a misuse of relation in the case of God's knowledge. If particulars change and God does not, his knowledge of particulars, insofar as it undergoes change, can be considered a pure relation without ontological consequences. Averroes contests both al-Ġazālī’s criticism and his proposal, despite the fact that, for different reasons involving the coming-to-be of human knowledge, he too employs the notion of pure relation in his Long Commentary on the Physics. |
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| Title | Revisiting the Conflict between Religion and Philosophy in Islam: al- Ghazâlî’s Diagnosis of Onto-Theology |
| Type | Article |
| Language | English |
| Date | 2008 |
| Journal | Journal of Islamic Research |
| Volume | 1 |
| Issue | 2 |
| Pages | 5–22 |
| Categories | Relation between Philosophy and Theology, Ontology, Theology, al-Ġazālī |
| Author(s) | Fehrullah Terkan |
| Publisher(s) | |
| Translator(s) |
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| Title | The Importance of History and Perspective in Understanding Mediæval Philosophy: The Case of Maimonides’ Response to the Question of Eternity |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | The Maghreb Review |
| Volume | 40 |
| Issue | 3 |
| Pages | 289-307 |
| Categories | Relation between Philosophy and Theology, Maimonides, al-Ġazālī |
| Author(s) | S. M. Hadi Gerami |
| Publisher(s) | |
| Translator(s) |
| The study aims to show how taking history and perspective into consideration could help in understanding mediæval philosophy. To that end, in spite of a philosophical assumption which usually considers that there is no connection between eternity and creation, the paper assumes that Maimonides planned to establish a distinct response which was neither creation nor eternity. Investigating Maimonides’ perspective will be approached in two ways. Firstly, through the distinction between Maimonides, on one hand and theologians and philosophers on the other will be discussed from an intellectual point of view. Al-Ghazālī will be compared to Maimonides to show that, despite initial impressions, they differ substantially from each other on this issue. It will also be shown how Maimonides differentiated his discourse from that of the Greek philosophers. It will firstly be shown here that Maimonides’ response to the question of eternity adopts a different position from that of the classical theologians and the ancient philosophers. Secondly, the historicity of Maimonides’ discourse, or whether anyone else shared Maimonides’ conciliatory approach, will be examined. It will be shown that Averroes has the highest affinity with Maimonides in this regard. This will result in recognition of the fact that Maimonides’ “conciliatory approach” was shared with some other mediæval philosophers such as Averroes. Ultimately, it will be explained how Maimonides’ complicated concept of eternity can be better understood and justified if one takes perspective and historical discourse into consideration, showing that he was someone who tried to incorporate “conciliatory discourse” into mediæval philosophy. |
{"_index":"bib","_type":"_doc","_id":"5604","_score":null,"_source":{"id":5604,"authors_free":[{"id":6505,"entry_id":5604,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"S. M. Hadi Gerami","free_first_name":"S. M. Hadi ","free_last_name":" Gerami","norm_person":null}],"entry_title":"The Importance of History and Perspective in Understanding Medi\u00e6val Philosophy: The Case of Maimonides\u2019 Response to the Question of Eternity","title_transcript":"","title_translation":"","main_title":{"title":"The Importance of History and Perspective in Understanding Medi\u00e6val Philosophy: The Case of Maimonides\u2019 Response to the Question of Eternity"},"abstract":"The study aims to show how taking history and perspective into consideration could help in understanding medi\u00e6val philosophy. To that end, in spite of a philosophical assumption which usually considers that there is no connection between eternity and creation, the paper assumes that Maimonides planned to establish a distinct response which was neither creation nor eternity. Investigating Maimonides\u2019 perspective will be approached in two ways. Firstly, through the distinction between Maimonides, on one hand and theologians and philosophers on the other will be discussed from an intellectual point of view. Al-Ghaz\u0101l\u012b will be compared to Maimonides to show that, despite initial impressions, they differ substantially from each other on this issue. It will also be shown how Maimonides differentiated his discourse from that of the Greek philosophers. It will firstly be shown here that Maimonides\u2019 response to the question of eternity adopts a different position from that of the classical theologians and the ancient philosophers. Secondly, the historicity of Maimonides\u2019 discourse, or whether anyone else shared Maimonides\u2019 conciliatory approach, will be examined. It will be shown that Averroes has the highest affinity with Maimonides in this regard. This will result in recognition of the fact that Maimonides\u2019 \u201cconciliatory approach\u201d was shared with some other medi\u00e6val philosophers such as Averroes. Ultimately, it will be explained how Maimonides\u2019 complicated concept of eternity can be better understood and justified if one takes perspective and historical discourse into consideration, showing that he was someone who tried to incorporate \u201cconciliatory discourse\u201d into medi\u00e6val philosophy.","btype":3,"date":"2023","language":"English","online_url":"","doi_url":"10.1353\/tmr.2015.0029","ti_url":"","categories":[{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":9,"category_name":"Maimonides","link":"bib?categories[]=Maimonides"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5604,"journal_id":null,"journal_name":"The Maghreb Review","volume":"40","issue":"3","pages":"289-307"}},"sort":["The Importance of History and Perspective in Understanding Medi\u00e6val Philosophy: The Case of Maimonides\u2019 Response to the Question of Eternity"]}
| This article is intended to illustrate that the hermeneutics of al-Ghazzali influenced Ibn Rushd in a certain degree. One can come across a number of contexts in the works of Ibn Rushd such as Tahafut al-tahafut, Fasl al-maqal and al-Kashf,in which he criticizes al-Ghazzali in relation to the interpretation of religious texts. However, one can notice that Ibn Rushd is deeply influenced by the views of al-Ghazzali on the matter of hermeneutics, especially concerning the definition of interpretation, the categorization of the ambiguous wordings in the religious texts as well as the classification of the groups of people authorized to fulfill the task of interpretation. In fact, Ibn Rushd’s threefold graduation of people as the masses, thetheologians, and the demonstrative people was masterminded and introduced by al-Ghazzali. In addition, it is from al-Ghazzali and from his interpretation of the125th verse of Surat al-Nahl that Ibn Rushd borrowed the suggestion that as regards the interpretation of religious texts, each of these three groups should adopt one of the three methods described as rhetorical, dialectical, and demonstrative. Another important context where Ibn Rushd is clearly under the influence of al-Ghazzali is the issue how the lawful method of interpretation is to be applied to the religious texts. Regarding this issue, he took up al-Ghazzali’s fivefold categorization of“being” as essential existence, sensual existence, imaginative existence, mental existence and analogical existence, suggesting to interpret the religious texts on the basis of this categorization. |
{"_index":"bib","_type":"_doc","_id":"5372","_score":null,"_source":{"id":5372,"authors_free":[{"id":6224,"entry_id":5372,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Mesut Okumus","free_first_name":"Mesut","free_last_name":"Okumus","norm_person":null}],"entry_title":"The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd","title_transcript":"","title_translation":"","main_title":{"title":"The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd"},"abstract":"This article is intended to illustrate that the hermeneutics of al-Ghazzali influenced Ibn Rushd in a certain degree. One can come across a number of contexts in the works of Ibn Rushd such as Tahafut al-tahafut, Fasl al-maqal and al-Kashf,in which he criticizes al-Ghazzali in relation to the interpretation of religious texts. However, one can notice that Ibn Rushd is deeply influenced by the views of al-Ghazzali on the matter of hermeneutics, especially concerning the definition of interpretation, the categorization of the ambiguous wordings in the religious texts as well as the classification of the groups of people authorized to fulfill the task of interpretation. In fact, Ibn Rushd\u2019s threefold graduation of people as the masses, thetheologians, and the demonstrative people was masterminded and introduced by al-Ghazzali. In addition, it is from al-Ghazzali and from his interpretation of the125th verse of Surat al-Nahl that Ibn Rushd borrowed the suggestion that as regards the interpretation of religious texts, each of these three groups should adopt one of the three methods described as rhetorical, dialectical, and demonstrative. Another important context where Ibn Rushd is clearly under the influence of al-Ghazzali is the issue how the lawful method of interpretation is to be applied to the religious texts. Regarding this issue, he took up al-Ghazzali\u2019s fivefold categorization of\u201cbeing\u201d as essential existence, sensual existence, imaginative existence, mental existence and analogical existence, suggesting to interpret the religious texts on the basis of this categorization.","btype":3,"date":"2011","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1515\/ISLAM.2011.023","ti_url":"","categories":[{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":24,"category_name":"Influence","link":"bib?categories[]=Influence"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5372,"journal_id":null,"journal_name":"Der Islam","volume":"86","issue":"2","pages":"286\u2013311"}},"sort":["The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd"]}
| Title | Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science? |
| Type | Article |
| Language | English |
| Date | 2001 |
| Journal | The Jewish Quarterly Review |
| Volume | 91 |
| Issue | No. 3/4 |
| Pages | 359-376 |
| Categories | al-Ġazālī, Natural Philosophy, Science |
| Author(s) | Steven Harvey |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/1455551 |
| DOI | https://doi.org/10.2307/1455551 |
{"_index":"bib","_type":"_doc","_id":"5745","_score":null,"_source":{"id":5745,"authors_free":[{"id":6653,"entry_id":5745,"agent_type":"person","is_normalised":1,"person_id":642,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Steven Harvey","free_first_name":"Steven ","free_last_name":"Harvey","norm_person":{"id":642,"first_name":"Steven","last_name":"Harvey","full_name":"Steven Harvey","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1051482674","viaf_url":"https:\/\/viaf.org\/viaf\/97890242","db_url":"NULL","from_claudius":1,"link":"bib?authors[]=Steven Harvey"}}],"entry_title":"Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science?","title_transcript":"","title_translation":"","main_title":{"title":"Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science?"},"abstract":"","btype":3,"date":"2001","language":"English","online_url":"https:\/\/www.jstor.org\/stable\/1455551","doi_url":"https:\/\/doi.org\/10.2307\/1455551","ti_url":"","categories":[{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":56,"category_name":"Science","link":"bib?categories[]=Science"}],"authors":[{"id":642,"full_name":"Steven Harvey","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5745,"journal_id":null,"journal_name":"The Jewish Quarterly Review","volume":"91","issue":"No. 3\/4","pages":"359-376"}},"sort":["Why Did Fourteenth-Century Jews Turn to Alghazali's Account of Natural Science?"]}