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According to Saliba, the decline in Islamic science was the result of a combination of many internal and external reasons that took place several centuries after Ghazali. Finally, one may wonder why this question is important or relevant. After all, these things happened a long time ago, and we have to deal with the current realities.
Jun 4, 2009 · It is an exaggeration to say, as Steven Weinberg claimed in the Times of London, that after al-Ghazali “there was no more science worth mentioning in Islamic countries”; in some places, especially Central Asia, Arabic work in science continued for some time, and philosophy was still studied somewhat under Shi’ite rule. (In the Sunni world, philosophy turned into mysticism.)
- Openness Towards Foreign Texts
- Epistemological Tools of Al-Ghazali
- Fire + Rational Will of God+ Cotton = Smoking
- Ontological Lacunas in Al-Ghazali’S Interpretation
- Disastrous Fall-Out
Though religion was reckoned to be an agent of change, it did not deter Muslims from engaging themselves in philosophical discussions that emanated from the works of Aristotle and his predecessors and successors. Aristotle was considered to be the First Teacher in the Islamic World for a long period of time. Early scientific investigations carried ...
Born in Persia in the 11th Century, Al-Ghazali proposed an anti-thesis to the theory of causation heavily employed by Aristotle, and later on developed by his intellectual followers like Al-Farabi and Avicenna. Al-Ghazali argued that the theory of causation is a reductionist attitude towards fathoming the complex nature of the phenomena that consta...
He argues that fire is a dead body that does not possess the ability to act. The angels carry out the rational will of God by forming the accident of smoke resulting in the event of smoking. The general causal explanation merely describes the event of fire reacting with the cotton and giving birth to a plume of smoke without digging deep into the d...
The ontological perspective of Al-Ghazali embracing the theory of occassionalism gives a totalizing view of the world with everything directly or indirectly controlled by a superpower namely God. This ontology renders Al-Ghazali in a position where he is compelled to negate the use of logic in the physical world. He gives a picture of the world whe...
Though Al-Ghazali made an epoch-making attempt in trying to understand the complexity of world through synthesizing a narrative characterized by the conception of God Who was potent enough to create a new world altogether every next moment, his approach towards finding a solution to the mysteries of the natural phenomena rejected logic. In his atte...
The European assertion of why Muslims fell behind in science was the negative attitude Islamic scholars. "If there were no scholars like al-Ghazali, then there would also be discoveries ...
Al Ghazali was never anti-science. But it can be argued the status of the sciences were significantly attenuated from his influence. Which, in my opinion, sealed the fate of Muslim's attitude to Science. It's used in the service of religion. Which really means, used in the service of the people in power.
Feb 8, 2012 · How the decline of Muslim scientific thought still haunts. Theologian Abu Hamid Al Ghazali has long been blamed for the decline of Islamic civilisation because of his authoritative critique of science. But, as the role of religion is being pushed to the fore in the Middle East, it is important to know the real cause. In a recent essay, The New ...
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Sep 1, 2013 · Al-Ghazali's remarkable intellectual shift. Academics have long maintained that the great Islamic theologian, Abu Hamid al-Ghazali, who lived from 1055 to 1111, single-handedly steered Islamic culture away from independent scientific inquiry towards religious fundamentalism. Al-Ghazali was a Muslim theologian, jurist, philosopher, and mystic.
