By Anna Akasoy, Wim Raven
The historical past of Islamic suggestion within the heart a while, the influence of Greek philosophy and technology, and the formation of an personal theological culture, is an extended and intricate one. The articles during this quantity devoted to Hans Daiber, one of many pioneering students during this box, supply new insights from various views: philological, philosophical, and historic. the themes diversity from Islamic philosophy and theology, over the background of technological know-how, the transmission into different medieval cultures to language and literature. as well as their particular discoveries, they provide an effect of the dynamics of medieval Islamic highbrow heritage in addition to of the range of techniques had to comprehend this dynamics.
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Additional info for Islamic Thought in the Middle Ages: Studies in Text, Transmission and Translation, in Honour of Hans Daiber
The fact that an act is prohibited or obligatory, namely its judgment ( ukm), has its basis in the Lawgiver’s statements (aqwāl al-shāri ), neither in an intrinsic attribute nor in an attribute acquired through the Lawgiver’s statements. 67 The fact that al-Shahrastānī regards the judgments of acts as merely God’s statements devoid of any intrinsic value seems to aim at two targets: a. to disconnect God’s acts from the perception of human intuition, contrary to the Mu tazilite view; and b. to emphasize that naskh is not impossible by virtue of itself, because it deals with statements, not with attributes (see below al-Āmidī’s view).
25, q. 3 (156rS). Some examples of the terminology: primae intentiones: Philip the Chancellor, Summa de bono q. 9 (ed. N. Wicki [Bern, 1985], p. 30); Henry of Ghent, Summa a. 24, q. 7 (fol. 144rH); primae conceptiones: Thomas Aquinas, Super Boethium De trinitate q. 6, a. 4 (ed. Leonina, vol. 50 [Rome, 1992] p. , Quodlibet viii, q. 2, a. 2 (ed. Leonina, xxv, 1 [ Rome, 1996], p. 59); primum intelligibile: Alexander of Hales, Summa theologica I, n. 72 (ed. Quaracchi, p. 113); Thomas Aquinas, Summa theologiae I, q.
60. 28 See Saadia’s argument below p. 17f, n. 68. 29 Mughnī, xvi, p. 90f. 30 In his work on u ūl al-fiqh entitled al-Musta fā min ilm al-u ūl, a summa of the science of jurisprudence ([Cairo, 1322 H], p. 122f ), the Ash arite theologian and mystic al-Ghazālī (d. 505/1111) states that ‘there is no unabrogatable religious law ( ukm shar ī ) in contradiction to the Mu tazilites, for they have said that it is inadmissible to abrogate acts having intrinsic qualities ( ifāt nafsiyya) which necessitate their being good or evil.