Šihāb al-Dīn al-Marǧānī on the Divine Attributes: A Study in Kalām in the 19th Century
In the late 18th and early 19th centuries, very vibrant debates regarding the question of the divine attributes (ṣifāt), one of the central issues in the history of Islamic theology, arose among the Muslims of the Russian Empire. A continuation of pre-existing debates taking place at the time in Cen...
| Published in: | Arabica |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2015
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| In: |
Arabica
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| Further subjects: | B
Kalām
divine attributes
al-Taftāzānī
al-Qūrṣāwī
Russia
Tatars
Central Asia
Avicennian Turn
ṣifāt
theology
post-classical period
B Kalām attributs divins al-Taftāzānī al-Qūrṣāwī Russie Tatars Asie centrale tournant avicennien ṣifāt théologie période post-classique |
| Online Access: |
Volltext (Verlag) |
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| 520 | |a In the late 18th and early 19th centuries, very vibrant debates regarding the question of the divine attributes (ṣifāt), one of the central issues in the history of Islamic theology, arose among the Muslims of the Russian Empire. A continuation of pre-existing debates taking place at the time in Central Asia, the controversy over the attributes revolved around the question of their ontological relationship to the divine essence (ḏāt), and whether the predominant view, that of Saʿd al-Dīn al-Taftāzānī, rendered the attributes too distinct from the essence, thus violating God’s oneness. One very prominent participant was the Tatar scholar Šihāb al-Dīn al-Marǧānī (d. 1889), who crafted a sophisticated critique of Taftāzānī and articulated a novel view of the attributes, based on the work of another Tatar scholar, Abū Naṣr Qūrṣāwī (d. 1812). This paper argues that not only do these debates show the continuation of the kalām tradition into the modern era, but they also represent important developments of that tradition in their own right, against the view that post-classical theology had become repetitive and derivative. | ||
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