An Ottoman Commentary Tradition on Ghazālī’s Tahāfut al-falāsifa. Preliminary Observations*
Ghazālī’s “The incoherence of the philosophers” spurred a counter-commentary by Ibn Rushd, as is well known. Up to ten texts from Ottoman scholars also purport to be commentaries on the Tahāfut, constituting a commentary tradition that has been neglected by scholars. The first two commentators, Khoj...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Brill
2015
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| Dans: |
Oriens
Année: 2015, Volume: 43, Numéro: 3/4, Pages: 368-413 |
| Sujets non-standardisés: | B
Khojazāda
B Ibn Kamāl Pāshā B Commentaries / glosses B Post-classical Islamic philosophy B God’s knowledge of particulars |
| Accès en ligne: |
Accès probablement gratuit Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Ghazālī’s “The incoherence of the philosophers” spurred a counter-commentary by Ibn Rushd, as is well known. Up to ten texts from Ottoman scholars also purport to be commentaries on the Tahāfut, constituting a commentary tradition that has been neglected by scholars. The first two commentators, Khojazāda (d. 1488) and ʿAlāʾ al-Dīn Ṭūsī (d. 1482), are not line-by-line exegetes of Ghazālī, but rather update the discussions that Ghazālī broached to the level of knowledge available to them. Khojazāda was favored by the Ottomans, but ʿAlāʾ al-Dīn’s content, methodology and argumentation style proves to be just as, if not more, interesting for us. | ||
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