KITAB FASL AL-MAQAL PDF

Tygole Just as no change occurs in an agent when his act comes into being, i. But it is recorded in Tradition that many of the first believers used to hold that Scripture has both an apparent and an inner meaning, and that the inner meaning ought not to be learned by anyone who is not a man of learning in this field and who is incapable of understanding it. That unanimity on theoretical matters is never determined with certainty, as it can be on practical matters, may be shown to you by the fact that it is not possible for unanimity to be determined on any question at any period unless that period is strictly limited by us, and all the scholars existing in that period are known to us i. He has coined for them images and likenesses of these things, and summoned them to assent to those images, since it is possible for assent to those images to come about through the indications common to all men, i.

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This is no more heretical in the one case than in the other. For those religious sayings in the precious Book which are expressed to everyone have three properties that indicate kitaab miraculous character: A nd if someone errs or stumbles in the study of these books owing to a deficiency in his natural capacity, or bad organization of his study of them, or being dominated by his passions, or not finding a teacher to guide him to an al-maql of their contents, or a combination of all or more than one of these causes, 48 it does not follow that one should forbid them to anyone who is qualified to study them.

Please create a new list with a new name; move some items to a new or existing list; or delete some items. But most masters of this religion support intellectual reasoning, except a small group of gross literalists, who can be refuted by [sacred] texts. The Arabic article is omitted in front of single names, e. Thus to suppose the two kinds of knowledge similar to each other is to identify the essences and properties of opposite things, and that is the extreme of ignorance.

Advanced Search Find a Library. Select All Clear All Save to: Averroes on the harmony of religion and philosophy: It seems that this opinion is more suitable for the elite; for the admissibility of this opinion is founded on facts which are not discussed in front of everyone.

But if they are set down in other than demonstrative books and one deals with them by poetical, rhetorical or dialectical methods, as Abu Hamid does, then he commits an offence against the Law and against philosophy, even though the fellow intended nothing but good.

If this [apparent meaning] accords there is no argument. It is God who kihab us to follow the right course and guarantees our reward, through His favour and mercy. To these Abu Hamid turned his attention in his book: So since it does return to it, we know that this cessation does not happen to it through anything which attaches al-maaqal it in its al-maqqal nature, but is only something which attaches to it owing to a cessation of its organ; and [we know] that it does not follow that if the organ ceases the soul must cease.

With this [topic] we shall conclude the argument of this book. If all these things were in the Knowledge of God the Glorious before they existed, are they in their state of existence [the same] in His Knowledge as they were before their existence, or are they in their state of existence other in His Knowledge than they were before they existed? Your list has reached the maximum number of items. The Law, then, has urged us to have demonstrative knowledge of God the Exalted and all the beings of His creation.

One is that the fael is immortal. Remember me on this computer. For demonstration compels the conclusion that He knows things, because their issuing from Him is solely due to His knowing; it is not due to His being merely Existent or Existent with a kitwb attribute, but to His knowing, as the Exalted has said: This is what happened to the Sufis and to those scholars who followed this path: The popular portions of the Book are miraculous in providing for the needs of every class of mind.

And it seems that the [kind of] symbolization which is found in this religion of ours is the most perfect means of explanation to the majority of men, and provides the greatest stimulus to their souls to [pursue the goals of] the life beyond; and the primary concern of religions is with the majority.

The situation is different in practical matters: But what calls even more strongly for comparison with the art of mathematics al-maqla this respect is the art of the principles of law; and the study of law itself was completed only over a long period of time. It is inexcusable for the lower classes to interpret them allegorically or for the demonstrative class to take them in their apparent meaning. TOP 10 Related.

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KITAB FASL AL-MAQAL PDF

This is no more heretical in the one case than in the other. For those religious sayings in the precious Book which are expressed to everyone have three properties that indicate kitaab miraculous character: A nd if someone errs or stumbles in the study of these books owing to a deficiency in his natural capacity, or bad organization of his study of them, or being dominated by his passions, or not finding a teacher to guide him to an al-maql of their contents, or a combination of all or more than one of these causes, 48 it does not follow that one should forbid them to anyone who is qualified to study them. Please create a new list with a new name; move some items to a new or existing list; or delete some items. But most masters of this religion support intellectual reasoning, except a small group of gross literalists, who can be refuted by [sacred] texts. The Arabic article is omitted in front of single names, e. Thus to suppose the two kinds of knowledge similar to each other is to identify the essences and properties of opposite things, and that is the extreme of ignorance. Advanced Search Find a Library.

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Kitab fasl al maqal - Ibn Rushd

Arashit These judges are the scholars, specially chosen by God for [the task of] allegorical interpretation, and this error which is forgivable according to the Al-maqqal is only such error as proceeds from scholars when they study the difficult matters which the Law obliges them al-mzqal study. I AM grateful to the International Commission for the Translation of Great Works and the Trustees of the Gibb Memorial Fund for sponsoring the publication of this book, and to the Graduate School of the University of Michigan for financial assistance towards research. It is our desire to devote our time to this object and achieve it effectively, and if God grants us a respite of life we shall work steadily towards it in so far as iktab is made possible for us; and it may be that that work will serve as a starting point for our successors. In sum, it can hardly be conceived that the knowledge of a thing before it exists can be identical with the knowledge of it after it exists. The latter course seems more suitable as a means of ending the doubt which arises in the soul from this [class of text]. The reason for that [in the case of the latter] is that allegorical interpretation comprises two things, rejection of the apparent meaning and affirmation of the allegorical one; so that if kitan apparent meaning is rejected in the mind of someone who can only grasp apparent meanings, without the allegorical meaning being affirmed in his mind, the result is unbelief, if it [the text in question] concerns the principles of religion.

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