Abdal Hakim Murad - The Cambridge Companion to Islamic Theology

76 Hossein Ziai
‘‘Ghazalı and Ash‘arism Revisited’’, Arabic Sciences and Philosophy
12 (2002), pp. 91–110. Ghazalı’s doctrinal positions on creation and
related problems argued against Avicenna are discussed by Richard M.
Frank, Creation and the Cosmic System: Al-Ghazalı and Avicenna
(Heidelberg, 1992).
23. For a general account of the new Illuminationist system see Hossein
Ziai, Knowledge and Illumination: A Study of Suhrawardı’s H _
ikmat
al-Ishraq (Atlanta, 1990).
24. The Arabic text of Averroes’ Tahafut al-tahafut has been translated by
Simon Van Den Bergh, The Incoherence of the Incoherence (London,
1969).
25. Ibn Taymiyya attacks the philosophers by paraphrasing their arguments,
taken from a host of sources, which he then presents as his own,
claiming that they are indications of the heretical positions held by
philosophers. His work is a prime example of sophistry, distorting the
philosophers’ views to serve his own anti-rationalist ideology. See Wael
B. Hallaq (tr.), Ibn Taymiyya against the Greek Logicians (Oxford, 1993).
26. Bilal Kuşpinar, Isma’il Ankaravi on the Illuminative Philosophy: His
Izahu’l-Hikem: Edition and Analysis in Comparison with Dawwani’s
Shawakil al-Hur, together with the Translation of Suhrawardi’s Hayakil
al-Nur (Kuala Lumpur, 1996).
27. There are no comprehensive, analytical studies of this work, and to date
only the older philosophical study by Fazlur Rahman captures S _
adra’s
stipulated and textually valid philosophical aim. See Fazlur Rahman,
The Philosophy of Mulla S _
adra (Albany, 1975).
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