By Farouk Mitha
Al-Ghazali is arguably some of the most influential thinkers within the background of Islam, and his writings have bought larger scholarly awareness within the West than these of the other Muslim pupil. This research explores a massive measurement of his suggestion that has no longer but been totally tested, particularly, his polemical engagement with the Ismailis of the Fatimid and early Alamut periods.Published in organization with The Institute of Ismaili reports.
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Extra resources for Al-Ghazali and the Ismailis: A Debate on Reason and Authority in Medieval Islam
He describes it as a college of law with a self-conscious mandate to teach the Shåfi™í madhhab and to serve as a mouthpiece for Niúåm al-Mulk’s religious policies. We are afforded a glimpse into these policies in the extant waqf deeds upon which the Niúåmiyya was founded. A waqf is a charitable trust or foundation and its existence requires a wåqif (the founder of the waqf), who stipulates the conditions of use and administration governing the trust. Here, Niúåm al-Mulk is the wåqif and the madrasa Niúåmiyya is instituted as a waqf.
Chapter two Anatomy of the Kitåb al-Mustaúhirí: Content and Style Every reading is also an act of interpretation, and the reading of a text, especially one whose author is dead, demands a particular type of interpretation. Short of getting entangled in a lengthy definition (as evident in the propensity for theory in contemporary literary criticism) of what I intend to convey by the use of the terms ‘interpretation’ and ‘text’, some cursory working definition will, nonetheless, be put forward. ‘Text’ refers to the written word, the organization and recording of which gives rise to certain common features between texts, the more prominent features being a beginning and an end, a style and a structure of the language in which it is put together, and a meaning (or meanings) of which it is a potential repository.
It was upon this state of affairs that the Buwayhids established their confederation, encompassing Iraq and western Iran with branches of the family based in Baghdad. 356/967), a Buwayhid chief, proclaimed himself amír al-umarå¢ and thereby ingeniously maintained, albeit symbolically, the authority of the caliphal court while legitimizing himself as the commander-in-chief – the de facto holder of power. 10 This historical split between power and authority was henceforth to become the enduring tension in all subsequent conceptions and embodiments of government in Muslim societies.
Al-Ghazali and the Ismailis: A Debate on Reason and Authority in Medieval Islam by Farouk Mitha