The Summa Philosophiae Of AlShahrastani pdf

The Summa Philosophiae Of AlShahrastani – Kitāb Nihāyatu ’L-Iqdām Fi ‘Ilmiil-Kalām Edited With a Translation From Manuscripts In The Libraries Of Oxford, Paris, And Berlin By Alfred Guillaume

THE SUMMA PHILOSOPHIAE OF ALSHAHRASTANI

Book Contents

• Introduction
• Addenda to translation
• Translation
• Proof that the World had a Beginning and a Demonstration of the Impossibility of Anything without a Beginning and of the Existence of Bodies Infinite.
• That all things that exist had a beginning through God’s Origination. Herein is a refutation of the Doctrines of the Mu’tazila, Dualists, and Natural Philosophers, and a proof of kasb, and the difference between kasb and ijad and khalq
• The Divine Unity
• The Refutation of Anthropomorphism
•  The Refutation of those who deny the Divine Attributer States (or Conditions of Things)
•  Is the Non-existent a Thing? Of Matter and a Rafutation of the Theory that Matter exists without Form
• Proof that the Propositions connected with the Divine Attributes can be known.
• Proof that the Eternal Attributes can be known
• Concerning the Eternal Knowledge in Particular; that it is Eternally One, embracing all that is Knowable, both Universals and Particulars
• Of the Divine Will
• That the Creator speaks with an Eternal Speech
• That God’s Speech is One
• On the Reality of Human Speech and Psychic Utterance
• Concerning our knowledge that the Creator is Hearing, Seeing
• That the Vision of God is an Intellectual Possibility and a Dogma of Revelation
• Concerning what is to be considered Honourable and what Base, showing that Reason makes nothing incumbent on God, and that nothing was incumbent on Men before the coming of the Sacred Law.
• A Refutation of the Assertion (a) that the Acts of God have & Purpose or a Cause; (b) of Utility in God’s Acts (salah), and that He must do what is best (aşlah) and bestow Sufficient Grace (lutf) upon His Creatures. The Meaning of the terms taufiq, Efficient Grace; khidhlan, abandoning; sharh, Opening, and khatm, Shutting of the mind; tab, Sealing; ni’me, Favour; shukr, Kindness; ajal, Fixed Term; and rizq, Sustenance
• The Proof of Prophecy, of the Reality of Miracles, and that the Prophets must needs be Impeccable.
• Proof of the Prophetic Mission of Muhammad.
• An Explanation of his Miracles, and of the Way in which the Quran indicates his Veracity.
• Summary Statements on the Names and Catogories of Revelation.
• The Nature of Faith and Unbelief.
• Of Branding (other Muslima) es Infidels.
• An Explanation of the Interrogation in the Grave. Of the Assembly (haskr).
• Of the Resurrection, or the Scale.
•  Of the Reckoning. Of the Basin. Of the Intercession. Of the Bridge (sināt).
• Of Paradise and Hell. Proof of the Imamate. Of the Special Gifts of the Saint.
• Of the Possibility of Abrogation of Laws.
• Proof that Islam Abrogates all other Lawn.
• That Muhammad is the Seal of the Prophets and that Scripture is sealed by Hira

Book introduction

Since William Cureton, in 1846, published in two volumes the held in high regard by all students of the history of religions. For the greater part of a century the Milal has been used as a mine from which to extract information about the religion and philosophy of the Near East.

Though the publication of similar works such as al-Farq bain al-Firaq and Ibn Hazm’s Milal have robbed Shahra- stāni’s work of the unique importance it achieved in Europe after the publication, in 1850, of Theodor Haarbrücker’s translation under the title asch-Schahrastāni’s Religionspartheien und Philosophen-Schulen, its careful summary of the points of difference which divide the multitudinous sects, and its succinct account of their general characteristics make it for all time indispensable.

The Nihāyatu-l-Iqdām fi ‘Ilmi-l-Kalam was clearly designed by al-Shahrastānſ as a complementary sequel to his Milal. In it he frequently cites the latter.

He was conscious, no doubt, that he lay open to the charge of excessive objectivity in his treatment of the tenets of the sects a charge which has justly been preferred against him more than once.

 In this volume he clears himself so far as, and only so far as, the principal Muslim sects are concerned.

His object is to indicate the farthest point reached by the philosophical thinkers of his day and to show how far their tenets are reasonable and reconcilable with orthodoxy, and in what respects they are wrong or defective.

As would be expected, Shabrastāni’s chief difficulties lay in combating the speculations and arguments of the Mu’tazila who wero much more strongly entrenched in a somewhat defective, but on the whole defensible, system of philosophy.

Shahrastāni himself gave a general, but by no means blind, allegiAnce to the Ash’arite school. While the present book was being printed Dr. H. Ritter published in Stambul al-Ash’ari’s Maqūlātu-l-Islāmiyyin.

This latter work, According to al-Samani, his full name was Abu-l-Fath Muhammad ibn Abu-l. Qāsimn ‘Abd al-Karim ibn Abu Bakr Ahmad al Shahrastāni. He was born in 479/1986 und died in 648/1153.

 (Other of his birth are given as 467 and 469.) He #88 & native of Shahrastán in the province of Khurasan. E.g. by D. S. Margoliouth in Encyclopaedia of Religion and Ethics, article Kalan. See also Encyclopaedia of Islam, article Shohrustani, p. 263. E.g. his attack on Avicenne’s theory of God’s relation to the world in Ch. I. Part I in 1929; Part II in 1930.

The suggestion in Dr. Ritters Introduction (Arabic, p. 21) that Shahrastāni himgelf was the scribe of the MS. of the Mazālāt,

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