History of Islamic Thought: Difference between revisions

Al-Kindi (801–873) is generally regarded as the first Aristotelian philosopher. He advocated the independent study of philosophy, and also wrote on [[Islam and Science|science]] and logic. Al-Razi (865- c. 925), by contrast, defended Plato against Aristotle, who he regarded a corrupter of philosophy. Aristotelianism continued with Al-Farabi (870-930), while Ibn Sina, known to the Latins as Avicenna (980-1037), developed his own school of thought which reconciled Islamic theology with Aristotelianism and Neoplatonism.  

The Ash'arite theologian Al-Ghazali (1058-1111), by contrast, represents Islamic reaction to Aristotle. Ghazali bitterly denounced Aristotle, Socrates and other Greek writers as non-believers and labelled those who employed their methods and ideas as corrupters of the Islamic faith.

The twelfth to the fifteenth century was marked by the emergence of Islamic fundamentalism, and a reaction to the humanistic and often secular ideas of the [[Golden Age]] philosophers. After the Abbasid [[Caliph|caliphate]] was overthrown by Mongol conquests in the thirteenth century), Islamic philosophy was fragmented in different centers. In the fourteenth century, fundamentalist traditionalist views, exemplified by the polemics of [[Ibn Taymiyya]], who called for believers to rid Islam of all forms of innovation, began to dominate Islamic scholarship. The same period also saw the rise of Al-Ghazali's 'Ash'arite theology.<ref name="Oxford Companion">{{cite web|url= http://www.amazon.co.uk/Oxford-Companion-Philosophy-Ted-Honderich/dp/0198661320|title= Oxford Companion to Philosophy|publisher= Oxford University Press|series= (article 'Islamic Philosophy')|author= Ted Honderich|date= 1995|isbn=9780198661320|archiveurl= |deadurl=no}}</ref>

The sixteenth to early seventeenth century saw a revival of philosophy with Safavid rule in [[Iran]], which established [[Shiite|Shi'ism]] as the state religion, primarily as a defensive measure against the Ottoman [[Sunni]] Empire. The Safavid dynasty was a literate family from its early origin endowing centres of scholarship, and supported academic freedom. One important outcome was the creation of Shi'ite thought, reform of the law based on the principles set out by al-Farabi.<ref name="Oxford Companion"></ref>

The most recent period (the early seventeenth century to the present day) is still distinguished by a scholastic method and style,<ref name="Oxford Companion"></ref> and mostly fails to engage with ideas of modernity. However Abdallah Laroui (1976), who has noted the contrast between Islam and modernity, has advocated the adoption of Westernization as the appropriate strategy for the Islamic world.<ref>{{cite web|url= http://www.muslimphilosophy.com/ip/rep/H008.htm|title= Islamic philosophy, modern|publisher= Islamic Philosophy Online|author= |date= accessed February 12, 2014|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.muslimphilosophy.com%2Fip%2Frep%2FH008.htm&date=2014-02-12|deadurl=no}}</ref>