Philosophical Argument and Movement of Authorship in Andalusia A Seminar Topic at the Center

Professor Mohammed Saba, a visiting researcher at the center, discussed the impact of philosophical argument on the movement of authorship in Andalusia between the tenth and twelfth centuries. He said that intellectual development, understanding the teachings of Islam, making use of intellectual production of other civilizations and encouraging the academic movement by the authority of the Cult states have left a significant impact on this field. The Sunnis remain the sect that was most influential in the doctrinal, theological and philosophical aspect of argument. The difference between Islamic sects remains an important factor in motivating arguments which had a positive impact on the movement of authorship in Andalusia.

As for the phenomenon of philosophical argument, he noted that it was a specialization of scholars, since it is the most complicated type of argument. This was evident through matters and issues raised by philosophers of Andalusia during the sixth century AH/ tenth century AD, where this type of argument has transcended the matters and the roots of Islamic law, such as Fiqh and doctrine, to a more comprehensive way in introducing issues of philosophical argument to attain concurrence, in order to put an end to contradiction and quarrel between what was religious and what was philosophical. This phenomena had a positive impact on Islamic heritage.

Since philosophical argument and theological argument are interrelated, it is incumbent to distinguish between both of them. Philosophical argument is using the technique of arguing for solving philosophical issues and contradictions. It is a rational technique used to refute and discuss ideas in an intellectual logical approach. On the other hand, theological argument has to do with discussing the matters of doctrine. This was apparent in Islamic history through using this type of argument in the Mu'tazili and Ash'ari interpretations.

Furthermore, the lecturer divided the intellectual argument into three phases: jurisprudential, theological and philosophical. What distinguished this kind of argument was the production of writings that became a jurisprudential referencetaken into consideration when issuing some fatwas. The argument of jurisprudence branches emphasized the fact that religious scholars have failed to undertake the argument of the foundations. This reveals the nature of the level of Ijtihad with those scholars, which had a passive impact on Ijtihad movement that was supposed to keep pace with society's social and economic movement.

He concluded that intellectual argument is the only means that can transcend doctrinal contradictions and philosophical inquiries, whether it was jurisprudential analogy, theological argument, or a response through writing.


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