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Tahafut-Al-Falasifah,. Incoherence of the Philosophers. Ghazali
[Al-Imam, i#0203, 3f2, PB 270pp, Adam Publishers, Sahib Ahmad Kamali/Prof Ehsan Ashraf, English Only,]

Tahafut-Al-Falasifah,. Incoherence of the Philosophers. Ghazali

Tahafut-Al-Falasifah - Incoherence of the Philosophers
By Imam Al-Ghazali
Translated By Sahib Ahmad Kamali
Edited By Prof Ehsan Ashraf
Paperback - 270 Pages (Year: 2007)
Publisher : Adam publishers and distributors, New Delhi, India (English Only Version) 
ISBN: 8174355553

Al-Ghazali’s relationship with philosophy is subtle and complicated. The philosophy represented by AL-FARABI and IBN SINA (Avicenna) is, for al-Ghazali, not simply an object of criticism but also an important component of his own learning.

Imam Ghazali studied philosophy intensively while in Baghdad, composing Maqasid al falasifa (The Intentions of the Philosophers), and then criticizing it in his Tahafut al falasifa (The Incoherence of the Philosophers).

This book was considered a turning point in Islamic history, it is generally thought that from this point onwards philosophy in the Islamic world went on the decline after receiving such a crushing blow from religion in the form of al-Ghazalis writings.

This  translation is well written and presented in an English that is fairly easy to understand
Well written and well translated

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Table of Contents

Problems

Translator’s Preface

Foreword

Introduction

Preface

Refutation of the philosophers belief in the Eternity of the
World

Refutation of their belief in the everlasting nature of the world,
Time and motion

Of their dishonest in saying that God is the agent and the maker of the world which is His action or product: and the
Explanation of the fact that these words have only a metaphorical, Not real, significance to them

To show their inability to prove the existence of the creator Of the world


Of their inability to prove by rational arguments that God is One, and that it not possible to suppose two necessary
Beings each of which is uncaused

Refutation of their denial of the Divine Attributes

Refutation of their thesis that is impossible that something Should share a genus with God, being separated from Him
By differentia; and that the intellectual division into genus And differentia is inapplicable to Him

Refutation of their thesis that God’s is simple being - i.e., it Is pure being, without a quiddity or essence to which
Existence would be related - and that necessary existence is To Him what quddity is to any other being

Of their inability to prove by rational arguments that God is Not body

Of their inability to prove by rational arguments that there Is a cause or creator of the world

Refutation of those philosophers who hold that God knows The Other, and that He knows the species and genera in a
Universal manner

To show their inability to prove that God knows Himself Either

Refutation of their doctrine that God (May He be exalted Above what they say) does not know the particulars which
Are divisible in accordance with the division of time into ‘will be,’ ‘was,’ and ‘is’

To show their inability to prove that the heaven is living,And obeys God through its rotatory motion

Refutation of what they consider to be the purpose which Moves the heaven

Refutation of their theory that the souls of the heavens are Aware of all particulars, which originate in the world

Refutation of their belief in the impossibility of a departure From the natural course of events

Of their inability to give a rational demonstration of their Theory that the human soul is a spiritual substance which
Exists in itself; is not space-filling; is not body, or impressed upon body; and is neither connected nor Disconnected with body - as God is neither inside the world Nor outside it, or as the angels are

Refutation of their thesis that, having come into being, the Human souls cannot be destroyed; and that their everlasting Nature makes it impossible for us to conceive other Destruction

Refutation of their denial of the resurrection of bodies

Conclusion

Notes

Bibliography

Index


About Imam Ghazali
Abu Hamid Muhammad, famous in the world of learning as al-Ghazzal  was born in 450 AH (1058 A.D). in Persia . He graduated from the Nizamia Madressa at Nishapur, with distinction.a very famous educational institution in Nishapur.  Later he was appointed as a teacher at the Nizamia College in Baghdad, where he proved very successful in imparting knowledge to the scholars under his care. This valuable gift of sustaining interest of his pupils and passing on his knowledge to them made him so famous that students from all parts of the country flocked to study under him.
Imam al-Ghazzali was  fondly referred to as the "Hujjat-ul-lslam", Proof of Islam, He is honoured as a scholar and a saint by learned men all over the world.

Al-Ghazali  is generally acclaimed as the most influential thinker of the  Classical period of Islam, in his  autobiography The Deliverance from Error,  the Imam describes his education and his intellectual crisis, which left him so paralysed by doubt that he   he gave up his academic pursuits and worldly interests and became a wandering ascetic. This was a process (period) of mystical transformation. Later, he resumed his teaching duties, but again left these. An era of solitary life, devoted to contemplation and writing then ensued, which led to the authorship of a number of everlasting books (Many of which have been translated in English)
Imam al-Ghazzali's life was spent in self-sacrificing service of God and his fellowmen. He left behind him a fine example for all men to follow. He died in 505 AH

For Imam Ghazali's Autobiography See:
Al Munqidh min al-Dalal al-Ghazali's Path to Sufism,  His Deliverance from Error, Iman Abu Hamid al-Ghazali's  autobiography

 

 

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