April 19, 2020 Journal article Open Access

Lit, L.W. Cornelis van

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  <identifier identifierType="URL">https://zenodo.org/record/3757131</identifier>
  <creators>
    <creator>
      <creatorName>Lit, L.W. Cornelis van</creatorName>
      <givenName>L.W. Cornelis van</givenName>
      <familyName>Lit</familyName>
      <nameIdentifier nameIdentifierScheme="ORCID" schemeURI="http://orcid.org/">0000-0003-1846-4703</nameIdentifier>
      <affiliation>Utrecht University</affiliation>
    </creator>
  </creators>
  <titles>
    <title>An Ottoman Commentary Tradition on Ghazālī's Tahāfut al-falāsifa. Preliminary Observations</title>
  </titles>
  <publisher>Zenodo</publisher>
  <publicationYear>2020</publicationYear>
  <dates>
    <date dateType="Issued">2020-04-19</date>
  </dates>
  <resourceType resourceTypeGeneral="Text">Journal article</resourceType>
  <alternateIdentifiers>
    <alternateIdentifier alternateIdentifierType="url">https://zenodo.org/record/3757131</alternateIdentifier>
  </alternateIdentifiers>
  <relatedIdentifiers>
    <relatedIdentifier relatedIdentifierType="DOI" relationType="IsIdenticalTo">10.1163/18778372-04303004</relatedIdentifier>
    <relatedIdentifier relatedIdentifierType="URL" relationType="IsPartOf">https://zenodo.org/communities/islam</relatedIdentifier>
  </relatedIdentifiers>
  <rightsList>
    <rights rightsURI="https://creativecommons.org/licenses/by/4.0/legalcode">Creative Commons Attribution 4.0 International</rights>
    <rights rightsURI="info:eu-repo/semantics/openAccess">Open Access</rights>
  </rightsList>
  <descriptions>
    <description descriptionType="Abstract">&lt;p&gt;Ghazālī&amp;rsquo;s &amp;ldquo;The incoherence of the philosophers&amp;rdquo; spurred a counter-commentary by Ibn Rushd, as is well known. Up to ten texts from Ottoman scholars also purport to be commentaries on the&amp;nbsp;Tahāfut, constituting a commentary tradition that has been neglected by scholars. The first two commentators, Khojazāda (d. 1488) and ʿAlāʾ al-Dīn Ṭūsī (d. 1482), are not line-by-line exegetes of Ghazālī, but rather update the discussions that Ghazālī broached to the level of knowledge available to them. Khojazāda was favored by the Ottomans, but ʿAlāʾ al-Dīn&amp;rsquo;s content, methodology and argumentation style proves to be just as, if not more, interesting for us.&lt;/p&gt;</description>
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