On 02 Dec 2013, at 14:58, Jesse Mazer wrote:

The Muslim philosophers and theologians I have found addressing the issue seem to agree that there are "necessary" truths that God cannot change, which include logical necessity. Examples:

From http://www.muslimphilosophy.com/ip/rep/K057 on Abu Hamid al- Ghazali, who rejected causal necessity but seems to have accepted logical necessity-- "Unlike the Ash'arites, however, al-Ghazali presents a philosophical argument for this position. The only form of necessity he recognizes is logical necessity, and he has little difficulty in showing that causes do not logically necessitate their effects." Also see http://www.betsymccall.net/edu/philo/blackbox.pdf "causality's black box" which suggests al-Ghazali accepts geometric necessity.

Another Muslim thinker who discussed the issue is Ibn Rushd or Averroes, quoted on p. 85 of "An Introduction to Classical Islamic Philosophy" by Leaman (Averroes had great influence on Maimonides and Aquinas as discussed at http://www.eurozine.com/articles/2011-11-08-malik-en.html ): "Those evil events which inevitably affect the individual cannot be said not to have come from God...he cannot do absolutely anything at all, for the corruptible cannot be eternal, nor can the eternal be corruptible. In the same way that the angles of a triangle cannot be equal to four right angles, and in the same way that colour cannot be heard, so it is an offence against human reason to reject such propositions."

There has been a Muslim Neoplatonist branche, but like with the Christians, neoplatonism survived only partially, on the Sufi, like on the Cabbala. Ibn Arabi is also quite interesting. Averroes will influence Maimonides and Aquinas to diverge or deviate from Platonism (and from "comp", thus)
Where is my book on Muslim Neoplatonism?



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