COOKIZATY

 In conclusion, Al-Ghazali's "Incoherence of the Philosophers" represents a significant contribution to the Islamic intellectual tradition and the broader history of philosophy. By critiquing the ideas of the philosophers of his time, Al-Ghazali challenged the prevailing views of the role of reason in understanding the world and the nature of God. His arguments helped shape the development of Islamic theology and philosophy, and his critique of Aristotelian philosophy had a lasting impact on the intellectual world of the Islamic Golden Age. Furthermore, Al-Ghazali's work continues to be relevant today, particularly in the ongoing debates between traditionalism and rationalism in Islamic thought. The Incoherence of the Philosophers provides a powerful critique of the limits of reason and the importance of revelation in understanding the nature of God and the world. It also highlights the need for a holistic approach that incorporates both reason and revelation in seeki

 # Al-Ghazali's Arguments Against the Idea of the World's Antiquity Al-Ghazali (1058-1111), also known as Abu Hamid Muhammad al-Ghazali, was a Muslim theologian, jurist, and philosopher. He is considered one of the most influential thinkers in the Islamic Golden Age. Among his numerous contributions to Islamic thought, Al-Ghazali also criticized the idea of the world's antiquity, which was upheld by several of his contemporaries, particularly the philosophers of the Peripatetic tradition. In this article, we will discuss Al-Ghazali's main arguments against the idea of the world's antiquity and the sources that support these arguments. ### Al-Ghazali's Main Arguments 1. **The Temporal Finiteness of the World**:     Al-Ghazali argues that the world is temporally finite and had a beginning in time. In his famous work, *Tahāfut al-Falāsifa* (The Incoherence of the Philosophers), he criticizes the Peripatetic philosophers' belief in the eternity of the world[^1^]

 Here is a possible research plan on the 20 issues in which Al-Ghazali criticized the philosophers in his book "Incoherence of the Philosophers": 1. Introduction: Briefly introduce Al-Ghazali, his book "Incoherence of the Philosophers" and the significance of this book as a major work of criticism of philosophers. Mention that the book addresses 20 objections to philosophical doctrines, espoused by the Islamic philosophers of his time, especially Ibn Sina (Avicenna).  2. Issue 1: Refuting the philosophical doctrine that the world is eternal. Al-Ghazali argued that the world must have a beginning based on Muslim theological arguments. Discuss his main arguments. 3. Issue 2: Refuting the philosophical denial of bodily resurrection after death. Al-Ghazali believed resurrection of the body was a key Islamic belief and argued against the philosophers who denied its possibility. Discuss his main arguments. 4. Issue 3: Refuting the philosophical affirmation of the spirits&

 # Introduction: al-Ghazali's Critique of the Philosophers and the Pursuit of Certainty Throughout the history of Islamic thought, countless scholars have engaged in rigorous intellectual debates, shaping the rich tapestry of Islamic philosophy. Among these scholars, Abu Hamid al-Ghazali (1058-1111) stands out as a pivotal figure whose critiques of the philosophers sparked considerable controversy and laid the foundation for subsequent intellectual discourse. Al-Ghazali's groundbreaking work, *Tahāfut al-Falāsifa* (The Incoherence of the Philosophers), marks a turning point in the history of Islamic philosophy, as it challenges the very foundations of the philosophical ideas espoused by prominent thinkers such as al-Farabi and Avicenna (Ibn Sina). In this paper, we aim to explore al-Ghazali's conflict with the philosophers, delving into the motivations behind his critiques and the key arguments presented in *Tahāfut al-Falāsifa*. Our analysis will be organized into three ma

The problem of predestination as it surfaced in the ninth century was not a new problem and is one for which Augustine of Hippo bears some respon- sibility, 10 Augustine's position had been that human beings cannot will what is good without the action of divine grace. Since they are dependent upon grace, it follows that human beings cannot save themselves; that means. some people are predestined to salvation. According to Augustine, however, the faults of the wicked and their resulting damnation are their own respon- sibility. Gottschalk believed that it followed from Augustine's account that if some are predestined to salvation and heavenly bliss, then those who are not saved through the action of divine grace are predestined to hell and eternal damnation. This rather crude formulation of the principle of "double predes- tination" gives a very simple picture of the position of Gottschalk, who claimed to be elaborating the views of Augustine. One argument of Gottschal

  Can. 1. We have faithfully and obediently heard that Doctor of the Gentiles warning in faith and in truth: "O Timothy, guard that which has been entrusted to you, avoiding the profane novelties of words, and oppositions under the false name of knowledge, which some promising concerning faith have destroyed" [II Tim. 6:20 f.]; and again: "Shun profane and useless talk; for they contribute much toward ungodliness, and their speech spreadest like an ulcer" [11 Tim. 2:16 f.]; and again: "Avoid foolish and unlearned questions, knowing that they beget strifes; but the servant of the Lord must not quarrel" [II Tim. 2:23 f.] and again: "Nothing through contention, nothing through vain glory" [Phil. 2:3]: desiring to be zealous for peace and charity, in so far as God has given, attending the pious counsel of this same apostle: "Solicitous to preserve the unity of the spirit in the bond of peace" [Eph. 4:3], let us with all zeal avoid novel doc

 ou privées de l'époque, une incontestable originalité, et réussissant à <<incarner à Rome pendant un quart de siècle»>, comme dit Mme Goulet- Cazė, «un platonisme vivant, fidèle à la double tradition de l'Académie et du pythagorisme» (p. 257). La «<leçon de méthode», selon la formule de M. Jean Pépin, que donne, en analysant la Vie 8. 1-4, M. Denis O'Brien ainsi que l'analyse par M. Richard Goulet de l'oracle d'Apollon ne sont pas moins remarquables. Il faut, d'après M. O'Brien, entendre µɛraßáλλɛiv/μeraßaλsiv en 8.1 et en 8.11, dans le sens qu'impose, malgré les dictionnaires, le contexte de 8.11, et dont il est d'ailleurs d'anciennes attestations. Le début du chapitre 8 suppose, selon cette exégèse, la comparaison que fera Porphyre en 8.11. Le premier jet de Plotin est, déjà, pour son biographe, une copie, «une copie faite, pourrait-on dire, sur le livre de l'esprit» (p. 339). Pour ce qui est de l'oracle d'Apollon,