Tahafut Al Falasifah Indonesia Pdf _BEST_ Download

Tahafut Al Falasifah Indonesia Pdf _BEST_ Download

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Tahafut Al Falasifah Indonesia Pdf Download

tahafut al falasifah indonesia pdf download

Pdf Menu if this problem is with your browser, then please click on the following link to download the latest version of Chrome : Download Chrome Search form Search Country Islamic Logic Al-Ghazali’s Tahafut al-Tahafut – A Logical Analysis Al-Ghazali’s Tahafut al-Tahafut – A Logical Analysis[This article uses the Critical Edition, a 25 volume edition of the Tahafut al-Tahafut, edited by Al-Ghazali’s student, Ibn-Bihzah (Ibn Baz) in the twelfth century. It is based on a text by Ibn al-Mubin al-Zabidi. The Critical Edition uses modern Arabic, and is therefore easier to understand.] The starting point of the logical analysis in the Tahafut al-Tahafut is the definition of the truth. When we are asked about the truth, the standards of the truth are taken as an evidence. Thus this study aims to find the evidences and standard of truth in the Tahafut al-Tahafut. In Tahafut al-Tahafut, al-Ghazali used almost all logical fallacies to achieve his goal. The most common fallacy in the book is the fallacy of “Sempurna” (complete truth). The Sempurna fallacy is used to clarify the syllogism. In other words, al-Ghazali used the fallacy of the conclusion itself. The other fallacy that he used is the argument from fallibility. The dialectical method in Tahafut al-Tahafut is highly developed and is widely used in logical discussions of the Middle Ages. Introduction Al-Ghazali is known for producing over 200 works during his life, of which about 30 are known by their titles. The reason is that, in writing Tahafut al-Tahafut, he was not only a writer but also a teacher and a social reformer. Al-Ghazali first wrote this book when he was 17 years old. It is possible that he wrote the book to learn the methodology of thinking and research. He did so because, before this time, he had never had a deep knowledge of logic. He had, however, a certain fondness for this discipline. This was because of his desire to be a Mu’min or an ascetic. He wanted to show Mu’tazilites that they were wrong in their views. Al-Ghazali dedicated Tahafut al-Tahafut to the head of the Mu’tazilite movement, Ibn al-Arabi al-Farahidi (1135-1198).

Compared with Ibn Sina, al-Ghazali (1958: 82) said: The matters included in this book (Tahafut) are the most extensive problems and the most difficult issues in all of the parts of the sciences. So much so that this book is used as a goal in learning the methods of thought. Moreover, it is the only one book that I read it as an autobiography, and the only one book that I read it regularly, and read it with interest at every time when I have time.
Al-Ghazali (1990: 27) said that logic is the most well known source of wisdom and the most famous place of hiding of the secrets of secrets of the human nature. He said that it is one of the pillars of human knowledge which elevates the mind of an ordinary man into the lofty heights of wisdom. al-Ghazali (1958: 31) said that this book of Maqasid al-Falasifah is one of the books which are the most sincere and committed to the human knowledge of logic. Al-Ghazali (1990: 27) explained that the rules of logical thinking (al-Ittidha) are the rights and duties of the followers of the philosophy of the philosophers.
The contents of Maqasid al-falasifah are arranged as follows: 1- What is good: knowledge (falsafa), taste (liwati), pleasure (munazzah) and sake (niyyah); 2- What is bad: the word of the day (kalam), vices (hawalli), disbelief (kufr) and mendacity (munafah); 3- The First cause of good: God, 3- The First cause of bad: the devils (jinn) (al-Ghazali 1960: 15).
Al-Ghazali divided his Tahafut into two parts as he had decided it: Tahafut: Takhyut fi Akhbar al-Muntazah wa-Liba’at el-Siyasa and Maqasid al-falasifah. Tahafut is the main book with 176 chapters in 44 sections and Maqasid is the sequel with 32 chapters and 8 sections. Maqasid consists of the thoughts of philosophers in the fields of logic, physics and metaphysics. It is regarded as a prelude to Tahafut that containing al-Ghazali’s refutation against philosophers’ allegations without blaming or objecting its problems of logic (al-Ghazali 1960: 31). The contribution of Maqasid is to answer the problems of philosophy (al-Ghazali 1990: 13). According to al-Ghazali (1959: 90), the first part of Tahafut is Mi’yar and the last part is Maqasid.



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