Kalām (Discussion in Arab, Persian: rear RTL كلام) is one of religious sciences of the Islam and refers to the search for theological principles through the Dialectique (dogmatic theological methodology or scholastic). She is practiced by the mutakallamins and is recognized by the Shiite sunnites and .

Doctrines

The thology in Islam must answer interrogations concerning the Théodicée, the Eschatologie, the Anthropologie, the negative Théologie, the free will ( Qadar ), and of compared Religion.

Difference between Kalam and Falsafa

  • Aristote seeks to show the Unit of God, but he considers that he cannot be the creator of the universe. The knowledge of God is not whereas an extension of the knowledge of the universe and consequently it does not have no need to be the fruit of a revelation or prophecy. However that is contrary with the lesson of the Coran.

  • the Péripatéticien S thought that the heart was only one aptitude and a natural capacity which could reach in a passive way the perfection. This capacity could through virtue and by knowledge being qualified for a union with intellect and to then only be plain with God. To admit this theory it is necessary to deny the Immortalité heart. This point shocks Mutakallamins naturally.

Difference between Kalam and Sufism

For the Soufis, the knowledge is not an end in itself. Kalām, rests to him on the reason. The goal of the Sufism is to arrive at holiness (Walâya) and the knowledge of God passes by the " gustation spirituelle" ( dhawq ), which erases the arguments of the reason and those coming from the teaching transmitted by Kalām. The soufis are particularly severe with the theologists of the ' ilm Al-kalâm : " Human, too humain" , pure calculation, useless, conceited, waste of time…

Cosmological argument of Kalām

For the reasons of opposition to Falsafa, Mutakallamins have, first of all, of establishing a philosophical system which showed the creation of the matter and adopted for this purpose, the theory of the Atome S stated by Démocrite d' Abdère. The atoms were created by God and are created with each time It wishes it. The bodies are born where die by the aggregation or the dislocation of these atoms. However this theory does not regulate the objections philosophical with the creation of the Universe: If it is supposed that God begins " Its Œuvre" at a date defined by " Its Volonté" and for a " objective précis" , one must admit that It was imperfect before its achievement or reaching " Its Objectif".

By eliminating this difficulty Mutakallamins extended their theories on the atoms to the Temps. As the space consists of Vide and Atome, time consists of a series of small moments indivisible. The creation of the world once defined, it was simple to show the need for the Creator, single God, omniscient Omnipotent and .

The cosmological arguments of Kalam are dialectical arguments drawn in favor of the existence from God. Kalam calls upon the principle of the universal cause in a way similar to that resulting from judaïque theology (for example in the work of the Maïmonide S) and Christian theology (For example with Thomas d' Aquin), by calling upon the principle of the Main cause.

History

Creation

In answer to the Motazilisme, a Islamic Madhab which was opposed to the sight of Islam the orthodoxe ones of the time, Abu Al-Hassan Al-Ash' ari, initially a motazilist himself, developed the methodology known as Ilm - Al-Kalâm, based on the Greek Dialectique and thus founded the school of thought acharite.

The first mutakallamins were recruited by Hunayn ibn Ishaq for the Maison of wisdom under the Caliph S Abbassides of Baghdad. They collected, translated and synthesized all that the genius of the other cultures Greek, Indian, Iranian could produce before undertaking the comments on these works and formed the bases of Moslem philosophy at the 9th century and 10th century. It will influence several Madhhab S.

Discusses on Kalām

The 12th century sees the apotheosis of pure philosophy and the decline of Kalam, later. This supreme exaltation of philosophy must be allotted, to a large extent with Persan Al-Ghazali and the Jew Juda Halevi. By emitting criticisms, they produced by reaction a current favorable to philosophy by a making and calling into question of the concepts their theories more logical and clearer. Ibn Bajjah and Averroès produced most beautiful works of the Islamic thought. Averroès closes the debate by its work of a great boldness. The fury of the Orthodoxes is indeed such as the debate is not possible any more. The orthodoxe ones are caught some without distinction with all the philosophers and make burn the books. The debate will continue, but in occident, via the Jews.

The Madhhab S thus consider always today, with of circumspection, all that comes from Kalām, without rejecting it completely much. One distinguishes:

  • " The kalam blâmable, it is the kalam people of passions and what the Masters in innovations périlleuses" embroider; (Bidah);
  • " as for the kalam which is in conformity with the Book and the Sunna, clearing up the truths of the bases when the discord appears, that one is creditable among scientists and those which know it, Acharite controlled it and included/understood it and he argued with many those which innovated, he left them without counterparts until they were cassés"

See too

  • the hellenistic Philosophy of Islam (Falsafa)

  • the Sufism, esoteric theory of Islam.
  • the literalistic schools (Atharisme as for the madhhab Hanbalisme)

The currents using or asserting themselves of Kalâm are:

  • the Acharisme, the Motazilisme, the Maturidisme, and the Murjisme

External bonds

  • Philosophy of Kalam - texted of Harry Wolfson.
  • Living room Islam
  • The Kalam

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