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The essence of technology, which he names "the enframing,"
reduces the being of entities to a calculative order. Hence, the
mountain is not a mountain but a standing supply of coal, the
Rhine is not the Rhine but an engine for hydro-electric energy,
and humans are not humans but reserves of manpower. The
experience of the modern world, then, is the experience of being's
withdrawal in face of the enframing and its sway over beings. C5

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We submit to the peaceful production of the means of
destruction, to the perfection of the waste, to being educated for a
defense which deforms the defenders and that which they
defend. C6

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Technology is like fire. As long as it is under your control, you
can derive benefit from it. Let it get out of hand, and you will be
the first one it will destroy. And then the trees, and then the

2014# ( 39) m] )x

 ?kzI
wood. And finally the earth itself.

C
7

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Leniency bordering on approval towards such a sin, which is now
percived as the vertiable psychological engine of material
progress. C10

:h
+'

Greed and arrogance in individual turn into prosperity and justice

for nations and all mankind an invisible hand, a cunning reason
that will do him humanity good even its members indulge in
evil. C11

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2014# ( 40) m] )x

 ?kzI

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Possibly experience has already shown that this attempt to pick
and choose [aimed at receiving from the West the maximum
amount of Western technology while taking the minimum amount

2014# ( 41) m] )x

 ?kzI
of the rest of our civilization] may not be practicable in the long
run. If you once commit your self to taking one element from
some alien civilization you may find yourself led on, in
unexpected ways, into being constrained also to receive other
elements which, at first sight, might seem to have no connection
with the element that you have originally taken intentionally and
deliberately. In the long run, it may not be possible to take a part
and leave the rest; What that is ' all non-western civilization
have been trying to do during the last two hundered years. They
have been trying to take as much possible of our technology and
as little as possible of the rest of our civilization. C13

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Only when Muslims explicitly accept the Western model will they
be in a position to technicalize and then to develop. C14

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C15
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A wave of antipathy, if not contempt, for everything to do with
Western civilization has to late become manifest in the Arab
World ' The plain truth of the matter that "moderenization"
means "westernization". But on the other hand, it would be
impossible for the Arabs [Muslims] to follow the path taken by
the Turkish Republic without losing their identity completely.
This, then, is the question: how in a world in which technology is
making progress at a ever vaster scale, can the social values and
cultural ideals of Islam be reaffirmed in such a way as to rebuild a
stable society endowed with vigorous and homogeneous social
order capable of playing an active and constructive role. C16

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2014# ( 42) m] )x

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No! I know of no path toward a direct change of the present state
of the world, assuming that such a change is at all humanly
possible. C17

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For the hundered years preceding the Muslim revival of the late
twentieth century, the Islamic World seemed to be following a

2014# ( 43 ) m] )x

 ?kzI
path of secularization similar to that on which the Western
Christian world embarked some centuries before. Law derived
from revelation had been increasingly removed from public life;
religious knowledge had steadily lost ground in education; more
and more Muslims who were Islamic by Culture but made
'rational' calculations about their lives -- in much the same way as
Christians formed in the secular West might to do -- had come
forward. C19

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developmentgzZprogresskZ{zH

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The third world had to develop first before even think about
REAL PROGRESS. C20

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1- Jos Maria Sbert, "Progress" in The Development Dictionary: A Guide
to Knowledge as Power, [ed., W olfgang Sachs], London & New
Jersey: Zed Book Ltd., 1993, p. 197.
2- Charles Singer, A Short History of Science: to the Nineteenth Century,
Oxford: Clarendon Press, 1941, p. 167.
3- Jos Maria Sbert, op.cit., 195.
4- Ziauddin Sardar, Explorations in Islamic Science, London: Mansell
Pub., 1989, p. 6.
5- Stanford Encyclopedia of Philosophy Online, s.v. "Postmodernism", accessed
Feb, 4, 2014. http://plato.stanford.edu/entries/postmodernism/
6- Herbert Marcuse, One-Dimensional Man, London & New York:
Routledge, 1964, p. xxxix.
7- Ziauddin Sardar, Science, Technology and the Development in the
Muslim World, London: Croom Helm, 1977, p. 128.

X 10Y 2007 ag -~g]1D Z! ygzZbxsZ L LwD Z/@ -8

X 12sZ -9
10-Jos Maria Sbert, op.cit., p. 196.

2014# ( 45) m] )x

 ?kzI
11-Ibid.

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13-Arnold J. Toynbee, Christianity Among the Religions of the World,
New York: Charles Scribner's Sons., 1957, p. 51.

&
a,X Hg Z `Z ~?vKZ! N*
: /GG

Arnold J. Toynbee, The World and the West, New York: Oxford
University Press, 1954, pp. 66-84, pp. 99-100.
Arnold J. Toynbee, Idem, Civilization on Trial, New York: Oxford
University Press, 1949, pp. 184-212.
14-Samuel P. Huntington, The Clash of Civilization and the Remarking of
World Order, Penguine Books, 1997, p. 74.

:5 -15
Hamilton Gibb, Modern Trends in Islam, Chicago: Chicago University
Press, 1972.
16-Hamilton A.R. Gibb, Studies on The Civilization of Islam, Lahore:
Islamic Book Services, 1987, p. 331.
17-"Spiegel Interview with Martin Heidegger," in Martin Heidegger and National
Socialism: Questions and Answers, eds. Gnther Neske and Emil
Kettering, trans. Harries Lisa, New York: Paragon House, 1990, p. 60.

&
/G
: G
a, -18

Milton Viorst, "The Shackles on the Arab Mind", The Washington

Quaterly, Spring 1998, Vol. 2, pp. 168-175.
19-Francis Robinson, "Secularization, Weber and Islam", in Islam and
Muslim History in South Asia, Delhi: Oxford University Press, 2010, p.
122.
20-Jos Maria Sbert, op.cit., p. 195.

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s.zain13@yahoo.comX 03212373682

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( 2)
This is in reference to the essay by Muhammad Abdullah Shariq titled
"Ghazali aur Ibn Rushd ka Qaziyyah" in last two issues of Al-Shariah.
The premise of the essay is flimsy, since the author aims to defend Ghazali
against a hypothetical attack without caring to cite even one source. In fact,
there is more than one way in which criticisms have been extended on
Ghazali from variety of perspectives such as scientific, philosophical or
religious, some of which may are given as,
1. Less informed and reductionist criticisms by the so-called Muslim
rationalists or modernists.

2014# ( 47 ) m] )x

 ?kzI
2. Minimalist critical attempts by Non-Muslims (including atheists) who
kind of see Ghazali-Averroes tussle as a manifestation of struggle between
dogma and rationalism.
3. Nuanced criticisms waged from the point of view of extending critique
on Asharite cosmology and the nature of its causal underpinnings.
4. Formal all-encompassing criticisms from epistemological point of views
where Ghazali and Averroes seem to be coming from different paradigms as
far as theory of knowledge is concerned; of course, there are also far
reaching sociological implications as different Weltanschauungs are seem
to be purported.
In my humble view, the author is only defending Ghazali against the first
kind of criticisms but that too remains elusive to a reader who is already
aware about this classical historical debate. As far as the less informed
lay-reader is concerned, the whole exposition besides being misleading,
presents a simplistic and distorted picture of Muslim intellectual activity in
medieval period, as well as history of philosophy and science as well.
Consequently, these Muslim intellectuals are shown by the author to belong
to two distinct camps, that is, those who didn't involve themselves with
ultimate metaphysical questions and those who did. Of course, this is
certainly his authorial discretion; however the division presented by the
author is generally superfluous. It is merely a matter of fact and interest that
some of them cared to indulge in metaphysics and others restricted
themselves to pure empirical disciplines. The author does not care to note
the fact that it was primarily the Greek science that was passed to Arabs
through the translation movement; and because the complete medieval
scientific tradition was deeply rooted in Hellenistic philosophy, its
metaphysical foundation could not be just overlooked. Moreover, if it is not
entirely erroneous, it is at least remarkably arguable and simplistic to
attribute an original compartmentalization of knowledge in physics and
metaphysics within the Greek paradigm.
Therefore, when we analyze the whole intellectual tradition of medieval era,

2014# ( 48) m] )x

 ?kzI
it is merely a matter of interest that Al-Farabi, Al-Jahiz, Al-Kindi, Ibn
Tufail, Avicenna or Averroes indulged in humanistic disciplines and others
(some of which the author mentioned) indulged in empirical disciplines. In
fact, all of them were polymaths in varying degrees and were essentially
multidisciplinary. Considering for instance the case of Muhammad Bin
Zakariah Razi - whom the author chooses to introduce as an example of his
contributions in Chemistry - which student of Muslim medieval
philosophical tradition is not aware of the infamous Rhazes, the so-called
free-thinker? Hasn't he written scores of works on metaphysical questions?
Wasn't he declared a heretic and a free-thinker by the religious zealots of his
time? Or if Abbas Ibn Farnas - whom the author erroneously mentions as
Muslim Ibn Faras - is better known as the first aviator (arguably), he was
also a physician and musician; and if author chooses to present Albeiruni as
a representative indulgence in Geometry, he is far better known as an
Indologist too.
A more realistic and plausible contention, therefore, is that all of these
myriad intellectuals were multidisciplinary polymaths. As unbiased readers
of Muslim tradition we must be able to rise above the medieval
herseography, try to get into the shoes of Avicenna, Averroes or Ibn
Tufail's, and empathetically view them struggling with the onslaught of the
challenge of Hellenistic tradition.
Considering that the author himself acknowledges the historical
convergence of science and philosophy as a single academic discipline, his
subsequent insistence on division between utilitarian-empirical and
metaphysical-philosophical seems superfluous. Of course, he is right in
contending that Ghazali is targeting the arguments which affect the
religious side of truth; however, he refuses to acknowledge that inquisitive
human minds are seldom able to compartmentalize truth in this vulgar
fashion to keep its higher dimensions and purely utilitarian sides separately.
It is a feat only achieved by ordinary masses the or exceptionally
extraordinary minds such as Ghazali himself. It is no wonder, then, that his
immediate detractors, for instance Averroes, find it hard to interweave all
threads of his thought into a common fabric. Hence, it is not merely an

2014# ( 49) m] )x

 ?kzI
acerbic disparaging comment, when Averroes contended that,
"He was an Asharite with the Asharites, a sufi with the sufis, and a
philosopher with the philosophers, so that he was like a man in the
following verse:
One day you are a Yamanite, when you meet a man of Yaman
But when you meet a man of Maadd, you assert you are from Adnan"
M o r e o ve r , i f M u s l i m c u l t u r e a n d c i v i l i z a t i o n e n d u p b e i n g
compartmentalized and atomistic in terms of knowledge and thought, and
being proud of it too, Ghazali deserves to take a large part of the blame.
That however, is fortunately arguable and in recent few decades, it has been
extensively shown that there is a lot more unification of thought in Ghazali
then classically perceived.
More remarkably, when seen from a philosophical and scientific standpoint,
the present review of Ghazali - Averroes dispute ends up making a case
against any possibility of finding a holistic unified trend of Ghazalian
scheme. Taking for instance the author's claim that Ghazali is not refuting
'science'. Can such a claim be warranted without any objective definition of
science? Authors bent on classical discourse must realize that those who
criticize Ghazali are basically coming with their own definitions of science
and how it attempts to answer the questions related to higher reality and
ultimate fabric of the universe, its origin as well as its destiny. Any reading
of Ghazali-Averroes dispute disregarding these intricate issues, not
attempting to disentangle them neatly and bordering on polemics through
boisterous ridicule against supposed philosophers and scientists would
prove to be simply reductionist, just like its counterparts in radical
scientism and New Age militant atheism.
At the same time, it is pertinent to argue that among the two Ghazali is
perhaps more novel even in his system of natural philosophy - whatever
than can be deduced from his writings such as Tahafah or Iqtisad fi
al-Aitiqaad - as compared to Averroes who is primarily an interpreter
indulged in Aristotelian exegesis. The comparison, however, is incomplete

2014# ( 50) m] )x

 ?kzI
and unfair to Averroes unless we try to see the so-called dispute from their
respective standpoints.
If Ghazali, who is primarily speaking from the position of a theological
defense, aims to safeguard religious belief from speculative contamination
of philosophers - specifically targeting Al-Farabi and Avicenna -, Averroes
takes it as an attack on the whole Peripatetic tradition and appropriately
rises to its defense. While Ghazali is justified in his objection to the notion
of eternality of world as it conflicts with the omnipotent agency of God,
Averroes is not entirely wrong in his notion of differentiation between
temporal and eternal agents. Can we speak of qualitative aspect of time, or
for that matter time itself, when ascribing action to God? Is it temporally
sensible at all to utter that God suddenly created the world? Does God
differentiate between this hour and next hour in terms of quality, since he is
beyond a notion of temporality at first place? When Ghazali extends the
analogy of a hungry man, sitting ambivalent in front of two similar dates,
confronted with the choice, Averroes questions whether it's truly a choice
between dates or between eating and not eating since there is nothing in the
qualitative domain that differentiates one date from the other; as soon as we
are forced to make a qualitative difference, it would not remain a choice
between two similar options. While Ghazali is creating a space in natural
philosophy for God as an active agent, Averroes keeps falling back to the
problem of differentiating between God's will and His knowledge.
In the same manner, through juxtaposing their texts, we can visualize them
debating complex issues related to agency, nominalism, contingency,
causation, the nature of soul and cosmology. It is also important to note for
the sake of completion that their exchange is not restricted to these two
books but Averroes extensively quotes Al-Ghazali in his other works as
well, sometimes questioning his theories and at other times presenting them
in support of some contention. As a recent commentator on their interaction
aptly notes, Ghazali gave birth to a new philosophy while criticizing
philosophies of his predecessors. Averroes, on the other hand, never
projects himself as someone too sure on his convictions. If all his literature
is reduced to a singular contention, it would be an unassailable belief that

2014# ( 5 1) m] )x

 ?kzI
divinely revealed knowledge cannot be in contradiction with acquired
knowledge through reflection and reason.
Lastly, in my humble opinion, if the underlying contention by religious
intelligentsia is to call for submission of scientific discourse to a so-called
Shar'i limits, it is not warranted, may it be through rational or theological
justifications. One both these grounds, such a demand would remain
questionable unless a curious soul is forced to submit in front of an
ecclesiastical order, as in medieval Christianity. Quran incessantly calls man
to search for truth within himself and outside in the universe. As Iqbal notes
in the start of his celebrated lectures, the ultimate nature of this world, its
permanence or extinction, our relationship to it and our conduct are
important questions equally belonging to the domains of religion,
philosophy and higher-poetry. And even though science can afford to ignore
or forget the underlying metaphysics, religion can hardly function without
an ultimate reconciliation of human experience with his environment.
Since the advent of modernity, most of these questions are now being
increasingly thrown into the domain of science, or at least being equally
commented upon from a scientific standpoint. In this respect, while a
post-modern inclination towards scientism and the so-called new-age
Atheism is unwarranted on purely intellectual grounds, arguing for a
regulated or coerced compartmentalization of knowledge for theological
considerations is equally unjustifiable. Science does have its metaphysical
foundations and inherent in its spirit of enquiry is the resolve that it cannot
simply remain indifferent to higher aspects of reality, restricting strictly to
the questions of utilitarian domains. One thing we learn from Averroes,
Ghazali and other Muslim philosophers is the spirit of enquiry and the
resolve to defend their faith in an unseen higher reality when challenged by
science or philosophy. Liberals as well as conservatives in Muslim societies
must learn to look beyond the heresiographic aspects of medieval disputes
and instead reflect upon the right questions of contemporary relevance.
Asim Bakhshi
asembuxi@gmail.com

2014# ( 52) m] )x

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