%25
Al-Ghazâlî Sabri Orman
ISBN
:
9786050667523
Boyut
:
16x24 cm
Sayfa Sayısı
:
80
Basım Tarihi
:
2020
Kapak Türü
:
Karton Kapak
Kağıt Türü
:
1. Hamur
Dili
:
İngilizce

Al-GhazâlîOn Justice and Social Justice

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As is suggested by its title the main purpose of this study is a presentation, analysis and evaluation of al-Ghazâlî’s ideas on justice and social justice. However, in the meantime we shall have an opportunity to shed some light on an aspect of his intellectual legacy that has remained almost unnoticed: prioritization of what is social, or giving priority to what is social in human behaviour, and in its religious, legal and moral evaluation. This can very briefly be summarised as considering transitive virtues more valuable or praiseworthy than the intransitive ones, and considering transitive vices more vicious or blameworthy than the intransitive ones. We shall try also to put two of al-Ghazâlî’s significant approaches to religion, law and ethics in the perspective of social justice, or vice versa. One of these is his remarkable but not duly and properly appreciated approach to fardh1 kifâya. The other is his well-known approach to Maqâsid al-Sharî’a and Masâlih. What is important about them here is that they are going to be treated as references for an idea of social responsibility or collective obligation/duty.

Devamını oku..
9786050667523
362738
Al-Ghazâlî
Al-Ghazâlî On Justice and Social Justice
İstanbul Sabahattin Zaim Üniversitesi
15.00

As is suggested by its title the main purpose of this study is a presentation, analysis and evaluation of al-Ghazâlî’s ideas on justice and social justice. However, in the meantime we shall have an opportunity to shed some light on an aspect of his intellectual legacy that has remained almost unnoticed: prioritization of what is social, or giving priority to what is social in human behaviour, and in its religious, legal and moral evaluation. This can very briefly be summarised as considering transitive virtues more valuable or praiseworthy than the intransitive ones, and considering transitive vices more vicious or blameworthy than the intransitive ones. We shall try also to put two of al-Ghazâlî’s significant approaches to religion, law and ethics in the perspective of social justice, or vice versa. One of these is his remarkable but not duly and properly appreciated approach to fardh1 kifâya. The other is his well-known approach to Maqâsid al-Sharî’a and Masâlih. What is important about them here is that they are going to be treated as references for an idea of social responsibility or collective obligation/duty.

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