Selintas journey from life on the Fazlur Rahman, Taufik Adnan Amal thoughts to share developments in three main Babakan, the difference in base characteristics of his works: (I) the period beginning (of the 50-an); Pakistan period (an 60-decade ); and the period of Chicago (an 70-decade, and so on). [6]
There are three major papers prepared by Rahman in the early period: Avicenna's Psychology (1952); Avicenna's De anima (1959) and Prophecy in Islam: Philosophy and Orthodoxy (1958). Two is the first translation and editing works of Ibn Sina (Avisena). Meanwhile, peel the last difference between the doctrine of prophethood of the philosopher with the of the ortodoksi. To track the views philosophers, Rahman took the sample two famous philosophers, Al-Farabi (870-950) and Ibn Sina (980-1037). In a row, the views expressed on these two philosophers revelation prophethood on the intellectual level, the technical or psychological revelation imaninatif, the doctrine of miracles and the concept of propaganda and the shari'a. To represent the views ortodoksi, gather thoughts Rahman Ibn Hazm, Al-Ghazali, Al-Syahrastani, Ibn Taymiyah and Ibn Khaldun. The result is kesepekatan decline in the flow of orthodox approach intelektualis-philosophers of the pure phenomenon prophethood. Indeed, The mutakallimun not object to receiving such perfection intellectual prophets. But they put more emphasis values sharia rather than intellectual.
Rahman to the conclusion that there is no fundamental difference between the philosophical positions and ortodoksi. For, there are differences as far as the level of emphasis only. According to the philosopher, the prophet received a revelation to identify himself with the active intellect; ortodoksi while the prophets receive revelation identifies himself with the angels. While the philosophers emphasize more natural capacity so that the prophet to be a "prophet-man", ortodoksi prefer meraup character ilahiah from mukjziat this revelation. Indeed, this view is to have any influence on the process view Rahman "psychological" prophet receiving revelation. Like the theory of the philosophers and the orthodox, Rahman theorize that he identifies himself with the moral law. [7]
In the second period (Pakistan), he wrote a book entitled: Islamic Methodology in History (1965). Preparation of this book aims to show: (I) development of the historical evolution of the four basic principles (basic source) thought-Islam Al-Qur'an, Sunnah, diligence and Ijma '; and (ii) the actual role of these principles in the development of Islamic history itself. The second book written Rahman in the second period this is Islam, presenting-term borrowing Abdullah Amin-systemic reconstruction of the development of Islam during the fourteenth century. This book may be spelled as advanced introduction about Islam.
In the period of Chicago, preparing Rahman: The Philosophy of Mulla Sadra (1975), Major Themes of the Qur'an (1980) and Islam and Modernity: Transformatioan of an intellektual tradition (1982). If it works on Rahman's first period may be dikata historical study, in the second period of hitoris while interpretatif (normative), it works in this third period of more purely normative. At the beginning of the period and the second, Rahman has not been a straightforward claim directly involved in the flow of thought reform Islam. New in the third period Rahman himself admitted, after mebagi Babakan updates in the world of Islam, as a spokesperson neomodernis
There are three major papers prepared by Rahman in the early period: Avicenna's Psychology (1952); Avicenna's De anima (1959) and Prophecy in Islam: Philosophy and Orthodoxy (1958). Two is the first translation and editing works of Ibn Sina (Avisena). Meanwhile, peel the last difference between the doctrine of prophethood of the philosopher with the of the ortodoksi. To track the views philosophers, Rahman took the sample two famous philosophers, Al-Farabi (870-950) and Ibn Sina (980-1037). In a row, the views expressed on these two philosophers revelation prophethood on the intellectual level, the technical or psychological revelation imaninatif, the doctrine of miracles and the concept of propaganda and the shari'a. To represent the views ortodoksi, gather thoughts Rahman Ibn Hazm, Al-Ghazali, Al-Syahrastani, Ibn Taymiyah and Ibn Khaldun. The result is kesepekatan decline in the flow of orthodox approach intelektualis-philosophers of the pure phenomenon prophethood. Indeed, The mutakallimun not object to receiving such perfection intellectual prophets. But they put more emphasis values sharia rather than intellectual.
Rahman to the conclusion that there is no fundamental difference between the philosophical positions and ortodoksi. For, there are differences as far as the level of emphasis only. According to the philosopher, the prophet received a revelation to identify himself with the active intellect; ortodoksi while the prophets receive revelation identifies himself with the angels. While the philosophers emphasize more natural capacity so that the prophet to be a "prophet-man", ortodoksi prefer meraup character ilahiah from mukjziat this revelation. Indeed, this view is to have any influence on the process view Rahman "psychological" prophet receiving revelation. Like the theory of the philosophers and the orthodox, Rahman theorize that he identifies himself with the moral law. [7]
In the second period (Pakistan), he wrote a book entitled: Islamic Methodology in History (1965). Preparation of this book aims to show: (I) development of the historical evolution of the four basic principles (basic source) thought-Islam Al-Qur'an, Sunnah, diligence and Ijma '; and (ii) the actual role of these principles in the development of Islamic history itself. The second book written Rahman in the second period this is Islam, presenting-term borrowing Abdullah Amin-systemic reconstruction of the development of Islam during the fourteenth century. This book may be spelled as advanced introduction about Islam.
In the period of Chicago, preparing Rahman: The Philosophy of Mulla Sadra (1975), Major Themes of the Qur'an (1980) and Islam and Modernity: Transformatioan of an intellektual tradition (1982). If it works on Rahman's first period may be dikata historical study, in the second period of hitoris while interpretatif (normative), it works in this third period of more purely normative. At the beginning of the period and the second, Rahman has not been a straightforward claim directly involved in the flow of thought reform Islam. New in the third period Rahman himself admitted, after mebagi Babakan updates in the world of Islam, as a spokesperson neomodernis
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