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The common periodisation in Ash'ari kalām is Ibn Khaldun's distinction between the early and late periods over al-Ghazālī. Although some consider this as an artificial and unrealistic periodisation, we do not think so. For, it is not possible to understand and make sense of the logic and necessity of periodisation without knowing what exactly distinguishes these periods from each other and what kind of great differences and changes occurred in the latter period. The most important factor that distinguishes the theological activities of the two periods is undoubtedly the Peripatetic philosophy that left its mark on the second period. The direct relationship established by the Ash'ari theologians of the late period with philosophy has been the source of many changes in theology. These changes have manifested themselves in many areas from the understanding of method in theology to the theory of definition, from the use of evidence to the theories of nature, intellect and soul, most importantly from the notion of the Omnipotent God (al-Fā'il al-Mukhtār) to the metaphysics of possibility-necessity, and from the cosmology of substance-accident to al-umūr al-'āmma as the main subject-matter of metaphysics. Finally, the changes in the process that started with al-Ghazālī and evolved with Fakhruddīn al-Rāzī brought theology to the brink of philosophization, and at the end of the process, theology turned into a universal (metaphysical) discipline. This situation naturally led to a convergence between the metaphysical thought and theological thought. It is one thing to say that theology is the most honourable and supreme science, and it is another to reveal that it is universal. In this context, al-Ghazālī declared and substituted the Islamic theology as a religious universal discipline for the first time. Actually, this substitution has a hidden philosophical/metaphysical meaning and message. Al-Ghazālī 's characterisation of theology as a universal science can also be interpreted as a challenge to both the sciences of the field it belongs to and the sciences outside itself, with its disciplinary encompassing and priority for theology. It should not be forgotten that theology, while confronting and coming to terms with philosophy and metaphysics, integrating with the subjects it has taken into the field of study, on the other hand, it has to maintain and protect the religious character it belongs to and represents. [ABSTRACT FROM AUTHOR]

This study is about Ahmet Mahmut Suphi's work called İslâm Düşüncesinde Ahlâk Felsefesi: Akılcılar ve Tecrübeciler. The work is based on the question: Do Islamic thought have a moral philosophy? In this context, it is stated in the work that the Aristotelian framework is not applicable for all moral orientations. Since, according to the work, that a moral philosophy cannot be addressed without metaphysical principles, it has been analysed the possibility of a moral philosophy emerging either from the basic principles and theories of the Mu‘tazila as rationalists, or of the Sufis as empiricists. In the last chapter, the theories of Ikhwan al-Safa and Ibn Miskawayh, which centres mainly on reconciling both approaches, are discussed. [ABSTRACT FROM AUTHOR]

In almost all epistemologies, intuition is one of the most discussed issues with regard to its value. Intuition, in its most general meaning, is a 'direct comprehension'. What brings intuition to that disputatious point is this statement of 'direct'. Statement of 'direct' is while sometimes used as a contrary to the rational and empirical knowledge, sometimes used -as if in Avicenna- in the meaning of velocity and reliability of rational and empirical knowledge. In the former, because either rational knowledge or empirical knowledge is not relied, intuition is put forward or it's advocated that those which are difficult to obtain by means of reason and senses can be obtain only by means of intuition that is thought as a new source of knowledge. In the latter, intuition is not a source of knowledge and takes place in the group of empirical knowledge. The artical is about the analysis of these subjects. [ABSTRACT FROM AUTHOR]