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Abstract
Dalam tulisan ini, penulis menerangkan tentang kritik Ibnu Rusyd terhadap tiga kekeliruan filsafat Al-Ghazali, Kritikan terhadap filsafat Al-Ghazali tentang alam adalah qadim (ada tanpa permulaan). Pertama Jawaban Ibnu Rusyd alam qadim yaitu Tuhan menciptakan alam sudah ada sesuatu disamping Tuhan. Dari sesuatu yang telah ada dan diciptakan Tuhan, itulah Tuhan menciptakan alam. Untuk memperkuat bantahannya Ibn Rusyd menyampaikan beberapa ayat dalam al-Qur’an. Kedua Allah tidak mengetahui segi-segi juz’iyyat . Ketiga tentang kebangkitan jasmani (dari kubur) serta kehidupannya sesudah mati hal tersebut dianggap menyesatkan umat. Dalam rangka menjawab semua kritikan Al-ghazali tersebut Inu Rusyd mengarang Tahaafut al-Tahaafut untuk mengkounter pemikiran-pemikiran Al-Ghazali dan membela pemikiran- pemikiran para filosof yang dikritik hujjat al-Islam itu tujuan agar filsafat dapat diteri
In this paper, the author explains about Ibn Rushd's criticism of the three fallacies of Al-Ghazali's philosophy, criticism of Al-Ghazali's philosophy of nature is qadim (existing without beginning). First, Ibn Rushd's answer to the qadim nature is that God created nature there is already something besides God. From something that already exists and was created by God, God created nature. To strengthen his rebuttal Ibn Rushd conveyed several verses in the Qur'an. Secondly, God does not know the aspects of juz'iyyat. Third, about the resurrection of the body (from the grave) and its life after death it is considered misleading the people. In order to answer all of Al-Ghazali's criticisms, Inu Rusyd composed Tahaafut al-Tahaafut to counter Al-Ghazali's thoughts and defend the thoughts of the philosophers criticized by hujjat al-Islam, the aim is that philosophy can be criticized
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References
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