Al-Ghazali’s natural presence among the philosophers of the Arab Maghreb are selected figures

Abstract

After Al-Ghazali finished writing The Savior from Error, he gave a definition for the naturalists, as I found him to be natural definitions. They began to search for the heavens and those and the individual bodies beneath them, such as water, air, and dirt. Ibn Bajjah differed from him. He began to search for existing principles that are naturally composed of matter and form, but from Ibn Rushd’s opinion Which differed from Al-Ghazali’s opinion, as he was interested in proving the existence of existence, and we find that the concept of existence in the world is a natural concept that is clear in itself and does not need anyone to prove that existence exists or not, in addition to the existence of an influence between the philosophers of the East and the philosophers of the West, and it has been established that philosophy in the Maghreb is an extension of For philosophy in the East Because the Moroccans knew philosophy through the Levant, there was a close relationship in terms of overlap between them, and Al-Ghazali’s philosophy had a wide presence among the philosophers of the Arab Maghreb in general and among Ibn Bajjah in particular. As for Ibn Rushd, he had an objection to his book The Incoherence of the Philosophers, and we find Ibn Rushd invokes Al-Ghazali with his concept of movement, as he says that it is the perfection of what is by force from the standpoint of what is by force, and Ibn Rushd divides movement into three types of movement in where, which is called transference, and these are above and below, and movement in quantity, which is called growth and decrease, such as small and large. Movement in condition, which is called transmutation, is like hot and cold

In addition, he follows Al-Ghazali in his division of movement into natural movement and forced movement, and it is worth noting that Ibn Bajjah follows Al-Ghazali in defining time as the amount of movement according to the preceding and the latter, and Ibn Rushd also follows Al-Ghazali in the relationship of time with movement and the connection between them and the conjunction of time with movement as We also conclude that Ibn Bajjah and Ibn Rushd agree with Al-Ghazali on the concept of place, in that they both believe that it is the surface that contains bodies. Likewise, Ibn Rushd followed Al-Ghazali in what he went on to clarify the concept of place. Therefore, place is the surfaces of bodies surrounding a body. Al-Ghazali differs from Ibn Rushd. Rushd in the concept of causality, because Al-Ghazali He rejects causality and returns the universe to God, and that the only true agent capable of everything is God. As for Ibn Rushd, he sees that the connection between causes and effects is what is required by the nature of the mind on the one hand and divine wisdom on the other ha