Abstract

The paper offers a critical examination of Ghazali’s main arguments against the views of the philosophers on causation. The authors argue that Ghazali’s definition of miracles as "departure from the usual course of events" carries at least two meanings, only one of which is in conflict with necessary causal relations. The authors also argue that Ghazali’s desire to uphold the possibility of miracles need not constrain him to repudiate the idea of necessary connection, since he is able to explain miracles in ways that are compatible with belief in causality and necessary connection. The authors conclude by examining some arguments to the effect that Ghazali’s attempt to hold on to both miracles and necessary connection is inherently unstable, and explore directions which Ghazalians may take in order to counter these arguments