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because it did not go far enough in the elucidation of its assumptions. There was
no radical change in his theological views when he became a mystic, only a
change in his interests, and some of his earlier works in the field of strict rules
are quoted with approval in The Savior from Spiritual Error (al-Munqith).

The Philosophers with whom al-Ghazali was chiefly concerned were those he
calls “theistic”, above all, Al-Faraabi and Avicenna (Ibn Sina). Their philosophy
was a form of Neo-Platonism, sufficiently adapted to Islamic monotheism for
them to claim to be Muslims. The achievement of Al-Ghazali was to master the
philosophers technique of thinking -mainly Aristotelian logic- and then, subject it
to itself and to his originality and find its internal errors, relying on the proof and
logic of Divinity. The conflict of Greek philosophical techniques with Islamic
theology, was in fact not fair and quite lopsided, in which the masters of Muslim
theologian, led by Ghazali, put these techniques in their place if not to shame!
Undoubtedly, Al-Ghazali did well in judging much of Greek Philosophy and Neo-
Platonists.