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The_Savior_from_Spiritual_Error, page : 30
Al-Ghazali did well in judging much of Greek Philosophy and Neo-
Platonists.
Those whom Al-Ghazali calls the party of ta’lim or academia (authoritative
instruction) such as Isma`iliyah and Batiniyah in his time, and in our time
the academic secularism that replaces the revelation by manmade
metaphysical doctrines, like Psychology and the like.
There had been an materialistic disinterest (abstinence from honoring
materialism over spirituality) also known as Ihsan or Sufism in Islam from
the time of Prophet Muhammad himself, and this could easily be combined
with traditions. From the Ihsanic Sufis or mystics, Al-Ghazali received the
most help with his personal problems, yet he could also criticize any
extravagances. Al-Ghazali was a great success in keeping his mysticism in
harmony with Islamic tradition and with the performance of the common
religious duties. When he became a mystic, he did not cease to be a good
Muslim any more than he ceased to be an Ash‟arite theologian, this speaks
Platonists.
Those whom Al-Ghazali calls the party of ta’lim or academia (authoritative
instruction) such as Isma`iliyah and Batiniyah in his time, and in our time
the academic secularism that replaces the revelation by manmade
metaphysical doctrines, like Psychology and the like.
There had been an materialistic disinterest (abstinence from honoring
materialism over spirituality) also known as Ihsan or Sufism in Islam from
the time of Prophet Muhammad himself, and this could easily be combined
with traditions. From the Ihsanic Sufis or mystics, Al-Ghazali received the
most help with his personal problems, yet he could also criticize any
extravagances. Al-Ghazali was a great success in keeping his mysticism in
harmony with Islamic tradition and with the performance of the common
religious duties. When he became a mystic, he did not cease to be a good
Muslim any more than he ceased to be an Ash‟arite theologian, this speaks