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AlGhazalisIhya-Book_of_knowledge, page : 121
possibility of
possible things and the impossibility of impossible things. This definition is right,
as it stands, because this knowledge is existent and the application of the word
„aql to it is clear. What is wrong, however, is to deny that instinct, and to hold that
only this kind of knowledge exists.
In the third place the word „aql has been applied to that knowledge, which is
acquired through experience (empirical knowledge), in the course of events.
Thus he who has been taught by experience and schooled by time is generally
called intelligent (aqil), while he who lacks these qualifications is called
unintelligent, stupid and ignorant.
In the fourth place the word „aql is used when the power of the instinct develops
to such an extent that its owner will be able to tell what the end will be, and
consequently he will conquer and subdue his appetite, which hankers for
immediate pleasers. Whenever such a power obtains, its owner, in view of the
fact that he embarks upon an undertaking, or refrains from it only after a
thorough consideration of its end rather than in answer to the urge of a carnal
appetite, is called intelligent.
On The Intellectual Disparity Among People
People have disagreed concerning the disparity, which exists among their
intellects (aql). But there is no use in repeating the arguments of those of little
knowledge. It is more important to proceed immediately to the declaration of the
truth. The obvious truth in this case is that this disparity pervades all the four
parts of the intellect except the second, namely, axiomatic (daruri) knowledge,
such as the possibility of possible things and the impossibility of impossible
things. Thus he who comprehends that two are greater than one will also
comprehend the impossibility for one object being in two different places at the
same time, or for a thing being both eternal (qadim) and originated (hadith). The
name is true of all other similar fact and whatever is comprehended with certain
comprehension free of any doubt.
The three other parts are subject to disparity.
As to the fourth, namely the power of the intellect to conquer the appetite, the
disparity in it among men is evident and clear; in fact, it is evident and clear that,
at times, even the individual betrays a certain degree of disparity therein. This is
sometimes the result of variation in the intensity of different appetites. A wise
man may be able to overcome one appetite more readily than another; but the
problem is not restricted to this only. The young man may fail to overcome the
appetite of sex and desist from fornication, but when he advances in age and his
understanding becomes mature he will be able to subdue his lust. On the other
hand, hypocrisy and pride increase and grow stronger with age.
This disparity may also be the result of differences in the mastery of the
knowledge,
possible things and the impossibility of impossible things. This definition is right,
as it stands, because this knowledge is existent and the application of the word
„aql to it is clear. What is wrong, however, is to deny that instinct, and to hold that
only this kind of knowledge exists.
In the third place the word „aql has been applied to that knowledge, which is
acquired through experience (empirical knowledge), in the course of events.
Thus he who has been taught by experience and schooled by time is generally
called intelligent (aqil), while he who lacks these qualifications is called
unintelligent, stupid and ignorant.
In the fourth place the word „aql is used when the power of the instinct develops
to such an extent that its owner will be able to tell what the end will be, and
consequently he will conquer and subdue his appetite, which hankers for
immediate pleasers. Whenever such a power obtains, its owner, in view of the
fact that he embarks upon an undertaking, or refrains from it only after a
thorough consideration of its end rather than in answer to the urge of a carnal
appetite, is called intelligent.
On The Intellectual Disparity Among People
People have disagreed concerning the disparity, which exists among their
intellects (aql). But there is no use in repeating the arguments of those of little
knowledge. It is more important to proceed immediately to the declaration of the
truth. The obvious truth in this case is that this disparity pervades all the four
parts of the intellect except the second, namely, axiomatic (daruri) knowledge,
such as the possibility of possible things and the impossibility of impossible
things. Thus he who comprehends that two are greater than one will also
comprehend the impossibility for one object being in two different places at the
same time, or for a thing being both eternal (qadim) and originated (hadith). The
name is true of all other similar fact and whatever is comprehended with certain
comprehension free of any doubt.
The three other parts are subject to disparity.
As to the fourth, namely the power of the intellect to conquer the appetite, the
disparity in it among men is evident and clear; in fact, it is evident and clear that,
at times, even the individual betrays a certain degree of disparity therein. This is
sometimes the result of variation in the intensity of different appetites. A wise
man may be able to overcome one appetite more readily than another; but the
problem is not restricted to this only. The young man may fail to overcome the
appetite of sex and desist from fornication, but when he advances in age and his
understanding becomes mature he will be able to subdue his lust. On the other
hand, hypocrisy and pride increase and grow stronger with age.
This disparity may also be the result of differences in the mastery of the
knowledge,