Why You Need to Acknowledge Your Blind Spots. How to Know What You Don’t Know: The Wisdom of Abu Heimdal Al Ghazali. The discussion of the meaning of knowledge according to Abu Heimdal Al-Ghazali. Now willing to talk about the art of knowledge rather than epistemology is no ethics because the question of knowledge within the classical Islamic text especially those along the lines of Muhammad Al-Ghazali that are influenced by Sufism is not just what we know and how we know however what we do with that knowledge. Knowledge is no good unless we actually use it to better ourselves.
The role of philosophy in the thought of Al-Ghazali has been a source of extensive debate among scholars of Islam and among Muslim intellectuals of varying disciplines for hundreds of years. He was philosophies implacable adversary as earlier scholarship proposed based upon passages from the incoherence of the philosopher`s and emotive monopoly rather he approached philosophy just as he advises one to approach all intellectual output as he writes in Monk with those weak minds no truth by men not by truth the intelligent person
fellows the saying of Ali bin Tablib do not know the truth through men know the truth and then you will know its people so the intelligent person knows the truth then looks at the claim itself it true he accepts it evaluating truth in and of itself rather than by means of those who express it means that must as Ghazali puts it be zealous to extract the truth from the claims of those who are misguided knowing that goldmine is dust and grave. He thus advises that one learn to shift truth from falsehood and likens this process to that of a money changer who does not reject everything a counterfeiter brings outright. Instead, he uses his knowledge of currency to sift good from bad and make use of the good.
Commenting upon a similar passage in IYA ILLUMA deen Muhammad Afifi Al-Ekiti observes that this position encapsulates the Al-Ghazali method we`re in quoting each science even each theory should be evaluated in its own merits in that way even a science that is normally stigmatized as impious can be of benefit whenever it is correct unquote.
It is clear that Al-Ghazali saw himself as fulfilling the function of the money changer in relation to the intellectual currents of his day. He rejects arguments and conclusions that represent poor intellectual currency and represents himself as accepting those aspects of the other intellectuals’ currents that can be incorporated into a worldview that is grounded in the fundamental source of the Islamic tradition the Quran and Hadith as we know from the structure of an ayiha he always begins each book with Quran then Hadith and then sayings from the Sufis.`
Now let`s analyze all within the philosophy of Abenccena, Al-Farabi, and another peripatetic. Powerful tools which if not tempered by the light of the revelation could lead to a syllogistically imprisoned vision of the truth. The concept of the truth is confined to Nazar which we can call reasoning such that it does not illuminate the heart. The heart is the organ that Al-Ghazali employing the Quranic perspective as incorporated from the interpretation of the Sufis sees as the true organ of perception. Functioning as a money changer Al-Ghazali incorporated what he believed to be beneficial aspects of peripatetic philosophy and other traditions in this process he transformed the Islamic sciences and as Hamza Yusuf says firmly embedded Aristotelian logic and Philosophical ethic into the Islamic tradition.
Examples of Al-Ghazali’s use of philosophy abound and have been covered extensively in recent literature for many years the incorporation of philosophical arguments into Katz and Anwar and other works led to debate regarding their authenticity. More recently Alexander Trigger has argued that much about Al-Ghazali’s thought is rooted in the philosophy of Abnaycena that he is a kind of quote Trojan horse who brought abeyance philosophy into the heart of Islamic