Modern estimates place it at AH 448 (1056/7), on the basis of certain statements in al-Ghazalis correspondence and autobiography. In his autobiography, written a few years before his death, he states that it was the quest after certainty that motivated his intellectual and spiritual journey and that he finally found this certainty in direct mystical experience, dhawq, a technical Sūfī term that literally means “taste.” Although trained in the Ash‘arite school of speculative theology, kalām, to which he contributed two works, he was also critical of this discipline. The believed date of al-Ghazalis birth, as given by Ibn al-Jawzi, is AH 450 (1058/9). Al-Gazali, The Incoherence of the Philosophers, 15.
This reinterpretation is not without intrinsic philosophical interest.Īl-Ghazālī was a renowned Islamic lawyer ( faqīh), speculative theologian ( mutakallim), but above all an Islamic mystic ( sūfī). See, Oliver Leaman, A Brief Introduction to Islamic Philosophy (UK: Polity Press, 2000), 34. In fact, he adopted them after reinterpreting them in terms of his Ash'arite occasionalist perspective (to which we will shortly turn), rendering them consistent with his theology. This at first sight seems paradoxical, if not downright inconsistent. At the same time, he is also noted for adopting Avicennian philosophical ideas. He is noted for his classic, The Incoherence of the Philosophers ( Tahāfut al-falāsifa), an incisive critique largely of the metaphysics and psychology of Avicenna (d. 1111) mark a critical stage in the history of Arabic philosophy. Answer (1 of 2): Ghazali, in his book, The savior from Straying ( ), states his position towards the math and philosophy, using this preface: > There may occur negative points from the mathematics: When someone starts to learn it, step by step, he will be interested in philoso.
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