Extract
[...] That's why we can talk about prophecy, we should not just consider it as a way of seeing the future, but as the reconciled Truth, beyond space and time. -How can we believe in Prophecy when we have not experienced it? Like accepting a remedy from a Doctor, by trust. It is sometimes necessary to believe blindly, to heal. The author remains nonetheless a defender of the irrational and discipline, even if he personally vouches for it, in the name of his own mystical experience. We are not yet at the time when Pascal will defend faith with rational arguments, because reason already prevailed? [...]
[...] Al Ghazali knows this thought precisely. This path did not stop with the closure of the Academy of Athens or the death of Hypatia of Alexandria . Some philosophers took refuge in Badgad, certainly, and we know, at least, the Athenian heritage to the east of the Euphrates6. The reading of Aristotle will continue in the land of Islam and will be reappropriated in the West through this detour. The work of Al Ghazali is a stage, like that of Averroès, almost at the same time, much bolder in the direction of thinking freely. [...]
[...] In Baghdad, it was at least possible to get a very clear idea of it . It is interesting to consider that Islam, in the Middle Ages, thought in constant reference, even to exclude its views, with Western thought. Globalization is already in place among thinkers. Already, the author is able to anticipate the great debate between faith and reason, within the very heart of a believing society, and it is in this that we designate him as a precursor to Blaise Pascal. [...]
[...] It is indeed the influence of philosophers, teachers, scholastics, too prevalent, which has convinced him. For having known these different ways of thinking and having surpassed them, he is best placed to speak of the impasse they constitute. The demand of God has passed through the political way and it is thus that the thinker, in his retirement, has received it. The author is a mystic who does not forgets to be logical. By threatening Islam, 'heresies' and imperfections have convinced the mystic to teach again. [...]
[...] It has its utility, even, since it clears the thought of errors before Islam even takes care of it. Aristotle is taken seriously in Islam, by Avicenna whom Al Ghazali has read. -Al Ghazali brings a subtle critique to the philosophical pretension, which is found in contemporary thinkers, for example Edgar Morin in his long reflections on "The method », namely the illusion conferred by specialization « Al-?az?l? multiplies the approaches: he observes, he reads, he listens, as many actions that appear to him necessary to examine, scrutinize, penetrate a religious doctrine. [...]
