that Ghazzali (here unlike Kant) sees in religious experience a way to certitude. But in this he is led to acknowledge that the advance of the human mind towards its goal of real knowledge and peace is dependent upon an active influence of God upon man. It may be maintained that he puts here in religious terminology the central idea of the Aristotelian conception of Scholastic times, the relation of the "Active Intelligence" to the minds of men. His view enabled him to give a due position to the Prophet and the Quran. For the knowledge of God is to be conceived as coming not in immediate mystical intuition to all alike, but while in some degree to all, to some in a special degree. These are the prophets. The position which Maimonides presents in his Guide to the Perplexed[1] with relation to religious knowledge and the functions of the prop-
- ↑ See the English translation of the Guide by Friedländer; The Guide to the Perplexed. London especially. pp. 225. ff Al Ghazzali's works were so widely studied that it is hardly
