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Rh ofrom the point of view of the theological theqry of the author, which is nothing less than that the moon was created on purpose to render possible, and to aid in carrying into effect, the ordinances of the uncreated Koran.

The extract belewbelow [sic] from the work of Ghazzali, the Tehafeti Felaséfé or Destruction of Philosophy, while it shows the position he assigns to the doctors of the law, exemplifies also the character of his genius, and the measure of independent thought tolerated among Mussulmans. He fearlessly adopted whatever discoveries in science could be established by proofs, and defended them even when apparently opposed to the language of the Koran: the dogmatical interpretation of the Koran must yield to stubborn, undeniable facts in science. I translate it from Hajji Khalfa's Jihani Numa, or View of the World, where it was introduced by him to enforce the claims of scientific evidence to be received by the faithful.

"Know that the differences of opinion between philosophers and mankind generally are of three kinds. The first kind of difference is simply a verbal one. As for instance they speak of the maker of the world as essence or substance (jouhar), while at the same time, they explain the word to mean that which exists by itself and independent of place.

"The second kind of difference refers to questions, where there is no difference between their system and the principles of our religion, and where there is no occasion of appealing to the prophets in confirmation of the matter in dispute. For instance the philosophers say, that an eclipse of the moon is an indication that its light is obstructed on account of the earth's coming between it and the sun, seeing that the moon derives its light from the sun, and that the earth is a sphere surrounded by the sky on all sides, and therefore when the moon falls into the shadow of the earth, its light is cut off. The Philosophers also say that an eclipse of the sun arises from the moon's standing between the observer and the sun, and from a conjunction of the two at the same moment.

"The same may be said in regard to this language as was observed in reference to the disputes about words,—that one need not be anxious about refuting it. Whoever imagines that it is a religious duty to dispute upon this subject, has in fact attacked religion, and injured his own cause. For in truth these positions are fortified by