Whereas, the nonsensical principles of a deceiving philosophy that has not joined this line says: “The purpose of every living being looks to the being itself or is connected with benefits for mankind,” thus deeming it extremely senseless and futile and attaching a purpose, a tiny fruit, to a tree as huge as a mountain. This truth has been explained to an extent in the Tenth Truth of the Tenth Word and some parts have been mentioned in the treatise called Lemeât (Gleams), so here we have cut it short. However, you may extend these four examples to thousands.
It is because of these rotten foundations and disastrous results of philosophy that geniuses from among the Muslim philosophers such as Ibn Sina and Farabi were charmed by its apparent glitter and were deceived into taking this way, and thus attained only the rank of an ordinary believer. Hujjat al-Islam al-Ghazali did not accord them that rank, even. [^12]
[^12]:See, al-Ghazālī, al-Munqidh min al-Ḍalāl, 39-40, 46.
Moreover, being fascinated by the apparent glamour of the way of philosophy and being closely involved with it, some of the most learned scholars of Islamic theology, the foremost of the Mu‘tazilites, assumed reason to be self-sufficient, due to which they could attain only the rank of deviating, novice believers. Furthermore, because those famous literary figures of Islam, like Abu al-‘Ala al-Ma‘arri, who was renowned for his pessimism, and ‘Umar Khayyam, who was characterized by his pitiful weeping, took pleasure at the line of philosophy’s caressing their evil-commanding souls, they received contemptuous and condemnatory rebuffs and restraining and chastening slaps from the people of truth and perfection, who said: “You are being insolent, you are approaching heresy, and you are disseminating heresy.” [^13]
[^13]:See, Ibn al-Jawzī, Talbīs Iblīs, 134-6; Ibn Taymiyya, Fatāwā, vii, 571; viii, 260.
A further result of the rotten foundations of the line of philosophy is that although the ‘I’ has, in itself, an essence as insubstantial as air, because the inauspicious attitude of philosophy regards it as relating only to itself, that vapour-like ‘I’ becomes as though liquid; and then, because of its familiarity and preoccupation with materialism, it hardens. Next, through neglect and denial, the ‘I-ness’ freezes. Then, through rebelliousness it becomes opaque, losing its transparency. Then, it gradually becomes denser and envelops its owner. It becomes distended with the thoughts of mankind. Next, supposing the rest of humanity, and even causes, to be like itself, although they do not accept this and disclaim it, it accords to each of them the status of a Pharaoh. Then at this point it takes up its position contesting the commands of the Glorious Creator, it says: