Al Ghazali

-​ Lived in the 11th century (Born in 1058 (CE) in Tus (located in present-day Iran) Respected teacher,
prolific writer and had an immense intellectual understanding
-​ He began his Islamic education at a very young age
-​ Had an early exposure to Sufism through his father's friend who raised his children after his father died
-​ His primary areas of study were Arabic, Persian, Islamic Jurisprudence, Quranic exegesis, theology and
prophetic tradition
-​ After 4 years as a professor of the Nizamiyya College in Baghdad, in 1095 CE, he abandoned his
professorship after suffering a breakdown or psychological disturbance.
-​ Left and sought to live a Sufi life.
-​ Turned away from his study and teaching of the outwards sciences to embark on a new spiritual,
physical and mystical journey.
-​ Had a crisis and went on Hajj
-​ Discover that Sufism balanced Fitran and Jihad
-​ All of the experiences shaped within him a sense of purpose around his teachings; Jihad (the greater) →
perfecting one’s self and one’s submission
-​ He travelled to Mecca, Damascus and Jerusalem, living an ascetic life.
-​ He returned to Tus in 1099 CE where he lived a life of prayer, worship, meditation and study.
-​ In 1106 CE Al-Ghazali returned to his post at the Nizamiyya Institute.
-​ Died in 1111CE.
-​ He had the ability to use Islamic philosophy, theology and mysticism to prove God's power and
existence.
“Ghazali was born in the middle of this exciting and intellectual world.”

Teachings:
1. Synthesis of Science, Theology, Philosophy
-​ Al- Ghazali fundamentally disagreed with many of the teachings of a number of Islamic
scholars/philosophers. However, he felt before he could criticise or refute these teachings, he first had
to understand and know them well. He did this and then wrote Maqasid al Falasifah (The Aims
(Intentions) of the Philosophers) where he explained their ideas.
-​ Once he had immersed himself in understanding the works of the philosophers, he then set out to
explain the flaws and inconsistencies in the logic and arguments put forward by these Muslim scholars. (
i.e Why some of their conclusions and teachings were heretical and illogical).
-​ His focus was to re-clarified and correct the concepts in accordance with Quranic beliefs.
-​ Al-Ghazali believed the Path to Truth could not be found by reason, philosophy or intellect alone.
-​ To find Truth, he said, believers needed to attain a state of ecstasy or bliss.
-​ The word ‘Islam means submission and submission or obedience to Allah is a central concept of faith.
Al-Ghazali was saying that a relationship with God cannot be sustained by obedience and submission
alone, but also requires an ecstatic or blissful relationship with God.
➔​ The eternity of the world.
➢​ The Islamic scholars suggested that the world is eternal, arguing that God created
this world because he is God; and therefore, the world and God are related to one
another and are co-eternal (equally or jointly eternal). Therefore, as God is immortal,
so too is the world.
➢​ Al- Ghazali refuted this using Islamic logic. He argued that God created the universe
at a certain point in time. God’s creation of the world was in the eternal past (thus
before time) and time itself is a creation of God. Therefore, if God created time then
he has the power to end time. Furthermore, if we accept that time is a creation of God,
time began when the world was created and will stop when the world ends.
➔​ The resurrection of bodies
➢​ The Islamic scholars deny the resurrection of the body, arguing that resurrection
literally means the separation of the soul from the body after death.
➢​ Al- Ghazali taught that bodies will be resurrected after death and people will be held
accountable for their actions on earth. Even though this is a common idea in Islam
today, Al- Ghazali was living in a time when people were forgetting these ideologies.
 ➢​ Al-Ghazali not only clarified these philosophies, he highlighted the Quranic teachings
and the core principles of Islam which supported his interpretations. Hence the title
mujaddid-‘ Renewer of Islam’
➔​ Human free will and Predetermination
➢​ Other philosophers at the time thought that people exercised free will in their life
decisions and their actions.
➢​ Al-Ghazali taught the concept of predestination ( each person’s destiny is determined
in advance by Allah). In other words, people may make decisions independently, but
Allah has the knowledge of the decisions people will make before they make them.
➢​ Al-Ghazali presented these critiques of the philosophers in a book called Tahafut al-
Falasifa ( Incoherence of the Philosophers)
➔​ Aristotelian syllogisms
➢​ Whilst he rejected many of the teachings of the philosophers, Al-Ghazali found value
in Aristotelian syllogisms in application to Islamic law. A syllogism is analogical
reasoning where the answer to a difficult problem is derived from a similar situation
(analogy).
➢​ For example in ethics, if there is no direct teaching in the Qur’an or Hadith on issues
such as drug use, then apply the teaching found on alcoholism.
➢​ Analogical reasoning is still used today by Sunni Muslims in their ethical processes.
2. Strong faith in Tawhid
3. Mysticism
-​ Al- Ghazali achieved an integration between faith, reason and mysticism that made him very accessible
to the modern mind, and earned him a place as one of Islam’s greatest scholars and recognition as
mujaddid-‘ Renewer of Islam’. He was a reviver or renewer who stressed the unity of Shari’a (the
external path of law- the living out of the faith through devotion to the Five Pillars) and tariqa (the inner
or mystical path). He showed the two were not mutually exclusive, rather could coexist in harmony. He
was also considered to be a reconciler as he brought Sufism and more traditional forms of Islam back
together. Sufis re-established the importance of Shari’a law and the expression of the faith through the
Five Pillars (shahada, salat, zakat, sawm, hajj).
4. Personal Experience

Sufism
-​ After teaching at Nizamiyyah University in Tus he became disillusioned with the materialistic way of life
he had come to live.
-​ He distributed his wealth, left Baghdad and went on a spiritual journey to find the ‘indubitable truth’
(indubitable-too apparent to be doubted; unquestionable). After nine years of seclusion, he found his
truth through Sufism.
-​ Sufism is also referred to as tasawwuf.
-​ This is understood to be the inner, mystical dimension of Islam and has been described as ‘The Science
of the Heart’. There is no such thing as Sufism apart from Islam. Whilst all Muslims believe they are on a
pathway to God and will be close to God in paradise after death and the ‘Final Judgement’, Sufis believe
as well that it is possible to become close to God and to experience this closeness while one is alive.
-​ He introduced Sufi practices into mainstream Islam showing that both ecstatic experiences and
philosophy had a place in assisting a Muslim to develop a closer relationship with Allah. His own
spiritual autobiography al_Munqidh min al- Dalal ( Deliverance from Error) told about Al –Ghazali’s path
to Sufism.

Writings:

Text Synopsis Importance Quotes/ Comments

Ihya’ Ulum al-Din Part One: The Ihya reminds Muslims why -​ ‘ Knowledge without action is vanity, and
Acts of worship one does certain acts and how action without knowledge is insanity’
Revival of the This part of the Ihya deals with -​ ‘ Seeking knowledge is an ordinance
Religious Sciences one should go about addressing
knowledge and requirements obligatory upon every Muslim’
the seemingly intangible disease
of faith for adherents, and -​ ’ The excellence of teaching is supported
how they should live their of heart and character. in the Quran by the following words of
lives. “ If all books of Islam were lost Allah…” And may warn their people when
except for the Ihya’, it would they come back to them, happily they may
suffice for what is lost.” ( take heed themselves” ( Surah 9:123, by
al-Safadi & al-Nawawi) which is meant teaching and guidance.’

Al-Ghazali teaches adherents

about ritual, purity, prayer, charity,
fasting, pilgrimage and their use of
the Quran

Part Two: Al-Ghazali teaches adherents -​ ’ Knowledge without action is

The Norms of Daily Life about manners related to eating, wastefulness and action without
This part of the Ihya marriage, earning a living and knowledge is foolishness”
concentrates on people and friendship. -​ “ It is forbidden in Islam to oversimplify
society and how adherents Shariah matters and ignore established
can live their daily lives. Islamic sciences.’

Part Three Al-Ghazali teaches adherents -​ ‘ A man of bad character punishes his
The Ways to Perdition (ruin). about how they may live a life that own soul.’
ultimately leads to ruin. This -​ ‘ Desire make slaves out of kings and
This part of the Ihya looks at section is pivotal in understanding patience makes kings out of slaves’
the inner life of the soul and the Ihya because it covers the
the voices that one must fundamental psychological
overcome within to achieve. framework that Imam Al-Ghazali
puts forth, and with which he
frames his spiritual discussions in
later books.

Part Four: Al-Ghazali teaches adherents -​ “ The way to paradise is an uphill climb,
The Ways to Salvation: about how they may live a life that whereas hell is downhill. Hence, there is a
leads to salvation. struggle to get to paradise and not to hell.’
This part of the Ihya looks at
the inner life of the soul and
the virtues that one must strive
to achieve

After the Quran, this is the most read book in Islam. Impact of Ihya is not limited to Islam - it was translated into Latin and Hebrew and
influenced many of the scholarly texts about the relationship between God and humans which are still used today in Christianity and Judaism.

Tahafut al- This book critiques the Al-Ghazalii refutes/applies the Al-Ghazali presented his theory of casualty in order
falashifa metaphysical views of some views of others in philosophy - to to allow for the existence of miracles that were
The Inconsistency of philosophers. support his own ideas about it. associated with the prophets.
the Philosophers
E.g Al-Ghazali criticised the Ibrahim not harmed by the fire was Allah’s will (
philosophers’ proof of causality Tahafut p243-247)
because it was limited to
observation, which depends on
the senses - a source of
knowledge that he could not
accept on its own merit.

Al-Munqidh min His own spiritual journey. It provides a wealth of -​ “ During that time I was a sceptic in fact,
al-dalal biographical information about but not in utterance and doctrine. At
The Deliverer from This book defends and Al-Ghazali’s life. It also critiques length, Allah Most HIgh cured me of that
Error
explains the changes in Ash’arite ( Shi’a) theology. sickness” ( Al- Munqidh 22 - 23)
direction taken by Al-Ghazali
in the course of his life. -​ “ But now I invite men to knowledge by
which glory is renounced and its lowly
rank recognised…I now earnestly desire
 to reform myself and others…I ask Him
then, to reform me first, then to show me
the false as false, and to grant me the
grace to eschew Ifti (Al-Munqidh72)

Quotes:
-​ “Know that any science which does not remove you today far from apostasy and does not carry you to
obedience, will not move you tomorrow from the fire of hell.”
-​ “The aim of moral discipline is to purify the heart from the rust of passion and resentment until, like a
clear mirror, it reflects the light of God.”
-​ “A child has no real knowledge of the attainments of an adult. An ordinary adult cannot understand the
attainments of a learned man. In the same way, an educated man cannot yet understand the
experiences of enlightened saints or Sufis.”
-​ “Never have I dealt with anything more difficult than my own soul, which sometimes helps me and
sometimes opposes me.”
-​ “You possess only whatever will not be lost in a shipwreck.”
-​ “Declare your jihad on thirteen enemies you cannot see -egoism, arrogance, conceit, selfishness, greed,
lust, intolerance, anger, lying, cheating, gossiping and slandering. If you can master and destroy them,
then you will be ready to fight the enemy you can see.”
-​ “Knowledge exists potentially in the human soul like the seed in the soil; by learning the potential
becomes actual.”
-​ “The happiness of the drop is to die in the river.”

Theology:
Kalam:
-​ • Kalam - a discipline within Islamic thought that seeks to articulate and defend the principles of Islamic
faith through rational argumentation and systematic theology.
-​ • The need to defend Islamic beliefs against philosophical and theological challenges from within and
outside the Muslim community spurred the development of kalam.
-​ • Mu'tazili: An earlier school that places a stronger emphasis on reason and rationality. Mu'tazilites argue
for the primacy of human free will and justice, emphasizing God's rationality and the necessity for
humans to use their intellect to understand religious truths.
-​ • He critiqued its overreliance on rationalism, he also acknowledged its value in defending Islam against
heretical views. He sought to balance the strengths of kalam with the insights of Sufism, advocating for
a holistic approach that integrated rational theology with spiritual practice.
-​ • Al-Ghazali's critique of both Mu'tazili rationalism and the excesses of philosophy aimed to restore a
balance between reason and revelation.

Challenged Sectarianism:
-​ • Al-Ghazali emphasized the importance of unity within the Muslim ummah (community).
-​ • In his writings, Al-Ghazali stressed the core tenets of Islam, such as belief in one God, the
prophethood of Muhammad, and adherence to the Quran and Sunnah, which are common to both Sunni
and Shite Muslims.
-​ • While Al-Ghazali was a Sunni scholar, he acknowledged the legitimacy of different interpretations and
schools of thought within Islam. His work showed a degree of respect for differing views, aiming to
bridge gaps rather than widen them.
-​ • He criticized extreme positions on both sides that fueled hatred and division, advocating instead for
moderation and understanding.
-​ • Al-Ghazali's defense of Sunni orthodoxy was done in a way that aimed to be inclusive rather than
exclusive. He sought to establish a broad, orthodox framework within which different sectarian views
could be accommodated.
-​ • His integration of Sufi spirituality, which transcends sectarian boundaries, encouraged Muslims to
focus on their personal relationship with God and their moral behavior rather than sectarian differences.

Revival of Religious Sciences

-​ • Aimed to revive the inner dimensions of worship and ensure that acts of devotion were performed with
sincerity, mindfulness, and true spiritual understanding.
 -​ • Sought to bridge this gap between legalistic approach of jurists and spiritual approach of Sufis.
-​ • Wanted to provide a comprehensive guide for religious obligations as well as personal ethics, moral
virtues, and the development of a sound character.
-​ • Attempted to reaffirm the core tenets of Islam and counteract the intellectual trends that he felt were
leading
-​ people astray from true faith.
-​ • Ihya' was intended to reform the educational system by providing a more holistic approach to learning
that integrated practical, ethical, and spiritual dimensions.

Critique of Theology
-​ Al Ghazall
-​ Angelo Ciaschetti
-​ • Critiqued all the main ideas and schools of thought at the time
-​ • These critiques included criticisms of some elements of Ash'arite as well as Isma'ilite theology
-​ • Basis of the Sunni and Shi'a strands respectively
-​ • Criticisms resulted in Al-Ghazali being opposed by the various groups of Islam Also allowed him to
develop his critical synthesis of ideas
-​ • One of his most significant contributions to Islam
-​ • Critique of Ash'arite theology, principally contained in "the Mungidh"
-​ • Based on the making of assumptions or presuppositions which had no rational basis
-​ • Challenged the notion that the Quran was uncreated and therefore the very speech of Allah
-​ • Questioned the understanding of anthropomorphic images in the Qur'an
-​ • Challenged the idea that eschatological images should be accepted at face value rather than being
regarded as metaphors
-​ • Also challenged an understanding of free will which taught that Allah creates the acts of the individuals
who simply acquire them
-​ • Criticised Ismailite theology, in particular the relationship of knowledge to the teaching of the infallible
Imam
-​ • Isma'ilites held that all knowledge on any point must come from the teaching of the infallible Imam

Impact:
-​ Revitalised Sufism as the perfect way to live a Muslim life of joyful submission
-​ ‘Hijjat al Islam’ (proof of Islam) = had the ability to use Islamic philiosophy, theology and mysticism to
prove God’s power and existence
-​ One does not have to be vocal about their worship of Allah = He respects it more when it is silent
-​ The best way to achieve eternal life is through prayer
Social Justice
-​ Achieved an integration between faith, reason, and mysticism that made him very accessible to the
modern mind
-​ Earned him a place as one of Islam’s greatest scholars
-​ Mujaddid - ‘Renewer of Islam’
-​ He stressed the unity of Shari’a & tariqa
-​ He showed that the two were not mutually exclusive, rather could coexist in harmony
-​ He brought Sufism and more traditional forms of Islam back together
-​ Sufis re-established the i
-​ Importance of Shari’a law and the expression of the faith through the Five Pillars
Education
-​ Clarified the relationship between philosophy/science
-​ Sought to explain all of Islam
-​ Gave practical wisdom to Muslims
-​ Encouraged humility, service and love
-​ Promoted faith and learning to fight ignorance and sectarianism
-​ Revitalised Sufism as the perfect way to live a Muslim life of joyful submission.
-​ Many sought to learn more about his teachings = became a professor
-​ it is said that thousands would come to hear his teachings
 -​ he had been trained by experts in law and Sufism
Sufism
-​ • Legitimised Sufism within Islam and reconciled differences between Shari'a and Sufism
-​ • Drawn to Sufi mysticism
-​ • Believed that there was a limit to the knowledge that could be gained through rational means
-​ • Higher learning could only be achieved through mystical disciplines
-​ • Embraced the Sufi way of life
-​ • Remained critical of some Sufi practices which disregarded the obligations of Shari'ah law
-​ • Wrote the important forty volume work known as the hya
-​ • Systematically tracked the relationship between the authentic Sufi life and the requirements of Shari'ah
law
-​ • The hya had enormous importance for the future of Sufism
-​ • The Sufi way of life had often been criticised by other Muslims
-​ • His theological writings provided a solid foundation for reconciling Sufi mysticism with mainstream
Islamic theology.
-​ • Al-Ghazali's works became foundational texts for later generations of Sufi thinkers and practitioners.
-​ • Overall, Al-Ghazali's impact on Sufism was transformative, providing intellectual legitimacy, spiritual
guidance, and a theological framework for the practice of Islamic mysticism within the broader context of
Islamic orthodoxy.
-​ • Some Sufi leaders were executed as unbelievers and enemies of Islam.
-​ • Patronage of Al-Ghazali led to Sufism gaining a far greater acceptance and respect
-​ within Islam
-​ • Ensured that is has been able to continue to grow and develop as a significant
-​ element in the Islamic world
-​ • Critical of some aspects of Sufi practice
-​ • Al-Ghazali embraced the movement and he is now regarded as one of its most influential members

Jihad
-​ Internal struggles occur to be able to make the individual stay close to god despite struggles. There is
meaning behind suffering.
-​ Jihad = the struggle)
-​ The greater jihad, to defend against the internal struggle. One must defend Islam by fighting inner
desires before being able to fight the lesser struggle and defending Islam externally.
-​ JIHAD = internal struggle (greater) and external struggle (lesser)
-​ “... the enemy you can see.” = the lesser Jihad

Sample Essay:
Sample Introduction Paragraph:
-​ Al-Ghazali (1058 - 1111) was born in Tus, in present day Iran. He was a great thinker and an
outstanding spiritual director. Al-Ghazali is known as the 11th century Mujaddid for his reiteration of what
the Islamic faith was lacking at the time, faith in Allah. Al-Ghazali did this by providing insight and
thought on the four major paths or strands of Islam at the time. These were: Sufism, Kalam theology,
Isma'ilite theology and Ash'arite

-​
Sample Body Paragraph:
 -​ Al-Ghazali found himself drawn to Sufism because he believed that there was a limit to the knowledge
that could be gained through rational means and that higher learning could only be achieved through
mystical disciplines, e.g. living in isolation and away from civilisation for two years. To him, the sight of
Allah would be the most satisfying thing, far more satisfying than being in Paradise. "There is no me -
only Allah" (Al-Ghazali). This strong belief in Sufism allowed Al-Ghazali to refine and reshape Islamic
teachings. His text The Revival of the Religious Sciences (known simply as the 'Thya') was one of
Al-Ghazali's most influential works. The main aim of the Thya was to show that careful observance of
the duties imposed by the Shariah law jurisprudence derived from the Qur'an) were the basis for an
authentic Sufi life.

Short Answer:
-​ Al Ghazali’s submission to ‘the will of Allah’ has guided adherents in his influential critique of Ash'arite
theology by addressing teachings surrounding God’s power and human volition (free will). Al Ghazali
argued that God’s omnipotent nature allowed the creation of acts, yet individuals acquiesced to these
acts of their own free will and will answer for each on the day of judgement (Akhira). This teaching by Al
Ghazali has guided adherents to seek the straight path as they endeavour to draw closer to Allah in their
daily living. Sufism for Al Ghazali perfectly encapsulated the necessary devotion and submission of
adherents towards Allah. However, he also taught that attempting to attain unison with God through
Tasawaff was an act of heresy and should be avoided as Allah has no equal, and is absolute, as
emphasised in the belief of Tawhid. This belief led Al Ghazali to teach that there must exist a middle
ground between theology and mysticism, whereby a balance can be achieved by adherents in their daily
lives as they are called to submit to the will of Allah. It is here that they may seek to follow the straight
path that Allah himself has blessed.

-​ 3 marker: Al-Ghazali lived during the 11th century in Iran. He was an Islamic teacher who challenged
many of the ideas, especially thoughts of predestination and free will. He had teachings on creating a
blissful relationship with Allah needed to find true submission. He questioned anthropomorphic images
of god, and thus highlighted the understanding of Allah through intellect alone. He was well renowned
for his writings. The Revival of Religious Sciences is regarded as the greatest and most read Islamic
book next to the Quran. He also wrote the Alchemy of Happiness, a Sufi text about the nature of
Allah.He rejected the idea of conforming to various philosophies, and thus challenged teachings of
Sunni, Shite and Sufi alike, promoting the responsibility of Sufi ideals.

-​ 4 marker: Al-Ghazali's teachings, especially through his works have significantly impacted Islamic
teachings. His Revival of Islamic Knowledge remains today as one of the most read teachings of Islam.
He disagreed with the notions of understanding Allah through the knowledge allah, but rather one must
have their own mystical experience in order to truly submit to Allah. His teachings on the very nature of
Allah are continually expressed through adherents worldwide to this day. He promoted peace amongst
the sects of Islam by criticising universal teachings, thus providing a middle ground on which all Islamic
Adherents could relate and co-exist.

-​ 8 marker: c) Al-Ghazali dedicated his life to the understanding of Allah, and realised the importance of
Allah in every aspect of daily life. Known as the "Proof of Islam." His writings have been continually used
throughout Islamic history as his major impact can be seen in the synthesis of ideas in areas of
Theology, Philosophy, law and Mysticism. His most profound impact was his ability to intertwine these
areas in his religious teachings and use them to provide strength and maturity to Islamic thought.
-​ Al-Ghazali's critiquing of theology included the basis of Sunni and Shite strands, highlighting the
importance of Islamic teaching throughout Islamic Adherents' life, and gave all branches of Islam their
own individual integrity as he strengthened Islam as a whole. His challenge of free will and the very
essence of Allah highlighted the fact of the importance of Worship of Allah. His disdain on use of
Anthropomorphic images and knowledge of Allah in achieving submission highlighted his views on life.
Therefore it is highly evident that All Aspects of Life was important to worship of Allah, as he
emphasised the importance of Life experiences in Understanding Allah and achieving true submission
and Worship to God.

-​ 3 marker: Al-Ghazali was a highly respected teacher and prolific writer from the late eleventh and early
twelfth centuries. His reputation led him to be known as "the Proof of Islam". He taught and wrote
 extensively in the fields of theology, philosophy, law and mysticism. From each of these areas he drew
positive elements which he used to explain important beliefs of Islam as well as providing critiques of
dubious ideas and practices that he found incompatible with Islam. Through his writings, Al Ghazali
developed a synthesis of ideas from across a range of fields and strands of Islam. This has had the
effect of providing a stronger and more mature understanding of the Muslim faith. Al-Ghazali also
adopted the mysticism of the Sufi movement. He did so principally because he found that there was a
limit to knowledge that could be gained through rational means. His patronage of the Sufi movement
allowed Sufism to develop an acceptance and credibility among other groups within Islam.

-​ 6 marker on impact: Al-Ghazali was a respected teacher and a prolific writer from the late eleventh and
early twelfth centuries. His effect on the religion of Islam is seen in his synthesis of the disciplines of
theology, philosophy, law and mysticism in a way that provided a clearer and more mature
understanding of Muslim faith. By critiquing theology, philosophy, law and mysticism Al-Ghazali was able
to identify and bring out the best features of each. His critiques also enabled him to draw attention to
dubious teachings and practices. Through adopting this approach with all strands of thought and ideas
in Islam, Al-Ghazali attracted criticism from the proponents of these ideas, yet he was also able to make
use of the best of each approach for the greater good of Islam. His critiques of theology, principally
found in the Munqidh, drew attention to the rational shortcomings of both Ash'arite and Isma'ilite
theology. His critiques of philosophy, especially certain aspects of metaphysics, is found principally in
the Tahafut. Although being attracted to Sufism himself. Al-Ghazali nevertheless, critiqued Sufi practices
as well and in particular criticised elements within Sufism which disregarded the obligations of Shariah
law. The patronage of Al-Ghazali led to Sufism gaining a far greater acceptance and respect within
Islam and has ensured that it has been able to continue to grow and develop as a significant element in
the Islamic world. While Al-Ghazali was critical of some aspects of Sufi practice, he nevertheless
embraced the movement and he is now regarded as one of its most influential members. The capacity
of Al-Ghazali to be at once critical and supportive of ways of thinking was one of his greatest attributes.
He was able to critique the areas of concern and adopt aspects which had value. This approach was in
stark contrast to the tendency to take up one position and vigorously defend it against all others which
prevailed at the time. Al-Ghazali's measured use of different schools of thought allowed him to avoid the
type of partisan conflict that accompanied much of the scholarly development of Islam at the time. His
reputation is such that he is regarded as one of the greatest teachers in the history of Islam and is
known as "the Proof of Islam".