Al-Ghazali found no help for his doubts among these scholastic theologians nor has any Moslem since his day. Professor Macdonald tells us why. “Grant the theologians their premises, and they could argue; deny them, and there was no common ground on which to meet. Their science had been founded by Al-Ashʾari to meet the Muʾtazilites; it had done that victoriously, but could do no more. They could hold the faith against heretics, expose their inconsistencies and weaknesses; but against the sceptic they could do nothing. It is true that they had attempted to go further back and meet the students of philosophy on their own ground, to deal with substances and attributes and first principles generally; but their efforts had been fruitless. They lacked the necessary knowledge of the subject, had no scientific basis, and were constrained eventually to fall back on authority.”[34] “Nor did he find light in philosophy, although he thoroughly studied the various systems of his day and refuted them. Religion is not merely of the mind but of the heart; philosophy had its place but could satisfy only the intellect and left the deepest longings of the soul unsatisfied. Next he examined the teachings of the Taʾlimites, the contemporary sect of the Ishmaelites founded by Hassan Ibn as Sabbah. Theirs was the doctrine of an Imam or infallible spiritual guide and the sect found large following. But Al-Ghazali, so far from being attracted by them, wrote several books against them.”[35] No other path remained open for the perplexed and sceptical seeker after God than the way of the mystics. It was a return to the early teaching he received at Tus and Nishapur and to the atmosphere of his native land which was for centuries steeped in mysticism. Of this period of his life he was wont to say: “When I wished to plunge into following the people and to drink of their drink, I looked at my soul and I saw how much it was curtained in, so I retired into solitude and busied myself with religious exercises for forty days, and there was doled to me of knowledge I had not had purer and finer than what I had known. Then I looked upon it, and lo, in it was a legal element. So I returned to solitude and busied myself with religious exercises for forty days, and there was doled to me other knowledge, purer and finer than what had befallen me at first, and I rejoiced in it. Then I looked upon it, and lo, in it was a speculative element. So I returned to solitude a third time for forty days, and there was doled to me other knowledge that is known (_i. e._, not simply perceived, felt), and I did not attain to the people of the inward sciences. So I know that writing on a surface from which something has been erased is not like writing on a surface in its first purity and cleanness, and I never separated myself from speculation except in a few things.” Who can read this and doubt his utter sincerity in the search for God and for Truth?