One section of the _Ihya_ (Vol. III, p. 96 ff.) deals with the question as to when lies are justifiable, and clearly shows that according to Al-Ghazali, in the realm of truth at least, the end justifies the means. “Know,” he says, “that a lie is not _haram_ (wrong) in itself, but only because of the evil conclusions to which it leads the hearer, making him believe something that is not really the case. Ignorance sometimes is an advantage, and if a lie causes this kind of ignorance it may be allowed. It is sometimes a duty to lie. Maimun Ibn Muhran said, ‘A lie is sometimes better than truth: for instance, if you see a man seeking for another in order to kill him, what do you reply to the question as to where he is? Of course you will reply thus, for such a lie is lawful. We say that the end justifies the means.’ “If lying and truth both lead to a good result, you must tell the truth, for a lie is forbidden in this case. If a lie is the only way to reach a good result, it is allowable (_hallal_). A lie is lawful when it is the only path to duty. For example, if a Moslem flees from an unjust one and you are asked about him, you are obliged to lie in order to save him. If the outcome of war, reconciliation between two separated friends, or the safety of an oppressed depends on a lie, then a lie is allowed. In all cases we must be careful not to lie when there is no necessity for it, lest it be _haram_ (wrong). If a wicked person asks a man about his wealth he has to deny having any; and so if a sultan asks a man about a crime he has committed, he has to deny it and say, ‘I have not stolen,’ when he did steal; ‘nor done any vice,’ when he has done. The Prophet said, ‘He who has done a shameful deed must conceal it, for revealing one disgrace is another disgrace.’ A person must deny the sins of others as well. Making peace between wives is a duty, even by pretending to each of them that she is loved the most, and by making promises to please her. “We must lie when truth leads to unpleasant results, but tell the truth when it leads to good results. Lying for one’s pleasure, or for increase of wealth, or for fame is forbidden. One wife must not lie for her husband to tease another wife. Lying is allowed in persuading children to go to school; also false promises and false threats.” We get another view of Al-Ghazali’s ethics in his teaching regarding education. There is a special section in the _Ihya_ (Vol. III, p. 53) which deals with the education of boys and the improvement of their morals. It is not surprising that nothing is said as regards the education of girls, for even now many Moslem authorities consider it inadvisable that they should be taught to read and write. The chapter referred to begins as follows: