all scientific reflection.”[3] To justify such a judgment would indeed be impossible if the whole course of Ghazzali’s works is taken into consideration. The greatest eulogy is perhaps that of Tholuck: “All that is good, worthy, and sublime, which his great soul had compassed, he bestowed upon Muhammedanism, and he adorned the doctrines of the Quran with so much piety and learning that in the form given them by him they seem, in my opinion, worthy of the assent of Christians. Whatsoever was most excellent in the philosophy of Aristotle or in the Sufi mysticism, he discreetly adapted to the Muhammedan theology. From every school he sought the means of shedding light and honour upon religion, while his sincere piety and lofty conscientiousness imparted to all his writings a sacred majesty.”[4] One feature of Ghazzali’s attitude has considerable significance in looking to an increased study of his works as a factor towards the revivification of Islam: his tolerance. Although regarding Al Hallaj’s expressions, (for example, I am the truth, _i.e._ God) as incautious, he helped to defend him and to save him from execution on a charge of blasphemy. He wrote a treatise on tolerance: _The Criterion of the Difference between Islam and Heresy_. In this teaching of tolerance he felt himself to be pointing back to the policy of the earliest Muslim times and to the greatest authorities of early Islam. He “strove to attract the souls of his fellow Muslims to spiritual faith which unifies, to worship at the altars which are in the hearts of men”.[5] The influence of Ghazzali has been represented by Mr. Macdonald as chiefly that he led men back from scholastic labours upon theological dogmas to living contact with, study and exegesis of the Quran and Traditions; gave Sufiism an assured position within the Church of Islam; and brought philosophy and philosophical theology within the range of the ordinary mind.[6]