On leaving Baghdad, he retired to meditate in the mosques of Damascus, and is further reported to have made pilgrimages to Jerusalem, Hebron (the burial place of Abraham), Medina and Mecca. In abandonment to his immediate religious experience of the love of God he found more peace. In the course of time he associated again more definitely with his family. Eventually in 499 A. H. (1106 A.D.) he was ordered by the Sultan to teach in the Academy at Nysabur. After a life in which he had written a large number of independent treatises and indeed brought about a great change in the tendencies of Islam, he died at his native town of Tus in 505 (1111 A.D.). If in his initial process of doubt Ghazzali resembled Descartes, in his view of causality he reminds us of Hume; in his general attitude he approaches Kant and Schleiermacher. On the one hand he insists on the limitation of the efficiency of the theoretical reason, on the other he finds in will, in the moral and the religious experience a more immediate avenue to real knowledge. For the study of religion in our day it is important to note that Ghazzali (here unlike Kant) sees in religious experience a way to certitude. But in this he is led to acknowledge that the advance of the human mind towards its goal of real knowledge and peace is dependent upon an active influence of God upon man. It may be maintained that he puts here in religious terminology the central idea of the Aristotelian conception of Scholastic times, the relation of the “Active Intelligence” to the minds of men. His view enabled him to give a due position to the Prophet and the Quran. For the knowledge of God is to be conceived as coming not in immediate mystical intuition to all alike, but while in some degree to all, to some in a special degree. These are the prophets. The position which Maimonides presents in his _Guide to the Perplexed_[9] with relation to religious knowledge and the functions of the prophets is parallel with that of Ghazzali.