1. Repentance. 2. Patience and Thanksgiving. 3. Hope and Fear. 4. The Poor and the Hermit, 5. Unity of God, and Dependence on Him. 6. On Love, Ecstasy, and Joyous Submission to His will. 7. On Intention, Sincerity and Truth. 8. Meditation. 9. Contemplation and taking a Warning. 10. On Death and the After-Life. Against the philosophers he argued for the belief in the reality of the divine attributes and against the view of the eternity of the world. He contended against the theory that there would be no physical punishments and rewards hereafter, maintaining, as he did, the doctrine of the resurrection of the body. He virtually denied that there is real causal connection in events as experienced by us: but only sequence: in this he adumbrates the theory of Hume. For Ghazzali, God is the only efficient cause. From the scepticism to which his consideration of philosophy led him he turned to the acceptance of revelation, this as found in the mystic experience and in the words of saints and prophets, especially the Prophet Muhammed. The knowledge of moral principles Ghazzali conceived as coming not through rational reflection but by immediate intuition of the divine character revealing itself. Moral truths come especially through moral and religious teachers, as the most fit persons for the transmission of these revelations. He possessed great skill in psychological analysis of moral conditions, and passages in illustration of this have been included here, treating of pride and vanity, friendship and sincerity. As almost all great practical moral and religious teachers, Ghazzali makes considerable use of apt stories, and of striking sayings from the saints and prophets. He continually harks back to the time of the Prophet and his “Companions”.