6. (3) The third question, with regard to which Gazali separates himself from the Philosophers, has less philosophic interest. It refers to the Resurrection of the Body. According to the Philosophers it is only the Soul that is immortal, either in its individuality or as a part of the World-Soul: The Body on the other hand is perishable. Against this Dualism, which in theory led to an ascetic Ethics, but which in practice was easily converted into Libertinism, the religious and moral feeling of Gazali rose in rebellion. If the flesh is to have its obligations, it must in turn be invested with its rights. The possibility of the Resurrection cannot be denied, for the reunion of the Soul with its (new) bodily frame is not more wonderful than its first union with the earthly body, which has been assumed even by the Philosophers. Surely then every soul at the resurrection-time may obtain a new body suited to it. But in any case Man’s real essence is the Soul; and it is of little consequence what the material is, out of which its heavenly body is formed. 7. Even from these last propositions it is clear that Gazali’s theology did not remain unaffected by philosophical speculation. Like the Fathers of the Western Church, he had, whether consciously or unconsciously, appropriated a good deal from philosophy; and for that reason his theology was long proscribed as a heretical innovation by the Muslims of the West. In reality his teaching regarding God, the World, and the human Soul exhibits many elements which are foreign to the oldest type of Islam, and which may be traced back,—partly through the intervening agency of Christian and Jewish writers and partly through that of more recent Muslim authors,—to heathen wisdom. Allah, Lord of the Worlds, God of Mohammed, is for Gazali a living personality it is true, but yet far less anthropomorphic than he appeared to simple Faith or in the Antimutazilite dogma. The surest way of coming to know him must be to refuse to attribute to him any of the properties of his creatures. But that does not mean that he possesses no attributes: the very reverse is the case. The plurality of his qualities does not prejudice the Unity of his Being. Analogies are presented in the bodily world: A thing certainly cannot be both black and white at the same time, but it may well be cold and also dry. Only, if the qualities of men are attributed to God, they must be understood in another and higher sense, for he is pure Spirit. Besides omniscience and omnipotence, pure goodness and omnipresence belong to Him. By means of this omnipresence this world and the next are brought in a manner nearer to one another than by the usual representation.