9. Gazali is without doubt the most remarkable figure in all Islam. His doctrine is the expression of his own personality. He abandoned the attempt to understand this world. But the religious problem he comprehended much more profoundly than did the philosophers of his time. These were intellectual in their methods, like their Greek predecessors, and consequently regarded the doctrines of Religion as merely the products of the conception or fancy or even caprice of the lawgiver. According to them Religion was either blind obedience, or a kind of knowledge which contained truth of an inferior order. On the other hand Gazali represents Religion as the experience of his inner Being. It is for him more than Law and more than Doctrine: it is the Soul’s experience. It is not every one who has this experience of Gazali’s. But even those who cannot follow him in his mystic flight, when he transcends the conditions of any possible experience, will at least be constrained to acknowledge that his aberrations in searching for the highest are not less important for the history of the Human Mind than the apparently surer paths taken by the philosophers of his time, through a land which others had discovered before them. 2. The Epitomists. 1. In a history of scholarly Education as conducted in the Muslim nations, this subject would necessarily have a larger space assigned it: but here we shall dismiss it in a few words. That Gazali has annihilated philosophy in the East, for all time to come, is an assertion frequently repeated but wholly erroneous, and one which evidences neither historical knowledge nor understanding. Philosophy in the East has since his day numbered its teachers and students by hundreds and by thousands. The teachers of the Faith have no more discontinued their dialectical arguments in support of Doctrine than the teachers of Morals have abandoned their hair-splitting casuistry. General culture too has adopted an element of philosophical learning.