We give here the noted opening of this work. The main attack upon the author by the orthodox Mohammedans of a later age was because the commentary began with the words, "Praise be to God who created the Koran," whereas the orthodox regarded the book as always existent with God, so that instead of "created" they would have had the writer say that God "revealed" the Koran. Zamakhshari (1070-1143) was born and died in Khiva in Turkestan. He was, however, another of the many youths eager for knowledge who took advantage of the wide-spread dominion of the Arab caliphs to travel far through the East. He journeyed indeed through such hardships that he lost a leg, frozen in a snowstorm; and he dwelt so long in Mecca, the holy city, that he was called the "neighbor of God." It was from such earnest men as Zamakhshari and Al Ghazali, the "neighbor of God" and the "Decisive Argument," that the Mohammedan religion learned its final form, and the reader will be ignoring the real and manifest energy and intellect of these great men if he dismisses their religion lightly as a teaching easily to be disproved or childishly defective. PHILOSOPHY AND RELIGION THE RESCUER FROM ERROR IN THE NAME OF THE MOST MERCIFUL GOD Quoth the Imam Ghazali: Glory be to God, whose praise should precede every writing and every speech! May the blessings of God rest on Mohammed, his Prophet and his Apostle, on his family and companions, by whose guidance error is escaped! You have asked me, O brother in the faith, to expound the aim and the mysteries of religious sciences, the boundaries and depths of theological doctrines. You wish to know my experiences while disentangling truth lost in the medley of sects and divergencies of thought, and how I have dared to climb from the low levels of traditional belief to the topmost summit of assurance. You desire to learn what I have borrowed, first of all from scholastic theology; and secondly from the method of the Ta'limites, who, in seeking truth, rest upon the authority of a leader; and why, thirdly, I have been led to reject philosophic systems; and finally, what I have accepted of the doctrine of the Sufis, and the sum total of truth which I have gathered in studying every variety of opinion. You ask me why, after resigning at Bagdad a teaching post which attracted a number of hearers, I have, long afterward, accepted a similar one at Nishapur. Convinced as I am of the sincerity which prompts your inquiries, I proceed to answer them, invoking the help and protection of God.