In this book also we are reminded of the statement that only “the pure in heart” can see God, and it seems scarcely possible that what Al-Ghazali here teaches is not based on a knowledge of the Gospel. He says: “He in whose heart the love of God has prevailed over all else will derive more joy from this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight gazing on a beautiful face, he who already loves the possessor of that face will rejoice in beholding it more than he who does not. For perfect happiness, mere knowledge is not enough unaccompanied by love, and the love of God cannot take possession of a man’s heart till it is purified from the love of the world, which purification can only be effected by abstinence and austerity.” How close is this teaching to the words of Christ, “Blessed are the pure in heart, for they shall see God”! It is the _vision of God_ which Al-Ghazali sought through all his religious experiences as the highest good in this world and in the next. Yet with all his efforts to explain the nature of the soul and of God, he still finds himself before a blank wall. He covets the vision of God but cannot shake himself free from the Moslem conception that God is unknowable and that nothing in creation resembles the Creator. As Muhammed Iqbal says: “To this day it is difficult to define with accuracy Al-Ghazali’s view of the nature of God. In him, like Borger and Solger in Germany, Sufi pantheism and the _Ashʾarite_ dogma of personality appear to harmonize together, a reconciliation which makes it difficult to say whether he was a Pantheist, or a Personal Pantheist of the type of Lotze. The soul, according to Al-Ghazali, perceives things. But perception as an attribute can exist only in a substance or essence which is absolutely free from all the attributes of body. In his _Al-Madnun_, he explains why the prophet declined to reveal the nature of the soul. There are, he says, two kinds of men: ordinary men and thinkers. The former who look upon materiality as a condition of existence, cannot conceive an immaterial substance. The latter are led, by their logic, to a conception of the soul which sweeps away all difference between God and the individual soul. Al-Ghazali, therefore, realized the Pantheist drift of his own inquiry and preferred silence as to the ultimate nature of the soul.”[89] We have seen what Al-Ghazali teaches regarding the life and character of Jesus and also of God’s relation to us through the love of those who seek Him with all their hearts. Are these only Moslems, or is there a wider love of God? Are _all_ souls in His keeping?