What were Al-Ghazali’s ideas regarding the salvation of those not in the fold of Islam? We have two striking passages in this connection which seem to contradict each other. They were probably written at different periods of his life. The first passage which is remarkable indeed for his day and his place in Islam occurs on page 22 of his book _Faisul Al-Tafriqa Bain al Islam wa ’l Zandiqa_ and reads as follows: “I here state that most Christians of the Greeks and of the Turks in our day will be included in the mercy of God. Namely, those who are on the confines of the empire and to whom the call to embrace Islam has not come. For they consist of three classes: One class has never heard the name of Mohammed (upon whom be prayers and peace) and they are excusable. Another class have heard of his name and title and the miracles which were wrought by him; they who live as neighbours among Moslems; these are the true infidels and sceptics. And the other class are between these two; they have heard of the name of Mohammed (upon him be prayers and peace), but have not heard of his title and character. On the contrary they have heard from their youth up that he is a liar and deceiver called Mohammed, who pretended to have the gift of prophecy: in the same way as our children have heard of a false prophet in Khorasan called Al-Mukaffa who pretended to be a prophet. And these last, in my opinion, belong to the first class as to their hope for the future.” This account is the more remarkable because in this very chapter he says that God told Adam, according to Tradition, “that out of a thousand of his descendants nine-hundred-and-ninety-nine go to hell and one only will be saved.” On the last page of the _Ihya_, however, Al-Ghazali expresses the opinion that on the day of judgment not a single Mohammedan, whatever be his character, will enter the fire! He then quotes a tradition which says that for every Moslem designed to go to hell God will at the last day substitute a Jew or a Christian, evidently approving this substitution-doctrine as satisfactory to God’s mercy towards all who confess Mohammed and to His decree that hell shall be filled with its quota of unbelievers. (See Surah 50: 29.) The last page of the _Ihya_, alas, again shows the Moslem spirit of intolerance which prevails even to-day. Men do not remember the more liberal judgment in his other treatise. Al-Ghazali’s attitude towards Christianity and his quotations from the Gospel narrative did much to leaven Persian thought and gave Jesus of Nazareth a large place in later mysticism especially in the foremost mystical poet, the immortal author of the _Masnavi_, Jallal-ud-Din Ar-Rumi. He draws the great Lesson from the life of Christ which Al-Ghazali only hints at in his quotations; namely that Jesus is the Life-giver: