When reading this collection of “true sayings” of the Prophet (which are after all often ascribed to him without any authority or foundation) one is shocked both at the credulity and the lack of love for veracity in this greatest of all Moslem apologists. If even Al-Ghazali handled Tradition so carelessly as to ascribe to Mohammed so much that is altogether puerile, fabulous and often immoral, what confidence can we put in other and later tradition-mongers and how can we clear Al-Ghazali from the charge of using pious falsehood? We add another fact of great interest in regard to his writings. Al-Ghazali exercised a commanding influence on Jewish thought in the Middle Ages. In the appendix is a list of some of the translations of his books made in Hebrew. Jewish students of philosophy, including Maimonides, drew many of their theories from the _Maqasid_ and his other works. Al-Ghazali’s attacks on philosophy were imitated by Judah ha-Levy in his _Cuzari_; but it was chiefly his ethical teaching rather than through his philosophy that Al-Ghazali attracted the Jewish thinkers. Broyde says, “He approached the ethical ideal of Judaism to such an extent that some supposed him to be actually drifting in that direction, and his works were eagerly studied and used by Jewish writers. Abraham ibn Ezra borrowed from Al-Ghazali’s _Mizan al ʿAmal_ his comparison between the limbs of the human body and the functionaries of a king, and used it for the subject of his beautiful admonition _Yeshene Leb_; Abraham ibn Dawud borrowed from the same work the parable used by Al-Ghazali to prove the difference in value between various branches of science; and Simon Duran cites in his _Keshet_ a passage from the _Mozene ha-ʾIyyunim_, which he calls _Mozene ha-Hokmah_.”[63] The translations of his works into Hebrew were made as early as the thirteenth century. Not less than _eleven_ Hebrew commentaries are known on the _Maqasid_. “Johanan Alemanno recommends Ghazali’s hermeneutic methods, and compares the order and graduation of lights in Ghazali’s theory with those of the theory of the cabalists.” In regard to science, Al-Ghazali’s views were naturally those of his contemporaries. His world was built on the Ptolemaic system. There are four elements only. Existence has three modes: the world of sense, the world of God’s eternal decree, and the world of ideals or of God’s power. In dreams and visions we are in contact with the two other worlds. Al-Ghazali avoids the difficulties of concrete Moslem teaching by this method. There may be things which are real and actual and yet do not belong to the world of sense.[64]