hose who were
trying to bring Islam into accord with philosophic theories. His works,
"Tendency of Philosophers," and "Destruction of the Philosophers" had
an immense influence. In the preface to the latter book, he speaks of
"those who arrogate to themselves a superior intelligence, and who, in
their pride, mistaking the precepts of religion, take as a guide the
authority of certain great men, instead of revealed religion." It is,
however, and with some show of reason supposed that Al-Ghazzali did not
really object to all that he condemned, but that to gain the orthodox
he wrote what he did. Indeed, Moses of Narbonne states that Ghazzali
later on in life wrote a book, circulated only amongst a few select
friends, in which he withdrew many of the objections he had raised in
the "Destruction of Philosophers." Be that as it may, it is
acknowledged that he dealt a blow to philosophy from which in the East
it has never recovered; that is, as far as the Muslim world is
concerned. His course marks a reaction of the exclusively religious
principle of Islam against philosophical speculation, which in spite of
all accommodation never made itself orthodox.

In Spain philosophy still found an ardent defender in Ibn Rashid,
better known as Averhoes. This celebrated man was born at Cordova in
the year 1126 A.D., or about 520 of the Muhammadan era. He came of a
noble and learned family, whilst he himself must ever occupy a
distinguished place amongst the Muslim Philosophers. "Without dispute
he was one of the most learned men of the Muslim world, and one of the
profoundest commentators of Aristotle. He knew all the sciences then
accessible to the Muslims and was a most prolific writer."[181] One of
his most famous works was the "Refutation of the destruction of
Philosophers." Notwithstanding his philosophical opinions Averhoes
claimed to pass for a good Muslim. He held that the philosophic truths
are the highest object of research; but that only a few men could by
speculation arrive at them, and that, therefore, a divine revelation
through the medium of prophets was necessary for spreading amongst men
the eternal verities which are proclaimed alike by philosophy and
religion. He held, it is true, that the orthodox had paid too much
attention to the letter, and too little to the spirit, and that false