[73:1] "It (Al-Ghazālī's work on the Revivication of the sciences of religion) has so remarkable a resemblance to the Discourse sur la methode of Descartes, that had any translation of it existed in the days of Descartes everyone would have cried against the plagiarism". (Lewes's History of Philosophy: Vol. II. p. 50).
[73:2] Journal of the American Oriental Society, Vol. 20, p. 103.
[75:1] Al-Munqidh p. 3.
[75:2] See Sir Sayyid Aḥmad's criticism of Al-Ghazālī's view of the soul, Al-Nazrufī ba’di Masāili-l Imāmi-l humām Abū Ḥāmid Al-Ghazālī; No. 4, p. 3 sq. (ed. Agra).
[77:1] Ibn Ḥazm, Vol. V, p. 63, 64, where the author states and criticises this theory.
[78:1] Mishkātal-Anwār, fol. 3a.
[79:1] In support of this view Al-Ghazālī quotes a tradition of the prophet. Mishkātal-Anwār, fol. 10a.
[80:1] He (Al-Birūnī) quotes with approval the following, as the teaching of the adherents of Aryabhatta: It is enough for us to know that which is lighted up by the sun's rays. Whatever lies beyond, though it should be of immeasurable extent, we cannot make use of; for what the sunbeam does not reach, the senses do not perceive, and what the senses do not perceive we cannot know. From this we gather what Al-Birūnī's Philosophy was: only sense-perceptions, knit together by a logical intelligence, yield sure knowledge. (Boer's Philosophy in Islām, p. 146).
[80:2] "Moreover truth for him (Ibn Haitham) was only that which was presented as material for the faculties of sense-perception, and which received it from the understanding, being thus the logical Pg102 orated perception". (Boer's Philosophy in Islām, p. 150).
