ter undergoing through ‘training’.
 The other work (titled Tahafut al-falasifah (Incoherence/Destruction of philosophers- available online c.f. al-Ghazali) was a refutation of the metaphysical teachings of philosophy summarized in twenty points. Three of these points not only lead to heresy but outright infidelism. This work was well accepted by the scholars of his time who heralded it as a victory for Islamic teaching. Philosophy was once and for all defeated in its own battlefield. It no longer held that charm or air of mystery that Avicenna had sought so hard throughout his life to veil it with. This fact should not be construed to denote the end of philosophy in the Muslim world. This was hardly the case as it opened the door for many theologians to study philosophy with relative ease. Actually the case can be made that he popularized the works of Ibn Sina in religious circles which continued to studied till the latter days of the Ottoman Empire.
Philosophy in the Muslim West:
 The works of al-Ghazali would have an interesting history in Andalusia. Part of the mystery is due in part to the fame that al-Ghazali achieved. Some theological and esoteric not to mention heretical works be written by anonymous authors and attributed to al-Ghazali. Add to the fact that al-Ghazali would change his mind on some issues of legislation and theology. These two elements added together led to a misunderstanding of al-Ghazali.
 A major figure in Andalusia who contributed to the misunderstanding of al-Ghazali is a personal physician of Almohad caliph Abu Ya’qub Yusuf (1163-1184). Ibn Tufyal (1106-1185) dappled in neo-Platonism and followed the esoteric teachings of Avicenna in addition to his flourishing medical career. He is the celebrated author of the fictional philosophical romance entitled “Hayy bin Yaqthan” [Living son of Awake]. It is a philosophical parable set on an island in the Indian Ocean (modern day Sri Lanka?) that tells the story of Hayy a child who grows up on the Island without any human contact, he is raised by a gazelle (fawn/deer). As Hayy grows up he discovers natural religion. Later on when he grows up a sailor is shipwrecked on the Island who teaches him human language and religion and much to surprise they find many points of agreement.
 The point the author here is trying to make is that religion can be arrived at naturally without the aid of revelation. Interestingly this concept is not so foreign to Islam, which sees itself as the “Natural religion”. Surprisingly, this neo-Platonist would be the mentor of the most famous Arab Aristotelian, Ibn Rushd. [Historical Note: This last claim of Ibn Rushd's mentor is really open to question perhaps it is the stuff of legend along with a similar historical claim that Ibn 'Arabi learned philosophy from Ibn Rushd. Perhaps Ibn 'Arabi learned (if not emptied) Ibn Rushd of Ibn Tufail's philosophical (read Sufi) thought.]
 Ibn Rushd (1126-1198) -known as Averroes in the west and sometimes ‘the commentator’- would fare well in the west then among his own people. The reason for this is the both see him as an expositor of Aristotelian ideas. He is a strict follower of Aristotle to a fault. Ibn Rushd would make a brave attempt to extract Aristotle’s ideas on politics from Plato’s Republic. He would not only comment on all of the existing Aristotle’s work but also would summarize them and write grand commentaries on them. He would also write a point-by-point refutation of al-Ghazali’s criticism of philosophy, the tahafut -the success of of which is widely debated due to the fact that he only defended Aristotle's doctrines.
 However, in his attempt to defend philosophy he would only defend Aristotle’s ideas only. He believed that the peak of philosophical teachings ended with the master, Aristotle. Many later scholars would see this as an attempt to defend Aristotle and not a complete refutation of al-Ghazali. The philosophical ideas that al-Ghazali was attacking were the ideas of Avicenna and al-Farabi some of which came from Aristotle while the majority came from Plato and Plo