Abstract

Although Ghazzali in his Tahafut al- falasifeh has strongly criticised peripatetic philosophers but in both the two theories that he has offered about the resurrection of the body is under the influence of Ibn Sina’s science of soul. In his Tahafut al- falasifeh, he introduces the theory of a new body as a possibility for the resurrection of the body which is based on being, immateriality and immortality of soul as well as acceptance of soul as a standard for the identity of character which are all peripatetic theories. His other theory is the theory of stimolation that for theologians has been a customary view and Ghazzali has introduced it in his al-Iqtisad fi-itiqad. Also in this theory we are witnessing points of difference between Ghazzali and theologians and the influence of Peripatetic philosophy on him. While for early Asharite theologians believing in stimulation, immaterial soul has no place, Ghazzali has offered the theory of stimulation in such a way that it has no contradiction with the immateriality of stimulation. On the other hand, although like most of the early theologians he considers life after death as a kind of accident but in the analysis of this accident he is not in agreement with them and like peripatetics he interprets these two as the relation and interruption of the soul and body. The influence of Peripatetic philosophy on him in the subject of punishment of grave is also evident. Reviewing the books and treatises such as Maarij al-Qods, al-Maznun behi ala ghir Ahlehi, Kimiyayi Saadat and Ihya Ulum Al-Din also reveals the influence of Peripatetic philosophy on him in the problem of resurrection from the topics of knowledge of self.