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This book traces the notion of a world of image from its conception until today. This notion is one of the most original innovations in medieval Islamic philosophy, and is unique compared to other parts of the history of philosophy. The notion originated out of discussions on the fate of human beings after death; would this be spiritual only or physical as well? The world of image suggests that there exists a world of non-physical (imagined) bodies, beyond our earthly existence. This world may be entered after death and glimpses of it may already be witnessed during sleep or meditation. Ibn Sīnā (d. 1037) was the first to suggest something along these lines, arguing that people could simply imagine their afterlife without the need for it to be actually physical. Suhrawardī (d. 1191) included this suggestion in his innovative thinking on epistemology, known as ‘knowledge by presence’, without fully ontologizing it. Shahrazūrī (d. > 1286), finally, turned Suhrawardī’s thinking into the full-blown notion of a world of image. Notably through Taftāzānī (d. 1390) and Shaykh Bahāʾī (d. 1621), the idea gained wider popularity and continued to be discussed, especially in Shīʿī circles, up to this day. This book gives an insight into late medieval and early modern Islamic philosophy, especially the role of commentary writing. It sets the record straight for the provenance and development of the world of image and reconsiders the importance of Suhrawardī for the development of philosophy in the Islamic world.

Building on recent revisionist scholarship, this book offers a new overview of the last two decades of the life of the seminal 11th-century Islamic thinker Abu Hamid al-Ghazali (d. 1111). It focuses on his masterpiece, the Revival of the Religious Sciences, and argues that al-Ghazali was the first Muslim thinker to self-consciously marshal the rhetoric of revival to promote his new vision of the Islamic religious sciences. This vision was not a Sufi one, as has often been asserted. Rather, the “Science of the Hereafter” that is the subject of the Revival draws on Islamic law, Sufism, and the philosophy al-Ghazali is understood to have refuted. While his autobiography suggests that his masterpiece grew out of a radical break with his earlier thought, a reading of his earlier work shows that its major theses were present before his famous spiritual crisis. Al-Ghazali’s letters show him actively promoting his revivalist agenda in the final decade and a half of his life. Reconstructing a controversy over the Revival later in his life, this book contextualizes al-Ghazali’s famous autobiography and explains what led him to give such a misleading account of his life and thought.