[1] Muslim philosophers such as Ibn Sina (Avicenna) and al-Farabi (Alpharabius) are denounced in this book, as they follow Greek philosophy even when, in the author's perception, it contradicts Islam.
The text was dramatically successful, and marked a milestone in the ascendance of the Asharite school within Islamic philosophy and theological discourse.
In July 1091, at the invitation of Nizam al-Mulk, al-Ghazali became professor of law at the Nizamiyya of Baghdad, one of the most prestigious colleges at that time.
And the last work was Al-Iqtisād fī al-iʿtiqad (The Moderation in Belief), an exposition of Asharite theology to fill the metaphysical doctrine that he refuted and negated in the Tahāfut.
Al-Ghazali stated that he did not find other branches of philosophy including physics, logic, astronomy or mathematics problematic.
Al-Ghazali expresses his support for a scientific methodology based on demonstration and mathematics, while discussing astronomy.
[clarification needed] In the 15th century, an Ottoman Turkish scholar Mustafa Ibn Yusuf al-Bursawi, also known as Khwajahzada (d. 1487) wrote a book about The Incoherence of the Philosophers upon the request of Sultan Mehmed the Conqueror.
[citation needed] Al-Ghazali's insistence on a radical divine immanence in the natural world has been posited[7] as one of the reasons that the spirit of scientific inquiry later withered in Islamic lands.