This book was considered a turning point in Islamic history, it is generally thought that from this point onwards philosophy in the Islamic world went on the decline after receiving such a crushing blow from religion in the form of al-Ghazalis writings.

This  translation is well written and presented in an English that is fairly easy to understand
Well written and well translated

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Table of Contents

Problems

Translator’s Preface

Foreword

Introduction

Preface

Refutation of the philosophers belief in the Eternity of the
World

Refutation of their belief in the everlasting nature of the world,
Time and motion

Of their dishonest in saying that God is the agent and the maker of the world which is His action or product: and the
Explanation of the fact that these words have only a metaphorical, Not real, significance to them

To show their inability to prove the existence of the creator Of the world


Of their inability to prove by rational arguments that God is One, and that it not possible to suppose two necessary
Beings each of which is uncaused

Refutation of their denial of the Divine Attributes

Refutation of their thesis that is impossible that something Should share a genus with God, being separated from Him
By differentia; and that the intellectual division into genus And differentia is inapplicable to Him

Refutation of their thesis that God’s is simple being - i.e., it Is pure being, without a quiddity or essence to which
Existence would be related - and that necessary existence is To Him what quddity is to any other being

Of their inability to prove by rational arguments that God is Not body

Of their inability to prove by rational arguments that there Is a cause or creator of the world

Refutation of those philosophers who hold that God knows The Other, and that He knows the species and genera in a
Universal manner

To show their inability to prove that God knows Himself Either

Refutation of their doctrine that God (May He be exalted Above what they say) does not know the particulars which
Are divisible in accordance with the division of time into ‘will be,’ ‘was,’ and ‘is’

To show their inability to prove that the heaven is living,And obeys God through its rotatory motion

Refutation of what they consider to be the purpose which Moves the heaven

Refutation of their theory that the souls of the heavens are Aware of all particulars, which originate in the world

Refutation of their belief in the impossibility of a departure From the natural course of events

Of their inability to give a rational demonstration of their Theory that the human soul is a spiritual substance which
Exists in itself; is not space-filling; is not body, or impressed upon body; and is neither connected nor Disconnected with body - as God is neither inside the world Nor outside it, or as the angels are

Refutation of their thesis that, having come into being, the Human souls cannot be destroyed; and that their everlasting Nature makes it impossible for us to conceive other Destruction

Refutation of their denial of the resurrection of bodies

Conclusion

Notes

Bibliography

Index

About Imam Ghazali
Abu Hamid Muhammad, famous in the world of learning as al-Ghazzal  was born in 450 AH (1058 A.D). in Persia . He graduated from the Nizamia Madressa at Nishapur, with distinction.a very famous educational institution in Nishapur.  Later he was appointed as a teacher at the Nizamia College in Baghdad, where he proved very successful in imparting knowledge to the scholars under his care. This valuable gift of sustaining interest of his pupils and passing on his knowledge to them made him so famous that students from all parts of the country flocked to study under him.
Imam al-Ghazzali was  fondly referred to as the "Hujjat-ul-lslam", Proof of Islam, He is honoured as a scholar and a saint by learned men all over the world.