 Soon after al-Ghazâlî had published his two refutations of falsafa and Ismâ’îlism he left his position at the Nizâmiyya madrasa in Baghdad. During this period he began writing what most Muslim scholars regard as his major work, The Revival of the Religious Sciences (Ihyâ’ ‘ulûm al-dîn). The voluminous Revival is a comprehensive guide to ethical behavior in the everyday life of Muslims (Garden 2014: 63–122). It is divided into four sections, each containing ten books. The first section deals with ritual practices (‘ibâdât), the second with social customs (‘âdât), the third with those things that lead to perdition (muhlikât) and hence should be avoided, and the fourth with those that lead to salvation (munjiyât) and should be sought. In the forty books of the Revival al-Ghazâlî severely criticizes the coveting of worldly matters and reminds his readers that human life is a path towards Judgment Day and the reward or punishment gained through it. Compared with the eternity of the next life, this life is almost insignificant, yet it seals our fate in the world to come. In his autobiography al-Ghazâlî writes that reading Sufi literature made him realize that our theological convictions are by themselves irrelevant for gaining redemption in the afterlife. Not our good beliefs or intentions count; only our good and virtuous actions will determine our life in the world to come. This insight prompted al-Ghazâlî to change his lifestyle and adopt the Sufi path (al-Ghazâlî 1959a, 35–38 = 2000b, 77–80). In the Revival he composed a book about human actions (mu’âmalât) that wishes to steer clear of any deeper discussion of theological insights (mukâshafât). Rather, it aims at guiding people towards ethical behavior that God will reward in this world and the next (al-Ghazâlî 1937–38, 1:4–5).