  (d) Regarding al-Ghazali: While Pines concludes that Maimonides must have been aware of al-Ghazali’s work just in virtue of his intellectual context (e.g. Pines 1963, cxxvi-cxxxi), others go further and highlight particular textual resonances of al-Ghazali in Maimonides. While leaving open how Maimondies might have learned of Ghazali’s ideas, Davidson addresses al-Ghazali in Maimonides’ discussion of creation (Davidson 1979, esp. 28, 30, and 33), and also cites Maimonides’ use of a particular image in al-Ghazali of a youth who prefers toys to sexual pleasures in his attempt to describe our own inability as embodied humans to imagine the delights of the spiritual world,[7]  S. Harvey argues for a link between Maimonides and Ghazali’s respective “Book(s) of Knowledge” (Harvey 2005), Eran explores Ghazali and Maimonides on the World to Come (Eran 2001), Gil‘adi considers the possible relation between the title of Maimonides’ magnum opus and al-Ghazali’s description of God as “guide of perplexed” (dalīl al-mutaḥayyirīn) (Gil'adi 1979), and Stroumsa not only identifies a reference to one of al-Ghazali’s works in Maimonides’ “Epistle to Yemen” (Stroumsa 2009, 25-26), but argues more broadly (69-70) for the impact of al-Ghazali on Maimonides through the influence of the Islamic theologian/mystic on the Almohads under whose rulership Maimonides lived, and many of whose theological and legal principles, Stroumsa argues, were influential on Maimonides’ thought. Stroumsa also argues that if Maimonides knew Averroes’ Faṣl al-maqāl (as she thinks he did), then “it is also very likely that he was familiar with Ghazali’s Fayṣal al-tafriqa” (Stroumsa 2009, 124).