 Another important field where al-Ghazâlî introduced Avicennan ideas into Ash’arite kalâm in a way that this tradition eventually adopted them is human psychology and the rational explanation of prophecy (Griffel 2004, al-Akiti 2004). Based on partly mis-translated texts by Aristotle (Hansberger 2011), Avicenna developed a psychology that assumes the existence of several distinct faculties of the soul. These faculties are stronger or weaker in individual humans. Prophecy is the combination of three faculties which the prophet has in an extraordinarily strong measure. These faculties firstly allow the prophet to acquire theoretical knowledge instantly without learning, secondly represent this knowledge through symbols and parables as well as divine future events, and thirdly to bring about effects outside of his body such as rain or earthquakes. These three faculties exist in every human in a small measure, a fact proven by the experience of déjà vu, for instance, a phenomenon referred to in the Arabic philosophic tradition as “the veridical dream” (al-manâm al-sâdiq). Al-Ghazâlî adopted these teachings and appropriated them for his own purposes (Treiger 2012). The existence of the three faculties in human souls that make up prophecy serves for him as an explanation of the higher insights that mystics such as Sufi masters have in comparison to other people. While prophets have strong prophetic faculties and ordinary humans very weak ones, the “friends of God” (awliyâ’, i.e. Sufi masters) stand in between these two. They are endowed with “inspiration” (ilhâm), which is similar to prophecy and which serves in al-Ghazâlî as one of the most important sources of human knoweldge. Unlike Avicenna, for whom prophets and maybe also some particularly talented humans (’ârifûn in his language) acquire the same knowledge that philosophers reach through apodictic reasoning, in al-Ghazâlî the prophets and awliyâ’ have access to knowledge that is superior to that available solely through reason. 