met there, and performing the hajj became an addition in his quest for knowledge. It was only when he returned to Baghdad in 1097 that Ibn al-'Arabi finally met Imam Abū Ḥāmed al-Ghazālī, under whom Ibn al-'Arabi studied, beginning at the age of 21. Under al-Ghazali, an Islamic theologian, philosopher and Sufi mystic, Ibn al-'Arabi studied closely. As a result, Ibn al-'Arabi is said to be one of the "most important sources of information about al-Ghazali's life and his teachings". When it came to al-Ghazali's theology, Ibn al-'Arabi became a master, and was enthusiastic, but perhaps more importantly critical of his teachings. Although Ibn al-'Arabi undoubtedly respected al-Ghazali, he was not afraid to express his feelings of difference when it came to the teachings of falsafa (Islamic philosophy). After his father died in 1099 (at age 57), Ibn al-'Arabi, age 26, headed back to Seville. After being gone for 10 years studying in the Muslim east, he was an esteemed and credited scholar and teacher, as well as a main source to spread the works and teachings of al-Ghazali in the Muslim west. Ibn al-'Arabi continued to study, reflect upon, and challenge the works of al-Ghazali. For example, al-Ghazali believed that, "there is not in the sphere of possibility anything more excellent, more perfect or more complete than what God has in fact created." However Ibn al-'Arabi argues that there is a limitation of God's power. We can see this argument by Ibn al-'Arabi in some of his other works. For example, there were (and probably still are) times when judges and lawyers were/are faced with a situation where there is no legal text or scripture to help provide insight or guidance on the judicial decision. In these cases, judges and lawyers must use their best discretion to determine the rule of law. Laws of slander came into question, and defining the punishment as a right of God or a private right were debated. While Ibn al-'Arabi recognized that there are two views on whether the right is of God or a private right, ultimately he felt that the crime should largely be seen as a private right, as it is conditioned by the victim filing a petition. Ibn al-'Arabi reflected upon the nature of the soul and the study and theory of knowledge. Ibn al-'Arabi studied the Sufi argument that knowledge can only be achieved through purity of the