The Golden Age saw new legal, philosophical, and religious developments. The major hadith collections were compiled and the four modern Sunni Madh'habs were established. Islamic law was advanced greatly by the efforts of the early 9th century jurist alShafi'i; he codified a method to establish the reliability of hadith, a topic which had been a locus of dispute among Islamic scholars.Philosophers Ibn Sina (Avicenna) and AlFarabi sought to incorporate Greek principles into Islamic theology, while others like the 11th century theologian Abu Hamid al Ghazzali argued against them and ultimately prevailed. Finally, Sufism and Shi'ism both underwent major changes in the 9th century. Sufism became a fullfledged movement that had moved towards mysticism and away from its ascetic roots, while Shi'ism split due to disagreements over the succession of Imams.
Jumal, "mu hing on rahutu ja ta ei leia rahu enne, kui ta leiab rahu Sinus" (Augustinus, Pihtimused). Inimese suhtes on Augustinus väga pessimistlik, inimene on ise täiesti abitu, Jumal aga on täiuslik headuses. Jumal on Ülim hea, nagu ta seda Platonilt oli lugenud... 32 Ettevalmistavad küsimused eksamiks (4. loeng): 1. Kuidas mõtestati maise ja vaimse võimu suhet keskajal? Alfarabi (870-950) Ratsionaalse mõistuse alge on inimesele loomuomane, inimene sünnib sellega, loomupärase täiuslikkusega. Sealt alates aga on inimesel ka mõistus ja valikud, mida ta kasutab et oma eesmärki realiseerida või saavutada ülimat täiuslikkust, mis on tema loomusele võimalik. Õnne saavutamiseks tuleb teada ja seejärel ka teha teatud (ihulisi ja meelelisi) tegusid, mis viivad õnne saavutamisele. Need on üllad teod. Mittevooruslikud teod on seega sellised, mis ei too kaasa
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