Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

that case souls have no existence except in respect of the
living, and the living are beings limited in number, and their
finitude is not denied, and those that have ceased to exist
cannot be qualified at all, either by finitude or by infinity,
except when they are supposed to exist in imagination.
Then Ghazali says:
I say:
We answer: This difficulty about the souls has come to us
from Avicenna and Farabi and the most acknowledged
philosophers, since they concluded that the soul was a
substance subsistent by itself; and this is also the view taken
by Aristotle and by the commentators on the ancient
philosophers. And to those philosophers who turn aside from
this doctrine we say: Can you imagine that at each moment
something comes into being which will last for ever? A
negative answer is impossible, and if they admit this
possibility, we say: If you imagine that every day some new
thing comes into being and continues to exist, then up to the
present moment there will have been an infinite collection of
existents and, even if the circular movement itself comes to
an end, the lasting and endless existence of what has come
into being during its revolution is not impossible. In this way
this difficulty is firmly established, and it is quite irrelevant
whether this survival concerns the soul of a man or a Jinni,
the soul of a devil or an angel, or of any being whatever. And
this is a necessary consequence of every philosophical
theory which admits an infinity of circular movements.
The answer which lie gives in the name of the philosophers, that the
past revolutions and the past forms of the elements which have come from
each others are non-existent, and that the non-existent can be called
neither finite nor infinite, is not a true one. And as to the difficulty he raises
against them as to their theory about souls, no such theory is held by any
philosophers, and the transference of one problem to another is a
sophistical artifice.
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