✍ Authored by: Ḥāfiẓ Muḥammad Anwar Zāhid (ḥafiẓahullāh)
A well-circulated account states that Imām Abū al-Ḥasan ʿAlī ibn Ḥarzuhum, a critic of Iḥyāʾ ʿUlūm al-Dīn, had decided to burn all available copies of the book in a public gathering on a Friday. However, he allegedly saw a dream that night in which:
The narrator al-Yāfiʿī claims to have received this story through an unbroken chain, ending with Shaykh Abū al-Ḥasan al-Shādhilī.
Another narration appears in the works of Ḥāfiẓ Ibn ʿAsākir, where Shaykh al-Shāwī relates a dream:
Despite the popularity of these stories, they are not supported by sound isnād (chains of narration). Scholarly examination reveals:
Ironically, Iḥyāʾ ʿUlūm al-Dīn—despite its literary and spiritual richness—includes numerous mawḍūʿ (fabricated) ahadith, particularly in areas of fadā’il (virtues).
Scholars have highlighted this:
Other critical works include:
These texts document and classify weak and fabricated narrations within the Iḥyāʾ, proving that the Prophet ﷺ could not have endorsed such content.
The dreams and anecdotes surrounding Iḥyāʾ ʿUlūm al-Dīn:
✔ Lack authentic isnād and are not suitable for religious evidence.
✔ Heavily rely on visionary experiences that are subjective and unverifiable.
✔ Are theologically problematic when suggesting the Prophet ﷺ would endorse a book containing fabricated material.
Furthermore:
◉ The Alleged Dream Regarding Iḥyāʾ ʿUlūm al-Dīn
A well-circulated account states that Imām Abū al-Ḥasan ʿAlī ibn Ḥarzuhum, a critic of Iḥyāʾ ʿUlūm al-Dīn, had decided to burn all available copies of the book in a public gathering on a Friday. However, he allegedly saw a dream that night in which:
- The Prophet ﷺ was present in Masjid al-Jāmiʿ along with Abū Bakr (RA) and ʿUmar (RA).
- Imām al-Ghazālī (رحمه الله) presented Iḥyāʾ ʿUlūm al-Dīn to the Prophet ﷺ.
- The Prophet ﷺ examined the entire book, praised it, and confirmed its excellence.
- Abū Bakr and ʿUmar (رضي الله عنهما) did the same, expressing admiration for the work.
- The Prophet ﷺ allegedly ordered ʿAlī ibn Ḥarzuhum to be flogged for slandering.
- After a few lashes, Abū Bakr (RA) interceded, and the Prophet ﷺ accepted the plea.
- Upon awakening, Ibn Ḥarzuhum allegedly found marks of lashes on his back.
- He repented, turned to studying Iḥyāʾ, and gained fame in both exoteric and esoteric sciences.
The narrator al-Yāfiʿī claims to have received this story through an unbroken chain, ending with Shaykh Abū al-Ḥasan al-Shādhilī.
◉ Second Dream: Testimony in the Ḥaram
Another narration appears in the works of Ḥāfiẓ Ibn ʿAsākir, where Shaykh al-Shāwī relates a dream:
- While in Masjid al-Ḥarām, he saw the Prophet ﷺ sitting, surrounded by the four imams: Abū Ḥanīfah, Mālik, al-Shāfiʿī, and Aḥmad ibn Ḥanbal.
- Each imam presented his madhhab to the Prophet ﷺ, who approved them all.
- A "heretical" individual tried to enter but was rejected.
- Shaykh al-Shāwī then began reciting from Iḥyāʾ ʿUlūm al-Dīn, particularly from the section on creed (Kitāb al-ʿAqāʾid).
- Upon hearing the phrase, "He (Allah) sent the unlettered Prophet to all Arabs and non-Arabs, jinn and mankind," the Prophet ﷺ smiled.
- The Prophet ﷺ called out for Imām al-Ghazālī, embraced him, and expressed joy.
- Upon waking, Shaykh al-Shāwī was in tears, filled with spiritual ecstasy.
◉ Ḥadīth Criticism and Verification
❖ Weak and Fabricated Chain
Despite the popularity of these stories, they are not supported by sound isnād (chains of narration). Scholarly examination reveals:
- The stories contain unknown and unreliable narrators (majhūl).
- No verified isnād meets the standards of hadith authentication.
- Such tales rely heavily on dream narratives, which hold no weight in establishing Shariah rulings or affirming authorship authenticity.
❖ Presence of Fabricated Ahadith in Iḥyāʾ ʿUlūm al-Dīn
Ironically, Iḥyāʾ ʿUlūm al-Dīn—despite its literary and spiritual richness—includes numerous mawḍūʿ (fabricated) ahadith, particularly in areas of fadā’il (virtues).
Scholars have highlighted this:
- ʿAbd al-Qādir ʿAyd Rūsī in Taʿrīf al-Iḥyāʾ bi Faḍā’il al-Iḥyāʾ (vol. 1/16–19).
- Printed along with Iḥyāʾ ʿUlūm al-Dīn and Ittiḥāf al-Sādat al-Muttaqīn (vol. 1/8–10).
Other critical works include:
- Kitāb al-Qawl al-Mubīn fī al-Taḥrīr min Kitāb Iḥyāʾ ʿUlūm al-Dīn by Shaykh ʿAbd al-Laṭīf ibn ʿAbd al-Raḥmān Āl al-Shaykh.
- Iḥyāʾ ʿUlūm al-Dīn fī Mīzān al-ʿUlamāʾ wa al-Muʾarrikhīn by Shaykh ʿAlī ibn Ḥasan ibn ʿAbd al-Ḥamīd.
These texts document and classify weak and fabricated narrations within the Iḥyāʾ, proving that the Prophet ﷺ could not have endorsed such content.
◉ Conclusion
The dreams and anecdotes surrounding Iḥyāʾ ʿUlūm al-Dīn:
✔ Lack authentic isnād and are not suitable for religious evidence.
✔ Heavily rely on visionary experiences that are subjective and unverifiable.
✔ Are theologically problematic when suggesting the Prophet ﷺ would endorse a book containing fabricated material.
Furthermore:
- Though Imām al-Ghazālī (رحمه الله) was a towering scholar in philosophy, spirituality, and jurisprudence, his work must still be critically assessed in light of sound Hadith principles.
- The presence of fabricated ahadith cannot be dismissed under the veil of dreams or mystical claims.
- Genuine scholarship relies on objective, verifiable transmission (isnād) and not emotional or mystical narratives.
