He was asked about Ihyā’ ʿulūm al-dīn (The Revival of the Religious Sciences), Qūt al-qulūb (Nourishment of Hearts), and so forth.

He replied:

As for Qūt al-qulūb, al-Ihyā’ follows it in its discussion of deeds of the heart, such as patience, gratitude, love, reliance on Allah, affirmation of His oneness, and similar matters. Abū Tālib is more knowledgeable than Abū Hāmid al-Ghazālī about hadith, transmitted reports, and the teachings of those versed in the sciences of the heart, whether Sufis or others. His discussions are sounder, more rigorously substantiated, and further removed from religious innovation, although Qūt al-qulūb contains weak and fabricated hadiths and much objectionable material.

As for the discussions in al-Ihyā’ concerning “the causes of spiritual ruin,” such as pride, self-admiration, ostentation, envy, and similar matters, most are drawn from the writings of al-Hārith al-Muhāsibī in al-Riʿāya. Some of this is acceptable, some objectionable, and some disputed.

Al-Ihyā’ contains many beneficial insights, but it also contains blameworthy material. It includes corrupt material drawn from the philosophers’ discussions concerning Allah’s oneness, prophethood, and the Hereafter. Thus, when