is reserved for works dealing with al-Ghazali's sources. It is a
documented fact that al-Ghazali used many sources in his books. He
says of his Ihya':
is true that men have written several works on some of these
aspects, but this one differs from them in five ways:
by clarifying what they have obscured and elucidating what
they have treated casually.
by arranging what they have disarranged, and organizing what
they have scattered.
by condensing what they have elaborated, and correcting what
they have approved.
by deleting what they have repeated (and verifying what they
have set down).
by determining ambiguous matters which have hitherto been
unintelligible and never dealt with in any work.
although all have followed one course, there is no reason why one
should not proceed independently and bring to light something
unknown, paying special attention to what his colleagues have
forgotten. It is possible that such obscure things are noticed,
but mention of them in writing is overlooked. Or again it may not
be a case of overlooking them, but rather one of being prevented
from exposing them.
therefore, are the characteristics of this work which comprises
the aggregate of the (previously enumerated) sciences. [end of
He also says in al-Munqidh min
al-dalal (Deliverer from ignorance):
I began to
acquaint myself with their belief by reading their books, such as The
Food of the Hearts (Qut al-Qulub) by Abu Talib al-Makki
(God have mercy upon him), the works of al-Harith al-Muhasibi, the
various anecdotes about al-Junayd, al-Shibli and Abu Yazid al-Bistami
(may God sanctify their spirits), and other discourses of their leading
authors. [end of quote]
Smith, Margaret, The Forerunner
of al-Ghazali , Journal of
the Royal Asiatic Society, 1936, pp. 65-78. (PDF)
also the introduction to: 'THE BOOK OF KNOWLEDGE,' BEING A TRANSLATION,
WITH INTRODUCTION AND NOTES OF AL-GHAZZALI'S BOOK OF THE 'IHYA, KITAB
AL-ILM'. MCCALL, WILLIAM ALEXANDER, PHD. HARTFORD SEMINARY, 1940. pp.
al-Ghazzali mention it in
his Munqidh that he read the works of al-Makki, al-Muhasibi,
al-Junayd, ash-Shibli, and al-Isfahani, it might be appropriate to
put some of works by, or at least, about them:
al-Isfahani, Abu Nuaym: al-Isfahani,
Abu Nuaym. (1351-7/1932-8). Hulyat al-awliyya wa tabaqat al-asfiyya.
or and older, source for al-Isfahani,
and more complete biographies collection:
al-Ghazzali mentions the
ecstatic utterances (satahat) of al-Bisthami (Ihya book
Badawi Abd al-Rahman.
(1949). Satahat as-Sufiyyah, I: Abu Yazid al-Bistami. Cairo.
Fragments of other Sufis
mentioned by al-Ghazzali might also be found in these works:
as-Sarraj, Abu Nasr &
Nicholson, R. A. (ed.). (1914, 1963). al-Luma fi at-tasawwuf.
Leiden, Netherland: Gibb Memorial Series XXII.
Nicholson, R.A. (1911). The
kashf al-mahjub, the oldest Persian Treatise on Sufism (by al-Jullabi
Ali Hujwiri). Leiden and London.
Arberry, Prof. A.J.. (1935).
The doctrine of the Sufis (tr. Taarruf, al-Kalabadhi).
Gramlich, R. (1989). Das
sendschreiben al-Qushayris uber das Sufitum (tr. & intro. in
Germany of al-Qushayri, ar-Risalah). Wiesbaden. Original work in
Attar, Farid Uddin. (1970).
Tadhkaratul-Auliya (Memoirs of the Saints), translated by Dr. Bankey
Behari. Lahore, Pakistan: Sh. Muhammad Ashraf, Kashmiri Bazar.