Al-Ghazali’s great work “The Revival of Religious Sciences,” caused great scandal in Andalusia. There the intolerance of the learned passed all bounds because of the narrowness of their views. Their theology was limited to minute knowledge of Canon Law. They had no place for the religion which Ghazali preached, which was personal and passionate, a religion of the heart. When he attacked contemporary theologians busy with questions of legality and the externals of religion, he touched these pharisees of the law at the quick and they not only squirmed but screamed loudly. According to Dozy, “the Kady of Cordova, Ibn Hamdin, declared that any man who read Al-Ghazali’s book was an infidel ripe for damnation, and he drew up a _fatwa_ condemning all copies of the book to the flames. This _fatwa_, signed by the _Fakihs_ of Cordova, was formally approved by ʾAli. Al-Ghazali’s book was accordingly burnt in Cordova and all the other cities of the Empire, and possession of a copy was interdicted on pain of death and confiscation of property.” But this opinion was not shared by Moslems elsewhere. In his lifetime and especially after his death his works against philosophy and his great exposition of Islam found ever larger circles of readers and commentators. He has been accused, and not without good reason, both by Moslem writers and European critics, of carelessness and inaccuracy in his quotations and references to other books.[62] One of the charges brought against him by his assailants is that he falsified Tradition. Macdonald’s judgment is very charitable when he says that “he quoted from memory too freely, because he was a man of too large a calibre to watch his quotations and they were loose to the end of his life.” As-Subqi in his Tabakat-ash-Shafaʾiya al Kubra devotes a special section to what is entitled “A List of all the Traditions given by Al-Ghazali in his _Ihya_ which have no _isnad_, or pedigree, _i. e._, Traditions _quoted by him as authoritative and yet which from the standpoint of Moslem criticism are on this account absolutely worthless_.” This section of the book referred to covers many pages and by actual count I found over six hundred Traditions each catalogued by reference to the chapter in which they occur. Now we have no reason to doubt that As-Subqi (d. 771 A. H.) was an admirer of Al-Ghazali and esteemed his teaching, yet what shall we say when in this collection of the lives of the saints so strong an indictment is made of Al-Ghazali’s inaccuracy by one of his own disciples?