He turned to Sheikh Abu Hamid. He greeted him. He said: "From where are you, man?" He replied: "From the farthest Maghreb." He said: "Did you enter Cordoba?" He said: "Yes." He said: "How are its jurists?" He said: "Well." He said: "Has the book *Al-Ihya'* reached them?" He said: "Yes." He said: "And what did they say about it?" The man remained silent out of shyness. He insisted that he tell him what had happened. He informed him of its burning and the story of how it happened. He said: His face changed. He raised his hand to pray, and the students said "Amen." He said: "O Allah, tear apart their kingdom as they tore it apart. And remove their dominion as they burned it." Then Abu Abdullah ibn Tumart, the Sumi, nicknamed Al-Mahdi, said: "O Imam, pray to Allah to make that happen at my hands." He ignored him. A few days later, another Sheikh, resembling the first, came to the circle. Sheikh Abu Hamid asked him. He informed him of the truth of the previous news. He prayed a prayer similar to his first prayer. Al-Mahdi said to him: "At my hands, God willing." He said: "O Allah, make it at your hands." And God accepted his prayer.

The apparent meaning of this testimony is clear evidence of Ibn Tumart meeting Al-Ghazali and reading to him. However, it contains elements that are weak and cast doubt on the origin of the story. Among these is the mention of the burning of Al-Ghazali's books in the Maghreb by the Almoravids. This incident occurred in the year 503 AH / 1109 AD. The transfer of the man who witnessed it and reported Al-Ghazali's news from Cordoba to Baghdad would take a year or part of a year. Thus, the date of this scene described by the narration would be 504 AH / 1110 AD, one year before Al-Ghazali's death. It is known that in this year, he had abandoned teaching in Baghdad and moved to Tus, where he settled until his death. Also among these weaknesses is the propagandistic style in which the story is formulated, especially Al-Ghazali's prayer against the Almoravids for the tearing of the kingdom, and that this should happen at the hands of Ibn Tumart. This suggests that it might be a fabrication of the narrator himself. Ibn al-Qattan mentioned in *Nathm al-Juman*: 76-77. Ibn al-Khatib, *Al-Hullal al-Mawshiyyah*: 53. Al-Iraqi, in his transmission from his sheikhs, is not an eyewitness. Al-Ruhuni transmitted it in his explanation of Al-Zarqani (*Awdaḥ al-Masalik*, 7/362). See: Ibn al-Qattan, *Nathm al-Juman*: 54. See: Al-Subki, *Tabaqat*: 55. Sulayman Dunya, introduction to his edition of *Faysal* (1961 onwards), Cairo: Al-Halabi Press. *Al-Tafriqah bayn al-Islam wa al-Zandaqah* by Al-Ghazali (1968 onwards), Cairo: Al-Halabi Press. 77.