Religious and Moral Teachings of Al-Ghazzali, passage 335

But thou, when thou fastest, anoint thine head and wash thy face, that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.”[94]

Religious and Moral Teachings of Al-Ghazzali, passage 230

Saint Sari Saqati says: “Two rakats of prayer offered with sincerity in seclusion are better than copying seventy or seven hundred traditions with the complete list of authorities. Some say that one moment’s sincerity is salvation, but it is very rare. Knowledge is the seed, practice is the crop, and sincerity is the water nourishing it. Some say that God’s displeasure is revealed in a person who is given three things; and is denied the same number.

Religious and Moral Teachings of Al-Ghazzali, passage 77

_Al-Qawaid ul-Ashara._ (A very brief summary ” 1328 ” of general advice of religious matters).

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“But Sir”, said the angel “Did you not buy that provision bag yesterday, and were you not thinking of making some profit?” I wept and entreated them not to put me down as a trader. The angel looked at the other, who said: “Well, write thus: This man set out for the holy war, but on the way bought a provision bag for profiting: now God will judge the man”.

Religious and Moral Teachings of Al-Ghazzali, passage 143

To whomsoever I go and ask the reason I am referred to another. Nevertheless, there is pleasure in my quest, for I find that everyone gives me a plausible reason. But pardon me, Sir if I say that your reply, knowledge, fails to satisfy me. You say that you are a mere inscription recorded by a pen. I have seen pen, ink, and tablet. They are of reed, a black mixture, and of wood and iron, respectively. And I have seen lamps lighted with fire.

Religious and Moral Teachings of Al-Ghazzali, passage 141

On my oath, as long as the king hesitates or ponders over the matter I stand quiet, ready to serve, but the moment his order is passed my sense of obedience which is innate forces me to stir up vitality. So, you should not blame me. Go to knowledge and get information there”. “You are right,” consented the devotee, and proceeding, asked mind and its ambassador, knowledge and reason, for an explanation. Reason excused himself by saying he was a lamp only, but knew not who had lighted it.

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True, as the Quran says “If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired and trade, the dullness of which you fear, and dwellings which you like, are dearer to you than Allah and His apostle and striving in His way, then wait till Allah brings about His command, and Allah does not guide the transgressing people.”[82]

Religious and Moral Teachings of Al-Ghazzali, passage 242

At the same time we must sound a note of warning for those who are satisfied with the low standard. They are very often deceived. They consider their motive is purely for God’s sake while in reality they aim at some hidden sensuous pleasure. Let a doer, after he has exerted himself and pondered over his motive, be not over-confident of his sincerity. With the fear of its rejection let him hope for its acceptance—this is the creed of the righteous who fears the Lord and hopes from him.

Religious and Moral Teachings of Al-Ghazzali, passage 193

Set forth to them also the parable of the life in this world. It is like the water which we send down from the clouds on account of which the herbs become luxuriant. Then these become dry, break into pieces and the winds scatter them. Allah holds power over all things. Wealth and children are an adornment of the life of this world. The good works, the ever-abiding, are with your Lord better in reward than in expectation”.[48]

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1. Against God. It is due to mere foolishness when a biped creature considers himself as if Lord of the universe. Namrud and Pharoah were such types, who disdained to be called God’s creatures on earth: “Verily, Verily,” says the Quran, “the Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud He will gather them all together to Himself.”[40]

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[1] D. B. Macdonald: _Muslim Theology_ London 1903. p. 215. This book gives the best account of Al Ghazzali’s work yet available in English.

Religious and Moral Teachings of Al-Ghazzali, passage 261

For man has been created in the image of God, nay he is, in a way, akin to Him, says the Quran. “And when the Lord said to the angels: Surely I am going to create a mortal from dust, so when I have made him complete, and breathed into him of My Ruh (soul), fall down making obeisance to him”.[64] It is this affinity which is pointed out in the following tradition: God said to Moses “I was sick and thou didst not visit Me”.

Religious and Moral Teachings of Al-Ghazzali, passage 182

Devotion and religious service elicit admiration and praise for the devotee, who finding himself respected by the people is elated. This elation quietly develops into pride and then the devotee considers himself a superior being and favoured of God. He despises his fellow men and calls them sinners, who will be doomed for ever. But he does know that he himself will be doomed for despising his fellowmen and thinking too much of himself. The Prophet says: “When you hear any person, saying: ‘Woe to the people they are doomed,’ know that he himself will be doomed first”.

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_Fellow of the Seminar for the Comparative Study of Religions, Baroda._

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The superiority of man consists thus in his being cogniscant of divine attributes and actions. Therein lies his perfection; thus he may be worthy of admission to God’s presence.

Religious and Moral Teachings of Al-Ghazzali, passage 152

But listen: You are now at the sacred mount, where the invisible voice from the burning bush speaks: “I am that I am;”[33] “Verily I am thy Lord God, put off thy shoes”.[34] The devotee, who listening with rapture, suddenly saw as it were a flash of lightning, there appeared working the pen which writes on hearts-formless. “A thousand blessings on thee, O knowledge, who hast saved me from falling into the abysm of anthropomorphism (Tashbih). I thank thee from the bottom of my heart.

Religious and Moral Teachings of Al-Ghazzali, passage 174

There are thus seven causes in all, and these need some description.

Religious and Moral Teachings of Al-Ghazzali, passage 55

_Mihakkul Nazar fil Logic. Cairo Mantaq._ (Whetstone of reflection).

Religious and Moral Teachings of Al-Ghazzali, passage 136

I was growing by the banks of silvery streams amidst shady green trees, when lo: a hand stretched at me. It held a knife, which uprooted me, flayed me and separated my joints, hewed me, cleaved my head then, chopped it off. I was sent headlong towards the ink, and have to serve abjectly. Do not add insult to my injuries, go to the hand and ask him”. The devotee looked at the hand and said: “Is it true?

Religious and Moral Teachings of Al-Ghazzali, passage 144

But here I do not see any of these things, and yet you talk of the tablet, the lamp, the pen and the inscription. Surely you are not trifling with me?” “Certainly not”, returned knowledge, “I spoke in right earnest. But I see your difficulty. Your means are scanty, your horse is jaded, and your journey is long and dangerous. Give up this enterprise, as I fear you cannot succeed. If, however you are prepared to run the risk, then listen. Your journey extends through three regions.

Religious and Moral Teachings of Al-Ghazzali, passage 48

Ghazzali’s abandonment of his academic position at Baghdad, his retirement to mosques and journeyings on pilgrimage, are sufficient evidence that he recognised that the truth of mysticism could not be tested by theoretical reflection but only by an attempt at practice. Only the experience itself could prove its own reality. He appears to have held that for the attainment of the condition of ecstasy the means of asceticism and meditation should be used.

Religious and Moral Teachings of Al-Ghazzali, passage 236

But these are the pleasures and he who enjoys them will not even look to the popular pleasures of Paradise for his highest pleasure. His summum bonum is the love of God.

Religious and Moral Teachings of Al-Ghazzali, passage 85

Though man shares with the other animals external and internal senses, he is at the same time also endowed with two qualities peculiar to himself, knowledge and will. By knowledge is meant the power of generalisation, the conception of abstract ideas, and the possession of intellectual truths. By will is meant that strong desire to acquire an object which after due consideration of its consequences has been pronounced by reason to be good. It is quite different from animal desire, nay, it is often the very opposite of it.

Religious and Moral Teachings of Al-Ghazzali, passage 42

1. On Knowledge. Articles of Faith. 2. On Purification. 3. Prayer and Its Meaning. 4. Zakat and Its Meaning. 5. Fasting and Its Meaning. 6. Pilgrimage and Its Meaning. 7. The Reading of the Quran. 8. Varieties of Orisons. 9. The Order of Praying, and Vigils.

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[27] _Quran_ VIII. 17. This passage refers to the battle of Badr, the first battle of the Prophet.

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The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Quran says: “Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up.

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“Verily,” says the Quran, “we created man in the best make. Then we render him the lowest of the low. Except those who believe and do good, so they shall have a reward never to be cut off”.[28].[29].

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Keeping love secret and giving no publicity to it is another sign of His love. For love is the beloved’s secret: it should not be revealed nor openly professed. However, if he is over-powered by the force of his love, and unwittingly and without the least dissimulation his secret is out, he is not to be blamed. Some Sufis say: He who is very often pointing towards Him is far from Him, because he feigns and makes a show of his love of Him.

Religious and Moral Teachings of Al-Ghazzali, passage 65

_Al Hikmat-u-fi- Wisdom of God. Cairo 1326 A. H. Makhluq-i-Ilahi._

Religious and Moral Teachings of Al-Ghazzali, passage 35

It may be maintained that he puts here in religious terminology the central idea of the Aristotelian conception of Scholastic times, the relation of the “Active Intelligence” to the minds of men. His view enabled him to give a due position to the Prophet and the Quran. For the knowledge of God is to be conceived as coming not in immediate mystical intuition to all alike, but while in some degree to all, to some in a special degree. These are the prophets.

Religious and Moral Teachings of Al-Ghazzali, passage 284

To use a figure: if a man looks at a poem or a writing, not as a collection of black lines scribbled on white sheets of paper but as a work of a poet or an author, he ought not to be considered as looking to anything other than the author. The universe is a unique masterpiece, a perfect song, he who reads it looks at the divine author and loves him. The true Mowahhid is one who sees nothing but God. He is not even aware of his self except as servant of God.

Religious and Moral Teachings of Al-Ghazzali, passage 165

Know then that pride is of three kinds: 1. Against God; 2. Against prophets and saints; 3. Against fellowmen.

Religious and Moral Teachings of Al-Ghazzali, passage 46

Against the philosophers he argued for the belief in the reality of the divine attributes and against the view of the eternity of the world. He contended against the theory that there would be no physical punishments and rewards hereafter, maintaining, as he did, the doctrine of the resurrection of the body. He virtually denied that there is real causal connection in events as experienced by us: but only sequence: in this he adumbrates the theory of Hume. For Ghazzali, God is the only efficient cause. From the scepticism to which his consideration of philosophy led him he turned to the acceptance of revelation, this as found in the mystic experience and in the words of saints and prophets, especially the Prophet Muhammed.

Religious and Moral Teachings of Al-Ghazzali, passage 243

Experiences are either agreeable and therefore desired or disagreeable and avoided. Inclination towards a desired object when deeply rooted and strong constitutes love. Knowledge and perception of the beloved is the first requisite for love which is consequently divided according to the division of the five senses each of which is inclined towards its desired object. Thus the eye apprehends beautiful forms, the ear harmonious sounds, etc. This kind of experience we share with the animals.

Religious and Moral Teachings of Al-Ghazzali, passage 430

INTRODUCTION: Scientific Theology and the Comparative Study of Religions. I. The Sources and Nature of Religious Truth. II. Supernatural Beings, Good and Bad. III. The Soul: its Nature, Origin, and Destiny. IV. Sin and Suffering: Salvation and Redemption. V. Religious Practices. VI. The Emotional Attitudes and Religious Ideals. Appendices; Maps; Illustrations; Bibliography; and Index.

Religious and Moral Teachings of Al-Ghazzali, passage 130

If you will not listen to them you must suffer the consequence. Now hear a parable:

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He will neither be able to discard enmity and envy, resentment and wrath, slander and scorn, nor will he be able to cultivate truth and sincerity, and calmly listen to any advice. In short, there is no evil which a proud man will not inevitably do in order to preserve his elation and self-esteem. Vices are like a chain of rings linked together which entangle his heart. Therefore, an atom of pride is Satan’s spark, which secretly consumes the nature of the sons of Adam.

Religious and Moral Teachings of Al-Ghazzali, passage 184

3. People are usually proud of their lineage, and look down on men of low birth. They refuse to treat them on equal terms, and boastfully speak of their ancestors in the presence of men, who are treated by them in a haughty manner. This evil lurks even in the hearts of good and virtuous men, although their manners and actions throw a veil over it. But in an unguarded moment of excitement and fury, this demon of pedigree is let loose from the innermost corner of the heart.

Religious and Moral Teachings of Al-Ghazzali, passage 208

“And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright, and keep up prayer and pay the poor rate (zakat) and that is the right religion”.[54] “Then serve God, being sincere in religion unto Him, Aye, God’s is the sincere religion”. Musab says that his father Saad was considering himself superior to other poor and destitute companions of the Prophet.

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In this connection, as bringing out this spirit, it is especially appropriate, both for the students of the religions and for those directly interested in the spiritual revival in Islam, to publish in an easily accessible form some of the religious and moral teachings of Ghazzali. A Western scholar has written of him that he is “the greatest, certainly the most sympathetic figure in the history of Islam ...

Religious and Moral Teachings of Al-Ghazzali, passage 192

His wealth was indeed destroyed, and he began to wring his hands for what he had spent on it. While it lay there (for it had fallen down from the roofs) he said: Ah me! would that I had not associated anyone with my Lord. He had none to help him besides Allah nor could he defend himself. In Allah, alone is protection, the True One. In the bestowal of reward and in requital he is best.

Religious and Moral Teachings of Al-Ghazzali, passage 160

He allots one position to his self and one to another, and then thinks that his position is higher and is therefore elated. This “puffed up” feeling which imparts a sense of “touch me not” is called pride. The Prophet says: “O God save me from the puffing up of pride”. Ibn Abbas says that the sentence in the Quran “And they have pride in their hearts and will fail to reach it” means that the thought of inward greatness will be denied to them.

Religious and Moral Teachings of Al-Ghazzali, passage 76

_Al-Adab-fid-din._ (Fitting behaviour in ” 1328 ” religion).

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We may quote a parable from the Quran. “And set forth to them a parable of two men. For one of them we made two gardens of grape vines, and we surrounded them both with palms, and in the midst of them we made corn-fields. Both these gardens yielded their fruits and failed nothing. We caused a river to gush forth in their midst. The man possessed much wealth and he said to his companion while he disputed with him: I have greater wealth than you and am mightier in followers.

Religious and Moral Teachings of Al-Ghazzali, passage 343

In another passage this blessing is also bestowed on those who joyfully submit to his will, “Allah is well pleased with them and they are well pleased with him; that is for him who fears his Lord.”[100] “Who fear the beneficent God in secret and come with a penitent heart, enter it in peace that is the day of abiding.

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Do not profess your love. Hearken to me: These are the signs of his love. The bitterness of tribulations is sweet to him, he is happy for he believes that everything proceeds from him; for praise or censure he cares not, the will of his beloved is his will. While his heart is burning with love his countenance is radiant with joy. He guards the secret of love with all his might, and no thought save of his beloved enters into his mind. Yahya bin Maaz Razi[96] adds some lines: “Another sign is that he is up and ready like a diver at the bank of a river; He sighs and sheds tears in the gloom of night, and day and night he appears as if fighting for the sacred cause of his love. He entrusts his whole self to his love and gladly acquiescing abides in his love.”[97]

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A certain nobleman of Bustam, comely in appearance and lordly in bearing, used to attend the sermons of saint Bayazid of Bustam.[106] One day he said to the saint: “For thirty years I have been keeping fasts waking for the whole night and offering my prayers, but still I do not find in me the animating force of what you teach, although I believe in it and cherish love for you.” “Thirty years”: ejaculated the saint: “Why for three hundred years if you do as you have done till now you will not have a bit of it.” “How is that?” asked the astonished nobleman.

Religious and Moral Teachings of Al-Ghazzali, passage 142

Mind pleaded his innocence by calling himself a mere _tabula rasa_. Knowledge maintained that it was simply an inscription on the _tabula rasa_, inscribed after the lamp of reason had been lighted. Thus he could not be considered the author of the inscription which may have been the work of some invisible pen. The devotee was puzzled by the reply, but collecting himself, he spoke thus to knowledge: “I am wandering in the path of my enquiry.

Religious and Moral Teachings of Al-Ghazzali, passage 132

It is thus that the boundless mercy of the omnipotent and omniscient God bestowed on us the gift of life, providing us with bodily organs, mental and moral faculties, so that we uplift ourselves by utilizing them properly, and be worthy of being admitted into his holy presence. If we misuse them or pay no regard to them, surely we shall be (Kafirs) (literally “ungrateful”) for his blessings bestowed on us for our good, and thus be doomed.

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When a master places a spade in the hand of a slave, The slave knows his meaning without being told Like this spade, our hands are our Master’s hints to us; Yea, if ye consider, they are his directions to us When ye have taken to heart His hints, Ye will shape your life in reliance on their direction; Wherefore these hints disclose His intent, Take the burden from you, and appoint your work, He that hears it make it hearable by you. He too is able to make it within your ability.