Religious and Moral Teachings of Al-Ghazzali, passage 285

Such a person will be called absorbed in Him; he is effaced, the self is annihilated. These are facts known to him who sees intuitively, but weak minds do not know them. Even Ulamas fail to express them adequately or consider the publicity of them as unsafe and unnecessary for the masses.

Religious and Moral Teachings of Al-Ghazzali, passage 17

One feature of Ghazzali’s attitude has considerable significance in looking to an increased study of his works as a factor towards the revivification of Islam: his tolerance. Although regarding Al Hallaj’s expressions, (for example, I am the truth, _i.e._ God) as incautious, he helped to defend him and to save him from execution on a charge of blasphemy. He wrote a treatise on tolerance: _The Criterion of the Difference between Islam and Heresy_. In this teaching of tolerance he felt himself to be pointing back to the policy of the earliest Muslim times and to the greatest authorities of early Islam. He “strove to attract the souls of his fellow Muslims to spiritual faith which unifies, to worship at the altars which are in the hearts of men”.[5]

Religious and Moral Teachings of Al-Ghazzali, passage 368

A finite mind, limited in knowledge and power and distracted by desires other than the will to goodness, may yet have a partial measure of self-determination which is complete only in the infinite. It is incompletely determined by forces external to itself.

Religious and Moral Teachings of Al-Ghazzali, passage 127

These passages show that the word, cause, signifies creative power, and must be applied to God alone. But as man’s power is the image of God’s power the word was applied to him figuratively. Yet, just as the death of a culprit is caused by the actual killing by the hand of the executioner and not the king’s order, so the word cause actually applied to man is contrary to fact. God alone is the real efficient cause, and the word must be applied to him in its root sense of power.

Religious and Moral Teachings of Al-Ghazzali, passage 16

From every school he sought the means of shedding light and honour upon religion, while his sincere piety and lofty conscientiousness imparted to all his writings a sacred majesty.”[4]

Religious and Moral Teachings of Al-Ghazzali, passage 377

[28] _Quran_ XCV. 4-6. Whether man is by nature good or bad is a question which has vexed great thinkers from ancient times. Various answers have been suggested, which are summed up in three distinct theories:

Religious and Moral Teachings of Al-Ghazzali, passage 72

_Jawahir ul Quran._ A collection of the best ” 1329 A. H. verses of the Quran.

Religious and Moral Teachings of Al-Ghazzali, passage 422

Goods and Bads: Outlines of a Philosophy of Life. By the Editor.

Religious and Moral Teachings of Al-Ghazzali, passage 320

It may be asked here: Can he who does not like death be God’s lover? Let us consider first the nature of his dislike. It is due to his attachment to the worldly objects, wife, children, and so forth, but it is possible that with this attachment, which no doubt comes in the way of his love of God there may be some inclination towards His love, because there are degrees of His love. Or it may be that his dislike is due to his feeling of unpreparedness in the path of love. He would like to love more so that he might be able to purify himself just as a lover hearing of his beloved’s arrival would like to be given some time for making preparations for a fitting reception. For these reasons if a devotee dislikes death, he can still be His lover, though of inferior type.

Religious and Moral Teachings of Al-Ghazzali, passage 116

Man holds the balance between determinism and freedom. The uniform succession of events is on the lines of determination but his choice which is an essential element of will is his own. Our Ulamas have therefore coined a separate phrase: _Kasb_ (acquisition), distinguishing it from _Jabr_ (necessity) and _Ikhtiyar_ (freedom) They say that fire burns of necessity (Jabr) but man may acquire fire through the appropriate methods, while in Almighty God is the ultimate cause of fire (_Ikhtiyar_).

Religious and Moral Teachings of Al-Ghazzali, passage 324

In one of the Hadisi-Qudsi[90] God has said: “My saints are those who cry like a child for my love, who remember me like a fearless lion at the sight of iniquities”.

Religious and Moral Teachings of Al-Ghazzali, passage 319

A certain Sufi asked a hermit whether he wished for death, but he gave no answer. Then the Sufi said to him: “Had you been a true hermit you would have liked death. The Quran says: If the future abode with Allah is especially for you to the exclusion of the people, then invoke death if you are truthful. They will never wish it on account of what their hands have sent on before, and Allah knows the unjust”.[89] The hermit replied: “But the Prophet says: ‘Do not wish for death’”. “Then you are suffering”, said the Sufi, “because acquiescence in divine decree is better than trying to escape it”.

Religious and Moral Teachings of Al-Ghazzali, passage 203

“My son”, said he, “If you wish to keep company try to find out such a friend who, when you live with him defends you, adds to your prestige, bears the load of your hardships, helps you in your doings, counts your virtues, dissuades you from vices, readily responds to your requests, inquires himself for your needs when you keep quiet, shows his deep sympathy in your sufferings, bears witness to your sayings, gives good advice when you intend to do some work and prefers you to his own self when difference arises between you and him.” This piece of advice gives the qualities of a friend in a nutshell.

Religious and Moral Teachings of Al-Ghazzali, passage 354

These narratives point out that Riza or joyous submission to God’s will is possible and is one of the highest stages to which the souls of true devotees could aspire. People believe in eccentricities of Cupid’s votaries but give no ear to the ecstasies of the true lovers of God. Perhaps they have no eyes to look at the manifestation of His beauty; no ears to listen to the music of His love, no heart to gaze at and enjoy His sweet presence. Perhaps they are proud of their learning and think too much of their good deeds but they have no idea of humble and broken hearts.

Religious and Moral Teachings of Al-Ghazzali, passage 36

The position which Maimonides presents in his _Guide to the Perplexed_[9] with relation to religious knowledge and the functions of the prophets is parallel with that of Ghazzali.

Religious and Moral Teachings of Al-Ghazzali, passage 23

(1095 A.D.) He had examined in all details the traditional orthodox scholastic system of the _Kalam_, the positions of the Mutazilites and the philosophers, and in the light of his new doubts and experiences turned again also to a closer study of the writings of the leading mystics, such as Abu Talib, Al Muhasibi, and Al Junayd.

Religious and Moral Teachings of Al-Ghazzali, passage 87

The highest stage is reached by one to whom all truths and realities are revealed intuitively, who by virtue of his exalted position enjoys direct communion and close relation with the Most Holy. The real nature of this position is known only to him who enjoys it. We verify it by faith. A child has no knowledge of the attainments of an adult; an adult is not aware of the acquisitions of a learned man.

Religious and Moral Teachings of Al-Ghazzali, passage 337

“These are His favoured few,” says Junaid of Baghdad.[95] But there are many who pose as his lovers and with much talk of his love lack the signs of true love. They are deluded by the devil, slaves of their passions, seeking a hollow reputation, shameless hypocrites who try to deceive the omniscient Lord their creator. They are all enemies of God, whether they are revered as divines or Sufis.

Religious and Moral Teachings of Al-Ghazzali, passage 364

[11] This list is taken from _A Chronological List of Muslim Works on Religion and Philosophy_ which has been for a short time in preparation at the Seminar for the Comparative Study of Religions, Baroda, by Professor J. ur Rehman of Hyderabad, and Professor F. S. Gilani of Surat, Fellows of the Seminar. The list has been compared with that of Shibli in his Urdu life of Ghazali (Cawnpore 1902) whose classification is followed with slight modification.

Religious and Moral Teachings of Al-Ghazzali, passage 220

“Thou wretch, thou arch-devil”, cried out the hermit “wilt thou prevent me from my sacred duty?” “You cannot do it, you dare not do it”, retorted the Evil one. “Hast thou forgotten the test of my powers”, sharply replied the infuriated hermit and rushed at him. But to his great discomfort and humiliation the hermit instantly fell flat on the ground like a dry leaf from a tree.

Religious and Moral Teachings of Al-Ghazzali, passage 162

A proud man will not tolerate any other to be on equal terms with himself. In private and in public he expects that all should assume a respectful attitude towards him and acknowledging his superiority treat him as a higher being. They should greet him first, make way for him wherever he walks; when he speaks everyone should listen to him and never try to oppose him. He is a genius and people are like asses. They should be grateful to him seeing that he is so condescending.

Religious and Moral Teachings of Al-Ghazzali, passage 318

Death is a pleasure to him, for it removes the barrier of body and lets the fluttering soul free to soar and sing in the blissful abode of his beloved. Sufyan Thauri and Hafi used to say: “He who doubts dislikes death, because a friend will never dislike meeting a friend”.[88]

Religious and Moral Teachings of Al-Ghazzali, passage 231

He gets access into the society of the virtuous, but derives no benefit therefrom. He performs good actions but lacks sincerity. He learns philosophy but fails to understand truth.” Says Susi: “God looks to sincerity only, and not to the action of his creatures”.

Religious and Moral Teachings of Al-Ghazzali, passage 12

We believe that the Comparative Study of Religions will help to turn the attention of Muslims away from these to the emphasising of the essential spirit of Islam. This should be central and normative in the rising movements of reform and rejuvenescence.

Religious and Moral Teachings of Al-Ghazzali, passage 407

For that Cause precedes this second cause. How can a cause exist of itself without precedent cause? That Cause makes this cause operative, And again helpless and inoperative. That Cause, which is a guiding light to the prophets, That, I say, is higher than these second causes, Man’s minds recognise these second causes, But only prophets perceive the action of the First Cause.

Religious and Moral Teachings of Al-Ghazzali, passage 218

Surely your poor needy brethren would get nothing and you would lose the opportunity of helping them while the tree would grow again”. The hermit pondered over these words and said to himself “This old man speaks quite reasonably, but let me think over the pros and cons of the case. Am I a prophet? No, I am not; therefore I am not bound to cut it down. Am I commanded to do so? No. Then if I do not do it I shall not be guilty of the iniquity. Should I accept his proposal?

Religious and Moral Teachings of Al-Ghazzali, passage 74

_Risalat-ul-’Aqaid._ Doctrines of Islam and Cairo 1325 A. H. the duties of rulers.

Religious and Moral Teachings of Al-Ghazzali, passage 168

The Quran quotes the words of such persons:—“And they say: what is the matter with this Apostle that he eats food and goes about in the markets, why has not an angel been sent down to him so that he should have been a warner with him. Or (why is not) a treasure sent down to him or he is made to have a garden from which he should eat”. And those who do not fear our meeting, say: “Why have not angels been sent down to us, or (why) do we not see our Lord?

Religious and Moral Teachings of Al-Ghazzali, passage 177

Let us consider why men of knowledge become proud. There are two main causes which should be noted. First there is a false conception about the nature of real knowledge. Devoted to certain sciences and arts such as mathematics, physics, literature, and dialectics, they think that proficiency in them makes a man perfect. But real knowledge means the lifting of the veil from before the eyes of the heart so as to see the mysterious relation between man and his maker and to be filled with a sense of awe and reverence in the presence of an omniscient holy Being who pervades the universe. This attitude of mind, this enlightenment is real knowledge. It produces humility and repels pride.

Religious and Moral Teachings of Al-Ghazzali, passage 280

Therefore, He is so dazzlingly apparent that the understanding of the people fails to see Him just as the bat pereeaes at night fails to see in daylight, because its imperfect sight cannot bear the light of the sun, so our understanding is blurred by the effulgent light of his manifestations. The fact is that objects are known by their opposites but the conception of one who exists everywhere and who has no opposite would be most difficult.

Religious and Moral Teachings of Al-Ghazzali, passage 212

“Then,” says Abu Huraira, “the Prophet after finishing the sermon pressed me and said: These three would be the first to be thrown into the flames of hell”.

Religious and Moral Teachings of Al-Ghazzali, passage 370

Its freedom will be neither complete independence of external determination nor complete agreement with the ideal of goodness; but it will exclude total subordination to the forces beyond itself, and it will give opportunity for choosing and serving the good. In spite of its restrictions human activity will be recognized as possessing a core of spontaneity”. W. R. Sorley: _Moral Values and the Idea of God_. Cambridge 1918 pp. 446-7.

Religious and Moral Teachings of Al-Ghazzali, passage 246

Let us now enumerate the circumstances which excite love. 1. Every living being first of all loves his own self, that is to say, the desire for continuity of his existence as opposed to annihilation is innate. This desire is augmented by the desire of the perfection of his self by means of sound body, wealth, children, relations and friends. For all of these serve as a means to the end of the continuity of his self and therefore he cherishes love for them. Even “unselfish” love of his dear son, if probed, smacks of love for the continuity of his self, because his son who is part of his self serves as a living representative of his self’s continuity.

Religious and Moral Teachings of Al-Ghazzali, passage 412

[93] Called the “father of Sufiism”. He founded a sect of Sufis in Egypt. He died in 860 A.D.

Religious and Moral Teachings of Al-Ghazzali, passage 291

The kernel is undoubtedly the desired object, but it contains some substance which is removed when oil is being pressed out. Similarly the conception of an efficient final cause is the aim and object of the devotees, but is inferior to the vision of the all-pervading Holy One, because the conception of causality involves duality.

Religious and Moral Teachings of Al-Ghazzali, passage 183

It is recorded that a certain sinner among the Jews passed by a well known Pharisee. Struck with the appearance of the Pharisee’s piety and devotion, the poor sinner sat down by him, believing in the saving grace of his holy touch. But the proud Pharisee disdainfully spoke out: “Touch me not thou filthy sinner, and leave my presence”. Whereupon God sent His word to the prophet of that age: “Go and tell that sinner; thou art forgiven. As for that Pharisee, his devotion is cast aside and he is doomed”.

Religious and Moral Teachings of Al-Ghazzali, passage 147

For, by faith you shall not simply walk on the sea but fly in the air”. The wondering devotee stood speechless for awhile, then turning to knowledge, began: “I am in a difficulty. The dangers of the path which you have described unnerve my heart, and I know not whether I have sufficient strength to face them and to succeed in the end”. “There is a test for your strength”, replied knowledge, “Open your eyes and fix your gaze on me.

Religious and Moral Teachings of Al-Ghazzali, passage 125

“Have you considered what you sow?”[24] “We pour down the water, pouring it down in abundance. Then we cleave the earth; cleaving it asunder. Then we cause to grow therein the grain”.[25]

Religious and Moral Teachings of Al-Ghazzali, passage 353

Some people went to see Shibli[105] at Maristan, where he was imprisoned. “Who are you?” asked the saint. “Friends”, they all replied with one voice. Hearing this Shibli fetched some stones and began to throw them at them, and they all fled calling him a madman. “What’s this”, exclaimed Shibli, “You call yourselves my friends but if you are sincere, bear patiently what ye receive from me,” and then he sang: “His love has turned my brain. Have you ever seen a lover who is not intoxicated with love!”

Religious and Moral Teachings of Al-Ghazzali, passage 9

Though it is certainly premature to say that there is much serious acknowledgement and recognition of these values amongst the peoples of the world, there are reasons to think that tendencies of thought and feeling in this direction are increasing in power. One of the best means of aiding the Comparative Study of Religions and promoting these tendencies is by the publication of important books connected with the religions, representing the views of leading thinkers and saints.

Religious and Moral Teachings of Al-Ghazzali, passage 188

5, 6, 7. People feel a sort of elation at the sight of their possessions. A merchant is elated with his stores, a landowner with his fields and groves, and a nobleman with his retinue and riches. In short, every person feels proud of his worldly possessions and looks down on those who are lacking in them. He believes in riches and worships mammon.[46] He has no idea of what is meant by: “Blessed are the poor in spirit: for their’s is the kingdom of Heaven”.[47]

Religious and Moral Teachings of Al-Ghazzali, passage 299

To them every atom in the universe speaks out the truth of this revelation. They find tongues in trees, books in the running brooks, sermons in stones. The worldling will say: Though we have ears, we do not hear them. But asses also having ears do not hear. Verily there are such ears which hear words that have no sound, that are neither Arabic nor any other language, known to man.

Religious and Moral Teachings of Al-Ghazzali, passage 272

“What of them” said the saint “both belong to a supreme Being, if you love him you will not be troubled by them”. Saint Rabia[69] was once asked about her faith: “God forbid”, answered Rabia: “If I serve him like a bad labourer thinking of his wages only”. And then she sang: “Love draws me nigh, I know not why”. Thus we see that the hearts of those who ate and drank and breathed like us felt delights of divine love which was their highest happiness.

Religious and Moral Teachings of Al-Ghazzali, passage 350

The same saint tells another story: “While I was a student of Sufiism I went to Jazirai Abbadan,[103] where I saw a blind epileptic leper, lying on the ground while worms were eating his flesh. I sat by his side and placed his head on my lap and spoke gently to him. When he came to his senses, he spoke: ‘Who is this stranger who comes between me and my Lord. Even if each and every limb is severed from my body, I will love Him.’ That scene of Riza, says the saint, I shall never forget; it is a life-long lesson for me.”

Religious and Moral Teachings of Al-Ghazzali, passage 373

The Muslims slew the enemy but it is affirmed that really they did not slay, but it was Allah who slew them; the meaning apparently being that Allah’s hand was working in the battle, which is also clear from the fact that three hundred Muslims mostly raw and equipped with neither horses nor sufficient arms, prevailed against a thousand of the most renowned warriors who had come to crush the growing power of Islam. “And Thou didst not smite when thou didst smite”.

Religious and Moral Teachings of Al-Ghazzali, passage 235

It may be objected here that men’s motive is pleasure, that freedom from such pleasures is a purely divine attribute. But this objection is based on misunderstanding. It is true that man desires pleasure but pleasure has different meanings. The popular view is gratification of sensuous desires in Paradise but it has no idea of the nature of higher pleasures of communion and beatitude or the vision of God, and hence fails to consider them as pleasures.

Religious and Moral Teachings of Al-Ghazzali, passage 111

Actions are either voluntary or involuntary. The difference between them is not of kind but of degree. Analyse the process of an involuntary action and you will find that if, for example, a man intends to thrust a needle in your eye or draws a sword to strike on your head, your eye in the former case will at once close and in the latter your hand will suddenly be raised up to shield your head.

Religious and Moral Teachings of Al-Ghazzali, passage 64

_Al-Imla-u-’ an Statements on disputed In the margin of ishkalat-il-Ihya._ passages of Ihya. 1334 edition of Ihya.

Religious and Moral Teachings of Al-Ghazzali, passage 349

Saint Basher, son of Harith, narrates the story: In the Sharkia Lane of Baghdad, I saw a man who received a thousand stripes, but did not cry in his agony. He was then sent to prison and I followed him. “Why have you been punished so mercilessly?” I asked. “Because they have found out the secret of my love”. “But why were you so strangely quiet while you were punished so severely”, I asked in astonishment. “Because”, answered the poor fellow with a sigh, “She was looking at me from her balcony”. “Oh that you might see the true Beloved”, I murmured. Hearing this, his colour at once changed, and with a loud cry he fell dead.

Religious and Moral Teachings of Al-Ghazzali, passage 238

Actions make an impression on the heart, and strengthen that quality of it which served as a stimulus for them. For example, hypocrisy deadens the heart and godly motive leads to salvation. Both of them will gather strength in proportion to the actions which proceed from their respective sources. But as they are intrinsically opposed to each other an action which gets an equal stimulus at one and the same time will be stationary in its effect on the heart.