Religious and Moral Teachings of Al-Ghazzali, passage 378

1. Evil is innate. Education simply muzzles the brute in man. Civilisation is mere veneering process. This cynical view of human nature is the religion of despair.

Religious and Moral Teachings of Al-Ghazzali, passage 339

Abu Turab Nakshabi has composed some verses describing the signs of love. Their translation is as follows:

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Know then that mind is like a mirror which reflects images. But just as the mirror, the image, and the mode of reflection are three different things so mind, objects, and the way of knowing are also distinct. There are five reasons which may prevent the object from being reflected in the mirror. 1. There may be something wrong with the mirror. 2. Something other than the mirror may prevent the reflection. 3. The object may not be in front of it. 4.

Religious and Moral Teachings of Al-Ghazzali, passage 283

Thus we see that the very mode of his existence and manifestation is a drawback for human understanding. But he whose inward sight is keen and has strong intuition in his balanced state of mind neither sees nor knows any other active power save God omnipotent. Such a person neither sees the sky as the sky nor the earth as the earth—in fact sees nothing in the universe except in the light of its being work of an all pervading True One.

Religious and Moral Teachings of Al-Ghazzali, passage 86

In the beginning children also lack these two qualities. They have passion, anger, and all the external and internal senses, but will finds its expression only later. Knowledge differs according to the capacity for it, according to the latent powers in a man. Hence there is a variety of stages amongst Prophets,[13] the Ulamas, the Sufis and the Philosophers. Further progress is possible even beyond these stages, for divine knowledge knows no bounds.

Religious and Moral Teachings of Al-Ghazzali, passage 342

Let us first turn to the Quran and the Hadis. “Allah has promised to the believing man and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode and best of all is Allah’s goodly pleasure—that is the grand achievement”.[99] In this passage God’s pleasure (Rizwan) is described as best of all blessings.

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[57] Rumi has beautifully described this story of Nasuh in _Masnavi_ Bk. V.

Religious and Moral Teachings of Al-Ghazzali, passage 256

Secondly, if he thinks over the aim and scope of beneficence, he will find that no creature can show any purely disinterested favour to another because his motive will be either 1. praise or self-gratification for his generosity, or 2. hope of reward in the next world or divine pleasure.[61] Paradoxical though it sounds, deep insight into human nature leads us, inevitably to the conclusion that man cannot be called “benefactor”, in as much as his action is prompted by the idea of gain and barter. A true benefactor is one who in bestowing his favours has not the least idea of any sort of gain. Purely disinterested beneficence is the quality of the All-merciful Providence and hence He is the true object of love.

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Whose branches are ever shaken by the wind, And whose fruit is showered on the sleeper’s heads. Fatalism means sleeping amidst highwaymen. Can a cock who crows too soon expect peace? If ye cavil at and accept not God’s hints, Though ye count yourselves men, see, ye are women. The quantum of reason ye possessed is lost, And the head whose reason has fled is a till. Inasmuch as the unthankful are despicable, They are at last cast into the fiery pit. If ye really have trust in God, exert yourselves, And strive in constant reliance on the Almighty.

Religious and Moral Teachings of Al-Ghazzali, passage 222

The story illustrates the saying “I will certainly cause them all to deviate from the way except thy servants from among those who are sincere”. A devotee cannot be immune from Satan’s temptation except by sincerity and therefore saint Maaruf of Karkh used to upbraid himself, saying: “If thou wishest salvation, be sincere”.

Religious and Moral Teachings of Al-Ghazzali, passage 139

I had neither strength enough to disobey nor willingness to obey him. That for which you would take me to task I had to do according to his wish, I do not know who this agent is. He is called will and I know him by name only. Had the matter been left to me I think I should have done nothing.” “All right”, continued the devotee, “I shall put the question to will, and ask him why he has forcibly employed vitality which of its own accord would have done nothing”.

Religious and Moral Teachings of Al-Ghazzali, passage 128

It may be asked then, why man should be rewarded for his good actions and punished for his misdeeds. Let us consider first the nature of reward and punishment. Experience tells us that things have natural properties and that physical laws operate in a uniform manner. Take, for example, the science of medicine. Certain drugs are found to possess certain qualities. If a man swallows poison of his own accord he has no right to ask why poison kills him.

Religious and Moral Teachings of Al-Ghazzali, passage 151

Do you think that the meaning of the tradition “Verily God created Adam in His own image”[32] is limited to the visible face of man? Certainly not: it is the inward nature of man seen by the inward sight which can be called the image of God.

Religious and Moral Teachings of Al-Ghazzali, passage 134

A certain devotee who was on the way to illumination saw a piece of paper with lines written on it. “Why”, said the devotee, “hast thou blackened thy bright face?” “It is not fair to take me to task”, replied the paper, “I have done nothing. Ask the ink why she has sallied forth from the inkstand where she was quite at ease, and forcibly blackened my face”. “You are right” said the devotee. Then he turned to the ink and enquired of her.

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Now certainly they are too proud of themselves and have revolted in great revolt.”[41]

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Man from his infancy is accustomed to enjoy sensual delights which are firmly implanted in him. Blind imitation of the creed with vague conception of the deity and his attributes fails to eradicate sensual delights and evoke the raptures of divine love. It is the dynamic force of direct contemplation of his attributes manifested in the universe that can prove an incentive for his love.

Religious and Moral Teachings of Al-Ghazzali, passage 79

_Minhaj ul Abidin._ The path of the devout. Cairo 1313 A. H. (Said to be the last of his work).

Religious and Moral Teachings of Al-Ghazzali, passage 345

The Prophet once asked some of his companions to point out the signs of the faith which they professed. “O apostle of God,” said the companions, “we are patient in tribulations, grateful in felicity and pleased with what is ordained”. “Ye are Muslims” said the Prophet. Again the Prophet said: “Ye who are poor be pleased with what God has put you in and then you shall have your reward”.

Religious and Moral Teachings of Al-Ghazzali, passage 379

2. Man is neither good nor bad. Mind is a _tabula rasa_. Good or bad actions leave their impression. Thorns and roses are alike gathered by it.

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At the same time there can be no one standard for judging the beauty of different objects. The standard for a horse cannot be the same for, say, writing or man. It must also be remembered that beauty is not connected with sensible objects only but is also related to concepts. A person is not always loved for his external beauty, but often the beauty of his knowledge or virtues attracts the heart. It is not necessary that the object of such kind of love be perceived by the senses.

Religious and Moral Teachings of Al-Ghazzali, passage 7

This work was undertaken at the request of Professor Widgery, to whom I am indebted for several suggestions and for going through the whole of the manuscript and the proofs.

Religious and Moral Teachings of Al-Ghazzali, passage 131

A certain king sent a horse, a robe of honour, and travelling expenses to one of his suzerains in a distant land. Although the king had no need of his services, the royal gift was a favour shown to his suzerain, so that he might come to the king’s court and be happy in his presence. If the suzerain understands the king’s intention from the nature of the gift and utilizes it properly with a grateful heart, he will wait on the king and live happily, but if he misuses the gift or takes no heed of it, he will prove an ungrateful wretch.

Religious and Moral Teachings of Al-Ghazzali, passage 204

When Caliph Mamun the Abbaside heard of it, he said, “Where should we find such a friend”. And Yahya replied, “Alkama’s description means that we should live in retirement.”

Religious and Moral Teachings of Al-Ghazzali, passage 279

Nay, the first and the foremost proof is our consciousness, because the knowledge that I exist is immediate,[71] and more apparent than our perceptions. Thus we see that man’s actions are but one proof of his life, knowledge, power and will, but with reference to God the whole phenomenal existence with its law of causation and order and adaptability bears testimony of him and his attributes.

Religious and Moral Teachings of Al-Ghazzali, passage 346

Let us discuss the nature of Riza. Those who deny the existence of Riza, saying that man can be patient in sufferings but joyous submission to His will is not possible, really deny the existence of love and its all-absorbing nature. A lover always loves his beloved’s actions. Now this love of actions is of two kinds: (1) Redemption from the experience of pain caused in mental or physical suffering.

Religious and Moral Teachings of Al-Ghazzali, passage 88

Similarly, a learned man is not cogniscant of the holy communion of the saints and the prophets, and of the favours bestowed on them. Although the divine blessings descend freely, those are fit recipients of them, whose hearts are pure and wholly devoted to Him. “Verily,” says the Hadis, “the desire of the virtuous is to hold communion with me, and I long to look at them”.

Religious and Moral Teachings of Al-Ghazzali, passage 245

Concepts of this special sense are more beautiful and charming than sensuous objects—nay, they are more perfect and strongly attract the soul. Is it not, then, possible, that One who is not perceived by the five senses may yet be found and felt attractive by that sense and loved by the soul?

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If we turn to Islam, we find that some Western writers describe it as in a condition of progressive decay, while others would have us believe that its onward march is a menace. It is well to be able to avoid the obvious purpose which lies behind both contentions.

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This Series is established with the sanction and financial support of the Government of His Highness the Maharajah Gaekwad of Baroda. The aim is to provide an opportunity for the publication of works on religious and philosophical subjects. Some of the volumes will be more popular and some more technical in nature. Only books written in the tolerant spirit of genuine scholarship will be included.

Religious and Moral Teachings of Al-Ghazzali, passage 53

_Khulasat ul Fikh_ Jurisprudence. (Quintessence of Jurisprudence).

Religious and Moral Teachings of Al-Ghazzali, passage 185

The Prophet’s companion Abuzar says: “I was quarrelling with someone in the presence of the Prophet when suddenly in a fit of rage I abused the man; Thou son of a negress!” On this the Prophet coaxingly said to me: “Abuzar, both the scales are equal. The white has no preference over the black.” Hearing this I fell and said to the person: “Brother come and trample on my face and then forgive me.”

Religious and Moral Teachings of Al-Ghazzali, passage 155

But they have a positive value, and should be utilised as constructive at this stage.[36] Proceed further and you will understand what I mean”. The devotee looked and found himself reflecting upon the divine attribute omnipotence.

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Then spoke Satan; “I think God has not commanded you to do this thing. You do not worship the tree, you are not responsible for the sins of others. If God wills it he will send some prophet, and they are so many, who would carry out his order. So I think it is not your duty, why then trouble yourself?” “But I belong to the chosen people of Yahweh, and I am in duty bound to do so”, replied the hermit. Whereupon they again began to wrestle and eventually Satan was thrown down. “O!

Religious and Moral Teachings of Al-Ghazzali, passage 96

The devil is the attribute which instigates these former two, embellishing them and bedimming the sight of reason which is the divine attribute. Divine reason, if properly attended to, would repel the evil by exposing its character. It would properly control appetite and the passions. But when a man fails to obey the dictates of reason, these three other attributes prevail over him and cause his ruin. Such types of men are many.

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[106] One of the most renowned of the early Sufis. His grandfather was a Magian who accepted Islam. He was born in 777 A. D. and died at a great age in 878 A. D.

Religious and Moral Teachings of Al-Ghazzali, passage 190

While he entered his garden he was unjust to himself. He said: I do not think that this will ever perish. I do not think the hour will come, yet even if I return to my Lord I shall most certainly find a place better than this. His companion said to him, while disputing with him: Do you disbelieve in Him who created you from dust, then from a small germ life, then he made you a perfect man? But as for me, Allah is my Lord and I do not associate any one with my Lord.

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the effacement of one’s individuality in contemplating the unity of God).[74] To use a simile these four stages may be compared with a walnut which is composed of an external hard rind, an internal skin, the kernel, and oil. The hard rind, which is bitter in taste, has no value except that it serves as a covering for some time. When the kernel is extracted the shell is thrown away.

Religious and Moral Teachings of Al-Ghazzali, passage 308

“Verily Allah loves those who repent and those who purify themselves.”[86] Say “If you love Allah, then follow me. Allah will love you and forgive you your faults, and Allah is forgiving, merciful”.[87] We have said before that love means yearning towards a desired object and that beneficence and beauty, whether perceived or conceived, equally attract our hearts. But in using the word love for God, no such meaning is possible as it implies imperfection.

Religious and Moral Teachings of Al-Ghazzali, passage 344

They have therein what they wish _and with us is more yet_.” Some commentators while commenting on the words in italics say that three gifts will be given in paradise: (i) a rare gift of which “no soul knows (in this world) what is hidden for them of that which will refresh the eyes”.[101] (ii) The salutation as mentioned in the Quran: “Peace (Salam) a word from the merciful Lord”.[102] (iii) His goodly grace and pleasure as mentioned in “wa Rizwanumminallahi akbar” (and best of all is Allah’s goodly pleasure).

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_Professor of Philosophy and the Comparative Study of Religions, Baroda._

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[3] Quoted in E. G. Browne: _Literary History of Persia_ 1903. Vol. I. p. 294.

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He taught that repentance, a moral conversion, is a necessary preliminary to the mystic life, and he fought against a common tendency of mystics towards antinomianism. Similarly he tried to avoid the danger of interpreting the union of the soul with God as its identification with God in a pantheistic view of the universe. Goldzieher says he differed from the Sufis generally in the rejection of their pantheistic aims and low estimate of religious ordinances.[10]

Religious and Moral Teachings of Al-Ghazzali, passage 69

_Al Quistas ul Mustaqim._ (No Imam is necessary ” except the Prophet himself).

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[67] _St Matthew_ XXII 35-57. “And one of them, a lawyer, asked him a question, tempting him,: Master, which is the great commandment in the law? And he said unto him: Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy mind.” In the above passage the law referred to is _Deuteronomy_ VI. 5, where instead of mind, the word might is used.

Religious and Moral Teachings of Al-Ghazzali, passage 149

Do you not know that the furniture of a palace indicates the status of its lord? Nothing in the universe resembles God,[31] therefore his attributes are also transcendental. He is neither body nor is in space. His hand is not a bundle of flesh, bone, and blood. His pen is not of reed or wood. His writing is not from ink prepared from vitriol and gall.

Religious and Moral Teachings of Al-Ghazzali, passage 194

How fleeting are our worldly gains, and how foolish are we in feeling proud of them! Let us then, live as meek and humble servants of God on earth.

Religious and Moral Teachings of Al-Ghazzali, passage 41

Though it was committed to the flames, chiefly in Spain, probably by those holding opinions which Ghazzali had bitterly attacked, it soon established its position in the Muslim world, in which it has been widely studied up to today. From it the passages translated in this book are taken. The following table of contents will show the range of the subjects with which it deals.

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On the threshold of maturity he was afflicted by doubts as to the validity and worth of the theological and philosophical bases of his religious belief. The strain of his reflection and the intensity of his anxiety to reach a secure faith seem to have caused a breakdown of health. With unexpected suddenness he left Baghdad. That was in 488 A.H.

Religious and Moral Teachings of Al-Ghazzali, passage 302

For, in their opinion love exists amongst species of the same kind, but God being ultra-mundane and not of our kind, His love is an impossibility and hence the much talked of ecstatic states of the “true lovers of God” are mere delusions. As this is far from truth and impedes the progress of the soul, by spreading false notions, we shall briefly discuss the subject. First we shall quote passages from the Quran and the Hadith testifying to the existence of the love of God.

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Thirdly, the appreciation of inward beauty, that is to say the contemplation of any attractive quality or qualities of the beloved causes a stronger and more durable love than the passionate love of the flesh. However such a beloved will still be found lacking in beauty from the standpoint of perfection because the three genders are creatures and therefore cannot be called perfect. God alone is perfect beauty—holy, independent, omnipotent, all-majesty, all-beneficent, all-merciful.