Religious and Moral Teachings of Al-Ghazzali, passage 233

Says Sahl: “Sincerity means that all our actions or intentions—all the states of our minds whether we are doing anything or at rest, be solely for God.” But this is very difficult to acquire as it does not in the least attract the ego itself. Rowim says: “Sincerity means disregard of recompense for action in both the worlds”. In this he wishes to point out that the gratifications of our sensuous desires whether in this world or the next are all insignificant and low.

Religious and Moral Teachings of Al-Ghazzali, passage 303

“O you who believe, whosoever from among you turns back from his religion, then Allah will bring a people: He shall love them, and they shall love him, lowly before the believers, mightily against the unbelievers, they shall strive hard in Allah’s way and shall not fear the censure of any censurer: this is Allah’s grace, He gives it to whom He pleases and Allah is ample-giving, knowing.”[79]

Religious and Moral Teachings of Al-Ghazzali, passage 80

_Al Munqid min ad Dalal._ Autobiographical statement ” 1303, (Deliverer from error). of his spiritual progress. 1320 A. H.

Religious and Moral Teachings of Al-Ghazzali, passage 216

I see” cried Satan. “An idea has just come into my mind; let me go please, and I will tell you.” Thus obtaining his release, the Evil One addressed him as follows: “Is it not the case that you are poor and have to live on the alms of those who are devoted to you? But in your heart of hearts you would like to shower your bounties on your brethren and neighbours so generous and compassionate is your nature. What a pity that such a noble soul lives on alms”.

Religious and Moral Teachings of Al-Ghazzali, passage 327

“A thin veil covers my heart,” says the Prophet, “then I ask for His forgiveness seventy times in day and night.”[92] This means that the Prophet was always ascending the scales of his nearness, asking for His forgiveness at every stage which was found lower than the next one.

Religious and Moral Teachings of Al-Ghazzali, passage 58

_Ihya u-Ulum-id-Din._ (The most important Cairo 1322, book for his philosophy). 1324 A. H. Egypt 1282 ” Lucknow 1281 ” Meerut 1280 ”

Religious and Moral Teachings of Al-Ghazzali, passage 297

As this sort of reflection led to the vexed question of free will, we have dealt with it already at some length.

Religious and Moral Teachings of Al-Ghazzali, passage 311

Divine proximity means the attainment of godly virtues by abstaining from the promptings of the flesh and hence it implies approach from the point of view of quality and not of space. For example, two persons meet together either when both of them proceed towards each other or one is stationary and the other starts and approaches him. Again a pupil strives to come up to the level of his teacher’s knowledge who is resting in his elevated position.

Religious and Moral Teachings of Al-Ghazzali, passage 196

“Seven kinds of men will, on the Day of Judgment, rest under His shelter when there will be no other shelter:—(1) A just Imam, (2) An adult who is devoted to God, (3) A man who after coming out from the mosque finds his heart attached to it till he enters again, (4) Two friends who lived and died in their friendship for God’s sake, (5) He who for fear of the Lord wept in secret, (6) He whom a beautiful woman of good birth allures but he replies: I have fear of my Lord, (7) He who gives alms in a manner that his left hand does not know what is given by his right hand.”[53]

Religious and Moral Teachings of Al-Ghazzali, passage 56

_Al Maarif ul Aqliyyah Discourses on Logic. wal Allahiyyah Al Mutaqid._

Religious and Moral Teachings of Al-Ghazzali, passage 20

(1059 A.D.), his father died and he was brought up by a Sufi. Nevertheless his mystical leanings did not assert themselves vigorously till he was well on to maturity. Up to that time he devoted himself to the usual studies of canon law, the orthodox theology, the doctrines of the Mutazillites, and a variety of other subjects including the works of the Sufis. For a time he was a student of the Asharite Imam Al Haramayn at Nysabur.

Religious and Moral Teachings of Al-Ghazzali, passage 366

[15] Reported by Abuhuraira in Ahmad’s _Masnav_. Egypt 1300 A. H.

Religious and Moral Teachings of Al-Ghazzali, passage 21

He himself represents his attitude as at this time that of one working and wishing for reputation and wealth. In 484 A.H. he was honoured by appointment to the “University” or “Academy” of Baghdad, where he soon acquired great renown as lawyer and theologian.

Religious and Moral Teachings of Al-Ghazzali, passage 71

_Haqiqat ul Qualain._ An Exposition of truth of two sayings.

Religious and Moral Teachings of Al-Ghazzali, passage 274

The Quran says: “Know that this world’s life is only sport and play and boasting among yourselves, and vying in the multiplication of wealth and children”. “Say, shall I tell you what is better than these? For the righteous are gardens with their Lord, beneath which rivers flow, to abide in them and pure mates and Allah’s pleasure and Allah sees the servants”. “Those who say: Our Lord, surely we believe, so forgive us our faults, and keep us from the chastisement of fire; the patient and the truthful and the obedient and those who spend (benevolently) and those who ask forgiveness in morning times”.[70]

Religious and Moral Teachings of Al-Ghazzali, passage 352

The Prophet’s companion Said bin Wakas,[104] lost his eyesight in old age, and resigning his post returned to Mecca. People flocked to him for blessing as he was known to be one whose prayers were always heard. Says Abdullah bin Said: “I was then a mere boy; I too went to pay my respects to the venerable Said. He spake kindly to me and blessed me. Then I said: ‘Uncle, how is it that you who are praying for everybody would not pray for the restoration of your eyesight?’ ‘My son’, answered Said with a smile, ‘to be pleased with His sweet will is better than eyesight’”.

Religious and Moral Teachings of Al-Ghazzali, passage 59

_Maqasid ul Falasafa._ Cairo 1326 ” (The aims of the philosophers).

Religious and Moral Teachings of Al-Ghazzali, passage 219

No doubt from the religious point of view it is more useful. No doubt. I think I should accept it: yes, I must.” Thus the two pledged their words and the hermit returned. Next morning he found the two dinars at his bed side and was highly pleased. Another morning the glittering gold was there, but on the third morning the hermit searched for them in vain. His fury knew no bounds. He rushed for his axe, and hurried with it towards the place of idolatry. Satan again met him in the way as before.

Religious and Moral Teachings of Al-Ghazzali, passage 83

_Kitab ul-Madnun-i-Saghir._ Esoteric exposition of Cairo 1328 A. H. the verse “Then shaped him and breathed of His Spirit into him.”

Religious and Moral Teachings of Al-Ghazzali, passage 406

Air, earth, water, and fire are God’s servants. To us they seem lifeless, but to God living. In God’s presence fire ever waits to do its service, Like a submissive lover with no will of its own. When you strike steel on flint fire leaps forth; But ’tis by God’s command it thus steps forth. Strike not together the flint and steel of wrong, For the pair will generate more, like man and woman. The flint and steel are themselves causes, yet Look higher for the First Cause, O righteous man!

Religious and Moral Teachings of Al-Ghazzali, passage 363

[9] See the English translation of the Guide by Friedländer; _The Guide to the Perplexed_, London, especially pp. 225 ff. Al Ghazzali’s works were so widely studied that it is hardly possible to suppose that Maimonides was not influenced by them. The influence may have been direct, as Maimonides was not only a student in Spain but also physician in the court of Saladin in Alexandria. Indirectly the influence may have come through the Jewish poet Yehuda Halevi.

Religious and Moral Teachings of Al-Ghazzali, passage 405

“And thou shalt one day, if found worthy, so defined See thy God face to face, as thou dost now.”

Religious and Moral Teachings of Al-Ghazzali, passage 413

[95] A celebrated Sufi called Syed Uttaifa (chief of the sect). He died at Baghdad in 911 A.D.

Religious and Moral Teachings of Al-Ghazzali, passage 179

If he was prone towards pride and paid no attention to the subjugation of it, he would prove more proud when he acquires knowledge.” “There will be men,” says the Prophet “who will have the Quran on their lips but it will not go down their throats. They will claim knowledge of it, calling themselves learned Qari. They will be from among you my companions, but woe to them, for they will see the consequence of it in Hell”.[44]

Religious and Moral Teachings of Al-Ghazzali, passage 199

God spoke to Moses saying, “Son of Amran be up and find out a friend for thee and he who would not be with thee for my good will is thy enemy.”

Religious and Moral Teachings of Al-Ghazzali, passage 271

Abu Sulaiman Darani,[68] the renowned Sufi, says: “There are servants of God whom neither fear of hell nor the hope of heaven can deviate from the divine love, how can the world with its temptations come in their way?”. Abu Mahfuz Karkhi was once asked by his disciples: “Tell us what led you to devotion” but he kept quiet. “Is it the apprehension of death.” said one of them. “It matters little” replied the saint “Is it due to hell or to paradise”, inquired another.

Religious and Moral Teachings of Al-Ghazzali, passage 126

“Fight them: Allah will chastise them by your hands and bring them to disgrace”.[26] “So you did not slay them, but it was Allah who slew them, and thou didst not smite when thou didst smite, but it was Allah who smote, that he might confer upon the believers a good gift from himself”.[27]

Religious and Moral Teachings of Al-Ghazzali, passage 307

The Prophet used to pray thus: “My God, give me thy love and the love of him who loves thee and the love of that action which will bring me nearer to thee and make thy love sweeter than cold water to the thirsty”.[85]

Religious and Moral Teachings of Al-Ghazzali, passage 11

Nevertheless, to the present writer it appears true to say that there is much stagnation in Islam (In which religion is there not?), and that its spirit is often lost and its real teachings neglected owing to the general use of Arabic in the recitation of the Quran by persons entirely ignorant of that language, and also to the prevalent mechanical conception of the character of the Quran as a form of divine revelation.

Religious and Moral Teachings of Al-Ghazzali, passage 295

“So, when they ride in ships, they call upon Allah, being sincerely obedient to Him, but when he brings them safe to land, they associate others with Him. Thus they become ungrateful for what we have given them, so they might enjoy: but they shall soon know”.[76] If a culprit, whose death sentence is revoked by the king, looks to the pen as his deliverer, will it not be sheer ignorance and ingratitude?

Religious and Moral Teachings of Al-Ghazzali, passage 268

And the more the mind is noble the more there will be a desire for the second kind of delights. The simple will delight in dainty dishes, but a great mind leaving them aside will endanger his life and his honour and reputation from the jaws of death. Even sensuous delights present an amusing example of preference.

Religious and Moral Teachings of Al-Ghazzali, passage 400

19) the olive stands for Islam, which must give light to both the East and the West, and does not specifically belong to either one of them.

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His Holiness Sri Vidya Sankara Bharati Swami, Jagadguru Sankaracharya of Karvir Pitha.

Religious and Moral Teachings of Al-Ghazzali, passage 252

4. The fourth cause is a sort of secret affinity between two souls, meeting and attracting each other. It is what is called “love at first sight”. This is what the prophet meant when he said “The souls had their rendezvous: Those who liked each other, then love here; those who remained strangers then do not join here”. If a believer goes to a meeting where there are a hundred manafiks (hypocrites) and one momin (faithful) he will take his seat by the side of the momin. It seems that likes are attracted by their likes. Malik bin Dinar says: Just as birds of the same feather fly together two persons having a quality common to both will join.[59]

Religious and Moral Teachings of Al-Ghazzali, passage 178

Secondly, there is an indifference to moral training during student life. Wicked habits thus produce bitter fruits of pride. Wahb has well illustrated this point, when he says: “Knowledge is like rain falling from above, so pure and sweet but the plants when they absorb it, embitter or sweeten it, according to their tastes. Man in acquiring knowledge acquires power, which gives strength to the hidden qualities of his heart.

Religious and Moral Teachings of Al-Ghazzali, passage 248

3. The third cause is love of beauty. It is generally supposed that beauty consists in red and white complexions, well proportioned limbs, and so forth, but we can also say “beautiful writing”, “beautiful horse”, etc. Hence beauty of an object consists in its possession of all possible befitting perfections. It will vary in proportion to the perfections attained. That writing in which all the rules of caligraphy are properly observed will be called beautiful and so on.

Religious and Moral Teachings of Al-Ghazzali, passage 66

_Tibr ul Masbuk._ An ethical mirror for ” 1317 ” princes. A letter.

Religious and Moral Teachings of Al-Ghazzali, passage 388

[35] _Quran_ XXXIX. 97. The full text runs: And they have not honoured Allah with the honour due to him: and the whole earth shall be in his grip on the day of resurrection and the heavens rolled up in his right hand; glory be to him and may he be exalted above what they associate with him.

Religious and Moral Teachings of Al-Ghazzali, passage 26

Carra de Vaux[8] thus graphically describes the process in Al Ghazzali’s mind, as he himself suggests it to us: “Religious beliefs, he reflected, are transmitted by the authority of parents; but authority is not proof. To arrive at certitude it was necessary for him to reconstruct all his knowledge from the very foundation.

Religious and Moral Teachings of Al-Ghazzali, passage 37

From the accompanying list and classification of the works of Ghazzali, it will be seen that he was a writer on all sides of the theory and practice of his religion. He was an authority on canon law and jurisprudence, and a commentator of the Quran. He examined the positions of the Scholastic theologians, and found that they depended entirely on the acceptance of their initial dogmatic assumptions.

Religious and Moral Teachings of Al-Ghazzali, passage 313

But it must be remembered that a pupil may equal his teacher, even be greater than he, but as regards divine proximity, no such equality is possible. God’s love means that which purifies the heart of his servant in a manner that he may be worthy of being admitted before his holy presence.

Religious and Moral Teachings of Al-Ghazzali, passage 38

The disputes of the Scholastics amongst themselves appeared to have little or no relation with religious life, rather if anything they were a hindrance to true religion. And in face of the philosophers the Scholastic theologians were almost helpless.

Religious and Moral Teachings of Al-Ghazzali, passage 170

Our Prophet Mohammed was an orphan and had scanty means of livelihood, so the Koraishite chief Walid bin Moghera and Abu Masood Sakfi used to speak contemptuously of him.[42] And when people believed in him and accepted Islam, the proud Koraishites used to say: Mohammed is surrounded by poor men, let him send them off and then we of the aristocracy of Mecca will listen to him. But God spoke to Mohammed “And withhold thyself with those who call on their Lord morning and evening, desiring His good will, and let not their eyes pass from them, desiring the beauties of this world’s life, and do not follow him, whose heart we have made unmindful to our resemblance, and he follows his low desires, and his case is one in which due bounds are exceeded.”[43]

Religious and Moral Teachings of Al-Ghazzali, passage 159

When a man feels a superiority over others and with this a sort of inward elation, this is called pride. It differs from vanity in as much as vanity means consciousness of one’s elation while pride requires a subject, an object and a feeling of elation. Suppose a man is born solitary in the world, he may be vain but not proud, because in pride man considers himself superior to others for certain qualities of his self.

Religious and Moral Teachings of Al-Ghazzali, passage 84

_Makashifat-ul-Qulub._ (Abridgement of a work Boulaq & Cairo of doubtful authorship 1360 A. H. ascribed to Al Ghazzali). Cairo 1306 A. H.

Religious and Moral Teachings of Al-Ghazzali, passage 39

But the books which exerted the greatest influence both within and beyond Muslim circles, and the books that still retain their interest today are the Maqasid ul Falasafa (The Aim or Goal of the Philosophers) the Tahafat ul Falasafa (the Refutation of the Philosophers) and the Ihya-u-Ulum-id-Din (The Renovation of the Sciences of Religion.) In the first of these he gives an account of the different philosophical positions which were more or less prevalent.

Religious and Moral Teachings of Al-Ghazzali, passage 334

That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly. Moreover when ye fast, be not as the hypocrites, of sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you they have their reward.

Religious and Moral Teachings of Al-Ghazzali, passage 119

As to the orderly succession of events, let it be understood that the two events are conjoined like the relation between the condition and the conditioned. Now certain conditions are very apparent and can be known easily by people of little understanding, but there are conditions which are understood only by those who see through the light of intuition: hence the common error of miscalculating the uniformity of events.

Religious and Moral Teachings of Al-Ghazzali, passage 95

Man’s nature is made up of four elements, which produce in him four attributes, namely, the beastly; the brutal, the satanic, and the divine. In man there is something of the pig, the dog, the devil, and the saint. The pig is the appetite which is repulsive not for its form but for its lust and its gluttony. The dog is passion which barks and bites, causing injury to others.

Religious and Moral Teachings of Al-Ghazzali, passage 30

That is a movement of thought which is dramatic enough, though perhaps a little artificial.—The thinker continued his search for the certain. He halted and concerned himself with the famous comparison of life with a dream and death with an awakening. Perhaps after that awakening he would see things in a different manner from that in which he then saw them.