Religious and Moral Teachings of Al-Ghazzali, passage 376

(Translation by E. Whinfield. _Masnavi._ 2nd ed. 1898. Bk. I, pp. 19-20.)

Religious and Moral Teachings of Al-Ghazzali, passage 109

2. Ruh (spirit) means (_a_) a vapoury substance which, issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (_b_) The soul which is expressed in the Quran as ‘divine commandment’[17] and is used in the same sense as the second meaning of Qalb, mentioned above.

Religious and Moral Teachings of Al-Ghazzali, passage 269

An expert in chess while absorbed in playing will not come to his meals though hungry and repeatedly summoned, because the pleasure of check-mating his adversary is greater to him than the object of his appetite. Thus we see that inward delights and they are chiefly love of knowledge and superiority are preferred by noble minds. If then a man believes in a perfect being, will not the pleasure of His contemplation be preferred by him and will it not absorb his whole self?

Religious and Moral Teachings of Al-Ghazzali, passage 118

The question may be asked: If God is the ultimate cause why should there be a causal connection in the orderly succession of events? The answer to this lies in the correct understanding of the nature of causation. Nothing causes anything. Antecedents have consequents.[20] God alone is the efficient cause, but the ignorant have misunderstood and misapplied the word _power_.

Religious and Moral Teachings of Al-Ghazzali, passage 205

Imam Jafar ‘Assadiq’ (the veracious) gives a negative description of a friend. “Do not keep company with five sorts of men viz: a false man who deceives you like a mirage; a fool who cannot benefit you, (even if he tries to do so he would do harm through his foolishness;) a miser who when you need his help the most, severs himself from you; a coward who will leave you when you are in danger; a wicked sinner who will sell you for a piece of bread.”

Religious and Moral Teachings of Al-Ghazzali, passage 325

A reverent attitude of mind is another sign of his love. Some hold that fear is opposed to love, but the truth is that just as the conception of beauty generates love, the knowledge of his sublime majesty produces the feeling of awe in us. Lovers meet with fears which are unknown to others.[91] There is the fear of being disregarded. There is fear of the veil being drawn down. There is the fear of their being turned away.

Religious and Moral Teachings of Al-Ghazzali, passage 306

A man came to the Prophet and said: “I love thee, O Apostle of God”. “Be ready for poverty.” replied the Prophet. “And I love Allah”, said the man. “Prepare to face tribulations”[83] replied the Prophet. The following tradition is narrated by the Khalif Omar: The Prophet one day saw Masah, son of Umair coming to him with a lambskin round his loins. “Look” said the Prophet to his companions, “how God has illumined his heart. I have seen him living in ease and well provided by his parents but now the love of Allah and His apostle has wrought a change in him.”[84]

Religious and Moral Teachings of Al-Ghazzali, passage 221

The devil planted his foot on his chest, holding him by the throat, dictating the following terms: “Either swear not to touch that tree or be prepared to die”. The hermit finding himself quite helpless said, “I swear, but tell me why I am so discomfitured”. “Listen”, answered Satan. “At first thy wrath was for God’s sake, and zealous vindication of his commandments. Hence I was defeated, but now thou art furious for thyself, and worldly gain”.

Religious and Moral Teachings of Al-Ghazzali, passage 102

An external screen, may as it were, come before the objects. Sometimes a man who has subjugated his passions still through blind imitation or prejudice fails to know the truth. Such types are found amongst the votaries of the Kalam. Even many virtuous men also fall a prey to it and blindly stick to their dogmas. 5. There may be ignorance of the means for the acquisition of truth.

Religious and Moral Teachings of Al-Ghazzali, passage 113

Now will makes its choice between two alternatives and takes its cue either from imagination or reason. For example, a man may be unable to cut his own throat, not because his hand is weak or a knife is not available, but because will is lacking which would give the stimulus to suicide. For man loves his own life. But suppose he gets tired of his life, owing to having harrowing pains and unbearable mental sufferings. He has now to choose between two alternatives which are both undesirable.

Religious and Moral Teachings of Al-Ghazzali, passage 225

Saint Sufyan Saori, when he heard of this dream, said, “The Sufi was fortunate as no punishment was meted out to him for that charity which pleased him when people watched him”.

Religious and Moral Teachings of Al-Ghazzali, passage 124

“The angel of death who is given charge of you shall cause you to die: then to your Lord you shall be brought back”.[22] “Allah takes the souls at the time of their death”.[23]

Religious and Moral Teachings of Al-Ghazzali, passage 399

An excellent summary of his views is given by Razi in his Commentary, vol. VI. 393-408. (Stamboul edition). In the above parable Islam is represented as a likeness of the divine light, a light placed high on a pillar so as to illumine the whole world, a light guarded by being placed in a glass so that no puff of wind can put it out, a light so resplendent that the glass itself in which it is placed is as a brilliant star. Just as a fig tree stands for a symbol of Judaism (see _St. Matthew_ XXI.

Religious and Moral Teachings of Al-Ghazzali, passage 47

The knowledge of moral principles Ghazzali conceived as coming not through rational reflection but by immediate intuition of the divine character revealing itself. Moral truths come especially through moral and religious teachers, as the most fit persons for the transmission of these revelations. He possessed great skill in psychological analysis of moral conditions, and passages in illustration of this have been included here, treating of pride and vanity, friendship and sincerity. As almost all great practical moral and religious teachers, Ghazzali makes considerable use of apt stories, and of striking sayings from the saints and prophets. He continually harks back to the time of the Prophet and his “Companions”.

Religious and Moral Teachings of Al-Ghazzali, passage 310

A king permits some of his slaves to approach his presence, not because he requires them but because the slaves possess or are acquiring certain qualities which are worthy of being displayed before the royal presence. This privilege, this lifting of the veil, brings us nearer to the conception of God’s love. But it must be remembered that approaching the divine presence should entirely exclude the idea of space, for then it would imply change in Him, which is absurd.

Religious and Moral Teachings of Al-Ghazzali, passage 250

We love our saints, imams, and prophets but we have never seen them. Our love for them is so strong that we would willingly lay down our lives for upholding their good name. If we wish to create love for them in young minds we can produce it by giving graphic accounts of their virtues. Stories of the heroes of any nation will excite love for them.

Religious and Moral Teachings of Al-Ghazzali, passage 172

The consciousness of superiority which begets pride is due to certain attributes or accomplishments which can be summed up as:

Religious and Moral Teachings of Al-Ghazzali, passage 191

When you entered your garden, why did you not say: It is as Allah has pleased. There is no power save Allah. If you consider me to be inferior to you in wealth and children, perhaps my Lord will give me something better than your garden, and send on it a reckoning from heaven, so that it shall become even ground with no living plant. Or the waters may sink into the ground so that you are unable to find them.

Religious and Moral Teachings of Al-Ghazzali, passage 100

Something may come between the object and the mirror. 5. The position of the object may not be known, so that the mirror may be properly placed. Similarly, for five reasons, the mind fails to receive knowledge. 1. The mind may be imperfect, like the child’s. 2. Sin and guilt may bedim the mind and throw a veil over it. 3. The mind may be diverted from the real object.

Religious and Moral Teachings of Al-Ghazzali, passage 107

It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature.

Religious and Moral Teachings of Al-Ghazzali, passage 293

Let us consider the nature of the third stage. Man finds that God alone is the prime cause of everything. The world, its objects, life, death, happiness, misery, all have their source in his omnipotence. None is associated with Him in this. When man comes to recognise this, he has no fear of anything, but puts his trust in God alone. But Satan tempts him by misrepresenting the agencies of the inorganic and organic worlds as potent factors independent in the shaping of his destiny.

Religious and Moral Teachings of Al-Ghazzali, passage 380

3. Good and evil are mixed up in man. He has an angelic as well as a satanic nature. The development of this double nature depends on the force of external circumstances and surrounding influences. Good and evil are like two seeds: whichever is sown and taken care of will grow into a tree.

Religious and Moral Teachings of Al-Ghazzali, passage 93

If he fails to develop this quality and to translate it into action he is no better than a grunting pig, a snarling dog, a prowling wolf, or a crafty fox.

Religious and Moral Teachings of Al-Ghazzali, passage 232

Says Junaid: “There are some servants of God who are wise, who act as wise men, who are sincere when they act, then sincerity leads them to virtue.” Mohammed, son of Said Marwazi, says: “The whole course of our actions tends towards two principles, viz. (1) His treatment meted out to thee; (2) thy action for him. Then willingly submit to what is meted out to thee and be sincere in all thy dealings. If thou art successful in these two things thou shalt be happy in both the worlds”.

Religious and Moral Teachings of Al-Ghazzali, passage 94

If he wishes for true happiness, let him look upon reason as a monarch sitting on the throne of his heart, imagination as its ambassador, memory as treasurer, speech as interpreter, the limbs as clerks, and the senses as spies in the realms of colour, sound, smell, etc. If all these properly discharge the duties allotted to them, if every faculty does that for which it was created—and such service is the real meaning of thanksgiving to God—the ultimate object of his sojourn in this transitory world is realised.

Religious and Moral Teachings of Al-Ghazzali, passage 140

“Do not be in too great a hurry”, exclaimed will, “perchance I may give you sufficient reason. His majesty, the mind, sent an ambassador, named knowledge, who delivered his message to me through reason, saying: ‘Rise up, stir vitality’. I was forced to do so, because I have to obey knowledge and reason, but I know not why. As long as I receive no order I am happy, but the moment an order is delivered I dare not disobey. Whether my monarch be a just ruler or a tyrant, I must obey him.

Religious and Moral Teachings of Al-Ghazzali, passage 3

With an introduction by ALBAN G. WIDGERY M. A. Professor of the Comparative Study of Religions, The College, Baroda.

Religious and Moral Teachings of Al-Ghazzali, passage 414

[96] A theologian and Sufi of Ray in Persia. He died in 871 A.D.

Religious and Moral Teachings of Al-Ghazzali, passage 78

_Maqasid ul Hasana Sharh An exposition of Divine ” 1322 ” Asma i-illahi’l Husna._ names.

Religious and Moral Teachings of Al-Ghazzali, passage 332

It may be objected: Divine love is the highest stage, it would be better to manifest it, where is the harm? No doubt love is good and if of itself it is evident, there is no harm, but those who give themselves trouble to make it known are blameable. Let our hearts speak, let our deeds proclaim it, but not our tongue. Nay, he should always aim at making it evident before his beloved.

Religious and Moral Teachings of Al-Ghazzali, passage 186

It is reported in the Hadith that two men were quarrelling before the Prophet. One said to the other; “I am the son of such and such illustrious man, tell me who thy father is?” The Prophet, addressing the boastful man said; “There were two men in the time of Moses who boastfully spoke of their pedigree. One said to the other: “Look how my nine ancestors all in one line were men of renown.” And God said to Moses: “Tell this man: All thy nine ancestors are in Hell and thou art the tenth.”

Religious and Moral Teachings of Al-Ghazzali, passage 82

_Mishkat ul anwar fi Esoteric exposition of the ” 1325 ” Lataif il Akhbar._ verse “God is the light of (Niche for the lights). heaven and earth.”

Religious and Moral Teachings of Al-Ghazzali, passage 31

Mysticism thus suggested itself to him: This actual dream of death could be anticipated by the condition of ecstasy, by less than ecstasy, by a light which God pours into the heart. In this light, he saw not only the truth of the dogmas of the faith or the beauty of the moral life, but he was assured of the truth of the first principles of reason, the basis of all knowledge and all reasoning. He doubted no longer; he was cured of his pains; he had found certitude and peace.”

Religious and Moral Teachings of Al-Ghazzali, passage 122

the executioner, and (2) C the king’s order. Both these statements are correct. Similarly God is the cause of actions as He has creative power and efficiency. At the same time man is the cause of actions as he is the source of the manifestation of uniform succession of events. In the former case we have a real causal connection, while in the latter a relation of the antecedent to the consequent after the manner of the connection between the condition and the conditioned.

Religious and Moral Teachings of Al-Ghazzali, passage 117

But it must be noted that when we use the word Ikhtiyar for God, we must exclude the notion of choice, which is an essential element of will in man. Let it be here recognised once for all as a general principle that all the words of man’s vocabulary when used for God’s attributes are similarly metaphorical.[19]

Religious and Moral Teachings of Al-Ghazzali, passage 51

_Risalat-ul-Qudsiyya._ (Transcendence of God) included in Ihya as the 3rd section of the 2nd Chapter of its Book 1.

Religious and Moral Teachings of Al-Ghazzali, passage 312

His uphill journey towards knowledge keeps him restless, and he climbs higher and higher till he catches a glimpse of the halo which surrounds his master’s countenance. The nature of divine proximity resembles this inward journey of the pupil; that is, the more a man acquires insight into the nature of things, and by subjugating his passions leads the life of righteousness, the nearer will he be coming to his lord.

Religious and Moral Teachings of Al-Ghazzali, passage 259

And they replied “Fear of hell and hope of heaven have reduced us to this condition”. “What a pity”, rejoined Jesus, “your fear and hope is limited to creatures”. Then he went onward and saw some more devotees, and put the same question. “We are devoted to God and revere him for his love”, they replied with downcast eyes. “Ye are the saints” exclaimed Jesus, “you will have my company”.[63]

Religious and Moral Teachings of Al-Ghazzali, passage 110

3. Nafs (self) which means (_a_) the substratum for appetite and passion. The Sufis call it the embodiment of vices. (_b_) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called _the peaceful self_ (Nafsi mutmainna). The Quran says: “Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing.” When it upbraids man for his actions it is called _conscience_ (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called _the inordinate self_ (Nafsi ammara).

Religious and Moral Teachings of Al-Ghazzali, passage 137

Are you so cruel?” “Do not be angry, Sir” replied the hand “I am a bundle of flesh, bones, and blood. Have you ever seen a piece of flesh exerting power? Can a body move of itself? I am a vehicle used by one called vitality. He rides on me and forces me round and round. You see, a dead man has hands but cannot use them because vitality has left them. Why should I, a mere vehicle, be blamed?

Religious and Moral Teachings of Al-Ghazzali, passage 401

The doctrine of _Fana_ is misunderstood by many Western scholars. Tennyson puts it:

Religious and Moral Teachings of Al-Ghazzali, passage 207

It must be remembered here that the above passages serve as an ideal but for purposes we should look to the present practical conditions and try to get as much good as may be had from them. For man’s life seems dreary when he has no friends. And men are like trees. Some are fruit-bearing and shady, some are shady only and some are mere thorns and thistles. Similarly some friends are a blessing both here and hereafter; some are for worldly gain for the world is a shadow, and some are of no good in this world and the next as if they are scorpions in human form.

Religious and Moral Teachings of Al-Ghazzali, passage 393

[61] Ghazzali’s remark should not be confounded with either egoistic or universalistic hedonism. See his remark on the affinity of souls (pages 95 ff).

Religious and Moral Teachings of Al-Ghazzali, passage 49

But it does not seem quite correct to suggest as does Carra de Vaux that Ghazzali did not recognise the fact of divine “grace”, though he did not use a corresponding term. The beatific vision of the mystic certainly depended in part, for Ghazzali, on God’s mercy in removing the veil. How far he himself was successful in attaining the bliss of the mystic vision it is impossible to tell: in this direction he gained no such reputation as did several other Sufis.

Religious and Moral Teachings of Al-Ghazzali, passage 425

This short treatise which comes down from the sixth Imam, Hazrat Imam Jafar-us-Sadak, should prove of great interest to all Muslims. It will attract others also by the beauty of its style and the remarkable likeness it bears to the arguments of Bishop Butler in his _Analogy of Religion_.

Religious and Moral Teachings of Al-Ghazzali, passage 389

[36] Ghazzali has dealt with the question fully in his work entitled ‘Iljamal awam’. He says that every object has four stages of existence. To use a figure: “Fire” is (1) written on paper: (2) pronounced as Fire (3) burns; and (4) is perceived by the mind to be inflammable. The first two are purely conventional but have an educational value. Similarly the anthropomorphism of the passages of the Scriptures should be studied in the light of the above stages.

Religious and Moral Teachings of Al-Ghazzali, passage 237

Tufail says: “To do good for men’s sake is hypocrisy; not to do is infidelity; sincere is he who is free from both and works for God only”. These definitions suggest the ideal of sincerity aimed at by noble souls. Let us now look to the practical side of it for the sake of the average man.

Religious and Moral Teachings of Al-Ghazzali, passage 4

The perusal of the constructive treatises of the foremost leaders of the different religions should help to promote at least more mutual respect, if not, indeed, actual co-operation, among their devotees than the study of the critical discussions of lesser minds. For this reason the present small volume of extracts from the chief constructive work of Al Ghazzali has been included in the Gaekwad Studies in Religion and Philosophy.

Religious and Moral Teachings of Al-Ghazzali, passage 326

When the Sura Hud was revealed, in which the awful doom of the wicked nations is narrated,: “Away with Samood, away with Midian,” the Prophet heaved a sigh and said: “This Sura has turned me into an old man.” He who loves His nearness will feel acutely the fear of being way from Him. There is another fear of remaining at a particular stage and not rising higher, for the ascending degrees of His nearness are infinite. A true lover is always trying to draw nearer and nearer to Him.

Religious and Moral Teachings of Al-Ghazzali, passage 211

“Thou wishest to be labelled a generous man, and it was done”. The third will be the martyr who too will be asked about his deed. “O Lord”, the martyr will reply, “Thou didst command us to wage Holy war (Jehad), I obeyed thee and fell fighting”. “Thou liest,” God and His angels will answer. “Thy aim was to be trumpeted as a hero and it was done”.