Religious and Moral Teachings of Al-Ghazzali
Al-Ghazali (Syed Nawab Ali translation)
437 passages indexed from Religious and Moral Teachings of Al-Ghazzali (Al-Ghazali (Syed Nawab Ali translation)) — Page 7 of 9
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Religious and Moral Teachings of Al-Ghazzali, passage 369
And if it stand—as it does stand—between the realm of nature and the realm of goodness, conscious of the good and yet beset by many temptations to fall to a lower level, then the relative independence or partial spontaneity of such a mind may be exhibited in the power to direct its own path toward the goal of goodness or to allow it to lapse into evil.
Religious and Moral Teachings of Al-Ghazzali, passage 367
[19] It is interesting to note here the following passage from a modern European author: “If we form a conception of a Perfect or Infinite Mind it is in this sense that we must speak of such a mind as free. To speak of choice between alternatives is to suggest that another than the best might be chosen and this would be inconsistent with the idea of perfection.
Religious and Moral Teachings of Al-Ghazzali, passage 411
Let knowledge grow from more to more, But more of reverence in us dwell; That mind and soul, according well, May make one music as before, But vaster. We are fools and slight; We mock thee when we do not fear; But help Thy foolish ones to bear, Help Thy vain worlds to bear, thy light.
Religious and Moral Teachings of Al-Ghazzali, passage 351
It is said that Christ once saw a blind forlorn leper who was praying: “Blessed art thou, O Lord, who hast saved me from such maladies which have overtaken many of us”. “Art thou not in misery” asked Christ, “Tell me which is that malady which has not overtaken thee”. “Thank God”, cried the leper, “I am not like him who does not know God”. “You are right”, said Christ, “Give me your hand”. And the breath of Christ instantly healed the leper, and he became one of his followers.
Religious and Moral Teachings of Al-Ghazzali, passage 282
If then light, which is more perceptible and apparent would have never been understood had there been no darkness notwithstanding its undeniable visibility, there is no wonder if God who is most apparent and all pervading true light (Nur)[72] remains hidden, because if he would have disappeared (which means the annihilation of the universe), there would have been an idea of him by comparison as in the case of the light and darkness.
Religious and Moral Teachings of Al-Ghazzali, passage 103
Thus for illustration, a man wants to see his back in a mirror: if he places the mirror before his eyes he fails to see his back; if he keeps it facing his back it will still be out of sight. Let him then take another mirror and place one before his eyes and the other facing his back in such a position that the image of the latter is reflected in the former. Thus he will be able to see his back. Similarly the knowledge of the proper means is a key to the knowledge of the unknown from the known.
Religious and Moral Teachings of Al-Ghazzali, passage 18
The influence of Ghazzali has been represented by Mr. Macdonald as chiefly that he led men back from scholastic labours upon theological dogmas to living contact with, study and exegesis of the Quran and Traditions; gave Sufiism an assured position within the Church of Islam; and brought philosophy and philosophical theology within the range of the ordinary mind.[6]
Religious and Moral Teachings of Al-Ghazzali, passage 286
There are four stages in the belief in the unity of God. The first is to utter the words: “There is no God but God” without experiencing any impression in the heart. This is the creed of the hypocrites. The a second is to utter the above words and to believe that their meaning is also true. This is the dogma of ordinary Muslims. The third is to perceive by the inward light of the heart the truth of the above Kalima.
Religious and Moral Teachings of Al-Ghazzali, passage 408
[86] _Quran_ II. 222. Repentance is the first step towards God. Comp. _St. Matthew_ III. 2.
Religious and Moral Teachings of Al-Ghazzali, passage 287
Through the multiplicity of causes the mind arrives at the conception of the unity of the final cause. This is the stage of the initiates. The fourth is to gaze at the vision of an all-comprehensive, all-absorbing One, losing sight even of the duality of one’s own self. This is the highest stage of the true devotee. It is described by the Sufis as Fanafittauhid (i.e.
Religious and Moral Teachings of Al-Ghazzali, passage 32
On leaving Baghdad, he retired to meditate in the mosques of Damascus, and is further reported to have made pilgrimages to Jerusalem, Hebron (the burial place of Abraham), Medina and Mecca. In abandonment to his immediate religious experience of the love of God he found more peace. In the course of time he associated again more definitely with his family. Eventually in 499 A. H. (1106 A.D.) he was ordered by the Sultan to teach in the Academy at Nysabur. After a life in which he had written a large number of independent treatises and indeed brought about a great change in the tendencies of Islam, he died at his native town of Tus in 505 (1111 A.D.).
Religious and Moral Teachings of Al-Ghazzali, passage 214
The hermit told him of his determination, whereupon Satan addressed him thus: “Why on earth are you leaving aside your prayers and vigils and devoting yourself to other work!” “But this too is a sacred cause” replied hermit. “No, nor will I allow you to do so” exclaimed the devil. Whereupon the hermit in the white heat of his pious rage caught hold of the devil and forcibly held him down. “Spare me Sir”, begged the devil, “I have something to say to you.” The hermit let him go.
Religious and Moral Teachings of Al-Ghazzali, passage 281
Besides, objects which differ in their respective significances can also be distinguished but if they have common significances the same difficulty will be felt. For instance if the sun would have shone always without setting, we could have formed no idea of light, knowing simply that objects have certain colours. But the setting of the sun revealed to us the nature of light by comparing it with darkness.
Religious and Moral Teachings of Al-Ghazzali, passage 163
Such proud men are found especially among ulamas. Sages are ruined by their pride. The Prophet says: “He who has an atom of pride in his heart will fail to enter paradise.” This saying requires explanation, and should be carefully listened to. Virtues are the doors of Paradise, but pride and self esteem lock them all. So long as man feels elated he will not like for others what he likes for himself. His self esteem will deprive him of humility, which is the essence of righteousness.
Religious and Moral Teachings of Al-Ghazzali, passage 323
It may be objected here that it follows that he loves the evil-doers and sinners. But a deep insight into the nature of such love shows that he loves them as creatures of God, but at the same time hates their actions which are contrary to the command of his beloved. If this point is lost sight of, people are apt to be misguided in their love or hatred of His creatures. If they show their love towards any sinner, let it be in pure compassion, and not any sense of taking the sin lightly. Similarly their hatred should proceed from the consciousness of His stern law and justice and not from ruthless bigotry.
Religious and Moral Teachings of Al-Ghazzali, passage 424
In this book one of the most enlightened leaders of Modern Hindu religious life discusses the important and ever interesting question: “What is the value of the Gita as a guide to practical life?” It should be read by all educated Hindus and by all non-Hindus who wish to know the religious attitude of a prominent Hindu scholar and devotee.
Religious and Moral Teachings of Al-Ghazzali, passage 251
“Love looks not with the eyes but with the mind; and therefore is winged Cupid painted blind”.
Religious and Moral Teachings of Al-Ghazzali, passage 267
Even an expert in chess boastfully delights in the knowledge of the game however insignificant it may be. And the higher the subject matter of our knowledge the greater our delight in it. For instance we would take more pleasure in knowing the secrets of a king than the secrets of a vizier. Now delights are either (a) external, derived from the five senses, or (b) internal, such as love of superiority and power, love of the knowledge, etc. enjoyed by the mind.
Religious and Moral Teachings of Al-Ghazzali, passage 226
There is a report that a man, putting on a woman’s dress used to frequent purdah parties in marriage and funeral processions. Once a lady’s pearl was lost in a party. Everybody was being closely searched, and the man was very much afraid of the disclosure of his identity, as it would mean the loss of his life. He sincerely repented in his heart, never to do the same thing again, and asked God’s forgiveness and help. Then he found that it was now the turn of himself and his companion to be searched. His prayer was heard, the pearl being found in his companion’s clothes and he was saved.[57]
Religious and Moral Teachings of Al-Ghazzali, passage 264
These four causes when properly understood, demonstrate that the true object of our love is God and therefore it has been enjoined: “Thou shalt love the lord thy God with all thy heart and with all thy soul and with all thy mind”.[67]
Religious and Moral Teachings of Al-Ghazzali, passage 382
[29] It is interesting to note a parallel passage from the _Masnavi_ of Jal al uddin Rumi, who was born in 1207 A.D. ninety-seven years after the death of Al Ghazzali:
Religious and Moral Teachings of Al-Ghazzali, passage 417
_Professor of Philosophy and the Comparative Study of Religions, Baroda._
Religious and Moral Teachings of Al-Ghazzali, passage 114
A struggle commences and he hangs between life and death. If he thinks that death which will put an end to his sufferings quickly is preferable to life with its lingering intolerable pains, he will choose death although he loves his life. This choice gives rise to will, the command to which, communicated through proper channels, would then be faithfully executed by his hand in the manner of suicide.
Religious and Moral Teachings of Al-Ghazzali, passage 428
Part II IV. The General Moral Attitude. V. The Value of Life: Industry and Indolence. VI. Truthfulness and Deceit: Purity and Impurity. VII. The Ethics of Sex Relations. VIII. Benevolence: other Vices and Virtues. IX. The Ethical in Legal References in Zoroastrian Literature. X. Theological and Metaphysical Conceptions. Index.
Religious and Moral Teachings of Al-Ghazzali, passage 27
With a vivid feeling of this necessity, he aspired to certitude, defining it in a purely psychological fashion as a state in which the mind is so bound up with and so satisfied with a piece of knowledge that nothing might henceforth deprive him of it. This curious definition, which is applied to religious faith as well as to scientific knowledge, does not escape from being purely subjective. As one might foresee, the great desire for certitude only led him at first into a series of doubts.
Religious and Moral Teachings of Al-Ghazzali, passage 73
_Risalat ul Wahdah A brief letter on preaching wal-I’tiqad._ and Belief.
Religious and Moral Teachings of Al-Ghazzali, passage 315
Another saying of Mohammed is reported thus: When God loves any of His servants He sends tribulations, if he patiently bears them, he is favoured, and if he cheerfully faces them, he is singled out as chosen of God. Surely it is this joyous attitude of his mind whether evil befalls him or good, that is the chief sign of love. Such minds are providentially taken care of in their thoughts and deeds and in all their dealings with men. The veil is lifted and they live in wrapped communion.
Religious and Moral Teachings of Al-Ghazzali, passage 321
He should prefer, both inwardly and outwardly, God’s pleasure to his desires. For he who follows the dictates of his desires is no true lover, for the true lover’s will is his beloved’s. But human nature is so constituted that such selfless beings are very rare. Patients would like to be cured but they often eat things which are injurious to their health. Similarly, a person would like to love God but very often follows his own impulses. Naaman was a sinner, who being repeatedly excused by the Prophet was at last flogged. While he was being flogged a certain person cursed him for his iniquity. “Do not curse him”, said he “he has a regard for God and his apostle”.
Religious and Moral Teachings of Al-Ghazzali, passage 61
_Al-Kashfu-wat-Tabyin fi On the delusion of men in ” 1324 ” Ghurur il khalqi Ajmain._ general. (On the margin of As-Shurain’s Tanbihal Mughtarrin.)
Religious and Moral Teachings of Al-Ghazzali, passage 138
Go to vitality and ask him why he makes use of me.” “You are right”, said the devotee, and then questioned vitality. “Do not find fault with me”, answered vitality, “Many a time a censurer himself is reproved, while the censured is found faultless. How do you know that I have forced the hand? I was already there before he moved, and had no idea of the motion. I was unconscious and the on-lookers were also unaware of me. Suddenly an agent came and stirred me.
Religious and Moral Teachings of Al-Ghazzali, passage 365
[13] This word is used both for _Rasul_ and _Nabi_, but the Muslim notion of _Rasul_ differs from that of _Nabi_. Malachi was a prophet (_Nabi_), but Moses was more than a prophet (_Rasul_). Thus in _St. Matthew_ XI. 9 we have: “But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet”.
Religious and Moral Teachings of Al-Ghazzali, passage 356
“Because” answered the saint “the veil of your egotism has fallen heavily on your mind’s eye”. The chief then asked the saint to tell him of some remedy, but he declined saying that the chief would not like to take it. “But do tell me”, entreated the nobleman, “And I will try my best to follow your kind advice”.
Religious and Moral Teachings of Al-Ghazzali, passage 106
The Prophet says: “Every child is born in the right state (Fitrat) but his parents make him a Jew, a Christian, or a Magian.” And again: “Had it not been that evil spirits hover round the hearts of the sons of Adam they would have seen the kingdom of heaven”. Ibn Umar reports that the Prophet was once asked as to where God is found either on earth or in heaven. “He is in the hearts of his faithful servants”, replied the Prophet.
Religious and Moral Teachings of Al-Ghazzali, passage 175
Knowledge is power. Consciousness of power easily elates a man, who considers himself superior to others and treats them in a supercilious manner. If he accepts the greetings or the invitation of his fellowmen or receives them in audience he thinks they should be thankful to him for his condescension. People should obey and serve him, for by virtue of his knowledge he thinks he has a right over them. Such a proud “Alim” is sorry for the sins of others but unmindful of his own condition.
Religious and Moral Teachings of Al-Ghazzali, passage 341
Riza is the quintessence of love and is one of the highest stages of the favoured few. But some doubt its existence, saying, How can man be joyous for what is against his own will. He may submit to God’s will, but it does not follow that he also shares the feeling of joy. We shall discuss the nature of Riza and prove its existence.
Religious and Moral Teachings of Al-Ghazzali, passage 209
“God”, said the Prophet, “has helped my people with my poor and humble followers’ prayer and sincerity.”[55] “Sincere action,” says the Prophet “even if it be little will suffice for thee.”[56] The following saying of the Prophet is reported by Abu Huraira: “Three persons shall be questioned first on the day of resurrection. One will be the learned man who would be asked as to what he had done with his learning”.
Religious and Moral Teachings of Al-Ghazzali, passage 396
[68] Daran, a village near Damascus, where he died in 215 A.H.
Religious and Moral Teachings of Al-Ghazzali, passage 198
Christ says, “Love God by avoiding the wicked; seek His nearness by shunning their company and please Him by courting their displeasure.” “With whom should we keep company, O Word of God”, asked the people. And Christ replied, “Sit with those whose appearance reminds you of God, whose words add to the stock of your knowledge and whose actions serve as an incentive for acquiring the kingdom of Heaven.”
Religious and Moral Teachings of Al-Ghazzali, passage 197
Friendship, then, is God’s favour and should be cultivated for His sake. But if we shun the company of our fellowmen let it also be for God’s sake. “The strongest rope of Faith”, says the Prophet, “is love and hate both for God’s sake.”
Religious and Moral Teachings of Al-Ghazzali, passage 404
[74] Usually _Fana_ is translated as “annihilation,” but Al Ghazzali here means what is implied in the statement: “To live, move, and have our being in Him”.
Religious and Moral Teachings of Al-Ghazzali, passage 75
_Al Maqasid ul Khilaf Different theories of fi fan il Kalam._ Kalam.
Religious and Moral Teachings of Al-Ghazzali, passage 397
[69] A famous Muslim woman saint of Basrah, considered to be an authority on Sufiism. She died in 801 A. D.
Religious and Moral Teachings of Al-Ghazzali, passage 278
It is as follows: when we find a person writing or doing any other work, the fact that he is living will be most apparent to us: that is to say, his life, knowledge, power and will will be more apparent to us than his other internal qualities, e.g. colour, size, etc. which being perceived by the eye may be doubted. Similarly stones, plants, animals, the earth, the sky, the stars, the elements, in fact everything in the universe reveals to us the knowledge, power and the will of its originator.
Religious and Moral Teachings of Al-Ghazzali, passage 415
Good shepherd, tell this youth what ’tis to love. It is to be all made of sighs and tears; It is to be all made of faith and service; It is to be all made of fantasy, All made of passion and all made of wishes; All adoration, duty, and observance, All humbleness, all patience and impatience, All purity, all trial, all observance.
Religious and Moral Teachings of Al-Ghazzali, passage 91
The body serves as a vehicle for the soul, and the soul is the abode for knowledge which is its fundamental character as well as its ultimate object. The horse and the ass are both beasts of burden, but a superiority of the former is found in its being gracefully adapted for use in battle. If the horse fails in this it is degraded to the rank of mere burden bearing animals. Similarly with man.
Religious and Moral Teachings of Al-Ghazzali, passage 112
This prompt action on the part of your eye and hand is due to your consciousness of the evil to be evaded, and this gives rise to volition which moves the eye and the hand without the least delay. There are, however, cases the desirability or rejection of which needs meditation, but the moment mind decides, the decision is carried out as promptly as in the above example. This meditation translated into choice or rejection constitutes will.
Religious and Moral Teachings of Al-Ghazzali, passage 258
With all this knowledge of His attributes we still do not know Him as He is. The prophet says: “My praise of Thee cannot be comprehensive, Thou art such as wouldst praise Thyself”.[62] Are not these attributes sufficient to evoke love for him? But beatitude is denied to the inwardly blind. They do not understand the attitude of the lovers of God towards Him. Jesus once passed by some ascetics who were reduced in body. “Why are you thus”? he said to them.
Religious and Moral Teachings of Al-Ghazzali, passage 29
Then he turned to the first principles of reason; but the perception of the senses took its revenge in saying to him: ‘Previously you believed in me and you abandoned me when this judge reason presented itself. If this judge had remained hidden you would have continued to believe in me. Who can tell you that beyond the reason there is no other judge, which if it made itself evident, would convict reason of falsehood?’.
Religious and Moral Teachings of Al-Ghazzali, passage 148
If you see the pen which writes on the heart, you will in my opinion, be able to proceed further on. For he who crosses the phenomenal world, knocks at the door of the celestial world, then sights the pen which writes on hearts”. The devotee did as he was advised, but failed to see that pen, because his notion of pen was no other but of a pen of reed or wood. Then knowledge drew his attention, saying: “There’s the rub.
Religious and Moral Teachings of Al-Ghazzali, passage 15
The greatest eulogy is perhaps that of Tholuck: “All that is good, worthy, and sublime, which his great soul had compassed, he bestowed upon Muhammedanism, and he adorned the doctrines of the Quran with so much piety and learning that in the form given them by him they seem, in my opinion, worthy of the assent of Christians. Whatsoever was most excellent in the philosophy of Aristotle or in the Sufi mysticism, he discreetly adapted to the Muhammedan theology.