Chapter IV: Part IV (1)

1. Repentance.
2. Patience and Thanksgiving.
3. Hope and Fear.
4. The Poor and the Hermit,
5. Unity of God, and Dependence on Him.
6. On Love, Ecstasy, and Joyous Submission to His will.
7. On Intention, Sincerity and Truth.
8. Meditation.
9. Contemplation and taking a Warning.
10. On Death and the After-Life.

Against the philosophers he argued for the belief in the reality of the divine attributes and against the view of the eternity of the world. He contended against the theory that there would be no physical punishments and rewards hereafter, maintaining, as he did, the doctrine of the resurrection of the body. He virtually denied that there is real causal connection in events as experienced by us: but only sequence: in this he adumbrates the theory of Hume. For Ghazzali, God is the only efficient cause. From the scepticism to which his consideration of philosophy led him he turned to the acceptance of revelation, this as found in the mystic experience and in the words of saints and prophets, especially the Prophet Muhammed.

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”.

Ghazzali’s abandonment of his academic position at Baghdad, his retirement to mosques and journeyings on pilgrimage, are sufficient evidence that he recognised that the truth of mysticism could not be tested by theoretical reflection but only by an attempt at practice. Only the experience itself could prove its own reality. He appears to have held that for the attainment of the condition of ecstasy the means of asceticism and meditation should be used. 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. 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]

A LIST OF WORKS BY AL GHAZZALI[11]

A: CANON LAW.

_Title._ _Subject._ _Place and date
of publication._

_K. Wajiz_ (_Compendium_). Canon Law. Cairo 1317 A. H.

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

_Anqud ul Mkhtasir._ Summary of Jowim’s
Mukhtasar.

_Ghait ul Ghor fi Masail Divorce.
il dor._

_Gaur ul Durar._

_Qanun ul Rasul._ The Canon Law of the
Prophet.

B: JURISPRUDENCE.

_Al Mustafa._ Jurisprudence. Boulac 1322 A. H.

_Al Manhul wal Muntahal._ Doctrines falsely
attributed to others
and falsely claimed
by some. Jurisprudence.

_Wajiz fil Furu._ Jurisprudence. Egypt 1305 A. H.

_Khulasat ul Fikh_ Jurisprudence.
(Quintessence of
Jurisprudence).

_Al-durr ul Manzum fi An Exposition of
sirr il Muktum Wasit._ Shafite Jurisprudence.

C: LOGIC.

_Mizan ul Amal._ Logic. Cairo 1328 A. H.

_Mihakkul Nazar fil Logic. Cairo
Mantaq._ (Whetstone of
reflection).

_Maayar ul Ilm._ Logic.

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

_Mayar ul Ilm Fannil On Logic. Cairo 1329 A. H.
Mantaq._ (the weighing
scale of the science).

D: PHILOSOPHY.

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

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

_Maznun bihi ala Ghairi Exposition of Ghazzali’s ” 1328 ”
Ahlihi._ own views.

_Kitab-ul-Arbain._ Abridgement of Ihya. ” 1328 ”

_Risalat ul Luduniyya._ Knowledge (Ilham and Wahi) ” 1328 ”

_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.)

_Faysalut-Tafriqa baynal Refutation of Atheists. Cairo 1325 A. H.
Islami-wa-z Zandiqah._

_Al Fikratu al Ibrah._ Meditation and Contemplation.

_Tahafat ul Falasafa._ Destruction of the ” 1321 ”
Philosophers.

_Iljam ul Awam._ Abbreviation of the Ihya.

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

_Mustazhiry._ A guide for novices.

_Al Hikmat-u-fi- Wisdom of God. Cairo 1326 A. H.
Makhluq-i-Ilahi._

_Hakikat ul Ruh._ On Soul.

E: ETHICS.

_Badayat ul Hidayah._ Ethics. Cairo 1317,
1326 A. H.

_Kimiya i Saadat._ Ethics. ”

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

_Ayyuh al Walad._ A letter of faith and ” 1328 ”
conduct.

F: THEOLOGY: EXEGETICAL AND DOGMATICAL.

_Al durr ul Fakhira._ On eschatology. ” 1322 ”

_Yaqut ul Tawil fi Tafsir A commentary on the Quran
il Tanzil._ in 40 vols. Not found.

_K. Iqtisad fil-I’tiqad._ Exposition of Faith. Cairo

_Fadhaih ul Abahiya._ The exposure of the
Doctrines of the
Free-thinkers

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

_Al Qual ul Jamil fil Criticism of those who
Raddi Ala man Ghayyar have changed the text
al Injil._ of the Bible.

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

_Tadlis Iblis._ The intrigue of the devil.

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

_Risalat ul Wahdah A brief letter on preaching
wal-I’tiqad._ and Belief.

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

_Al Maqasid ul Khilaf Different theories of
fi fan il Kalam._ Kalam.

G: SUFIISM.

_Al-Adab-fid-din._ (Fitting behaviour in ” 1328 ”
religion).

_Al-Qawaid ul-Ashara._ (A very brief summary ” 1328 ”
of general advice of
religious matters).

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

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

_Nasihat-ul Talmiz._ An Epistle. ” 1295 ”

_Kitab Asrar al Anwar._

_Madkhal ul Suluk ila A Guide for kings.
Manazil il Muluk._

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

_Tajrid fil-Kalimat il Exposition of Kalima. ” 1325 ”
Tauhid._

_Murshid ul Talibin._ A Guide for novices.

_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.”

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

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

MORAL AND RELIGIOUS TEACHINGS OF AL GHAZZALI

THE NATURE OF MAN[12]

Though man shares with the other animals external and internal senses, he is at the same time also endowed with two qualities peculiar to himself, knowledge and will. By knowledge is meant the power of generalisation, the conception of abstract ideas, and the possession of intellectual truths. By will is meant that strong desire to acquire an object which after due consideration of its consequences has been pronounced by reason to be good. It is quite different from animal desire, nay, it is often the very opposite of it.

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. 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. 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”. “He who approaches me a span, I approach him an arm”.[14] The divine favours are not withheld, but hearts bedimmed by impurity fail to receive them. “Had it not been that the devils hover round the hearts of men, they would have seen the glories of the Kingdom of the Heaven”.[15]

The superiority of man consists thus in his being cogniscant of divine attributes and actions. Therein lies his perfection; thus he may be worthy of admission to God’s presence.

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. In certain qualities man resembles a horse and an ass, but his distinguishing trait is his participation in the nature of the angels, for he holds a middle position between the beast and the angel. Considering the mode of his nourishment and growth he is found to belong to the vegetable world. Considering his power of movement and impulses he is a denizen of the animal kingdom. The distinguishing quality of knowledge lifts him up to the celestial world. 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.

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.

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. 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. What a pity it is that these who would find fault with those who worship stones do not see that on their part they worship the pig and the dog in themselves: Let them be ashamed of their deplorable condition and leave no stone unturned for the suppression of these evil attributes. The pig of appetite begets shamelessness, lust, slander, and such like; the dog of passion begets pride, vanity, ridicule, wrath and tyranny. These two, controlled by the satanic power produce deceit, treachery, perfidy, meanness etc. but if divinity in man is uppermost the qualities of knowledge, wisdom, faith, and truth, etc. will be acquired.

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. 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. For example, a man may be obedient and good, but instead of rising higher to the acquisition of truth and contemplation of God is contented with bodily devotions and acquirement of means of living. Such a mind, though pure, will not reflect the divine image for his objects of thought are other than this. If this is the condition of such mind, think what will be the state of those minds which are absorbed in the gratification of their inordinate passions. 4. 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. 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.

The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Quran says: “Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up. Surely he is not just (to himself) and is ignorant”.[16] In this passage the innate capacity of man is hinted at and refers to the secret power of knowing God, latent in human minds by virtue of which they have preference over other objects and the universe. 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.

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.

1. Qalb (heart) has two meanings. (_a_) a conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the material eyes. (_b_) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible.

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.

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).

HUMAN FREEDOM AND RESPONSIBILITY[18]

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. 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. 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. 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. Thus, though the process from the commencement of mental struggle for the choice between too alternatives down to the stimulus to physical action is uniformly determinate there is at any rate a sort of freedom traceable in the will.

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_). 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]

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_. 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. There is a divine purpose linking the antecedents to the consequents and manifesting itself in the existing orderly succession of events, without the least break or irregularity. “Verily”, says the Quran. “We did not create the heavens and the earth and what is between them in sport. We did not create them both but with truth, but most of them do not know”.[21]

Surely, there is a set purpose pervading the universe. The uniform succession of events is not at random. There is no such thing as chance. Here again it may be asked: If God is the efficient cause, how will you account for actions attributed to man in the scriptures? Are we to believe that there are two causes for one effect? My answer to this will be that the word cause is vaguely understood. It can be used in two different senses. Just as we say that the death of A was caused by (1) B. 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. There are passages in the Quran where the word cause is used in different senses.

“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]

“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]

“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]

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.

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. Its natural property has simply operated in his system and caused his death. Similarly actions make an impression on mind. Good and bad actions are invariably followed by pleasure and pain respectively. A good action is its own reward of pleasure and a bad one of pain. The former works like an elixir; the latter like poison. The properties of actions have been discovered, like discoveries in medicine, but by the physicians of the heart, the saints and the prophets. If you will not listen to them you must suffer the consequence. Now hear a parable:

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.

It is thus that the boundless mercy of the omnipotent and omniscient God bestowed on us the gift of life, providing us with bodily organs, mental and moral faculties, so that we uplift ourselves by utilizing them properly, and be worthy of being admitted into his holy presence. If we misuse them or pay no regard to them, surely we shall be (Kafirs) (literally “ungrateful”) for his blessings bestowed on us for our good, and thus be doomed.

“Verily,” says the Quran, “we created man in the best make. Then we render him the lowest of the low. Except those who believe and do good, so they shall have a reward never to be cut off”.[28].[29].

_The Allegory of the Pen_

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. “Why do you ask me”, she said, “I was sitting still in the inkstand and had no mind to come out but this truculent pen rushed at me, drew me out and scattered me over the page. There you see me lying helpless, go to the pen and ask him”. The devotee turned to the pen and interrogated him about his high-handedness. “Why do you trouble me”, answered the pen, “Look, what am I? an insignificant reed. I was growing by the banks of silvery streams amidst shady green trees, when lo: a hand stretched at me. It held a knife, which uprooted me, flayed me and separated my joints, hewed me, cleaved my head then, chopped it off. I was sent headlong towards the ink, and have to serve abjectly. Do not add insult to my injuries, go to the hand and ask him”. The devotee looked at the hand and said: “Is it true? 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? 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. 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”. “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. On my oath, as long as the king hesitates or ponders over the matter I stand quiet, ready to serve, but the moment his order is passed my sense of obedience which is innate forces me to stir up vitality. So, you should not blame me. Go to knowledge and get information there”. “You are right,” consented the devotee, and proceeding, asked mind and its ambassador, knowledge and reason, for an explanation. Reason excused himself by saying he was a lamp only, but knew not who had lighted it. Mind pleaded his innocence by calling himself a mere _tabula rasa_. Knowledge maintained that it was simply an inscription on the _tabula rasa_, inscribed after the lamp of reason had been lighted. Thus he could not be considered the author of the inscription which may have been the work of some invisible pen. The devotee was puzzled by the reply, but collecting himself, he spoke thus to knowledge: “I am wandering in the path of my enquiry. To whomsoever I go and ask the reason I am referred to another. Nevertheless, there is pleasure in my quest, for I find that everyone gives me a plausible reason. But pardon me, Sir if I say that your reply, knowledge, fails to satisfy me. You say that you are a mere inscription recorded by a pen. I have seen pen, ink, and tablet. They are of reed, a black mixture, and of wood and iron, respectively. And I have seen lamps lighted with fire. But here I do not see any of these things, and yet you talk of the tablet, the lamp, the pen and the inscription. Surely you are not trifling with me?” “Certainly not”, returned knowledge, “I spoke in right earnest. But I see your difficulty. Your means are scanty, your horse is jaded, and your journey is long and dangerous. Give up this enterprise, as I fear you cannot succeed. If, however you are prepared to run the risk, then listen. Your journey extends through three regions. The first is the terrestrial world. Its objects pen, ink, paper, hand etc. are just what you have seen them to be. The second is the celestial world, which will begin when you have left me behind. There you will come across dense forests, deep wide rivers and high impassable mountains and I know not how you would be able to proceed. Between these two worlds there is a third intermediary region called the phenomenal world. You have crossed three stages of it, vitality, will, and knowledge. To use a simile: a man who is walking is treading the terrestrial world: if he is sailing in a boat he enters the phenomenal world: if he leaves the boat and swims and walks on the waters, he is admitted in the celestial world. If you do not know how to swim, go back. For, the watery region of the celestial world begins now when you can see that pen inscribing on the tablet of the heart. If you are not of whom it was said: ‘O ye of little faith, wherefore didst thou doubt?’[30] prepare thyself. 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. 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. 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. But there are many who ignorantly cling to an anthropomorphic view of Him, there are few who cherish a transcendentally pure conception of Him, and believe that He is not only above all material limitation but even above the limitation of metaphor. You seem to be oscillating between these two views, because on the one hand you think that God is immaterial, that His words have neither sound nor shape; on the other hand you cannot rise to the transcendental conception of His hand, pen and tablet. 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. But listen: You are now at the sacred mount, where the invisible voice from the burning bush speaks: “I am that I am;”[33] “Verily I am thy Lord God, put off thy shoes”.[34] The devotee, who listening with rapture, suddenly saw as it were a flash of lightning, there appeared working the pen which writes on hearts-formless. “A thousand blessings on thee, O knowledge, who hast saved me from falling into the abysm of anthropomorphism (Tashbih). I thank thee from the bottom of my heart. I tarried long, but now, adieu”.

The devotee then resumed his journey. Halting in the presence of the invisible pen, politely he asked the same question. “You know my reply” answered the mysterious pen, “You cannot have forgotten the reply given to you by the pen in the terrestrial world”. “Yes, I remember,” replied the devotee, “but how can it be the same reply, because there is no similitude between you and that pen”. “Then it seems you have forgotten the tradition: Verily God created Adam in his own image”. “No, Sir”, interrupted the devotee, “I know it by heart”. “And you have forgotten also that passage in the Quran: “And the heavens rolled up in his right hand.”[35] “Certainly not”, exclaimed the devotee, “I can repeat the whole of the Quran by rote”. “Yes, I know, and as you are now treading the sacred precincts of the celestial world I think I can now safely tell you that you have simply learnt the meaning of these passages from a negative point of view. 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. At once he realised the force of the mysterious pen’s argument, but goaded by his inquisitive nature he was about to put the question to the holy being, when a voice like the deafening sound of thunder was heard from above, proclaiming: “He is not questioned for his actions but they shall be asked”. Filled with surprize; the devotee bent his head in silent submission.

The hand of the divine mercy stretched towards the helpless devotee; into his ear were whispered in zephyr tones: “Verily those who strive in our way we will certainly show them the path which leads to us”[37]. Opening his eyes, the devotee raised his head and poured forth his heart in silent prayer. “Holy art thou, O God Almighty: blessed is thy name O Lord of the universe. Henceforth I shall fear no mortal: I put my entire trust in thee: thy forgiveness is my solace: thy mercy is my refuge.”

(Light may be thrown on the matter by consideration of the unity of God.[38])

PRIDE AND VANITY[39]

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. He allots one position to his self and one to another, and then thinks that his position is higher and is therefore elated. This “puffed up” feeling which imparts a sense of “touch me not” is called pride. The Prophet says: “O God save me from the puffing up of pride”. Ibn Abbas says that the sentence in the Quran “And they have pride in their hearts and will fail to reach it” means that the thought of inward greatness will be denied to them. This thought is the source of inward and outward actions, which are so to speak the fruits of it.

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. 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. He will neither be able to discard enmity and envy, resentment and wrath, slander and scorn, nor will he be able to cultivate truth and sincerity, and calmly listen to any advice. In short, there is no evil which a proud man will not inevitably do in order to preserve his elation and self-esteem. Vices are like a chain of rings linked together which entangle his heart. Therefore, an atom of pride is Satan’s spark, which secretly consumes the nature of the sons of Adam.

Know then that pride is of three kinds: 1. Against God; 2. Against prophets and saints; 3. Against fellowmen.

1. Against God. It is due to mere foolishness when a biped creature considers himself as if Lord of the universe. Namrud and Pharoah were such types, who disdained to be called God’s creatures on earth: “Verily, Verily,” says the Quran, “the Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud He will gather them all together to Himself.”[40]

2. Against prophets and saints. It is due to unwarranted self esteem when one considers obedience to any mortal being as lowering his own position. Such a person either fails to reflect on the nature of prophetship and thereby feels proud of himself and does not obey the prophet, or refuses to consider the claims of prophetship as being derogatory to his elated self and therefore pays no regard to the prophet. 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? Now certainly they are too proud of themselves and have revolted in great revolt.”[41]

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]

3. Against fellowmen. A proud man considers himself a superior being and would like to see everybody humbled before him. He is therefore quarrelling with God, trying to share with Him His attribute omnipotence. God is spoken of in the Hadith, as saying: “Omnipotence is my mantle, he who quarrels with me for it, him will I crush”. Surely men are all His servants and no servant has a right to treat his fellow servants as their master. But a proud man in the intoxication of his elation takes himself as God on earth. He is too haughty to listen to truth from the lips of any of his fellowmen. Ibn Masud says: “It is enough for sin if a person, who is advised to fear God answers his advisor: Look to thine own self.”

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

a. Spiritual, divided into (1) knowledge; (2) devotion.

b. Worldly, of five kinds: (3) pedigree; (4) beauty; (5)
strength; (6) wealth; (7) kith and kin.

There are thus seven causes in all, and these need some description.

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. While he freely distributes Heaven and Hell among his fellowmen, he claims salvation and Heaven for himself. The question is whether he is really justified in holding the title of Alim. For an Alim is one who, knowing himself knows God, who fears the Lord most, who holds himself more responsible for his actions for he knows good and evil and feels the awful presence of a mighty and just Being who looks to righteousness alone.

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.

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. 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]

Warned by their Prophet, his companions lived a life of humility and their example taught its lesson to their successors. A person came to Khalif Omar after morning prayers and said: “I should like to give public sermons”. “My friend”, said the Khalif, “I am afraid you would soon be puffed up with pride”. Huzaifa, the companion of the Prophet, was a leader of prayer. One day he said to his congregation: “Brethren, have another leader, or go and pray alone, for I begin to feel puffed up with your leadership”.

Thus, the companions of the Prophet lived meekly, the humble servants of God on earth, keenly watching the changing phases of their Hearts and promptly seeking the remedy. But we who call ourselves their followers not only do not try to purify our hearts but do not even think it worth while to consider the means for their purification. How can we expect salvation? But we ought not to lose heart. The apostle of mercy for the worlds (Rahmet ul lilalamin) has said: “Soon a time will come when if any person will do even one tenth of what you are doing now, he will have his salvation”.[45]

Devotion and religious service elicit admiration and praise for the devotee, who finding himself respected by the people is elated. This elation quietly develops into pride and then the devotee considers himself a superior being and favoured of God. He despises his fellow men and calls them sinners, who will be doomed for ever. But he does know that he himself will be doomed for despising his fellowmen and thinking too much of himself. The Prophet says: “When you hear any person, saying: ‘Woe to the people they are doomed,’ know that he himself will be doomed first”.

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”.

3. People are usually proud of their lineage, and look down on men of low birth. They refuse to treat them on equal terms, and boastfully speak of their ancestors in the presence of men, who are treated by them in a haughty manner. This evil lurks even in the hearts of good and virtuous men, although their manners and actions throw a veil over it. But in an unguarded moment of excitement and fury, this demon of pedigree is let loose from the innermost corner of the heart.

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.”

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.”

4. Women generally feel proud of their beauty. This leads to finding fault with others, and this gradually assumes the form of contempt and disdain. Ayesha, the wife of the Prophet, says: “One day a woman came to the Prophet and I said to him: ‘Look at this dwarf.’ The Prophet turned towards me and said: ‘Ayesha, repent of what thou hast said, for it is slander.’”

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]