THE TREASURY SERIES IN ISLAMIC THOUGHT AND CIVILISATION bu Hamid al-Ghazali (d. 505/1111) has been described by some scholars as the greatest Muslim in Islamic history. His prolific works, written over the duration of his relatively short lifetime, have deeply influenced Islamic thought for nearly a thousand years. Al-Ghazali was a polymath who had mastered every discipline known to the scholars of his time. In many ways, his corpus of writings on law, theology, philosophy and Islamic spirituality, represent the most influential understanding of the Islamic religion ever articulated. This short volume, written by one of the world’s leading experts on al-Ghazali comprises forty gems from al-Ghazali’s inexhaustible treasury of writings, that give the modern reader insights into both the richness of al-Ghazali’s thought, and how they can better help us understand Islam today.
ISBN 978-1-84774-081-6 | US $14.95
K KUBE PUBLISHING
www.kubepublishing.com
Mustafa Abu Sway
ك ـ ــنوز م ــن الغــزالي A TREASURY of GHAZALI
Mustafa Abu Sway
Professor Abu Sway is the first holder of the Integral Chair for the Study of Imam Ghazali’s Work at the Aqsa Mosque and at Al-Quds University in Jerusalem, Palestine. He has been Professor of Philosophy and Islamic Studies at the university since 1996. In addition to numerous academic appointments at Asian and American universities, at the Aqsa Mosque, he teaches al-Ghazali’s greatest work, the Revival of the Religious Sciences, dedicated to reviving the spiritual disciplines that lie at the heart of Islam.
A TREASURY of Ghazali
A
ك ـ ــنوز م ــن الغــزالي
ك ـ ــنوز م ــن الغــزالي
K KUBE PUBLISHING
A Companion for the Untethered Soul
THE TREA S URY S ERIES IN ISLAMIC THOUG H T A N D CIV ILI sA T IO N
i.
A Treasury of ¤adÏth, Ibn DaqÏq al-¢¬d
ii. A Treasury of al-Ghaz¥lÏ, Mustafa Abu Sway iii. A Treasury of Sacred Maxims, Dr. Shahrul Hussain iv. A Treasury of Ibn Taymiyyah, Mustapha Sheikh v. A Treasury of R‰mÏ, Dr. Muhammad Isa Waley (Forthcoming) vi. A Treasury of Iqbal, Abdur Rashid Siddiqui (Forthcoming)
Mustafa Abu Sway , , ,
ك ـ ــنوز من الغزالي
A T reasury of al -G hazali
A Companion for the Untethered Soul
A Treasury of al-Ghaz¥lÏ: A Companion for the Untethered Soul First published in England by Kube Publishing Ltd Markfield Conference Centre Ratby Lane, Markfield Leicestershire le67 9sy United Kingdom tel +44 (0)1530 249230 fax +44 (0)1530 249656 website www.kubepublishing.com email info@kubepublishing.com © Mustafa Abu Sway, 2017 All rights reserved. The right of Mustafa Abu Sway to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988. cip data for this book is available from the British Library. isbn 978-1-84774-081-6 casebound isbn 978-1-84774-116-5 ebook
Cover design Inspiral Design Book design Imtiaze Ahmed Arabic & English typesetting Naiem Qaddoura Printed by Imak Offset, Istanbul, Turkey
Contents hhh
Transliteration Table viii Acknowledgments ix Introduction 1 1 Education with the Right Intention 6 2 Are You in the Wrong Business? 9 3 Seek Felicity 12 4 Introspection 15 5 Do Your Good Deeds Outnumber Your Bad Ones? 18 6 The Greatest Pleasure of All 22 7 Deconstructing Greek Metaphysics 25 8 Do not Eat Your Path to Heaven 29 9 The Merits of Marriage 33 10 Striving Beyond Justice 36 11 Degrees of Piety 39 12 The Fruit of Divine Love 42 13 Travelling 46 14 Listening to Songs 50 15 Enjoining Good and Forbidding Evil 53 16 Behaviour is the Mirror of the Heart 57 17 Flames of Repentance 60 18 Patience Against Sin 63 19 True Grace 67
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20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40
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A Plantation for the Hereafter 70 Shamefully Busy 74 Sins as True Veils 77 Occasionalism (Allah is the Cause of all Events) 81 Love is the Renewed Imperative 84 On Knowledge, Action and Sincerity 88 There Are Absolutely No Secrets 91 Thinking and Having a Preference for the Eternal 94 Remembering Death 98 Knowledge vs. Gold and Silver 102 Presenting Faith to Children 106 External Cleansing and Internal Purification 110 Deconstructing Distractions 113 Fasting Has Three Degrees 117 Liberation from Attachments 121 Involvement of the Tongue, Intellect and Heart in Reciting the Holy Qur’¥n 125 Knowing Allah Is a Matter of the Heart 128 Inculcating Beautiful Personal Traits 132 Excessive Appetite for Food Unleashes Destructive Forces 135 Healing the Love for Status 139 Revolting Against Powerful Unjust Rulers 142
References 145 Index 146
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ي ي َ ْستَغْفِرُ بِلِ َسانِ ِه أَيُّ َا الوَدلىَ :ك ْم مِ ْن ىَلَالٍ أَحْ َيْ َهَا بِ ِكْ َارِ الِلْ ِ و َُمىَالىَ َ ِة الكُ ُبِ َاع فِ هِ! إِ ْن َّم ع ىََل نَ ْسِكِ انلَّوْ مَ ،ىَل أَعْلىَ ُ مَا ك َا َن ال ِ ُ ل مَ َّ ةٍ ثُ َّم يَ ْتابُ و ََح ْ َ ارِ ،وَ يَلْ َفِتُ إِلىَ ك َا َن نَ ْلُ عَ ََض ادلُّنْ َا وَ َجذْبُُ 2حىَامِ َا وَ ت َْحِيلُ مَ َاصِبِ َا عُقهُو بَ ِة الْمُغْتَابِ َني و المُبَاهَاةهُ ع ىََل الَقْ َا ِن وَالَمْ َالِ فَوَ يْلٌ ل ىَكَ ثُ َّم وَ يْلٌ ل ىَكَ .وَِإ ْن مُْ Are Youعَيلىَ ْ ِه وَ سَلّ َ inيِ يَِّّب ص رََّل اهللُ ِ theش عيَ ِة انل Wrongه إِحْ َاءُ َ َح الْ ُرُو رِ .ك َا َن ىَ ْقدهُكَ فِ ِ ىَسْبِ حَاتِهِ. ?Businessمَّارَ ةِ بِاسلُّو ِء وَتَ ْذِبيُ أَ ْخلقِكَ وَ ك ْ ُْس انلَّف ِْس الَ َف َُوب ل ىَكَ ث َّم ط َُوب ل ىَكَ .
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ه وَتَ الِ .اعْلىَ ْ َأ َّن طىَ ْب ِعهَِ ،و طىَ ْب ُع ك هُليِّ ،وَلىَ َّ هُة ْ ُال هُذ ِن ِف ِذ ِه ا ِّصل َفةِ .وَلىَ َّ هُة ُه َم ْخلُوقٌ لىَ َا. 6
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2 ِباس الِلْ ِ ا ُ ْ لمهِرُ ِم ْن ف َاعْلىَ ْ أَيُّ َا ال َحر ُِصي المُقْبِلُ ع ىََل اقْ ِ نَ ْ ِس ِه ِصدْقَ ارلَّغْ َ ِة وَفَ ْطىَ اتل ََّع ُِّش إِ ىَلْ ِه أَنَّكَ إِ ْن هُ كنْتَ َاف َة و المُبَاهَاةَ وَاتلَّقَ ُّد َم ع ىََل الَقْ َا ِن ت ْ َِق هُد ِبىَلىَبِ الِلْ ِ المُن َ َ وَا ْستِمَالىَ َ وُ جُو هِ انل َِّاس إِ ىَلْكَ و َْجعيِ ُحا ِم ادلُّنْ َا َفأ ْ ََن آخ تِكَ بِدهُنْ اكَ سَاعٍ ف هَ ْد ِم ِديِكَ وَ هَلْكِ نَ ْسِكَ وَبَ عيِ ِ َ َ َففْقَتُكَ خ ِ َ َاس ةٌ وَ تِجارَ تهُكَ بَائِرَ ةٌ وَمُ َليِّمُكَ مُ ِ ٌني ل ىَكَ عل ِ ْ عيَانِكَ و ََشِيكٌ ل ىَكَ ف خ ُْس انِكَ وَ هُوَ كَبائِعيِ َسيْفٍ قلَاطِعيِ طىَ ِ قيٍ.
ل ِس َفةَِ ،و ظىَ َّن أ َّن ،ف ِ ىََللِكَ ىَل َأ ْدخُلُ ل ُدخُولىَ ُم َّد ٍع م ٍَات ُم ْخ َت ِل َفةٍ، Therefore know, O you who is keen on knowledge كرَّامِ َّة؛ and set out to acquire it and shows a genuine desire بَ الْ َ 3 that if your intention for and real thirst to obtain it, ُوص seeking knowledge is rivalry, boasting, surpassing ُخ وِ يَّ هُة ا يِلت نَ يِن بِ َا بَ َاءٌ بِلَ فىَ َاءٍ ،وَلىَ َّةٌ بِلَ عَ َاءٍ، هَبٍ م َْخ ٍ ا َّسلعَا َدةهُ ال ْ َ َّن َسائِرَ الْ ِرَ ِق و َُسُو رٌ بِلَ ُحْ نٍ ،وَ غ ىًِن بِلَ فَ ْرٍ ،و ىََكَالٌ بِلَ ن ْهُقَانٍ ،وَ ِعٌّ لiمَا يIَ َ 9 ُتوَّ رُ أَ ْن يَكُو َن َ ْملُو بًا طىَالِ ًا، ك ُّ لِ ُصُولِ ا ِّدلنيِ ،بِلَ ذهُلٍّ .و بيِال ُجمْلىَ ِ :هُ ْل َْحَادُ. ومَ ْ غهُو بًا رَاغِ ًا ،وَ َذلِكَ أَب َد اآلبَادِ ،ع ىََل وَ ْج ٍه ىَل تهُ ِ ُْق ُه َ َتُّ ُم 2
2. Al-Ghaz¥lÏ, Bid¥yat al-Hid¥yah, p. 8.
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your peers, drawing people’s attention to you, and amassing the vanities of this world, then you are in reality in the process of ruining your religion, destroying yourself and selling your Hereafter in exchange for this worldly life—your transaction would therefore be an utter loss, and your trading profitless. [In such a case] your teacher would also be helping you in disobeying Allah and is your partner in loss, just like the person who sells a sword to a highway robber.*
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his quotation is from Im¥m al-Ghaz¥lÏ’s Bid¥yat al-Hid¥yah (The Beginning of Guidance), a small work which captures the essence of I^y¥’ ¢Ul‰m al-DÏn (The Revival of the Religious Sciences), to which there are many cross-references. Scholarship is laden with spiritual traps because it can nourish and sustain egotism. It can also lead to negative competition, showing off, and selfaggrandisement. Im¥m al-Ghaz¥li also warns against scholarship which is solely sought as a ticket to gain material wealth and accumulate what he described as the wreckage of this world. Every new thing that is desired in the world of commodities carries the mark of finitude. Every new thing, whether natural or artificial, has an expiry date and is destined to wither away. In the words of R¥bi¢ah al-¢Adawiyyah, ‘All that which is on the surface of dust is dust itself!’ * Muhammad Abul Quasem, Al-Ghazali on Islamic Guidance, 1979, p.18 (Modified).
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I are you in the wrong business? i
Elsewhere, Im¥m al-Ghaz¥lÏ says that if you were to find yourself on a sinking ship, you would carry with you only that which will save you! Carrying your weighty belongings, even if they were of gold in such a situation is definitely not wise. Likewise, it is your good deeds (and bad ones too!) that continue with you after death. Your good deeds are your boat to safety! Though Im¥m al-Ghaz¥lÏ is here warning the students of knowledge who aim at occupying public offices, such as becoming a judge or an imam, everyone can benefit from checking their intentions, whether one studies the exact sciences, the humanities or art. There may still be room for egotism or ill intention in seeking any kind of knowledge or position, even when it apparently complies with Islamic law. One should not be casual about what one is doing or why one is doing it. The challenge is to be God-conscious, watch one’s heart carefully to detect the residues of ‘I’ and cleanse one’s heart of such impurities. This is why one seeks refuge in Allah against associating anything or anyone with Him. Muslims are very careful about idol worshiping when the idol is physical, but the same should be applied to metaphorical idols such as fame and wealth. This is why the Sufis talk about the state of annihilation (fan¥’) whereby the heart is only aware of the Divine presence and nothing else.
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نَّ ُه َم ْخلُوقٌ لىَ َا.
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َاف َة و المُبَاهَاةَ وَاتلَّقَ ُّد َم ع ىََل الَقْ َا ِن ت ْ َِق هُد ِبىَلىَبِ الِلْ ِ المُن َ َ وَا ْستِمَالىَ َ وُ جُو هِ انل َِّاس إِ ىَلْكَ و َْجعيِ ُحا ِم ادلُّنْ َا َفأ ْ ََن آخ تِكَ بِدهُنْ اكَ سَاعٍ ف هَ ْد ِم ِديِكَ وَ هَلْكِ نَ ْ3سِكَ وَبَ عيِ ِ َ َ َففْقَتُكَ خ ِ َ َاس ةٌ وَ تِجارَ تهُكَ بَائِرَ ةٌ وَمُ َليِّمُكَ مُ ِ ٌني ل ىَكَ عل ِ ْ Seekوَ هُوَ كىَبائِعيِ Felicityف خ ُْس انِكَ عيَانِكَ و ََشِيكٌ ل ىَكَ َسيْفٍ مِ ْن ق َاطِعيِ طىَ ِ قيٍ.
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لَل ِس َفةَِ ،و ظىَ َّن أ َّن م ،ف ِ ىََللِكَ ىَل َأ ْدخُلُ ،ل ُدخُولىَ ُم َّد ٍع ام ٍَات ُم ْخ َت ِل َفةٍ، bB كرَّامِ َّة؛ بَ الْ َ 3 ذهَبٍ م َْخ ٍ ُخ وِ يَّ هُة ا يِلت نَ يِن بِ َا بَ َاءٌ بِلَ فىَ َاءٍ ،وَلىَ َّةٌ بِلَ عَ َاءٍ، ُوص ا َّسلعَا َدةهُ ال ْ َ َّن َسائِرَ الْ ِرَ ِق و َُسُو رٌ بِلَ ُحْ نٍ ،وَ غ ىًِن بِلَ فَ ْرٍ ،و ىََكَالٌ بِلَ ن ْهُقَانٍ ،وَ ِعٌّ ك ُّل مَا ي َ َُتوَّ رُ أَ ْن يَكُو َن َ ْملُو بًا طىَالِ ًا، َن لِ ُصُولِ ا ِّدلنيِ ،بِلَ ذهُلٍّ .و بيِال ُجمْلىَ ِ :هُ ْال َْحَادُ. ومَ ْ غهُو بًا رَاغِ ًا ،وَ َذلِكَ أَب َد اآلبَادِ ،ع ىََل وَ ْج ٍه ىَل تهُ ِ ُْق ُه َ َتُّ ُم ال َْح َِاب وَاآلجَالِ .بَلْ لىَوْ ق َ َّدرْ نَا ادلُّنْ َا مَمْلُو ءَةً بِا ُّدلرَ رِ ،وَ ق َ َّدرْ نَا طىَائِر اً يَ َطت هُِف ِف ك هُليِّ ْ ِ ِي أل َسنَ ٍة حَ َّ ًة وَا ِح َدةً مِنْ َا ،لىَ َن َ ِ ل ِف دَارِ اثلَّو َِاب، شءٌ. ا ُّدلرَ رُ وَلىَ ْ يَ َ ْْق مِ ْن أبَ ِد اآلبا ِد َ ْ الْ َمَلِ و ىََل تهُ ِ ُ ْك The otherworldly felicity we are concerned with is subsistence without end, pleasure without toil, happiness فهُو سَلمَ هُة ا ْلَ َد ِ without sadness, richness without نimpoverishment, per- 4 fection without blemish and glory without humiliation. In sum, theحو َِ[atال ،فَإِcanذَا أَنَا مُ everythingلئِisقitيِ ،وَ ق َ ْد ْ thatغَمِسٌ ِف الْ َ ْsameتُ أ ْ لح ]َ time ْدرِ الْحَا َج ِة ع ىََل beثُ َّم conceived of as sought and seeking, desired and desirous, ْ andحسَنُ َا -forever,وَ أَ ْsuchتُ أعْم َِال ولح َانَ that، undiminishedوِ ِ is َق يِب مِ ْن الْ َج سللىَفِ ا َّصلا ِل ِحنيَ the:أَ ْbyحد َ ْ eternally it ني بِ َوْلِ ِ وَ هُوَ passage of time and successions of generations. Indeed, الىَمِ َ اتلَّدْريسُ واتلَّعْيلمُ -فَإِذَا أَنَا فِهيَا مُ ْبِلٌ ع ىََل عُلو ٍم غَيْ ِ مُ ِمَّةٍ، اآلخ ةِ .ثُ َّم تَ َكرَّ ْتُ ِف نِي يَِّت ِف اتلَّ ْدر ِِيس، وا َصالِحًا ) فَمَ ْن و ىََل نَافِعَ ٍة ف طىَ ِ ِقي ِ َ لْ َمَلِ وَيَ ْوَى بِ ِه ف َ ِإذَا ِ َه غَيْ ُ َصا ِل َح ٍة ِل َو ْج ِه ا ِ iهلل تََ12الىَ I،بَلْ بَاعِثهُ َا َو ُم َح ِّر ُكهَا طىَلىَبُ َّي؛ فىَ َيَقَّنْتُ أَنيِّ ع ىََل َشفَا ُجْفٍ هَارٍ، ُسدًى ،يَسْتَ ْسِلُ الْجَاهِ وَ ان ِْتَارُ اصل ْ ِ 2
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3. Al-Ghaz¥lÏ, MÏz¥n al-¢Amal, edited by Sulaym¥n Duny¥, Cairo: D¥r al-Ma¢¥rif, 1964, pp. 180–181.
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if the whole world was full of gems and a bird was to pilfer one of them every one thousand years, then the gems will be exhausted but everlasting eternity would not be diminished a bit.*
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o matter how plentiful they are, the good and enjoyable things in this world are finite. In fact, even the bad things are finite. Worldly pleasures, often conflated with happiness, are dependable on finite components. Even when they are wholesome and there is nothing controversial about them, or about how they are acquired, they are always incomplete and lacking. Material fulfilment is temporary in its very nature and the physical pleasures cannot be maintained, even when wealth and good health are at one’s disposal. One cannot eat continuously, for example, because food is plentiful and tasty, even if one does not care about health issues. Eating continuously is not sustainable. Everything that one builds will inevitably wither away in time, and all those beloved to one will either leave one or one will leave them, just as every accumulated wealth, big or small, will one day be left behind. It is foolish to prefer what is finite and perishable to everlasting * Being a translation of a chapter from Ab‰ ¤¥mid al-Ghaz¥lÏ’s Criterion of Action (MÏz¥n al-¢Amal) Ed. By S. Duny¥ (D¥r al-Ma¢¥rif Press, Cairo, 1964) pp. 180-181. Translation by Muhammad Hozien, modified by Mustafa abu Sway.
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life, perpetual happiness and infinite rewards, where no effort is required. An abode where there is no striving or toil, where all joys are eternal, without any negative associations as in this worldly life. It is important not to confuse wealth with the state of happiness. Material wealth does not translate necessarily into happiness, for there are many people who are comfortable financially yet lead a miserable life. Many of them end up committing suicide due to a lack of meaning in their lives. Yet, material wealth does not necessarily preclude happiness, nor could it be automatically considered antithetical to a fulfilling spiritual life. It all depends on what is going on in one’s heart, and not on what is available in one’s bank account. The heart may be obsessed with material wealth to the extent that this prevents one from tending to one’s spiritual needs. Muslims are, for instance, enjoined to perform the Pilgrimage to Makkah and circumambulate the Ka¢bah, the first house established for the worship of Allah. This pillar of Islam is required once in a Muslim’s lifetime if he or she is capable financially and physically. Yet, many choose to circumambulate the malls and the marketplaces time and again, often buying unnecessary things, or simply walking around as if time is not the most precious ‘commodity’. What is life if not the sum of these moments, whether utilised properly or not. But leading a purposeless life is not about time, it is about the path one charters. Not using time properly
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is an act of ingratitude towards Allah who has gifted one with life. Is death not an end to time in this life? Is wasting time not a kind of death of the wasted months and years? Why, then, does one lament and feel a deep sense of sorrow for the former form of death but not lament or feel a deep sense of sorrow for the latter form?
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نِصنْفنِ إلِميَاننِ نِه وَ قحُوَّ تنِ نِه وَ بهِ َحسَبِ ُضعْفنِ حُ ِّ نِه هللنِ وَ قحُوَّ تنِ نِه وَ هَذَا المَيْلُ حَاصنِلٌ وِِإ ْن كَانَا غَائلِب ْ َِني عَ ْ ُه بِ َحيْثحُ يَ ْلَ ُ أَنَّ ُه َل ُ نِيبيُ ُه وَ ق َ ْد أَمَ َ اهلل 13نِف نِ َ منِنْ ُمَا خَيْ ٌ و ََل َ ٌّش نِف ادلُّنْ َا و ََل اآلخ ةنِ ،ف َ َذلنِكَ المَيْلُ هُوَ انلَّجَاةنِ ف ََق ح نِف اهللنِ وَ هللنِ منِ ْن غَيْ ِ َ ٍّ ُ ٌّ ح فَإلِنَّ ُه إلِنهَّ َا يحُ نِبُّ ُه ألنِ َ َّن اهللَ يحُ نِبُّ ُه وَاللِ ْحسَا ُن س ْض عنِ ْ َد اهللنِ تَ َالَ وَألنِ َنَّ ُه يحُ نِبُّ وَألنِ َنُّ ُه مَ نِ ٌّ Travellingاهللَ تَ َالَ وَألنِ َنُّ ُه مَ ْجرَى ارلِّ بْح بِ َ أ ِْس مَالنِ نِ ،ف َ ْمغُولٌ بِ نِبَا َدةنِ اهللنِ تَ َالَ . َص ع ََل يَ ْت نِ َ bB وَ ق َ ْد ق َالَ اهلل 13 وَافلَو ائلِ حُد ابلَاعنِ َ حُة ع ََل ا َّسلفَرِ َل تَ ْخلُو منِ ْن هَ ٍَب أَوْ طَلنِبٍ .فَإلِ َّن إلِ َّن اهللّ يَأْمُ ُ المُسَافنِ َ إلِمَّا ألِ ْن يَكُو َن لَ ُ مُ نِْعٌ عَ ْن مَ َامنِ نِه وَ لَو َْلهُ لَمَا ك َا َن لَ ُ قَ ِبيٌ منِن الرْم َق ٌد يُسَافنِ ُ لِإ َلْهنِ ،وَِإمَّا َأ ْن يَ ُكو َن لَ ُ م ْ َ مْ َ َملَبٌ .وَا ُهلرُوبُ وَ هُوَ غَيْ ُ وا َق ٌد و َ رْ يَ ْدخُلُ ف عَ ْ ُه إلِمَّا أَمْ ٌ لَ ُ ننِكَايَ ٌة نِف األُمُو رِ ادلُّنْ َوِ يَةنِ .ك َاطلَاعُو ِن وَ الوَ بَا نِء إلِذَا ظَ َرَ بِ َلَ ٍ أَوْ َخوْفٍ سَبَ ُ ُه فنِ ْنَ ٌة أَوْ ُخُو مَ ٌة أَوْ غَلَ ءُ نِسعْرٍ .وَ هُوَ َاص َ َك ْن ي ْ َُق حُد ِب َأ نِذيَّ ٍة نِف بَلرْ َ ٍة فَيَ ْرُبُ ك ْر نَا ُه َأ ْو خ ٌّ لِإمَّا عَا ٌّم َكَا َذ َ منِنْ َا .وَِإمَّا أَمْ ٌ لَ ُ ننِكَايَ ٌة نِف ادلِّني َ َك ْن اُبْ ِ َُل نِف بَلَ ِ هنِ بِجَاهٍ وَ مَالٍ إلِ َّن الوَ رَ َع لَ ُ وَ اتِّسَاعهِ أَ ْسب ٍَاب َ ُت ُّدهُ عَ ِن اتلَّ َجرُّ نِد هللنِ ،فَ ُؤْثنِ َ اغلُرْ بَ َة وَ ال حُخمُولَ اعلُدحُولنِ وَلَ ُ ك ِّل مَا ل َي حُ وَ يَ ْجت نَِن ا َّسلعَ َة وَ الجَاهَ ،أَوْ َ َك ْن يُد َْع إلِلَ بِ ْدعَ ٍة قَ ْر اً أَوْ إلِلَ أَوْ ا َّنِتَلَ ب ِس و َِليَ نِة عَمَلٍ َل تَحنِلُّ مُ َ َ َاش تحُ ُه ف ََيرْلُبُ افلنِرَارَ منِ ْهُ. The benefits that motivate travelling are either running awayكَا َن اعل from something or seeking out something, for the اقلنِيَا َم نِة َو أ َْس 14 َسيِئَاتنِ نِه عَل ا َّسلمَا ُع ق َ ْد يَكُو ُن َحَاماً م َْحاً ،وَ ق َ ْد يَكُو ُن مُ َاحاً ،وَ ق َ ْد يَكُو ُن بِحَس مَكرْ ُوهاًَ ،و ق َ ْد يَ ُكو ُن ُ ْم َت َح ّباًَ .أمَّ46ا ال َحرَامُ :فَ ُ َو ألنِ َكْثَ ِ انل ََّاس منِ َن ا ُّشلبَّا ِن وَ مَ ْن غَلَ َتْ عَلَيُِ ُ iم َ ْشوَIةحُ ادلُّنْ َا ف َلَ يحُ َرِّكُ ا َّسلمَا َع
B b 12
13
13. Al-Ghaz¥lÏ, I^y¥’ ¢Ul‰m al-DÏn, edited by Sulaym¥n Duny¥, Beirut: D¥r al-Ma¢rifah, p. 245.
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traveller is either bothered about something where he is staying, without which he would not aim to travel, or he has an objective and purpose in doing so. Running away takes place because of worldly issues that have adverse effects on him, such as the plague and epidemics when they appear in a country, or out of fear because of sedition, a dispute or a hike in prices. The reasons for travelling are either general, as mentioned, or particular such as being targeted with personal harm in a town so that one runs away. The reason for travelling may also be for matters detrimental to one’s religion such as being tried with prominence, money and a host of other material causes that prevent one from dedicating one’s time for the sake of Allah, thus preferring the life of an unknown person or a stranger to avoid wealth and status. And it may be that one is coerced to subscribe to a blameworthy innovation in religion or invited to take a public office which is unlawful to assume, and hence one flees from it.
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A
l-Ghaz¥lÏ captures [in the above passage] the essence of travel. One travels to avoid danger or discomfort, to look for better conditions for one’s final destination, or simply to seek some other good. There is nothing more iconic than the image of refugees coming from different religious, ethnic and national backgrounds, trying to cross the Mediterranean in overcrowded boats. They ran away from war and poverty. Their plight does not end simply by reaching their new destination. If they survive the waves of the sea, the tide of xenophobia is awaiting them.
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The Prophet ﷺsent two waves of early Muslims to Abyssinia to seek refuge because Muslims were persecuted in Makkah. The Makkan idol worshippers were the first known Islamophobes. They tried unsuccessfully to poison the air between these Muslim refugees and the Negus of Ethiopia, their host. Travelling, al-Ghaz¥lÏ adds, is sought either for worldly gains or for religious purposes. The latter can be divided into seeking knowledge or action. Knowledge covers personal practical ethics that can be acquired through travelling, but also the knowledge of geography which reflects the marvels of the earth. As for action, it can be divided into acts of worship such as the formal Pilgrimage or the visitation of Makkah, MadÏnah and Jerusalem. Today, People flock to Makkah and MadÏnah without hesitation, but not to Jerusalem because it is still under occupation. There is a strong scholarly argument encouraging Muslims to visit al-Aqsa Mosque because it is spiritually meritorious to do so. Im¥m al-Sh¥fi¢Ï, founder of the legal school to which al-Ghaz¥lÏ belonged, said in one of his poems, extolling the merits of travelling: Travel, you will find recompense for what you leave behind And strive, for the pleasure of life is in working hard.
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I have seen water stagnating when left still, Refreshing when flowing, if not it doesn’t taste well. Travelling may take place to avoid tribulations and unwanted personal roles that defy Allah’s plan for humanity. Al-Ghaz¥lÏ travelled to seek knowledge, but once he became the most famous scholar in the Muslim world, he left Baghdad in order to purify his heart from egotistic residues resulting from fame, money and power.
ab
I 49 i
ظَ َرَ بِ َلَ ٍ أَوْ َخوْفٍ سَبَ ُ ُه فنِ ْنَ ٌة أَوْ ُخُو مَ ٌة أَوْ غَلَ ءُ نِسعْرٍ .وَ هُ َو َاص َ َك ْن ي ْ َُق حُد ِب َأ نِذيَّ ٍة نِف بَلرْ َ ٍة فَيَ ْرُبُ ك ْر نَا ُه َأ ْو خ ٌّ لِإمَّا عَا ٌّم َكَا َذ َ منِنْ َا .وَِإمَّا أَمْ ٌ لَ ُ ننِكَايَ ٌة نِف ادلِّني َ َ14ك ْن اُبْ ِ َُل نِف بَلَ ِ هنِ بِجَاهٍ وَ مَالٍ إلِ َّن الوَ رَ َع لَ ُ وَ اتِّسَاعهِ أَ ْسب ٍَاب َ ُت ُّدهُ عَ ِن اتلَّ َجرُّ نِد هللنِ ،فَ ُؤْثنِ َ اغلُرْ بَ َة وَ ال حُخمُولَ اعلُدحُولنِ وَلَ ُ Listeningاً أَوْ إلِلَ َSongsاهَ ،أَوَْ َ toك ْن يُد َْع إلِلَ بِ ْدعَ ٍة قَ ْر وَ يَ ْجت نَِن ا َّسلعَ َة وَ الج ك ِّل مَا ل َي حُ أَوْ ا َّنِتَلَ ب ِس و َِليَ نِة عَمَلٍ َل تَحنِلُّ مُ َ َ َاش تحُ ُه ف ََيرْلُبُ افلنِرَارَ منِ ْهُ. bB كَا َن اعل اقلنِيَا َم نِة َو أ َْس 14 َسيِئَاتنِ نِه عَل ا َّسلمَا ُع ق َ ْد يَكُو ُن َحَاماً م َْحاً ،وَ ق َ ْد يَكُو ُن مُ َاحاً ،وَ ق َ ْد يَكُو ُن بِحَس مَكرْ ُوهاًَ ،و ق َ ْد يَ ُكو ُن ُ ْم َت َح ّباًَ .أمَّا ال َحرَامُ :فَ ُ َو ألنِ َكْثَ ِ انل ََّاس منِ َن ا ُّشلبَّا ِن وَ مَ ْن غَلَ َتْ عَلَيِ ُ ُم َ ْشوَ ةحُ ادلُّنْ َا ف َلَ يحُ َرِّكُ ا َّسلمَا َع َال ع ََل قحُلُوبهِ ِ ْم منِ َن ا ِّصلف نَِات المَ رْذمُو مَةنِ. منِنْ ُ ْم لِ هَّإ مَا هُوَ اغل نِ ُ َو َأمَّا المَكرْ ُو هُ :فَ ُ َو نِل َم ْن َل يُنَ ِّلُ ُ ع ََل صُو َر حُة ال َم ْخلُو نِق َني َو لَ نِ ك َّن ُه يَ ّنِ حُخ ُذ ُه عَا َد ًة لَ ُ نِف َأكْثَ ِ ا َأل ْو ق نَِات ع ََل سَبِ لِ اللهَّ ْوَِ .و َأ َمّا ال ُمبَاحُ : ْت ال َح َسنِ . ح لَ ُ منِ ْ ُه لِ َاّإ اتلَّلَ ُاّ حُذ بِا َّصلو نِ فَ ُوَ لنِمَ ْن َل َ َاّ ح اهللنِ تَ َالَ وَلَ ْ وَ أَمَّا المُ ْستَح َُّب :فَ ُوَ لنِمَ ْن غَلَبَ عَلَ ٍ نِه ُ ُّ يحُ َرِّكْ ا َّسلمَا ُع منِ ْ ُه لِ َاّإ ا ِّصلف نَِات المَ ْحمُو َدةنِ.
B b
13
14
Listening [to songs] can be absolutely prohibited, permitted, reprehensible or praiseworthy. As for that which is prohibited, it is for most young men
14. Al-Ghaz¥lÏ, I^y¥’ ¢Ul‰m al-DÏn, edited by Sulaym¥n Duny¥, Beirut: D¥r al-Ma¢rifah, p. 306.
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who are overwhelmed with the lust of this world; for listening will stir up in them nothing but the reviled attributes prevalent in their hearts. As for that which is reprehensible, it is for those who do not project what they listen to into the image of human beings, but take listening as a habit for most of the time, for entertainment. As for that which is permitted, it is for those whose share of listening is restricted to enjoying beautiful voices. As for that which is praiseworthy, it is for the one who is captivated by the love of Allah Most High, and listening will only stir in him his praiseworthy attributes.
BC
C
enturies ago one had to go to special places and gatherings to listen to songs, which were not available all the time. When Muslim scholars discussed and ruled over listening to music and songs, they could not imagine a time in the future when literally millions of recorded songs would be stored in a virtual reality that are readily available all the time. But what are they listening to? Im¥m al-Ghaz¥lÏ’s first concern was about the content which might lead youngsters to psychological projection and fantasising about sexuality. They colour what they hear through their own lustful desires. Once the content in itself is problematic, it becomes prohibited. The degree of prohibition of this type of songs may have been more severe had the scholars of old known about some of the explicit lewd
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content of many songs today. And while there are songs today that may be considered positive, because they motivate people to overcome challenges and do something good, there are dark-themed songs that entertain suicide and encourage wrong behaviour. Once the song is devoid of problematic content according to Islamic universal norms, and the listener does not project any ill thoughts, but only listens by way of habit for extended periods, then listening is reprehensible. Al-Ghaz¥lÏ is concerned here with wasting time, as with any type of extended activity that does not generate personal or public good, material or spiritual. Listening here is a distraction from a purposeful life. It is interesting that the synonyms of ‘entertainment’ include diversion and distraction. The third category is when listening to songs is simply permitted. Here the listener enjoys the beautiful voice and the melody. There is no transgression in content and it is done only occasionally. The fourth category is when listening becomes commendable. It is for those whom the love of Allah occupies their whole time, emotions and actions. They are the opposite of the first category, for once they hear a song about the beloved, they think of Allah. The song, in their case, becomes a tool that helps in bringing forth the best in their souls and character.
ab I 52 i
THE TREASURY SERIES IN ISLAMIC THOUGHT AND CIVILISATION bu Hamid al-Ghazali (d. 505/1111) has been described by some scholars as the greatest Muslim in Islamic history. His prolific works, written over the duration of his relatively short lifetime, have deeply influenced Islamic thought for nearly a thousand years. Al-Ghazali was a polymath who had mastered every discipline known to the scholars of his time. In many ways, his corpus of writings on law, theology, philosophy and Islamic spirituality, represent the most influential understanding of the Islamic religion ever articulated. This short volume, written by one of the world’s leading experts on al-Ghazali comprises forty gems from al-Ghazali’s inexhaustible treasury of writings, that give the modern reader insights into both the richness of al-Ghazali’s thought, and how they can better help us understand Islam today.
ISBN 978-1-84774-081-6 | US $14.95
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Mustafa Abu Sway
ك ـ ــنوز م ــن الغــزالي A TREASURY of GHAZALI
Mustafa Abu Sway
Professor Abu Sway is the first holder of the Integral Chair for the Study of Imam Ghazali’s Work at the Aqsa Mosque and at Al-Quds University in Jerusalem, Palestine. He has been Professor of Philosophy and Islamic Studies at the university since 1996. In addition to numerous academic appointments at Asian and American universities, at the Aqsa Mosque, he teaches al-Ghazali’s greatest work, the Revival of the Religious Sciences, dedicated to reviving the spiritual disciplines that lie at the heart of Islam.
A TREASURY of Ghazali
A
ك ـ ــنوز م ــن الغــزالي
ك ـ ــنوز م ــن الغــزالي
K KUBE PUBLISHING
A Companion for the Untethered Soul