Beruflich Dokumente
Kultur Dokumente
Aspects
Imam
Ghazzali's
Thought
2^^H
1^^
AhleSunnah Library
nmusba wordprcss
/*
,\W
i!
--'Ear
#
M Umaruddin
M.A.
Phil. (Alfg),
M.A. Arab,
Senior Lecturer in
(ca!.),
M.A. Pert,
fed!
Muslim Philosophy
IRSHAD&OOK
I.
t
>
"If
ALIGARH
1946
ikrf
ft**
*l
CONTENTS.
Opinions.
...
Introduction.
I.
..
...
...
The
...
Relation of
An
Exposition
Problem
V.
VI.
...
....
of the
of Will
with special
Reference
Thought and
Intuition in
...
..
systems....
/HI.
Appendix
IX.
Appendix
works
Maqtul's
position
phical
with
boration
Spies,
of
Madhhib
107
....
125
...
133
....
Ij8
....
175
(In colla-
Dr.
Professor
"The Doctrines
(Kirab
Ahl
al-Taarruf
Abu Bakr
of
al-tasawwuf).
XI.
....
ProfM*t*fTArabic,
Sufi's."
Arberry.
71
to the
32
Philoso-
According
His Youth.
of
delation of
II Suhrawardi
+1
ultimaie Reality
the
10
..
Views on the
Al-Ghazz^li's
Freedom
18
in the
.
VII.
X.
IX
...
Til
Philosophy.
III.
...
...
Development.
II.
....
Arabic of
al-Katabadhi by A.
J.
...
Its
scope
....
178
Ajo-
9v>-
RAK foooK
AW
.-*
V
'V;'
Printed by
Bamashwar
"*dMHb&
Ram
Pi.
The
book, though unostentatious in its presentatiot^ is the outcome of long thinking and laborious
researches in Islamic Philosophy, extending over
a period of twenty years. The author is singularly
fortunate in combing in himself the rare distinction
of being thoroughly able to explore the original
sources, both in Islamic Philosophy and western
thought; and he is positively successful in bringing
out a book, which, 'though not very ambitious in its
design and pretensions, certainly opens a new
chapter in the presentation of Islamic thought to
the modern world, in particular the fundamental
aspects and speculations of Ghazzali, who has,
perhaps more than any one else, deeply influenced
the course of Muslim thinking during the last
eight hundred years.
Ghazzali happened to live in
the most stormy days of religious and philosophical
polemics and controversies which had rent as
Muslim
under the great commonwealth of the
peoples in the world. This book is a vivid record
of that age and of the endeavours uf Ghazzali in
recreating the Islamic faith
and redeeming the
Muslims
of his
ignorance.
of
man consists in
of the self, which is in
realisation
the
perfect
its turn entirely dependent
'^
^^
^^ *000
Jji*
'.
"
;
*""
"Your
thesis is inspiring.
further research
"
work
Papers on
in the
same
Ghazzali
field."
and
Shahabuddin
"
M.
t4* rf-
-*>* -*>*
*~>
* u> Jia -
ti***
- J*)*> V^*-*
-juu
^^
ufr ,
V^
^l
Uji
ISOME
FUNDAMENTAL ASPECTS
OF
W^
OPINIONS
Dr.
aity,
De Lacy O'Leary,
England
my
"Psychological Basis
Philosopy" whioh
have
whioh I regard as
Mus-
lim philosophers.
Your
subject
is
make.
farther studies
....
It will,
I shall be
deeply grateful
in
to
I hope, be followed by
"Please accept
if
or kindred topics.
'
nnd
You have
delight
reafl
Imam GhazzaH't
with the greatest
euoeeeded
in giving a
will
leave very
much
Hyderabad editions
to
to be textually
better."
IV
"W'lh
from you
Prof.
Head
kindest
Mohammad
M A.
Shafi,
(CantaM,
the Punjab
Thanks
reprint
for the
phy "
have read
views
the
st'itad
it
lmm
of the
article-
Philoso-
You
interest.
in a very successful
scientific
language easily
I congratulate
of Psychology.
student
intelligible to the
your
of
Imam Ghazzali
fawn
hope of hearing
again*'.
of
Religion?
raid through
its
it
was
interest and
with keen
am
and
hope
this small
of
not only
Philosophy in general.
work and
follow
the
My
many more
clearly the
great scholar.
that;
struck by
Let
Ghazzali but
of
Islamic
us
am
oonfident
this
will
it.'
Dr. Sir
LL-D.,
t> much
Mohammad
ffjar-at
Iqbal,
Law, Lahore
Kt M. A., PH.D
,
(India)
"Thank you
It
is
teaching.
a very
It
is-
thao
ferae
thought and,
Efchios
man
neede a discipline
grenp
owe
individally
interest aa
well
in
as
the
to
oi
and of Metaphysics.
build systems
driven tc
therefore,
ie,
oohereut universe of
needs a
thinner
the
This I think
"Your
thesis
work
further reeearoh
"
Pavers en
Both nre
inspiring.
is
same
in the
Ghmznh end
Shakabuddtn Maqtul.
interesting as
Thought."
Professor
A. Nicholson, Cambridge.
You have
analysts which shall
subject.
have read
be
it
as
an introduction
to the
Professor
Arabic
of
Cambridge.
"
air
problem
of
the Freedom
'
tun
will
on the
and Buhrawardi
youth.
am
very glad
'to
see
studies cf
this
kind
Dr.
Zakir Husain,
Jamia, Delhi
V.A,
PhD.,
Principal
VI
The Idea
of
Love
in
W oyUU
the
^3 ^
Philosophy
of
i.
Al-Gbazzali
CONTENTS*7'^'
Opinieie
...
Ill
Introduction
...
IX
I.
II.
Payhologioal
BaBis
The Belatlon
lity
of
svetem
of
An Exposition
on
the
of
Approach
AI-Ghazzali'g
mate
43
Freedom
of Will
V.
...
AUGhazzali'a Views
ot
Problem
the
18
Al-
Ghaszali
IV.
...
the
in
ANGhazzali's
of
Religions Philosophy
rif.
...
with
Beallty
to
the
ipeeial
...
53
...
78
ulti-
Befe-
VI.
Idea of Lore
in the
Philosophy of Al-
Gbazzeli
VII.
VIII.
io7
...
199
IX.
...
Appendix
II
Suhrawerdl
...
Maqtul'A
138
philo-
(Tn
UniTersity)
Muslim
...
130
X.
"The Doc-
of
trines of Snfl'a."
(Kitab
fi
Madhhib Ahl
al-tasawwuf).
Translated
al-Taarruf
al'EaUbadhi
by
A. J. Arberry.
XI. Appendix IV
Muslim
Philosophy
...
17ft
.*.
178
Its
Kr
INTRODUCTION
The
book
hand
in
comprises
of
Dumber
sooieties
and published
They
country.
have
Congress and
in
well
been
of
She
other learned
in
known jourcaiB
written
of
of
the
under a we II-
idea
chapterB
is
being occasioned by
necessity
the long
its
of the
most
however, undertakes
nrper.l
and Iimitaticce
licn of
human
spiritual
life,
the
capacities
of atrial
organisa-
tion,
;.ne
of
of
to discuss
and deep
human
tucufchs,
ea&enttal lor
by stem.
to
with
speculation
for
the
believes
that
great ladders
.ieoiEtou
on
ii
is
of
but
viewpoint of
dear
the
In the present
present
all
and
man
readied
resolutely
definite conclusion.
all
and
He
the
him to tbe
to lead
But more
come
these powers
than not
-often
perfec-
and
the level of
i)r
world
oareer in
his
man
thia
By
hereafter.
of angels.
to the status
of
to
brute, while
the
raiseB
mars
man down
of
him high
doing and undoing
faculty
*the
self-assertion
The success
between appetitlon
is.
whioh makes
himself
world as well as
nature he
It is
in
the
not handicapped
is
he
destined.
is
Another funotion
af this
little
contribution
is
to
the
writings
philosophical
Ghazzali,
of
chiefly those
Mohammad
Iqbal.
He
imposed upon
intuition
it
by
own
its
rejuvenate
tbe
each
finitude of
other,
that
Intuition
all;
Ghazzali, in
faet,
is
The following
hold at
is
pages
thought
do not
eharged.
Further,
approach tht
be however differed
internally;
infinite
thought
ii
heart
tha
un.Qodly and
pnrgad
of
all
thai
ia
ia filled
reality,
only
oomplataly
is
provided
infinite,
the
eymbolio
repreaantation of
tha
infinite,
lew,
Also, with
of Ghaaaali as a great
position
of
his
of alien
Greek, from
larly
Ialamie thinker.
He
ags.
the minds
of
tha
Muslims.
He
and native
In its
real glory
SuGm
"lam our.
Id tha and ha accepted
aufienii
and
effeoted a
He
of
muoh
In
left
a formi-
Xll
and
it
muoh
and
influenced
shaped
the course
life of
of
Islamic
a MuBlim.
single
work
will be
it
it
is
aoattered
thousands ol pages,
in
This method
of error
treatment
of
Bran
in the preparation
nty
it
own
to
and
great pains in
putting
of this
my
advantage.
precedent
created problems of
My
proeedure
my own
ia
simple
have
PW
for
me
It
of constructing the
own bumble
afaouldtri.
M.
Muslim UalTjWiity, Aligwh.
UMABUDDIM
<jM#e
'ttffi&c
ALGHAZZALI
WITH SPECIAL REFERENCE TO HIS INNER
DEVELOPMENT
I
Al-GhazZALI
ia
Ha was
phers.
certain ly the
in the
history of
other
oonnected t hat
it is
life
teligi-
religions; but
difficu l t
to ecparajta Jdbg;
two.
the
ejajna
and value
to thinkers
davetopment
it is
is,
therefore*
c*f
interest
In
mind
in
a book
"Bettversr
h qm
wiled al>Junq*ih
Error"
which
nin ad.Dalal~-
an MtottogffE&iflsV*
development It is a book of
is
Augus-
St,
and with Newman's Qrammer of Assent in intellectual subtleties ; and with Banyan's Grace Abounding in
tine
its
This
greatest genuine
of the
bock, in short,
little
ooufessioDa of
a'
one
is
Becker after
truth.
i.e.,
Tub
1058 A.D. at
"the Proof
in
of
Having studied
Khurasan.
Sufi,
Burnamed
Al-Ghazzali,
and at a sohool
for
in his native
Ue
ocean of learning,"
"an
till
vast;
life-
time of
among
'
When
of
teacher, he
He went
world.
to
Ml^tH*"*
*v
for
J***
*'*
"A
plenteous ocean."'
'
"
ifr
-,*'
,-
of
X
3
the Nlsamiyyah Academy, the most coveted of all honours
learned
is the
age.
had attained
all
matter of worldly
oflioial of
and
political matters*
in him.
He became
he lost
word.
appetite,
all
ble
was mental. At
up
he
last
left
Baghdad
religious exercises
days
continuously!
One day
activities.
lest
From Damascus he
first,
that
lecerid, that
from a king
third, that he
"
to
his
increasing religious
indifference of the
and learning.
When
he was
Nizamiyjah Academy
teaching at the Academy for
some time
After
of the
to
Hub.
request by
the people
the Caliph at the instance of the learned and
implering him to
of Baghdad was sent to AI-Ghazzali,
Academy at
take over the charge of the Nizamiyyab
Baghdad once more, but he ohope to remain at Tus,
both
wheie he founded a madrasah at which he taught
fiqh and mystio lore
lill
his death in
UU
A.D.
II
His Times
In
order to fully
significance of the
of Al.GhftsaIi,
.
it
appreciate and
work and
iB
understand the
the internal
desirable
to have
ievelopmtnfc
a rapid glance
iUj<3
who
of you
IjU
and those
believe
Quran
the
to
whom knowledge is
***y ^M wJls
ie
Jlx
sy
than the
So'
"The
loss
loss of a
a
of
out from
Arabia
into
made
whole tribe
scholar,''
of
said
(TJ^
is
the
a duty fee
vl^jj tf^y*J
easier
bear
to
Holy Prophet.
came
culture
..,
Light and
Philosophy as
interpreted
in
number
of creeds
home
of a
and religions*
thy were
The Muslims
applied
eophy
whieh by
tM Jar dominated
their
outloek
tod
6
ultimately
is
truth,
only be one
therefore,
various rationalistic
schools
of
was
to
disintegrate
The
Greek
of
with
them-
of
very effective
and philsosophy
till
still
held a great
sway
Inner Development
In
this
inside of the
man was
how
th*
tattoos.
hiui.
Bete**
ijhp
the
put,
point
Ghazzalr
Ir
this:
ig
knowledge.
-'-'to
Mo
WW
innate.
an innate,
Left
alone,
he
scientist.
humanity
which he
in
lived.
Now
Ghftzzali's
own
Uw
was found
their BermoDS, he
a foqih."
hie father
mind
his
father
whom
waB
example mast
and
of his father
and AKGhazzali
influence
on
Sufi,'
whose
the
first
was entrusted by
early eduoatlon
pious
'a
uneonbiously.
believe, that
to-
?f the ohild.
teacher to
listened
who would be
a sod
(mutafaqqihun) and
Whenever he
oompany.
id their
words
teaohings and
mind consciously
it
was, I
anywhere
else.
Again,
we
find
that-
men
!
A|^Sit1>kf.
S.
men
of .great piety.
Ibid.
W*
muev*
8
also particularly mention here the
whom
with
was a great
ments
From him
Sufi.
now
"The
nature
with an intense
knowledge," he
thirst for
early age
it
was
"No sooner
ele-
and
inquisitive
filled
me from an
'was innate in
writes,
*'
and who
contact
restleBG
t^ux)'
Al-Farmadi,
ANGhazzali was by
closely.
of
of Sufism.
Let us
like
name
''
That
is,
each
truth and
sect, believing
of
twentieth
have
*
plunged
lessly
year,
my
passed
its
jHI*3*
have penetrated
,vy*(3r
ajuuuea*,
thai; is to
to
fiftieth,
myself into
soundei
in
itself
period of adolescence,
my
ocean
its
time
present
have
this vast
depths, and,
the
the
I
"From
like
ard again
again
ocean;
when
I have
fear-
a resolute diver I
its
dangers and
order to
in endeavouring
hood
to
of these opinions,
reflection
The search
was
led So
trnth
after
make the
oil r
wing
knowledge
nf things,
ur
is
complete
Tbt diversity
plexed
of seotB
M-Ghazzali
wanted to
he wanted
to
find
certitude,
he
He
knowledge-
and rational
principles
find trnsh,"
says be,"
their evidence
in
is
certain.
except
in
themselves
i.e.,
in sense-perceptions
"We
must,''
basis,"
He
principles.''
sense.
The result
to
of a careful
my
u^^^.
examination, however.
confidence in them
was
of
reason."
He
then
u the evidence
of
my
senses, I
must rely on
intellectual
him
Who oouid
'*
10
guarantiee
that)
more than
to
he
is
does not
says Ghazzali,
of false
exist.'
in the
believed
it
above reason
is
till
1
He
senses ?
the
that of
And
hood.
does
it
'perhaps there
be appeared,
if
if
suoh a third
not follow
that)
he
the more.
of the
"While
asleep,
be indisputably real.
for
baseless chimeras.
Who
can
aqeure
is it
whieh
may
enter upon
that
of reason
that state
but
real
another state
when
may be death
itself;
or
it
In
conclusion*
Al-Ghaztsali
may
state
asleep ?
In
suggest*
when "absorbad
ia
them-
intellect."
^earnest and
fell
idle
serious mjfgivings^
reflections,
Doting
this period,
were
A I GhznaK aotually
1*0 month*.
fchev
lasted
for
about
11
deemed as
the ground
if
name.
his feet.
Now when
AUGhazzali seems
abyss, with uo
reflection or
certitude,
argument, or
at
no knowledge,
it
concatenation
60 a
his
his
heart"
God
of proofs
caused to enter
disbelieving
senses, distrusting
not to
He owed
an
the edge of
through
which proposition he
makes
system of philosophy.
She
basis
of
hie
whole
all
all
authority, disbelie-
He
Thought as an organ of
ergo sum.''
Descartes-,
i.e.,
in
the proposition
Another Interesting
is
point
'
Volo,
of differacoo*
reason
etc.,
and finds
fcha
it
truth*.
Al-Qhazzali
tells
fchia
which entered
mind recovered
"is*
itt
reason with
all bhelr
12
who were
ged
in the
enga-
main groups:
(1).
Soholastio theologians,
(2).
Philoeophers, and
(3).
Sufis.
"The truth," be
"three
classes
ifc.
one by one.
of
search for
sayg,
themselves to the
'
First he devotes
him
could argue
Now
to
it,
in
The
first
two
in
thinking them
and
reflection
ul'Falasifa,
i.e.,
"Befutation
Philosophers."
of
him
to write
it.
It
was
to
In its
which
the
minds
of
he
Tdhafut*
actuated
to
spending the
gives in
fail
for,
but they
all
the
For
religious
Greek
follow them.
it
to
twenty propositions,
He demonstrates
that tht
13
Qod
exists or that
ha has turned, as
is
the
snob
theses
one, or
In
all.
"smitten
own weapons
their
at
He
of the
Al-Ghazzali has,
it
philosophers
in earlier times
and
hip
did Al-Aehari,
that
reached.
Home
he oats the bond of oausality with the edge of his dialectic and proclaims that we can know nothing of cause or
but simply that one thing follows another''.
effect
know,"
says
AI-Ghazzali,
''only
ordains
nothing but
ia
Laws
of nature
never
exist,
than
"We
simultaneous,
Oausality
..
the
that.
arguments
anticipates
In pointing
'
of
"never said
anything more
definitely
Than wo
see
that
philosophers
fail
tc
lead
him
was
to fcrush.
both
satisfy
scholastic
theologians and
nl-Ghazzali.
characteristic of al*Ghazzali
They cannot
to
that
o as
to master
it
fully.
Sufis,
to
it
Accordingly, be
Suusxn.
It
whatever
thoroughly
now
began-
the omineak
and soon acquired a thorough mattery of the
all
14
His conclusion was that the
subject.
must himself be
yoke
of passion b
was
and purge
and
from
God
get
to
their
live
Al-Gazzali oonoluded
the
to free
it
Suflsm was
of
initiated as a Sufi
Sjifi
order to
in
he,
Sufis
all
soul
from the
In
his
purified soul.
He must
riches and
sever all worldly relations- This was the result of his en-
quiry into Sufi em. But what about initiation into that life?
my work
ain
desire for
it
I perceived that I
doomed
to
leave
Baghdad and
to give
tion. I
I relapsed.
In the morninp
this resolu-
life
in the
evening
me
bound
to
On the
my post
nearibg
its
my
chains of oovetousneBs, on
it,
resolutions.
was
15
Now my
make.'
all
and
to flee
attack, said,
don't give
it, if
wag
resolve
firm, I wished to
for
it,
wilt
it
able to recover
at the
will regret
my
of
family
ties
Baghdad.
honourable post,
seat of authority
this
later
it
without being
my weakness
God
bear me.'
the
you obey
If
Finally, conscious cf
it,'
man
who
to
a transitory feeling,
soon pass.
up
way
give
He made
He
'He
easy to
spent
me."
ten
At
as a
last
al-Ghazzali
and
left
and performing
religious ezerolsep."
of meditation there
were shown
light
this period
However he came
to
During
to
know
illu-
was
magnum
also during
this
period
"Revival of Hell,
world was
thai) if all
the
Muslim
16
originality,
during
into Latin
the-
translation of
it
Method
of
every-
returned to hie
that inner
He
long.
"There
is
satisfaction
in
obtaining
no philosopher
whose
By stem
have not
me
me the aim
of his auBteri-
to
And
the
search he sums up in
whioh
sed in
words
conceal
trom
result of this
me
speculative branohes
a firm faith
in
three things
of
These three
belief
and proofs
which
if" is
impossible to
'
recount."
Its
is
in
great contrast to
the
17
Monday
"On
dawn," gays Liia brother, "my brother performed the ablations and said his prayers. Then he
at
'Bring
me my
'I
Master.'
gone to
laid
grave-clothee.'
He took
Most High.
'
if
poholar write?,
may
be justly
on a
placed
level
the
means
of
all
bis writings
a sacred majesty:
'
"Mam,"
Tholuok.
is
life
now
will proceed'
from a renewed
is
without firm
possible
any rules
of
of
conduct for him, but they did not work out an ethioal
Systems of morality
system.
human psychology
tive
nature
in
him
and
Stoics
animal
ol the
Hedonism wanted
.but
analysis
the cjmplete
of
morality on
man
of
it
took
Psychologi-
facts into
constitute
It
it.
ideals
illusions.
Ethical
it
why,
'
know
well
many a
ae
philoso-
amongst the
moderns
who knows
One
apnorality
of
his Self,
the
knows
his Lord.'
made
to
bat*
19
thoroughgoing analysis
We
Gbazzali.
cf
shall see
of
of
how
after a
Self,
What
is
nvi
What
knowledge.
rhis
its
is
the
of
ultimate
lie its
J&\
\t
in
JiWl 1
j**M, and
-jjlt
i(
defined them
different,
w.l*M
things
is
meanings
dffn^lnf-
two
*
the physical heart, and (2) a 'divine entity'.
(I)
word uJ5Jl
the verse nf th
Quran
a*;
sanse.
'ufais
vapjnclike substance,
which
my
"^ y*\2*r)^ ^*
Lord's command,'
*leo nnantf
It
isuuet* frcrj
it
a "rrhtle,
the holicweof
same
yjfil and
body.
sp'rittial onti^y as
r^fi
combined l.rces
"
in
a 'so
man
of
atger
1.
8.
SApUaj
8,
95.
4,
p, 8,
(^.ifli!^
and
immal
2^'jj Z*Jal y
20
desires (vjg-ftM)
represents
lb
on the side of
life
But y-**^
men.
in
butive
names
in
aocordarice kith
in
that predominate
in
it is
2^ k 2j^1j
cXjj
which art at
LtlJJ^
(3)
When
to
it,
the
swear by
(Cf. the
yet
qvil)-
is
it
soul
called
8.
9.
is
^JLMl
called
Quran: 8
is
to
*"3l
And
^-iMf
'the
VjUV y-iW
insinuating
soul'
^aj
L-j
tf
^maJHs
equivalent
is
prone to
to
^-AHl
i^iijfti
7.
and though
Its
6.
'paoified'
then (^Juil
ceases
r^UW
Quran, 9 >jJ0.
6. Ihya., p. 8
thou soul
not
<^U^
when
it is
not under
resistance
offers
it
iB
I*Uj
(2)
the desire-nature
^JuH
^jl Ztt^fOh,
J\
rest,
pleasing Him.).
Quran*
the
(Cf.
soul'
'paoified
the
2u+k+Jl |j*&Jt
oalltd
is
it
LSXXIX, 47-30.
LXXV.
xn, 51.
uiiic^u
^*y
i*w
21
Sufis, stands for the bad
word
man.
qualities iu
The fourth
JSeJl (Reason)
Of these GhazzaJi
in
'the scul',
'the
self;
Now
w lM <,
Visible,
(he^rt),
heart,
like
10.
11.
and
word uJfiJU
man. 1 *
Tt
because
though
the
Its
relation
relation
of
p. 4.
tt is oalled
is
will be need to
wJU*
the physical
transcendental
Sabatanoe with
its
heart
aooi-
JWJ
abiding
oonneetion
the
mind',
oonnected with
is
it
-the
perceiving,
(metaphysical).
is
word
the knowing,
is
entity in
spiritual
use the
shall
eto.
e.g..
expressed in modern-
mean a
rubtle
r j\H
s i/JJi\
Bubstanos (see
*nd
intellect respectively.
12,
p.
22
Thongh
dents.
heart,
direotly
it
knowledge of
reality,
inborn yearning
body
a physical
dwell in
preparatory ground.
first
whioh
it
has an
it
equipped.
13
in
For
three
powers
world whioh
this
is
its
therefore,
preliminary,
For
haB
is
The
the
whioh
It is the
is
to
this
(l) *--a*Mj
vjt&J| (2)
*j*SM
(3) JljAVI.
1. (a)
to obtain
what
good for
is
it
to
(b)
repel
it; it
wAstl
or
what
avoid
harmful;
is
an
ee-
These
etc.
it
(the
t-.
<aw!U
force"
3.
15.
vy&Jf*Vjia3Jl
is die.
(JtjjVf
i'b
that faculty
in
the
body whioh
23
and those
y/h'uih
should be avoided 17 .
It acts as
an
*Wl
floundered
it
This faculty of
blindly.
sight,
Ja?
{a
and
and
memory
internal faculties
j^W
),
formed
which hare
fcouoh,
tion), IcAaJl
is
smell,
taBte,
of
Without
ii
(recollec-
oommon-
is
in
the
folds
brain 18
the
of
11.
lay*,
uHr-b?^
18.
Ibiri.,
JjIi^Jt
'****
by Qhazaalt
sw* B
yaJlj
^ cL.;***!*
aJlg*
modern psychologists
funotioos,
i.e.
hinder
vol.
11 T,
lobs
believes
in
the
ft
some
of the
localisation
tff
^JU- *W* +i
19.
fire Bpeoial
*>/W) JjWl>*
The
jj-aJ^ as described
thorn
oi
of the brain.
he says that
the
btaln
.For instance,
memory
is
V "^
of
brain
g'
imagination
***>j*Jl
on page
8,
located iu the
SatiUB **$'
1b
located in
^^JKr^t.
2*
sensed enable the orgaDiam to act in present situations,
the five interna] faculties enable
it
to
faculties oontrolthe
whcle physical
all
ends,
their
have
the organism.
to
the
It
may
correlation
of
the bodily
supremacy
of
all
Mind
important, for
it is
human nature
its
own
is
to
nay, even
speeds;
he at or i bed Co the
soul.
been mentioned
view,
oi
meat
the
possible!
all
namely,
0.
powers
'internal'
of reflection
It is interesting to
come
that
qualities
SO.
is
JUf[jcftjOVl are
of
He
it is
is in
'IdealiBt'.
Of
functions of
be noted
it is
Bk
3. 4
on
and
0.
tallies
fief t
pag$)
25
and
by experience
of learning
to
animals 11
*He would
and conditioned
IJo,
reflexes, devoid of
all
mental proeestes-
of the
memory,
as apprehension,
Farther,
we And
cempartmeutp
powers such
reflection, etc.
modern
modern
in
wafer"
evolntionlsta
analysed by
biai,n.t
or the body,
know
usyobc-physiou! inherited
t e.,
enabling the
iJispoeuicrF,
the objeits
rf
its
defiires,
forces in
instincts
''an
Gf.
W.
inherited
experience an
quality
it
in
it
its
moving
defizsiton
of
a certain class, to
of
a particular
at)
objuot,
and to aof in
a particular manner,
or at least,
(Wm.
93.
Ibid,, p. 8.
p. 1.
to>
Mol>ougall:
of
pctFessor to perceive,
emotional exciten.en&
91.
with
or innate psycho-physical
As
aotlng as
finally,
objects
regard to
etc, exciting
MacDongall's
and
mind
126
man
is
in the evolution,
not
of
of
It is
to note that
he
by-procuot, Gbazeali
considers mind
to be the
moving
Blind
oontaios ir
and can,
itself
a great possibility
according to
him.
development,
of
progress to an
infinite-
degree.
3ati
what
is
that
are in
(knowledge), and
(1) jJUJl
sUnds
next*
at>d the
of
(9)
the
perfection ? There-
raise
They are
perfeetion.
VdljtM
affairs
JWl
(will).
of
this
world
well
38
enables
(will)
It is
man
to generalize
an. act
and
full
significance of the
its desirability,
38.
loid.,p
24. Ifaya.vol
25.
Ibid.,
2B. Ibid.
J&atf
understands the
him
it lies
which
vjtjVI
When
man
consequences of
a strong desire
is
aroused in
7.
&;jj*H
SujUJl
j-y^'
jjUJV
27
tor
will 97
in
then
It;
The
him
in
is bis
or
from conation
should be distinguished
will
*^'j'
Au
arises here
interesting qaobtiou
relation between
is
strong desire
that
reason*
Ghazzali,
power behind
the
ia
And
According to
the
it ie
JW1
What
That
ie
it
is,
reason
aots aa
whioh
to be done,
is
Q
whereas will aoos as amoving force 8
powerless
in
So
it ib'
knowledge and
from animals.
and
will.
The
will
will
Knowledge develops
the
in a chilJ in
37. Ibid.,
H*b JWW
i&. Ibid
On
two
knowledge
'
Jjjl
since
tilaili
ao
calls
il;
vJfjVlU
these
basio
**-*tj#J'motiv*
grow.
KnowAcquired know-
stages:
\ii)
page 5 Ghazzali
**t>1jV
man
development of knowledge.
forces
this
grows with
of the will.
chat distinguish
I hay
achieving She-
28
80
Jed.ge.
Tre
.intuitively
child
by step; and
step
knew
gets to
truths
self-evident
be acquires
knowledge
reflection gradually
of course
possibility of
acquired, knowledge
dispositions
be
to
whenever needed.
used
When
the
ohild
Is said
development 91 .^
But there
development; indeed
grades.
to a very
it
is
is
no
reflection he
high Btage of
human
inflnite.
bas however
It
man
ordinary
to
divine revelations
tbe
direct vision
prophets-
of
of
Again,
there are
no
and
it
To
differently.
cultivation).
attain
nature oan
rise.
SO. Ibid.
all
of
development
vdAlaa+St
(self-
a sudden to the
to
whioh human
the
of
ohild
deal
know anything
vol. Ill p.
7-
of
the
experiences of m
^ Spat
29
grown up person, so an ordinary man oan know nothiog
of the experiences of a prophet.
Thus
the
human
development
splrilual
Self
33
is
capable
own
dispel
for
We now
whioh
come
it is
is
is
from hie
the question
_4m!1 stand to
one another
principle
man
created 3 *.
to
JW|, 'iy^i\
to
cnly through
It is
darkness
this
Knowledge
infinite
of
ib
and
the guiding
the
good of
turned to
and
it
is
the Self
the benefit
or
function,
the
5R
the
detriment of the
of
<J*"*'
to
divert
34. Ibid.,
p.
p.
6:
6
4>jl*Jf
*g*
d* u**%\ y yAti *J
(M
& **
36. Ibid., p. 6w
these
p 14:
8elf,
J*tt*-
30
great
Bfcores of
forces are
outcome
the
nature, uiz.,
of
three 3 *
elements in
is
JWt,
is
JW^
stands
called AJulla^fcJf
in contradiction
man and
inborn in
his
ZftJlfjII,
is
These
his
*^f&
which
incites
these
is
two animals
(JftaH.
The
A man
devi!
is
him
pig in
is
his
u^
the attribute
any one
is
of
them or
dominate
in him.
Before explaining
is
human
the equilibrium
maintained or disturbed,
how
which
is
let
us
nature-
Adjeotive
39
p.
9.~
umciala,.
like
31
iJjUJt is distinct
source
Ss the
when
of,
bat sometimes
idetti6ed
it is
it
below.
It
is this
is
that
Bease
called the
distinguishing feature
forces
him. At
in
JaJI
iirsi,
extent as explained
J*M
toe
sometimes
is
of
of the
only an undeveloped
is
and JUM
is
buc another
name
for
development and
its.
(s
acquired. * x
112
It is
it
Tt
the other
haB
intimnte connexion
r-ecausfl of this
roaches rhe
(J*J1
it
ocly wheD
is ulGTitified
stage of
first
its
vith
develop-
tbe drst
lhya, vol. I p
is
the
Ibid., p.
ti7
foundation
75
iu
thy
^+
and
wordB
41.
42.
Ibid
vol, HI. P.
J, S^jjill fjWl<
IS.
Jl
*JLJlj cr V<ybJj 6
origio
of
and source.
Aluhasibi
I*
l^^**^*
Sis
to
ment
when
reached
is
experience and
man
reflection, 4 *
in its develop-
begias
intellectual
by
learn
to
(f^\
knowledge.
events, enabling
man
that
stage
is
man
J&J1
is
and nob
It is in this
with JUS| 4B .
identified
The
third
begins to asserlr
itself.
.,
This flej&ent
man, and
reality
is- in
it
become*
The other
stages
(ss*< AntC+H
in
.its
devekpment:
its
with relation to
it,
and
it
gathers force or
the guiding
struggling
When allowd
to
grow,
principle a divine
light,
good
Self.
for
tbe
highest- stage of
the
of
development when
p. 7.
**~&J1
I, p.
it
jJUI|
f
it
beoomes
unerrirg, everIt
reaches the
understands the
*!
J*Ju>
J\
'
76
jJiJI
r
J*
^lfet
I p.. 76.
1+}^
33
true nature of IhiDgB, and even
knows
mean in g of
the
used by Ghaazali,
word
reason*.
ments
man
rational
mate
the
capable of
realities- 47
word
iaculty,
same
four
stages or ele-
(1)
an undevelop-
(2)
self-evident
truths,
The
stage
last
ulti-
generally expressed-
(3) is
is,
J&aJt
is,
by
according' to
only -deve-
therefore*
human
intellect
k*dow
eapeoially as-
()
Of thebe
reason.
Gliazzali. the
traced
(3)
JwM,
Ghazzali has
in JfcJl aa it
ed primitive
in
is
Arabic word'
ultimate realities.
There
therefore,
is,
faculty in
can be
degree.
spiritual
develops
no
separate
whiob
iraths,
to a certain
ic
not only
individuals. 48
f*^J
I, p.
*)*r **}*
Except the
in intensity
In a
fully,
self-
and exteneity
developed
J&iM
all
76
i-3V|
r
vj*
Aye***
34
these elements exist:
otoer elements
when
all
these have
and are
developed
at its
iB
from them,
off
it
its
4
element and the animal forces get strong ".
<J**H and
human
*#^&ll work
forces
opposing
as
in
self.
* j^mJ1 the
the
<~> *i*l
oonstruo-
of
tivo
The animal
tion.
forces, instigated by
against*
overcome
to
*^^*^?,
J**"
it.
revolt
w,ith
the
channel
so as to
make them
useful
for
the
Self.
If it
pucoeeds
making them completely submissive to itself, the evil tendency is waakeued aod
rendered ineffective, and a harmony conducive to the
controlling them and
in
realization
When
the
of
jS*l! has
ideal
is
thus checked
produced
the
evil
in
the
self.
tendency and
vthen
self
struggle in
prevails which
Stf^JtyJuJi
Instigated,
come
it,
by
ia
its
it
goal
has
ceased
tied
harmony
*?P^^',
But
rebel against
if
*j*llawfctf
J5**'
and over-
- >0-
'
35
asoendenoy over them; while the divine element beoomes
till it is
become subservient
devises
ways
the
to
It is
so subdued that
and even
The
evil
inoiting
(the
and
is
instigating
eelf.
sl
active
the
soul).
golf, viz.,
with
'Struggling
Of. the
60.
'Satan
ma.'jj
Library
series):
other
is
tendency;
ccrcition
ie
it;
of the
coutirually
omitted by the
-^W*^ ^iZUf&^j*
III.
Nature,
"Reason
i>,
p.
Bk.
!.-,
JQ.
'Jf.
Hume:
.\
127 (Everyman's
and ought only tr he, the
is
II, n.
cffioe
position
vol.
passionp,
the
slave of
evil
eleoueLi
tendency,
evil
Quran. XVI. 63
Human
Treatise on
This
the
Ibya,
51.
again*t
human
animal forces
It instigates the
function
i*
to devise
is
ways
the slave
at d
of
means to
t<f
Eume
pass or b
i
and
satisfy them.
be, 'the
ie to rule
and control
thorn.
its
natural fecctibn^
36
Quranic expression t^yjl
The relation
fMi\
Jftfi
bow
it,
man
"The
its
body and
abode and
its faculties
its
brings
the
kingdom
of the
capital,
the
members
of his
a
'
trickster,
to be
oonoealed
is
like
and
but
wicked;
mischief
frightful
never
for a moment.
let free
If
the
in his administration
wicked
the
ifl
to
a liar,
is
he pretends
deadly
poison
so that the
and seeks
polioe.
of his sincerity is
latter iB
a sincere
like a
like
is
deceitful
sincere,
His deBire
the
who
of
is
The body
servant
simile
in his
it is
soul of
these forces
of all
of the
his
advice and
turns
advice; and
if
under
it
oontrol, as
advised
69.
'M
servant and compels him to listen to the vizier, thereby
making
the
latter
and administrator;
in that case
Thus,
and
intellect
at
desire,
if
the
bou!
throughout the
same
time
not
help
the
Bceks
anger
the state
affairs of
justice established
establishes
the
is
the
ia
of the
permitting
use
of
then
one
powers
its
So the Btruggle
<)Wf
in the
ite
Bide,
and
*ye&\
and
v^M
instigated by
on
balanoed and
53 ''.
for
on one
demands,
occasion
remain justly
will
forces,
human
self. It Is
of
of
all,
inolusive
the ideal;
in
but.
jSfi, that
of
results
in
of tbein
towards
its
goal.
For
instance,
fW
if v
becomes
element traasoendB
its
etc.
ioilcw;
and
if
the divine
,-
38
ship, despotism,
been worked
in
etc,,
qualities have*
groups as follows 84
A.
All theee
result-
($)
When Yhy&H
qualities
and
Self.
ia
activities result 2
Shameleasness
wickedness
(*Uj)
impudence
or
(<-*.),
extravagance( ji^p) r
(2i.sB-.)
(
covetcusnesa (fc^),
flattery
(i3f*)>
or joy at
another's
misfortune
fa^etc.
(it)
When
(fc--Jt)
qualities result:
(yG), selMove
derision
v-*),
others
jf&m>
),
mischief-making
lW), enmity
]Q.
Vjtjtf
),
hatred
*y^k
Pb*u,
),
39
and
oppression of
and abase
people
with
violence
^Wt
S&
(^aMi
Ju&JO
both
of
the
Trickery
jL.
deceit
),
cunning
fjj. ),
(*!*.), deceifcfalness (>**&), daring (v'tj),
deception
j^i^U
ezoitiog
),
enmity
wickedness
<&j,
(cr*)
foul fpeeeh ( Ui,
)
),
etc
(iff)
When
man transcends
in
quaii'fcfes result:
f^gA^Vl
special
or
deairp
oneself
),
appropriation or olaim
privileges (
to
j*&3
appropriate
(^jyV
l>
/,
serfdom
despotism
eve? thing
for
jlj^uLV). uniqneness
yoke of
(i
nance ( P^bwLMt***
to
ire
from
in
the
himself
of
comprehension of
rejoices
and claims
r
cognisance, nd
all BoieneeB,
knowledge,
eflsttioei
when knowledge
is
of
thftagu
ascribed to
uni
him
40
when
and
grieves
him. 85
to
, Qualities
When
imputed
is
conducive
(i)
ignmfarce
to the realization
i^miSA]
of ike ideal,
fear
abstinence
God,
of
ilolwul),
cheerfulness
,dL*4$M
piety
,4**ji,
resulting
tranqui-
piety
pleasing
(Jjj),
(,)**),
appearance
and wit
( vWjlo ),
helping others
VticL*-
-etc.
(it)
When
iy>fl*Jl is
result:
Courage
(
),
and
courage
forbearance
forgiveness
56.
patienoe
(jJiUl,,
(oUj),
bravery
J*
i^**).
nobility
r J5
and
),
p.
9.
),
generosity
eell-control (
fortitude
ecdurance
firmness
bf
jf*
Jl*Jt
)
J,
(cla),
etc.
41
(Hi)
When
divine
following
the
clement,
produced:
&+
thingB,
of
the
tion
and
right
servitude of
ThUB,
man
occupies
of
of
and freedom
from the
Be
and
and insight,
through perfection of
greatness,
faith
of
knowledge
and
are
qualities
iirfj**) i
essences
tiie
is
knowledge.
knowledge, or
fall to
It is,
tbeiefore,
know-
man
****
UJl
fjtfAJI
j* u o
u jr^
BhaTes witb
is
tc
the ass
distinguished from
10
h**s
jUWLl, VjHVj
?4>l** y*
JK.1i
ffrl
eftU
'^ Vl
<&*** a^vj
^ JW*J*jWl
^
J*1
*-*!*
J*<
42
them by eertain other
qualities.
Man.
therefore,
position
occupies a
he
feels
level
and
of plants,
in as
is
much
as he
an animal,
ST
and
like
on the
is
man
midway between
all
level
like
combines
it
faculties
use of
animals eat
or revengeful
fbese
qualities
in
him
all
it is
falls
like
like a pig,
a oamel, or
or
he,
and beoomes a
he
".
dear that
all
human
but
eta.,
veritable devil"
nature
pursuit of hie
all
From
in the
of the
proud
power
his
eating as
phvsieal pleasures,
ideal;
whoever
so
actions, he
dunoe
the
the
assisting
them
things
of
is
is
man
to realize the
these qualities,
of
i'b
one
system.
ethical
The
( aql)
contents,
source and
conditions of
in detail.
The faoulby
knowledge
of
innate
Intellect ia the
rational
faoulty
of the kind of
in capable.
Intellect
in intensity
found
is
And extensiby
in all
or reason
is intellect
man,
of
is
the
latter
are
it
9
.
places by aUtShazzuli.
according to a 6chemo.
tiality for the
Initially
development
of
aspects, viz
The former
knowledge
is
fibs
the first
p
is
76:
knowledge
though
Ihya, Vol
T.
of
eeii*evident
it
begins with
Al-Muhasibi's definition
9.
p. 77.
in
Such kuowledge,
I,
*nd eiiebential
-bjflcts of
lb
Ihya, Vol.
i. e.,
is
a poten-
knowledge
formal
is
two
ictellect
classified
is
as follows
*nd
Jjtf
source.
44
-experience,
what we have
we have
more than
asserted
actually observed.
Existential knowledge
objeots and events
given
in
knowledge
the
is
experience and
the
of
intuition.
It
to
the form
knowledge.
of
knowledge,
Existential
-again, is of
*hiJd aB
his
experience
accumulates*.
foresee
is
of
is
what
At
is
stored
the
first
present now.
the form
in
of
marked by foresight
man
able
is
impulses
the
of
moment.
Knowledge
of the
spiritual
When a man
he comes to know the
knowledge.
realities, eg.,
God, soul,
is
of
the
spiritual
to
few
it
is
revealed directly.
3.
p.
U.
4-
p.
LuJJ1 <.jM]
7678.
J JjCW?
tf
Both
intellect
91
and, on
its basis,
of knowledge
occur together.
is
intuition,
is
leads
knowledge
is
As experience accumulates
begin
primarily oonoerned
it
becomes
with,
In this connection
is
it
explioit.
very meagre
is
it
is
Existential knowledge, to
and
first intellect
Formal
is implicit.
Knowledge develop
the growth
to
At
to
themselves in
is
intellect,
eto.
Aql in
which means
transcendental spiritual
subtlety
knows
is
that
perceivee and
self,
the mental
life
Aql
higher faculties
distinguishes
is
man fron
it
che*
aa light
of
is
is
sometimes
The
knowledge.
But
this
the development of
intellect
is
dependent upon
(Ml
M M2f P000>
46
The nest stage
experience.
is
able
to
think of the
is
Further development
before
objects
is
marked by
in the
foresight.
knowledge of
c&J
y*! tt*
J&i m~*g
p. 14).
to exoite
J*
come from
without)
J*e>
to action (Ihya,
^J
i>j*jJ.1
to see
if
l&jTi
the eye
is
al.Gbazzali concludes
in the intellect
I,
ji.
to
that;
and do not
it
is
the
77).
cf intellect
is
reached
man
knowledge
of
for
There
is,
knowing the
spiritual
realities
'
therefore,
co separate
spiritual
truths.
is
hoDPion cf
realities.
The
appren-
47
Theoretically
there
c( the development
no limit to the
is
aDri
intellect
of
possibilities
knowledge 8
The
14:
T-^l u'
him down
Ihya, Vol.
8.
to
vision of saints
A man may
man
ordinary
^yU^k^l jJUU
Ill,
**jl/->.
we
JjjSJ irjL~..
find that
al-Gbazzali
sense,
absolute
to
p,
8) and,
believes in
Vol. Ill,
Though
p. 7).
an
fcba
infirito
the science*
possibility of
degree (Ihya,
problem
where
huai*a happiness
of
in
at a loss to
human
of
ur^erBtindicg of
world *r&
bapp.'n-'sn
human
nature.
mind
to be the
a by-produot.
moving
Mind
of development,
and
fcrce in
ft
oi
is
understand
So^e
of the
opmicr tbat
consists in tna
In
this
right
diractinn
A'Ghazzili considers
to an infinite perfection.
9.
far
pfi:^
<>'
i *jj** J
48
be prevented from farther development because of the
10
following causeB
dark.
own
purification so that
Some
<(4)
gu
it
prejudices
ignorant
be
e.
it
may
Sins
(2)
be undeveloped,
(3)
objects.
may
(1) It
as
to
sought.
It is, firstly,
or reason
is
guUe
to
conduct.
Accordingly,
intelloot
viz.,
theore-
and praoticil.
tical
{aUAql an-Nazari)
Theoretical reason
concepts.
It
concerned
goes from
It
the
is
the concrete
to
the
abatraot,
it
advances.
Ic
is
this
same
it knowledge
of
the mysteries
of
God, His
oieatiou,
mode
in
of
its
the region
attributes,
etc.
Intuition
is
nothing
operation, however,
of
His actions,
seems to be different
10.
11*
The
89*86.
But
this
411
question doea
uofc
belong here.
ethioal significance of
reason
Practical
maid
dl'-Amali)
(al-'Aql
But
ennobling influence.
reason
its
lies in
the
saint,
a patriot
or
the whole
life
is
of the
construction there
for
most
in the
is
human
sway
practical
of
reason,
self a
So
for
of its decisions
in-
should remain
faculties
but
theoretical
In cpposition to
aots.
ft
saint,
individual
individual act of
practical reason,
directed by
bv ideals ocnoeived by
band*
It gives direction
An
to
the
aotive funotion
its
is
from theoretioal
It receives
of theoretical reason.
below..
it
?atanio element
Is
essential that
if
the wreck
of
human*
oharaoter.
The
ledge
efchioal
depends
upon
their
ethical
utility.
Soianoee
Qnr'an, Sunna.
Philosophy,
ete.
etc.,
A soience
It is
and bad if
1
it *.
it
and 'Agliyya
hinders
derives
good
If it
p.
value from
its
re*
^
> *M
^
t-u^O^
12. Ihya, Vol.
its
(intellectual), &,g r
96
3/-**
**!
*&l
***
fleft
JjC w^U
^UleJHwU*
Ua*JL* 1*1* 4>jf
50
there are tome (he acquisition
of which
is
fard Kifay*
Wi mediolDe and others the acquisitionwhich hfard 'ay* (obligatory)1 '. ALGhazzali main-
(optional^
of
tains that
is
fatd kifaya.
commands of God but also the true ways to the attainment of eternal happiness, they beoome fard 'ayn 1 *.
What
is
really binding
on man
is
Man
the latter.
to
attain'
Mu'amala
is
So
ethioally speaking,
'ttm al.
It includes the
to
Ibid., Vol. I,
is that,
what
is
if
there
14
1ft.
Ihya, Vol.
Ihya, Vol.
16.
d**lVj
17.
*/*" fk
I,
p. 17.
T,
pp. 18l9.
Wl ar-V^r
51
ledge of good and had, qualities of the aouL
Id reality
ford 'ayn,
ia
Tbe
ultimate goal.
the
feo
sU-Mu'amala.
qualities of
Id
tbe scion oe
is
is
good
the various
of
'tZm
is
(kibr).
limits of
avoiding them
together with
for
and culmination
highest end of
man
it.
with oonduct.
It
wholly absorbed
a light
from
this
God
in
light
with
many
the knowledge of
the
hell, etc.
truth
By
for
it
when man
heart of
living.
In
it ia
It
man
it
tbe curtain
of
Riven to
such as God,
actions, prophethood,
are
piroelved an
is
doubt
if
revelation,
is
removed
with one'*
eyes.
IB.
the
It is the
realities
fffpiritual
it
itself in
man
is
the stage,
after
which reveals
alMukazhafa
al-Mit' amain.
in this world.
oomes at
aequiring and
of
symptoms thereof
the
'22m
of *ilm
is
means
the
all
own
Ha
cf tbe
freedom
of
the
beoause of
will
discuaaea
it
in
different oonneotionB
works.
his
in
He
oonoeivea
of
world as
the
Alam
ah
The
aUMalakut).
whioh
world
spiritual
it
iB
a reality
al-
direotly.
of theBe regions of
known
To
Light
tbe wilt by
is
oommon
of the
freedom of
Al-
fact that
asserts emphatically
1.
Is
human
character
ie
capable of
improvement.
Khulq
that
Some
Ibya, Vol.
88.70.
people deny
Ill, pp.
48-60
it.
Miaacal 'AmsJ,
PP.
53
form, just
a.&
Khalq
Ghazzali
the
If
ail
meaning,
all
nxhortation,
instruction,
would
matter
of fact,
state
Bnt for
human
of
have anj
to
edncation,
become meaningless.
these,
society.
As a
human
cannot ba fruitful
regulate and
them
seif-
of being
-efforts
bis
character were
o!
correct,
fcr
life
those
improvement
the
of
practical
in
assertion of
possibility
-diecipline
experience
brings
evidence.
tbe
man.
of
an expression
is
discipline
nor
is it
without them
life
out,
would
dc
ec. fcr
impet'ect rut
not onlj
be
can only
passions,
his
man
instance,
tor
also impossible.
enbanoe the
(a)
there
he admits,
Again,
difficulties in the
ohange
of oharscter
rf the
the nast.
olasscs of
I.
In this
men
respect
b<*
rf thepsssicna
describes frur
ripM:
ignorant, devoid
Ibya, Vol69.70.
p&ssicna
which
'
and
2.
lectors
twr>
(6)
ara
III.
li
yet unformed,
n distinguish between
and wrenp.
cf reflection
PP.
49
who
They aTe
and telf.enc-
M'zan-al-'Amal, np v
54
hare no
sciousneee,
will,
and no
belief.
moral
oharacter
suoh
of
men oan
to
the
;l9sires,
and
tbem
excite
deter*
aotuate
All
path.
right
mislead
The
be improved
easily.
them
no*
obaraoter,
Their parents
worldly
their
'
oootrolled.
evil.
They oan
self-aonsoijusnees
is
Belf
Yet tbey
of passions,
f of
is
Tbey
realise*
only true
tbe
Their
self
accustomed to aot
self.
beoadse
rightly.
to
good influence,
if
to
evil
Tbe
frr.w
th9
their
obeoured
of
their lives.
The rational
55
self
ineffective.
up on these
To Improre
ideas.
ohara-
their
ThuBe who
the
in addition to being
ideas mentioned
doing
evil
regard
and
as a
it
of leading
thing
honour.
of
ment
of
all
Only a conversion
such a oharaoter
power
can
bring
brought up on
is
Improve-
the hardest of
through
Divine
about a revolutionary
Qod has
that
said
"God hHB
Bet
firjt
type
is
The
men
is
ib
Imprcvement
in character till
man
begins to aot as
truth
stages
iu
his
upward
flight
may
wholly
evil.
I,
That which
by
is
and aet*
passion,
It
Quran,
II, 7.
Of.
4.
Ihya, Vol.
II, pp.
89-41.
is
overpowered
aooording to Weir
tries te find
dictates.
3.
It
56
to
been almost
Quran
the
in
This
self.
reason has
of
Tbere
extinguished.
The lower
self.
ideal
light
between the
distinction
lower
The
them.
gratify
higher
no
is
and
the
self
consciousness
oalled
ie
an-N&fs-al.Ammatah,
the
inBinUftfcive self.
U.
That whioh
Ib
and
not settled
is
unstable
it is
tbe other.
of
is
evil
There
reveals itself
This
oalled in tbo
is
Quran
Light.
consciousness--
It
always acts
rendered
an-Waft-
salf.
It
is
subdue-
3.
a ocrs-
is
in
The
ineffective.
evil
In
At
the constructive
this
stage
which
the master.
Man
higher
5.
6.
Quran,
LXXV,
2.
is
is
the
rnee are
distinction
The
has hecome
lost to eight-
the true
self
57
This rational
self
as a&.tfeifg.al'Mutmainnah,
The
the
self
at Peace!
stage
through
man
the efforts of
man
that
an-Nafs-al-mutmainnah
the
to
stage
indicate ^clearly
free.
is
II
close study of
bum an mind
Alim
al-Jabrnt, the
'Alam
bridge between
world
},
the
of
which
is
the
minism ".
and
ImprttssiODR
through
human
thfl
internal
in
the
which
and external
senses
and
imagination
heart, affect
unceasingly
enter
heart, A ic
already
idoaa
Even
if
the
Imagination
ft
the
afifent
throngh
these ideas shift from one object fo the other and with
it
the
heart
i'e
al'KhawAtir,
i.e.,
idea?,
Whatever
come
to
it
knowle
XXXIX,
Qaran,
8.
fhya, Vol
'{.
thought and
apprehended by the
most
These ideas are the springs
as thonght.
the
assail
which consist
first
The
Whatever impressions
heart
97.
III, pp.
33-97
Tbirt..
35-3P
58
of
human
Thsy
aotioD.
or impulse.
i&olination
leading to al-Vtiqad,
intellect
Conviction
miaaioo of reason.
When
will.
aotioa
will
% e
by a process
if
of
oooviotion or
an
the
per-
followed by al-Iradah,.
is
formed
is
Of
carried oat.
is
ar-Raghbak, <,
place, be followed
aofcioo is to take
>.*.,
first exoite
it
these, idea
exottoa power,
and
laao"
1.
to a
2.
to an evil aotion.
are
firat
ar-Rabbaniya,
and
Divine,
the
As-Shaitaniya.
the
Satanic.
These elements
direot
angelic
influence
nature of
in the
forces
of
and satania
the
in
forces,
man
oosmos,
known
as
The divine
influence whioh enables the heart to receive the good
idea is oalled at-Taufiq, the divine aid, and if the Heart
or hinder the workings of the universe.
taken
in this
of the angslio
9.
10-
way
it is
oalled
tbe heart of
man
ia
between thapulli-
10
ani the satanic influences .
Ihya, III,
Ihya, III,
p. S3.
p.
23.
By nature,
59
however, the heart
1b
ie
guided
element
by "aU'A^l",
"al-Ghaaab'
tiou
,,
by
l;d
<s
i.e.,
aah.Bbahwah \
"self-aBsertion"
become a
the
abode
of
has
devil
i.e.,
of 6b 8 devil's
eppetitioa,
solfaetarlion
is
medication
innumerable
etc.
19
or
ideas
will
flit
God and
.one
ideas
duration.
quick
in
hucrosfair.n.
remains unaffected by
27;.
p.
their
of a Rhort
mind
onnie into
and
to
uiact be concentrated on
The mind
only
(Ibya, III,
reason.
approach
o; tbe saint
thinga
spiritual
of angels*
of ideas
controlled.
of himaelf.
Tbe paadaga
and Mood of
evil rules,
Satan.
The avenuea
complete!)
flesh
m*ny
oflfshouca, fjr
Appsli-
anger).
heart
reason, One
the satsnlo
tion
(lit.,
elepaflM
"appefeifcion,"
i.e.,
idea
reason, and
t.e. t
man and
Tbe
The divine
of ideas
cannot be marked.
is
every
man
in
deep
other thing.
The heart
ib
ausoeptibis to both
11.
13
;;o
naturally and
is
Man
inclination.
followed by
necessity
of
oannot intervene,
of reason,
action
we may
with
or permission
reference to
Natural action
i.
knowledge,
(al-fi'l
Intentional aotion
is raised
or
(al-fi'l
wades through
human
al-Iradi).
If a
is
will.
needle
Th closing
of the eye-lids
The analysis
in
this
oane
of
an
If a
14
The displnce-
at-Tabi'i).
will.
man swims
-ment of water as a
human
is
man moves
intentional
aotion.
eyeB cr moves
one's eyes
in
in
the
head.
and
volition which
aotions are
conscious processes.
its
least delay
When
a needle or a
sword
is
raised,
dangers to be avoided
IS
is
aroused
14.
15-
p.
919-
fi
at
onoe,
This
gives
61
rUe
to volition
actions
are-
two
is
that
in
which an alternative
the natural
Allaotione
(al-fi'l-al-ikhtiyarl).
is
possible and
reason makes a
to the
committing,
of
In this respect
suicide,
life.
aotioa-
not there
is
Voluntary action
3.
preceded by
ib
snd most
mind are
two types lC .
of
(t)
'
Nj
or diuagr&eable.
to the
(u)
alternative
presented,
mind.
Here an
o(
averting
therefore
this
the
dangor
we do not
knowledge our
our power
is
this
Most
p.
of a
needle
that
she
On
hesitate.
will iB al
aooount of
aotion
deliberation.
alter-
advantageous and.
reused to act in
Though
movement
ia
to
The example
Here we know
16.
is
219.
62
have a choice are voluntary actions.
reason
oases
we know whether
Until
be exebuted
or
hesitates
In these
suspended
is
we need
is
is to
This
But
is,
it is
for reason to
repel
assertion, and
the
and
in*
self*
But when
The
on-slaughts.
its
intellect
decides finally,
the action,
it iB
foTlcwed by
hindrances in
the way, e.
g.,
weak, to shake
off
if
is
Even
still
more powerful
all
about it 17 .
voluntary aotions too will
In'
as
ledge,
Now
is
it
produoed
in the
is
produced by know-
first
kind of actions.
translated
'tthtiyar",
Into
lit.
acceptance or
ohoioe.,
i. .,
rejection
freedom.
constitutes
The
word
''al.lkhtiyar''
is, derived
'.
17.
63
1
is aeoepesd as good, one is impelled to not aoocrdtagl; *.
From
this
determined
natural
io
we understand
discourse
daelre
not under
it
his reason
what he
in
is
'.
ib
In
followed
or, in
fcy inolioatioo,
man
that
the complete
control of
Thus man
free to choose.
is
man
free to
but
do
Ill
In Ghazzali another apparently opposite tendency
stands oat clearly. On the one hand, man can make or
mar
God
himself, he
is
will.
to
oboose, and, on
of everything.
Whom He
wills,
19.
90.
(Aj>
Of.
jrfffl
the other,
Nothing happens
18.
*r 3
f
free
the disposer
without Hit
is
He
gu'des aright
J >\&t
J*A>
Jb
*J1
"This
y,
J3 3 UM\
a reminder so
Whoever please tikei to his Lord a way. And yea do
:
is
He nukes whom he
the unjnrt, He has
64
and whoa? He wills
decides
He
what he ohooseB
He wishes and
astray.
leads
All
in
41
To understand
doable tendency in
this apparently
now
Hume
Ghazzali, like
700 years
sequenoe
2U-223.
XXI,
22. (a)
For a
&
Ill, pp. 41
Ihya, Vol.
Cf.
23, etc
full
Tahafut,
220-223
277-296
pp
pp.
also
D. B.
Mao Donald,
says,
''Id
the Tahafut
philosophers
as
in
Vol.
bip and
times
earlier
XX,
part
he bad
thigh;
I,
p 103,
smitten
the
he had turned,,
al.A B h'ari,
their
own
In
that
intellectual
book he goes to
scepticism,
and,
of
oausalifcy
dlaleotio,
65
Ghazzali denies that anything ean prodaee anything*
There
There
no power
ie
ii
in
They
thlngi.
We Bee
one thing:
ie
effect.
The-
"God alone
have
ie
misunderstood
and
mis-applied
the
word
power."*"
"Ae
let it
be understood
even by moo
of
little
understanding.
known easily
But tbere are
only
by
thoee who-
nothing of oaase or
effect,
in
74t
hie
"Hume
n'a
book "Melange"
(p.
Hunk
99,
94.
9*.
as (he
orderly: succession,
We
condition in occurrence.
body
of
life.
In
is
life
hae
the con*
the
on
Imagined 97 .
Ihya, Vol. IV, p. 220
86.
27.
p.
220.
>& V3
*3
tf NI3
plan of the
knowledge-
it
is
Creator who knew everything by foreNo other order than the one in which the
moat complete
if
there
it
and
was
He
a better
did not
This
And
arrangement and God oould make
make
it,
then
goodness and
is
shows a kind of
This is against Hie
it
if
{m on
God was
next pee*}
67
'
Quran
eport.
most
We
wbat
feeavens and
**
,
between them in
1b
We did
of
8, 39).
In Bhort,
God oreated
life,
which
aUhikmat al-azaliya
very
is
is
(
Ihya.VoI.
IV,
921
p.
),
under stand.
difficult to
Is
way
of
Qbizzali,
as
we have
seen,
denies cause
Tbe
than God.
other
efficient
in
the
applied to things
cause
is
cnly
one.
The meaning
things.
from page
unable to make
wisdom.
lore
it
ie
But He
better,
is
is
power
is
one.
AH
ie
known
other
66)
all
unthinkable.
and there
neauty.
It
eternal
The substance
of th*R
it
is
and
powerful and
all-wise.
There-
So whatever
is, is for
the beet
everywhere
great harmony,
order end
68
things are
The doer
accidents,
it
only one.
Man
is
the author
of his
of view
The
relation of man's
aotions. on
is like
its
oause.
If visibly
God
"oause".
oreative
'
is
power.
is
regarded as
But man
apparent cause of
the
is
a>
One who
souroe.
When
fire
bums,
it
It is completely determined.
action
nor
is
He
free as
God.
God
is
the
it is
sum
man's
will is
as.
wholly
of
man
Man's
is
fire,
neither against
the two.
is
fiee.
not determined as
'Kasb' (acquisition)
is
God's
aotion
is
ay.,
vol. iv, p.
Whieh
is
Deliberation
fa
doe to laok of knowledge. God's knowledge ie perBe need no deliberation for Hie lkhtiyar',
fect.
',
e. t
ohoioe 9 '-
W. R.
Of.
ie
Sorely
a conception
446*447.
pp.
it ie
in tbie
free-
To
suggest that
to
is
Idea
we form
'If
mind,
a perfect or infinite
of
tbe-
(Tie
be
"A
finite
mind, limited
in
may
bare
yet
wbioh
tion,
Is
measure
partial
will of goodness,
of self-determina-
It
infinite
And
it
if
stands as
itself.
realm of
between the
does
it
is
and yet
beset
by
many
relative
to direct
to
allow
temptations to
fall
independence ot
may
be exhibited
it?
it
the gnal
..
Tts
cf
to a
lower
partial sponin
tbe
power
goodness or
it
itself,
log the
good,
In spite
of
recognized
for
its
choosing
and aerv
restrictions.
as possessing
human*
cere of
7ff"
Hbki
you
"The angel
yon
shall cause
shall be
of death
brought
bo die
who
then
to your
(XXXIUI).
beak''
given -charge of
is
Lord you
"Have
(XXXIX-49).
"We
pour
bring them
to disgraoe"
(IX- 1 4).
"So
will*
slay them,
who
smote,
good
gift
but
that
He might
from Himself"
befalleth thee
of
it
(0 man)
befalleth thee
ill
"Whatever good
from Allah, ana whatever
(VIII. 17).
it is
from
it is
thyself.''
otia
and
light
on the
is
God alone
is
the
to
oauee''
to
God>
sense.
'
io its
seoondary
Him
in
its
and the
root sense,
.*.,
p.
231.
71
There
existenoe of God.
He
is
alone
He
in His grip.
He
is
is
last.
He
is
He
eternal
is
and
He
first
and tbe
all
hidden
to those
world through
see
an*
after
is
He
So
experience.
is
tbe first in
Similarly,
Him in this
and He is manifest
who want
to Bee
their senses,
Him through
last.
created
who
is
oompared with
as
first
Everything
things.
He
He
and tbe
the eternal
.exis-
the eternal
the
Ths
is self-eslsting.
He
ie
sensible
to those
whom
the
This
ths dootriue of
is
tenoe) whioh
means thao
all
first cause,
thrown
asked
of
the
uw a
itself
will
by giving a brief
allegory
views"
1
:
which
it
el*
paper why
paper excused
the
on the problem of
detailed
A devotee
le
Qhazzah
Him who
had blackened
it.
its faoe.
He).
The
I!.
Will
8.
72
when the pen disturbed
part
bo
'tried
prove
The pen on
comfort.
its
its
and
it
its
its life
it
of its
with a sharp
it
into the
it
its
letting it fall
The
on the paper.
The hand on
do anything
of its
its
own
part explained
accord.
its inabi-
was no better
It
"than a pieoe
answered thus
the hand
was neither
<oeme, shook
know
me and
resist
it
its
in
''Knowledge,'
who
raise
my
obedienoe.
sent
action
do-
By nature
my
certain agent
is
had do
called 'Will.'
cf
Will when
an agent named
I the ability
work.
to
Tbe answer
"The mind
remain 60 as long as
rates.
me
This agent
orders.
of
accord.
obliged
latent in
was absolutely
my own
Power
was
moved.
it
Beason to
of
It
not to blame,
before
to impart motion
power to
am
"I
long
inaotive.
or stone.
of olay
to
ard
me through
was
s'noply
am
inactive
and
unquestionably.
So please do
not
rebuke
me
but
73
was a mere tabvXa rata whioh bed been spread by some
one other than himself.
Knowledge excused ilaeU by
taring that it wee a mere inscription made on tablet
it
the lamp
after
had
Reason
of
"Ton
become
luminous*
the inscription!*
of
oan be
When
to
without getting a
poet
satisfactory
reply.
from under
Tbe
knew noTwhere
of
other than
paper cr
tablet
oil
and
metal, the
fire,
Lamp
tbe Writing
with
wri'len
wood or
position
In
to
attentively,
i.e.
he was nod
right, for
But
goal, ha
flaemg
must
that
if
he was
determined
ftill
to
Knowledge mcBt
tbe devotee
was determined,
listen
the devotee
of
equipment necessary
to
go next.
ink, the reed, the pen, the hand, etc., could be seen.
He
to
(l;
The
'
74
terrestrial
wot Id {'Alam
you haye
left
behind.
al'Mcukut) whioh
lies
(2)
The
beyond
celestial
which
of
This region!
world ('41am-
The
dangers and
overoome them.
(3)
It lies
tor
will be able
l
Alam
between the
f-
first
man
world.
If
you cannot
Pan then
the
see
you better
He
to
failed
house
is
way
"The furniture
of the
Now,
ded to explain
in
this
resemble anything.
also transcendental.
Ha
Hie
75
caption of
You do
Thai
Him oan
apprehend
there are
their apprehension
Bin:
of
(1)
all
tiotfa
of metaphor.
Him as an
Those who believe Him to-
(2)
(3)
lb
believe, that
Be
is
of
Tablet.'
As
this learned
oisCooree of
shortcomings.
This realisa-
Knowledge, he realised
tion
of
anthropomorphic being.
and
faia
of
shame and
self
his ascent.
things aroused in
o(
of.
realities.
Tne<
tains from
hia eyes
fell
el Knowledge for
its
it
writes
away.
He
witnessed
Now
the
were
why
him a sense
Hie cen
to
HJm~
men ai regard*
Those who conceive*
Him to be not only
thne categories
above
You
attribute*
listen,,
Him
on
sciences on
The
invisible
Pen
tqld
The Hand
told
him
him
to address*
tJ
76
"to the
Power.
'received
the aniwer
"I
em
the
Power end
When
he oeme to bis
-divine
and bene6eent.
forgiveness
God
"the
open
knot of
-curtain,
fear
shall
"Thou
art
Thy
no mortal.
"Stop,
prophets-
limits
of
in everything.
the
Take
what ibey give you and do what they ask ynu to do.
Ton can have only this from the Divine favour, that
'you have known the great faob that you oannot
When
know
the vtoice
be realized his
only cause
(fa'il).
now
that
Gcd was
the
Him and
proceeds from
XX
38,
Quran,
34.
Ihya.Vol. IV,
t,
23.
p.
91V.
returns to Him.
Every
He
is
77
the first and the last, the manifest
btta-
It
God
logical
if
al-Ghazzsli had
from his sequence theory of causation. It seems thatal*Ghazzali derived hie sequence theory from his realization of
God
the universe.
faith
the dootrine
in
of
who
pro-
Of
these'
by
faith,,
believe in
it
The
'illumined'
who had
a vieion of Reality,
He
This experience
is,
in rare oases, a
permanent
state.
experience
is
But
more
freedom
of
man
is
to
the
position, thai
knowledge
of the
deduction and
imitation)
of
God, taqlid
'ilm
iD tuition
al-
mukashafa ?
II,
(i)
(li)
What
is
'ilm al-mukashafa ?
(iii)
(iy)
The roots
of 'ilm
(i)
al-mukashafa in lore of
for
Him.
effect
or
the
spiritual-one
symbol of the
other.
(ii)
Man must
naturally yearn
the
for
know*
(iii)
IV,
(i)
Man
is
hend the
(ii)
to appre-
spiritual world-Beascn.
this
This equipment
wocld
is
a veil
purification, be
made
The
It
were.
79
veil will be
life br well, if
knowledge
V.
of
is
pure and
in
Gcd.
Muhammad
are
intuition
organically
related.
(iii)
by
its
of
thought
it
very nature,
eompiement and
<iii)
imposed upon
i*
That iotniticn
is
and
in
Again, Dr.
It
the
conception
of
the
infinitude
of
Forme
U)
of intuitive experience,
llham.
Dropping of
att
tlkam-wahy.
(iii)
In sleep
idea clothed
in
80
forms. In muraqaba, sudden dropping
familiar
may
Intuition
in
images
memory within
of
the-
range of experience,
VII.
Inherent
of
acquiring
difficulties in
the
knowledge
God.
Mysteries and wondsrs of the world, an evi-
(i)
dence of God.
them when
But we come
in oontaot
with
'<iql is
nance
of passions
and appetites.
God's Light by which everything manifestsitself and even exists, like the light whioh
(ii)
manifests colour.
Method
observed.
Were God
to
He
is
too obvious to be
of contraries inapplicable.
be withdrawn
the universe-
Ilm al-mukashafa
that
God
being.
is
the
Everything exists
in
its
God-aspect.
misunderstood
as ittihad,
highest
Next stage
in progress:
Descent-
point of ascent.
Goal
of goals,
what next
31
Foot Note
Exirainabion
(i)
conception uf
of
aNGhazzali's
Goi
re-pantheism.
view
Brief
(ii)
of
Mujaddid Ahmad
from
Dr.
Iqbal
game
the
to
effeot.
IX.
The
knowledge
veils to the
classification of
the veils
men and
pure
of
Various
to the
tia for
find
movement
creede;
men who
God
of the
light
and
are unveiled.
absolutely unpredioahle.
to the relation of
relating
beliefs
Al-Ghazzali's
darkness, mixed
The unveiled
God.
of
God
The problem
ot muta', the
Obeyed One.
ciency
Writer
al-Ghazzali,
inner-most thoughts of
is
stupendous but
thought out-Why ?
insuffi-
AI-Ghazzali's atti-
is
oommou
people
reflection.
Bui
ti*k4*tofi$
(Ihyt*
the
highest
Vol. 8, 14
knowledge
;
Vol. 1.
is
PP-
't/m
o?-
18-19)
82
"Ilm
the light
that)
purged of
'ilm
6cd
Muamald
al.-
knowledge which
God 35 ,
cf
forms
comes
irrespective
No. 293
One
Mnkashafa.
cf these
who
is
through
17).
It
is
the
intimates (BidJirjio)'
the
the
unseen.
that
certain
Sirhindi
aots;
common
they
religion
points
two
relates to
and His
it
and
p.
3,
God
to
what
of
when
virtues,
experiences ara
Ahmad
attributes,
to
and relates
of visionary
Mujaddid
Vol.
the result of
is
the heart
with
filled
(Ihya,
Writers on
35.
icto
instils
and
vioes
certitude whioh
i-.l-Mitkashqfa- is
heloug
out
forms
to
of
to.
Epistle,
(
l
men,
Ilm
this iB
The second
is
tits
men
and their
self-discipline
affairs.
of the senses
deficient in
therefore,
They
His
this
not
type
'ilm al-Hukashafa t
recognized
by
the
common
aotsi in
and are,
people.
God and
make
of
Al-Gbazzali,
pointed
33
Its basis
One
or experience.
vision
diieofc
ia
realizes
truths
',he
or deduction.
nature
Kfcion
of
Beliovevg hold
diflforeur.
vi-->v g
tiio
fjhoijfc
and essence
of things,
somotimea
f
Ilm al-Wukiishafa
is
oomeR with
pi umigea
Ainther
pingle leap.
that are ot
earth will bs revealed in thb next 30
r.-t
rare
Tiic'xr
teat
But
His way.
in
ceil
In
Grew.
Divine
is
n? ouc'b
Sometime?.
purified.
God
cft<jn fiyusbolieal'y.
acquired gradually
though
in their np.kednes9,
revcu.'d
en
tbin
[Oontimwl
p ige
from,
aspacL
3, p. 12) that
S2)
knowledge
Ho
it
Reality
of.
Sirhindi
arrives
man
cut llbja,
Whatever then
al-^Iiik<idhafa,
exactly
as
pur -Sua-
Llit-
is
will
ire
not
attains
corclupion.
satiiC
keeps
it
man
this
occupied
with non-God
36.
teries of
<ihe
God
nearness to
Allah.
for
ot
mys-
determining
llm-alAIukMhufa
brings
ft
c4
Sc
who
be
Mnknshafa as
ledge
aeeka
God
He
his goal.
biaieelf
oouteuiplauoD and
by
before
sets
t2m
j,U
and know-
but aeakB to
meditation,
naming them
two
differently
enHOs ('Alam
al-Hissi)
of intelligence
is
al-Sifh).
This transcendental
thing.
physical world
is
a direct consequence, a
the
World
the form to
lowness to
the
Celestial as rind
to the kernel, or
is
as
spirit,
loftiness"'
manifestation,
The
He who
never
of
(biddiqio) ol
knowledge.
true ones
this certitude
without
Friend (Wali) of
God
the
as a form of ilham
4>f 'ilm
al'MukathafcL.
8ft
man
unBeen world as
It ie only
worse than
a brute, nay,
ie
ib-
The
other intrinsically.
world that
to
each
beyond the
ia
no man
he has traversed
the highest.
of
aeceneion in
the
spiritual world,
The lowest
earth
from which
heaven
cf the
his
From
above
etill
upward
flight to
his
endowjd
wi'.h the
power
power
spiritual
w^rld
whicAi
tic
is
It
is
(MUbkat al-Anwar,
sin -if,
(Mibbkat al-Anwar, p
withtfi, tbe
0),
in
tn
the
apprehend the
heart of
p. 40),
the
men
Human Soul
to
265). etc
"24J.
tracfcondeutsl prophe-
Reason (Ihya, p
proceeds
seneation
the
cf
the light
faith,
Insight,
Season.
Thin
is
p.
6).
He
prefers
God
to
call
it
referred in the
8tf
n.Tr
Thou
from
didst net
thereby
wo
did
whom we please
of
"
is
as free to
"
of
it is
it is
the Physical
will
be cast
God
eyes.
after
off
will say
apprehension of that
in the
p. 10.)
essential
This veil
the sen-
of
Realities, as
unto man,
will
if
'We have
stripped
from
thee the veil that covered thee, and thy vision this day
is
sharp"
(Gf.
Mishkat al-Anwar,
p. 10).
This verse
is
The authority
of the senses
is,
when we are
intuition of Reality,
lifted.
in
circums-
certain
alive,
Then
is
remembrance
of
sleep.
as in
man
if
is-
8, pp. 17-18)
'intuitively'.
But
this*
87
v?tl of "Beruo
ta
clarified
life
becomes, aa
God
it
of
may
Reality
through.
filter
light
in the physical
see
Hi* Light.
Dr. Iqbal says
al-Ghazzali
thai;
iuoonolusivenees
timet''
because of
(Reconstruction
He
p. 6).
and
simulate finitude
with serial
alliance
its
of Religious
to aeo
are
t.bat
"...failed
Thought
in Islam,,
relationship betvteeu
the
Nor
'
is
ally
grasps
in its
The one
is
Tbe one
wholeness.
fixes its
gaze on
of
Reality
eacluaivo
O'jhar
the
(or
iaaie
the-
observation.
mnt.u&l
Both are
Ib
in
in
need of eaob
rejuvenation.
speci-
itself
life.
to
them
io accor-
In fact intuition, a
.<
men-
88
above but also
tioned
is
develops
it
proper acti-
to al-Gbazznli. the
Tboughc
intuition.
is
As
elaborately.
a form of activity
also,
lated.
form
to al-Ghazzall
according
intuition,
of intellect,
when
the
is
would eay,
intellect
is
the higher
freed
is
re-
from the
p. 37),
saw nothing
have reaohed
Ofe
existent but
this stage
by
reached
"it
Anwar,
p. 19).
is
in the heart
Mishkat
al-
world
is
at
direct and
it
perceived
by
itself
the eyo,
sometimes
sometimes by looking at
by
its
looking
reflection
do
difference
Ihya,
Vol
3, p.
11
knowledge acquired
by
reflection
).
(
in its
There
ileam
is
and
in bo far as
89
they are different forms of activity.
ing to al'Gbazzi'.li>
Tbe introduction
dapands on
iDtuition,
his theory
unacceptable
until
intuition
determined.
(Ihya Vol. 3
in
might Bay
6ses
in the
words
gaze on
its
fncotion
Both
them
taotor in
p. i(J, 16;.
We
one (intuition)
the
the
eternal,
itself to
unknown
ihe
of Iqbal that
which reveals
cannot make
religious alemont
of the
accord-
in
in life.
Thought
anrf intuition
Go 3
and contemplation,
the
the purification of
while
the
heaifc,
iueist
Sufis
more on thought
emphasize more
prepare
to
intuitive
it
it
for dirot
an eBsen'ial
is
of'eu during
i'b
if
Hebfe and
transparent
imagination
glass
The
knowledge (Qur'an,
Al-Gbaxzali,
knowledge
cf
fcbey
Reality
become ettab-
S. 6),
denies though/ as
God. when
Peck
rejuvenated by intuitive
who
learned
a ireans to the
from
rake
of al-Gbagzali himself,
to examine
lie
To
illustration
*ti
when
at
from the
and begai*
'
the
But log>
<:,0
cally, he
not
could
either, for
trust
who knows
he like a
life
up
another
in
ia thin state
cfirao
Al-
life.
logia
sufis.
till
be had
If
truth
sifting
he found
left
but from
from
far
philosopher.
truth
this
It is in
from
that;
false-
tiuth
lay
wandered
and
v<'m
with
dream
for
intellect
his
of
with
filled
this
alj
wako
He w&8
paralysed.
that
evidence
all
we
unreal when
the-
as baB done
eenso
that
would have-
mucy another
al-Ghnzzali dis*
work
as allies
complementing and
rejuvenating each
other.
passeB beyond
its
own
thought which
limitation
oirouib of
beyond
is,
iu
its
Not so
essential
the
itself
own
individuality.
uothing
is
alien to
it.
of
Nature
finitudes
of
nature, iaoapjble of
knowledge-
of
Tbo finitudea
finitude.
Ghaazali
In
in the
the
narrow
wide world
It is in itb
progres-
Its
its
movement becomes
possible*
91
ptiiy
and sustains
of aspiration
it
in its
own way,
Islam
greeting
its
it is
its
in
present
Thought
fact.
dynamic
in
the
not
infinitude
beginning,
the very
therefore,
is
the
tree
whole
in
aB a
ita
series
of
definite
ucderetooct except
opacification?
by a reciprooal
meaning
lies
whole
of
wholu
is,
which oannot be
Thuir
reference.
to use a Qur'aniu
Tablet',
ved
is
thought
internal
too,
with the
the finite
of
it
p. S)
Again "In
B6ttf,ic
is
It
ignite''.
as
the flame
it
pursuit.
endless
in ita
indivl-
its finite
in
itself in serial
metaphor, a kind
possibilities of
aspects.
knowledge as
This larger
of
'Preser-
entire undaterara-jd
time aa a suooosru'io
of finite
excepts-
present
in
them."
Islam, p.
fi).
The following
will
his pointed
iufiuiiude
bnfc,
8, p.
26.
Urdu)
see
and
various
dispositions
known
the
of
we
as
always has
in
follows, and
it
germs
the
it is in
way
of
knowledge that
the
all
To
germ-plasm of the
died out.
on from man
germ- plasm
the
new
hap not
parent of humanity
first
It is living
by analogy the
illuetrAte
still
is
to
uo folding*
itself
24-25)
thought
tree
is
the
in
is
on-ending
Anwar
of
in the
the
West'.
From
wi advance towards
are
al
symbolised
which
the
In
births.
yet
r*mifJCE,tio r iP of
ever-progressing,
conclusion
'each
apple
which
The Tree
or
is
pomegra-
nate tree, but by Olive tree because the fruit of the Olive
tree yields light
of all oils
tree that
is
space and
distance,
is
ii
by an Olive
recognizee
said that
this
tree
is
neither
the
from
p. 44).
the;
The
fruit
above
the
Sinop
to be symbolised
Since
Blessed.
it is
it
and so does
very
-finitude, ete."
acts
of
knowledge
passes
"Thought
beyond
ite
93
Again, in Mishkafc oontrasMug the light of Bea6on
with
be
the eye
onb
point]
tha)ti
ooucepte cannot
oonoeuts and
in
it
at
id
conoeived
be
Season apprehends
to the
as
finite.
mind or present
but potentially
ia
it
again. Reason
knows
that
it
on to ad infinitum.
From
of
the
thought
within
thought
is
this
infinite
is
it
is
it
potentially a
seed
as the
a process
and of the
faob that
microcosm containing
infinity
of thought
reaches
of Belf-unravelling, for as
materialising and
The progress
of
thought
it is
a-
larger oonoept.
All forms of 'ilvi
man by
wfihyi
which
is
tbe privilege
of
agents of that
T'3OTT"?n
intuitive experience
in
which the Messenger Angel assume* a visible form before tbe prophet. All utber forms of intuitive experience
are 'ilham.
of intuition is putting,
'
94
from the preoocupaticu with the world of senses.
Then often enough for the souls of the virtuous the veil
from the unseen world is withdrawn, and a person
left free
receives knowledge,
of things distant in
womb
of the future;
and preserved
him
in
in
the
exist
in the
till
thg
spiritual
served Tablet.
It,
ideas that
come
it.
to the
clothes
similarly 'n
impressions
conveyed to
it
stored
in
direct representation
of
the
familiar forms
in
either a
it
them clothed
image
is
this
in
mads by God a
symbol
Thip idea or
Only
vehiole of knowledge.
or image will
of
form as
God must
befits
An enemy may
by,
be usually light, or
the
some
e.g. t
beautl-
by a toad,
etc.
of
Similarly
beauty,
"
God may be
grandeur
and
majesty-
95
mind aud the spiritual world.
betwoen the
vfill
b.xs'
not drawn
is
towards
it
dominant
in tercets
world but
spiritual
desires of
secret
cf the
fullilmoiiii
towarJe the
Tho
mm.
(Iliya,
Vol. 4,
pr- lfii-165).
What
possible
Bleop
is
possible in wakefulness,
salf-disoipline,
prophetic
tal
ir-
if tfie
by
is
(Mishkn,t
spiri!;,
aUAnwar,
suppressed
is
an seen den-
ti
The propheS
said that he
!,'hb
while awake.
Tbe
saw
The
idea.,
much
so that hie
with
ditf&onlty
The riches
to this
*vnrld,
of
so
work
The
salvation.
his
to the
downward
difficulty
pull of
of
excessive
by a crawl.
It wasi
.,
p.
perceived
Rahmanof
intuitively
in
the Piophei
relating
to
idea.
Tt is a
tho person
all
universal
cA
the waking
the dead
Abdur
visions
or the living as
windows
1)6
of sense,
Realm CeleaHal forming the opening for theentrance of ilham and wahy. This latter window opens
for those who are not under the dominance of senses.
Whatever knowledge or light comes to the heart from
the Realm Celestial caets its reflection on both these
Whatever is perceived by thi*
aspects of the heart.
towards the
celestial
aspect
images, directly
means
of
of
of the
heart
is
world
celestial
perceived by
itself
and corresponding,
we
sense where
there
is
and the
then
idea,
the senses
the
light
of
Reality
will
not
filter
But
p. 87).
world
idea
the
the knowledge
in
is
perceived
Hence there
pondence
between
window
is
perception
the
In
first
from the
Celestial
a certain
corres(Ibya,
spirit.
this
3, p. 13).
it
with
self-discipline
knowledge
of
J7
l
upon the
tion
all
phyaiciil
is
how
flashed or
com-
This
often
is
direotly
Tha QHthpd
by closing completely
of the heart
may
sensea
of saaking
digging
be likened to the
piths of the
the
closed
already
of
tba
"It
is
3, p.
17).
a sorting
deep haunted
more reocot
to
manner
man Maodonald
Wordsworth
anticipation of
Bays,
'otaraal
coooeptiino
of
subliminal
iThe
still
self in direob
Keligioue Attitude
and
who
possessed
however he s*w
sftw
him on th night
a'nd once,
of his
form.
Twee
Once
he>
Ascent at S'ldrat-ol-Muntiha,
Vol.
8, p. 15
98
Such a vision may usually take tbe form of sudden
flash which might overwhelm the soul. It may be of
a short or long duration, and
long intervals.
might be
,
This droptng
'
may
ecetir
at short or
something analogous to
of senses
the experience of
though
rare in
advanced age:
from us vanlshinge;
not realised,
High
whioh
before
instincts
our mortar
nature
Did tremble
(Ode
like
"Intimations,
etc.).
The infinite marvels of the universe are an overwhelming evidence of the living, infinitely wise and
Yet tbe common people often do not
powerful Qod.
realise
One
it.
of the reasons
is
man oomes
that
into
''
--
and what
the beginnings of
life
is
when
faculties
familiar,
and
seem
-paisions
whioh act as a
With suoh an
"that a*
infills
veil to truth.
variety of forms of
have
the objects
commonplace
appetites
and
Men
are familiar
life
and beauty
move them
to
it is
often
on suoh oeeeek&e
99
Heat men cfy oat, spontaneously, in praiie and admiration
"The bend
their Creator,
of
Divine".
If a
made
that
is
and
to poteeie eight
eland
in
midst
the
the
of
powers and
filled
he
is that
"God
is
4, p. S76).
Heavens and
-the
who know
Earth",
there is
it Is
by
this
We
the blue
by themselves.
Were
something
blended
is
with
existence to
the
sunlight,
The troto
ceive,
of this
beobmee
phenomenon, though
evident
difficult to
con-
Qo&r
Allah
He
too 'obvious.
ft
ffejtfulgeftoe
IfleJ&et
ie
obsoure to the
He
is
common
fc Anwar, pp.
24*87);
people because
'
4., pp.
275-270;
-100
But, Allah's, gnoBtios.
own
"There
no
ib
He
selfhood
and
referred
to only
do
ib
identity,
all
derives
in ita
"None
but
He
possesses
are
individualities
that
(Miahkat,
is,
their
by
exists
translated
p. 22.
itself;
everything
Him
alone
ib
and absolute
pare
He
Deity; but
other
being.
its
of ascent in
of
Nothing
Gairdner).
exists only
is
a figurative- sense,
ia
they
if
existence is only
by
alone
but He".
fie
na
know
{'Arifeen)
One-and-Onlicess
totality;
Plurality
most tempting
It is
outpourings
ecstatic
They
scrutiny of an
ascent to
that
there
exists
'Allah
bear the
theologian,
"Allah's
and
balls
if
We
all is
it is
perishing from
Here
is
Allah alone".
of the
nothing save
Dj 18).
is all
breath aNGhazzili
p. 18).
any lurking
certainly not
orthodox
Beality, witnessed, as
(Miahkhat al-Anwar,
this that
will
for
gnostics,
eyes,
al-Ghazzli
of
pantheism in them.
close
to
His countenance,
eternity to eternity"
(Mishkat al-Anwar,
Is
exclusively
ib is
is
perishing.
His Aspect.
Vfow
it
101
it impossible
thafi
The meaning
Aspect.
is
to be called Greater, or
He
that
fe
absolute? Great
too
or comparison'' (Mishkat,
p.
own
of relation
19 translated by Gairdner).
it.
exist
God-
their
There
get
no dcubt that
is
reflections
of
in isolflted
But
pantheism.
sentences we will
we remember
if
al-
we
in
any
it.
frrni.
He
tor
taken
of their
own-selves
aught
rco
else.
the
in
life
otj
ihie
it
be
in a state of ineb-
conciouBoess
fco
Iobb
11
Gcd
of
oavth".
faye
h!
Ghazzati
is
God aid
hit
banthttisf
sxeept Gsc.
relation
t<-
creation ic
two
entitle*
who
divide
God. This
ip
it
does
away
102
pantheism and yet retains mystical verity of the
'with
One
and-Onliness of God.
This truth la revealed either to the learned through
God
in the Btate of
their
were
of 'Fana.fi'1 Fana'.
me.
am
the
Belvea
and beocma, as
identified
out "I
own
Some
of
One Real"
the stage
is
in that state
(Al-Hallaji),
them
it
have or led
Or "Glory
be to
it
was
not actual Union with Allah, not ittihad but Tatehid, that
is,
There
erience,
is
no point
of ascent
in his progress
and reason
activity of sense
bringing along
with him
is
the
oafi fully
understand
it".
37
of
is
is
is
illuminating:
'Muhammad
<*
the next.
of
Arabia
asoended
(See
the
highest
on next H>ge>
105
"lb
no wonder,
is
learned
the
"if
this descent
liken
he says,
'
gone
Being
farther.
God
Onliness of
the descent
of
Qod
to
(Mishkat al-Anwar. p 24
is
into
hid reaohed
point,
These are
turned'.
Btlnt,
that
Abdul Quddua
the
of
God
swear by
never
should
words
Gangoh.
of
that
if -I
have
re-
a great
Muslim
God words
aoute per-
SuS
literature
it
yhetio and
the
mystic types
consciousness.
of
The
ezperianoo'
large.
:a
He
creative.
1b
forces,
human
to
thereby to create a
something
final
wo rid 'Busking
calculated to completely
psyohoio.
transform the
a view
gioal
returns
is
supreme in
the*
p. 118).
l(Jl
the
mankind
of
life
spiritually
He
oannot mean by
norma)
therefore,
-this is
He
this
activity
"The most
consists in not
cutting oneself
is
a definite statement
the
three directions
human
firstly,
in
knowledge
their
angels,
lie in
of
God,
their teaoh-
irige;
own
their
latter
purity
and
from
the
God and
all
administration):
that
is
base and
to
veils
withdraw
hi?
sight".
is
it
light
of
(Misbkat
p.
runs
"Allah
and darkness;
splendour of His
them, the
evil,
with
in their
lastly,
is
were He
and,
beckon towards
Here
fellowmen. This
fact
direction
veils
Him
and cannot be
from
this descent
That
His
for
self
is
of the saint-
who apprehended
al-Anwar,
p.
47
40)
from
whem
Allah
is
veiled.
10J>
incidentally brings
prominence many
into
Mankind
nature of God.
who
those
conceptions
haffling
id
divided
the
of
are veiled
mid
ligbfc
The
mcpfc
problem
is
tbe
aolft
of
this
Movement
the
of
the knowledge
that
parts of
startling
Heavens
of the
Buf inspite
ip
like that of
schemes
quite dear
to Allah.
Mut'o in
perfect ir.n
highest
of
highest knowledge of
He
that
abet lately
'8
his
remarks
cpiclon of people
3.
rejected,
bv al-Ghazzali bimBe'f
in Ibyft.
'ilm ji-vutkashate, as
regarding
That tbn-e
is
is
certain affinity in
mm
between
spirit.
part
is
Of
it is
in
"There
spirit.
this Rffinity
symbolic ccrreFpon-
certain
in
affinity
be put
or paper, and
down
discover
an
form but n
in
nlpar terms
God might
is
outward
part can
impcssible to lay
wayfarers to
ttie
it
it
and
bo that tbe
for themselves
destination.
it
when
106
be pat down
is
that
man anon Id
in
oultivate
The
elaborated in
we
which
bourselves,
oharity, etc.,
be near an to Allah
affinity
exclusive characteristic
of
is
man and
commanded
knowledges, love,
e.g..
are
in/
which oannot be
that whioh is an
is
hinted at in the
Qur'anio verse.
divine affairs
farther in
him
of
verse,
etc".
of
is
the verse,
my
"We
soul'
and again
in the
p.
263).
philosophy of al>Ghazzali.
in the knowledge of
of
God
goalB
lies
in the
is
of
ascent
Unitary experience
from
AL-GHAZZALI
He makes
ill
the
supreme end
is
the essence
man
of
eto.,
this
in
wbloh
in
are merely
tbe
more advanoed
nda
(aatiaf action),
love. *
aspects of this
are
eto.,
Some
theo-
is
God.
love between
ty
I.
e. g.,
"God
loves
of the
8.
Qur'an, V, 57
of
h\k
J*
*^j4*3
2
to-
Hadith,
man
*ii\
iftftjlfj
l^\
jull,
Ufl*
108
"No
God
till
him
dearer to
le
than all%lBe."'
lies in the
asked,
tin of
man
may be
It
knowledge
love of
is
of
God
knowledge to
How
God.
then,
it
The
rela-
love,
Love
Hadith
4.
a natural
is
philosopher of the
century A.
6fch
Munie
H, who
al. nfibshaq J
"Levers' Friecd"
it ie
sjve affection'.
Love
because
is
not
all
love
affection
more
is
oalled 'love'.
more
and
tr.
are
'Lcve
particular
particular
esoeB-
is
than affection
than
opposite tbiogs
called
by
'affection' reaches
knowledge, but
And two
which
(ed.
In bis
all affection is
affeotion.
ledge,
ib
poiu-
of
because
was under a
definite
And
towards objects
inclination
5-
ted
ques-
'knowledge'
knowledge
all
o^meout
'friendship
lcve.
and
of
is
know-
'enmity'.
is
'pure
called
good'
whioh
the
it,
and
and
'absolute affection
desirjse to
or,
it
betake
and
itself
to
pertains to a thing
spirit
whioh
is
and absolute
(see
defect';
on next p*g$)
ioy
Hate, od the centra 17*
Ualesa
objects
Knowledge
objeots
natural
knowledge
is
may
of
fael
Why
should a person
will
be
taken np
ia
give
pleasure
in the
knowledge
feel pleasure, is
below.
God.
a question which
parson
ab a higher plane of
of
spiritual
develop-
ment than tbe one who knows God withous loving Him.
Al'Ghazzali holds kuowledge of God as the perfection
of
man
haoause witb?u'<
it
love of
Gail
is
not possible*
knowledge.
(Continued from pay? 108)
and tbe human bouI si ways flies from that and it has a
natural aversion towards that. From the first oomes
'friendship'
round
is
and
knowledge, ths
e eouud
60 the
first
is affection,
and
'enmity'.
round
110
Within knowledge of God there ere various stages
love.
The former
tual."
is
flenses.
is
related to
1b
oommon
to
men and
be
known
He
be an
God eannot
animals.
nor
can
Enow-
ledge of
of
God
is
such a knowledge.
alone
is
capable
and
reasoning
refleotion,
faith,
Man
supsr-peroeptual.
intuition
ah
'ilm
Love
of
God
is
associa-
complete love
is
associated with
Wby
should a person
the highest
knowledge.
-type of
He
intnition,
God
Him?
his love to
is
feel
AI-Ghazzali explains
because
The impulsion
causes
(1)
Love
to
may
love
of the self.
Every
living individual
.is
At the .perceptual
tion.
level
-man
~i
6.
*. :
-InyaiVor.IV,
of.
p. 225,
IhyaVVeUV.P.
"'
2*6.
Ill
Iter death but simply because he loves his exislenee for
its
own
He
lake.
He
self.
Next to the
self.
self
and
Its
tribes,
etc."
(9)
Love
of a
received from him. A mans' love for his benefactors 10 Is nothing but a desire for the preservation of
fits
thoae
It
is
who
a form of self-love.
own
for his
when
alive,
The beoefictor
and
is
ie
not loved
may
cease
the benefactor be
still
urgency of the
Beauty
This love
isif
is
loved for
benefit or gain.
received.
gifts
Its
its
own
Lore
(3)
of
beauty.
sake irrespective ci
any
11
Ibid., P. 255.
9.
Hie
lcve, in
al-Qhsaaali'e opinion,
him his
own
way
In the same
Thus he
son
is
and blood.
Ibid., p. 266.
11.
lbye,Vol.IV,pMfi5-*6 rt
his
in
preserva-
after his
who
10.
own
own
death.
flesh
112
.perfection of objeots.
peroeptible bodies
conceptual
We
love
have never
has called
qualities
men
in
qualities
direotly
limbs,
bub
aluo
e. g. t
those
whose exoellenb
human
tbe
like
forma,
often
head
of
tbe
and
highest!
we
heart,
Knowledge
observed.
for
befoze us and
of
these
sacrifices
from
them.
If
'Umar,
it is
because
chey represented in
their persons
etc.,
Tueaa
self.
and disappeared 13
two
Good
souls.
(a)
and develop
qualities
flesh
Love ba&ed on
did
thsir
nob die
had decomposed
between
affinity
to each
other.
Al-Ghazzali explains,
that inspire
of love.
is
man
Love
12.
Ibid
13.
How
p.
well-known.
to love.
hew Gcd
He
Therefore
is
aUo
alone
is
excel leu t
worthy
since
it
256.
qualities
life
the
etc,
is
which
is
capable of
113
Tboie who love objects other
than God, have do knowledge of God. Knowledge of God
leads
is
man
Since
the
loves
flelf
who
is
Man
and perfection.
cannot achiero
Who
Is
God
the benefits
are
received.
man
benefioenoe of
expeotB
of
is
born
of
He
by way of popularity,
sacrifices
tion
to love
influence, or gratifica-
of his desires. 14
some
expect
in view.
The
He
third
possesses
beauty to an
Lies
as
man
oause of
love
the qualities
cf
is
also present in
disoerES
them
in
God.
These
o.uali-
Therefore
God alone
Further,
14.
man
possesses
have been
AI-Ghezsali would
counted as gross hedonist bad he not men-
114
10
ness to Allah.
Man
Hadifeh.
is
enjoined to adorn
eto.
"Characterise
Allah.
virtues of
It is evident;
Bat there
is
also a
deeper correspon-
God" 17
of
of
My
"When
soul"
18
;
the earth" 19 .
eaya,
"We
But
an
affair
this
is
is
It
al-Ghazzall
can only be
degree,
that
He and none
else
and
reflection, or
God
joy,
love
of
everything except
is
lives,
the
man
Comes
to
man when
in
that
he has
15.
16.
Cf. Iby*,
17.
which relates
to
Him,
XV, 9.
19.
Qur'an, XXXVIII, 26; Of. also the Hadith:
"God created man in His own image" (Ihya, Vol. IV,
18.
p. 853*.
Qur'an,
115
'ilm
aU
proved by a number
of
to
Mukashafa,
who
towards
want
and imperfection.
God
is
beings from
all their
No
20.
Quran,
21-
It is
Tnen, what
He
Himself,
change ol
is
His love
loves
for
cuorn,
affeot
is
Him.
of
He
God
aoi as separate
Hie
Jjvee,
God
is liko
rreans that
He
for
man
net'i
He
in
His
aloue
loves Hitnwtlf.
man
tuaitQB tnat
Ha
an -imperfection pi
iinpiy
In everything
man towards
like? Wheo God
veil
no defect
need,
may
tlio
eeif<
God towards
in
ft
removes
Need
imperfection
exists.
a need.
Icve for
This
love
It
objeot.
inn** not
other cbjnots.
Him
means
an urge towards
God has no
Bd His
satisfy
inclination
God have
an
is
impossible.
is
to
and
love
agreeable
of something,
that suoh an
anything
for
an
Impulse
the
is
a defeot, a
evident
Now
inclination
them and
loves
an inclination
implies
"He
is
p.
28
239.
Tiya, Vol
IV,
p.
231.
ff;
Quran. V,
54;
and
116
He
Him.
New,
if
love
is
attributed to the
Wilt of
eteroal
Him,
if
of
the love of
God
for
for
man
God
the luve of
This
cause.
man
attributed to the
is
the
love
God
of
'Bub
aations-
removed from
man
for
will be
cew),
Bub the
impossible.
is
be eternal 8 ".
will
what-
fact is that
whioh
is
nearness to
God
is
The
purifica-
oonsequenoes.
Bub by
God
is
happens to man.
Man becomes
in
appetites
and anger,
man becomes
in
nearer to
God not
In
etc.
way
In this
the position
of
the position
man means
take*
of
that
God,
after
In
man
God for
heart, God
the veil
Him
Love
a mental activity.
is
the
,,
jty
Only
in
it.
it is
with God.
and
loves
Therefore a lover
time being.
prepared
to
expresses itself in
cherished end.
It
lb
is
when he
He*
is
then,
not quite
wants
ftp
117
prepare himself better by means of more worship and
more
actB of piety.
He who
God
loves
looks after
God
wholly
is
in
the
hands
the
He
outer
He wakes him
eelf .
man
is
with
all
his
He removes
on Himself-
The
of bin
self
concentrate
will of
However, such a
transgression might be
One who
God
loves
He
tbe sinners'*.
lovee
all
are based
"They are
another."
on
justioe,
bis actions
not on bigotry,
efce.
hymns
sings
Gad,
to
he
does not
1"
Among
alone, be
equity and
He
But
against Gad.
is
in
awe
of
love,
man
is
like* to
be
consoled end
One whe
lovee
92.
Itaya,
23.
94.
Iff.
his
is
mover
limbs
He
all hie
God ,s
of
118
In short, love
the
is
essence
of
All the
religion.
God.
passions
is
the
oi
Whatever
the
a vice.
some
speoiflo virtues
itself.
it.
In fact, they
8
(yearning), una (affability) and rida (satisfaction)' .
When
whioh
is
in his
is
Then
this
is
oallel
of the-
8
jfcotpg *.
When
the lover
is
him and
is
that which
When
is
is
called utu*
B
.
self-suffioieney
possibility
of his falling
pain whioh
is called
26.
upon
of the Beloved,
and
the-
feels
2Aa/**.
27.
p.
28.
p.
29.
Ihya, p. 291.
291.
291.
1'9
Rida
fruit
of
to
is
Gd and
love of
the
doubts involved in
one becomes
it
fchoBe
the
in
is
knowledge
when man
he will be allowed to
the
In the heaven
It is
God
of
<tsk
tilt
30
and
of
Beloved.
God
will be pleased
with
(with Him),
who
!
My
things against
rida
is
who
people
well-pleased
My
garden'. 91
believe
one's will
"O
Him-
well pleasing
Some
pleased with
are ever
that
in suffering
only patience
is
and
possible
in
and
etc.
pain
is
is
oonsoioua
pleased with
it,
may
When
taut,
Ihya,
11.
Qur'an,
p.
2Wff.
p. 27. SO.
plea-
oomlngfrom
120
the beloved. This
is
is
also
es
filth,
loved,
ib
What
will be the
whose beauty
state in relation to
There
longed suffering".
ci innumerable oases of
death
is
The
in rida.
suffered
because
it
was the
will
and pleasure
nf Allah.
as be-
is
is
Qod
the will
cheerfully,
-will too.
The highest
stage
Allah.
of
is
him
hie Beloved,
of
will
There are
is
he
may have
his
own
and that
becomes highest
no wonder
life
amongst lovers
and
pleasure.
of
Suoh
mortals.
bould be found
who have
God
is this:
evil
88.
If.
is
infinite
the conception of
rida
Is
in
It is
even in
realised the
in stances
good and of
all
Ailah welcome
others?
According
ultimatfly be
with
ard
Bin
to
J. I
evil
himself be well as in
in
He
neither
is
ask the
He
'Why'.
The lover
and
hates evil,
is
opposed to
the
universe
becauee
it
not
is
may
be olaimed
without
exists
the
in
will
by God.
impospible to
Tt ip
ore
at
it
it,
God 3 *.
Tt
If
(Itasab)
of
yet
of
pleased
i*
may
elpe
it
is
it in
and
this
it
with what
is
decreed
must be oaused
it
evil
is
not
by some
and
of
God.
and be anpry
to regard
to reconcile
it
is
sheer
igroranee.
The truth
fs
that rida
84.
122
enemy
of
trying to
kill this
you are
both sorry and glad at his death. You are sorry because
he had been trying to kill another enemy of yours, and
you are
waB an enemy
be considered,
firstly,
two points
of yours.
of view.
God
with reference to
It
may
because
it
happened as an act of
From
with
this point
sin.
do as
He
He
is
of
likes.
The
sin resulting
the anger of
about
From
the oauses
this point
of
anger
of
that
and
the-
from action
it
from
is
is
of
him.
despised.
When
man commits
God.
Therefore,
if
man
it
from another
a sin,
It
likes a
it
had been
and an explanation
and
but
belong
of it in
pro-determination
to
terms
is
Good
forbidden.
Evil
is
decreed:
of
this
problsok
123
The Prophet deolared, "Predestina-
'ilm al-Mukashafa,
tion is a secret of
there
is
the
the HsAith
Am
Don't disolose
God.
overwhelming evidence
condemning
it".
However,
Qnr'an and
of the
vice
MuBlim.
Lastly, rida
may
is
And
this
ing
bo
of
God,
of
prayer
in
We
for this
must
is
that
all
Pray-
of the Prophet.
let
and knowledge
sin or
but because
healthy
all
if
the
men
to the flight
it
plague
it is
is,
flying
against
desert the
siok
mura
3 ".
is
is
humility and
To
the
forgiveness,
and
of evil,
is
God
God.
whose pleasure
forme
all
entail a rejection of
to
To seek
refuge
said
of the lover
the Beloved.
of
good,
be
piaoa-
qd the dead.
lovers ol
God
He
to
too
how
&fi.
36.
37.
p.
ff.
303
121
is
indeed the
on
gress
Man's
earth.
highest pleasure
is
But people
of
ledge of
God
There
noblest oonduct,
God.
in love
differ
grades
and names
of
the
in
lies
learned
lieve
who have
'the
false ideas.
men
all
of the right,'*"
They are
led astray.
be-
dissuasion.
(3)
Those
(3)
Those
As has been
ones to God.
love of
The whole
universe
the
said,
is
His work.
That
which
By
ib
inoreased.
is
why
love of
the creation
is
this
Is
knowledge, inoreases
joy and
blessing.
38.
99.
"Ashab
al
346386.
Yumin',
lit.
tide.
40.
AL-GHAZZALI
Belief in
life
O.N
after death is
common
is
fundamental
Be wards
puniahment
conceptions of almost
of
for
guiding
pleasure,
hell,
taciet
incentives of
etc, are
pain,
all religions.
Al-Ghazzali
demands a right
he explains,
adjustment cf
men's
phenomenal world.
from that
many
of
hereafter.
life
exiitenoe
of
the
The
latter
of
contemporaries.
his
cf
His interpretation
in the
physioaL
spiritual meaning.
mans
which
will
endeavour
in etna
world
Quran declares
the vision of
God
hereafter.
Tne
life
the sight of
is
o(
seeking
1 '*
and ye
"'And
who, from desire :o see the face of their Lord are cons*
tasb amid trials, and observe prayer and give* alms in
;
seoret
and
Quran,
II, 274.
of
evil
126
the recompense
oof)
that abode" 3 .
of
"And who
offereth
3
only as seeking the face of his Lord the moBb High" .
"And thruBt not thou away those who cry to their Lord
4
"Be
at morn and even, craving to behold hie face"
patient with those who call upon their Lord ac morn
,
to increase it
to
you"
hie face''".
face
of
The phrase 'the face of Allah* whioh occurs frequently in the Quran was interpreted by the early theologians
And it was considered
as the sight or vision of God.
by them the highest end of man. They held out hopes
that at least some of the believers will be able to see
God. 7
They "agreed
that
in
in
man
the
next world
God
the
vision, to see
on the
ssibility,
because
it
2.
Quran, XIII, 22
3.
ft.
fi.
Quran, XVIII,
6.
Quran,
7.
Of.
8.
XXX,
27.
37.
D. B. Maodonald
on MyBtioipm,
Vol.
iv
:\
ed.,
2e.
and
trn.,
Three Treatises
Spies, p.
"11
;
T},, s-
127
the part of the seer, and position on the part of seen'*.
They argued
that
God
Quran bearing on
A].
subject.
the
this vision
God can
God
cations
of
as
we have
here,
it
and
spatial
temporal
the
in
free
is
man
create in
characteristics,
tbe
i.e.,
limitations 10 .
from suoh
God
God which
will
of
In
tli's
knowledge
of
world the
He u&unot
God.
possible.
perfect 11 .
lt
the?
r.f
conceptual
perceive Hiriof
directly.
Goi
will
God aud
tho Utt.r
the vision of
ny far
is
tiw
God
mora
To take an analogy
may be compared
9.
bo
will
The conception
vivid, complete
haB
boeome
believer
iro:ri
to
D. B, Maodonald
tho prossut
the
life,
peroapiual
tuia
diffdirbnce
knowledge of a
Ddvelonrasnt of Muslim
logy, p. 145.
10,
11.
theo-
12a
physical object which
mere comprehensive
distinctly
is
The knowledge
ia
ruya
called
(seeing),
wajh
vision }t
(face),
seeing of God.
God
of
of
11 .
it
nnzr (look),
meeting
of
etc.
".
),
muthdhada
an actual
It is
On
"Thou
told
this earth
Moses was
the Prophet get vision of God here without a veil interposed in between 16
"Eyes apprehend Him not ' 17 , is the
1
verdict
until
of
we have
"shuffled
God
off
God
will be disuuBsed
is
man,
Bight,
coil".
"We
today
This happiness
all
It
iff
have stripped
is
keen" 18
ie
due to the
more
understand that of
mortal
will
10
the vision of God
this
will Bay to
The percipient
that love of
the Quran.
fully
below.
fact
TMb point
Here we have
man
to
can find,
13.
13.
Ihya, Vol, IV, pp. 264, 268, 465; Ihya, Vol. II,
p.
207.
P. 2.
14.
16.
16.
17.
18.
Quran, 60,
19.
p.
268
22.
p.
268.
129
God
is
shown before
has been
It
of the sense.
pleasure which
ledge
Aud
from
inferior to the
is
accrues
the pleasure
idea
is
muoh
we experience when he is
The knowledge of God we possess here
pleasure
vVon,
up, this
less
we
take
than the
aotually present.
based on think*
an actually seeing of God. To
sum
know-
the
an absent friend,
of
of
is
in the
is
Bummum bonum
the
of
a man's
As
to
in order to
the
which a man
conditions
beoome
must
fulfil
viz.,
Knowledge
God
in this
of
qualified to
world
ie
conceptual.
It
i.e.,
in
the next.
will
and
God
in the
life
its
of
God
that one
possem*
10;
Ibi*)., p.
%L
Muan *J>Amal,
S3.
970.
p. t.
130
man
will
after
rise
the com-
to
God,
Him
one,
is
differently,
but
know-
their
of
no heart
life
on absolutely pure.
will pass
.So
God
the vision of
Jknojwledge of
the joy of
it
God one
possesses in
m\J
\fa%\$
the joy of
is
Jfllfiah, is
YJlftjGjnd
God
w *' n
0|ie
ijfyapfj^e
other
if
and that
* ve
'
or 'he
who has no
of
God.
of
God
of
this
world
God than
If
the
persons
f ftoe
w ^l
love for
is full of
in
whose
The heart
world.
get
more pleasure
it.
man's heart
of thd Learned
goost-io (Arif)
ba quite different
will
the sight of
te%Jfr*
and
will
to the love
is full
this world;
God
one which
beoomes
of
the learned,
be different
it
purged
before
Bat
be determined by the
will
will be proportionate
death.
It will be
after
On
the/
eon*
181
"will find
quite strange tc
The
this world.
life
of
his
affinity
affinity
filth
in or ease
pleasures will
spiritual
misery as he has no
The
next
the
in
is
God.
the love of
Therefore,
the
hath corrupted
Qur'an says,
it
(soul) 33 ".
Man's condition as
be compared
to a lover
Now
sweetheart
knowledge
sees his
being constantly
is
He cannot
left
troubled by
fully enjoy
the sight
beautiful
face in
the
God can
in the
when
of
sweetheart's faoe in
have
to the
who
the heart,
Similarly, God's
have
desircc, will
in the
world
r.o
to ai.Qhazzal!
come and
opinion,
will
depart
impurity attaobed to
from the
it.
the grave" 4 .
91.
Quran, XOl,
34.
Ihys.p. 968.
world
heart,
be nothing
ic hie
without
Henoe, no one
it
Heaven
plaoes in
No
will
will
some
escape
more than a
132
Heaven and Hell for men, on
value of their deeds done
men with
Heaven
respect to
basis of the
believe
in
Ss
God.
divisi
The doomed
will be
They
oondemned to
will be
those
who
in
in
will be
those
this world.
The
no meritorious deeds
The people
free.
{halikun),
The redeemed
eternal Hell-fire.
set free.
doomed
numerous gradeB.
who do not
divides
their spiritual
meritorious (fa'izun).
ble into
religion*
He
here on earth.
re-deemed
the
the
to
tbeir oredit
of the last
who
will
have
The most
who
exalted in
to see
God
face to face.
may
It
sequent vision of
God are
all relative in
attain to
him
to advance farther.
perfeot
him
satisfaction
Him
knowledge
of Himself-
of
and
God even
joy, but
will remain;
it
Eaoh man
an unlimited possi-
in
still
'
He
His vision
the yearning to
will bring
in
will
give
know more
of
continual inorease of
and new
joy.
90.
Ihya, pp. 91
II.
"
APPENDIX
Education of children 1
ohild
is
an important
affair.
His heart
is
Is like
vings
and writings.
development.
to
what
Jf
he
It
capable
ifi
educe* ted
is
to
grown up and
will
acquire Hie
engra-
every sort of
of
become accustomed
when
even
is
The lack
and
in
bis
couihiot,
teach
th^m
In
despise
Bell-
The
first t'nirg is
woman.
etc.
of
to
influences of food as
it ie
is
it
for
delicatelv
resprneive to
\irtuous
system.
better
sensitive
all
It
ard for
go
the
the itfluenoeB
on tbe body.
When
the ohild
is
still
of
Ihya,
voL
II, pp.
63
ff
134
good and
evil,
of reason.
child
whom shame
is
not developed.
is
for food.
The
it.
He
He must
ought to be
begin with
from what
is eating,
morsels
is in
in
clothes with
not
order to
in
He
to consider
it
and become
Sometimes he
overeat.
who
ought to be made
eelf-saorifioing.
plain clothes
to prefer
to
Do
and indulge
of
in
in "his
heart*
He must
and
wit*
who
ot
cleverness
oi evil in
him.
first
or second time.
Do
135
not expoie his
seorets.
If
Warn him
be
not to repeat
made known
quently.
If
he.
it
much about
Do
accustomed
gets
to
ways.
aiderat: ly
nd him
of his father's
He must
day as
from sleeping
BO(t beds.
The mother
also
evil things-
warnings.
laziness.
night exoept
ia the
if
be tries to do
secret
in
musb be avoided.
for he doea in
it
matter of
him con-
talk to
to
and
causes
it
would
he
it,
to his faults
stick
fall in evil
future.
in
it
again
others.
to
him no
revealing bringB
lie
in
secret
evil.
If
will not
do anything bad.
laziness.
He
miiBt have
qIb back
article of food
the habit
He must
not yarning
of
not.
support his
arm
a pillow
He must
what he
He
n>UHt
also not
On
be proud
of
the contrary, be
gently and
he meets
with
humility.
He
ought not
he must be
rioh,
to
from others.
take things
told
not to take.
of inferiority
and degradation.
and
habit
The
morsel.
tails for a
silver
must be oheobed
He must
others
he
dogs,
of
places of sitting.
He must
how
be taught
He must
a sign of
shamtilessnss and
otherwise
ba allowed
only the
the
habit
understanding
him who
ing
is
room
for
habits,
is
<ereate
are
with tboeo
acquired
society of evil
teaoher beats
muoh
etc.
in
to sit properly.
much
as
it is
ought tc be
H? must
speaking
not
first,
show
respect to
nonsense, cbscene
is
He must
fuss
nor seek
not be
bad company.
If the
should be
ought to
these
for
and
gold
him
associate
te
He
false
of
coarse
allowed
He
well.
He must
e,nd
it
their
becomes a habit.
it
develop
to
of
too
who wag
the
avoided
greed and
in boys,
taught to avoid
too much.
is
ba
a sign
is
poor, he must
is
and greed
love
Is
and
to give
is
Tf
he
If
3b
to keep
In
them
men.
boy,
the latter
anybody's
musl not
reoomiDtada-
137
but
tion,
be
with ^patience
laves
He must
patient..
an act of bravery;
is
who torn
it is
is
becomes bitter
learning at
women and
boy
If a
bear
that to
aod crying.
to weeping
allowed to play.
be told
is lost.
His
till
all.
He must
whether a
He must
relative,
cr a
acquaintance
an
stranger.
look to thorn
before them,
When
made
Iu
Bamzan he must
He must
to fast sometimes.
be taught religious
He must
look with
horror
upon
be
be taught
misappropriation,
theft,
puberty he must be
tboee
deeper
wpirir,
should
world to come.
become
the hands
The centre
become the
If all
like
this
initiated
into
$e
pleasure of
gravity
of
God and
bis
the>
impressed in childhood,
an engraving on a stone.
of the parents to
they please.
be
of
it will
i!eo
the age
af:
significance
the
the transitory
desires
iuitiafcad into
H* mut
things.
It
is
in
APPENDIX
II
WORKS
OF HIS YOUTH
INTRODUCTION
Shihabnddio Buhrawerdi Maqtul (ob. 587 A. H.) i
one of the original Muslim thinkers of the 6th century
A. H.
He
is
Even
of
is
Eilcmat
and endeavours
and origin
of
have been
published
various writers,
on
of Illumination"),
He
oonoeivea rea-
to prove that
it is
the uouroa
things.
all
light.
which
the
philosophy of light by
there remains
much
investigation to
bo done.
1.
Muhammad
in Persia.
2.
of
Iqbal,
London 1908,
detailed
Development of Metaphysics
pp.
123 eqq.
and exhaustive
list
of
bis
works
is
and Mu'nisul-'Ushshaq,
pp.
ll-U.
139
We
which he passed.
clear-out periods.
three-
(a)
(6)
(0)
Anjong books
of
hib
ideas
of
and
Suhrawerdi
of his
to
describe
and on ''&u'nis-uMJshshaq." e
the Boattered
on Mysticism" 4
growth
The
titles
and the
of the Ants".
The
treatise as a
and destiny
of
ani-
ind
mac.
Safir-i-Simcrgh
II.
Birds
"The Note
of Simurgh'
It
185*9, p.
4.
L. MaaflifcnoD:
i
13.
0. Spies *nd S. K.
Stodien,
Heft 12
5.
Bonner
Stnpien. Heft 7.
Stuttgart
1934,
140
HI.
"The Treatise
Riealt ufc-Tair.
the eeker
that beset
difficulties
Bi'd" 8
of the
after truth-
IV.
how Grd
a symbolic discourse on
Reality
is
is
It la
realised
through Divine
spiritual
earth.
the
The
perfection
knowledge of
self,
Love which
can
man who
of Plato
be attained
we
The most
The
and, therefore,
think
it
through
only
is
conceived as a microcosm.
"s
highest)
the
is
in
powers
Influence
the book
Snhrawerdi.
in these rasa'il
of nhe
spirit.
standing foreign
conoeives
influence, viz.,
all spiritual
the Persian,
is
that be
This
treatise
called
is
^wll
^wJ
y.
Haqq" and
p.
therefore tbe
title of
th$
reference
work which
is
is
to
Risalat
141
I.
The
rationalists,
i.e.,
the Mn'tazilites
and
and
The Mn'tazilites
more
consistent
with a few
truth.
exceptions end
invariably in
are
The orthdox
mystioism.
The
truth.
Sufis
the only
sure
souroe of the
knowledge
intuition as
of
spiritual,
troths.
Though
all
tiiesohools of
is
affeotod
most
Is
mic
culture.
The
Sufis,
their
systems alL
sorts of elements.
spirit
in
of
letter
the
The
vig. t the
Sufis
may
apoetioa,, the
who
Ibn Adham,
heft-fire
eto.
and
It
eofterltiet.
attempt to
142
reeonoile the claims of asceticism and free speculation
fold
of
Islam.
These
The formal
law.
means
disciplines prescribed
purification
the
is
of
to
this
mode
of
thought.
of
They thought
out
theories, such as
The
most original
the
and
detailed
etc
soul,
law
the
in
of Islam.
e. g.,
-esoterioally.
(I)
mode
of
in
led to this
(2)
The over
e-nphftsis
ssoterio
(3)
The
knowledge
r.f
of truth
(4)
of
tha,law
influence of the
know and
esoteric
the
nrtl
ndox
afi
t)j
oost of
Magians
whr;
cUiued
The
bel ef of t.he
Imam who
Sb
'ites
alone onnld
was that
of
it
in
an esoteric
manner.
Spiritual meanings
143
prinoiple with the speculative Sufis.
At one time
Many
men
to
Nizam ul*Mulk
like
write books
Many
menace*.
at-Tusi, al-Ghazzali,
againBt
of the
doctrines
their
some
ai did
Imam-al Ghazzali*.
It
great
had
etc.,
oheok the
to
who wrote
thinkers
became
against the
of their doctrines
is
as well.
of the Isma'ilians
allegory.
7.
waB written
which he expressed
obapters 1*9
18*21
al-
al-Mnsfca-
In his book
8.
in
ut'Tcsi, Siyesat-Nama,
Munqidh min
Ghazzali' s
zhiri
became common.
at-Tafriqa
aMsIam waz-
hain
bow
to interpret the
Ta'wil,
of
the
His Ihya
law.
nary,
if
madnun
means
bihi
to the
it
is
at
spirit
and
struggle
Islam.
He
inner.
an ghairi ahlih*'\
Books
eto.
like
"Kitab
aJ-
the same
144
the most subtle and abstruse ideas in oommonpiaoe terms.
Muslim philosophers
is
(0. g. t
with the
common
the
supporter
known
bo far.
He
belief
that the
truth should
"To
10 and,
is
the
strongest
not be
oommonpiaoe things
obsoure terminology.
in
express
all
that
understand
is
those
in his
own ken
is
not
conceptions." ll
in
Suhrawerdi
says.
seoret
"Many
is
made
Whatever
But out
of fear of the
to Bay:
Three Treatises,
p. 13.
where he has
11
p.
91.
my
tongue."
"Speak
to the
Three Treatise*,
19. Ibid.
on
pp. 90-22-
people
20*23
145
As
to the
hcurcea
Suhrawerdi's philosophy, ha
of
idea,
He
etc
story,
of
every
Ho was
Sufis.
by Plato.
influenced
Neo-Pythagorianism,
Platonism,
Neo-
Aristotle,
conceptions.
many
sources, ha did
differed
not aocept
them
Ha
many
slavishly.
in
points and roBe above all the minds that influenced him.
He
built
is
unique and
original.
II
treatises.
on the basis
of bis
utterances therein.
It
appears tbab
Subrawerdi, Sufi as he
reasoning
cannot prove
is,
believes that
logical
the
despair.
one
It
ia led
iB
only
through
to believe in
gnosis
the existence
proofs to establish
its
conclusions.
It
relies
on an
Three Treatises,
p. 81.
146
an observation with the eye
of the
and one
4oo
around him.
is
unoonscioDB of
The order
is
It ia possible
is
heart.
of the
and the
'kaiin'
The
When
the Sufi
ib in
God, Soul,
e. g.,
etc.,
if
many
of
an intuition or
is
which he
God can
create
him
of
is
similar perception
in this
in
"The semblance
enabling
eufi
which he replied
man
"What
to
God
to see
Him,
man through
of the
through arguments
Creator
the
is
?''
one who
like
one
Three Treatises,
PP. 18*29
The
knowledge of spiritual
called ZAitK+Jt
J*
*J
ai.d
31
Cf.
soienoe
realities
a.
J**
a stage
and
ia
al-Ghazzali,
through
comes
by al-Ghazzali.
p.
Ihya,
which the
to the
heart
is
According to him
on n&tt page)
147
searching after the bud with a lamp" 17
this divine light that the
It
was through
"My
my
my belief
is
wad through
P<
'Ali (peace be
Ah
'Omar.
r,ord," said
'
is
removed
18
nature
ultimate principle
is
ultimate principle.
of the
only one-
according to Suhrawerdi,
who
It is subBtanoa
uses
in the
it
The
(wujud)
same pease
as did Spinoza.
acci-
Knowledge about
of.
beoome
spiritual
all
real
realities
and
living.
such as the
of
the
the
of
affairs
universe,
is
prophet-hood,
tevealed to him.
man
by
as
if
with hie
17.
the
to
heart
own
if
eyes.
his heart
world
'Three Treatises,
"
p. 31,
31-31
18.
Ibid., rp-
19.
Tfc
is
possible
in
the
148
"Bo that they worship not Allah who bringeth forth
the hidden in the heavens and the earth" 90 .
<f
And
there
is
unique in existence.
anything else"
"Naught
thB Seer"
is
23
It
as
He
His
likeness;
and
He
is
the
Hearer,
all else
is
transitory.
"Every one
that
is
of
there
and Glory" 9 \
not every thing exoept'Gcd in
'"Is
the
first,
vain?'" He
8
He
is
is
omnisoient and
the earth' 7 .
It is
make
20.
21.
22.
^i *JW
y-4*
23.
Quran, XLII,
21.
25.
26.
Gf.
27.
98.
9.
Quran, LVIII,
The utterances
3.
,
149
orthodox theologians especially the Hanbalites.
like the
The
God and
mentioned
Him
Quran.
the
in
sits tightly
By
and direction.
to plaoe
where 2-
God
believed that
on
tbe
'arsh
as
knowledge
It is the
God Himself
that
is
God,
of
present every
ence to
God they
God
whe
believes that
thing.
God resembles
i?
that of al-Ghazzali
are used
connote certain
to
merely metaphors.
the description
abort,
of
He
of the particulars 80 .
only
said,
of
Suhrawerdi
like these
who
He
God
is
On
Him
te ba
beyond
all
metaphor 31
Jn
believed
God
of
to be nothing
any power
to
God
but a meta-
gove/u
10 be
the
omnis-
and omnipotent-
cient
As to his attitude
to
his
id
qualities
29.
Three Treatises,
30. Of.
realities, the
good
p. 26.
He
has
who
held that
W.
God
tj
150
and the
evil,
light
fcha
he
is
which
of
He
a dualist.
it
may
say?,
"whatever Beeks
all things
eause
is
is
transitory
God
is
the absolute'
"3
.
"Light upon
whom He
(Ilimsell)
mankind
source." At.d
It is the
light
he
its
aa
light'"
.
light; the
it
from
light is also
Theologically,
rn
in
allegories" 31
light;
will;
"You have
luminous
,,8B
it
The
sun
is
33.
Three Treatises,
Three Treabisee.
31.
Quran, XXIV, 35
36.
Three Treatises,
36.
Throe Treatises,
32.
p. 18,.
p.
p.
14
01
Quran:" Allah
mishkat al-anwar
is
in this* book is
source of
is
nature
a
of reality
commentary on
conceived to be absolute-
all things.
5!
It
perceived nt
diuniy
is
tbirf
stago
of hi? intellectual
development.
Further, he conceives reality as beuuty also, whicn
conception
ia
a8
likes beauty'*
is
He
Die beauty is unmingled
with any evil and Hiu perfection without any defect 39
beautiful,
identical
ment
of absolute beauty
* l
.
Ait
significance.
in
is
The oonception
the attain-
of reality as
'aql*'
God
as follows. The
is
of
first
38.
39.
Three Treatises,
10. Of.
Mizan-al-aroal, pp. 19
33
pp. 50*01.
al-Ghazzali's
f
p.
conception
"The
of
perfection,
consists
that thing.
is
consists
the apprehension
the true
in
of
peculiar
tc
to
man
nature nf
things"
41.
49.
The
73
JW1
Sharh-aUhya,
God
Vol.
I,
p. 163.
"The
tilt
first
jli
u jy
thing which
152
viz.,
Husn
phenomenal world.
the
of
self,
(beauty)
knowledge of the
of the
self
Huzn
other 48 .
on
its
cheerfulness appeared
in his face,
angels 44
Husn gazed
at
oontcmplated
who has an
him unceasingly and when
of
'Ishq (love)
Husn,
'Ishq
was disturbed
created,
the
inhabitants
were disturbed.
44.
1908,
p.
Love
seeing
its
own
Universe-mirror."
45.
of
Lovers' Friend,
p. 4.
'face
in
the
153
and Sorrow
without
it
followed
also'
and joined
oame
to see
it.
Whej
Hasu*
of
oame
also
Huzn
".
Husn
altar
They
departed lo do
again*
patting his
failed to
ascetic
exercises
Ta'qub.
went
in finding
to
^thq took
with Zulaikha 49
its
way
'Ishq
to
Egjpt and
Huzn
and
illustrates,
secondly,
whioh
of
iB t-he
ideal
man's
the universal
force called
rlies all movements 31 . It
"Every time
turn
at a stage
my
".
celebrated
as
the
end succeeded
How God
how beauty
or
created
p^rfeation
love.
Tl>
lb
lova
whioh unde-
a traveller by profession 61
face to a direction,
It goes to different
am
of
identified itself
in the
firstly,
life
ia
possession
60
they could not lire .
The allegory
am
Huan
Ruig.
order to see
in
'mcver'
every day
countries and
"In heaven I
46.
47.
46.
Ibid., p, 8,
49.
80.
61.
Lovers' Friend,
p. 99.
53.
Lover*' Friend,
p. 11.
am
154
ai the "quieter" 63
known
8uhrawerdi's position
was oomplete.
This
is
is
follows
as
till
the
process of creation
doctrine
the
God created
of
Neo-PUttonio
Bi'na
is
is
Avioenna,
is
evolution of forms
all striving,
is
the force of
Husn 88
Suhrawerdi's dootrioe
of love
and perfection
The fundamental difference between the God of NeoPlatonism and that of Buhr award is that to the former
i
the universe
It is
is
Human
soul
is
of divine origin
53.
to
which
whence
Ibid., p. 11.
p. 39.
Three Treatises, p
13.
Human
it
Soul
like
all
other
155
attaining this eud consists
its
perfection
68
"Whatever
source".
it
''
Whatever seeks
thing)
(a
"The proof
water
He
is
of
life
its
watery
is
it
We
It
is
natural
it
for
without water''
"If
60
.
human
the
often forgets
has
its
illustrated
soul to seek
point
it.
in
an
king
to be
the
light'""
61
from
Suhrawardi
'allegory 68
live
that
cannot continue"
cannot
it
the fish
this is
the goal'"
Though
light is also
found in
it*
birds.
One
of
He
could not
With the
time, he forgot all about the garden and its
He thougt that there was no better and nicer
passage of
oon tents.
al-'Amal,
oul lies in
pp.
an
affinity
He
p. 95*',.
09.
Three Treatises,
p.
14
60.
Three Treatises,
p,
H.
63.
Three Treatise^
p. 15.
pp.
2235.
'
Ihya,
vol.
IV,
156
place
when
than
the
impulse, and he
oame
''There
I
sometimes
the
One day
Bat
the basket.
of
inside
am
to
me
an
oame from.
the impulse
the
friends'* a *.
a messenger to
felt
the message
oame from.
to his
He
spread" 66 .
"Ther forgot
it.
and oame
pet free
to his
campanions,
he
felt
support
many
verses of the
Qcran
shall
p. 93.
65.
Three Treatfses,
p. 23.
66.
Quran, LIX,
90.
XXXIX,
67.
Quran.
68.
Quran. L, 37.
Quran, XXXIII, 43.
Quran, XXXVI, 39.
70.
Him" 60
Three Treatises,
57.
meet
64.
69.
He
possible.
is
L57
"Unto Ua
Bat there
ia
their return" 71 .
art)
obstructions between
In order to attain
goal.
tiiraself
rom
his
goal,
man
should detaoh
the worldly
his
passions.
between angels
Suhrawerdi,
"if
"No wonder
animals.
evil
carries the
commands
is,
the
of passion
of
says
a beast
On the
man who
act o( a
to
And, by
',
if
man who
the
is
to
missive to passions
in
far
1.
71.
72
Quran,
Three Treatises,
97
p. 46. Cf.
Al-Ghagzali, Psycho-
midway between
He
25.
sub-
Bight,
LXXXXVII,
ia
is
the
knowledge.
knowledge or
fall to
158
and touch 74
2.
L3U. cajS
(1)
cay
SXU cay
3l4 cay
4ju0 cay j
Z+*Ub
(1)
(3)
(3)
(5)
ebo.
3,
I.
lobe
frontal
in the
of the brain.
It
it.
all
the senses
forms,
II.
Quwwnt-i-K hayal{\m&g\nB.b\or\)
in the
function
to create
is
Quivwat-i'Wohm
is
located
with
It deals
conceptual objects.
new
Its
endowed.
It
it
is
It
It
is
always misleads,
Quwwat-i-Mutakhayyila
and falsehood.
angelio
lb
imagination.
(b)
Sometimes
it
acts
as an
defiiieh.
wahm
74.
The sense
these senses.
159
III.
(Memory)
Quww;'t-i.Httfiza
It
is
located
oomes to
4.
what
it.
^y and *-** oy
*>**
hunuo
senses
external
they are
let
Th Be
they degrade
and
if
man
in
and
loose,
of animals
They stand
actions.
contradiction to c)**.
ievel
in
If
to the
properly controlled,
what
is
useful
what
is
harm-
to bim.
(b)
li--*
* ssj*J enables
ful to
A.
to repel
him 76 .
Ja o>*3 A rational faoulty whioh distinguishes man from animals and enables him to
know all abstract truths ani intellectual
It is through this Jte that man
Hcienoes.
:
attaint
6.
man
his
salvation
77 .
The individual
universe
All
srul
its
It Is immaterial, imperishable
76. Of.
Three Trea*lss>.
77. Ibid
p-
W>
p. 46.
partakes of
it.
manifestations.
and trausoenden-
160
Man, then,
u*-flfi
is
cajJ
the secrets
all
and
knows
It
fcftl.
of the
bind
heavens
him
to
the
v*f"
physioa!
world,
spiritual
world.
overpower the
and
Sometimes these
faoulties
make man
their
intelleot is that
it
intellect
slave.
knowledge
is
man.
There
can enable
man
allegory
known
allegory points
out
how
worldly
distractions
This
and
Ihya
Al-Gh*zzalis
III* P. 5*6.
There
is
it
s division of
human
faculties,
Suhrawerdi.
the division of al.Gha7.zali and that of
79. Lovers* Friend, p. 30.
40>S1.
80. Three Treatises, pp.
fri
tely
mauy
after
privation a
the
birds
secured their
freedom.
Human
heart cannot
know
truth until
universe".
refleote tbe
If the
between
it
The
spiritual
truths
apprehend God
is
is
purified, tbs
it.
for
self-purification
apprehending
83
The way to
and
The more
will
it.
human
more
will he be
proportionate to
unboundel munifioenoe"
Bs
,
and
only road to
bo 'turn
self
Gid
amani-
entirely
Cf. al-Ghazzall,
Ihya,
Vol. Ill,
may
9 *.
oipation'
his atten-
'is
the
whole
33
condition
essential
is
properly
mirror which
It is a
heart
it is
truth.
U)
It
may
be undeveloped,
(9j
sins
162
*e
ib liberation'
*
.
The tortures and mortifications which sufie enoounin order to gain liberation from, he thraldom of
ter
Suhrawerdi has
87
an allegory
in
Some
bats
illus-
became
trated this
fact
hostile to a
throwing
him
the
in
the sun
Maneur eayB
But
of
to their surprise,
Eusain.i-
death.
my
"Kill me,
"My
bats.
him instead
to
life
my
life is
confidants; killing
death, and
my
death
me
is
is
my
my
life.
life"
*"
Knowledge of God
V.
We now pass
phy.
Man's aim
which consists
in fiis
life Is
If
must have a
faith
in
to attain hiB
the
man
to
see
Knowledge
is
turn
make him
89
This
is
ocly
God
face to face,
Ibid., p. 90.
he
perfection
unseen, which in
(Ma'rifa)
it
166
arises from faith and yearning and leads
man
to appre-
hend God*
Suhrawerdi constantly prays
knowledge 00
He
God
to
to increaee his
man
the
more
perfeot be is" 1 .
was an embodiment
of perfection, yet
my
me
in
to the
said
Lord, increase
knowledge" 98 .
This knowledge
is
comes
God
like
*.
It
is
gnoeis which
and revelation.
It
of
cfae
etc.
"
'".
The highest
perfection
Knowledge
of perfection is a quality
the
God
cf
of
man,
517
>
One
man.
realities
of
the
90. Ibid., p. IS
p. 39.
98.
94.
Tbree Treatises,
p.
96.
Three Treatises*
p. 89.
164
Universe
is
id
is
imperfeot 00 .
The
is
God
soience Is prefe-
and proofs
it
seeker 101 .
101
oienoes
Ma'rifa has
.
Its
aim
is
all these
truth,
it
brings
to
the
it
it
will be everlasting
98.
99.
Ibid., p. 40.
Three Treatises,
101.
104 .
p. 30-
1, pp.
19-14.
three faotors
is
sought,
intelleotual
e. g. t
philological
through
soienoes,
intelleot
soienoes
beoauee
philosophy
it
acquired
The generality
material whioh
is
benefits
are superior to
employs,
e. g.,
teaoher
(3)
it.
teaching
works
of
He
the soienoes*
103.
Three Treatises,
p. 31.
104.
Three Treatises,
p. 39.
God
The kind
cf
superior
to
is
of the
is
aaJmals, minds
further prove*
the noblest
of all
16$
through ecstasy (dhauq) tha* m'arifa
It is
The
seeker in
its
is possible.
The main
steps
are as
icllowet
i.
When
the heart
is purified,
divine
to appear in
lights
from
the heart.
"He
disappear.
God
says about
it is
it
the lightning"
109
His lightning
10 e .
cises
tion in
passionB
10 *.
When
This
is
first one.
self,
he
Qoran
When
feels
ODttoy times.
105.
Quran, XIII, 13
106.
Three Treatises,
10?.
Ibid., p. 33.
p. 84.
its
Suoi^werdi,
Is
In the
mentioned
166
'tranquillity' 9 .
One who
to him.
"Verily,
Some-
This
is
"And
this Tranquillity
desires to keep
it
off
if
so.
man
Then
man
gives
to
the world
of (divine)
whenever be
likes or desires
he looks at himself he
he can do so.
beoomea happy v
And
So whenever
because
he
discerns the
Hitherto
a defect.
'
If
it is
He
bee: toes such that be does not look on himself and his
knowledge
Akbur
'.
W' en one
forgetfulness
it is
"Fam-i-
called
"Fanadarftina" 110
At
this
highest end
passes
into
annihilation
108
Quran, XLVIII,
109.
110.
26.
M6r
attains everlasting existence by joining v;ith
the nniver-
bI bouI.
SuBs consider
id
The
objeot of worship.
of knowledge,
is in it, will
the face of
Thy Lord,
is
pass
the seeker
passes through the following stages 113 :
"There
is
God,
Divinity
the divinity
is
all
He ard He
lb is
3.
to
atage
first
not God.
Bat at
other things
all
exists.
All
is
is still
stage, besides
the
This
stage: of
higher
alsj
except
Him.
"There
unification
is
the
In
alone that
other things.
no He but Him".
is
except God.
At
',
after truth
no other Deity
is
negated from
is
'There
bis
the delights
1.
God
and, secondly,
God.
seeker
the
know-
felt.
'"There
no
bub
111.
Three Treatises,
112
Quran,
113.
Three Treatises,
LV
Me
This
p. 37.
V7, 28
pp. 37-88,
is
still
higher
163
In "ThooBhip"
eoage.
addresses another.
in
Qod and
there
there
because one
a duality
is
absorbed
is
faofr' 11 *.
There
long as
folly
<is
no
limit
man wears
the
is
is
He
?''.
regards
as
"A
divinity.
of
Ttuaivwuf
Ood and
But aB
spiritual grades-
the
to
the
Sufi
was
answered. "Its
end
it
has no
end" T1 .
VI.
Love of God
Sohrawardi regards love
cf
man
t
in this world.
development.
for
God
is
God
as
man
But love
isolated
of
is
of
God.
of
higher
The theologians
God
in
is
not a quality
It is
an aspect of
point of spiritual
believe that
Man's love
homogeneous-
Man'B
between
affection
fcr
XX VIII,
114.
Quran,
115.
Three Treatises,
88.
p.
38
IV,
p.
262.
arguments are
on next pope)
169'
man
loves
eolour or an
Something
still
acquired.
If
will
Human
They are
is
But
full
oreated to
he
fulfil
their
lies
a mission.
In carrying cut
seeing beautiful
the
aod
external
and smelling,
odour,
respectively.
internal
senses have
The performance
The
and pleasure.
perfection
fully,
comprehension of
Similarly,
not yet
faculties
consist in
desirable.
is
this mission
t. g. t
is
God's beauty
what
all
of such
Man
ib
faculty
known
as intellect
The
man
members
of the
arguments.
highest Ideal
same
species.
Is
the
-
'
p.
170
function of the intellect and
And when
rational
the
comprehension of
soul
it
the-
is
realities.
has reaohed
its
This
Hum (Beauty).
different
names
Three
118.
tor
Treatises, p. 42
may
called love.
If
the inclination
becomes strong
it
The
beautiful
pleasure or pain.
forms, the
tion whioh
it
the
these
atjimals
the-
parti-
senses.
objects
God and
It is
only through
And
apprehending these
in
119
Vol. IV,
Lovers' Friend, p. 23
p.
206.
He
also oDnoeives
He
171
man
Husn
through
(Sorrow),
t.
oomea to
'Ishq
It
purified
only at
'Ishq cornea
And
desired objeot
head
perfection or beauty
i. e,,
1*
it is
Tour teacher
cation.
man's
is
whioh
seekers
with
utter
himself
Act thus" 121
he will
love,
is
the
tongue of ecstasy
Love
is
the
'exoessive affeofcion".
Mod, because
love.
And
beoause
"Lcve
is
hat
all affeotion is
not affeotion.
It ia
affeotion is
1 *3
affee-
all affection is
not
all
things,
knowledge
is
come out of
is
is
human
soul seeks
it,
not aqreeabl*
to
and desires
;
or,
it
the body
and
Lovers' Friend,
p.
121.
Lovers' Friend,
p. 24.
Lovers' Friend,
the
120-
122.
aod
and 'absolute
affection';
defect';
it
24.
p. 24.
is
172
towards
From
that.
the second
So the
'enmity'.
affection,
is
the highest of
knowledget
is
is
which
is
tbe world
unless he makes
all,
stair
round
first
love.
is
affection'".
of love
two rounds
"Tbe world
of tbe
of love
"One who
is in
union with
it is
And
therefore
it Is
No
128 .
bat the mature has love"
None
The word
plant
known
'Ishq
is
derived
as 'Ashaqah (ivy)
its
It begins to
it.
man
there
\b
a tree. It
is
shadow
tree.
shadow
tree
If
man
of
man,
Then the
Is
tbe
the
man
The
all
gets shrivelled,
123.
124.
Lovers' Friend,
p. 26.
But when
73
man
oegins to
shoot*
shadow
tree
its
this tree
to
in,
its
to
spiritual
when
has reached
it
man becomes
tree and
This Btage
leading one
t.hat
li '\
It is
'hhq becomes
through
reached
is
He
shadow tree
perfection, the
its
draw
And
Ithq which
to
may
ha
and
perfect;
man 137
in its
perfection of
"it
requires
ruby
in
Bodakhsbac or a cornelian
Love,
in short, i? ac
the
in
basi?
Yaman 1 ""
of
ali
creation
as
l3u .
well as of perfection
125.
126.
127.
Qurar.,
128.
199.
Lovers' Friend,
130.
Ibid., p
131.
Ibid., p. 3
XXXV,
11.
P.
29
30.
174
CODClusiOB
The conception
beauty.
of
reality as
reality
aa
of reality aB light is
reaching
lized through
its
is of
divine
origin.
origin.
Its perfection
knowledge which
is
earth, etc.
Everything seeks
perfection
or
beauty whiob
ia
realities.
is
And
days both
in
letter
and
thoroughgoing Ghazzalian.
spirit.
in his
He seems
younger
to
be a
APPENDIX
III
A BEVIEVT
The Doctrine
madhhib ahi
Translated from
al.tacawwufj-
Abu BaWr
the Arabic of
By A
fi-
al.Kalbadhi
J. Arbsrry,
Muslim
inetitutions,
Mueealmans.
Mr.
scd Mss.
text
London, edited
doctrines.
587
AH.,
is
ie
one
of
treatises of
Bhihabuddin
held
commentary on
He
in 1934,
in
d.
880 A. E.
He
has
The work
authoritative
Old Books
nrw brought
of
it
it
in
the oldest,
systematic aed
kind
Arabic en Sufi
its
in
as-Sufcrawerdi
great eeteem
el*MaqtaI, d.
"But
of Sufism." (Cf.
we
"Introduction.*'"
176
p. XII).
It
of
to
reoonoile
the views of
The early
the
Sofia
were
aacetios.
They did nob question the validity of
the Islam io doctrines bat quenched tbeir yoarning for
But, later
doctrines into
some
on,
con-
tile
cf
the
system.
their
into
it.
4. g.,
by Muhasibi,
d.
243 A.
Al-Kalabadhi, d. 380
Introduction
is a
mine
life
of the
(6)
information concerauthor.
concerned with
is
of valuable
nature, the
of
the Sufis,
e. g.
(a) the
main doctrines
of unity,
Tbe subject
the
spirit
''
"passing away,"
tion of the
e.
?.,
"union," "separa-
and
(*)
evalua-
Al-
177
Kalabadhi admirably summariaea the
mo si
subtle prob-
of
ha man reason
God
the intellect
is
ia
in need
a thing originated
"They
Himself,
the funotlon
la
of a
guide
for
and as each
in time,
The
God
is
itself",
fc. 4(5).
The translation
is literal.
are,
very
difficult task
and
its
inherent difficulty
like Sufistn.
bis task.
soierice
He
the languages.
in
We
it
'a
It
Mr. Arborry
is
one
tho
philosophy.
of the
spiri*.
ease of dlotiou.
of the Arabia
He Usj
placed a
Language and
store-house of
'
No
the
student
h'e'jt-ry
of
work under
APPENDIX IV
MUSLIM PHILOSOPHY -IIS SCOPE
AND MEANING
Section of
All-India
Muslim Pbiloeohy
The
of
rather tardily.
Universities,
on
At the
ita
would
like
to
though
(subject,
it
mupt. be
initial
present
make
to stimulate
Universities are
Im'.ian
at
li>43.
Philosophical Congress
the Indian
Lahore Session,
Philosophical Congress,
Islamic Philosophy
it
is
Indian
io
certain observations
i.itue
at
my
of
disposal.
is
interohabgeibly.
Bub
the
in
the
mest pre'enble
m ^-Muslims to
When
is
Philosophical
because
t >e
contributions
made by
179
many
contact raised
and
religions,
political
Mr slims
to study the
social
literatures
ition of the
Imuran says,
great good."
The Tradition
knowledge oven
it
if
be
The Holy
is
of the
What
China".
in
hiral).
the Muslims
of its
own, having
foundations in
its
Aristotle,
e.g
the
Holy Quran.
the
aasimilated
Plotinua,
characteristics
the
in
light
ideas
of
the
Muslim thought
of
represents a
says,
Christendom oonoede
ing
traoes of
nan
see,
his
as
:inger
in tr-o
on
as
the sky,
scientific.
stamp upon
remote a future
Ho has
this cruth.
who
well
intellectual
bis
"and not
will
the development
in
stase
left
the stars
of
unfad-
on
any
tbe
ooureo of
came to express
itself
its
in the
tic*,
brief
mention
(1)
of these systems.
Diabetica
: Dialecticians
are
make a very
ahall
tbcmselvae
as to
She
sources
those
Thev
of
who
differed
knowledya.
180
Some considered it to
The former may be
latter the
and the
nationalistic
(a)
who
There
never has
human under*
exalted
Dialectics.
their
Metaphysics, Ethics,
The knowledge
they
etc.,
oi
good
and bad, the real and the 'non-real' can only be attained
No human
through reason.
of his
own
it ia
God
in
their opinion,
own
action and
destiny.
In Metaphpsics their
eepb of
action,
They are
pomorphic
shorn
Him
of all
qualities
and the
Him
knower and
God
is
eternal i*w
known.
the
and
1b
No
God, they
In
phorfc,
Gcd
their
airaa
as a
quality of
as
as a conoept
aubjeot
to a
existence
is
161
added to a thing,
is
in a state of
When
it
this quality
it
be-
remains
it
non-existence.
lb) Orthodox
DialecticionsiMhuy
Scholastic
or
different
Tabawip school
qand and
surpassed
school in
Aghari's
Iraq.
other eohoole.
source
of
that
reason,
that
solved by
human
but
the
is
is
only
may
incompetent
is
it
This school
tbo view
revelation
etc.
Secular knowledge
knowledge.
through
gained
know
Bohool believes
school
exponents
its
at-
in
Ashari'B
all
Spain,
to
a protest against
the
thongbt.
is
be
ae an
oreative
He
he
thic^.JDMtself
Leibnitz's theory
oeare
of
oomepticn
Kanti&i?
?n
Hose
the 'pre-establishtd
rxittence
,if
human
tence
that
resemblance, to
harmony' and
they
aay
be
the development of
exis-
The
rhrught.
as
When
It
the quality
became
of existence
existent-
wai
Asharitei
self of
the
we
metaphysical scheme!
find, in
through
that "Luoretian
empty void,
the
self-
and
all,
impotent
in
Asharite
bhat
their
thing-in
The
doctrines.
Kant, to
of
itself.
fix
But
beside
consistenoy
parallel
was
knowledge to the
of
Only two
of
Aristotelian categories
and quality.
the
the Aeharites
of
rotation
the
in
object
The others,~quantity,
plaoe, time,
and the
ties
f).
how
There
all
is
qulities are of
Therefore subs*
The remaining
two categories,
tanoe
also
changes.
viz.,
positive.
is
modern
vanish.
thflir
Thus
and
like the
the conception
introduced
of
"Leap".
through
all
in
the
Method
of
his
senses.
all
authority
183
farther
inspired
Divine
Will.
It
by
is
it is
About
his
Ha
knowledge
Sciences',
of
which
in
its
originality,
the Middle
Arabian Scholars.
It
hd any
to the 'Discourse
on Method'
translation of
it
of DeEC*rfces that
oiis
but
all
every
''
>
bond
of causality
reason,
which
ch^
oailed
'Refutation
while discussing
words
of
MaoDoaaU,
one
f-bing follows
of Qhaz/jali
"Hum*
Ujorti
In the
Kant,
bhafc
law of
"cuta
than
ci
cause
an**,
Sum-
another"-
that''.
mental problems
the exiet-enne of
the;
never 5aid
tha
Che
of
of
religion
i'ulU-
like
of the Bcnl,
or
.is
'..hj
184
(2) Philosophers
who has
thinkers
infallibility.
was a group
in Plato's and
great faith
Aristotle
Muslim
Aristotle's
thsir
in
of
teacher ever-born.
may
There
Aristotle.
They
believed
the
in
oapacity
of
human
The
main representatives
etc.
This eohool
Truth.
They summed up
and Muslims
in
manifestation
ah a
of
syllogism
intel-
is
"Philosophy
one;
is
truth;
therefore Philosophy
Neo-Platonists,
who were
free
it.
it
into
inconsistencies that
thinkers
was changed
Greek philosophy, as
Christian
had
of
orept into
185
Mu*aalmans
system
of Aristotle.
mafchod to arrive
method
aa
at the
well
Unlike
metaphysics.
truth
iB
itself:
is
its
is
part of
is
thorou-
it
Farabi
Aristotle,
the
merely a
truth,
the
as
improved upon
hid no plaoa
of matter
the
in
mind which
ib
fashioning foroe
the Universe.
In
In his Ethicg
a philosopher
insufficient
aa
ho sanity, unless he
i*
to
man
also a
namely,
of character,
a prophet.
Tbn Sioa,
who
Aristotle, is his
not been
an humble follower of
olai'n* to be
by
envisaged
He lojk
AHatefcle.
The
Tbn-Sin
from him
in
regarding
Ibu-Sin'* argued
oausj to preoade
iie effect; in
be simuiunenus
key aa
it
opens
IbuBina,
is
-.}.,
or
it is
an appreciation
:io*>
of tha
in
God.
oi
iviceaaarv for
aifeob
may
movement
of a
an j
Love, aooording to
look
believed
creation
Onmu
time.
in tne c.a-
fastens
*;ha!i
thu
with
is fllied
like
as the
it
assumed
Ariatotle'e theory
theo&W.
Universe
of the
the eternity
a dynamio
it
bsfcweon
>id
Aristotle's
of
beauty.
evei y thing
It
is
the
from mineral
perfeot
or
beautiful.
In the
186
kingdom
vegetable
manifests
it
and
unified
It
the
in
assimilation'
in
itself
in
man
it
degree.
short,
is
it
spiritual
principle
which
is
Most
theory
the
cf
evolution
of
dynamic force
mind
of
of
It
theory
this
The
Ehaldun.
Ibn-Miekawaih
to mind, matter
best
Ibn-Miskawaib,
are
But the
is
that the
matter.
was ascribed
of evolution
and
the
explains
representatives
Rumi
iDd Ibn-
the evolution
of
matter as follows:
"The combination
of
The
to
first
is
appear
form cf
A higher
life.
'spontaneous grass'
then plants
animal
certain
characteristics.
Intermediary
is
a certain form of
Coral).
stage of
life is
The
the
first
which
t>he
characteristics
step beyond
differentiation,
is
thfs
of
both
intermediary
of touob in tiny
Th e
neither animal
life
develops other
process
of
187
reach the place of higher animals in whioh intelligence
man
begins to
it
feet itself in
ends
and
sitnihr
humanity
Iqhal pp.
Metaphysics in Persia
lu their
Development of
A'fhe
begins''
animality
Here
man.
to
33-31).
tual
of
of
they
but
Universe,
the
in
and esthetic
religious
also
self,
This Bcbool
Fh
'analytical
Observation,
Philosophy
all
of
in a
of all
of
is
tti
*lse being
existence.
school
Maqsui,
of
and
cries
tais
who has
Illumination).
insfciuiLent
intuition
this
Shababuddiu Suhrawardy
reality as light
an
as
school
reason
contemplation,
isselt to
affiliates
They disregarded
of truth.
Hs
conceives
darkness rr non-existence,
non-light
wbich
is
the
Another representative
All
that is not
fountain-head
is
Ibn Tafail
an
lahreqi.
Juab
as
Suhrawardy'e
Philosophy
philosophy
is
Aristotelian
in
188
form.
'Hayy Ibn-Yaqzari,
allegory,
an,
which he imagines a
in
no human beings.
there are
introspection,
observation,
(e)
it
as a part of philosophy.
selves to the
study
of
oan lead
man
truth.
Physios, Chemistry,
to
universal
who
I shall
mention a few
of the
representatives
chief
left their
Abu-Bakr
Mohammad
almost
all
Zakarya,
932
d.
cultivated
fame rests ou
a physician.
He
experience,
believed has a
first
He founded
scholar
who
employed the
scientific
School
in the
method
a Chemical
of Chemistry.
Ibn-ul'Haitham (Alhazen)
(d.
is
189
book on Optics,
blfio
in
ib
ic a
goien.
based on sense
Another great
them
all,
perhaps
scientist,
was Al-Biruni,
the greatest
at onoe a mathematician,
it
histo-
physicist.
of
must be said
'that
astronomical
modern methods
oonneoted with
human
sooiefcy
was Ibn-Khalduu.
He
la
Universal History he
his
co
is
fa.'l
society, produc-
uf
nations,
of
Mysticism:
In
;vn
is
Goi.
to bo of
divine origin,
Will,
systems.
On
Boaus/ or Liant.
these isoncepuicne
Suij&m
they
id
its
r.nd
Ii
s.v
builr.
thoi:*
iov'-pmeiiC
p*< Mieietic
asoefcio,
thfloBophv::
a peaking
whiah they
th-.i
harla of
Bfoiaphysio^l
passed
throuph
stages.
though
of a superficial nature,
Rtriotly
pantheists,
as
since
Simi-
between Suflisw,"
190
Buddhism,' Vedanttstn, Christianity,, and
have given
numerous
to
rise
Neo-Platonism
regarding
theories
its
origin.
"A
Superficial
reBemblanoe
O'Leary,
Sufiism.
of
absolute
the
in
Beauty''
contemplation of
ecstatic
p.
as con-
the Divine
191).
and
Muslims
Sioily.
in
all
to
over
Europe
flocked
Arab sciences
study
and
of
to
Spanish
philosophy.
Muslim
philo-
They made a
the
greatest
regarded
by
Muslim
them
ttuah'l
Philosopher of
as the
greatest
Sj:ir>,
Europe.
(Averroes)
who was
commentator
of
Aristotle.
Raymond Archbishop
of
by the Christiana
191
workg
of
Tbo
became availaole
When
in Latin translation?.
of tb*
great
established a
hi-iiB-lf
college
could raad
original.
of
in
ind
translation
Muslim
at
sciences,
Palermo.
Ha
By
all
the important
of
Arab sciences
works
of
ilth
Ibn Kushd
"By
Arab Soience
bean transmitted to Europe and
portals
the
The
of
intel-
Toledo
its
in
Through Franuiacan
reached England.
Friars*
As early as 1209
Muslim
\.
D.
Muslin thought.
find that
pHFosophy
of
modern
'md
*nd
192
Many European
cultivation
Muslim
of
fur
their
ecienoe, e.g
It is
East
Italy.
The professors
of
MuBlim philosophy were regarded as freeThe influence of the Muslim philosophy wag
the influence of
thinkers.
the
precursor of the
the
way
for
the
Aoquir.as, Duns
influenced by it.
In the words
in
of Iqbal,
"The
It
the
was
like
Spinoza,
p.
295).
Thomas
etc.,
wara
place, at
to see the
Inductive knowledge.
thinker
Dante,
Scotus,
prepared
Many
up on Muslim thought.
it
(O'Leary
Renaissance."
io fact
''Jt
evolution in North.
its final
European culture
294),
p,
inipreesion
and attained
thought
thought
Renaissance''
made
Muslim
Renaissance.
moment when
futility
way
of
to fcbe
Deductive
buiiding cf
practically at this
moment
the world cf
Islam particularly
Movement
in
Munm
began to
by Muslim thought.
is
nojjkt ail
au
Modorn European
Humanism
in the
phy are
many ways
in
The Huu.iGi?t
thinkers.
to
reap the
of
193
(Extract from the letter of Dr. Iqbal
Muslim Culture."
to
w^uld conclude
schools
some
nf
this
turned survey
.of
commented
and endeavoured
upoii
to
place
of the various
They investigated
remove them.
left
in
unexplored, by intro-
moral and
made philosophy
the instru.
which confronted
ccect not only of solving the problems
man in his everyday life but also of solving the riddle
of the universe.
Dr.
ZAKM
-<
'
HUMM LHR>
32148
JAMIAMIU.:/* ioLAMIA.
F ^
u%
'