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"The Condemnation of Pride and Self-Admiration" is the twenty-ninth
chapter of "Revival of the Religious Sciences", a monumental work
written by the jurist Abu Hamid Muhammad al-Ghazali (d.1111).
Perhaps the most important chapter in the "Revival", "The
Condemnation of Pride and Self-Admiration" delves into the
fundamental spiritual ailments and major impediments of the soul,
namely pride and self-admiration. From the beginning of the work,
Ghazali states that both pride and self-admiration are forms of
spiritual disease. He treats of pride in Part One, firstly
condemning this ailment with verses from the Qur'an, describing how
it manifests outwardly, how the virtue of humility represents its
opposite, what it is and what its symptoms are, as well as the
seven reasons for the cause of pride and the root cause of pride in
self-admiration. As an antidote, Ghazali offers examples of true
humility, showing the manner by which the seven causes of pride can
be dealt with, balancing these observations out with a warning
against false humility. In Part Two Ghazali discusses
self-admiration, condemning it as he did pride in Part One, showing
the various ways it manifests inwardly, how it causes negligence,
delusion and complacency, how each can be remedied, that
self-admiration does not always lead to proud actions, and how the
cure lies in the Qur'an, the teachings of the Prophet, proofs based
on sound reasoning, as well as recognising that knowledge is a
blessing from God.
Being the twenty-sixth book of The Revival of the Religious
Sciences (Ihya' 'ulum al-din), The Book of the Censure of This
World (Kitab Dhamm al-dunya) seeks to persuade its reader of the
folly of worldly pleasures and possessions.To do so, al-Ghazali
begins with a collection of Islamic primary-source texts that speak
to the dangers of this world from a variety of angles. He then adds
to this collection fourteen metaphors for this world that
illustrate its perfidious nature. In a third subsection, al-Ghazali
provides an original rationale for renouncing worldly enjoyments,
and he furnishes his reader with a blueprint for determining what
constitutes 'this world' in its most dangerous sense. In a fourth
and final subsection, al-Ghazali applies a sociological theory to
enumerate the essential human vocations and identify the mechanisms
through which these lead people away from God.
"Al-Ghazali on Invocations and Supplications" is a translation of
the ninth chapter of the "Revival of the Religious Sciences" (Ihya
Ulum al-Din), which is widely regarded as the greatest work of
Muslim spirituality. "Al-Ghazali on Invocations and Supplications"
is probably the most commonly read compendium of personal prayers
in the Muslim world, especially those concerning the remembrance of
God (dhikr). "Al-Ghazali on Invocations and Supplications" is
popular not only for its comprehensiveness and beauty, but also for
Ghazali's analytical approach, which explores the psychological and
spiritual effects of prayer and the celebration of God's Name. This
work is essential reading for those who seek a spiritual life and
who desire to walk the meditative and reflective path of "dhikr"
prayer.---This new fourth edition of "Al-Ghazali on Invocations and
Supplications" includes the invocations and supplications in Arabic
for those readers who would like to use them in their prayers and a
translation of Abu Hamid al-Ghazali's own Introduction to the
"Revival of the Religious Sciences", which gives the reasons that
caused him to write the work, the structure of the whole of the
"Revival", and places each of the chapters in the context of the
others.
This is the first English translation of a key section of
al-Ghazali's Revival of the Religious Sciences, (Ihya' 'Ulum
al-Din), widely regarded as the greatest work of Muslim
spirituality. Its theme is of universal interest: death, and the
life to come. After expounding his Sufi philosophy of death, and
showing the importance of the contemplation of human morality to
the mystical way of self-purification, al-Ghazali's takes his
readers through the stages of the future life: the vision of the
Angels of the Grave, the Resurrection, the Intercession of the
Prophets, and finally, the torments of Hell, the delights of
Paradise, and-for the elect-the beatific vision of God's
Countenance. In this new edition, the Islamic Texts Society has
included a translation of Imam Ghazali's own Introduction to the
Revival of the Religious Sciences which gives the reasons that
caused him to write the work, the structure of the whole of the
Revival and places each of the chapters in the context of the
others.
As the first complete translation of a classic Arabictext written
in the 11th century, this work is an eloquent introduction to
mystical love in Islam.Considered one of the most important
chaptersin al-Ghaz l 's magnum opus "The Revival of the Religious
Sciences," it consists of arguments that form the basis of Sufi
theory and the practice of mystical love. Providing the book's
historical and spiritual context, this accountalso offers insight
into the poetry of such greats as Rumi and Hafiz."
"Al-Ghazali on the Ninety-nine Beautiful Names of God" (al-Masad
al-asna fi sharh asma'Allah al-husna) is based on the Prophet's
teaching that `Ninety-nine Beautiful Names' are truly predicated of
God. In this work, Abu Hamid al-Ghazali explores the meaning and
resonance of each of these divine Names, and reveals the functions
they perform both in the cosmos and in the soul of the spiritual
adept. In addition, Ghazali explains how man's perfection and
happiness consists in being moulded by the qualities of God.
Although some of the book is rigorously analytical, the author
never fails to attract the reader with his profound mystical and
ethical insights, which has made this book one of the perennial
classics of Muslim thought, popular among Muslims to this day.
"Al-Ghazali on Conduct in Travel" is a translation of the
seventeenth book of the "Revival of the Religious Sciences" (Ihya
Ulum al-Din), which is widely regarded as the greatest work of
Muslim spirituality. In "Al-Ghazali on Conduct in Travel", Abu
Hamid al-Ghazali uncovers, as elsewhere in the "Revival", the
mystical and religious dimension of one of humanity's most basic
needs: in this instance, travel.---In Chapter One, Ghazali begins
by providing the reader with the four reasons for travel, which
include for the quest for knowledge and to flee from harm and
danger. The advantages gained from travelling are also described by
Ghazali-for example, the disciplining of the soul through exposure
to the harsh conditions of travel as well as the acquisition of
virtue and self-knowledge. Ghazali then explains what the seven
proper conducts of travels-both outward conduct and inward
conduct-consist of. In Chapter Two, Ghazali provides a practical
chapter on the use of religious concessions while travelling, and
concludes with a final chapter on how the traveller is to establish
the proper direction and times for prayer. "Al-Ghazali on Conduct
in Travel" will be of interest to all those wishing to explore the
disciplining qualities of everyday activities applied here to the
spiritual dimension of travelling.---In this new edition, the
Islamic Texts Society has included the translation of Abu Hamid
al-Ghazali's own Introduction to the "Revival of the Religious
Sciences" which gives the reasons that caused him to write the
work, the structure of the whole of the Revival and places each of
the chapters in the context of the others.
This is a classic Sufi manual on the 'science of the heart'. For
Sufis, the 'heart' is the seat of the soul and holds the key to the
intimate relationship that exists between soul and body. Each
heart, according to this traditional wisdom, possesses four
qualities: predatory, animal, demonic and divine. The latter
represents our true origin and potential, and by use of the
intelligence and spiritual practices enabled by God's grace, we may
restore equilibrium to our inner core.
Written by Abu Hamid Ghazali in the 11th century, "The Revival of
the Religious Sciences" is one of the most authoritative texts in
Islamic religious literature. Offering a deeper understanding of
Islam and its practices, this record contains the only English
translation of an essential section from this magnum opus. Admired
for the author's analytical approach and detailed exploration of
the psychological and spiritual effects of prayer, this compendium
will not only interest academics, but also Muslims who wish to
recite the prayers in the original Arabic.
"Al-Ghazali on Disciplining the Soul" is a translation of the
twenty-third book of the "Revival of the Religious Sciences" (Ihya
Ulum al-Din), which is widely regarded as the greatest work of
Muslim spirituality. In "Al-Ghazali on Disciplining the Soul", Abu
Hamid al-Ghazali illustrates how the spiritual life in Islam begins
with `riyadat al-nafs', the inner warfare against the ego. The two
chapters translated here detail the sophisticated spiritual
techniques adopted by classical Islam in disciplining the soul. In
Chapter One, "Disciplining the Soul", Ghazali focuses on how the
sickness of the heart may be cured and how good character traits
can be acquired. In Chapter Two, "Breaking the Two Desires", he
discusses the question of gluttony and sexual desire-being the
greatest of mortal vices-concluding, in the words of the Prophet,
that "the best of all matters is the middle way". The translator,
T. J. Winter, has added an introduction and notes which explore
Ghazali's ability to make use of Greek as well as Islamic
ethics.---In this new edition, the Islamic Texts Society has
included the translation of Abu Hamid al-Ghazali's own Introduction
to the "Revival of the Religious Sciences" which gives the reasons
that caused him to write the work, the structure of the whole of
the "Revival" and places each of the chapters in the context of the
others.
The Book of the Lawful and the Unlawful is the fourteenth chapter
of The Revival of the Religious Sciences which is widely considered
as the greatest work of Islamic spirituality. Written by one of the
most famous of theologian-mystics of all time, The Book of the
Lawful and the Unlawful is unlike other Islamic works concerned
with legal issues. Here, Abu Hamid al-Ghazali aims to teach his
readers firstly the theory of what is lawful and what is unlawful
and how to deal with dubious or ambiguous issues, and secondly how
to apply the knowledge they have gained to their everyday lives.
The main support for this application, especially in matters that
are unclear, is caution or prudence (waraE?) and Ghazali explains
the degrees of prudence necessary beginning with the prudence of
the upright and ending with the prudence of the saintly. Thus the
sincere practice of what is lawful and desisting from what is
unlawful become integrated into one's spiritual life. As in his
other works, Ghazali bases himself on the Qur'an and narrations
from the Prophet Muhammad, followed by examples from the
Companions, the Successor generations and the pious Predecessors.
Although Abu Hamid Muhammad al-Ghazali lived a relatively short
life (1058-1111), he established himself as one of the most
important thinkers in the history of Islam. "The Incoherence of the
Philosophers," written after more than a decade of travel and
ascetic contemplation, contends that while such Muslim philosophers
as Avicenna boasted of unassailable arguments on matters of
theology and metaphysics, they could not deliver on their claims;
moreover, many of their assertions represented disguised heresy and
unbelief. Despite its attempted refutation by the twelfth-century
philosopher Ibn Rushd, al-Ghazali's work remains widely read and
influential.
The 38th chapter of the Revival of the Religious Sciences, this
treatise follows on from "Al-Ghazali on Intention, Sincerity &
Truthfulness." Here, Ghazali focuses on the different stations of
steadfastness in religion (murabaha), vigilance and
self-examination being its cornerstones. As in all his writings,
Ghazali bases his arguments on the Qur an, the example of the
Prophet, and the sayings of numerous scholars and Sufis. As
relevant today as it was in the 11th century, this discourse will
be of interest to anyone concerned with ethics and moral
philosophy."
'Work for your terrestrial life in proportion to your location in
it, and work for your afterlife in proportion to your eternity in
it.' This is part of the advice that the great theologian and
mystic Abu Hamid al-Ghazali (1058-1111 AD) put down in his 'Letter
to a Disciple'. An old disciple of Ghazali had studied the Islamic
sciences, including the many works of his master, for most of his
life. Faced with the proximity of death, he turns again to his
master this time asking for a summary of all his teachings. 'Letter
to a Disciple' is Ghazali's response. The emphasis in this short
treatise is on religious and spiritual action and on putting into
practice the knowledge that one has acquired. 'Letter to a
Disciple' can be considered as the last testament of he who is
regarded as 'Hujjat al-Islam', the 'Proof of Islam'. This new
translation is presented here as a bilingual, English-Arabic,
edition.
Centuries after his death, al-Ghazali remains one of the most
influential figures of the Islamic intellectual tradition. Although
he is best known for his Incoherence of the Philosophers,
Moderation in Belief is his most profound work of philosophical
theology. In it, he offers what scholars consider to be the best
defense of the Ash'arite school of Islamic theology that gained
acceptance within orthodox Sunni theology in the twelfth century,
though he also diverges from Ash'arism with his more rationalist
approach to the Quran. Together with The Incoherence of the
Philosophers, Moderation in Belief informs many subsequent
theological debates, and its influence extends beyond the Islamic
tradition, informing broader questions within Western philosophical
and theological thought. The first complete English-language
edition of Moderation in Belief, this new annotated translation by
Aladdin M. Yaqub draws on the most esteemed critical editions of
the Arabic texts and offers detailed commentary that analyzes and
reconstructs the arguments found in the work's four treatises.
Explanations of the historical and intellectual background of the
texts also enable readers with a limited knowledge of classical
Arabic to fully explore al-Ghazali and this foundational text for
the first time. With the recent resurgence of interest in Islamic
philosophy and the conflict between philosophy and religion, this
new translation will be a welcome addition to the scholarship.
Originally written as a manual of spiritual instruction, this
crucial work of medieval Islamic thought examines Sufi and mystical
influences within the Muslim tradition to provide insight into the
intellectual and religious history of the Muslim world. Written by
one of the most famous theologian-mystics of all time, it is an
in-depth discussion of two essential virtues of the religious and
spiritual life: patience and thankfulness. Compelling and
insightful, this exploration defines these virtues and examines
their place in the Islamic worldview, with particular attention
paid to their attainment and the influences that divert people from
these virtues. This first-ever academic translation includes an
introduction to the structure and development of al-Ghazali's
thought, as well as a biography, appendix, and index.
"Al-Ghazali on Love, Longing, Intimacy and Contentment" is the
thirty-sixth chapter of Abu Hamid al-Ghazali's "Revival of the
Religious Sciences" (Ihya Ulum al-Din), which is widely regarded as
the greatest work of Muslim spirituality. "Al-Ghazali on Love,
Longing, Intimacy and Contentment" is of fundamental importance in
the history of Islamic thought and in the development of Sufism,
being the first treatise to establish not merely the possibility
but the necessity for the love of God.---In "Al-Ghazali on Love,
Longing, Intimacy and Contentment", Ghazali argues that all the
virtues and spiritual stages that precede love, like repentance,
patience and thankfulness, lead to love; and all the spiritual
stages that follow on from love are a result of it. Using proof
texts from the Qur'an, the Traditions of the Prophet Muhammad and
Sufi precepts, Ghazali succeeds in marshalling forceful arguments
to make his case. Out of Ghazali's pioneering treatment would
emerge not only new trends in Sufi theory and practice, but an
entire body of mystical poetry including that of the great Persian
poets Rumi and Hafiz.---Professor Eric Ormsby's fully annotated
translation brings out all the beauty and lyricism of the text. The
translation is preceded by an extensive introduction which sets the
work in its historical and spiritual context.---In this new
edition, the Islamic Texts Society has included the translation of
Abu Hamid al-Ghazali's own Introduction to the "Revival of the
Religious Sciences" which gives the reasons that caused him to
write the work, the structure of the whole of the "Revival" and
places each of the chapters in the context of the others.
Al-Ghazali on Poverty and Abstinence is the thirty-fourth chapter
of the Revival of the Religious Sciences. It falls in the section
dealing with the virtues. Ghazali traces poverty and abstinence
back to the Prophet Muhammad who exhorted the faithful to love the
poor and described this love as a key to heaven. But behind the
Prophet's love of the poor lay his legendary humility, and the life
of poverty on which Ghazali expatiates in this treatise refers to
what every devoted follower of the Prophet is meant to adopt, not
simply an accidental state of destitution that might befall anyone.
What is true piety? What spiritual infirmities impede the path of
poverty? These are the questions that preoccupy Ghazali in the Book
on Poverty and Abstinence. His aim in this chapter is to teach the
ordinary believer about inner purification through inner poverty
and abstinence. The result is a rich tapestry of practises,
thoughts, concepts and anecdotes drawn from some of the most
fascinating figures in the tradition of practical ethics in Islam,
a tradition that harks back to the enduring examples of pre-Islamic
prophets like Jesus, Moses and Joseph.
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