Draft Only Translation By Google Translate

---

Being brief extracts from his Ihya-u-Ulum-id-din
Author: Ghazzali
Author of introduction, etc.: Alban G. Widgery
Translator: Syed Nawab Ali

Original publication: Baroda: A. G. Widgery, 1921
SOME RELIGIOUS AND MORALTEACHINGS OF AL-GHAZZALI
Printed by Mr. K. G. Patel at the Lakshmi Vilas P. PressCo. Ltd. and published by A. G. Widgery, the College,Baroda, 5-1-1921


Other Works by Professor Nawab Ali
MAA’RIJ-UDDIN

The Ladder of Religion. A Comparative Study of Religions

TARIKHI-SOHAF

History of the Holy Scriptures

TAZKIRAL-UL-MUSTAFA

Life of Prophet Mohammed

May be had fromThe Seminar, The College,BARODA
[3]
SOME RELIGIOUS AND MORALTEACHINGS OF AL-GHAZZALI
Being brief extracts from hisIhya-u-Ulum-id-din
Freely rendered into English by
SYED NAWAB ALI M. A
Professor of Persian, the College, Baroda

With an introduction by
ALBAN G. WIDGERY M. A
Professor of the Comparative Study of Religions,The College, Baroda

BARODA
[4]
[5]
PREFACEThe perusal of the constructive treatises of the foremost leaders of the different religions should help to promote at least more mutual respect, if not, indeed, actual co-operation, among their devotees than the study of the critical discussions of lesser minds. For this reason the present small volume of extracts from the chief constructive work of Al Ghazzali has been included in the Gaekwad Studies in Religion and Philosophy. The purpose of that series is to be constructive rather than critical, and further, it is meant to contain volumes appealing to the general public as well as to the scholar. For a wider and more correct understanding and appreciation of the spirit of Islam, it is to be regretted that there are so few[6] English translations of Muslim works in Arabic and Persian. It is to be hoped that in future more attention will be turned in this direction. In the meantime the present volume may serve at least to arouse some interest

This work was undertaken at the request of Professor Widgery, to whom I am indebted for several suggestions and for going through the whole of the manuscript and the proofs

NAWAB ALI
Baroda, 1920

[7]
CONTENTSPreface Page 5Introduction 9List of Al Ghazzali’s works 30I. The Nature of Man 41II. Human Freedom and Responsibility 53III. Pride and Vanity 78IV. Friendship and Sincerity 95V. The Nature of Love, and Man’s highest Happiness 116VI. The Unity of God 138VII. The Love of God and its Signs 145VIII. Riza or Joyous Submission to His Will 164[8]
[9]
INTRODUCTIONThe Comparative Study of Religions, interesting as a form of intellectual research, has for many a further value in the influence it may exert upon the widening and the deepening of the religious life. The practical value may become more and more acknowledged, if, as signs suggest, the reality of the religious experience is more keenly felt and mankind recognise the place of religious goods in the highest type of life. Though it is certainly premature to say that there is much serious acknowledgement and recognition of these values amongst the peoples of the world, there are reasons to think that tendencies of thought and feeling in this direction are increasing in power.[10] One of the best means of aiding the Comparative Study of Religions and promoting these tendencies is by the publication of important books connected with the religions, representing the views of leading thinkers and saints

If we turn to Islam, we find that some Western writers describe it as in a condition of progressive decay, while others would have us believe that its onward march is a menace. It is well to be able to avoid the obvious purpose which lies behind both contentions. Nevertheless, to the present writer it appears true to say that there is much stagnation in Islam (In which religion is there not?), and that its spirit is often lost and its real teachings neglected owing to the general use of Arabic in the recitation of the Quran by persons entirely ignorant of that language, and also to the prevalent mechanical conception of the character of the Quran as a form of divine revelation. We believe that the Comparative Study of Religions will help[11] to turn the attention of Muslims away from these to the emphasising of the essential spirit of Islam. This should be central and normative in the rising movements of reform and rejuvenescence. In this connection, as bringing out this spirit, it is especially appropriate, both for the students of the religions and for those directly interested in the spiritual revival in Islam, to publish in an easily accessible form some of the religious and moral teachings of Ghazzali. A Western scholar has written of him that he is “the greatest, certainly the most sympathetic figure in the history of Islam ... the only teacher of the after generations ever put by Muslims on a level with the four great Imams.”[1] And he goes on to remark further; “In the renaissance of Islam which is now rising to view, his time will come and the new life will proceed from a renewed study of his works.”[2] But Dieterici says of him: “As a despairing[12] sceptic he springs suicidally into the all-God (i.e. all-pervading deity of the Pantheists) to kill all scientific reflection.”[3] To justify such a judgment would indeed be impossible if the whole course of Ghazzali’s works is taken into consideration. The greatest eulogy is perhaps that of Tholuck: “All that is good, worthy, and sublime, which his great soul had compassed, he bestowed upon Muhammedanism, and he adorned the doctrines of the Quran with so much piety and learning that in the form given them by him they seem, in my opinion, worthy of the assent of Christians. Whatsoever was most excellent in the philosophy of Aristotle or in the Sufi mysticism, he discreetly adapted to the Muhammedan theology. From every school he sought the means of shedding light and honour upon religion, while his sincere piety and lofty conscientiousness imparted to all his writings a sacred majesty.”[4]
[13]
One feature of Ghazzali’s attitude has considerable significance in looking to an increased study of his works as a factor towards the revivification of Islam: his tolerance. Although regarding Al Hallaj’s expressions, (for example, I am the truth, i.e. God) as incautious, he helped to defend him and to save him from execution on a charge of blasphemy. He wrote a treatise on tolerance: The Criterion of the Difference between Islam and Heresy. In this teaching of tolerance he felt himself to be pointing back to the policy of the earliest Muslim times and to the greatest authorities of early Islam. He “strove to attract the souls of his fellow Muslims to spiritual faith which unifies, to worship at the altars which are in the hearts of men”.[5]
The influence of Ghazzali has been represented by Mr. Macdonald as chiefly[14] that he led men back from scholastic labours upon theological dogmas to living contact with, study and exegesis of the Quran and Traditions; gave Sufiism an assured position within the Church of Islam; and brought philosophy and philosophical theology within the range of the ordinary mind.[6]
Al Ghazzali has given some account of his own religious development in a work entitled: Munqidh min-ad-dalal. This account is significant, but as the Baron Carra de Vaux remarks, his eventual explicit adoption of a Sufi mysticism was not merely a consequence of the failure of his other attempts to find a solution to life’s profoundest problems but a result of his early influences. For, soon after his birth at Tus in Khorassan in 450 A.H. (1059 A.D.), his father died and he was brought up by a Sufi. Nevertheless his mystical leanings did not assert themselves vigorously till he was well on to maturity.[15] Up to that time he devoted himself to the usual studies of canon law, the orthodox theology, the doctrines of the Mutazillites, and a variety of other subjects including the works of the Sufis. For a time he was a student of the Asharite Imam Al Haramayn at Nysabur. He himself represents his attitude as at this time that of one working and wishing for reputation and wealth. In 484 A.H. he was honoured by appointment to the “University” or “Academy” of Baghdad, where he soon acquired great renown as lawyer and theologian

On the threshold of maturity he was afflicted by doubts as to the validity and worth of the theological and philosophical bases of his religious belief. The strain of his reflection and the intensity of his anxiety to reach a secure faith seem to have caused a breakdown of health. With unexpected suddenness he left Baghdad. That was in 488 A.H. (1095 A.D.) He had examined in all details the traditional[16] orthodox scholastic system of the Kalam, the positions of the Mutazilites and the philosophers, and in the light of his new doubts and experiences turned again also to a closer study of the writings of the leading mystics, such as Abu Talib, Al Muhasibi, and Al Junayd. His early training had predisposed him to the acceptance of mysticism, and this acceptance was led up to by the conclusions of his reflection, in which it has been maintained he carried doubt as far back as did Descartes

Thus he himself writes: “A thirst to comprehend the essential natures of all things was, indeed, my idiosyncrasy and distinctive characteristic from the beginning of my career and prime of my life: a natural gift and temperament bestowed on me by God, and implanted by Him in my nature by no choice or device of my own, till at length the bond of blind conformity was loosed from me, and the beliefs which I had inherited, were broken[17] away when I was little more than a boy.”[7]
Carra de Vaux[8] thus graphically describes the process in Al Ghazzali’s mind, as he himself suggests it to us: “Religious beliefs, he reflected, are transmitted by the authority of parents; but authority is not proof. To arrive at certitude it was necessary for him to reconstruct all his knowledge from the very foundation. With a vivid feeling of this necessity, he aspired to certitude, defining it in a purely psychological fashion as a state in which the mind is so bound up with and so satisfied with a piece of knowledge that nothing might henceforth deprive him of it. This curious definition, which is applied to religious faith as well as to scientific knowledge, does not escape from being purely subjective. As one might foresee, the great desire for certitude only led him at first into a series of doubts. As he sought this[18] state of perfect assurance, step by step he saw it recede before him. He looked for certitude in the perceptions of the senses, with the result that he could no longer trust his senses. Sight, the most powerful of the faculties of sense, for example, led him to the perception of an immovable shadow on the sun and an hour afterwards this shadow was gone. Sight showed him a star which is very small, and geometry made him recognise it to be greater than the earth. Then he turned to the first principles of reason; but the perception of the senses took its revenge in saying to him: ‘Previously you believed in me and you abandoned me when this judge reason presented itself. If this judge had remained hidden you would have continued to believe in me. Who can tell you that beyond the reason there is no other judge, which if it made itself evident, would convict reason of falsehood?’. That is a movement of thought which is dramatic enough, though perhaps[19] a little artificial.—The thinker continued his search for the certain. He halted and concerned himself with the famous comparison of life with a dream and death with an awakening. Perhaps after that awakening he would see things in a different manner from that in which he then saw them. Mysticism thus suggested itself to him: This actual dream of death could be anticipated by the condition of ecstasy, by less than ecstasy, by a light which God pours into the heart. In this light, he saw not only the truth of the dogmas of the faith or the beauty of the moral life, but he was assured of the truth of the first principles of reason, the basis of all knowledge and all reasoning. He doubted no longer; he was cured of his pains; he had found certitude and peace.”
On leaving Baghdad, he retired to meditate in the mosques of Damascus, and is further reported to have made pilgrimages to Jerusalem, Hebron (the burial place of Abraham), Medina and[20] Mecca. In abandonment to his immediate religious experience of the love of God he found more peace. In the course of time he associated again more definitely with his family. Eventually in 499 A. H. (1106 A.D.) he was ordered by the Sultan to teach in the Academy at Nysabur. After a life in which he had written a large number of independent treatises and indeed brought about a great change in the tendencies of Islam, he died at his native town of Tus in 505 (1111 A.D.)

If in his initial process of doubt Ghazzali resembled Descartes, in his view of causality he reminds us of Hume; in his general attitude he approaches Kant and Schleiermacher. On the one hand he insists on the limitation of the efficiency of the theoretical reason, on the other he finds in will, in the moral and the religious experience a more immediate avenue to real knowledge. For the study of religion in our day it is important to note[21] that Ghazzali (here unlike Kant) sees in religious experience a way to certitude. But in this he is led to acknowledge that the advance of the human mind towards its goal of real knowledge and peace is dependent upon an active influence of God upon man. It may be maintained that he puts here in religious terminology the central idea of the Aristotelian conception of Scholastic times, the relation of the “Active Intelligence” to the minds of men. His view enabled him to give a due position to the Prophet and the Quran. For the knowledge of God is to be conceived as coming not in immediate mystical intuition to all alike, but while in some degree to all, to some in a special degree. These are the prophets. The position which Maimonides presents in his Guide to the Perplexed[9] with relation to religious knowledge and the functions of the prophets[22] is parallel with that of Ghazzali

From the accompanying list and classification of the works of Ghazzali, it will be seen that he was a writer on all sides of the theory and practice of his religion. He was an authority on canon law and jurisprudence, and a commentator of the Quran. He examined the positions of the Scholastic theologians, and found that they depended entirely on the acceptance of their initial dogmatic assumptions. The disputes of the Scholastics amongst themselves appeared to have little or no relation with religious life, rather if anything they were a hindrance to true religion. And in face of the philosophers the Scholastic theologians were almost helpless. But the books which exerted the greatest influence both within and beyond Muslim circles, and the books that still retain their[23] interest today are the Maqasid ul Falasafa (The Aim or Goal of the Philosophers) the Tahafat ul Falasafa (the Refutation of the Philosophers) and the Ihya-u-Ulum-id-Din (The Renovation of the Sciences of Religion.) In the first of these he gives an account of the different philosophical positions which were more or less prevalent. In the second he critically examines those positions. In the third he gives a general survey with a constructive purpose chiefly moral and religious. It is due to this last work more than all others that Ghazzali has been called “The Regenerator of Religion”, “The Proof of Islam”. The Ihya “expounds theology and ethics from the moderate Sufi school”. Though it was committed to the flames, chiefly in Spain, probably by those holding opinions which Ghazzali had bitterly attacked, it soon established its position in the Muslim world, in which it has been widely studied up to today. From it the passages translated in this book are taken. The following table[24] of contents will show the range of the subjects with which it deals

THE RENOVATION OF THE SCIENCES OF RELIGION

Part I

1. On Knowledge. Articles of Faith
2. On Purification
3. Prayer and Its Meaning
4. Zakat and Its Meaning
5. Fasting and Its Meaning
6. Pilgrimage and Its Meaning
7. The Reading of the Quran
8. Varieties of Orisons
9. The Order of Praying, and Vigils
Part II

1. On Eating
2. On Marriage
3. On Business
4. The Lawful and the Unlawful
5. Social Relations and Etiquette.[25]6. On Retirement
7. On Travel
8. On Music
9. On Enforcing Good and Checking Evil
10. Good Living: Description of the Prophet’s Mode of Living
Part III

1. Psychological Description of the Nature of Man
2. On Virtues and the Purification of the Heart
3. On Appetite and Passion
4. On the Tongue: Its Goods and Evils
5. On Anger: Enmity and Envy
6. The Evils of the World
7. Parsimony and the Evils of the Love of Wealth
8. On the Evils of Reputation and Hypocrisy
9. Pride and Vanity
10. Self-deception
[26]
Part IV

1. Repentance
2. Patience and Thanksgiving
3. Hope and Fear
4. The Poor and the Hermit,5. Unity of God, and Dependence on Him
6. On Love, Ecstasy, and Joyous Submission to His will
7. On Intention, Sincerity and Truth
8. Meditation
9. Contemplation and taking a Warning
10. On Death and the After-Life
Against the philosophers he argued for the belief in the reality of the divine attributes and against the view of the eternity of the world. He contended against the theory that there would be no physical punishments and rewards hereafter, maintaining, as he did, the doctrine of the resurrection of the body. He virtually denied that there is real causal connection in events as experienced by us: but only[27] sequence: in this he adumbrates the theory of Hume. For Ghazzali, God is the only efficient cause. From the scepticism to which his consideration of philosophy led him he turned to the acceptance of revelation, this as found in the mystic experience and in the words of saints and prophets, especially the Prophet Muhammed

The knowledge of moral principles Ghazzali conceived as coming not through rational reflection but by immediate intuition of the divine character revealing itself. Moral truths come especially through moral and religious teachers, as the most fit persons for the transmission of these revelations. He possessed great skill in psychological analysis of moral conditions, and passages in illustration of this have been included here, treating of pride and vanity, friendship and sincerity. As almost all great practical moral and religious teachers, Ghazzali makes considerable use of apt stories, and of striking sayings[28] from the saints and prophets. He continually harks back to the time of the Prophet and his “Companions”

Ghazzali’s abandonment of his academic position at Baghdad, his retirement to mosques and journeyings on pilgrimage, are sufficient evidence that he recognised that the truth of mysticism could not be tested by theoretical reflection but only by an attempt at practice. Only the experience itself could prove its own reality. He appears to have held that for the attainment of the condition of ecstasy the means of asceticism and meditation should be used. But it does not seem quite correct to suggest as does Carra de Vaux that Ghazzali did not recognise the fact of divine “grace”, though he did not use a corresponding term. The beatific vision of the mystic certainly depended in part, for Ghazzali, on God’s mercy in removing the veil. How far he himself was successful in attaining the bliss of the mystic vision it is impossible to tell: in this direction[29] he gained no such reputation as did several other Sufis. He taught that repentance, a moral conversion, is a necessary preliminary to the mystic life, and he fought against a common tendency of mystics towards antinomianism. Similarly he tried to avoid the danger of interpreting the union of the soul with God as its identification with God in a pantheistic view of the universe. Goldzieher says he differed from the Sufis generally in the rejection of their pantheistic aims and low estimate of religious ordinances.[10]
[30]
A LIST OF WORKS BY AL GHAZZALI[11]A: CANON LAW
Title. Subject. Place and date of publication
K. Wajiz (Compendium). Canon Law. Cairo 1317 A. H
Risalat-ul-Qudsiyya. (Transcendence of God) included in Ihya as the 3rd section of the 2nd Chapter of its Book 1. [31]Anqud ul Mkhtasir. Summary of Jowim’s Mukhtasar. Ghait ul Ghor fi Masail il dor. Divorce. Gaur ul Durar. Qanun ul Rasul. The Canon Law of the Prophet. B: JURISPRUDENCE
Al Mustafa. Jurisprudence. Boulac 1322 A. H
Al Manhul wal Muntahal. Doctrines falsely attributed to others and falsely claimed by some. Jurisprudence. Wajiz fil Furu. Jurisprudence. Egypt 1305 A. H.[32]Khulasat ul Fikh (Quintessence of Jurisprudence). Jurisprudence. Al-durr ul Manzum fi sirr il Muktum Wasit. An Exposition of Shafite Jurisprudence. C: LOGIC
Mizan ul Amal. Logic. Cairo 1328 A. H
Mihakkul Nazar fil Mantaq. (Whetstone of reflection). Logic. Cairo Maayar ul Ilm. Logic. Al Maarif ul Aqliyyah wal Allahiyyah Al Mutaqid. Discourses on Logic. Mayar ul Ilm Fannil Mantaq. (the weighing scale of the science). On Logic. Cairo 1329 A. H.[33]D: PHILOSOPHY
Ihya u-Ulum-id-Din. (The most important book for his philosophy). Cairo 1322, 1324 A. H
Egypt 1282 ”Lucknow 1281 ”Meerut 1280 ”Maqasid ul Falasafa. (The aims of the philosophers). Cairo 1326 ”Maznun bihi ala Ghairi Ahlihi. Exposition of Ghazzali’s own views. ” 1328 ”Kitab-ul-Arbain. Abridgement of Ihya. ” 1328 ”Risalat ul Luduniyya. Knowledge (Ilham and Wahi) ” 1328 ”Al-Kashfu-wat-Tabyin fi Ghurur il khalqi Ajmain. On the delusion of men in general. (On the margin of As-Shurain’s Tanbihal Mughtarrin.) ” 1324 ”[34]Faysalut-Tafriqa baynal Islami-wa-z Zandiqah. Refutation of Atheists. Cairo 1325 A. H
Al Fikratu al Ibrah. Meditation and Contemplation. Tahafat ul Falasafa. Destruction of the Philosophers. ” 1321 ”Iljam ul Awam. Abbreviation of the Ihya. Al-Imla-u-’ an ishkalat-il-Ihya. Statements on disputed passages of Ihya. In the margin of 1334 edition of Ihya
Mustazhiry. A guide for novices. Al Hikmat-u-fi-Makhluq-i-Ilahi. Wisdom of God. Cairo 1326 A. H
Hakikat ul Ruh. On Soul. [35]E: ETHICS
Badayat ul Hidayah. Ethics. Cairo 1317, 1326 A. H
Kimiya i Saadat. Ethics. ” Tibr ul Masbuk. An ethical mirror for princes. A letter. ” 1317 ”Ayyuh al Walad. A letter of faith and conduct. ” 1328 ”F: THEOLOGY: EXEGETICAL AND DOGMATICAL
Al durr ul Fakhira. On eschatology. ” 1322 ”Yaqut ul Tawil fi Tafsir il Tanzil. A commentary on the Quran in 40 vols. Not found. [36]K. Iqtisad fil-I’tiqad. Exposition of Faith. Cairo Fadhaih ul Abahiya. The exposure of the Doctrines of the Free-thinkers Al Quistas ul Mustaqim. (No Imam is necessary except the Prophet himself). ” Al Qual ul Jamil fil Raddi Ala man Ghayyar al Injil. Criticism of those who have changed the text of the Bible. Haqiqat ul Qualain. An Exposition of truth of two sayings. Tadlis Iblis. The intrigue of the devil. Jawahir ul Quran. A collection of the best verses of the Quran. ” 1329 A. H.[37]Risalat ul Wahdah wal-I’tiqad. A brief letter on preaching and Belief. Risalat-ul-’Aqaid. Doctrines of Islam and the duties of rulers. Cairo 1325 A. H
Al Maqasid ul Khilaf fi fan il Kalam. Different theories of Kalam. G: SUFISIM
Al-Adab-fid-din. (Fitting behaviour in religion). ” 1328 ”Al-Qawaid ul-Ashara. (A very brief summary of general advice of religious matters). ” 1328 ”Maqasid ul Hasana Sharh Asma i-illahi’l Husna. An exposition of Divine names. ” 1322 ”[38]Minhaj ul Abidin. The path of the devout. (Said to be the last of his work). Cairo 1313 A. H
Nasihat-ul Talmiz. An Epistle. ” 1295 ”Kitab Asrar al Anwar. Madkhal ul Suluk ila Manazil il Muluk. A Guide for kings. Al Munqid min ad Dalal. (Deliverer from error). Autobiographical statement of his spiritual progress. ” 1303, 1320 A. H
Tajrid fil-Kalimat il Tauhid. Exposition of Kalima. ” 1325 ”Murshid ul Talibin. A Guide for novices. Mishkat ul anwar fi Lataif il Akhbar. (Niche for the lights). Esoteric exposition of the verse “God is the light of heaven and earth.” ” 1325 ”[39]Kitab ul-Madnun-i-Saghir. Esoteric exposition of the verse “Then shaped him and breathed of His Spirit into him.” Cairo 1328 A. H
Makashifat-ul-Qulub. (Abridgement of a work of doubtful authorship ascribed to Al Ghazzali). Boulaq & Cairo 1360 A. H
Cairo 1306 A. H
[40]
[41]
MORAL AND RELIGIOUSTEACHINGS OF AL GHAZZALITHE NATURE OF MAN[12]Though man shares with the other animals external and internal senses, he is at the same time also endowed with two qualities peculiar to himself, knowledge and will. By knowledge is meant the power of generalisation, the conception of abstract ideas, and the possession of intellectual truths. By will is meant that strong desire to acquire an object which after due consideration of its consequences has been pronounced by reason to be good. It is quite different from animal desire, nay, it is often the very opposite of it

[42]
In the beginning children also lack these two qualities. They have passion, anger, and all the external and internal senses, but will finds its expression only later. Knowledge differs according to the capacity for it, according to the latent powers in a man. Hence there is a variety of stages amongst Prophets,[13] the Ulamas, the Sufis and the Philosophers. Further progress is possible even beyond these stages, for divine knowledge knows no bounds. The highest stage is reached by one to whom all truths and realities are revealed intuitively, who by virtue of his exalted position enjoys direct communion and close relation with the Most Holy. The real nature of this position is known only to him who enjoys it. We verify it by faith. A child has no[43] knowledge of the attainments of an adult; an adult is not aware of the acquisitions of a learned man. Similarly, a learned man is not cogniscant of the holy communion of the saints and the prophets, and of the favours bestowed on them. Although the divine blessings descend freely, those are fit recipients of them, whose hearts are pure and wholly devoted to Him. “Verily,” says the Hadis, “the desire of the virtuous is to hold communion with me, and I long to look at them”. “He who approaches me a span, I approach him an arm”.[14] The divine favours are not withheld, but hearts bedimmed by impurity fail to receive them. “Had it not been that the devils hover round the hearts of men, they would have seen the glories of the Kingdom of the Heaven”.[15]
The superiority of man consists thus in his being cogniscant of divine attributes[44] and actions. Therein lies his perfection; thus he may be worthy of admission to God’s presence

The body serves as a vehicle for the soul, and the soul is the abode for knowledge which is its fundamental character as well as its ultimate object. The horse and the ass are both beasts of burden, but a superiority of the former is found in its being gracefully adapted for use in battle. If the horse fails in this it is degraded to the rank of mere burden bearing animals. Similarly with man. In certain qualities man resembles a horse and an ass, but his distinguishing trait is his participation in the nature of the angels, for he holds a middle position between the beast and the angel. Considering the mode of his nourishment and growth he is found to belong to the vegetable world. Considering his power of movement and impulses he is a denizen of the animal kingdom. The distinguishing quality of knowledge lifts him up to the celestial world. If he fails[45] to develop this quality and to translate it into action he is no better than a grunting pig, a snarling dog, a prowling wolf, or a crafty fox

If he wishes for true happiness, let him look upon reason as a monarch sitting on the throne of his heart, imagination as its ambassador, memory as treasurer, speech as interpreter, the limbs as clerks, and the senses as spies in the realms of colour, sound, smell, etc. If all these properly discharge the duties allotted to them, if every faculty does that for which it was created—and such service is the real meaning of thanksgiving to God—the ultimate object of his sojourn in this transitory world is realised

Man’s nature is made up of four elements, which produce in him four attributes, namely, the beastly; the brutal, the satanic, and the divine. In man there is something of the pig, the dog, the devil, and the saint. The pig is the appetite which is repulsive not for its form but for its lust[46] and its gluttony. The dog is passion which barks and bites, causing injury to others. The devil is the attribute which instigates these former two, embellishing them and bedimming the sight of reason which is the divine attribute. Divine reason, if properly attended to, would repel the evil by exposing its character. It would properly control appetite and the passions. But when a man fails to obey the dictates of reason, these three other attributes prevail over him and cause his ruin. Such types of men are many. What a pity it is that these who would find fault with those who worship stones do not see that on their part they worship the pig and the dog in themselves: Let them be ashamed of their deplorable condition and leave no stone unturned for the suppression of these evil attributes. The pig of appetite begets shamelessness, lust, slander, and such like; the dog of passion begets pride, vanity, ridicule, wrath and tyranny. These two, controlled by the satanic power[47] produce deceit, treachery, perfidy, meanness etc. but if divinity in man is uppermost the qualities of knowledge, wisdom, faith, and truth, etc. will be acquired

Know then that mind is like a mirror which reflects images. But just as the mirror, the image, and the mode of reflection are three different things so mind, objects, and the way of knowing are also distinct. There are five reasons which may prevent the object from being reflected in the mirror. 1. There may be something wrong with the mirror. 2. Something other than the mirror may prevent the reflection. 3. The object may not be in front of it. 4. Something may come between the object and the mirror. 5. The position of the object may not be known, so that the mirror may be properly placed. Similarly, for five reasons, the mind fails to receive knowledge. 1. The mind may be imperfect, like the child’s. 2. Sin and guilt may bedim the mind and throw a veil over it. 3. The mind may be diverted[48] from the real object. For example, a man may be obedient and good, but instead of rising higher to the acquisition of truth and contemplation of God is contented with bodily devotions and acquirement of means of living. Such a mind, though pure, will not reflect the divine image for his objects of thought are other than this. If this is the condition of such mind, think what will be the state of those minds which are absorbed in the gratification of their inordinate passions. 4. An external screen, may as it were, come before the objects. Sometimes a man who has subjugated his passions still through blind imitation or prejudice fails to know the truth. Such types are found amongst the votaries of the Kalam. Even many virtuous men also fall a prey to it and blindly stick to their dogmas. 5. There may be ignorance of the means for the acquisition of truth. Thus for illustration, a man wants to see his back in a mirror: if he places the mirror before his eyes he[49] fails to see his back; if he keeps it facing his back it will still be out of sight. Let him then take another mirror and place one before his eyes and the other facing his back in such a position that the image of the latter is reflected in the former. Thus he will be able to see his back. Similarly the knowledge of the proper means is a key to the knowledge of the unknown from the known

The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Quran says: “Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up. Surely he is not just (to himself) and is ignorant”.[16] In this passage the innate capacity of man is hinted at and refers to the secret power[50] of knowing God, latent in human minds by virtue of which they have preference over other objects and the universe. The Prophet says: “Every child is born in the right state (Fitrat) but his parents make him a Jew, a Christian, or a Magian.” And again: “Had it not been that evil spirits hover round the hearts of the sons of Adam they would have seen the kingdom of heaven”. Ibn Umar reports that the Prophet was once asked as to where God is found either on earth or in heaven. “He is in the hearts of his faithful servants”, replied the Prophet

It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature

1. Qalb (heart) has two meanings. (a) a conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the[51] material eyes. (b) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible

2. Ruh (spirit) means (a) a vapoury substance which, issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (b) The soul which is expressed in the Quran as ‘divine commandment’[17] and is used in the same sense as the second meaning of Qalb, mentioned above

3. Nafs (self) which means (a) the substratum for appetite and passion. The Sufis call it the embodiment of vices. (b) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called[52] the peaceful self (Nafsi mutmainna). The Quran says: “Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing.” When it upbraids man for his actions it is called conscience (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called the inordinate self (Nafsi ammara)

[53]
HUMAN FREEDOM AND RESPONSIBILITY[18]Actions are either voluntary or involuntary. The difference between them is not of kind but of degree. Analyse the process of an involuntary action and you will find that if, for example, a man intends to thrust a needle in your eye or draws a sword to strike on your head, your eye in the former case will at once close and in the latter your hand will suddenly be raised up to shield your head. This prompt action on the part of your eye and hand is due to your consciousness of the evil to be evaded, and this gives rise to volition which moves the eye and the hand without the least delay. There are,[54] however, cases the desirability or rejection of which needs meditation, but the moment mind decides, the decision is carried out as promptly as in the above example. This meditation translated into choice or rejection constitutes will. Now will makes its choice between two alternatives and takes its cue either from imagination or reason. For example, a man may be unable to cut his own throat, not because his hand is weak or a knife is not available, but because will is lacking which would give the stimulus to suicide. For man loves his own life. But suppose he gets tired of his life, owing to having harrowing pains and unbearable mental sufferings. He has now to choose between two alternatives which are both undesirable. A struggle commences and he hangs between life and death. If he thinks that death which will put an end to his sufferings quickly is preferable to life with its lingering intolerable pains, he will choose death although he loves his life. This choice[55] gives rise to will, the command to which, communicated through proper channels, would then be faithfully executed by his hand in the manner of suicide. Thus, though the process from the commencement of mental struggle for the choice between too alternatives down to the stimulus to physical action is uniformly determinate there is at any rate a sort of freedom traceable in the will

Man holds the balance between determinism and freedom. The uniform succession of events is on the lines of determination but his choice which is an essential element of will is his own. Our Ulamas have therefore coined a separate phrase: Kasb (acquisition), distinguishing it from Jabr (necessity) and Ikhtiyar (freedom) They say that fire burns of necessity (Jabr) but man may acquire fire through the appropriate methods, while in Almighty God is the ultimate cause of fire (Ikhtiyar). But it must be noted that when we use the word Ikhtiyar for God, we must exclude[56] the notion of choice, which is an essential element of will in man. Let it be here recognised once for all as a general principle that all the words of man’s vocabulary when used for God’s attributes are similarly metaphorical.[19]
[57]
The question may be asked: If God is the ultimate cause why should there be a causal connection in the orderly succession of events? The answer to this lies in the correct understanding of the nature of causation. Nothing causes anything. Antecedents have consequents.[20] God alone is the efficient cause, but the ignorant have misunderstood and misapplied the word power. As to the orderly succession of events, let it be understood that the two events are conjoined like the relation between the condition and the conditioned. Now certain conditions are very apparent and can be known easily by people of little understanding, but there are conditions which are understood only by those who see through the light of intuition: hence the common error of miscalculating the uniformity of events. There is a divine purpose linking the antecedents to the[58] consequents and manifesting itself in the existing orderly succession of events, without the least break or irregularity. “Verily”, says the Quran. “We did not create the heavens and the earth and what is between them in sport. We did not create them both but with truth, but most of them do not know”.[21]
Surely, there is a set purpose pervading the universe. The uniform succession of events is not at random. There is no such thing as chance. Here again it may be asked: If God is the efficient cause, how will you account for actions attributed to man in the scriptures? Are we to believe that there are two causes for one effect? My answer to this will be that the word cause is vaguely understood. It can be used in two different senses. Just as we say that the death of A was caused by (1) B. the executioner, and (2) C the king’s order. Both these statements are correct. Similarly God is the cause of[59] actions as He has creative power and efficiency. At the same time man is the cause of actions as he is the source of the manifestation of uniform succession of events. In the former case we have a real causal connection, while in the latter a relation of the antecedent to the consequent after the manner of the connection between the condition and the conditioned. There are passages in the Quran where the word cause is used in different senses

“The angel of death who is given charge of you shall cause you to die: then to your Lord you shall be brought back”.[22] “Allah takes the souls at the time of their death”.[23]
“Have you considered what you sow?”[24] “We pour down the water, pouring it down in abundance. Then we cleave the earth; cleaving it asunder. Then we cause to grow therein the grain”.[25]
“Fight them: Allah will chastise[60] them by your hands and bring them to disgrace”.[26] “So you did not slay them, but it was Allah who slew them, and thou didst not smite when thou didst smite, but it was Allah who smote, that he might confer upon the believers a good gift from himself”.[27]
These passages show that the word, cause, signifies creative power, and must be applied to God alone. But as man’s[61] power is the image of God’s power the word was applied to him figuratively. Yet, just as the death of a culprit is caused by the actual killing by the hand of the executioner and not the king’s order, so the word cause actually applied to man is contrary to fact. God alone is the real efficient cause, and the word must be applied to him in its root sense of power

It may be asked then, why man should be rewarded for his good actions and punished for his misdeeds. Let us consider first the nature of reward and punishment. Experience tells us that things have natural properties and that physical laws operate in a uniform manner. Take, for example, the science of medicine. Certain drugs are found to possess certain qualities. If a man swallows poison of his own accord he[62] has no right to ask why poison kills him. Its natural property has simply operated in his system and caused his death. Similarly actions make an impression on mind. Good and bad actions are invariably followed by pleasure and pain respectively. A good action is its own reward of pleasure and a bad one of pain. The former works like an elixir; the latter like poison. The properties of actions have been discovered, like discoveries in medicine, but by the physicians of the heart, the saints and the prophets. If you will not listen to them you must suffer the consequence. Now hear a parable:
A certain king sent a horse, a robe of honour, and travelling expenses to one of his suzerains in a distant land. Although the king had no need of his services, the royal gift was a favour shown to his suzerain, so that he might come to the king’s court and be happy in his presence. If the suzerain understands the king’s intention from the nature of the gift and utilizes[63] it properly with a grateful heart, he will wait on the king and live happily, but if he misuses the gift or takes no heed of it, he will prove an ungrateful wretch

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

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

[64]
The Allegory of the PenA certain devotee who was on the way to illumination saw a piece of paper with lines written on it. “Why”, said the devotee, “hast thou blackened thy bright face?”[65] “It is not fair to take me to task”, replied the paper, “I have done nothing. Ask the ink why she has sallied forth from the inkstand where she was quite at ease, and forcibly blackened my face”. “You are right” said the devotee. Then he turned to the ink and enquired of her. “Why do you ask me”, she said, “I was sitting still in the inkstand and had no mind to come out but this truculent pen rushed at me, drew me out and scattered me over the page. There you see me lying helpless, go to the[66] pen and ask him”. The devotee turned to the pen and interrogated him about his high-handedness. “Why do you trouble me”, answered the pen, “Look, what am I? an insignificant reed. I was growing by the banks of silvery streams amidst shady green trees, when lo: a hand stretched at me. It held a knife, which uprooted me, flayed me and separated my joints, hewed me, cleaved my head then, chopped it off. I was sent headlong towards the ink, and have to serve abjectly. Do not add insult to my injuries, go to the hand and ask him”. The devotee looked at the hand and said: “Is it true? Are you so cruel?” “Do not be angry, Sir” replied the hand “I am a bundle of flesh, bones, and blood. Have you ever seen a piece of flesh exerting power? Can a body move of itself? I am a vehicle used by one called vitality. He rides on me and forces me round and round. You see, a dead man has hands but cannot use them because vitality has left them. Why should I, a mere vehicle, be blamed?[67] Go to vitality and ask him why he makes use of me.” “You are right”, said the devotee, and then questioned vitality. “Do not find fault with me”, answered vitality, “Many a time a censurer himself is reproved, while the censured is found faultless. How do you know that I have forced the hand? I was already there before he moved, and had no idea of the motion. I was unconscious and the on-lookers were also unaware of me. Suddenly an agent came and stirred me. I had neither strength enough to disobey nor willingness to obey him. That for which you would take me to task I had to do according to his wish, I do not know who this agent is. He is called will and I know him by name only. Had the matter been left to me I think I should have done nothing.” “All right”, continued the devotee, “I shall put the question to will, and ask him why he has forcibly employed vitality which of its own accord would have done nothing”. “Do not be in too great a hurry”,[68] exclaimed will, “perchance I may give you sufficient reason. His majesty, the mind, sent an ambassador, named knowledge, who delivered his message to me through reason, saying: ‘Rise up, stir vitality’. I was forced to do so, because I have to obey knowledge and reason, but I know not why. As long as I receive no order I am happy, but the moment an order is delivered I dare not disobey. Whether my monarch be a just ruler or a tyrant, I must obey him. On my oath, as long as the king hesitates or ponders over the matter I stand quiet, ready to serve, but the moment his order is passed my sense of obedience which is innate forces me to stir up vitality. So, you should not blame me. Go to knowledge and get information there”. “You are right,” consented the devotee, and proceeding, asked mind and its ambassador, knowledge and reason, for an explanation. Reason excused himself by saying he was a lamp only, but knew not who had lighted it. Mind pleaded his[69] innocence by calling himself a mere tabula rasa. Knowledge maintained that it was simply an inscription on the tabula rasa, inscribed after the lamp of reason had been lighted. Thus he could not be considered the author of the inscription which may have been the work of some invisible pen. The devotee was puzzled by the reply, but collecting himself, he spoke thus to knowledge: “I am wandering in the path of my enquiry. To whomsoever I go and ask the reason I am referred to another. Nevertheless, there is pleasure in my quest, for I find that everyone gives me a plausible reason. But pardon me, Sir if I say that your reply, knowledge, fails to satisfy me. You say that you are a mere inscription recorded by a pen. I have seen pen, ink, and tablet. They are of reed, a black mixture, and of wood and iron, respectively. And I have seen lamps lighted with fire. But here I do not see any of these things, and yet you talk of the tablet, the lamp, the pen and[70] the inscription. Surely you are not trifling with me?” “Certainly not”, returned knowledge, “I spoke in right earnest. But I see your difficulty. Your means are scanty, your horse is jaded, and your journey is long and dangerous. Give up this enterprise, as I fear you cannot succeed. If, however you are prepared to run the risk, then listen. Your journey extends through three regions. The first is the terrestrial world. Its objects pen, ink, paper, hand etc. are just what you have seen them to be. The second is the celestial world, which will begin when you have left me behind. There you will come across dense forests, deep wide rivers and high impassable mountains and I know not how you would be able to proceed. Between these two worlds there is a third intermediary region called the phenomenal world. You have crossed three stages of it, vitality, will, and knowledge. To use a simile: a man who is walking is treading the terrestrial world: if he is sailing in a[71] boat he enters the phenomenal world: if he leaves the boat and swims and walks on the waters, he is admitted in the celestial world. If you do not know how to swim, go back. For, the watery region of the celestial world begins now when you can see that pen inscribing on the tablet of the heart. If you are not of whom it was said: ‘O ye of little faith, wherefore didst thou doubt?’[30] prepare thyself. For, by faith you shall not simply walk on the sea but fly in the air”. The wondering devotee stood speechless for awhile, then turning to knowledge, began: “I am in a difficulty. The dangers of the path which you have described unnerve my heart, and I know[72] not whether I have sufficient strength to face them and to succeed in the end”. “There is a test for your strength”, replied knowledge, “Open your eyes and fix your gaze on me. If you see the pen which writes on the heart, you will in my opinion, be able to proceed further on. For he who crosses the phenomenal world, knocks at the door of the celestial world, then sights the pen which writes on hearts”. The devotee did as he was advised, but failed to see that pen, because his notion of pen was no other but of a pen of reed or wood. Then knowledge drew his attention, saying: “There’s the rub. Do you not know that the furniture of a palace indicates the status of its lord? Nothing in the universe resembles God,[31] therefore his attributes are also transcendental. He is neither body nor is in space. His hand is not a bundle of flesh, bone, and blood. His pen is not of reed or wood. His writing is not[73] from ink prepared from vitriol and gall. But there are many who ignorantly cling to an anthropomorphic view of Him, there are few who cherish a transcendentally pure conception of Him, and believe that He is not only above all material limitation but even above the limitation of metaphor. You seem to be oscillating between these two views, because on the one hand you think that God is immaterial, that His words have neither sound nor shape; on the other hand you cannot rise to the transcendental conception of His hand, pen and tablet. Do you think that the meaning of the tradition “Verily God created Adam in His own image”[32] is limited to the visible face of man? Certainly not: it is the inward nature of man seen by the inward sight which can be called the image of God. But listen: You are now at the sacred mount, where the invisible voice from the burning bush speaks: “I am that I am;”[33] “Verily I am thy Lord God, put off thy[74] shoes”.[34] The devotee, who listening with rapture, suddenly saw as it were a flash of lightning, there appeared working the pen which writes on hearts-formless. “A thousand blessings on thee, O knowledge, who hast saved me from falling into the abysm of anthropomorphism (Tashbih). I thank thee from the bottom of my heart. I tarried long, but now, adieu”

The devotee then resumed his journey. Halting in the presence of the invisible pen, politely he asked the same question. “You know my reply” answered the mysterious pen, “You cannot have forgotten the reply given to you by the pen in the terrestrial world”. “Yes, I remember,” replied the devotee, “but how can it be the same reply, because there is no[75] similitude between you and that pen”. “Then it seems you have forgotten the tradition: Verily God created Adam in his own image”. “No, Sir”, interrupted the devotee, “I know it by heart”. “And you have forgotten also that passage in the Quran: “And the heavens rolled up in his right hand.”[35] “Certainly not”, exclaimed the devotee, “I can repeat the whole of the Quran by rote”. “Yes, I know, and as you are now treading the sacred precincts of the celestial world I think I can now safely tell you that you have simply learnt the meaning of these passages from a negative point of view. But they have a positive value, and should be utilised as constructive at this stage.[36][76] Proceed further and you will understand what I mean”. The devotee looked and found himself reflecting upon the divine attribute omnipotence. At once he realised the force of the mysterious pen’s argument, but goaded by his inquisitive nature he was about to put the question to the holy being, when a voice like the deafening sound of thunder was heard from above, proclaiming: “He is not questioned for his actions but they shall be asked”. Filled with surprize; the devotee bent his head in silent submission

The hand of the divine mercy stretched towards the helpless devotee; into his ear were whispered in zephyr tones: “Verily those who strive in our way we will certainly show them the path which leads to us”[37]. Opening his eyes, the devotee[77] raised his head and poured forth his heart in silent prayer. “Holy art thou, O God Almighty: blessed is thy name O Lord of the universe. Henceforth I shall fear no mortal: I put my entire trust in thee: thy forgiveness is my solace: thy mercy is my refuge.”
(Light may be thrown on the matter by consideration of the unity of God.[38])
[78]
PRIDE AND VANITY[39]When a man feels a superiority over others and with this a sort of inward elation, this is called pride. It differs from vanity in as much as vanity means consciousness of one’s elation while pride requires a subject, an object and a feeling of elation. Suppose a man is born solitary in the world, he may be vain but not proud, because in pride man considers himself superior to others for certain qualities of his self. He allots one position to his self and one to another, and then thinks that his position is higher and is therefore elated. This “puffed up” feeling which imparts a sense of “touch me not” is called pride. The Prophet says: “O God save me from the puffing up of pride”. Ibn[79] Abbas says that the sentence in the Quran “And they have pride in their hearts and will fail to reach it” means that the thought of inward greatness will be denied to them. This thought is the source of inward and outward actions, which are so to speak the fruits of it

A proud man will not tolerate any other to be on equal terms with himself. In private and in public he expects that all should assume a respectful attitude towards him and acknowledging his superiority treat him as a higher being. They should greet him first, make way for him wherever he walks; when he speaks everyone should listen to him and never try to oppose him. He is a genius and people are like asses. They should be grateful to him seeing that he is so condescending. Such proud men are found especially among ulamas. Sages are ruined by their pride. The Prophet says: “He who has an atom of pride in his heart will fail to enter paradise.” This saying requires[80] explanation, and should be carefully listened to. Virtues are the doors of Paradise, but pride and self esteem lock them all. So long as man feels elated he will not like for others what he likes for himself. His self esteem will deprive him of humility, which is the essence of righteousness. He will neither be able to discard enmity and envy, resentment and wrath, slander and scorn, nor will he be able to cultivate truth and sincerity, and calmly listen to any advice. In short, there is no evil which a proud man will not inevitably do in order to preserve his elation and self-esteem. Vices are like a chain of rings linked together which entangle his heart. Therefore, an atom of pride is Satan’s spark, which secretly consumes the nature of the sons of Adam

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

1. Against God. It is due to mere foolishness when a biped creature considers[81] himself as if Lord of the universe. Namrud and Pharoah were such types, who disdained to be called God’s creatures on earth: “Verily, Verily,” says the Quran, “the Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud He will gather them all together to Himself.”[40]
2. Against prophets and saints. It is due to unwarranted self esteem when one considers obedience to any mortal being as lowering his own position. Such a person either fails to reflect on the nature of prophetship and thereby feels proud of himself and does not obey the prophet, or refuses to consider the claims of prophetship as being derogatory to his elated self and therefore pays no regard to the prophet. The Quran quotes the words of such persons:—“And they say: what is the matter with this Apostle that he eats food and[82] goes about in the markets, why has not an angel been sent down to him so that he should have been a warner with him. Or (why is not) a treasure sent down to him or he is made to have a garden from which he should eat”. And those who do not fear our meeting, say: “Why have not angels been sent down to us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt.”[41]
Our Prophet Mohammed was an orphan and had scanty means of livelihood, so the Koraishite chief Walid bin Moghera and Abu Masood Sakfi used to speak contemptuously of him.[42] And when people believed in him and accepted Islam, the proud Koraishites used to say: Mohammed is surrounded by poor men, let him send them off and[83] then we of the aristocracy of Mecca will listen to him. But God spoke to Mohammed “And withhold thyself with those who call on their Lord morning and evening, desiring His good will, and let not their eyes pass from them, desiring the beauties of this world’s life, and do not follow him, whose heart we have made unmindful to our resemblance, and he follows his low desires, and his case is one in which due bounds are exceeded.”[43]
3. Against fellowmen. A proud man considers himself a superior being and would like to see everybody humbled before him. He is therefore quarrelling with God, trying to share with Him His attribute omnipotence. God is spoken of in the Hadith, as saying: “Omnipotence is my mantle, he who quarrels with me for it, him will I crush”. Surely men are all His servants and no servant has a right to treat his fellow servants as their master. But a proud man in the[84] intoxication of his elation takes himself as God on earth. He is too haughty to listen to truth from the lips of any of his fellowmen. Ibn Masud says: “It is enough for sin if a person, who is advised to fear God answers his advisor: Look to thine own self.”
The consciousness of superiority which begets pride is due to certain attributes or accomplishments which can be summed up as:
a. Spiritual, divided into (1) knowledge; (2) devotion

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

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

Knowledge is power. Consciousness of power easily elates a man, who considers himself superior to others and treats them in a supercilious manner. If he accepts the greetings or the invitation of his fellowmen or receives them in audience[85] he thinks they should be thankful to him for his condescension. People should obey and serve him, for by virtue of his knowledge he thinks he has a right over them. Such a proud “Alim” is sorry for the sins of others but unmindful of his own condition. While he freely distributes Heaven and Hell among his fellowmen, he claims salvation and Heaven for himself. The question is whether he is really justified in holding the title of Alim. For an Alim is one who, knowing himself knows God, who fears the Lord most, who holds himself more responsible for his actions for he knows good and evil and feels the awful presence of a mighty and just Being who looks to righteousness alone

Let us consider why men of knowledge become proud. There are two main causes which should be noted. First there is a false conception about the nature of real knowledge. Devoted to certain sciences and arts such as mathematics, physics, literature, and dialectics, they think that[86] proficiency in them makes a man perfect. But real knowledge means the lifting of the veil from before the eyes of the heart so as to see the mysterious relation between man and his maker and to be filled with a sense of awe and reverence in the presence of an omniscient holy Being who pervades the universe. This attitude of mind, this enlightenment is real knowledge. It produces humility and repels pride

Secondly, there is an indifference to moral training during student life. Wicked habits thus produce bitter fruits of pride. Wahb has well illustrated this point, when he says: “Knowledge is like rain falling from above, so pure and sweet but the plants when they absorb it, embitter or sweeten it, according to their tastes. Man in acquiring knowledge acquires power, which gives strength to the hidden qualities of his heart. If he was prone towards pride and paid no attention to the subjugation of it, he would prove[87] more proud when he acquires knowledge.” “There will be men,” says the Prophet “who will have the Quran on their lips but it will not go down their throats. They will claim knowledge of it, calling themselves learned Qari. They will be from among you my companions, but woe to them, for they will see the consequence of it in Hell”.[44]
Warned by their Prophet, his companions lived a life of humility and their example taught its lesson to their successors. A person came to Khalif Omar after morning prayers and said: “I should like to give public sermons”. “My friend”, said the Khalif, “I am afraid you would soon be puffed up with pride”. Huzaifa, the companion of the Prophet, was a leader of prayer. One day he said to his congregation: “Brethren, have another leader, or go and pray alone, for I begin to feel puffed up with your leadership”

Thus, the companions of the Prophet[88] lived meekly, the humble servants of God on earth, keenly watching the changing phases of their Hearts and promptly seeking the remedy. But we who call ourselves their followers not only do not try to purify our hearts but do not even think it worth while to consider the means for their purification. How can we expect salvation? But we ought not to lose heart. The apostle of mercy for the worlds (Rahmet ul lilalamin) has said: “Soon a time will come when if any person will do even one tenth of what you are doing now, he will have his salvation”.[45]
Devotion and religious service elicit admiration and praise for the devotee, who fi

---