Al Ghazzali On Disciplining The Self

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. Only by a powerful effort of will can the sincere worshipper achieve the purity of soul which enables him to attain God's proximity. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam. In the first step, On Disciplining the Soul, which cites copious anecdotes from the Islamic scriptures and biographies of the saints, Ghazali explains how to acquire good character traits, and goes on to describe how the sickness of the heart may be cured. In the second part, Breaking the Two Desires, he focusses on the question of gluttony and sexual desire, concluding, in the words of the Prophet, that 'the best of all matters is the middle way'. The translator has added an introduction and notes which explore Ghazali's ability to make use of Greek as well as Islamic ethics. The work will prove of special interest to those interested in Sufi mysticism, comparative ethics, and the question of sexuality in Islam.

"This is book XXI of part three of the Alchemy of happiness entitled The Destroyers"--P. 4 of cover.

General Description: In al-Ghazzali's view, everything begins by knowing who you are. He says that you should know that you are born with an outer form and an inner essence and it is that inner essence or the spiritual heart that you have to come to know in order to know who you are.

The Condemnation of Pride and Self-Admiration is the first translation into a European language of chapter twenty-nine of The Revival of the Religious Sciences, a monumental work of classical Islam written by the greatest theologian-mystic of Islam Abu Hamid al-Ghazali (d. 1111). Perhaps the most important chapter in the whole of 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. Ghazali offers readers an in-depth analysis of how and why pride and self-admiration are so harmful to a person's soul, and oulines methods of recognizing and subsequently healing these diseases of the heart. The key ingredient in this cure, Ghazali explains, is the cultivation of humility, which results from an increasing awareness of one's lowliness and essential nothingness before God. An indepth and very lucid analysis of the major vices and virtues central to all religions.

General Description: Al-Ghazzali speaks out against the harms of the tongue like lying and backbiting or maliciously damaging another's reputation as destroyers of one's achieving a good disposition. He also speaks on the spiritual reward of silence and what to do when oen is praised.

"This is the first complete English translation of the Book of Love, Longing, Intimacy and Contentment, the thirty-sixth chapter of Abū Hāmid al-Ghazālī's monomuntal Revival of the Religious Sciences ... The Book of Love ... is of fundamental importance in the history of Islamic thought and in the development of Sufism."--P. [4] of cover.

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam.

KNOWLEDGE of self is the key to the knowledge of God, according to the saying: "He who knows himself knows God," and, as it is Written in the Koran, "We will show them Our signs in the world andin themselves, that the truth may be manifest to them." Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest "I know myself," meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself, [1. Traditional saying of Muhammad.] and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon. The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By "heart" I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.

The Alchemy of Happiness The Importance of Observing the Ritual Requirements of Islam By Al Ghazzali Translated From the Hindustani By Claud Field Knowledge of a part is better than ignorance of the whole" (Abu`l Feda) Kimiya-yi Sa'adat (English: The Alchemy of Happiness) was written by Abu á¸Hamid Muhammad ibn Muhammed al-Ghazali, a Persian theologian, philosopher, and prolific Sunni author regarded as one of the greatest systematic Persian thinkers of Islam. The Kimiya-yi Sa'adat was written towards the end of his life shortly before 499/1105. During the time before it was written the Muslim world was considered to be in a state of political as well as intellectual unrest. Al-Ghazali, noted that there were constant disputes regarding the role of philosophy and scholastic theology, and that Sufi's became chastised for their neglect of the ritual obligations of Islam. Upon its release, the Kimiya-yi sa'adat allowed al-Ghazali to considerably reduce the tensions between the scholars and mystics. Kimiya-yi sa'adat emphasized the importance of observing the ritual requirements of Islam, the actions that would lead to salvation, and avoidance of sin. The factor that set the Kimiya-yi sa'adat apart from other theological works at the time was its mystical emphasis on self-discipline and asceticism. Al-Ghazali, had succeeded in gaining widespread acceptance for Sufism, however, he did so at the expense of the philosophers, despite the fact that his goal was to refute them.