The Islamic Texts Society's al-Ghazali Series – serie

This is the first English translation of the last chapter of the Revival of the Religious Sciences. After expounding his Sufi philosophy of death and showing the importance of the contemplation of human mortality to the mystical way of self-purification, Ghazali takes his readers through the stages of the future life: the vision of the Angels of the Grave, the Resurrection, the Intercession of the Prophet, 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.

The Book of Love, Longing, Intimacy and Contentment is the thirty-sixth chapter of Abu Hamid al-Ghazali's Revival of the Religious Sciences. This was the first treatise which established not merely the possibility but the necessity for the love of God. 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. 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. The translation is preceded by an extensive introduction which sets the work in its historical and spiritual context.

In this work, here presented in a complete English edition for the first time, the problem of knowing God is confronted in an original and stimulating way. Taking up the Prophet's teaching that 'Ninety-nine Beautiful Names' are truly predicated of God, 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. Although some of the book is rigorously analytical, the author never fails to attract the reader with his profound mystical and ethical insights, which, conveyed in his sincere and straightforward idiom, have made of this book one of the perennial classics of Muslim thought, popular among Muslims to this day.

This volume won a British Book Design and Production Award in 1993.

Al-Ghazali on Patience and Thankfulness is a translation of the thirty-second chapter of The Revival of the Religions Sciences (Ihya' 'Ulum al-Din). This chapter falls in the section dealing with the virtues or what is conducive to salvation. Ghazali here presents definitions for patience and its different forms; the need for patience; the degrees of patience; and why patience is considered to be half of faith.

The second part of this chapter deals with thankfulness, and again Ghazali gives us definitions for thankfulness, its nature and its blessings. In addition to the translation, Dr Henry Littlejohn provides an extensive introduction which illustrates the importance of the topics of patience and thankfulness in Islam throughout the centuries.

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.

'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 al-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 al-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 Arabic-English edition.

Al-Ghazali's 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 (wara) 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.

The Book of Love, Longing, Intimacy and Contentment is the thirty-sixth chapter of Abu Hamid al-Ghazali's Revival of the Religious Sciences. This was the first treatise which established not merely the possibility but the necessity for the love of God. 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. 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. The translation is preceded by an extensive introduction which sets the work in its historical and spiritual context.

Al-Ghazali on Vigilance and Self-examination is the thirty-eighth chapter of the Revival of the Religious Sciences and follows on from Al-Ghazali on Intention, Sincerity & Truthfulness. Here Ghazali focuses on the different stations of steadfastness in religion (murabata), 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.

Al-Ghazali on Conduct in Travel is a translation of the seventeenth book of the Revival of the Religious Sciences. In it, Ghazali explains the different outer and inner reasons for travel. Outer reasons include the pilgrimage, the search for knowledge, and the flight from danger; while inner reasons include the acquisition of virtue and the disciplining of the soul. Ghazali divides travel into four classes, and portrays the right inward and outward conduct for each. He then follows this with 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 Invocations and Supplications is a translation of the ninth chapter of the Revival of the Religious Sciences (Ihya' 'Ulum al-Din). This chapter falls in the sections dealing with the requirement of religion. The present volume is probably the most widely read compendium of such material, popular not only for its comprehensiveness and beauty, but also for the analytical approach of its author, who explores the psychological and spiritual effects of prayer and the celebration of God's name.

This new third edition includes the invocations and supplications in Arabic for those readers who would like to use them in their prayers and 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.

Al-Ghazali on Poverty and Abstinence is the thirty-fourth chapter 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 Poverty and Abstinence, Abu Hamid al-Ghazali considers two themes dear to Islamic devotional literature: poverty and abstinence. Taking as his example the Prophet's love for the poor, Ghazali explains that poverty is not simply an accidental state of destitution that might befall anyone but rather an inner acceptance of the Will of God and a form of abstinence for His sake. Thus the life of poverty described by Ghazali in Al-Ghazali on Poverty and Abstinence refers to what every devoted follower of the Prophet is meant to adopt whatever his or her outer state may be.

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 eleventh chapter of the Revival of the Religious Sciences begins the section dealing with man and society. In this volume, concentrating on the manners relating to eating, Ghazali first discusses what a person must uphold when eating by himself: that the food is lawful, that both the person and the surroundings should be clean, that one must be content with what is available, and how the person should conduct himself while eating and after eating. Ghazali then proceeds to discuss eating in company and says that to all the above should be added the necessity of courtesy, conversation and the proper presentation of food. Finally, Ghazali expounds the virtues of hospitality and generosity and the conduct of the host as well as that of the guest. Other topics that are discussed are: abstention from food, fasting and general health.

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.

The Condemnation of Pride and Self-Admiration is the twenty-ninth chapter of The Revival of the Religious Sciences, a monumental work of classical Islam written by the theologian-mystic Abu Hamid Muhammad al-Ghazali. Perhaps the most important chapter in the whole of 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. In Part One, Ghazali focuses on pride, firstly by showing how the Qur'an condemns it, then by demonstrating what pride is and what its symptoms are, how pride manifests outwardly, as well as the seven causes of pride, the root cause being self-admiration. In seeking ways to cure the soul of pride, Ghazali presents the virtue of humility as the spiritual virtue par excellence; he offers examples of true humility, of false humility, and the manner by which the seven causes of pride can be uprooted. In Part Two, Ghazali hones in on the root cause of pride: self-admiration. As with pride, Ghazali defines self-admiration, shows the various ways it manifests inwardly, how it causes negligence, delusion and complacency, how each of these can be remedied.

Just as humility is recognised as the virtue par excellence, pride is recognised as the vice par excellence; and this by all religions. The Condemnation of Pride and Self-Admiration is therefore a genuine contribution to the field of virtue ethics and will be of interest to all those engaged in the religious and spiritual life.

Al-Ghazali on Invocations and Supplications is a translation of the ninth chapter of the Revival of the Religious Sciences (Ihya' 'Ulum al-Din). This chapter falls in the sections dealing with the requirement of religion. The present volume is probably the most widely read compendium of such material, popular not only for its comprehensiveness and beauty, but also for the analytical approach of its author, who explores the psychological and spiritual effects of prayer and the celebration of God's name.

This new fourth edition includes the invocations and supplications in Arabic for those readers who would like to use them in their prayers and 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.

Al-Ghazali on Intention, Sincerity & Truthfulness is the thirty-seventh chapter of the Revival of the Religious Sciences. It falls in the section dealing with the virtues. Here Ghazali deals with the very important subject of intention, which is of crucial importance in Islam. He asks: 'How can someone ignorant of the meaning of intention verify his own intention; or how can someone ignorant of the meaning of sincerity verify his own sincerity; or how can someone sincerely claim truthfulness if he has not verified its meaning?'

In the Book of Intention, Sincerity & Truthfulness, Ghazali gives a response to each of these questions by expounding the reality and levels of intention, sincerity and truthfulness, those acts which affirm them and those acts which mar them. 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.

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 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.

Al-Ghazali's 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 (wara) 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.

Al-Ghazali on Proper Conduct when Listening to Music and the Experience of Ecstasy is the eighteen chapter of the Revival of the Religious Sciences (Ihya' 'ulum al-din), a monumental work of classical Islam written by the renowned theologian-mystic Abu Hamid al-Ghazali (d. 1111). This chapter of the Revival deals with the controversial topic of music. In the Islamic legal tradition, there is disagreement as to whether or not performing and listening to music is lawful, even more, whether music might be used as a path to ecstasy. Basing himself on the Qur’an, hadith, the first generations of Muslims and the mystical tradition, Ghazali presents the arguments both for and against listening to music. Ghazali's own position is that music in itself is permissible, though under certain circumstances it can be unlawful or undesirable. Ghazali gives lyrical expression to his love of poetry and music, and their legitimate place not only in human celebrations, but in divine worship and as aids on the path to gnosis and ecstasy. All such responses he sees exemplified in the life of the Prophet with his family.  

Al-Ghazali on Proper Conduct when Listening to Music and the Experience of Ecstasy is the eighteen chapter of the Revival of the Religious Sciences (Ihya' 'ulum al-din), a monumental work of classical Islam written by the renowned theologian-mystic Abu Hamid al-Ghazali (d. 1111). This chapter of the Revival deals with the controversial topic of music. In the Islamic legal tradition, there is disagreement as to whether or not performing and listening to music is lawful, even more, whether music might be used as a path to ecstasy. Basing himself on the Qur’an, hadith, the first generations of Muslims and the mystical tradition, Ghazali presents the arguments both for and against listening to music. Ghazali's own position is that music in itself is permissible, though under certain circumstances it can be unlawful or undesirable. Ghazali gives lyrical expression to his love of poetry and music, and their legitimate place not only in human celebrations, but in divine worship and as aids on the path to gnosis and ecstasy. All such responses he sees exemplified in the life of the Prophet with his family.  

Al-Ghazali on Proper Conduct in Seclusion is the sixteenth chapter of the Revival of the Religious Sciences (Ihya’ ʿulum al-din), a monumental work of classical Islam written by the theologian-mystic Abu Hamid al-Ghazali (d. 505/1111).

In this chapter, Ghazali addresses the question, ‘Is it better to engage in society or to withdraw from it in order to perfect one’s relation to God?’ In presenting the arguments for and against seclusion (ʿuzla), Ghazali starts with the example of the Prophet Muhammad and his Companions, and follows this with the opinions of later schools of thought: those who gave preference to seclusion and those who preferred socialising (mukhalata) over seclusion. In the second half of the work, Ghazali presents his own opinions on the advantages and disadvantages of seclusion. The advantages of seclusion are divided into the religious benefits and the worldly benefits. Among the religious benefits are: the ability to fully engage in acts of obedience and to maintain consistency in worship, contemplation and the cultivation of knowledge; freeing oneself from committing prohibitions to which one is exposed through socialising, such as ostentation and backbiting; and the avoidance of the gradual corruption of one’s disposition through the acquisition of vile traits and immoral actions from evil companions. The worldly benefits include: being able to focus on one’s work; freeing oneself from worldliness and covetousness; and protecting oneself and one’s dignity from harmful persons. As to the disadvantages of seclusion, they include: the inability to study with a teacher or to teach; the inability to learn from and emulate the good manners of others; and the inability to benefit others and to gain the reward for benefiting them. Ghazali concludes his discussion of seclusion by saying that the advantages and disadvantages of seclusion differ from one person to another and that each person should examine his or her motives, intention and heart when deciding on the best course to take.

Al-Ghazali on Proper Conduct in Seclusion also includes a translation of Ghazali’s own Introduction to the Revival of the Religious Sciences, which gives the reasons that caused him to write the work, and which outlines the structure of the whole of the Revival and places each of the forty Books in the context of the others.

Al-Ghazali on Proper Conduct in Seclusion is the sixteenth chapter of the Revival of the Religious Sciences (Ihya’ ʿulum al-din), a monumental work of classical Islam written by the theologian-mystic Abu Hamid al-Ghazali (d. 505/1111).

In this chapter, Ghazali addresses the question, ‘Is it better to engage in society or to withdraw from it in order to perfect one’s relation to God?’ In presenting the arguments for and against seclusion (ʿuzla), Ghazali starts with the example of the Prophet Muhammad and his Companions, and follows this with the opinions of later schools of thought: those who gave preference to seclusion and those who preferred socialising (mukhalata) over seclusion. In the second half of the work, Ghazali presents his own opinions on the advantages and disadvantages of seclusion. The advantages of seclusion are divided into the religious benefits and the worldly benefits. Among the religious benefits are: the ability to fully engage in acts of obedience and to maintain consistency in worship, contemplation and the cultivation of knowledge; freeing oneself from committing prohibitions to which one is exposed through socialising, such as ostentation and backbiting; and the avoidance of the gradual corruption of one’s disposition through the acquisition of vile traits and immoral actions from evil companions. The worldly benefits include: being able to focus on one’s work; freeing oneself from worldliness and covetousness; and protecting oneself and one’s dignity from harmful persons. As to the disadvantages of seclusion, they include: the inability to study with a teacher or to teach; the inability to learn from and emulate the good manners of others; and the inability to benefit others and to gain the reward for benefiting them. Ghazali concludes his discussion of seclusion by saying that the advantages and disadvantages of seclusion differ from one person to another and that each person should examine his or her motives, intention and heart when deciding on the best course to take.

Al-Ghazali on Proper Conduct in Seclusion also includes a translation of Ghazali’s own Introduction to the Revival of the Religious Sciences, which gives the reasons that caused him to write the work, and which outlines the structure of the whole of the Revival and places each of the forty Books in the context of the others.

In this work, here presented in a complete English edition for the first time, the problem of knowing God is confronted in an original and stimulating way. Taking up the Prophet's teaching that 'Ninety-nine Beautiful Names' are truly predicated of God, 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. Although some of the book is rigorously analytical, the author never fails to attract the reader with his profound mystical and ethical insights, which, conveyed in his sincere and straightforward idiom, have made of this book one of the perennial classics of Muslim thought, popular among Muslims to this day.

This volume won a British Book Design and Production Award in 1993.

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 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.

'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 al-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 al-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 Arabic-English edition.

Al-Ghazali on Vigilance and Self-examination is the thirty-eighth chapter of the Revival of the Religious Sciences and follows on from Al-Ghazali on Intention, Sincerity & Truthfulness. Here Ghazali focuses on the different stations of steadfastness in religion (murabata), 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.

Al-Ghazali on Intention, Sincerity & Truthfulness is the thirty-seventh chapter of the Revival of the Religious Sciences. It falls in the section dealing with the virtues. Here Ghazali deals with the very important subject of intention, which is of crucial importance in Islam. He asks: 'How can someone ignorant of the meaning of intention verify his own intention; or how can someone ignorant of the meaning of sincerity verify his own sincerity; or how can someone sincerely claim truthfulness if he has not verified its meaning?'

In the Book of Intention, Sincerity & Truthfulness, Ghazali gives a response to each of these questions by expounding the reality and levels of intention, sincerity and truthfulness, those acts which affirm them and those acts which mar them. 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.

Al-Ghazali on Poverty and Abstinence is the thirty-fourth chapter 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 Poverty and Abstinence, Abu Hamid al-Ghazali considers two themes dear to Islamic devotional literature: poverty and abstinence. Taking as his example the Prophet's love for the poor, Ghazali explains that poverty is not simply an accidental state of destitution that might befall anyone but rather an inner acceptance of the Will of God and a form of abstinence for His sake. Thus the life of poverty described by Ghazali in Al-Ghazali on Poverty and Abstinence refers to what every devoted follower of the Prophet is meant to adopt whatever his or her outer state may be.

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.