Some religious and moral teachings of Al-Ghazzali · Ghazzali
FOOTNOTES
A finite mind, limited in knowledge and power and distracted by desires other than the will to goodness, may yet have a partial measure of self-determination which is complete only in the infinite. It is incompletely determined by forces external to itself. And if it stand—as it does stand—between the realm of nature and the realm of goodness, conscious of the good and yet beset by many temptations to fall to a lower level, then the relative independence or partial spontaneity of such a mind may be exhibited in the power to direct its own path toward the goal of goodness or to allow it to lapse into evil. Its freedom will be neither complete independence of external determination nor complete agreement with the ideal of goodness; but it will exclude total subordination to the forces beyond itself, and it will give opportunity for choosing and serving the good. In spite of its restrictions human activity will be recognized as possessing a core of spontaneity”. W. R. Sorley: _Moral Values and the Idea of God_. Cambridge 1918 pp. 446-7. [20] Ghazzali here anticipated Hume. “Seven hundred years before Hume, Ghazzali cut the bond of causality with the edge of his dialectic”. _Journal of the American Oriental Society_ vol. XX. 103. [21] _Quran_ XLIV. 38, 39. [22] _Quran_ XXXII. 11. [23] _Quran_ XXXIX. 42.
(Translation by E. Whinfield. _Masnavi._ 2nd ed. 1898. Bk. I, pp. 19-20.) [28] _Quran_ XCV. 4-6. Whether man is by nature good or bad is a question which has vexed great thinkers from ancient times. Various answers have been suggested, which are summed up in three distinct theories: 1. Evil is innate. Education simply muzzles the brute in man. Civilisation is mere veneering process. This cynical view of human nature is the religion of despair. 2. Man is neither good nor bad. Mind is a _tabula rasa_. Good or bad actions leave their impression. Thorns and roses are alike gathered by it. 3. Good and evil are mixed up in man. He has an angelic as well as a satanic nature. The development of this double nature depends on the force of external circumstances and surrounding influences. Good and evil are like two seeds: whichever is sown and taken care of will grow into a tree. The Quranic expression: “we created man in the best make” emphasises the purity of his nature. He is born with good and for good, but has to preserve and to develop his goodness to his full capacity in the struggle of life. He has but one seed which is good if it grows and bears fruit it is called goodness; if it be crushed or nipped in the bud it is called evil. Evil, therefore has no separate entity in him, it is simply a negative which will lose his soul and reduce him to the lower depths.
Air, earth, water, and fire are God’s servants. To us they seem lifeless, but to God living. In God’s presence fire ever waits to do its service, Like a submissive lover with no will of its own. When you strike steel on flint fire leaps forth; But ’tis by God’s command it thus steps forth. Strike not together the flint and steel of wrong, For the pair will generate more, like man and woman. The flint and steel are themselves causes, yet Look higher for the First Cause, O righteous man! For that Cause precedes this second cause. How can a cause exist of itself without precedent cause? That Cause makes this cause operative, And again helpless and inoperative. That Cause, which is a guiding light to the prophets, That, I say, is higher than these second causes, Man’s minds recognise these second causes, But only prophets perceive the action of the First Cause. E. Whinfield: _Masnavi_, 2nd ed. 1898. p. 16. [78] _Ihya_ IV. 6. [79] _Quran_ V. 54. [80] _Quran_ II. 165. [81] Bukhari and Muslim. [82] _Quran_ IX. 24. [83] Tirmizi. [84] Abu Naim. [85] Tirmizi. [86] _Quran_ II. 222. Repentance is the first step towards God. Comp. _St. Matthew_ III. 2. [87] _Quran_ III. 30. Keeping God’s commandments revealed through his holy prophets constitutes love of Him. Comp. _St. John._ XV. 10 “If ye keep my commandments ye shall abide in my love; even as I keep my Father’s commandments and abide in his love”.
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