SELECTIONS FROM THE REVITALISATION OF THE SCIENCES OF RELIGION

Al-Ghazalis Ihya Ulum al-Din

On th Dis!i"lin #$ th S#ul Dis!i"linin% th S#ul R $inin% th Cha&a!t &' An( Cu&in% th Si!)n ss #$ th H a&t Kitab Riyadat Al-nafs Wa Tahdhib Al-akhlaq Wa Mualajat Amrad Al-qalb

An Exposition of Merit !hi"h is in ha#in$ %ood &hara"ter and a &ondemnation of 'ad &hara"ter Allah, the Almighty said to His Prophet, praise and peace be upon him, and loved one - may Allah praise and venerate him - , in praise of him, and in order to make manifest His blessing upon him: Surely, you (Prophet uhammad! are of a great morality"# ($h" %& verse '!" And Ayesha, may Allah be pleased (ith her, said: )he character of the essenger of Allah - may Allah praise and venerate him - (as the *oran"# A man once asked the essenger of Allah, praise and peace be upon him, about a good character, and he recited the statement of the Almighty: Accept the easing, order (ith fine +urisprudence, and avoid the ignorant"# ($h" , verse -..! He then said: /t is that you should seek reconciliation (ith those (ho avoid you, give to those (ho (ithhold from you, and forgive those (ho deal (ith you un+ustly"# And he said: / (as sent to perfect the code of ethics"#

And he said: )he heaviest things to be placed in the Scales shall be the fear of Allah and good character"# And he said: )he most beloved of you to me on the 0ay of 1esurrection, and the ones (ho shall sit closest to me, (ill be the best of you in character"# Th Na&&ati* s 2u3man the 4ise once asked his father: 5ather, (hat is the finest single trait in a man6# 1eligion,# he replied" )hen he asked: And the finest three6# 1eligion, (ealth and modesty"# And if they should be four6# 1eligion, (ealth, modesty and good character"# And if they should be five67 And he replied: 1eligion, (ealth, modesty, good character and generosity"# And if they should be si86# 9 my son,# he replied, 4hen these five traits come together in a man, then he is pious and pure, one of Allah 7s a(lia (those close to Allah!, and is 3uit of satan"# /bn al- ubarak (as once accompanied on a +ourney by a man of bad character, and treated him (ith forbearance and politeness" 4hen they parted (/bn alubarak! (ept" :pon being asked (hy he did so, he replied: / (eep out of compassion for him: / have left him, but his character is still (ith him, and has not departed from his company"# /bn Ata said: )hose (ho have reached high degrees have done so only through good character" An E+"#siti#n #n th T&u Natu& #$ G##( an( ,a( Cha&a!t & *no( that people have discoursed upon the true nature of good character, and upon (hat it constitutes, but have in fact treated only the fruit, (hich it bears, and not its reality" )hey have not even grasped the entirety of its fruit of (hich everyone has mentioned that, (hich occurred to him and came to him mind; never have they directed their attention to(ards providing a definition for it or a discussion of its nature, (hich takes all of its fruits into account in a detailed and comprehensive fashion" )here is, for e8ample, the saying of al-Hasan that <=ood character is a cheerful face, magnanimity, and doing no harm"7 And al-4asit has said: /t is that one should not argue (ith anyone or be argued (ith by anyone, because of one7s firm kno(ledge of Allah, the Almighty "# Shah al-*irmani said: /t is to do no harm, and to endure harm instead"#

Al-Husayn ibn ansur (al-Halla+! said: /t is that you should be unaffected by the harshness of mankind after having beheld the )ruth"# >ust as one7s e8ternal appearance can never be beautiful (hen the eyes are beautiful but not the nose, the mouth and the cheek ? for all (the features! must be beautiful if one7s out(ard aspect is to be beautiful also ? so too there e8ist things, four in number, (hich must all be beautiful if one is to be possessed of a beautiful character, (hich one (ill obtain (hen these four things are settled, balanced, and in the correct proportion to each other" )hese are the rational faculty, the irascible faculty, the appetitive faculty, and the faculty, (hich effects a +ust e3uilibrium bet(een these three things" )he rational faculty is sound and good (hen it is easily able to discriminate, that is, to distinguish honesty from lies in speech, truth from falsehood in 3uestions of belief, and beauty from ugliness in actions" 4hen this faculty is sound it bears fruit in the form of (isdom, (hich is the chief of the good traits of character, and regarding, (hich Allah has said: @He gives (isdom to (hom He (ill, and he (ho is given (isdom has been given a lot of good" @# ($h" A verse A%.! 1egarding the irascible faculty, this is sound (hen its movements lie (ithin the bounds re3uired by (isdom" 2ike(ise, the appetitive faculty is sound and good (hen it is under the command of (isdom, by, (hich / mean the command of the 2a( and the intellect" As for the faculty to effect a +ust e3uilibrium, it is this, (hich sets desire and anger under the command of the intellect and the 2a(" 5or the intellect has the status of a guiding counselor, (hile the faculty for +ust e3uilibrium is the (actualiBing! po(er, and has the status of something, (hich carries out its orders" )he same command is carried out by the irascible faculty, (hich is like a hunting dog, (hich needs to be trained before it7s unleashing and restraint can conform it to orders rather than to the outbursts of the soul7s desire" /n turn, desire is like a horse, (hich one rides during the chase, and, (hich is sometimes tractable and (ell disciplined, and sometimes endeavors to bolt" )herefore, the man in (hom these characteristics are sound and balanced is possessed of a good character under all circumstances" )he man in (hom some of them are balanced and not others is good of character in respect of his balanced traits alone, in the manner of a man only some of (hose facial features are handsome" )he irascible faculty, (hen sound and balanced, is called <courage7 (shu+7a!; similarly, the appetitive faculty, (hen sound and balanced, is kno(n as <)emperance7 (iffa!" Should the former faculty lose its balance and incline to(ards e8cess it is called <recklessness7 (taha((ur!, (hile should it incline to(ards (eakness and insufficiency it is termed <co(ardice7 (+ubn! and <languor7 (khur!" Should the appetitive faculty move to the point of e8cess it is called <cupidity7 (sharah!, (hile if it should incline to defect it is kno(n as <indifference7 (+umud!" )he mean is the praise(orthy thing, and it is this, (hich constitutes virtue, (hile the t(o e8tremes are blame(orthy vices"

)he faculty for +ust e3uilibrium, ho(ever, (hen in disorder, has no e8tremes of e8cess and defect; rather it has one opposite, (hich is tyranny (+ur!" As for (isdom, e8ceeding the bounds in its regard by using it for corrupt ends is called <s(indling7 and <fraud7" 4hile it7s insufficient application is termed <stupidity7 (balah!" Again it is the mean to, (hich the (ord <(isdom7 is applied" )herefore the fundamental good traits of character are four in number: 4isdom, $ourage, )emperance and >ustice" Cy <(isdom7 (e mean a condition of the soul by, (hich it distinguishes true from false in all volitional acts, by <+ustice7 a condition and potency in the soul by, (hich it controls the e8pansion and contraction of anger and desire as directed by (isdom" Cy <courage7 (e refer to the sub+ection of the irascible faculty to the intellect, (hile by <temperance7 (e have in mind the disciplining of the appetitive faculty by the intellect and the 2a(" /t is from the e3uilibrium of these four principles that all the good traits of character proceed, since (hen the intellect is balanced it (ill bring forth discretion (husn al-tadbir! and e8cellence of discernment (+a(dat al-dhin!, penetration of thought (tha3abat al-ra7y! and correctness of con+ecture (isabat alBam!, and an understanding of the subtle implications of actions and the hidden defects of the soul" 4hen unbalanced in the direction of e8cess, then cunning, s(indling, deception and slyness result, and (hen in that of defect, then stupidity (balah!, ine8perience (ghimara!, foolishness (ham3!, heedlessness and insanity are the conse3uences" Cy ine8perience / mean an insufficient e8perience, (hich is nonetheless combined (ith sound understanding; a man may be ine8perienced in one matter and not in another" )he difference bet(een stupidity and insanity is that the intention of the stupid man is sound, only his means of realiBing it are defective, since he is not possessed of a correct understanding of ho( to follo( the (ay leading to his goal; the madman, on the other hand, chooses that, (hich should not be chosen, so that the basis of his decisions and preference is fla(ed" As for the trait of $ourage, this gives rise to nobility (karam!, intrepidity (na+da!, manliness (shahama!, greatness of soul, endurance (ihtimal!, clemency (hilm!, steadfastness (thabat!, the suppression of rage (kaBm al-ghayB!, dignity ((a3ar!, affection and other such praise(orthy 3ualities" 4hen unbalanced on the side of e8cess, (hich is recklessness, it leads to arrogance (salaf! conceit (badhkh!, 3uickness to anger (istishata!, pride (takabbur! and vainglory, self-abasement (dhilla!, co(ardice (+aBa!, meanness (khasasa!, lack of resolution (sighar al-nafs!, and holding oneself back from doing that, (hich is right and obligatory" As for the 3uality of )emperance, this gives rise to generosity (sakha7!, modesty (haya!, patience (sabr!, tolerance (musamaha!, contentedness (ith one7s lot (3ina7a!, scrupulousness, (it, helping others (musa7ada!, cheerfulness (Barf! and absence of craving (3illat al-tama!" 4hen it deviates to(ards e8cess or defect, greed (hirs!, cupidity (sharah! and obscenity ((a3aha! result, as to spite (khbth!, e8travagance (tabdhir!, stinginess (ta3sir!, ostentation (riya!, immorality (hurka!, obscenity (ma+ana!, triviality (<abath!, flattery (mal3!, envy (hasad!, malice (shamata!, self-abasement before the rich, disdain for the poor, and so forth"

An E+"#siti#n #n th Sus! "ti-ility #$ th T&aits #$ Cha&a!t & t# Chan% th&#u%h Dis!i"lin *no( that the man (ho is dominated by sloth (ill consider unpleasant any spiritual struggle and discipline, or any purifying of the soul and refinement of the character" Cecause of his deficiency and remissness, and the foulness of his in(ard nature, his soul (ill not permit him to undertake such a thing, therefore he (ill claim that the traits of a man7s character cannot conceivably be altered, and that human nature in immutable" He (ill adduce t(o things in support of this claim" 5irtly, he (ill say that character (khulu3! is the form of the in(ard in the same (ay that the created form (khal3! of man is the form of the out(ard" Do one is able to alter his e8ternal appearance; a short man cannot make himself tall, neither can an ugly man render himself handsome, and vice versa; and thus is the case (ith in(ard ugliness" Secondly, he (ill assert that goodness of character proceeds from suppressing one7s desire and anger, and that he has tested this by means of a long in(ard struggle, (hich demonstrated to him that these things are part of one7s character and nature, (hich can never be separated from the human creature, so that busying oneself (ith such struggling is profitless and a (aste of time" ()o such an ob+ection! (e (ould say: 4ere the traits of character not susceptible to change there (ould be no value in counsels, sermons and discipline, and the Prophet, praise and peace be upon him, (ould not have said: /mprove your charactersE# Ho( could such a denial (ith respect to the human creature be made6 /t is possible to improve the character even of an animal; a falcon can be transformed from savagery to tameness; a dog from mere greed for food to good behavior and self restraint, a horse from defiance to docility and obedience, and all of these things constitute a change in character" 9f course, temperaments vary; some accept this thing rapidly, (hile others do not" )here are t(o reasons for this disparity" 5irstly, there is the po(er of the instinct (ghariBa!, (hich lies at the root of one7s temperament, together (ith the length of time for, (hich it has been present; the capacities for desire, anger and pride are all present in the human creature; ho(ever the most difficult to deal (ith and the least susceptible to change is that of desire, (hich is the oldest capacity in man" 5or it is the first thing to be created in a child, to be follo(ed, perhaps after seven years, by anger, and finally, the po(er of discretion" )he second reason is that a trait of character may be reinforced as a result of acting fre3uently in accordance (ith it and obeying it, and considering it to be fine and satisfactory" )he other illusory notion, (hich is adduced is the statement that anger, desire, (orldliness and the other traits of this kind cannot be torn from the human creature for as long as he lives" )his is also an error, into, (hich a faction has

fallen, (hich imagines that the purpose of spiritual struggle is the complete suppression and effacement of these attributes" Such a vie( is absurd, for desire has been created for a purpose, and is an indispensable part of human nature; should the desire for food cease man (ould die, should the desire for se8ual intercourse cease man (ould die out; and should man feel no anger he (ould not be able to defend himself from those things, (hich threaten his life" 4hen the basis of desire remains, the love of property must necessarily remain also, (hich encourages one to guard it" 4hat is re3uired is not the total e8tirpation of these things, but rather the restoration of their balance and moderation, (hich is the middle point bet(een e8cess and defect" 4ith regard to the trait of anger, (hat is needed is sound ardor, (hich lies in the avoidance of both recklessness and co(ardice, and generally to be strong in oneself but nevertheless under the control of the intellect" /t is for this reason that Allah, the Almighty has said: @ )hose (ho are (ith him are harsh against the unbelievers but merciful to one another@# ($h" '& verse A.!, describing the believers as <harsh7; harsh can only arise from anger, and (ere there to be no anger, there could be no >ihad against the unbelievers" And ho( could one intend to uproot anger and desire entirely (hen the Prophets themselves (ere not divested of them6 )he essenger of Allah, praise and peace be upon him, once said: / am only a man, and, like other men, / become angry"# He (ould become so angry that his cheeks (ould be flushed, although he (ould never say anything but the truth, from, (hich anger never caused him to diverge" A G n &al E+"#siti#n #n th M ans -y' .hi!h G##( Cha&a!t & may A!/ui& ( Fou have come to kno( that goodness of character proceeds from an e3uilibrium in the rational faculty brought about through sound (isdom, and in the irascible and appetitive faculties through their submission to the intellect and the 2a(" )his e3uilibrium may come about in t(o (ays" 9ne of these is through 0ivine grace, and completeness of innate disposition (kamal fitri!, (hereby a man is born and created (ith a sound intellect and a good character, and is preserved from the po(ers of desire and anger, (hich are created in him moderate and submissive to the intellect and the 2a(" )hus he becomes learned (ithout an instructor, and disciplined (ithout being sub+ect to any discipline, in the manner of >esus, the son of ary; and >ohn, the son of Gachariah, and all the other Prophets (may be blessings of Allah be upon them all!" Fet it is not to be deemed improbable that certain things should e8ist in a man7s nature and disposition, (hich can be obtained through ac3uisition: some children are created truthful, generous and courageous, (hile in others the opposite characteristics have been set, so that (in this case! good 3ualities can only be ac3uired through habituation and associating (ith those (ho possess them, and also through education"

)he second is the ac3uisition of these traits of character by means of spiritual struggle and e8ercise" Cy this / mean the constraining of the soul to perform the actions, (hich necessarily proceed from the trait desired" 5or e8ample, a man (ho (ishes to ac3uire the 3uality of generosity must oblige himself to do generous things; that is, to give of (hat he o(ns, and must continue in this (ise, affecting this thing and struggling (ith his soul until his nature conforms to it and it becomes easy, at, (hich point he (ill have become a generous person" Similarly in the case of the man dominated by arrogance (ho (ishes to inculcate in his soul the 3uality of modesty; he should persist for a lengthy period in imitating the behavior of the modest and struggling against his soul until such behavior becomes one of his traits and part of his nature, at, (hich time it (ill come easily" Ali said: 5aith appears in the heart as a (hite gleam" As faith gro(s, so does its (hiteness, until, (hen the (orshiper7s faith is complete, the (hiteness covers his entire heart" And hypocrisy appears as a black speck, the blackness of, (hich gro(s in proportion to it, until, (hen the hypocrisy becomes complete, the heart becomes entirely black"# An E+"#siti#n #n th 0ay in' .hi!h a Man may Dis!#* & th Faults in his S#ul *no( that (hen Allah, the Almighty (ishes His (orshiper (ell, He grants him insight in the faults, (hich lie in his soul" )he faults of a man of perfect insight are never hidden from him, and (hosoever kno(s his faults is in a position to treat them" ost people, ho(ever, are ignorant of the faults of their souls, and might see the splinter in their brother7s eye but not the beam, (hich lies in their o(n" )here are four (ays by, (hich the man (ho (ould kno( the faults of his soul may do so" Fi&stly' he should sit before a Shaykh (ho has insight into these faults and hidden (eaknesses, and put him in authority over his soul, and follo( the instructions he gives in connection (ith his struggle there(ith, as is the place of the aspirant (ith his Shaykh; this latter (ill ascertain these faults, and e8plain to him the method by, (hich they should be treated" Ho(ever such a man is hardly to be found in this age" S !#n(ly, he may seek out a rue, perceptive and religious friend, and appoint him to be the overseer of his soul, so that he notes his circumstances and deeds, and brings to his attention the inner and e8ternal faults, acts and traits, (hich he finds dislikable in him" )his (as the practice of the (ise men and great leaders of the 5aith: :mar used to say: ay Allah grant His mercy to a man (ho sho(s me my faults"# /t (as for this reason that 0aud al7)a7/ renounced all human company, and said, (hen asked (hy: 4hat can / do (ith people (ho hide my faults from me6# /t

(as ever the desire of religious people to discover their faults through being told of them by others; ho(ever, things have come to such a state (ith us that the most hateful of all people are those (ho counsel us and dra( our attention to our defects" Thi&(ly' the (ay is to kno( the faults of one7s soul by listening to the statements of one7s enemies, for a hostile eye brings out defects; it may happen that a man gains more from an enemy and a foe (ho reminds him of his faults than from a dissimulating friend (ho praises and speaks highly of him, and hides from him his faults" F#u&thly' the (ay is to mingle (ith people, and to attribute to oneself every blame(orthy thing, (hich one sees in them" 5or <the believers are mirrors to one another"7 >esus (as once asked: 4ho taught you6# / (as taught by no one,# he replied" / perceived the ignorance of the ignorant man, and avoided it"# An E+"#siti#n #n th Si%ns #$ G##( Cha&a!t & *no( that every man is at first ignorant of the faults, (hich lie in his soul" 4hen he comes to struggle (ith it, even in the least degree, until he has abandoned the grosser transgressions, he may think to himself that he has refined his soul and made good his character, and may no( dispense (ith any further struggle" /t is therefore essential to e8plain (hat are the signs of good character, since good character is e3uivalent to faith, and bad character to hypocrisy" Allah, the Almighty has made mention in His Cook of the traits, (hich characteriBe believers and hypocrites, (hich are all the fruits of good or bad character" 4e shall no( set forth some of these te8ts so that you may come to kno( the sign by, (hich good character may be recogniBed" Allah' th Almi%hty has sai(1 Prosperous are the believers, (ho are humble in their prayers; (ho turn a(ay from idle talk; (ho give charity, (ho guard their privates, e8cept (ith their (ives and (hat their right hand possess, and then they are not blamed" )hose (ho seek beyond that are transgressors" (Prosperous are those! (ho preserve their trusts and pledges and those (ho observe their prayers" )hose are the heirs (ho (ill inherit Paradise; they shall live there for ever" ($h" AH:----! And He has said: )hose (ho repent, those (ho (orship Allah and praise (Him!; those (ho +ourney, those (ho bo(, those (ho prostrate themselves; those (ho order righteousness and forbid evil, and those (ho observe the limits of Allah give glad tidings to the believers"# ($h" . verse --A! And He has said: /ndeed the believers are those (hose hearts 3uake at the mention of Allah, and (hen His verses are recited to them it increased them in faith" )hey are those

(ho put their trust in their 2ord" )hose (ho pray steadfastly, and spend of that (hich 4e have provided them, those are, in truth, the believers""@# ($h" & verses A-'!