The Confessions of Al GhazzaliIslamMystical / EsotericArabicShareThe Confessions of Al Ghazzali 9Claud Field 1909 - EnglishMoreVersion - 1 availableClaud Field 1909LanguageEnglishEspañol‹The Confessions of Al Ghazzali 2The Confessions of Al Ghazzali 3The Confessions of Al Ghazzali 4The Confessions of Al Ghazzali 5The Confessions of Al Ghazzali 7The Confessions of Al Ghazzali 8The Confessions of Al Ghazzali 9The Confessions of Al Ghazzali 10›SufismThe Confessions of Al Ghazzali 9ListenPlay this chapter in spoken English.Save chapterListen to chapter1When I had finished my examination of these doctrines I applied myself to the study of Sufism. I saw that in order to understand it thoroughly one must combine theory with practice. The aim which the Sufis set before them is as follows: To free the soul from the tyrannical yoke of the passions, to deliver it from its wrong inclinations and evil instincts, in order that in the purified heart there should only remain room for God and for the invocation of His holy name. 2As it was more easy to learn their doctrine than to practise it, I studied first of all those of their books which contain it: The Nourishment of Hearts, by Abu Talib of Mecca, the works of Hareth el Muhasibi, and the fragments which still remain of Junaid, Shibli, Abu Yezid Bustami and other leaders (whose souls may God sanctify). I acquired a thorough knowledge of their researches, and I learned all that was possible to learn of their methods by study and oral teaching. It became clear to me that the last stage could not be reached by mere instruction, but only by transport, ecstasy, and the transformation of the moral being. 3To define health and satiety, to penetrate their causes and conditions, is quite another thing from being well and satisfied. To define drunkenness, to know that it is caused by vapours which rise from the stomach and cloud the seat of intelligence, is quite a different thing to being drunk. The drunken man has no idea of the nature of drunkenness, just because he is drunk and not in a condition to understand anything, while the doctor, not being under the influence of drunkenness, knows its character and laws. Or if the doctor fall ill, he has a theoretical knowledge of the health of which he is deprived. 4In the same way there is a considerable difference between knowing renouncement, comprehending its conditions and causes, and practising renouncement and detachment from the things of this world. I saw that Sufism consists in experiences rather than in definitions, and that what I was lacking belonged to the domain, not of instruction, but of ecstasy and initiation. 5The researches to which I had devoted myself, the path which I had traversed in studying religious and speculative branches of knowledge, had given me a firm faith in three things—God, Inspiration, and the Last Judgment. These three fundamental articles of belief were confirmed in me, not merely by definite arguments, but by a chain of causes, circumstances, and proofs which it is impossible to recount. I saw that one can only hope for salvation by devotion and the conquest of one’s passions, a procedure which presupposes renouncement and detachment from this world of falsehood in order to turn towards eternity and meditation on God. Finally, I saw that the only condition of success was to sacrifice honours and riches and to sever the ties and attachments of worldly life. 6Coming seriously to consider my state, I found myself bound down on all sides by these trammels. Examining my actions, the most fair-seeming of which were my lecturing and professorial occupations, I found to my surprise that I was engrossed in several studies of little value, and profitless as regards my salvation. I probed the motives of my teaching and found that, in place of being sincerely consecrated to God, it was only actuated by a vain desire of honour and reputation. I perceived that I was on the edge of an abyss, and that without an immediate conversion I should be doomed to eternal fire. In these reflections I spent a long time. Still a prey to uncertainty, one day I decided to leave Bagdad and to give up everything; the next day I gave up my resolution. I advanced one step and immediately relapsed. In the morning I was sincerely resolved only to occupy myself with the future life; in the evening a crowd of carnal thoughts assailed and dispersed my resolutions. On the one side the world kept me bound to my post in the chains of covetousness, on the other side the voice of religion cried to me, “Up! Up! thy life is nearing its end, and thou hast a long journey to make. All thy pretended knowledge is nought but falsehood and fantasy. If thou dost not think now of thy salvation, when wilt thou think of it? 7If thou dost not break thy chains to-day, when wilt thou break them?” Then my resolve was strengthened, I wished to give up all and flee; but the Tempter, returning to the attack, said, “You are suffering from a transitory feeling; don’t give way to it, for it will soon pass. If you obey it, if you give up this fine position, this honourable post exempt from trouble and rivalry, this seat of authority safe from attack, you will regret it later on without being able to recover it.” 8Thus I remained, torn asunder by the opposite forces of earthly passions and religious aspirations, for about six months from the month Rajab of the year A.D. 1096. At the close of them my will yielded and I gave myself up to destiny. God caused an impediment to chain my tongue and prevented me from lecturing. Vainly I desired, in the interest of my pupils, to go on with my teaching, but my mouth became dumb. The silence to which I was condemned cast me into a violent despair; my stomach became weak; I lost all appetite; I could neither swallow a morsel of bread nor drink a drop of water. 9The enfeeblement of my physical powers was such that the doctors, despairing of saving me, said, “The mischief is in the heart, and has communicated itself to the whole organism; there is no hope unless the cause of his grievous sadness be arrested.” 10Finally, conscious of my weakness and the prostration of my soul, I took refuge in God as a man at the end of himself and without resources. “He who hears the wretched when they cry” (Koran, xxvii. 63) deigned to hear me; He made easy to me the sacrifice of honours, wealth, and family. I gave out publicly that I intended to make the pilgrimage to Mecca, while I secretly resolved to go to Syria, not wishing that the Caliph (may God magnify him) or my friends should know my intention of settling in that country. I made all kinds of clever excuses for leaving Bagdad with the fixed intention of not returning thither. The Imāms of Irak criticised me with one accord. Not one of them could admit that this sacrifice had a religious motive, because they considered my position as the highest attainable in the religious community. “Behold how far their knowledge goes!” (Koran, liii. 31). All kinds of explanations of my conduct were forthcoming. Those who were outside the limits of Irak attributed it to the fear with which the Government inspired me. Those who were on the spot and saw how the authorities wished to detain me, their displeasure at my resolution and my refusal of their request, said to themselves, “It is a calamity which one can only impute to a fate which has befallen the Faithful and Learning!” 11At last I left Bagdad, giving up all my fortune. Only, as lands and property in Irak can afford an endowment for pious purposes, I obtained a legal authorisation to preserve as much as was necessary for my support and that of my children; for there is surely nothing more lawful in the world than that a learned man should provide sufficient to support his family. I then betook myself to Syria, where I remained for two years, which I devoted to retirement, meditation, and devout exercises. I only thought of self-improvement and discipline and of purification of the heart by prayer in going through the forms of devotion which the Sufis had taught me. I used to live a solitary life in the Mosque of Damascus, and was in the habit of spending my days on the minaret after closing the door behind me. 12From thence I proceeded to Jerusalem, and every day secluded myself in the Sanctuary of the Rock. After that I felt a desire to accomplish the Pilgrimage, and to receive a full effusion of grace by visiting Mecca, Medina, and the Tomb of the Prophet. After visiting the shrine of the Friend of God (Abraham), I went to the Hedjāz. Finally, the longings of my heart and the prayers of my children brought me back to my country, although I was so firmly resolved at first never to revisit it. At any rate I meant, if I did return, to live there solitary and in religious meditation; but events, family cares, and vicissitudes of life changed my resolutions and troubled my meditative calm. However irregular the intervals which I could give to devotional ecstasy, my confidence in it did not diminish; and the more I was diverted by hindrances, the more steadfastly I returned to it. 13Ten years passed in this manner. During my successive periods of meditation there were revealed to me things impossible to recount. All that I shall say for the edification of the reader is this: I learnt from a sure source that the Sufis are the true pioneers on the path of God; that there is nothing more beautiful than their life, nor more praiseworthy than their rule of conduct, nor purer than their morality. The intelligence of thinkers, the wisdom of philosophers, the knowledge of the most learned doctors of the law would in vain combine their efforts in order to modify or improve their doctrine and morals; it would be impossible. With the Sufis, repose and movement, exterior or interior, are illumined with the light which proceeds from the Central Radiance of Inspiration. And what other light could shine on the face of the earth? In a word, what can one criticise in them? To purge the heart of all that does not belong to God is the first step in their cathartic method. The drawing up of the heart by prayer is the keystone of it, as the cry “Allahu Akbar” (God is great) is the keystone of prayer, and the last stage is the being lost in God. I say the last stage, with reference to what may be reached by an effort of will; but, to tell the truth, it is only the first stage in the life of contemplation, the vestibule by which the initiated enter. 14From the time that they set out on this path, revelations commence for them. They come to see in the waking state angels and souls of prophets; they hear their voices and wise counsels. By means of this contemplation of heavenly forms and images they rise by degrees to heights which human language cannot reach, which one cannot even indicate without falling into great and inevitable errors. The degree of proximity to Deity which they attain is regarded by some as intermixture of being (haloul), by others as identification (ittihād), by others as intimate union (wasl). But all these expressions are wrong, as we have explained in our work entitled The Chief Aim. Those who have reached that stage should confine themselves to repeating the verse— 15What I experience I shall not try to say; Call me happy, but ask me no more. 16In short, he who does not arrive at the intuition of these truths by means of ecstasy, knows only the name of inspiration. The miracles wrought by the saints are, in fact, merely the earliest forms of prophetic manifestation. Such was the state of the Apostle of God when, before receiving his commission, he retired to Mount Hira to give himself up to such intensity of prayer and meditation that the Arabs said: “Muhammed is become enamoured of God.” 17This state, then, can be revealed to the initiated in ecstasy, and to him who is incapable of ecstasy, by obedience and attention, on condition that he frequents the society of Sufis till he arrives, so to speak, at an imitative initiation. Such is the faith which one can obtain by remaining among them, and intercourse with them is never painful. 18But even when we are deprived of the advantage of their society, we can comprehend the possibility of this state (revelation by means of ecstasy) by a chain of manifest proofs. We have explained this in the treatise entitled Marvels of the Heart, which forms part of our work, The Revival of the Religious Sciences. The certitude derived from proofs is called “knowledge”; passing into the state we describe is called “transport”; believing the experience of others and oral transmission is “faith.” Such are the three degrees of knowledge, as it is written, “The Lord will raise to different ranks those among you who have believed and those who have received knowledge from Him” (Koran, lviii. 12). 19But behind those who believe comes a crowd of ignorant people who deny the reality of Sufism, hear discourses on it with incredulous irony, and treat as charlatans those who profess it. To this ignorant crowd the verse applies: “There are those among them who come to listen to thee, and when they leave thee, ask of those who have received knowledge, ‘What has he just said?’ These are they whose hearts God has sealed up with blindness and who only follow their passions.” 20Among the number of convictions which I owe to the practice of the Sufi rule is the knowledge of the true nature of inspiration. This knowledge is of such great importance that I proceed to expound it in detail. ‹Previous chapterThe Confessions of Al Ghazzali 8Next chapterThe Confessions of Al Ghazzali 10›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg