from Kimiya'e Saadat
THE ALCHEMY OF HAPPINESS
by Imam Al-Ghazzali
TRANSLATED BY CLAUD FIELD
©1910
PREFACE
Renan, whose easy-going mind was the exact antithesis to the intense
earnestness of Ghazzali, called him "the most original mind among Arabian
philosophers." (1) Notwithstanding this,
his fame as a philosopher has been greatly overshadowed by Avicenna, his
predecessor, and Averroes, his successor and opponent. It is a significant
fact that the Encyclopaedia Britannica devotes five columns to each of
the others and only a column and a half to Ghazzali. Yet it is doubtful
whether it is as a philosopher that he would have wished to be chiefly
remembered. Several of his works, it is true, are polemics against the
philosophers, especially his Tehafot-al-falasifa, or "Destruction
of the Philosophers," and, as Solomon Munk says in his Melanges de philosophic
Juive et Arabe, Ghazzali dealt "a fatal blow" to Arabian philosophy
in the East, from which it never recovered, though it revived for a while
in Spain and culminated in Averroes. Philosopher and sceptic as he was
by nature, Ghazzali's chief work was that of a theologian, moralist, and
mystic, though his mysticism was strongly balanced by common sense. He
had, as he tells us in his Confessions, experienced "conversion"; God had
arrested him "on the edge of the fire," and thenceforth what Browning says
of the French poet, Rene Gentilhomme, was true of him:
Human praises scare
Rather than soothe ears
all a-tingle yet
With tones few hear and
live, and none forget.
In the same work he tells us that one of his besetting weaknesses had been
the craving for applause, and in Ihya-ul-ulum ("Revival of the Religious
Sciences") he devotes a long chapter to the dangers involved in a love
of notoriety and the cure for it.
After his conversion he retired into religious seclusion for eleven
years at Damascus (a corner of the mosque there still bears his name -
"The Ghazzali Corner") and Jerusalem, where he gave himself up to intense
and prolonged meditation. But he was too noble a character to concentrate
himself entirely on his own soul and its eternal prospects. The requests
of his children - and other family affairs of which we have no exact information
- caused him to return home. Besides this, the continued progress of the
Ismailians (connected with the famous Assassins), the spread of irreligious
doctrines and the increasing religious indifference of the masses not only
filled Ghazzali and his Sufi friends with profound grief, but determined
them to stem the evil with the whole force of their philosophy, the ardour
of vital conviction, and the authority of noble example.
In his autobiography referred to above Ghazzali tells us that, after
emerging from a state of Pyrrhonic [the
doctrines of a school of ancient extreme skeptics who suspended judgment
on every proposition] scepticism, he had finally arrived
at the conclusion that the mystics were on the right path and true "Arfin,"
or Knowers of God.(2) But in saying this
he meant those Sufis whose mysticism did not carry them into extravagant
utterances like that of Mansur Hallaj, who was crucified at Baghdad (A.D.
922) for exclaiming "I am the Truth, or God." In his Ihya-ul-ulum
Ghazzali says: "The matter went so far that certain persons boasted of
a union with the Deity, and that in His unveiled presence they beheld Him,
and enjoyed familiar converse with Him, saying, 'Thus it was spoken unto
us and thus we speak.' Bayazid Bistami (ob. A.D. 875) is reported to have
exclaimed, 'Glory be to me!' This style of discourse exerts a very pernicious
influence on the common people. Some husbandmen indeed, letting their farms
run to waste, set up similar pretensions for themselves; for human nature
is pleased with maxims like these, which permit one to neglect useful labour
with the idea of acquiring spiritual purity through the attainment of certain
mysterious degrees and qualities. This notion is productive of great injury,
so that the death of one of these foolish babblers would be a greater benefit
to the cause of true religion than the saving alive often of them."
For himself, Ghazzali was a practical mystic. His aim was to make men
better by leading them from a merely notional acquiescence in the stereotyped
creed of Islam to a real knowledge of God. The first four chapters of The
Alchemy of Happiness are a commentary on the famous verse in the Hadis
(traditional sayings of Muhammad), "He who knows himself knows God." He
is especially scornful of the parrot-like repetition of orthodox phrases.
Thus alluding to the almost hourly use by Muhammadans of the phrase, "I
take refuge in God" (Na'udhib'illah!), Ghazzali says, in the
Ihya-ul-ulum.
"Satan laughs at such pious ejaculations. Those who utter them are like
a man who should meet a lion in a desert, while there is a fort at no great
distance, and when he sees the evil beast, should stand exclaiming, 'I
take refuge in that fortress,' without moving a step towards it. What will
such an ejaculation profit him? In the same way the mere exclamation, 'I
take refuge in God,' will not protect thee from the terrors of His judgment
unless thou really take refuge in Him." It is related of some unknown Sufi,
that when asked for a definition of religious sincerity, he drew a red-hot
piece of iron out of a blacksmith's forge, and said, "Behold it!" This
"red-hot" sincerity is certainly characteristic of Ghazzali, and there
is no wonder that he did not admire his contemporary, Omar Khayyam.
The little picture of the lion and the fort in the above passage is
a small instance of another conspicuous trait in Ghazzali's mind - his
turn for allegory. Emerson says, "Whoever thinks intently will find an
image more or less luminous rise in his mind." In Ghazzali's writings many
such images arise, some grotesque and some beautiful. His alleeorv of the
soul as a fortress beleasruered bv the "armies of Satan" is a striking
anticipation of the Holy War of Bunyan. The greatest of all the Sufi poets,
Jalaluddin Rumi, born a century after Ghazzali's death (A.D. 1207), has
paid him the compliment of incorporating several of these allegories which
occur in the Ihya into his own
Masnavi. Such is the famous
one of the Chinese
and Greek artists, which runs as follows:
"Once upon a time the Chinese having challenged the Greeks to a trial
of skill in painting, the Sultan summoned them both into edifices built
for the purpose directly facing each other, and commanded them to show
proof of their art. The painters of the two nations immediately applied
themselves with diligence to their work. The Chinese sought and obtained
of the king every day a great quantity of colours, but the Greeks not the
least particle. Both worked in profound silence, until the Chinese with
a clangor of cymbals and of trumpets, announced the end of their labours.
Immediately the king, with his courtiers, hastened to their temple, and
there stood amazed at the wonderful splendour of the Chinese painting and
the exquisite beauty of the colours. But meanwhile the Greeks, who had
not sought to adorn the walls with paints, but laboured rather to erase
every colour, drew aside the veil which concealed their work. Then, wonderful
to tell, the manifold variety of the Chinese colours was seen still more
delicately and beautifully reflected from the walls of the Grecian temple,
as it stood illuminated by the rays of the midday sun."
This parable, of course, illustrates the favourite Sufi tenet that the
heart must be kept pure and calm as an unspotted mirror. Similarly, the
epilogue of the elephant in the dark (vide chap. II) has been borrowed
by Jalaluddin Rumi from Ghazzali.
Another characteristic of Ghazzali which appeals to the modern mind
is the way in which he expounds the religious argument from probability
much as Bishop Butler and Browning do (vide the end of Chapter IV, in the
present book). Ghazzali might have said, with Blougram:
With me faith means
perpetual unbelief
Kept quiet like the snake
'neath Michael's foot,
Who stands calm just because
he feels it writhe.
This combination of ecstatic assurance and scepticism is one of those antinomies
[fundamental and apparently
unresolvable conflict or contradiction]of the human mind
which annoy the rationalist and rejoice the mystic. Those in whom they
co-exist, like Ghazzali in the eleventh century and Cardinal Newman in
the nineteenth, are a perpetual problem to understand and therefore perennially
interesting:
He may believe,
and yet, and yet,
How can he?
Another point in which Ghazzali anticipates Bishop Butler is his representation
of punishment as the natural working out of consequences, and not an arbitrary
infliction imposed ab extra. He tries to rationalise the lurid threatenings
of the Koran.
In his own day, Ghazzali was accused of having one doctrine for the
multitude and one for himself and his intimate friends. Professor D. B.
Macdonald of Hartford, after going thoroughly into the matter, says, "If
the charge of a secret doctrine is to be proved against Ghazzali it must
be on other and better evidence than that which is now before us."
At any rate, Ghazzali has been accepted as an orthodox authority by
the Muhammadans, among whom his title is Hujjat-el-lslam, "The Proof
of Islam," and it has been said. "If all the books of Islam were destroyed
it would be but a slight loss if only the Ihya of Ghazzli were preserved."
The great modern reformer of Islam in India, the late Sir Syed Ahmed, has
had some portions of this enormous work printed separately for the purpose
of familiarising the young Moslems at Aligarh with Ghazzali.
The Ihya was written in Arabic and Ghazzali himself wrote an
abridgment of it in Persian for popular use which he entitled Kimiya'e
Saadat ("The Alchemy of Happiness"). This little book contains eight
sections of that abridgment.
Theologians are the best judges of theologians, and in conclusion we
may quote Dr. August Tholuck's opinion of Ghazzali: "This man, if ever
any have deserved the name, was truly a 'divine,' and he may be justly
placed on a level with Origen, so remarkable was he for learning and ingenuity,
and gifted with such a rare faculty for the skilful and worthy exposition
of doctrine. All that is good, noble, and sublime that his great soul had
compassed he bestowed upon Muhammadanism, and he adorned the doctrines
of the Koran with so much piety and learning that, in the form given them
by him, they seem, in my opinion, worthy the assent of Christians. Whatsoever
was most excellent in the philosophy of Aristotle or in the Sufi mysticism,
he discreetly adapted to the Muhammadan theology; from every school he
sought the means of shedding light and honour upon religion; while his
sincere piety and lofty conscientiousness imparted to all his writings
a sacred majesty. He was the first of Muhammadan divines."
1. Renan: Averroes et
Averroisme.
2. It may be noted that there was
a contemporary sect called "Laadrria" - agnostics.
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