Akinosar From Wikipedia, the free encyclopedia. On Love, Longing, Intimacy and Contentment. More in this category: Routledge — via Google Books. Review of the Faris translation by Watt in Also edited word file -nearly complete. Arabic original Word file format only!
|Country:||Republic of Macedonia|
|Published (Last):||25 July 2012|
|PDF File Size:||13.12 Mb|
|ePub File Size:||15.27 Mb|
|Price:||Free* [*Free Regsitration Required]|
Abul Gafer Fersi was a contemporary of Imam Ghazzali. He said that a book like Ihya was never compiled before. Imam Nodi said: Ihya is near the Quran. Shaikh Abu Muhammad said: If all the lights of knowledge of the world are extinguished they can be revived from Ihya. Shaikh Abdullah Idrees was a great saint. He committed to memory the whole book Ihya. Shaikh Ali read it 25 times from first to last and at the end of each reading gave a feast to the students and the poor.
Many students of the Imam committed it to memory. Many saints regarded the book as a result of Ilham or inspiration. The great saint Kutub Shaji one day held the book in his hand and said to the people: Do you know which book is in my hand? Immediately he showed them the signs of lashes on his back and said: I was not a supporter of the book. Last night, Imam Ghazzali took me in presence of the Holy Prophet and inflicted on me these lashes on my back for my disregard of the book.
These are the signs of lashes on my back. But they did not receive so much attention in Muslim countries. Some Muslim learned men even did not open their eyes to see them, but rather prohibited the people to read them. For this reason, his books are rarely found in the libraries of Muslim countries. Mankhul is a book compiled by the Imam at his early age.
Therein he wrote with completely free and independent mind and was not a blind follower of Mazhabs or sects. This book fell into disregard in Muslim countries only for this fault. Mankhul and Ihya were ordered to be burnt and it was translated into action.
Europe accepted them with honour and preserved them from destruction. The many books that were written after his death reflect greatly the thoughts of the great Imam. His views on Sufism were accepted by the latter Sufis. In short, his thoughts reigned supreme in their minds. His influence on Persian literature was also great. The works of such a learned man held in high esteem by all.
Watt says: Ghazzali has sometimes been acclaimed in both east and west as the greatest Muslim thinker after Muhammad and he is by no means unworthy of that great dignity.
Firstly, I begin with the praise of God though our praise is guide insufficient and meager in relation to His real glory. Secondly, I invoke His blessings on all the prophets and specially on His last and greatest Prophet Muhammad peace be on them all. Thirdly, I pray for His help and grace that there should remain in me firm will and incentive for writing the book Ihayo Ulumiddin or the Revival of religious sciences.
Fourthly, 0 defamer, 0 heedles, 0 one denying truth, God has removed from my tongue the tie of silence and put on my neck the necklace of arguments and reasons.
It is my duty to reply to what you argue. In other words, you have closed your eyes from open truths and taken help from whatever is void and untrue and praise ignorance. If a man wants to remove something from the evil practice and habits of men or expresses his wish to translate his learning into action in order that the Almighty may prefer to purify his soul, let him keep himself engaged in divine services and seek to atone for the sins that he committed in his past life and for which he has become despaired.
Let him keep aloof from the society of those persons about whom the Holy Prophet said: The greatest punishment on the Resurrection Day will be meted out to that learned man whom God has not given any benefit to his learning.
It is my firm conviction that there is no reason for your refusal to accept the truth except what has been stated below. The meaning is that they have given up the rules and regulations for acquiring ranks in the hereafter. They do not know that this affair is very serious and grave, that the hereafter is coming forward and this world is reseding backward, that death is near and the journey is long, that provision is scanty, dangers are great but the paths are blocked.
The learnings and actions which have got no connection with God are fit to be entirely rejected by the wise and those who seek wisdom. It is very difficult for a traveller to the next world to tread the paths, because there are injurious and destructive elements on the way but there are no passport and means to cross them.
The learned are the guides to these paths. They are the heirs of the prophets. Time has slipped out of their hands. Those who are slaves to evil habits are alive. The devil is powerful over the majority among them and various kinds of sins misguide them.
Almost every one among them is engrossed in the luxuries of this world and its comforts and enjoyments. For this reason, the majority of them consider good as bad and bad as good. Even the religious learnings and sciences have become obsolete. The lights of guidance have almost disappeared from this world. They duped the people to believe that there is no other science than that of Flah Jurisprudence.
These are the laws of administration which help the judges in the administration of justice and the rulers in the administration of their countries. They say that there is no learning except that of Munazara or debates. The present learned man cherishes hope of victory over his adversary and seeks means to make him silent. Or they informed the people that there is no learning except the science of scholastic theology by help of which a speaker seeks to influence the minds of the public.
They see no other science except these three sciences. The sciences of the next world and the learnings of the sages of early times have disappeared from the people and the learning which was described by-God in His Holy Book as theology, wisdom, light and guidance has been immerged in the deepest recess of forgetfulness.
When such is the condition of the religion, such downfall and catastrophe, I have thought it prudent to write this book entitled, Ihyao Ulumiddin Revival of religions Sciences. I have divided this Ihya into four books - 1 the Book of worship, 2 the Book of worldly usages, 3 the Book of destructive evils, 4 and the Book of constructive virtues.
I have discussed the chapter of knowledge at the very beginning as it is of extreme importance. It is necessary to discuss such learning at the outset which is a great help towards divine service according to a saying of the Holy Prophet. He said: To seek learning is compulsory on every Muslim. I began with the chapter on knowledge in order to separate the useful knowledge from the harmful knowledge as the Prophet said: We Seek refuge to God from the knowledge which is not useful. Firstly, I have opened by the grace of God what they closed up and I have written in detail what they kept secret.
Secondly, I have arranged what they kept scattered and I have brought together what they kept separate. Thirdly, I have made short what they made long and corrected what they approved. Fourthly, I have deleted what they repeated. Fifthly, I have made this book easy to understand after disclosing the subtle matters.
These are the five specialities of this book. I have placed the foundation of this work on four books for two reasons. The first basic reason is that I have incorporated in this book well-arranged rules and their real nature, so that they may be easily understood, as the knowledge by which the next world is known is of two kinds - knowledge of outward behaviours and usages and the knowledge of revelation, inspiration, secret and subtle matters.
What I mean by this knowledge is the knowledge for attaining the submum bonum or the ultimate object of life. What I understand by the science of outward behaviours and usages is the knowledge of practical religion attended with actions in accordance with that knowledge. The object of this work is only to narrate the science of practical religion and usages and not to narrate the science of revelation and inspiration, as there is no permission to put the latter into black and white though the science of revelation is the ultimate object of those who search after truth and the most coveted matter in the eye of the extremely truthful, and the best way of acquiring knowledge of worldly uses.
The Holy Prophet did not speak anything about the science of revelation except through signs and symbols, because he knew that the wisdom of men to understand it is very little. There is no means of the learned other than the path of the prophets, as the learned are the heirs of the prophets. The science of practical religion are of two kinds-open science of the actions of the physical senses and the secret science of the functions of the heart.
The actions which keep connection with the physical senses are the actions of habits or usages of life. The heart which comes from the unseen world and is removed ultimately from the senses is influenced by either the praiseworthy virtues or the blame-worthy vices.
In short, the science of practical religion is divided into open and secret sciences. The open science and usages of life. The secret science keeps connection with the condition of heart and its qualities and is sub-divided into praise-worthy virtues and blame-worthy vices. The second basic reason is this. I see a great enthusiasm of students for study of jurisprudence or Fiqh.
To those who do not fear God, jurisprudence has turned into an object of pride and a means for acquiring name and fame. Jurisprudence is of four kins. As the objects which adorn the dear things are also dear, I think it better that this book should be modelled into the form of Fiqh or jurisprudence, so that the minds may be inclined to it. So also I have adopted some measures in this work, so that the minds of the people are attracted towards such learning which is beneficial to human life.
As the minds of the people are attracted to the science of medicine for preservation of the health of body, so also it is necessary that the minds of the people are attracted to the treatment of the diseases of soul and mind in expectation of a happy and prosperous life in the next world which will last forever and forever.
Physical happiness is short and transient as compared to spiritual happiness in the hereafter. Physique is mortal while soul is immortal. So I pray to the Almighty for his help and succour for writing and completing this book Ihyao Ulumiddin as He is the most Compassionate, the most Merciful.
Now look, 0 dear readers, how God began attestation first by Himself, then by His angels and then by the learned. It is understood from this verse that the rank of the learned and their honour are much high. God says: Those who are believers among you and the learned, God will increase their rank - Hazrat Ibn Abbas said about them: The rank of the learned is seven hundred times more than that of the believers, and the ofference between the two ranks is the distance of the path of five hundred years.
God says: Are those who are learned equal to the illiterate - 9? God says: The learned among His servants fear God most : God says: Say, God is sufficient as a witness between me and you and those who have got knowledge of the Quran - 13 God says: But those who had been granted knowledge said: Alas for you, the reward of God is best for those who believe and do good
IHYA ULOOM UD DEEN ENGLISH PDF
AHYA UL ULOOM IMAM GHAZALI PDF
The book Ihya’ ‘Uloom al-Deen
Ihya Uloom-ud-Din - Urdu translation by Allama Hazarvi