Samuel Marinus Zwemer

“ Now when, during the recitation of poetry, the Sufi hears mention made of blame or praise, of acceptance or refusal, of union with the Beloved or separation from Him, of lament over a departed joy or longing for a look, as often occurs in Arabic poetry, one or the other of these accords with his spiritual state and acts upon him like a spark on tinder, to set his heart aflame. Longing and love overpower him and unfold to him manifold vistas of spiritual experience. ”

“ And the moral law is practically abrogated because of loose views as to its real character, its teaching and finality. “The ethics of Islam bear the character of an outwardly and crudely conceived doctrine of righteousness; conscientiousness in the sphere of the social relations, faithfulness to conviction and to one’s word, and the bringing of an action into relation to God, are its bright points; but there is a lack of heart-depth, of a basing of the moral in love. The highest good is the very outwardly and very sensuously conceived happiness of the individual.” ”

“ He who believes in his heart, and has time and opportunity of confessing, and knows that it is the duty of the Moslem to do so, and does not confess his faith, is nevertheless a believer in the sight of God, and will not be cast into everlasting hell-fire, for faith is the mere belief, intellectual conviction and assent, and this belief does not cease to exist through the want of outward confession. Such a man is a believer in the sight of God, but an unbeliever in this world before the court of justice and with regard to the rights of Moslems. ”

“ He who knows God, even in this world, dwells, as it were, in a paradise, ‘the breadth of which is as the breadth of the heavens and the earth,’ a paradise the fruits of which no envy can prevent him plucking, and the extent of which is not narrowed by the multitude of those who occupy it. ”

“ Once turn away from revelation and little choice remains to you but the choice between Mysticism and Rationalism. There is not so much choice between these things, it is true, as enthusiasts on either side are apt to imagine. The difference between them is very much a matter of temperament, or perhaps we may even say of temperature. The Mystic blows hot, the Rationalist cold. Warm up a Rationalist and you inevitably get a Mystic; chill down a Mystic and you find yourself with a Rationalist on your hands. The history of thought illustrates repeatedly the easy passage from one to the other. ”

“ Al-Ghazali was thoroughly aware of the dangers of Sufism both in its creed by way of becoming pantheistic, and in its antinomian practices. He saw that divorce between religion and morals would be disastrous and must therefore have been shocked by such verses as those of Omar Khayyam:
“Khayyam! why weep you that your life is bad;
What boots it thus to mourn? Rather be glad.
He that sins not can make no claim to mercy;
Mercy was made for sinners—be not sad.” His teaching regarding sin and repentance was, as we shall see later, altogether more fundamental. ”

“ It is most important to know how to bring up a boy, for a boy is a trust in the hands of his father, and his pure heart is a precious jewel like a tablet without inscription. It is therefore ready to receive whatever impression is applied. If he learns to do good and is taught it, he grows up accordingly, and is happy in this world and the next and his parents and teachers will have the reward for their action. ”

“ This man, (Al-Ghazali) 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 Mohammedanism, 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. ”

“ All those who walk in procession are dressed in silk and purple, both men and women. The streets and squares are enlivened by singing, rejoicings, and by parties who dance before the great king, called Caliph. He is loudly saluted by the assembled crowd, who cry, ‘Blessed art thou, our lord and king.’ He thereupon kisses his garment, and by holding it in his hand, acknowledges and returns the compliment. The procession moves on into the court of the Mosque, where the Caliph mounts a wooden pulpit, and expounds their law unto them. ”

“ Passing over the cases where music and dancing rouse into a flame evil desires already dormant in the heart, we come to those cases where they are quite lawful. Such are those of the pilgrims who celebrate the glories of the House of God at Mecca in song, and thus incite others to go on pilgrimage, and of minstrels whose music and songs stir up martial ardour in the breasts of their auditors and incite them to fight against the infidels. ”

“ For God Himself hath said, ‘I am the close companion of those who remember me.’ And whenever your heart is contrite with sorrow because of your neglect of religion He is your companion who keeps close to you, for God hath said, ‘I am with those who are broken-hearted on my account.’ And if you only knew Him as you ought to know Him you would take Him as a companion and forsake all men for His sake. ”

“ But the delight of knowledge still falls short of the delight of vision, just as our pleasure in thinking of those we love is much less than the pleasure afforded by the actual sight of them. Our imprisonment in bodies of clay and water and entanglement in the things of sense constitute a veil which hides the vision of God from us, although it does not prevent our attaining to some knowledge of Him. ”

“ HIS CREED AND CREDULITY
Although, according to his own testimony in his “Confessions,” Al-Ghazali was troubled from his earliest years with doubt and scepticism, he was not willing to yield to it, and his faith rose triumphant above all his doubts. This is one of the outstanding facts in his biography. He could say with the writer of the Epistle to the Hebrews that “faith is the substance of things hoped for and the evidence of things not seen.” Not only did he find God in nature and in his own conscience and consciousness, but he was a firm believer in revelation. ”

“ All Moslems profess to believe that the Vision of God is the summit of human felicity because it is so stated in the Law; but with many this is a mere lip-profession which arouses no emotion in their hearts. This is quite natural, for how can a man long for a thing of which he has no knowledge? We will endeavour to show briefly why the vision of God is the greatest happiness to which a man can attain. ”

“ Al-Ghazali is one of the deepest thinkers, greatest theologians and profoundest moralists of Islam. In all Muhamadan lands he is celebrated both as an apologist of orthodoxy and a warm advocate of Sufi mysticism. Intimately acquainted with all the learning of his time, he was not only one of the numerous Oriental philosophers who traverse every sphere of intellectual activity, but one of those rarer minds whose originality is not crushed by their learning. ”

“ And as for women, guard yourselves against them by prayer and fasting.’” (Vol. III, p. 139.) “Said Jesus: ‘The love of this world and of the world to come cannot abide in the same heart even as water and fire cannot abide in one vessel.’” (Vol. III, p. 140.)
“Said Jesus (on him be peace) , ‘O ye teachers of wickedness! Ye fast and pray and give alms and do not what ye command others and ye teach that which ye do not understand. How evil is that which ye do. Ye repent only with words but your deeds are without value. In vain do ye purify your skins while your hearts are covered with evil. ”

“ To emphasize the importance of life with its brevity and the supreme importance of eternity Al-Ghazali says: “Suppose we imagine that the whole world is filled with dust and that a little bird should come and snatch up one atom of dust every thousand years. We know that there would be an end of its task, but nothing would have been taken away from the everlasting character of that eternity which has no end.” ”

“ The effect of music and dancing is deeper in proportion as the nature on which they act are simple and prone to emotion; they fan into a flame whatever love is already dormant in the heart, whether it be earthly and sensual, or divine and spiritual.... ”

“ For perfect happiness, mere knowledge is not enough unaccompanied by love, and the love of God cannot take possession of a man’s heart till it is purified from the love of the world, which purification can only be effected by abstinence and austerity.” How close is this teaching to the words of Christ, “Blessed are the pure in heart, for they shall see God”! It is the vision of God which Al-Ghazali sought through all his religious experiences as the highest good in this world and in the next. ”

“ Falsehood were nothing unless truth were there,
To make it specious. ’Tis the love of right
Lures men to wrong. Let poison but be mixed
With sugar, they will cram it into their mouths.
Oh, cry not that all creeds are vain! Some scent
Of truth they have, else they would not beguile.”
There is a real sense in which Al-Ghazali may be used as a schoolmaster to lead Moslems to Christ. His books are full of references to the teaching of Christ. He was a true seeker after God.
Islam is the prodigal son, the Ishmael, among the non-Christian religions; this is a fact we may not forget. ”

“ Educated Moslems of to-day may well heed the warning with which Al-Ghazali closes his “Confessions”: “The knowledge of which we speak is not derived from sources accessible to human diligence, and that is why progress in mere worldly knowledge renders the sinner more hardened in his revolt against God. True knowledge, on the contrary, inspires in him who is initiated in it more fear and more reverence, and raises a barrier of defense between him and sin. ”

“ Perchance the world will pluck you up by the roots and cast you upon your faces and drag you in the dust. It will expose your sins upon your foreheads, then it will drive you before it until you are delivered up to the angel of judgment, every one of you naked. ”

“ It digs up thine own Ego, and carries thee to God. Thy soul is a monastery wherein dwells oneness, thou art Jerusalem, where the Eternal is enthroned; the Holy Spirit works this miracle, for know that God’s being rests in the Holy Spirit as in His Own Spirit. ”

“ Know that the root of all sin is the love of the world and perchance the desire of an hour will cause those who follow it to lose the other world altogether.’ He also said: ‘I have cast the world before you and ye have sat upon its back, do not therefore suffer kings or women to dispute its possession with you. ”

“ Ye have put the world upon your tongues and trampled upon good deeds. Of a truth I say unto you, ye have corrupted your future life, for ye are more in love with the good things of this world than of the good things of the world to come. ”

“ When you watch a dead man and see that the saliva has run from his mouth, that his lips are contracted, his face black, the whites of his eyes showing, know that he is damned, and that the fact of his damnation in the other world has just [251] been revealed to him. But if you see the dead with a smile on his lips, a serene countenance, his eyes half-closed, know that he has just received the good news of the happiness which awaits him in the other world.... ”

“ Al-Ghazali tells us in his Confessions that he found the true way of life in Sufism, that is, in Pantheism, yet he remained an orthodox Moslem, that is, a Transcendentalist. At the present time, when the effects of a war of unheard and unequalled severity are still perplexing men, the Transcendent and the Immanent views of God are alike hard put to it. Sufism is on its back, Transcendentalism can scarcely keep its feet. It is a poor time of day for seeing God in all, almost as ill a time for believing Him to be over all. ”

“ He hath awakened us and awakened all nature. The greatness and the power belong to God; the majesty and the dominion to the Lord of the worlds. He hath awakened us to the religion of Islam and the testimony of His unity, and the religion of His Prophet Mohammed and the sect of our father Abraham, who was a Hanif and a Moslem, and not a polytheist. O God, I ask Thee that Thou wouldst this day send me all good and deliver me from all evil. By Thee, O God, do we [70] arise from sleep, and by Thee do we reach the even-tide. ”