Persian Sunni Muslim scholar and mystic (c.1058–1111)
Al-Ghazali (/ˈɡɑːzɑːli/; full name Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī أبو حامد محمد بن محمد الغزالي; latinized Algazelus or Algazel, c. 1058 – 19 December 1111) was a Persian polymath. He is known as one of the most prominent and influential philosopher, theologian, jurist, logician and mystic of Islam.
From: Wikiquote (CC BY-SA 4.0)
Native Name:
أبو حامد محمد بن محمد الغزالي
Alternative Names:
Ghazzoliĭ, Muḣammad ibn Muḣammad ibn Aḣmad Abu Ḣomid at-Tusiĭ,
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Al-Ghazzali
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Abu Hamid al-Ghazālī
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Algazelus
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Algazel
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Abu Hamid al-Ghazali
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Abu Mohammed al-Ghazali
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Al-Gonzzali
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Ghonzzali
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Ghazzālī
From Wikidata (CC0)
It is related that Satan came before Yahyâ . The latter saw that Satan had plucks of everything on his body. He asked him: “O Satan! What are these plucks?” He replied: “These are the desires with which I hunt mankind.” Yahyâ asked: “Do you have any of my plucks there?” He replied: “Perhaps you ate a stomach full which caused you to feel heavy and uncomfortable in offeringsalâh and remembering Allâh .” Yahyâ asked: “Is there anything else?” He replied: “No.” Yahyâ said: “I take an oath that I will never fill my stomach with food.” Satan said to him: “I take an oath that I will never advise a Muslim.” Among them is the love to have beautiful utensils, clothing and to adorn and decorate the house. When Satan sees that this quality has overpowered the heart of a particular person, he settles down and establishes himself in that person’s heart. He then continually invites him towards building the house, beautifying its roofs and walls, expanding it, etc. He also invites him towards beautifying himself with clothing and animals. He causes the person to undergo losses throughout his life in fulfilling all these demands. Once he gets him involved in all this, he does not have to go that person a second time because these very demands [and desires] lead him to fulfil other demands. This continues till his death. He thus dies in the path of Satan and in following his desires. An evil destiny is thus feared from all this. We seek refuge in Allâh
Di sana masih terdapat pula setengah-setengah orang yang mahu berbincang mengenai zat syaitan itu sendiri. Adakah ianya jisim yang seni atau bukan jisim? Sekiranya ia jisim bagaimana ia boleh memasuki tubuh badan manusia?
Sebenarnya pertanyaan seperti ini adalah membuang masa dan tidak berfaedah sama sekali. Hal ini bolehlah diumpamakan seperti seorang yang dimasuki ular ke dalam pakaiannya dan ia mahu mengeluarkannya serta mencegah bahayanya, tetapi yang dicari ialah warna ular itu, rupanya, ukuran panjangnya dan ukuran lebarnya. Ini adalah suatu kebodohan yang tidak diperlukan.
أما الرياضية: فتتعلق بعلم الحساب والهندسة وعلم هيئة العالم ، وليس يتعلق شيء منها بالأمور الدينية نفياً وإثباتاً ، بل هي أمور برهانية لا سبيل إلى مجاحدته بعد فهمها ومعرفتها. وقد تولدت منها آفتان:
احداهما الأولى: ان من ينظر فيها يتعجب من دقائقها ومن ظهور براهينها ، فيحسن بسبب ذلك اعتقاده في الفلاسفة ، ويحسب أن جميع علومهم في الوضوح وثاقة البرهان كهذا العلم. ثم يكون قد سمع من كفرهم وتعطيلهم وتـهاونـهم بالشرع ما تناولته الألسن فيكفر بالتقليد المحض ويقول: لو كان الدين حقاً لما اختفى على هؤلاء مع تدقيقهم في هذا العلم! فإذا عرف بالتسامع كفرهم وجحدهم استدل على أن الحق هو الجحد والإنكار للدين. وكم رأيت ممن يضل عن الحق بـهذا العذر ولا مستند له سواه! وإذا قيل له: الحاذق في صناعة واحدة ليس يلزم أن يكون حاذقاً في كل صناعة ، فلا يلزم أن يكون الحاذق في الفقه والكلام حاذقاً في الطب ، ولا أن يكون الجاهل بالعقليات جاهلاً بالنحو ، بل لكل صناعة أهل بلغوا فيها البراعة والسبق. وإن كان الحمق والجهل قد يلزمهم في غيرها. فكلام الأوائل في الرياضيات برهاني ، وفي الإلهيات تخميني ؛ لا يعرف ذلك إلا من جرّبه وخاض فيه. فهذا إذا قرر على هذا الذي ألحَدَ بالتقليد ، لم يقع منه موقع القبول ، بل تحمله غلبة الهوى ، والشهوة الباطلة ، وحب التكايس ، على أن يصر على تحسين الظن بـهم في العلوم كلها.
فهذه آفة عظيمة لأجلها يجب زجر كل من يخوض في تلك العلوم ، فأنها وإن لم تتعلق بأمر الدين ، ولكن لما كانت من مبادئ علومهم ، سرى إليه شرهم وشؤمهم ، فقل من يخوض فيها إلا وينخلع من الدين وينحل عن رأسه لجام التقوى.
الآفة الثانية: نشأت من صديق للإسلام جاهل ، ظن أن الدين ينبغي أن ينصر بإنكار كل علم منسوب إليهم: فأنكر جميع علومهم وادعى جهلهم فيها ، حتى أنكر قولهم في الكسوف والخسوف ، وزعم أن ما قالوه على خلاف الشرع. فلما قرع ذلك سمع من عرف ذلك بالبرهان القاطع ، لم يشك في برهأنه ، ولكن اعتقد أن الإسلام مبني على الجهل وإنكار البرهان القاطع ، فيزداد للفلسفة حبّاً وللإسلام بغضاً. ولقد عظم على الدين جناية من ظن أن الإسلام ينصر بإنكار هذه العلوم ، وليس في الشرع تعرض لهذه العلوم بالنفي والإثبات ، ولا في هذه العلوم تعرض للأمور الدينية.
(12) TWELVTH SIGN: Another sign of the learned man of the next world is that he saves himself from innovations even though the people are unanimous on innovations and novelties. He is rather diligent in studying the conditions of the companions, their conduct and character and their deeds. They spent their lives in jihad, meditation, avoidance of major and minor sins, observation of their outer conduct and inner self. But the greater object of thought of the learned men of the present time is to teach, compose books, to make argumentation, to give Fatwa, to become mutawali of Waqf estates, enjoy the properties of orphans, frequent the rulers and enjoy their company.
dirhams, dînârs and all types of wealth including merchandise, animals and properties. The more a person has over and above his essential amount of food and basic needs, the more Satan finds a place to inhabit [a person’s life]. Thâbit al-Bunânî said: “When the Messenger of Allâh was commissioned as a Prophet, Satan said to his smaller devils: “A certain incident has taken place. Go and see what it is.” They all dispersed and searched until they could discover nothing. They returned to him and said: “We do not know.” Satan said to them: “I will go and bring you some information.” He went and returned, and said to them: “Allâh has commissioned Muhammad .” Satan then began dispatching his smaller devils to the Companions of the Prophet [in order to delude them], but these devils would return losers and say: “We have never met anyone like this before. We delude them and then they stand up for their salâh. This salâh then wipes out whatever we achieved.” Satan said to them: “Be a bit patient with regard to them. Perhaps Allâh will open the world to them [by giving them material wealth], we will then be able to achieve our goals from them.” Among them are stinginess and fear of poverty. It is these qualities that prevent a person from spending and giving in charity. It is these qualities that urge man towards hoarding, accumulating and a painful punishment. From among the calamities of stinginess is the intense desire to remain in the market places [and businesses] in order to amass wealth. And these market places [and businesses] are the nesting places of Satan and his armies.
أيّها الولد، من جملة ما نصح به رسول الله، صلى الله عليه و سلم، أمّته قوله عليه السّلام: (علامة إعراض الله تعالى عن العبد اشتغاله بما لا يعنيه، و إنّ امرأ ذهبت ساعة من عمره في غير ما خلق له من العبادة، لجدير ان تطول عليه حسرته، و من جاوز الأربعين و لم يغلب خيره على شرّه فيتجهّز إلى النّار). و في هذه النصيحة كفاية لأهل العلم
Man in this world resembles the guest who was invited to partake of the hospitality of a rich man. In token of respect, the servants set before him silver washing-basins, vessels of costly stones, perfumes of musk and amber with chafing dishes. The poor guest is overjoyed at the sight of these things, thinking that they have been made his own property, and belays hold of them with the intention of retaining them. The next day, when he is upon the point of departure, they are all taken from him by force, and the measure of his disappointment and regret is clear to every person of discrimination. Seeing that this world is itself a mansion built for travellers, by the road over which they are to pass, that they may make a halt, and lay in provisions preparatory to leaving it again, he is a wise guest who does not lay bis hand upon other things than his necessary provisions, lest on the morrow when about to move on, they take them out of his hands, and he expose himself to regret and sorrow. The people of this world are