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imamgazzali · 5 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

KNOWLEDGE CONCERNING RELIGION:

This knowledge is acquired by blind faith in the words of the prophets. It can be earned after studying the Quran and Sunna of the Prophet or hearing them For salvation of soul, even though knowledge concerning intellect is necessary, it is not singly sufficient. As for health of body, some measures are necessary, but they are not alone sufficient without their actual application. Special methods of medicines for cure should be learnt from the physicians. Only intellect is not sufficient. He who calls towards blind faith only without application of intellect is a fool. On the other hand, he who relies on intellect only after giving up the Quran and Sunna is a proud man. The two must be kept together. Education concerning intellect is like food and religious education is like medicine. A diseased man meets with harm if he takes only food after giving up medicine. Similar is the case with diseased soul. Its cure is not possible without profitable medicine of Shariat. The medicine of Shariat is the duties prescribed by the Prophets for purity of soul. He who does not treat his diseased soul by the medicine of divine service as ordained by Shariat and thinks the leanings of intellect as sufficient faces ruin.

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imamgazzali · 9 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

SOULS VISION AND BLINDNESS:

The vision of soul is subtle essence or Latifa with which spiritual things are seen. This essence is like a rider and its eye is like a conveyance. For it, the blindness of the rider is more harmful than the blindness of the conveying horse, that is the blindness of soul is more harmful than the blindness of eye. These two things have got no connection with each other. Still there is some similarity between external sight and internal sight.

God explained the sight of soul in this verse: Soul has not disbelieved what it saw-53:11.

Here it has been said that the soul has got power of sight

God says in another verse: I showed thus the sovereignty of heavens and earth to Abraham -6:75.

Here external sight has not been spoken of as others also have been given this power, but there is mention here of internal sight. Opposite to it is the internal blindness

God says: Who so is blind in this world will be blind in hereafter-17:71.

This is the blindness of soul. This is the narration of knowledge concerning intellect.

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imamgazzali · 16 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

TWO KINDS OF KNOWLEDGE:

Knowledge which thus falls in soul is of two kinds knowledge concerning intellect and concerning religion. The former is also of two kinds-natural knowledge and acquired knowledge. Acquired knowledge is also of two kinds worldly knowledge and next worldly or spiritual knowledge. We understand by knowledge concerning intellect basic natural and necessary knowledge. It is not acquired by blind faith or heresay. It is that which is gained but not known how and from where, for instance the knowledge that the same person cannot stay in two different places at the same time and that the same thing cannot be at the same time old and new. This preliminary knowledge is imprinted in a boy's mind in his earliest years. He does not know wherefrom this knowledge comes. The acquired knowledge concerning intellect is gained by learning. These two kinds of knowledge is called intellect or wisdom.

The Prophet said with regard to the natural intellect from birth: God created nothing more honourable to Him than intellect. With regard to the second kind of intellect on heresay, the Prophet said to Hazrat Ali: 'When the people come close to God by good deeds, you will be able to come close to Him by the help of your intellect. It is not possible to come close to God by natural intellect. It has to be acquired. So human soul has got power of sight like that of external eyes. As there is power of sight in eyes, so also there is power of as on in human soul. One of its names is intellect or wisdom. The power of vision is a basic Ingredient which in not found in a spiritually blind man. It is found only in a person having inn& sight though he closes his two eyes or remains in darkness. All things are seen by the eye of knowledge. There is delay in the rise of knowledge till one attains maturity as the tablet of soul does not become prepared then for light of knowledge. Pen is an instrument to depict pictures of knowledge as

God says: He taught with pen. He taught men what he knew not-8: 2Q

God's pen is not like the pen of man as His attributes are not like the attributes of man. His pen is not made of material or other things. So there is distinction between inner vision and outer sight.

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imamgazzali · 20 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

THREE STAGES OF LIGHT OF FAITH:

This light of faith in soul has got three stages. In the first stage, the light is that of faith of ordinary man. It is the light of blind faith. In the second stage, it is the light of faith of the followers of Fiqh or jurisprudence. It is mixed with some sort of proof. In the third stage, it is the light of faith of the friends of God. It is the dazzling ray of certain faith. Take for instance the stay of Zaid within his house. It can be proved in three ways. The first kind of proof is belief on hearing. If you have belief in a certain man and you know that he does not speak lie, you will believe his word that Zaid is in his house. This is the belief of ordinary man based on hearing only. When the little boys attain maturity, they hear from their parents and relatives that there is God, that He is almighty, Creator of everything, that He sent apostles with books. They believe them on hearing. This belief will be the cause of salvation in the next world. But they will be in the first stage of the fortunate but not included within the near ones, as there is no opening of their inner eye (Kashf) with the help of certain faith and no expansion of breast, and there may be defects in-heresay.

The second kind of proof is as follows. That Zaid is within his house can be guessed from a hearing of his voice and talks coming from his house. So this belief is stronger than that of heresay. There may be also mistake of voices and words. The third kind of proof is to enter into the room and see Zaid with open eyes. This is real knowledge gained by direct sight. This knowledge is like that of the friends of God and near ones. There is no mistake in this belief.

There are however degrees of this knowledge or Kashf among them. If Zaid is seen in front in light or sunlight, it is perfect sight. If he is seen in the house from a great distance or like his figure at night, it is less perfect. Similarly there are different degrees of spiritual vision and knowledge.

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imamgazzali · 23 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

FIVE OBSTACLES OF GAINING DIVINE KNOWLEDGE:

There are five obstacles or hurdles which prevent real pictures in a mirror. A picture cannot be seen in a mirror if the thing with which the mirror is made is spoiled or if impurities fallin the mirror, or if the mirror is not directed towards the picture, or there is something between the mirror and the picture, or if the picture is not in front of the mirror. Similar is the case with human soul. It has got five obstacles. Human soul has got the fitness to receive true pictures of everything, but if it cannot do its function, it will be understood that knowledge cannot come owing to the five obstacles.

(1) The first obstacle is a natural defect of soul as the souls of boys.

(2) The second obstacle is the impurities of sins owing to greed, passion and low desires. If the impurities of sins are not removed just like the impurities in a mirror, truth is not reflected in it.

The Prophet therefore said: The intellect of a man who is accustomed to commit sins goes away. It never comes back to him. In other words, rust falls in his soul unless it is removed by a good deed and repentance. If dust falls on a mirror, it can be removed by a duster. Soul becomes bright if it does not follow low desires and urge of passion.

God says: I shall show My paths to those who strive hard about Me-29:69

The Prophet said: God grants such wisdom to one who acts up to his learning which he did not know before.

(3) Third obstacle of soul. As nothing can be seen if a mirror is not directed towards a figure or picture, so real picture of a thing does not fall in soul if it is misguided from the real object of research and enquiry. Brightness of truth is not reflected in soul owing to the object of enquiry not being directed towards soul although it is clean and pure. The picture of an object about which a man thinks falls in his soul. He who confines his thoughts and efforts to the different modes of health gains. health. So he who engage his whole attention and energy to the attainment of Divine love can acquire it. But he whose attention is diverted only to worldly pursuits gets them no doubt but is not blessed with divine love and grace. It is an obstacle and a hurdle to acquisition of Kashf or secret divine knowledge.

(4) Fourth obstacle of soul. If there is something between a mirror and a picture or figure, the figure cannot be seen in mirror.

So also if there is screen between a human soul and. a thing desired, its true picture cannot be reflected in soul. Truth cannot come out from a screened soul. Whose follows his passions and low desires, screen falls in his soul. The beliefs which take root in early years of life from the surrounding environments paint the future of a man and create obstacles in finding out the truth of a thing. This is also true in case of open Taqlid or blind faith in a sect. Such a man does not accept what is opposed to his belief although it is true and correct.

(5) Fifth obstacle of soul is ignorance. This ignorance occurs in connection with a special object. As a result, defect is cast upon the object of enquiry. For instance if a student enquires about an unknown subject it will be impossible too know it until he ponders over the thing connected with the object of enquiry and that pondering is not along the prescribed mode of the learned, as the object of enquiry is to be known on the basis of other learnings. Mixture of two learnings produces knowledge of a third kind, as a young one of a camel is obtained owing to the cohabitation of a camel and a she camel. He who wants to get a young one of a horse, he can't get it if he unites and ass and a camel, but he will get it when a horse and a she horse cohabit. Similar is the case with every knowledge. It has got two roots and there is prescribed mode of the union of the roots. Knowledge cannot arise unless the mode of union is not known. If one does not stand in front of a mirror, he cannot see his face therein. If the mirror is kept in front of face, he can't see his back. So there is certain methods of acquiring knowledge.

So there are five hurdles in the reflection of truth in souls for which we hardly see truths. Soul is a celestial thing and it has got natural attribute of knowing truth.

God says about this soul. I have placed this trust upon the heavens and the earth and the mountains, but they all refused to carry it and feared it, but only man has borne it. Surely he is oppressive, ignorant-33:72 Q.

It appears from this that soul has got such a special attribute which the heavens and the earth and the mountains do not possess. For' that they have been made subservient to man. This trust is Ma'arfat or Divine knowledge and Tauhid. However, soul is naturally fit to bear this trust, but it cannot reach its real nature owing to the obstacles narrated above.

For this reason, the Prophet said: Every child is born upon nature,but his parents make him a Jew, or a Christian or a Maginan.

The Prophet said: If the party of the devil did not move in the soul of the son of Adam: he could have seen the divine realm. It appears from this Hadis also that the above five obstacles prevent a man from seeing the divine realm. The Prophet was once asked: Where is God-in earth or in heaven? He said: God is in the soul of a believer. In another Hadis, there is this: The Prophet was asked Who is the best man? The Prophet replied: The believer whose soul is Makhmus is best. He was asked: What is Makhmus? He said: That soul is Makhmus which is God-fearing, in which there is no deceit, deception, treachery, contrivance and hatred:

For this reason, the Prophet said: When God-fear lifted from my soul the screen (of sins), my Lord saw my soul? Whoever lifts up the screen of sins from his soul, the pictures of unseen things are, disclosed in his soul. Then he can see paradise which extends in heaven and earth. Unseen world is outside of external eyes. When this world of sight and the unseen world are united at a time, it is termed Hazrat Rabubiyat or the presence of, God's being which can encompass everything. There is no existence of anything except that of God, His actions and His sovereignty. His servants are included within His actions. The object of all actions is to make soul pure and bright.

The Quran says: He who purifies it will get salvation-91:8Q.

The object of purity of soul is to gain light of faith therein or to enkindle the light of divine knowledge. Regarding this, God says: God expends the breast of one for Islam whom He wishes to guide.

God says: Whose breast God has expanded for Islam, he is on light from his Lord-39: 22.

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imamgazzali · 26 days

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

ILLUSTRATIONS OF SECRET ARMIES OF SOUL

(1) Soul is a king over body as a king over an empire. In the empire of soul, hands, feet and other organs are like different business men and industrialists in town. Greed is a collector of revenue in that town, anger is its police, intellect is it minister and soul is its king. The collector greed is like one who collects food and anger is like a police who keeps guard over it. The collector greed is a downright liar and a deceiver. It ostensibly wishes good but there is destructive poison in it. The reign of soul over the region of body is similar. It goes on well if all organs and attributes are under the rule of soul. When soul takes the help of its minister intellect, it rules over greed keeping anger in control. In order to bring anger under control, sometimes it seeks the help of greed and then its character and conduct become good. He who goes away from this path, becomes like one about whom

God speaks in the following verse: Have you looked towards one who takes his passion as deity-25:43?

God says: He who follows his greed is like a dog. If you attack it, it will prolong its tongue. If you give it up, it will also prolong its tongue-7:176.

God speaks in another verse about the person who controlled his passion: As for such men as entertained the fear of standing before their Lord and controlled their souls from low desires, their abode will be Paradise-79:41.

(2) Second illustration of secret army of soul. Know, dear readers, that the body is a town and intellectual or conscience rules over that town like a king. Its armies are its external and internal senses and its subject are its organs. Sexual passion and anger are the enemies of the region of body and soul is its guard. If it fights against its enemies and defeats them and compels them to do what soul likes, its actions become commendable and it returns to the Almighty.

God says that He gives superiority to those who fight with their lives and properties over those who worship sitting-9:20Q.

If the soul acts as guard like the frontier guards and neglects the organs of the body, it is punished. On the Resurrection Day, it will be asked: dishonest guard,-you have eaten food and drunk milk, but you have not inquired into lost animal and have not arranged for treatment of diseased animals. To-day I will take retaliation on you for this. In the Hadis below, such a Mujahid or fighter has been praised: You have returned from the little fight to the greatest fight.

(3) Third illustration of secret army of soul. Intellect is like a rider, greed is like a horse and anger is like his hunting dog. When the rider is expert and his horse and dog are trained, success can be obtained in hunting. When the rider is inexperienced, horse disobedient and dog biting, then the horse does not obey the rider and the dog does not run obeying him. Similarly, when intellect is mature and greed and anger are submissive to intellect, success in sure, but if intellect is immature and greed and anger are not under control, there is surely ruin.

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imamgazzali · 1 month

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

TWO ARMIES OF HEALTH:

To take food which keeps the health of body is necessary and to avoid that which is harmful to it is to be avoided. So it is necessary to approach two armies, the hidden army of greed for food and drink and the open army of bodily organs. So greed for food and drink have been created in soul as they are necessary for the upkeep of the body, and the other organs are the arms of greed. Two armies are also necessary to remove the outer enemies who are destructive evils, such as anger etc. with which these evils are removed.

ARMIES OF SOUL ARE THREE:

(1) One army does benefit to soul, the army of greed. It can be termed Will also.

(2) The second army is anger which moves the bodily organs to give the object of greed power and strength.

(3) The third army works like secret emissaries-powers of sight, hearing, smell, taste and touch. These defined powers are entrusted to different organs. For those armies, there are open arms-fingers to catch, eyes to see etc. The third army is divided into two.

One army lives openly, such as attributes of five organs-hearing, sight, smell, taste and touch.

Another army lives secretly in the horizon of brain. They are five-

(1) power of idea

(2) power of thought

(3) power of memory,

(4) power of retention

(5) and power of consolidating them together.

These five powers are in brain and they secretly stay therein.

These are the armies of soul. A man of weak intellect will feel difficult to understand them but the wise get benefit from these discussions. We shall try to make those who are weak, in understanding these things by illustrations.

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imamgazzali · 1 month

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

ARMY OF SOUL:

God says 71: 31- None except He knows the army of your Lord'.

There are armed soldiers in soul. Their real nature is not known and nobody knows their number except He. Soul has got two armies. One army can be seen by the external eye and another army cannot be seen except by the internal eye. These two armies are necessary for upkeep of the dominion of this king. Courtiers, servants, helpers, etc. are the armies of the king which can bee seen by the external eyes. Similarly, hands, feet, eyes, ears, tongue and other outward and inward organs are the armies of soul. They are all servants of soul which rules over them. They have been created to obey them. They cannot go against soul. When the soul orders the eyes to open, they open. When it orders the feet to walk, they walk. Their submission is like that of angels of God. The angels have been created to obey God and they cannot go against Him. These armies are necessary for soul for its journey to God, as conveyance and food are necessary for body. It has to cross many stations to meet Him for which it has been created.

God says: I have not created Jinn and man but that they should worship Me-51:56.

Body is the conveyance or carrier of soul and its food is knowledge. In order that it can acquire its food, the ingredients which are necessary are goods deeds. To reach. God is impossible till the body does not remain sound. This world is the seed ground for the next and a station of guidance. It is called Duniya or near planet as it is the closest station out of many stations. So to acquire food in the world is necessary.

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imamgazzali · 1 month

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

(4) AQL: It has got many meanings two of which we shall narrate here. The first meaning of Aql is intellect with which true nature of things of this material world is known and its seat is in soul. The second meaning of Aql is power to understand the secrets of different learnings. It is a subtle essence called knowledge which is an attribute. Attribute and the thing which contains it are two different things. Intellect is the name of both. This is supported by the following Hadis. The first thing which God created is intellect. The attribute of intellect is an immaterial thing but the attribute cannot stand without a material thing. So the place of intellect should be created first or along with it. Knowledge is the content of intellect and so it was created first.

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imamgazzali · 1 month

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

(2) RUH: It has got also two meanings. It means first a material thing within the heart which vibrates the whole body like the current of electricity and which runs through the veins of the body. It is called 'life'. It has got the power of touch, hearing, sight, smell and the power of the other limbs of the body. It is just like radiation of light of a lighted lamp pitched in a corner of the house. It is a subtle gas or steam which creates the heat of the heart. Our object is not that. The second meaning of Ruh is an immaterial subtle thing which is called soul and not life.

God says: They ask you about Ruh. Say: It is a command from my Lord. 17:85.

(3) NAFS: It has got also two meanings for our purpose. The first meanings is passion or baser and lower self. Passion is a comprehensive word consisting of greed, anger and other evil attributes.

The Prophet said: Your greatest enemy is your passion lying by your two sides. The second meaning of Nafs is soul as described above. When Nafs assumes calmness and has removed passion, it is then termed Nafs Mutmainna or satisfied soul as

God says: satisfied soul, return to your Lord satisfied and satisfying him-89: 27.

In the first meaning, Nafs is with the, party of devil. When the calm nature of Nafs does not become perfect, it is called Nafs Lawwamah or self-accusing soul, as such a soul rebukes one for neglecting divine duties. If soul gives up protests and surrenders itself to the devil, it is called Nafs Ammarah or passion addicted to evils.

The Quran refers to this in verse 12:53

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

WORDS-NAFS, RUH, QALB, AQL EXPLAINED

(1) QALB has got two meanings. It means first a piece of flesh in the left breast called heart which is hollow in the interior, which is filled up with black blood and which is again a source of Ruh or life. Heart is the centre or mine for circulation of blood. The detailed description of heart is to be found in Anatomy. It exists in breasts and lower animals and appertains to the material world. We shall not refer to it in our book. The second meaning of Qalb is soul with which we are concerned here. It is an immaterial thing or formless Latifa or basic subtle element which has got connection with the material heart. It is just like unseen electricity. It is the principal thing in a man. It catches knowledge of God and spiritual world., It is punished and rewarded. The connection of soul with heart is the connection of attributes with the bodily limbs, or a machine with the machine man, or a house with its inmates. This connection is of two kinds. One kind of connection is with Ulume Mokashafa or spiritual knowledge. But in this look, our object is to narrate Ulume Muamalah or knowledge of worldly usages. Its second connection requires the knowledge of the secrets of soul. The Prophet did not throw light on this object and so we should refrain from it. We shall translate the word Qalb in this book as soul or an immaterial thing Latifa with its attributes.

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER I

VOL. III

The Book of Destructive Evils

PART I

CHAPTER 1

SOUL AND ITS ATTRIBUTES

It is by means of soul that man is the Lord of creation as it is by means of soul that man acquires the knowledge of God and His attributes and by no other organs of the body. It is by means of soul that man can go to the nearness of God and make efforts to realise Him. So soul is the king of the body and its different organs are its servants to carry out its orders and commands. It is accepted by God when it remains free from things other than God. When it is attached to things other than God, it drifts away from God. It is the soul which will be asked and rebuked. It becomes fortunate if it is purified and cleaned, and it becomes fortunate if it is kept impure. It is the knowledge of soul which is the root of the knowledge of God. When man does not know himself he does not know God. Majority of men are ignorant of soul and its attributes as screen is cast between soul and baser self.

God says: "God moves between a man and his soul and controls it and its attributes. It is between the two fingers of the Merciful.

It sometimes reaches the last limit of the devil and sometimes rises so high as to the throne of the Almighty. He who does not enquire about his soul is included among those persons of whom

God says in the following verse: They forgot God and so He made their souls forgetful 19:67.

They are the transgressors. It is therefore essential to know soul and its attributes which is the root of religion. What has been said in the earlier pages of this book relates to the outward organs and bodily limbs. Now we shall narrate the attributes and evils of soul which are the subject matter of secret knowledge.

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.II, CHAPTER XI

(12) The Prophet warned Hazrat Osman of agreat danger as a result of which he would enter paradise. History bears testimony that he was murdered in his very house while he was reading the Quran. The Prophet told Ammer that a rebellious party would kill Osman. It is true that they murdered him.

Once a man joined Jihad in the way of God. The Prophet said about him that he would enter Hell Then it was seen that he committed suicide.

(13) When the Prophet was on his way towards Medina on migration, one Suraqa-b-Malek was following him to capture him in expection of a rewards, but the feet of his horse was sunk in dust in the act. When he sought the Prophet's help to escape from the danger, he prayed for him . This continued for three times and the Prophet prayed for him each time. After being released for the third time, the Prophet gave him this prophecy in his almost helpless condition that he would soon wear the bangles of Persian King Khosroe. After the conquest of Persia by the Muslims, these bangles were procured from the kind and were given to him for wearing.

(14) Aswad Ansari was a liar and claimed Prophethood during the life time of the Prophet. He was a resident of Sana'a in Yemen. One night he was found assassinated in that town. In that very night, the Prophet gave his death news to the people and he named Feroze Daifami as his murderer.

(15) During the night of migration to Medina, one hundred Quraish surrounded the house of the Prophet to kill him, but he went out of their clutches throwing dust on their heads for which they could not see him going out.

(16) Once the Prophet gave the prophecy to some of his companions : The last man among you will die of arson. It afterwards occurred that it came true.

(17) Once the Prophet called two trees to cover him to give, him opportunity of urinating. The two trees shifted from their sites, covered him from public view and went away to their old sits after he finished his call of nature.

(18) The Prophet was of middle stature, but when he walked two long men by his two sides, he was seen the longest of them.

(19) The Prophet said : I will kill Abu-b-Hani in the battle of Uhud. In the battle, the Prophet inflicted a minor injury on him and as a result he expired.

(20) Once the Prophet was given food mixed with poison to eat. He who ate it first expired, but the prophet lived for four years even after taking that food. That food told the Prophet There is poison in me.

(21) In the battle of Badr, the Prophet mentioned the fate of the leaders of the Quraish. This happened exactly as he said.

(22) The Prophet said to his daughter Fatema : You will meet me first after my death. She died six months after the Prophet.

(23) Once the Prophet said to his wives : She who is longer in hand will meet me first after m y death. Hazrat Jainab was the most charitable among his wives and she died first after the Prophet.,,

(24) A certain camel had not milk in its udder. As soon as the Prophet touched its udder, it began to give milk. Abdullah-bMausd embraced Islam on seeing this miracle of the Prophet.

(25) Once one eye of a companion went out of its socket. The Prophet restored it to its site and his eye sight increased more.

(26) The greatest living miracle of the Holy Prophet is the Quran which stands even today. He threw challenge to the people to produce a chapter like it. The Quran says : Say, if jinn and mankind gather together to bring a book like this Quran, they won't be able to bring like it even though they help one another. So nobody was successful to bring a book or even a sentence like to up to this time. This alone is a sufficient and living testimony that the Holy Prophet Muhammad (peace to on him) is a true messenger of God.

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.II, CHAPTER XI

(13) PROPHET'S MIRACLES

The charachter and conduct of the Holy Prophet, his actions, his habits, management of affairs, his treatment with the different classes of people, his showing straight path to them, his wonderful answers to different difficult and subtle questions, his untiring efforts for the good of people, his good guidance regarding the open laws of Shariat-all these matters lead one to the conclusion that these were beyond the power of a man without help of an unseen hand. It is impossible on the part of a hypocrite or a liar. The people testified by seeing his constitution and qualifications that he was a great truthful man sent by God.

God gave him these qualities though he was illiterate and had no education and lived always with the illeterate Arabs. Being illiterate, orphan and weak, how could he acquire such good character and conduct, such knowledge about God without worldly knowledge ? His true and correct knowledge about the earlier Prophet show that he is a true messenger of God, because he knew these truths by revelations. How could he know what was is beyond of man unless he received revelation ? His miracles prove that he is a true Prophet of God. I am narrating a few of his miracles without prolonging it.

(1) When the Quraish of Mecca told the Prophet to divide the moon into two parts, the Prophet invoked God who split the moon into two portions and it was clearly visible to the people present.

(2) At the time of the siege of Medinah by the allied armies for more than one month, the Prophet supplied provision to all the people.

(3) At another time, he satisfied eighty people with food with only four muds of maize and one little goat.

(4) Once the daughter of Basher had a few dried grapes with which the Prophet fed all his soldiers to their satisfaction and there remained also something in excess.

(5) Once water began to gush forth from the fingers of the Prophet, so much so that his soldiers drank to their hearts content and made also ablution therewith.

(7) Once there was no water in a well at Tabuk and it dried up. The Prophet threw a little water of his ablution to the well and immediately it gushed forth so profuse water that thousands of soldiers drank it to their satisfaction.

(8) At another time, there was no water in a well at Hudaibiyah. The Prophet threw the remaining ablution water into it which immediately gushed forth abundant water. Fifteen hundred men drank it to their satisfaction.

(9) Once the Prophet threw a handful of dust towards the faces of his enemies as a result of which they instantly became blind. Soon after this verse was revealed : When you throw, you did not throw, but God threw it.

(10) The Prophet used to deliver sermon standing on the trunk, of a palm tree in the mosque. when it was replaced by another, the trunk began to emit mild sound which was heard by all his companions. When he touched it with his hand, it became calm.

(11) Once the Prophet told the Jews to make Mobahala (that is whoever is a liar, he will die), but the jews gave the news next morning that they feared to make it for fear of their lives. This is mentioned in the Quran.

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.II, CHAPTER XI

(12) PROPHET'S FIGURE AND CONSTITUTION

The Prophet was neither long statured nor short. When he walked alone, he appeared like a middle statured man. If a man of long stature walked with him, his figure looked longer. When two men of long stature walked by his two sides, he appeared longest, but when they became separate from him, the people called them long men. The Prophet was of middle stature. He was pretty, neither too white, nor too brown. He was of pure reddish hue. Some one praised him saying . His limbs which confronted the sun, such as face and neck, appeared more whitish than reddish colour. The sweats of his face were like pearls and more perfumed than musk. His hairs were very pretty, neither straight nor curly . When he combed them, they appeared like lines in sands. It is said that his hairs were kept flowing up to his shoulders sometime he parted his hair into four parts and each two parts were let off through his two ears. Sometimes he kept his hairs above his ears and his neck then appeared shining like pearls. Grey hairs were found in his head and beard. Their number was not more than seventeen The Prophet had a most pretty constitution. Some gave the smile of his beauty to that of the full moon. His forehead was wide and the place between his eyebrows was bright like pure silver and eye-balls were black tinged with reddish hue. The hairs of his eye lashes were profuse. His nose was thin and his teeth were neither separated, nor united. When they were exposed at the time of his smile or laugh, they shone like lighting. His lip was most beautiful and the ends of his face was the most soft. His faces were smooth and nose not long. His beard was thick and he did not trim it. He used to clip his moushtache. His neck was the most beautiful, neither long, nor. short. If the rays of the sun fell on his neck, it appeared like a cup of silver mixed with gold. His chest was board. It was even like a mirror and white like the moon light. There was a thin line of hairs extending from his chest up to the navel and there was no other hairs over his belly. There were three lines in his belly. His wearing apparel covered one line. His shoulders were wide and there were hairs over them. The place between his shoulders was wide and therein there was impression or seal of prophethood inclined a little towards the right shoulder. There in there was a spot mixed with black and yellow colours. There were hairs around it which appeared like the hairs of a horse. He had hands full of flesh and his fingers were like silver sticks and his palms were softer than wool and were so full of scent that it seemed that otto was applied to them. Sweet scent was attached to the hand of a person who handshaked with the Prophet. If his pure hand touched the head of a boy, he could be recongined among boys owing to the sweet scent of his hand. His thighs were full of flesh and his constitution was proportionate and beautiful. In his latter days, he became rather fleshy but he was without grease like his first stage of life.

The Prophet walked firmly and steadily. He said Concerning constitution I am similar to Adam but in character and conductor I am similar to Abraham. He said : I have got ten names near my Lord-(a) Muhammad (praised), Ahmad (most praised), Mahi (remover of infideltiyt), Aqeb (coming last) Hasher (all appearing after me), messenger of mercy, messenger of repentance, messenger of fights, Muqfi (last of all prophets) and Qasem (embodiment of all vitures).

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.II, CHAPTER XI

(11) PROPHET'S MODESTY AND HUMILITY

Inspite of the lofty position of the Prophet, he was the most humble and modest. Hazra; Ibn Amer reported : I saw the Prophet throwing stones at Jamrah riding on a camel. There was no assault in it, no driving out and no saying : Go aside, go aside. He sat on a sheet of cloth on the back of a mule and took some one behind him. He used to visit the sick , follow the biers, accept invitations of servants and slaves, repair shoes and sew garments. He used to help his family members in their household duties. His companions used not to stand up in his honour as they know his dislike for it. He used to salute the children when passing by them. One day a man was brought to the Prophet and he was afraid to see him. The Prophet said : Be quiet, I am not a king. In am a son of an humble Quraish woman who used to eat gourd . He used to sit with his companions like an ordinary man. Whenever any stranger came to see him, he could not at first recognize him till he was introduced to him. Hazrat Ayesha said May God sacrifice me to you, eat learning as it easier for you. The Prophet leaned towards the ground so much that it seemed that his head would touch the ground. He used to say : I shall take meal like the eating of a slave and sit like the siting of a slave. He used not to eat in plates till he lived.

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imamgazzali · 2 months

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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.II, CHAPTER XI

(10) PROPHET'S BRAVERY AND HEROISM

The Holy Prophet was the greatest hero and brave man. Hazrat Ali said : In the battle of Badr, we all stood surrounding the Prophet. He braved the enemies and we found him bravest on that day. He said : When fight began and friends and foes met with one another. We feared for the Prophet as he was closest to the enemies. Nobody went so near the enemies than him. When he passed order for fighting, he got pleased and prepared himself. He was seen at that time most superior in strength . Hazrat Imran said : The Prophet attacked the enemy who came to him first. The companions said that the Prophet had then a firm hold on the enemy. In the battle of Hunain, when the Prophet was surrounded by the enemies, he alighted from his mule and said : I am surely the Messenger of God. There is no untruth in it. I am the descendant of Abdul Muttableb. He was on that day the bravest of all.

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