Imâm al-Ghazâlî

Mukhta¶ar iªyâ’ ‘ulûm ad-dîn

 imâm a l - G ha z â l î

Mukhta¶ar
iªyâ’ ‘ulûm ad-dîn
The Iªyâ’ ‘ulûm ad-dîn
As abridged by himself

Translated from the Arabic,

and annotated by
Marwan Khalaf

spohr

3
 The Cyprus Library
Centre for the Registration of Books and Serials
documents the following edition

ISBN 978-9963-40-051-5

Original title:
Mukhta¶ar iªyâ’ ‘ulûm ad-dîn

Translated from the Arabic and edited by

M a r w an K h al a f

2nd edition 2014

ISBN 978-9963-40-051-5

© copyright of the English edition

by Spohr Publishers Limited, Lympia/Nikosia, Cyprus.
[www.spohr-publishers.com]
All rights reserved.
Cover design Mehmet Nazım Adil.
Printing: Alföldi Printing House,
Hungary.
 ge n e r a l vie w

Publisher’s Preface ............ 7

Acknowledgements ........... 9
Translator’s Preface ......... 11

Mukhta#ar

First Quarter
On Worship (al-‘ibâdât) ......................................................................... 15
Chapter 1-10

Second Quarter
On The Practices (al-‘adât) ................................................................. 159
Chapter 11-20

Third Quarter
On The Mortal Vices (al-muhlikât) ....................................................... 233
Chapter 21-30

Fourth Quarter
On The Saving Virtues (al-munjiyât) .................................................... 347
Chapter 31-40

Bibliography ....................................................................................... 475

About Imâm al-Ghazâlî ........................................................................ 477

5
 Publisher’s Preface
By the publication of this book entitled Mukhta¶ar, we aim to
acquaint an English-speaking readership with the abridged ver-
sion of Muªammad ibn Muªammad Abû Óâmid al-Ghazâlî’s
magnum opus, the Iªya’ ‘ulûm ad-dîn, ‘The Revival of the Reli-
gious Sciences’, which has been regarded as one of the most im-
portant writings of the Islamic Tradition for nine hundred years
and is esteemed and appreciated among Muslims worldwide like
no other work.
According to the written records available to us today, the
Master himself invested a great deal of energy in the preparation
of this concise version to produce a volume that would enable
him (cf. p. 23) to take his work along on his journeys.*
Whereas in the full-length version of his work, the author’s
knowledge and wisdom unfolds over the course of forty books,
we here have only forty chapters; in these everything concern-
ing human life from the cradle to the grave is discussed with
refreshing brevity and unambiguous lucidity. The book opens
with a fundamental discussion of questions of knowledge and
faith which makes up its first quarter; its second quarter is de-
voted to questions of everyday life, such as the proper conduct
in marriage and the like; this is followed in the third section by
an exceedingly subtle description of the intricacies of the inner
workings of the human soul and the ‘miracle of the heart’, and

* As in other cases of Ghazâlî reception, doubts have been raised as to wheth-

er this abbreviated version was actually penned by the famous scholar him-
self; let it therefore be said that this essentially unanswerable question is of
scant relevance, as the text presented here was given its final form through
comparison with the corresponding passages of the full-length version,
some of which were additionally appended by the editor, the authenticity
of which is unquestioned.

7
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
the fourth part delineates the paths to salvation, and reaches its
climactic conclusion in the last chapter ‘Remembrance of Death
and the Afterlife’. Throughout the book, topics are raised that
are of interest not just to the religious-minded, but to mankind
in general. The chapter on ‘Intention, Sincerity and Truthful-
ness’ (an-niyyah wa l-ikhlⶠwa ¶-¶idq) for instance, focuses on the
fundamental questions which turn an action into a good deed
that brings its agent honour and helps us become true human
beings. It might well come as the greatest surprise to one who
has been brought up and taught in the Western tradition, that
about one-thousand years before the German philosopher Imma-
nuel Kant by his concept of ‘good will’ identified the intention
as the main criterion for the morality of an action, Sayyidinâ
Muªammad k, the Prophet of Islam, had already proclaimed
to humanity this all-important principle for every action and
(intentional) non-action.
With this book, Imam Ghazâlî consolidated the legacy left
by the Holy Prophet into a form that makes it indispensable
reading for every Muslim, as well as for those inspired by the
fundamental questions of our existence; the text also incites and
encourages the yearning for those means whereby we might at-
tain happiness in this life and the hereafter.
We are pleased to make this famous scholar’s dogmatical-
ly precise and intellectually profound masterpiece, which in a
unique way taps into the sources while simultaneously conserv-
ing them, accessible in such a convenient form, a shining star in
the firmament of mankind’s literary heritage.

Wa min Allâh at-tawfîq.

On the 8th day of Sha‘bân 1434,

June 2013.

Salim E. Spohr

8
 Acknowledgements
I first of all thank the Almighty for granting me the time and
ability needed for this task, and I beg forgiveness from Him, for
anything that may draw his displeasure. And I say prayers and
greetings on His Beloved Prophet, Muªammad, the Arab, and
the Hashemi.
I am eternally grateful to several people who were prime as-
sistants in this humble work, listed in chronological order, and
not in order of merit:
To my friend Aªmad ‡âlib, who gave me the Arabic version
of this book when he visited me in hospital, thus inspiring me to
undertake the task on seeing the conciseness of the book, and its
appeal to my lazy nature.
To my shaykh, and guide Shaykh Nâ|im Al-Óaqqânî, for his
spiritual guidance. He advised me as to the style of publication.
May God sanctify his secret.
To my friend John Becket, who read the translation and cor-
rected my English usage, and advised on the style as well. I am
also grateful to his wife, Fatima, for giving me encouragement,
as undoubtedly she gave John.
To my children, who put up with me and assisted. Being born
British, their comments on my English usage were mostly de-
void of sarcasm! Their expertise in the use of computers was a
further redeeming factor for the time and money spent on their
education.
I apologise to any readers who may take offence at anything I
mentioned in the footnotes from my own mind.
Al-ªamdu li-llâh and ¶alawât on His Rasûl, peace be upon him.

Marwan Khalaf

9
 Translator’s Preface
A good friend of mine, Aªmad, came to visit me in hospital after
my first stroke, and he brought me a gift. It was a small book,
titled Mukhta¶ar Ihyâ’ ‘Ulûm ad-Din by Imâm Muªammad al-
Ghazâlî, who is known as Óujjat al-Islâm.
This doubly good deed, visiting sick people and giving gifts,
which is recommended by the Messenger of God, may Allah hon-
our him and grant him peace, by saying, ‘Visit the sick’ and ‘Give
and exchange gifts,’ deserved a response from me, which was,
not, of course, sought nor expected by my generous friend.
So I decided to return the favour in part by translating that
valuable book, for posterity, and to curry favour, with Imâm
Ghazâlî, may God sanctify his secret.
Having never before attempted any project like this in any
seriousness, it was not long before I realized its enormity for
me: English not being my native tongue and Arabic being no
less daunting, after forty years away from practicing it on a
regular daily basis, in England. The satisfaction of the task was
an inspiration for me to persevere, and I am truly thankful to the
Almighty for the assistance I was feeling all along, with an un-
derlying urge to continue, for I loved the subject matter, and the
learning I was undoubtedly receiving with every letter, word,
phrase and page of Ghazâlî’s inspirational writing on this, which
to me is almost a holy subject!
So much rubbish is being put forth in print, speech and other
media, concerning Islam; the most retrograde being, sadly, from
so-called Muslims, within Islam, apart from that of outright en-
emies of Islam and others.
On the other hand I have the feeling that Islam is winning, and
will continue to win and advance, for it is the religion of God,
the Dâ’im, the Permanent, and the Omnipotent, provided it is

11
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
practiced in good faith, good manners and gently, the way that
Muªammad k espoused and practiced.
As nothing can be perfect except God Almighty, my efforts
must contain mistakes, errors, and slips, for which I abjectly
apologize, to the readers and to Imâm Ghazâlî himself.
I invite comment, advice, and input to help me and the pub-
lishers to refine the book, and raise its standards wherever pos-
sible.
And ‘min Allâh at-tawfîq’... from God is success.

London, 7 May 2012.

Marwan Khalaf

12
f irs t q u art e r

On Worship
(al-‘ibâdât)
(Chapter 1-10)
 c on t e n t s

foreword ........................................................................................ 23

CHAPTER ONE
On Knowledge and imparting Knowledge
... 25
section
Expounding on praiseworthy and deprecated knowledge;
and on primary obligations and secondary ones .................................... 28

section
Not all types of knowledge are praiseworthy – referring to
sorcery, talismans, astrology, philosophy and the like ............................ 33

section
The etiquette of the tutor and of the pupil (the seeker) .......................... 33
The duties of the guide and teacher ........................................................... 36

section
On the disadvantages of knowledge and the distinguishing
features of scholars of the Hereafter, and those of bad scholars ............. 38

section 5
On the Intellect (the Mind) and its nobility .................................................... 40

CHAPTER TWO
On Doctrine (i‘tiqâd)

section
Expounding on the doctrine of the Sunnis ..................................................... 41
His Virtue (at-tanzîª) ............................................................................. 41
Life and Omnipotence (al-ªayât wa-l-qudrah) ................................................ 42
Knowledge .............................................................................................. 43
Will ..................................................................................................... 43
Sight and Hearing ..................................................................................... 44
Speech .................................................................................................... 44

17
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
Deeds .................................................................................................... 45
The meaning of the second half of the dual attestation ............................... 46

section
On leading to Right Guidance (irshâd) ......................................................... 48

section
The meaning of ‘Islam’ is listening and surrender and
the meaning of ‘Be­lief’ is the acquiescence of the heart ....................... 49

CHAPTER THREE
On the Secrets of Purity
... 50
section
On purifying the external ......................................................................... 51
The etiquette of the relief of nature .......................................................... 51
Method of performing the ritual ablutions ................................................... 52
The method of bathing ............................................................................... 56
Method of ablution using earth ................................................................... 56

section ............................................................................................. 57

CHAPTER FOUR
On the Mysteries and Functions of Prayer

section
On the merits of prayers, prostration, group prayers,
adhân (call to prayer) and others
The merits of the adhân ............................................................................ 59
The virtue of the ‘written’ (predetermined) prayers ....................................... 60
The virtue of completing the basics ............................................................ 60
The advantage of group prayer ................................................................. 61
The advantage of prostration .................................................................... 61
The advantage of submission ..................................................................... 61
The advantage of building a mosque .......................................................... 62

section
On the outward actions in prayer ............................................................. 62

18
 contents
Rukû’ (bowing) .................................................................................. 64
Sujûd (prostration) ............................................................................. 65
Tashahhud (reaffirming Oneness and saluting the Messenger k) ................. 66
Distinction between the obligatory and the supererogatory actions ................ 66

section
The essential internal actions of the heart (on which prayer depends) ................... 67

section
On following and leading (prayers) ........................................................... 68

section
On the merits of the Friday prayer, its etiquette,
its supererogatory worship and obligations ............... 70
The timing in detail ................................................................................... 71

section
On supererogatory prayers ......................................................................... 72

section
On the prayers of the two feasts ..................................................................... 72

section
On the eclipse prayer ............................................................................. 74

section
On the drought prayer ........................................................................... 74

CHAPTER FIVE
On the Mysteries of the Alms Tax (zakâh)
... 76
section
The types of zakâh; classification of liability to the alms tax
(zakâh) and the six types of liable effects .............................................. 77
Zakâh on cattle .................................................................................... 77
Al-mu‘shirât (‘tenths’ tax) .................................................................... 78
Alms tax on breaking the fast ................................................................. 79

section
Paying the tax and its rules .................................................................... 79

19
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn

section
On the recipient of zakâh .......................................................................... 80

section
On voluntary charity ............................................................................... 81
(Which is preferable, charity, or zakâh?) .................................................. 84

CHAPTER SIX
The Secrets of Fasting
... 85
section ............................................................................................ 85

section ............................................................................................ 86

section ............................................................................................ 87

section
On voluntary fasting ................................................................................ 87

CHAPTER SEVEN
On the Mysteries of Pilgrimage, and Related Matters
... 89
section
On the virtue of pilgrimage; and the virtue of Mecca, Medina
and Holy Jerusalem. And on packing in preparation
for journeying to the ‘Three Holies’ ......................................................... 89
The privileges of the House and of the Honourable Mecca ................................. 90
The virtue of living in Mecca, and its disadvantage ......................................... 92
The virtues of al-Madînah ........................................................................ 92

section
On the conditions for the obligation to perform the pilgrimage:
its correct performance, essential constituents,
the duties in it, and its prohibitions ......................................................... 93

section
Ten sentences concerning the order of the outward actions
prior to departure and until the return home

20
 contents

[First sentence] ................................................................................. 97

Second sentence: On the etiquette of ritual consecration
from the Mîqât to the entry to Mecca ........................ 99
Third sentence: On the etiquette from entering Mecca,
until the circumambulation ........................ 100
Fourth sentence: On circumambulation ................................................. 102
Fifth sentence: On the ‘Endeavour’ (sa‘y) ............................................... 104
Sixth sentence: On standing on ‘Arafât, and what precedes it ................... 105

Seventh sentence: On the remaining pilgrimage actions,

following the Standing, namely overnighting, stoning,
sacrifices, shaving and circumambulation ................ 107
Eighth sentence: On the manner of the Minor Pilgrimage
and after, up to the Circumambulation of Departure ................. 111
Ninth sentence: On the Circumambulation of Fare­well .............................. 111
Tenth sentence: On visiting al-Madînah, and its etiquette ......................... 111

CHAPTER EIGHT
On Reciting the Koran
... 117
section
On deprecating the recital of the unwary ............................................... 117

section .............................................................................................. 118

section .............................................................................................. 118

section .............................................................................................. 119

CHAPTER NINE
On Remembrances (dhikr) and Supplications
... 120
On the ethics of supplication ................................................................... 122
The virtues of prayer on the Messenger of God k ..................................... 122
The virtues of seeking forgiveness ........................................................... 122

section ............................................................................................ 123

21
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn

CHAPTER TEN
The Litanies or Remembrance (awrâd )
... 125
section
On the Merits of Recitations, and their Organisation and Rules .................... 125
The special days and nights .................................................................... 126

end no tes ....................................................................................... 129

22
 Foreword
Thank God for all His bounties; for even enabling us to thank
Him; and prayers and peace be upon the Master of Messengers,
Muªammad, His Prophet, Mes­senger and Servant, upon his
family and Companions, and upon his successors after him, his
Ministers in his time.
I missed, in some of my travels, a facility for extracting from
the ‘Iªyâ’ ‘ulûm ad-dîn’ its essences, due to the difficulty of car-
rying it around with me, on account of its bulk. Hence I tack-
led this matter, seeking success and guidance from God and
praising His Prophet.
It consists of forty chapters.
And God guides to the truth.
Imâm Ghazâlî

23
Abbreviations for eulogies:

k ¶alla llâhu ‘alayhi wa sallam, Allâh’s prayers and salutations be

upon him or may Allah honour him and grant him peace – this ex-
pression follows specifically after saying the name of the last
prophet of Islam, Muªammad.
æ ‘alayhi s-salâm, peace be upon him – follows after naming any
prophet other than Muªammad, or one of the Archangels.
d / p Allâh be pleased with him/her – this phrase is usually
uttered after a Companion’s name. For female Companions
it is ra¡iya llâhu ‘anhâ and for more than one person, it is
ra¡iya llâhu ‘anhum:
r Allâh be pleased with them.
 chapter one

On Knowledge
and imparting Knowledge
His Saying ‘Yarfa‘i llâhu lladhîna âmanû minkum wa-lladhîna ûtû
l-‘ilma darajât – God raises by degrees those of you who are be-
lievers and are granted Knowledge by degrees’ (Koran, 58:11).
Ibn ‘Abbâs, (the son of ‘Abbâs), Allâh be pleased with them (r),
said, ‘The Learned may rise among the Faithful by seven hun-
dred degrees, between each two degrees is the distance of a
five hundred year walk.’1 And the Exalted said: ‘Qul hal yastawî
lladhîna ya‘lamûna wa-lladhîna lâ ya‘lamûn? – Say: Can those who
Know be of the same level as those who do not Know?’ (Koran,
39:9).
And He said: ‘Innamâ yakh­shâ llâha min ‘ibâdihi l-‘ulamâ’ – Only
those servants of Knowledge fear God.’ (Koran, 35:28). And fur-
ther: ‘Wa tilka l-amthâlu na¡ribuhâ li-n-nâs, wa mâ ya‘qiluhâ illâ
l-‘âlimûn – And those examples we impart to people, but only
the Knowledgeable fathom them.’ (Koran, 29:43).
It is related that he, may Allah honour him and grant him peace
(k), said, ‘Those of Knowledge are the Beneficiaries of the
Prophets.’ And, ‘The most useful of people is the Knowledgea-
ble who, when needed, imparts knowledge, and when not need-
ed, enriches himself with it.’2 Also, ‘Belief is naked: its dress is
fear of God, its manifestation (outward decoration) is life, and
its fruit is Knowledge.’3 He said k, ‘The nearest people to the
rank of Prophethood are the people of Knowledge and the people
of jihâd; the people of Knowledge because they guide people to
what the Prophets bring, whereas the people of jihâd defend it
with their swords.’4
He k said, ‘The learned man is the trustee of God on Earth.’5
And, ‘On the Day of Resurrection the power of attestation is
granted to the Prophets, and then the Learned and then the
Martyrs.’6

25
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
Fa†h al-Maw¶ulî7 said, ‘Is it not that the patient deprived of
food, drink and medicine dies?’ They replied in the affirmative.
‘So it is with the heart, if deprived of Wisdom and Knowledge
for three days, it dies.’
He tells the truth, for the nourishment of the heart is Knowl-
edge and Wisdom, and in them is its life, as food and drink are
life for the body.
For whosoever lacks Knowledge has a sick heart, and its de-
mise is a certainty. He does not feel it, because the distractions
of the world numb his senses. When, however, death lifts the
veil of those distractions, the senses return and great pain is felt,
together with endless regret. That is the meaning of his saying
k, ‘People are asleep; when they die, they become alert.’8
As for the rank of Knowledge, it is pointed to in his saying k,
‘The Angels lower their wings upon seeing the seeker of Knowl-
edge, in appreciation of what he is about.’9 Also, ‘Seeking a sin-
gle window of Knowledge is better for you than if you prayed a
hundred raka‘ât.’10
Abu d-Dardâ’ said, ‘Whosoever does not see that seeking
Knowledge is jihâd is failing in his opinion, and in his mind.’
As proof of the advantage of teaching are His Words: ‘Wa idh
akhadha llâhu mîthâqa alladhîna ûtû l-kitâba latubayyinunnahu li-
n-nâsi wa lâ taktumûnahu – For God took a covenant from the
people who were given the Book that they expose it to people
and not withhold it’ (Koran, 3:187). The Messenger of God k
upon reciting these words said, ‘Knowledge was never granted
until God took a covenant from the recipient, akin to that He
took from the Prophets, that “You expose it and do not with-
hold it”.’11
He said k, that he told Mu‘âdh bin Jabal, when he appointed
him to the Yemen, ‘For God to guide through you but one man
is better reward for you than the whole world and what it con-
tains.’12 And ‘Umar, Allâh be pleased with him, said, ‘Whosoever
relates a Tradition (of the Prophet k) that is acted upon is re-
warded by as much as the rewards gained by the actions carried
out resulting from its narration.’ Mu‘âdh said, about teaching

26
 chapter one: on knowledge
and learning (and its narration is referred to, with authority,
elsewhere), ‘Learn “Knowledge”,’ for its learning for the sake
of God is in itself a benefaction (ªasanah), seeking it is worship,
participation in it is praising and eulogising Him, and its re-
search is jihâd. Teaching it is charity, and expending of it to the
worthy is piety. It is the bosom friend in solitude, the compan-
ion in seclusion, the guide in joy and in sorrow, the minister
among comrades, and the associate among associates. It is the
guiding light on the path to Paradise – God elevating people
with it to become leaders in virtue, guides to be followed to-
wards the good, their paths legendary and their deeds coveted.
The Angels desire to adorn them and with their wings to caress
them. All things, soft and solid, praise them – even the creatures
in the oceans pray forgiveness for them, as do the lions of the
Earth and its cattle, and even the Heavens and their stars; for
Knowledge returns life to hearts in the darkness of death, and
lights to perception in darkness. It gives strength to bodies in
weakness, God’s servant attaining through it the ranks of the
virtuous, and the high stations. Contemplation of it is akin to
fasting, and its deliberations are akin to the night prayers. And
through it God is obeyed and by it worshipped, and His Oneness
(tawªîd) is professed. With it the link of birth is maintained, and
it is the imâm whose follower is application. He inspires the hap-
py with it, while the wretched are denied it.13
As for intellectual considerations, the merit of Know­l­edge
cannot be obscure, for it is the means for nearness to God the
Most High, and for His Proximity and good neighbourliness. It
is eternal happiness and perpetual pleasure, which have no end,
for in it are the glory of this world and the happiness of the
Hereafter. This life is the garden of the Hereafter, and the man
of knowledge sows with it for himself eternal happiness through
the refinement of his ethics according to what knowledge dic-
tates; and by teaching, he plants eternal happiness, for he is re-
fining people’s ethics and calling them, with his knowledge, to
that which draws them to God: ‘Ud‘u ilâ sabîli rabbika bi-l-ªikma-
ti wa-l-maw‘i|ati l-ªasana wa jâdilhum bi-llati hiya aªsan – Call to

27
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
the Way of your Lord by means of wisdom and pleasant exhor-
tation, and debate with them with grace’ (Koran, 16:125). For
he is then calling the select with wisdom, the commoners with
exhortation, and the obstinate with argument, thereby achiev-
ing salvation for his soul and those of others – and that is the
perfection of man.’

section
Expounding on praiseworthy and deprecated knowledge;
and on primary obligations and secondary ones
The Messenger of God k said, ‘Seeking knowledge is an obliga-
tion for every Muslim man and woman.’14 And what is obliga-
tory for him, on reaching adolescence or on becoming a Muslim,
is to know the words of the shahâdah15 (the dual declaration16
‘There is no Deity but God, Muªammad is his Messenger’)
and understand the meaning. But he is not (at that early stage)
obliged to ‘perfect’ them by reciting proofs. It is sufficient for
him merely to sincerely believe them with no doubt or equivo-
cation, albeit by way of imitation.
As the Messenger of God k used to do with the ‘rough’
A‘râb17 once they took Islam, he has to begin work on learning
the novelties of God’s orders, such as praying according to the
new instructions, about prayer at the allotted times, and pre-
paring for it beforehand; similarly with fasting. He has to learn
about the annual alms tax (zakâh) if he possesses anything on
which it will become due when a year is up from when he took
Islam, zakâh being a duty, a necessary duty. He must be alerted
to the obligation of pilgrimage, but is not obliged to learn its
intricacies at present, nor to set off to perform it, yet.
As the days pass, he is obliged to learn what he must do and
what disobedient actions he must abandon, according to need.
Should he have doubt about his beliefs, he is obliged to con-
template and delve into them, learning enough to enable him to
remove the doubts; and further learn the knowledge by which

28
 chapter one: on knowledge
shall be his salvation from the destructive qualities of the ego
(muhlikât) and the gaining of the higher degrees, the attainment
of which is likewise a primary obligation for Muslims.
Beyond this, other kinds of knowledge are secondary rather
than obligatory.
Know ye that knowledge is graded by its proximity to the
Knowledge of the Hereafter and beyond; and just as the studies
of jurisprudence are ranked higher than other subjects, so it is
that knowledge which is to do with the essences of jurispru-
dence is preferred to that which concerns the outward judge-
ments in jurisprudence. The jurist may determine whether a
worldly matter is true or false; but above that in rank is the
Knowledge by which worship is adjudged as being accepted or
rejected (by the Almighty). That is part of #ûfî Knowledge, as
will come later.
The eminent scholars whose Schools have been followed by
people and whose teachings have guided them, all possessed
both the jurisprudence of worldly affairs and that of Reality,
and applied them.
This is seen from the descriptions of their conduct during
their lives, and reports about their teachings. They are five:
ash-Shâfi‘î, Malik, Abû Óanîfah, Aªmad bin Óanbal and Sufyân
ath-Thawrî18, Allâh have mercy on them. Each one of them was
pious, an ascetic, a scholar of the Sciences of the Hereafter, as well
as a scholar of outward jurisprudence, which concerns the worldly
affairs of people, and (last but not least) their sole desire from all
of their knowledge was the Divine Countenance.
Of these five attributes the only one followed by pre­sent-day
jurists is that of excessive dissemination and learning of the mi-
nutiae of worldly jurisprudence. The other four are only usable
for the Hereafter, whereas this fifth one is usable both for world-
ly fame and for the Hereafter.
[Actions are judged by the resolve behind them. People use
worldly jurisprudence for fame, claiming it raises them to the
level of the five Scholars. What folly, like comparing Angels to
blacksmiths! (Iªyâ’ ‘ulûm ad-dîn.)]

29
 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
We relate here, of their statements, what attests to their pos-
session of these four attributes (for their renown in the fifth is
self-evident):
As for ash-Shâfi‘î, may Allâh have mercy on his soul, the pointer
to his piety is that he used to split his night into three parts, one
third for learning, one for prayer and one for sleep. Rabî‘ said,
‘Ash-Shâfi‘î, may Allâh forgive him, used to read the Koran sixty
times during Rama¡ân, and all that during his prayers;’ and one
of his Companions used to finish it once every night.
Al-Óusayn al-Karâbîsî,19 Allâh have mercy on his soul, said,
‘I stayed with ash-Shâfi‘î more than once. He used to pray for
about one third of the night. I never saw him read more than
fifty verses (and if he went on, he did a hundred) without, upon
reciting one that mentioned mercy, asking God Almighty of it
for himself and all believers; nor one that contained torment but
that he sought refuge from it, asking of God Almighty salvation
from it for himself and all believers.’ His reading of only fifty
verses is but a sign of the depth of his understanding of the Ko-
ran.
Ash-Shâfi‘î said, ‘I never ate my fill the last sixteen years, for it
makes the body heavy, hardens the heart, removes discernment,
brings on sleep and weakens one’s worship.’ And he said, ‘I nev-
er swore by God Almighty, neither in truth nor falsehood.’ He
said that when he was once consulted about a certain matter, he
went silent. When asked why he did not reply, he said he was
waiting until he knew which was preferable, ‘My silence or my
answer’?
Aªmad bin Yaªyâ said, ‘Ash-Shâfi‘î left the Lantern Market
one day, so we followed him. A man was heard swearing at a man
of the people of Knowledge. Ash-Shâfi‘î turned to us and said,
“Chasten your hearing of listening to gross speech, as you would
chasten your tongues of speaking it, for the listener is a partner
of the speaker. The vulgar looks for the worst thing in his vessel
(heart), and aims to empty it into yours. Happiness comes to
the intended recipient of the word of the vulgar if he is able to
fend it off, just as suffering comes to the speaker thereof”.’ And

30
 chapter one: on knowledge
ash-Shâfi‘î said, ‘A wise man wrote to another, ‘You have been
granted Knowledge (of God), so do not con­ta­minate it with the
darkness of sin, lest you should remain in the dark, when the
Learned seek (God) with light of their Knowledge (seeking like
with like).’
As for his ascetic attribute, he said, may Allâh grant him mercy,
‘He who claims that he possesses the combination of the love of
this world and the love of its Creator lies.’
Once his whip fell from his hand and someone picked it up for
him; he rewarded him with fifty dînâr. The generosity of ash-
Shâfi‘î is more renowned than the sun.
(The depth of his asceticism), fear of God Almighty and the
dedication of his efforts for the Hereafter are illustrated by what
was related about him that, when listening to Sufyân bin ‘Uy-
aynah relating one of the Traditions on compassion, ash-Shâfi‘î
fainted. He (Sufyân) was asked ‘Has he died?’ He replied ‘If he
has, then his era has lost its most eminent.’
Once someone read: ‘Hâdha yawmu lâ yan†iqûn – This is the day
when they shall be dumbfounded’ (Koran, 77:35). Ash-Shâfi‘î
was observed to change colour, develop gooseflesh, shudder and
fall unconscious. Upon reviving he said, ‘God, I take refuge in
You from the status of liars, and the denial of the unwary. God,
to You the hearts of the learned submit, and the necks of those
that crave The Bowing (rukû‘). God, grant me of Your bounty,
enshroud me with Your protection and assist me and forgive my
shortcomings with Your Generous Countenance.’
That he was a Scholar of the inner secrets of hearts is gleaned
from his answer when asked about hypocrisy (vainglory). He re-
plied, instinctively, that it was temptation which is placed in
the field of vision of scholars’ hearts, and which the eyes of their
desires make them make a bad choice of, thus corrupting and
wasting their deeds.
He also said, ‘If you fear for yourself vanity, contemplate,
Whose acceptance you seek? Which Paradise you prefer? What
torment you flee20? What well-being you enjoy? And what ca-
lamity you recollect (awaits you)?’

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 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
The evidence that with his jurisprudence and debate he
sought the Divine Countenance lies in his statement, ‘I would
love for people to benefit from this knowledge, and that none
of it be attributed to me.’ This is decisive proof that he did not
seek with it fame among people, and vainglory.
He also said, ‘I never debated with anyone at all while wishing
them to be wrong, nor spoke to anyone at all that I did not wish
them success, guidance and assistance, and that they be granted
the auspices and protection of God Almighty. And I never spoke
to anyone, ever, without wishing that God Almighty reveal Di-
vine Justice on their tongue or on my tongue.’
Aªmad bin Óanbal said, ‘In the last forty years I have not
prayed one prayer in which I failed to make supplications for
ash-Shâfi‘î.’
As for Imâm Malik, Allâh have mercy upon him, he was likewise
endowed with these five attributes; for he was once asked about
seeking Knowledge (of God) and said, ‘Fine and good: observe
Who is your Constant Companion from morning till night, and
accompany Him.’ Ash-Shâfi‘î, Allâh have mercy upon him, said,
‘Once I saw that he was asked about forty matters, to thirty-two
of them his reply was “I don’t know”.’ His asceticism and fear of
God are more known than can be verbalised.
In Abû Óanîfah’s case, it was known that he used to stay up
in devotions half the night. When someone once pointed at him
and said, ‘This is the man who stays up all night,’ he did stay
up all night from then onwards and said, ‘I am too embarrassed
(before God) to be described by that which is not in me.’
Likewise Aªmad bin Óanbal and Sufyân; their asceticism and
their fear of God are too well known to need mentioning, and
during this book legends will be related that show this is so.
So, observe those who claim to emulate them, are they truth-
ful in their claims or not?

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 chapter one: on knowledge

section
Not all types of knowledge are praiseworthy
– referring to sorcery, talismans,
astrology, philosophy and the like
Sorcery and talismans (by their nature) lead to a plethora of
harms.
The stars (astrology) do so (too) because he k said they were
to be avoided, ‘If astrology is mentioned, desist.’21 He only or-
dered us to desist because man loves to be impressed by effects,
meaning intermediaries, tangible or imagined. He is thereby
probably distracted from the Source of the effects.
Philosophy is deprecated because it leads to conclusions that
contradict sharî‘ah (Divine Law).
Mathematics, while it cannot be denied or contradicted, may
serve ulterior (evil) motives, so its use should be minimal, ac-
cording to necessity.
And of the sciences: medicine as needed.
And of the stars, only enough for working out navigational
positions, and the direction of the qiblah (Mecca).

section
The etiquette of the tutor
and of the pupil (the seeker)
The pupil’s ethics and duties are numerous, but we arrange
their variations in seven categories:
First duty: Prime place is given to inner cleanliness from bad
manners, for as he k said, ‘Religion is built on cleanliness’22,
and the required cleanliness is not of clothing but in the heart
– as evidenced by His Statement: ‘Innamâ l-mushrikûna najas –
Polytheists are but dirty’ (Koran, 9:28), showing that dirtiness
is not confined to clothing, for unless the inner heart (bâ†in) is

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 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
cleansed of corruption, it will not accept the useful knowledge
in religion, nor would it be susceptible to illumination by the
Light of Knowledge.
Ibn Mas‘ûd said, ‘Knowledge is not endless tales, but a light
cast into the heart.’23 And some seekers said, ‘We learned
knowledge for other than God, but Knowledge refused to be
other than for God.’ In other words, Knowledge was refused and
denied us, so its reality was not revealed and thus we gathered
only its verbalisation and tales.
Second duty: To reduce his worldly connections, and move
away from his homeland, so that his heart can dedicate itself to
knowledge, for God did not grant a man two hearts within him,
hence it was said, ‘Knowledge does not grant you part of itself
until you give it the whole of yourself.’
Third duty: Not to be too proud to learn; nor conspire
against the teacher but, on the contrary, relinquish to him the
reins of choice over his affairs. Like the helpless patient hands
over the choice of prescribing one type of cure rather than an-
other.
He must constantly serve a teacher, as was related about Zayd
bin Thâbit, who had prayed at a funeral, and a mule was brought
to him to mount, when Ibn ‘Abbâs approached him and held his
stirrup. Zayd said, ‘Oh, uncle of the Messenger of God, no!’ Ibn
‘Abbâs retorted, ‘That is what he k ordered us to do with the
learned and great.’ Zayd took his hand and kissed it, saying ‘And
this is what he ordered us to do with the members of the family
of our Prophet k.24
He k said, ‘It is not of the manners of a faithful person to
adulate, except if seeking Knowledge of God.’ And it was said
‘Knowledge is a war against the arrogant, as a river is a war
against a high obstacle.’
Fourth duty: To guard against listening to disagreements
from people, for it results in shock and confusion, his heart tend-
ing, as a novice, to lean towards everything cast before it, par-
ticularly towards disruptive ways, equating with laziness and
falsehood.

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 chapter one: on knowledge
Novices (in the beginning) may not emulate the con­duct of
the ‘Complete’; so much so that some said, ‘He who visits us
at the beginning becomes a friend; and he who visits us at the
conclusion becomes an infidel.’
For the Complete One becomes still, except when performing
his obligatory prayers, and has juxtaposed his supererogatory
worship with the exercises of his heart and the constant obser-
vance of the Almighty. The unwary and heedless attribute to
him (the Complete Man, in his stillness and serenity) laziness
and falsehood; but the Koran describes them thus: ‘Wa tarâ
al-jibâla taªsabuhâ jâmidatan wa hiya tamurru marra ¶-¶ahâbi ¶un‘a
llâhi lladhî atqana kulla shay’ – And you observe the mountains
and to you they seem still, while in reality they are moving,
like the movement of clouds; the artistry of God, Who perfected
everything’ (Koran, 27:88).25
Fifth duty: Not to leave any branch of the bran­ches of
praiseworthy knowledge until he has seen its purpose. Taking
his age into consideration, he completes it; otherwise he has to
select (of the branches) according to importance, and selecting
the more important is impossible without surveying the whole.
Sixth duty: To give attention to the noblest knowledge, the
Knowledge of the Way to the Hereafter, meaning the chapters
of devotional practice (mu‘âmalah) and that of the Knowledge
of Revelation (‘ilm al-mukâshafah)26. Devotional practice results
in revelation, and revelation is knowing God Almighty. This
is a light cast by Almighty God into a heart which is purified
by ‘devotion and struggle’ (mujâhadah) and which achieves the
rank in belief attained by Abû Bakr, Allâh be pleased with him. It
is related, from the sayings of the Master of Islamic Law himself,
Allâh’s greetings and peace be upon him, ‘Were the belief of all the
inhabitants of the Earth to be weighed against the belief of Abû
Bakr, his would tip the scale,’27 due to a secret deposited within
his heart and not to choice or reasoning.
What is amazing about someone who claims to heed this Tra-
dition of the Messenger of God k is that he will then deride
similar words, when uttered by Sufis! He claims that it is one of

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 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
the trifles (and superstitions) of Sufis! Take any notice of him,
and you shall have lost your capital and blackened your heart.
Be careful to know that secret, which is beyond the wares of
jurists and theologians. And nothing guides you to it, except
your diligence in seeking it.
Know ye that the noblest Knowledge, and its highest degree,
is the Knowledge of God Almighty. It is an ocean whose depth
cannot be fathomed. The highest ranks in it, among humans,
belong to the Prophets and (then) the Saints (awliyâ’), followed
by those after them (of the [Knowledgeable 28] Scholars).
It was related that one of two pious wise men was observed
with a parchment in his hand that read, ‘Once you have per-
fected anything, then do not imagine that you have perfected
everything, until you know God Almighty, and know that He
is the Initiator of causes and Provider of all things,’ while in the
hand of the other was a parchment stating, ‘Before I got to know
God, I used to drink and get thirsty until I knew him, whereup-
on my thirst was quenched without drinking!’
Seventh duty: For the seeker to aim to immediately adorn
his heart by whatever takes him towards God Almighty and
closer to the company of the higher echelons of (His) Friends;29
and not seek by it lea­de­rship, wealth and rank.

The duties of the guide and teacher

The best teacher is he who possesses knowledge and applica-
tion of that knowledge, and this is referred to as great in the
Heavens; he should not be like a needle, clothing others while
it is itself naked; nor a lantern’s wick, affording illumination for
others as it perishes (burns). In rhyme:

#irtu ka’annî dhubâlatun nu¶ibat,

tu¡î’u li-n-nâsi wa hiya taªtariqu.
I became a wick lit-up to illuminate,
Burning himself, for the sake of others.

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 chapter one: on knowledge
Whosoever dons the mantle of teaching has acquired a great re-
sponsibility; so let him maintain his ethics and duties.
First duty: Compassion for the pupil, and treating him like a
son, as he k said, ‘I am to you but like a father to his son.’ He is
the father in reality: for the parent is the cause of the transient
life, while the teacher is the cause of the remaining, permanent
life; thereby he takes precedence over parents.
Teaching for the sake of this world is destructive of the soul,
and what destruction!
Being so, let the pupils of a teacher love one another, for the
teachers, and the sons of the Hereafter, are travelling towards
God Almighty and following The Path on the Way to Him.
The world, its years and its months are all inns along the road.
Therefore it is incumbent upon companions travelling from
town to town to show mutual love and endearment. If it is so
(for ordinary travellers), what about while travelling towards
God Almighty and the highest Heaven, with the Path free from
obstacles or crowding? And, as the Almighty says: ‘Innamâ
l-mû’minûna ikhwah – Believers are but brothers’ (Koran, 49:10).
Second duty: To emulate him, peace be upon him, by not seek-
ing fees for teaching. God Almighty said: ‘We do not want from
you wages or gratitude’ (Koran, 76:9). And, even if he has done
them a favour, he owes them one, since they are the reason for
his advance towards God Almighty, by sowing knowledge and
belief in their hearts.
Third duty: Not to put off until tomorrow a recommenda-
tion, such as forbidding the pupil from donning a rank before
he is worthy of it; or from going into secret knowledge before
perfecting the manifest.
Fourth duty: To advise the student, and forbid bad man-
ners, not explicitly, but by example, for open criticism destroys
the veil of prestige. He must himself be upright, and then de-
mand uprightness from him, otherwise advice is futile, because
emulation of deeds is firmer than emulation of words.

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section
On the disadvantages of knowledge
and the distinguishing features of scholars
of the Hereafter, and those of bad scholars
The Messenger of God, peace be upon him, said, ‘The harshest
punishment on the Day of Resurrection will be dealt to a scholar
whom God has not granted benefit from his knowledge,’30 and
said, peace be upon him, ‘Whosoever gains knowledge but does not
gain guidance will not gain anything but distance from God.’31
And be certain that a scholar, by diving into knowledge, is de-
nied safety: it is either doom or eternal happiness.
Al-Khalîl bin Aªmad said, ‘Men are of four kinds: A man who
knows, and knows that he knows, is a learned man, so follow
him. A man who knows, but does not know that he knows, is
asleep, wake him up. A man who does not know, and knows that
he does not know, is seeking, so teach him. And a man who does
not know that he does not know, is ignorant, beware of him.’
Sufyân said, ‘Knowledge beckons endeavour: it had better re-
spond, else it leaves.’ And the Almighty said: ‘Watlu ‘alayhim
nabâ’a lladhî âtaynâhu âyâtinâ fansalakha min-hâ – And relate to
them the tale of the one to whom We offered Our Signs but he
turned away from them’ (Koran, 7:175).
The scholars of the Hereafter are the ones who do not use
their religion for worldly gains, nor sell the Hereafter for the
world, knowing the glory of the Hereafter, and the ignominy of
the world. He who does not realise the antagonism between the
Here and the Hereafter, and its ordeal, is not of the people of
Knowledge of God. And whoever denies this denies the evidence
in the Koran, as well as the Revelation, and all the Holy Books
sent down, as well as the statements of all the Prophets. Whoever
knows this but does not practise it is the captive of Satan, for his
desires have destroyed his soul, and he is overcome by his heed-
lessness. Anyone emulating him perishes.

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 chapter one: on knowledge
How can he possibly be considered to belong to the party of
the people of Knowledge, with his qualifications?
Addressing David, peace be upon him, He said: ‘Do you realise
what I do to a scholar, should he prefer his desires to My Love?
I deprive him of the pleasures of My Address. O David, do not
enquire about Me from a scholar drunk with the world, lest he
should turn you away from the path of My Love. They are the
highwaymen on the path of My Servants. O David, if you see a
Seeker, be a servant to him; O David, whosoever is returned to
Me in fight, I record him as a martyr, and he whom I consider a
martyr, I do not torment him in Hellfire, ever.’
And al-Óasan said, ‘The punishment for scholars is the death
of the heart; and the death of the heart is the seeking of the
world by the labour of the Hereafter.’
‘Umar, Allâh be pleased with him, said, ‘If you see a scholar who
loves the world, then accuse him of abusing your religion, for
every lover swims in what he loves.’32
Yaªyâ bin Muªammad ar-Râzî33, used to say to worldly schol-
ars: ‘O you who claim knowledge! Your palaces are Caesarean,
your homes Khosroean, your dress external, your boots Golia-
than, your mounts Qaroonian, your vessels Pharaonic, your foul
deeds are from the Time of Ignorance and your beliefs are Satan-
ic. Where are you in relation to the sharî‘ah of Muªammad?’34
Then he would break into:

And the shepherd of the flock fends the wolf from it;
But what if its shepherds be themselves the wolves?

And it was said:

O lip readers, O salt of the earth,
If the salt turns foul, who will refine it?

And know that the most appropriate for a pious scholar is for his
food, attire, home and all that is related to his worldly affairs to
be modest, not tending to luxury and finery, and not to exagger-
ate in this luxury if he does not exaggerate in denying it. And he

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 mukhta¶ar iªyâ’ ‘ulûm ad-dîn
should beware of visiting sultans and those in authority (avoid-
ing doing so) to the best of his ability, for fear of temptation.

section
On the Intellect (the Mind) and its nobility
It is the spring of knowledge; and testimony to its nobility is his
saying k, ‘Intellect was the first thing God created. He told it
to approach Him, so it did; then told it to retreat, and it did. So
He said: “By My Majesty and Might, I have not created a crea-
tion more generous to Me than you – by you I take, and by you
I give; by you I reward, and by you I punish.”’ 35
And he k said, ‘I asked Gabriel what is the su‘dud ?’36 He said
‘The Intellect.’37
The essence of the Intellect is that it is an impulse by means
of which theorems and theories are worked out; and it is as if an
illuminant is cast into the heart, which is thereby primed for un-
derstanding things. This varies with the variations in instincts.
And God Knows best.

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