Al-Ghazzali on repentance m. S. Stern distributed By apt books, inc

134

confusion the man verges on blasphemy.

39 a. IM 36:3 (N 3936).

44 a. D 8:26.

45 a. H V 153, 236. Cf. IM 37:30 (N 4253). 46 a. ? B 8:15-16.

b.

49 a. n.t.

c, n.c.

e. n.t.

g. Cf. H V 236. 56 a. H VI 240.

c. H 11201.

57 a. The editor points out that in this section al-Ghazali depends on

Abu Talib al-Makki.

b. n.c.

58 a. H 1113; B 81:32. 59 a. ?

c. n.t.

c. H II 377; B 65 on Koran 19:1. 69 a.^-H V 170; B 81:51. 70 a. Cf. H IV 226. 72.a. H 111230.

73 a. B 97:15, 22, 55. 75 a. H I 379. 76 a. Cf. B 59:8.

b. n.c.

d. H 1380; B 78:53.

78 a. Cf. IM, Mugaddima 7 (N 59).

135

c. H II 313, 370; IM, N 4328. 81 a. B 2:32.

82 a. B 80:4. 83 a. B 78:60. 84 a. H IV 357. 86 a. n.c. 88 a. D 5:2.

b. D 20:74. 89 a. n.c.

b. H VI 157. 90 a. H III 61f. 91 a. H V 348. 93 a. H 111172. 102 a. n.c.

b. H 11409, 444, 476; B 24:60. 103 a. T, Du'a 128. 104 a. n.c.

b. H 111387.

c. n.c.

b. n.c.

e. n.c.

f. H IV 393, 403.

110 a. B 80:2 (?), H IV 166 (?).. 113 a. H IV 151. 118 a. n.c.

b. n.c.

c. n.c.

b. n.t. 121 a. n.c.

b. n.c.
122 a. B 78:76.

b. Cf. IM 37:1 (N 4102).

136

127 a. H II 260, 380.

The numbers refer to _the pages of the Arabic edition which are

indicated in the translation in brackets.

'Abdallah ibn Salam - 15

'Abdallah ibn 'Umar 14

'Abdallah ibn 'Amr ibn al= As 17

'Abdalrahim 14

'Abdalrahman ibn Abi-l-Qasim 14

AN i 'Amr ibn 'Alwan 54

Abu Bakr 11, 28

Abu Hazim 55

AN Hurayra 22

Abu-1-'Ala'-1-Ma'arri 59

Abu Sa'id al-Khudri 18, 38, 55

Abu Sulayman al-Darani 11, 41, 54

Abu Talib al-Makki 17, 21

Abu 'Uthman al-Maghribi 48

Adam 5, 9, 14, 52

'Adi ibn Arta 56

Ahmad ibn Abi-1-Hawari 41

'A'isha 31, 36, 55

'Ali ibn Abi Talib 60

'Ammar ibn Yasir 60

Dhu-l-Nun al-Misri 15

Eve 52

Fudayl. 14, 54

Ghamid 37

Habib ibn Thabit 14

Hamid al-Lafaf 56

138

Hasan ibn 'Ali 43

Hind 9

Ibn al-Jala' 30, 54

Ibn Mas'ud 14, 17, 53

Ibn Sirin 23

Ibn 'Umar 17

Ibrahim ibn Adham 55

Jacob 53

Ja'far al-Sadiq 49

Joseph 36, 53

Junayd 54

Khadir 53, 56

Khalid ibn al-Walid 37

Lugnlan 12

Ma'iz ibn Malik 36

Michael 5

Mitraf ibn 'Abdallah^, 56

Moses 53, 56

Mu'adh 55

Mu'awiya, 55

Muhammad 2, 11

Muhammad ibn Karram 56

Muhammad ibn Wasil 55

al-Mujahid 52

Noah 11

Sahl ibn 'Abdallah al-Tustari 4,48

Sa'id ibn al-Musayyab 14

al-Shafi'i 22, 35

Solomon 52, 53 Sulayman cf. Solomon

Talq ibn Habib 14

'Umar 15, 52

'Umar ibn 'Abdal'aziz 56

Abu Shuja', and al-Ghazzi, Ibn Qasim. Fath al-Qarib. Edited and trans­lated by L.W.C. Van den Berg. Leiden: Brill, 1984.

Anawati, G.C., and Gardet, L. Mystique musulmane. Paris: J. Vrin, 1961.

Anawati, M.M., and Gardet, L. Introduction a la Theologie musubnane. Paris: J. Vrin, 1970.

Arberry, Arthur J.; Sufism: An Account of the Mystics of Islam. London: George Allen and Unwin, 1969(50).

De Boer, T. J. The History of Philosophy in Islam. New York: Dover, 1967.

al-Ghazzali, Abu Hamid Muhammad. Ha-Podeh min ha-T'ayah veha­Ta'ut (The Deliverer from Error). Translated by H. Lazarus-Yafeh. Tel Aviv: Dvir, 1965,

Ihyd' 'Ulum ad-Din. 4 vols, Cairo: al-Maktaba at-Tijariyya, n.d.

al-Munqidh min ad-Daldl. n.p.. Dar al-Kutub al-Haditha, 1385 A. H.

The Book of Knowledge. Translated by N. A. Faris. Lahore: Sh. Muhammad Ashraf, 1970(62).

The Foundations of the Articles of Faith. Translated by N. A. Faris. Lahore: Sh. Muhammad Ashraf, 1969.

The Mysteries of Fasting. Translated by N. A. Faris. Lahore: Sh. Muhammad Ashraf, 1971(68).

The Mysteries of Purity. Translated by N. A. Faris. Lahore: Sh. Muhammad Ashraf, 1974(66).

Ginzberg, L. The Legends of the Jews. 7 vols. Philadelphia: Jewish Pub­lication Society of America, 1968(09).

Juynboll, Th. W. Handbuch des Islamischen Gesetzes. Leiden: Brill, 1910.

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140

Lane, E. W. An Arabic-English Lexicon. London: Williams and Nor­

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Laoust, H. Les Schismes dons L'Islam. Paris: Payot, 1965. Lazarus-Yafeh, Hava. Studies in Al-Ghazzali. Jerusalem: Magnes Press,

1975.

Macdonald, D. B. Development of Muslim Theology, Jurisprudence and Constitutional Theory. Lahore: The Premier Book House, 1912(03).

. The Guide to the Perplexed. Translated and annotated by S. Pines. Chicago: University of Chicago Press, 1963.

. Yad Ha-Hazagah: Mishne Torah. 6 vols. Jerusalem: Pardes, 1955.

Moore, G. F. Judaism in the First Centuries of the Christian Era. 2 vols.

New York: Schocken, 1971(27).

al-Mutanabbi. Diwan al-Mutanabbi. Edited by F. Dieterici. Berlin: 1961. Naish, C. G. "Al-Ghazali on Penitence." The Muslim World 16(1926):

pp. 6-18.

Nicholson, R. A. Studies in Islamic Poetry. Cambridge: University Press, 1921.

. The Idea of Personality in Sufism. Lahore: Sh. Muhammad

Ashraf, 1974.

Obermann, J. Der philosophische and religiose Subjektivismus Ghaz6fis.

Wien-Leipzig: W. Braumueller, 1921.

Schechter, Solomon. Aspects of Rabbinic Theology. New York:

Schocken, 1961(09).

Underhill, E. Mysticism. New York: World Publishing, 1972(55). Urbach, E. E. The Sages: Their Concepts and Beliefs. 2 vols. Trans­

lated by Israel Abrahams. Jerusalem: Magnes Press, 1975. von Grunebaum, G. E. Classical Islam. Translated by K; Watson. Lon

don: George Allen' and Unwin 1970.

Watt, W. M. Bell's Inroduction to the Qur'an. Edinburgh: University

Press, 1970.

Islam and the Integration of Society. London: Routledge and Kagan Paul, 1961:

. Islamic Philosophy and Theology. Edinburgh: University Press, 1962.

. The Faith and Practice of al-Ghazali. London: George Allen

and Unwin, 1953.

Wensinck, A. J. La Pensee de Ghazzali. Paris: Adrien-Maisonneuve,

1940.

Wilzer, S. "Untersuchungen zu Gazzalis Kitab at-Tauba." Der Islam

128-137.

1947.

Zolondek, L. Book XX of al-Ghazzali's Ihya'. Leiden: Brill, 1963. Babylonian Talmud. Gateshead: Judaica Press Ltd., 1973. Encyclopedia Judaica. Edited by C. Roth, et al. Jerusalem: Keter, 1972. Shorter Encyclopedia of Islam. Edited by H. A. R. Gibb, and J. H.

Kramers, Ithaca: Cornell University Press, 1953.

The Encyclopedia of Islam. Second edition. Edited by J. H. Kramers,

et al; Leiden: Brill, 1960-.

et al. New York: C. Scribner's Sons, 1908-26.

Funk and Wagnells, 1902.

T - al-Ghazzali, Ihya' 'Ulum ad-Din, vol. 4, pp. 1-60.

MS - Manuscript referred to in, Hitti, et al., Descriptive Catalogue

of the Garrett Collection of Arabic Manuscripts in the Prince­

ton University Library, (Princeton, 1938) no. 1481.

Z - al-Zayyid al-Murtada al-Zabidi, Ithaf al-Sddah al-Muttagin

C - text of T contained in body of Z.

D - text of T contained in the margin of Z.

M - M. Maimonides, Yad Ha-Hazaqah: Mishne Torah.

K - Koran citation (sura: verse).

W - S. Wilzer, "Untersuchungen zu Gazzalis Kitab at-Tauba",

A-G - G. C. Anawati, and L. Gardet, Mystique Musulmame. EI - Encyclopedia of Islam, second edition. SEI - Shorter Encyclopedia of Islam. TB - Babylonian Talmud.

1. Muhammad Murtada al-Zabidi (1145-1205/1732-91), a distin­guished philologist and lexicographer, was born in India and lived, for the greater part of his life, in Egypt. His commentary, The Pre­cious Gift of the God fearing Masters, was printed in thirteen volumes in Fas (1883-96), and in ten volumes in Cairo (1893). Cf. C. Brockelmann, Geschichte der arabischen Litteratur, 1422, II 287f., and Suppl. II 398f.

144

3. e.g. Deuteronomy 4:30, 30:2; I Kings 8:47-8; Jeremiah 3:7, 12, 14, 22, 15:7, 18:8, 44:5; Ezekiel 3:19, 13:22, 18:21, 23, 27, 30, 33:9, 11, 12, 14, 15, 19; Hosea 5:4, 7:10, 14:2, 3.

4. e.g., Deuteronomy 13:18; II Kings 23:26; Jeremiah 4:8, 23:20, 30:24.

5. W(2), p.82.

6. Jonah 3:10. The inhabitants of Ninveh did, in fact, effect an accept­

able `return' and were forgiven.

7. II Kings 23:25. Here the repentance and reforms of King Josiah

are lauded. This theme is especially evident in Ezekiel, e.g., 3:19,

33:11, 18:23.

8. e,g., Leviticus 4:1-31. 9. Leviticus 16.

10. e.g., Ezekiel 33:14f.

11. Encyclopedia of Ethics and Religion, s.v. repentance. 12. Zachariah 1:3; Malachi 3:7.

13. As, for example, the tension between and synthesis of ritual atone­

ment and repentance. TB, Yoma 85b.

14. E. Urback, The Sages: Their Concepts and Beliefs, vol. I, p.463. 15. Encyclopedia of Ethics and Religion, s. V. repentance. 16. E. Urbach, The Sages, vol. I, pp. 462f. 17. TB, Pesachim 54a.

18. TB, Yoma 86b.

19. TB, Berakhot, 34b.

20. H. A. Wolfson, Philo, pp. 252f.; W, p. 291. 21. Philo of Alexandria, c.20 B.C.E.-50 C.E. 22. H. A. Wolfson, Philo, pp. 252, 255. 23. Matthew 3:2.

24. Mark 1:15, 2:17; Matthew 2:17, 9:13, 12:41; Luke 5:32, 11:32. 25. Encyclopedia of Religion and Ethics, S.V. repentance. 26. Galations 2:20. Cf. Colossians 3:9f. 27. Galations 2:20; John 3:3, 15, 18, 6:47, 14:1. 28. W(2), pp. 77f.

29. Luke 13:5.

30. Encyclopedia of Religion and Ethics, s. V. repentance. 31. Luke 15:4-10.

32. W(2), p:71; J. Obermann, Der philosophische and religiose Sub­

jektivismus Ghazalr, p.233, note 3. 33. e.g., K 2:155 (160). 34. e.g., K 2:51 (54).

35. e.g., K.2:35 (37).

36. K 40:2(3).

37. K 13:29(30), 25:71.

38. K 3:84(90), 4:21 (17), 4:22 (18), 9:105 (104), 42:24 (25). 39. K 9:113 (112), 66:5.

40. e.g., K 2:35 (37). 41. K 2:222.

42. In dating the Koranic citations I have used the chronologies of Muir,

Noldeke, Grimme and the Egyptian edition of the Koran as given

in W. M. Watt, Bell's Introduction to the Qur'an, (Edinburgh,

1970), pp. 206-213.

43. K 20:120 (122).

44. K 2:35 (37), 51 (54), 122 (128), 155 (160), 4:20 (16), 67 (64),

9:105 (104), 119 (118), 49:12.

45. e.g., K 12:53, 14:39 (36).

46. e.g., K 7:149 (physical), 7:167 (168) (religious).

47. e.g., K 17:27 (25), 38:18 (19).

48. e.g., K 31:14 (15), 39:11 (8).

49. W(2), p. 73, note 11.

50. K 3:12 (14).

51. K 34:10.

52. K 60:4.

53. W(2), _pp. 77f.

54. K 4:22 (18).

55. K 4:21 (17), 8:39 (38), 9:5.

56. K 19:61 (60), 20:84 (82), 25:70f., 28:67. 57. K 66:8.

58. K 2:222.

59. Cf. SEI, s.v. Khatai'a. 60. K 3:129 (135).

61. Encyclopedia of Religion and Ethics, s.v. Arabs (Ancient). 62. K 58:9-10 (8-9).

63. Leviticus 16. 64. K 11:116 (114).

65. e.g., K 2:75 (18); 4:112; 26:82. 66. SEI, s.v. Khati'a. 67. K 28:15 (16). 68. K 2:75 (81), 85:11.

69. Where both man and god(s) are locked into an immutable

causality. Cf. Encyclopedia of Religion and Ethics, s.v. Sin

146

147

70. K 2:284, 3:124 (129).

71. K 42:35 (37), 53:33 (32).

72. W. M. Watt, Muslim Intellectual: A Study of al-Ghazzali, pp. 20ff. 73. R. A. Nicholson, The Idea of Personality in Sufism, p. 57. 74. EI, s.v. al-Gha77ali, Abu Hamid Muhammad; El, s.v. al-Ghazzali,

Ahmad. Cf. G. E. von Grunebaum, Classical Islam, pp. 151 ff.;

SEI, s.v. madrasa.

75. Al-Ghazzali, al-Munqidh min ad-Daldl; W. M. Watt published an

English translation in his work, The Faith and Practice of

Lazarus-Yafeh, Ha-Podeh min Ha-T'ayah Veha-Taut.

76. W. M. Watt, The Faith and Practice of al-Ghazzali, p. 12. 77. W. M. Watt, Muslim Intellectual, p. 20. 78. Studies, p._- 365.

79. al-Ghazzal, al-Munqidh, p. 126.

80. El, s.v. al-Ghazzali, Abu Hamid Muhammad.

81. AI-Gha77ali viewed withdrawal and extreme asceticism, except a

temporary healing regimen, to be as bad as hedonism. Cf. Studies,

pp. 429f.

82. Al-Ghazzali, al-Munqidh, pp. 140f. In reference to al-Ghazzali as
renewer, see El, s.v. al-Ghazzali, Abu Hamid Muhammad.

83. W. M. Watt, The Faith and Practice of al-Ghazzali, p. 12, L. Zolondek, Book XX of al-Ghazzali's Ihyd', p. 16.

84. Professor Lazarus-Yafeh's pioneering study of al-Ghazzali's linguistic usage is very enlightening in this area. She is able to high­light al-Ghazzali's commitment and contribution as teacher and guide. Studies-, pp. 44-248.

85. For a partial listing, see Studies, pp. 46ff.

86. P. K. Hitti, Makers of Arab History, p. 156; W. M. Watt, Muslim Intellectual, p. 151; L. Zolondek, Book XX of al-Ghazzali's Ihyb', pp. lff.

87. Studies, p. 51.

88. Al-Ghazzali, "The Beginning of Guidance", The Faith and Prac­

89. T, p. 27; Studies, p. 349. The idea of such a division was quite

common in medieval Islam. It probably was introduced from the

Greek philosophical tradition, and also found its way into Judaism

and Christianity. See, Studies, p. 391, note 2. 90. Studies, p. 362.

91. Studies, pp. 352f.

92. W(2), pp. 75f.

93. e.g., Free Will and Predestination, The Last Judgement, Belief

and Heresy, Ta'wil, etc.

94. Studies, p. 373.

95. W. M. Watt, Muslim Intellectual, pp. 151, 153f., 165. Cf.

al-Ghazzali, The Book of Knowledge, trans. N.A. Faris, pp. 3-5.

96. W. M. Watt, Muslim Intellectual, pp. 176f. For an interesting sur­

vey of the place of the religious commandments in the philosophy

of al-Ghazzali, see the chapter by that name in Studies, pp. 412-436.

has embarked on the Way. They tended, then, to libertinism. Not

so al-Ghazzali. For him the Law remains the basis upon which

man elevates himself and it is not to be abrogated. See, W, p. 262.

98. Studies, p. 378.

99. T, p. 11

100. W, p. 251.

101. T, p. 11; W, pp. 252ff.

102. T, p. 27. Cf. R. A. Nicholson, "Mysticism", The Legacy of Islam,

eds. Arnold and Guillaume, pp. 213f.

103. T, p. 25; W, p. 255.

104. Cf. E. Underhill, Mysticism, pp. 413-443. 105. Studies, p. 352.

106. W, pp. 258, 281.

107. Cf. K 2:191 (195), 222, 9:4, 7, 109 (108). 108. T. p. 31.

109. W, p. 256.

110. K. 2:274 (272), 6:52, 13:22, 18:27(28), and others. 111. TB, Berakhot, 17b.

112. M, Yesodei Ha-Torah, 1:1,6. 113. M, Teshubah, 8:1, 2. 114. W, pp. 257ff. 115. T, p. 23; W, pp. 256, 259. 116. W, p. 270.

117. Studies, pp. 321ff.

118. There is a parallel concept in rabbinic Judaism. TB, Avot, 4:21. 119. T, p. 19; Studies, pp. 321 ff. 120. Studies, pp. 322f.

121. TB, Avodah Zarah, 3a.

148

149

124. T, pp. 24, 38, Studies, pp. 322, 425f. 125. W, p. 260.

126. T, pp. 4, 36; Studies, pp. 429f. Cf. J. Obermann, Der

philosophische and religiose Subjektivismus Ghazaas. 127. T, p. 11; W(2), pp. 78f.

128. Cf. T, p. 29.

129. T, pp. 9f.; W, pp. 246f. 130. T, pp. 25f.

131. W, p. 290. Cf. I Kings 8:46; II Chronicles 6:36; Ecclesiastes 7:21. 132. Genesis 8:21.

133. T, pp. 7f., 16, 50; W, pp. 294f.

134. T, pp. 13, 45. Goldziher has pointed out the parallel between galb

I Kings 8:61,11:4,15:3;1 Kings 20:3; Isaiah 38:3; I Chronicles

29:9; B Chronicles 19:9. 135. T, pp. 24-32.

136. T, p. 50.

137. T, p. 2.

138. T, p. 10. Al-Ghazzali does, however, give a mystical interpreta­

tion in his book, Mizdn al-'aural.

139. W, pp. 249f. Cf. SEI, s.v. 'isma and sira.

140. Cf. W. M. Watt, Muslim Intellectual, pp. 82-86. 141. W, p. 250.

142. T, pp. 52f.

143. T, pp. 10, 16, 34.

144. T, pp. 49f.; W, p. 274.

145. T, pp. 7, 9; Studies, pp. 357-363. 146. W, pp. 275ff.

147. T, pp. 12f. Cf. TB, Avot, 4:2. 148. T, p. 10; Studies; pp. 312-320. 149. W, pp. 289f.

150. W, pp. 278f.; M.G.S. Hodgson, The Venture of Islam, vol. 1, pp. 158f.

151. W, p. 279; G. F. Moore, Judaism in the First Centuries of the

152. W, p. 280; Studies, pp. 412f.

153. M. Maimonides, Guide for the Perplexed, I, 54; III, 27, 28, 33, 54. 154. Nonetheless Maimonides emphasized his belief in the ongoing

obligatoriness of the commandments. M. Yesodei Ha-Torah, 9:1.

155. Studies, pp. 412-436.

156. These debates often began and developed within a specific politi­cal context. The khariji groups, for example, originated in the upheaval surrounding the caliphate of 'Ali. Most of these groups developed ideologies which became progressively less centered in politics. The political influence of these ideologies, with the excep­tion of shi'ism, were negligible in the time of al-Ghazzali. The political context, therefore, is not mentioned. See, W. M. Watt, Islamic Philosophy and Theology.

157. K 2:75 (81).

158. K 4:35 (31).

160. W(2), p. 51; W. M. Watt, Islam and the Integration of Society, pp. 94-104.

161. W. M. Watt, Islamic Philosophy and Theology, p. 67; SEI, s.v. al-Mu'tazila.

162. W(2), p. 52; W. M. Watt, Islamic Philosophy and Theology, pp. 32-34.

163. W(2), p. 52; Cf. W. M. Watt, Islamic Philosophy and Theology, pp. 82-89.

164. W(2), p. 67.

166. T, p. 29; W, p. 270 (text and note 32).

167. W. M. Watt, Islamic Philosophy and Theology, p. 17. Andrae's ideas of salvation through the community of Islam is, at best, mis­leading by his use of christologically influenced terminology. W, p. 186.

168. This is still consistent with al-Ghazzali positing the transfer of credits or debits between sinners and victims of injustice. T, p. 30.

169. W(2), p. 110.

170. W, p. 300.

171. The dimension of national covenant found in Judaism is not to be found in Islam. Cf. W(2), p. 82.

172. T, pp. 50f. Cf. al-Ghazzali, Ihya' 'Ulum ad-Din, vol. 1, Bk 1.

173. W, p. 286. Note the difference between al-Ghazzali's conception of the `ulama'; the priests of the Church who had special powers of dispensation and absolution; and the shi'i imams who were con-

151

sidered infallible and charismatic. 174. T, pp. 16f.

175. T, p. 32; W, p. 308.

176. T, p. 33. This is parallel to the rabbinic category of hoteh u-mahti (one who sins and causes others to follow suit which is the only category of sinner universally condemned by talmudic authorities to eternal perdition. Cf/ TN. Sanhedrin, Chapter 11; TB, Avot 5:21.

177. T, pp. 17-20.

178. T, p. 32.

179. W, p. 248; W(2), p. 85. 180. T, p. 16.

181. Studies, p. 358 (based on al-Ghazzali's Kitab Sharh Aja'ib al-qalb).

182. W. M. Watt, Islamic Philosophy and. Theology, p. 31.

183. W(2), p. 58. The Mu'tazila's position also had a political dimen­

sion. They were involved in the 'Abbasid movement and, like the

Khawdrij, they fought the Umayyads. Cf. SEI, s.v. al-mu'tazila. 184. M. G. S. Hodgson, The Venture of Islam, vol. 1, p. 264.

185. W. M. Watt, Islamic Philosophy and Theology, pp. 86ff. There

was an expression: `More obscure than the kasb of the ash'aris.' 186. Philippians 2:12f.

187. T, pp. 5f. Cf. W(2), p. 95.

188. T, pp. 2f.; W, p. 249; W(2), p. 56; Studies, p. 353.

189. T, pp. 6f.; W(2), p. 91 (for a treatment of the parable see note

1 on p. 91).

190. W, p. 282.

191. A. J. Wensinck, La pence de Ghazzdli, p. 143. 192. W(2), pp. 97f.

193. T. 1. DeBoer, The History of Philosophy in Islam, pp. 57f. 194. T, pp. 4, 24, 27; W(2), pp. 56f. 195. T, p. 50.

196. W(2), p. 60.

197. J. Obermann, Der philosophische and religidse Subjektivismus

198. Ibid., p. 239.