The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam.

Abu Hamed Mohammad ibn Mohammad Al-Ghazzali (1058-1111), known as Algazel to the western medieval world, was born and died in Tus, in the Khorasan province of Persia (modern day Iran). He was a Muslim theologian, jurist, philosopher, psychologist and mystic of Persian origin and remains one of the most celebrated scholars in the history of Sufi Islamic thought. He is considered a pioneer of the methods of doubt and skepticism, and in one of his major works, The Incoherence of the Philosophers, he changed the course of early Islamic philosophy, shifting it away from the influence of ancient Greek and Hellenistic philosophy, and towards cause-and-effect that were determined by Allah. He received many titles such as Sharaful A'emma, Zainuddin and Hujjatul Islam, meaning "Proof of Islam". The autobiography Ghazali wrote towards the end of his life, The Confessions of Al-Ghazali: Rescuer from Error is considered a work of great importance. Another of Ghazali's major works is Ihya al-Ulum al-Din or Ihya'ul Ulumuddin (The Revival of Religious Sciences). It covers almost all fields of Islamic sciences: fiqh (Islamic jurisprudence), kalam (theology) and sufism.

The 37th chapter of the Revival of Religious Sciences, this treatise focuses on the subject of intention--which is of crucial importance in ethics--posing questions such as How can someone ignorant of the meaning of intention verify his own intention? How can someone ignorant of the meaning of sincerity verify his own sincerity? And how can someone sincerely claim truthfulness if he has not verified its meaning?

Abu Hamid Mohammad ibn Mohammad Al-Ghazali (1058-1111), known as Algazel to the western medieval world, was born and died in Tus, in the Khorasan province of Persia (modern day Iran). He was a Muslim theologian, jurist, philosopher, psychologist and mystic of Persian origin and remains one of the most celebrated scholars in the history of Sufi Islamic thought. He is considered a pioneer of the methods of doubt and skepticism, and in one of his major works, The Incoherence of the Philosophers, he changed the course of early Islamic philosophy, shifting it away from the influence of ancient Greek and Hellenistic philosophy, and towards cause-and-effect that were determined by Allah. He received many titles such as Sharaful A'emma, Zainuddin and Hujjatul Islam, meaning "Proof of Islam." The autobiography Ghazali wrote towards the end of his life, The Confessions of Al-Ghazali: Rescuer from Error is considered a work of great importance. Another of Ghazali's major works is Ihya al-Ulum al-Din or Ihya'ul Ulumuddin (The Revival of Religious Sciences). It covers almost all fields of Islamic sciences: fiqh (Islamic jurisprudence), kalam (theology) and sufism.

Dear Beloved Son is an excellent compilation of extremely valuable pieces of advice based not only on theory but on the practical experience and insight of Imam al-Ghazali. Since he presented his disciple with these pieces of advice at a stage in life where he had studied and excelled in all major sciences of Islam, it holds extra significance. He covers topics such as sincerity, knowledge, action, death, da’wah, hypocrisy, time, dhikr and Shari’ah, with delicacy and coherency, so that one is able to grasp clearly the multidimensional facets of a comprehensive Islam.

The Condemnation of Pride and Self-Admiration is the first translation into a European language of chapter twenty-nine of The Revival of the Religious Sciences, a monumental work of classical Islam written by the greatest theologian-mystic of Islam Abu Hamid al-Ghazali (d. 1111). Perhaps the most important chapter in the whole of the Revival, The Condemnation of Pride and Self-Admiration delves into the fundamental spiritual ailments and major impediments of the soul, namely pride and self-admiration. Ghazali offers readers an in-depth analysis of how and why pride and self-admiration are so harmful to a person's soul, and oulines methods of recognizing and subsequently healing these diseases of the heart. The key ingredient in this cure, Ghazali explains, is the cultivation of humility, which results from an increasing awareness of one's lowliness and essential nothingness before God. An indepth and very lucid analysis of the major vices and virtues central to all religions.

Excerpt: The remarkable treatise, which I introduce to your notice, is a translation from one of the numerous works of the Arabian Philosopher, Abou Hamid Mohammed ben Mohammed al Ghazzali, who flourished in the eleventh century. He was born about the year A. D. 1056, or 450 of the Mohammedan era, at Tons in Khorasan, and he died in the prime of life in his native country about the year 1011, or 505 A. H. Although educated by Mohammedan parents, he avows that during a considerable period of his life he was a prey to doubts about the truth, and that at times he was an absolute sceptic. While yet comparatively young, his learning and genius recommended him to the renowned sovereign Nizam ul Mulk, who gave him a professorship in the college which he had founded at Bagdad. His speculative mind still harassing him with doubts, in his enthusiasm to arrive at a solid foundation for knowledge, he resigned his position, visited Mecca and Jerusalem, and finally returned to Khorasan, where he led a life of both monastic study and devotion, and consecrated his pen to writing the results of his meditations. Mohammedan scholars of the present day still hold him in such high respect, that his name is never mentioned by them without some such distinctive epithet, as the " Scientific Imaum," or "Chief witness for Islamism." His rank in the eastern world, as a philosopher and a theologian, had naturally given his name some distinction in our histories of philosophy, and it is enumerated in connection with those of Averroes (Abu Eoshd) and Avicenna (Abu Sina) as illustrating the intellectual life and the philosophical schools of the Mohammedans. Still his writings were less known than either of the two others. His principal work, The Destruction of the Philosophers, called forth in reply one of the two most important works of Averroes entitled The Destruction of the Destruction. Averroes, in his commentary upon Aristotle, extracts from Ghazzali copiously for the purpose of refuting his views. A short treatise of his had been published at Cologne, in 1506, and Pocock had given in Latin his interpretation of the two fundamental articles of the Mohammedan creed. Von Hammer printed in 1838, at Vienna, a translation of a moral essay, Eyuha el Weled, as a new year's token for youth. It has been reserved to our own times to obtain a more intimate acquaintance with Ghazzali, and this chiefly by means of a translation by M. Pallia, into French, of his Confessions, wherein he announces very clearly his philosophical views; and from an essay on his writings by M. Smölders. In consequence, Mr. Lewes, who in his first edition of the Biographical History of Philosophy, found no place for Ghazzali, is induced in his last edition, from the evidence which that treatise contains that he was one of the controlling minds of his age, to demote an entire section to an exhibition of his opinions in the same series with Abelard and Bruno, and to make him the typical figure to represent Arabian philosophy. For a full account of Ghazzali's school of philosophy, we refer to his history and to the two essays, just mentioned. We would observe, very briefly however, that like most of the learned Mohammedans of his age, he was a student of Aristotle. While they regarded all the Greek philosophers as infidels, they availed themselves of their logic and their principles of philosophy to maintain, as far possible, the dogmas of the Koran. Ghazzali's mind possessed however Platonizing tendencies, and he affiliated himself to the Soofies or Mystics in his later years. He was in antagonism with men who to him appeared, like Avicenna, to exalt reason above the Koran, yet he himself went to the extreme limits of reasoning in his endeavors to find an intelligible basis for the doctrines of the Koran, and a philosophical basis for a holy rule of life.

Abu Hamid al-Ghazali, in his Book of Counsels, compiles powerful spiritual lessons and reminders, weaving hadith into direct speech and presenting it to the reader. This is a book that is intended to stir the heart to submission and mindfulness of Allah. This translation has sought to retain the literary aspects of this collection while also applying an attentive engagement with the hadith employed within.

Know that the beginning of guidance is outward piety (taqwa) and the end of guidance is inward piety (ihsan). Only through piety is anything really achieved; only the pious are guided. Piety designates carrying out the commands of God most high and turning aside from what He prohibits, and thus has two parts. In this book Imam Al-Ghazali sets out his ideal of how the religious man should order his life from hour to hour and day to day. The book is divided into three parts, obedience, avoidance of sins and the relationship between God and man and between His creation. This is one of Imam Al-Ghazali's final works, it embodies his life, spirituality and experience.