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Hell, he says, quoting a reported saying of the prophet, is full of Faqirs, who through wandering away from the truth of revealed

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Sufiism, he maintains, will never enable a man to dispense with revealed religion, or free him from the duty of performing its prescribed observances. There must be a historical foundation for belief and for one's knowledge of God's will, and nothing must be permitted or accepted by the Sufi which rang counter to this divine revelation. Solely because he followed the way of the Sufis.īut while Al-Ghazali may thus be said to have gained for Sufiism a recognised place among Moslems, he insisted most strongly that there could be no true Sufiism apart from revealed religion. Was a Sufi there was even no question of suspecting him Of denouncing a man as an unbeliever simply because he His views were accepted, there was no further question It must be put to the credit of Al-Ghazali that though he was not the first to realise that there could be a Sufiism which was Moslem as well as a Sufiism which was non-Moslem, he was, so far as we can judge, the principalĪgent in bringing about the public recognition of this fact.įrom the time that his books became generally known and In all times and in all religions there has been a similar tendency among those who have followed the path of the Mystic. Islam as soon as they had reached a certain stage in their Sufi life. There was, of course, a Sufiism which was non-Islamic, and there appears to have been a strong tendency on the part of Moslem Sufis to break away from formal In the time of Al-Ghazali, and for some time before and after his day, there was more than a tendency to distinguish and contrast Islam and Sufiism.

Nor does Islam point out to a man how he can overcome his sins and evil self, and thus qualify for direct entrance into heaven, and the enjoyment of the highest happinessįor a means of such cleansing, Moslems in all times have turned to Sufiism. Orthodox Islam holds out no 'hope of salvation,' and can therefore never be a religion of joy and confidence. But he must be ever ready, should God will it, to pass through the fire and there expiate the sins and evils of his earthly life. Without first causing him to pass through the fires of hell, God please, of His grace, to give him entrance into paradise The true believer must simply submit himself to the divine will. None of them had any assurance that they would be ' saved' in this sense of the word.Īnd, in truth, there is no such assurance to be foundĪnywhere in orthodox Moslem teaching. Of hell, Al-Ghazali is true to the convictions and beliefs Strict performance of one's religious duties do not affordĪny guarantee that the believer will escape the torments In holding that the most orthodox faith and the most God, or in virtue of the mediation of others but such anĮscape is so problematic that one cannot wisely count It is possible that some may escape hell fire through a specialĪnd particular outpouring of the abounding mercy of Simply to be an orthodox and strict Moslem. To obtain this salvation far more is necessary than ' the saved' according to Al-Ghazali, are the few who passĭirectly into paradise without first entering the fire. Which, while they are penal, are also purgatorial. Passing for a shorter or a longer period through the fires Paradise, but most of them will attain to it only after Now by salvation Al-Ghazali means absolute escapeįrom the fires of hell.

They do not afford even any reliable guarantee Together are not sufficient to give a man a complete conception of truth, or fit him for the highest joys of the life The two former make up what may be called formal W GardnerĪccording to Al-Ghazali, religion consists of three parts Belief, Works or Conduct, and Experience of Spiritualities.

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