The Marvels of the Heart

7/31/2019 The Marvels of the Heart

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AL-GHAZLKitb shar ajib al-qalbHE M A RV E L S

OF HE HEARB of the Iy ulm al-dnHE REVIVAL OF HERELIGIOUS SCIENCESrd from the Arbwithan Ird andNb y W r J m S

witha Frwrd by . J. Wr

F V00


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Contents

Foeo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii

Eitos Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vi

anslatos Intouction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix

Authos Foeo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapte : An Exposition of the Meaning of Soul, Spiit,

Heat, an Intelligence, an of the Pupot of these Naes . . . . . 5Chapte : An Exposition of the Aies of the Heat . . . . . . . . . . . . . . 3

Chapte 3: An Exposition of the Siilitues of the Heat an itsIntenal Aies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Chapte 4: An Exposition of the Special Popeties of the Heatof Man. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Chapte 5: An Exposition Suaizing the Qualities anSiilitues of the Heat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Chapte 6: An Exposition of the Siilitues of the Heat asRelate Specically to Knolege . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

Chapte 7: An Exposition of the Conition of the Heat asRelate to the Categoies of Knolege: Intellectual,Religious, Wolly, an Otheolly . . . . . . . . . . . . . . . . . . . . . . . . 45

Chapte 8: An Exposition of the Dieence eteen GenealInspiation (ilhm) an Leaning (taallum); an theDieence eteen the Su Way of Seeking the Unveiling ofReality an the Way of the Speculative Teologians (nur) . . . . 5


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Chapte 9: An Exposition of the Dieence in Rank eteenthe o Positions y a angile Exaple . . . . . . . . . . . . . . . . . . . . . 57

Chapte : An Exposition of the estiony of Divine Lato the Valiity of the Metho of the Mystics in GainingExpeiential Knolege, not though Instuction no in theOinay Way . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Chapte : An Exposition of the Doination of Satan ovethe Heat though Evil Poptings; the Meaning of suchSuggestion, an the Means of Ovecoing it . . . . . . . . . . . . . . . . . . 77

Chapte : A Detaile Exposition of the Ways y hich SatanEntes the Heat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Chapte 3: An Exposition of that fo hich Man is HelAccountale an that fo hich he is Paone an notPunishe fo Evil Poptings of Heats, thei Decisions,Involuntay Suggestions, an Puposes . . . . . . . . . . . . . . . . . . . . . . 7

Chapte 4: An Exposition of hethe o not Evil Poptings

Can e Conceive of as Entiely Cut O uingReeance [of Go] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Chapte 5: An Exposition of the Rapiity of the HeatsChanges; an of the Way Heats ae Classie in Respect toChange an Staility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

Biliogaphy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

Inex . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45

anslatos Biogaphy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53


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Foeo

r the cente of all ou eepe foms of knoing

appeas to e a tuis in the ajo ol eligions. In the Islaicunivese, the pinciple that the Qun itself as eveale not to the

Pophets in ut to his heat (:97; 6:94) le to a peanent ivisioneteen eely atiocinative an inspiational fos of eligious knolege. Islamic civilization came to be chaacteize by the concuent o

of to ives, of ationalist an mystical isciplines of knolege, an

ost of the tie this coexistence as a peaceful one. Foal systeatictheologians (mutakallimn) cultivate thei sciences in the ol of theexoteic madrasa, speculating about a Go of supeme otheness (tanzh);

hile the Sus et in sepaate loges (khanqh, tekke, zwiya, daotang),encounteing, in love, the Go ho ay, in a ysteious ay, e likene(tashbh) to hat e kno.

he geatest thinkes of the civilization ee often those ho theoize

aout this tension, an sought to pouce a univesal theology of Isla

that coul econcile tanzh ith tashbh. his equie astey of all theelevant isciplines, incluing the legacy of the Geeks as it ha been selec-

tively integate into Islamic thought. he Geeks ha themselves face an

analogous tension, hich as to some extent eflecte by the Aistotelian

an Platonic taitions. By the tie thei cultue as assiilate y theMuslims, complex Neoplatonic schemes ha attempte, an in someeasue achieve, a conco; ut it fell to the Muslis to econcile thislate Hellenistic syste ith the givens of eveale onotheis. With its

focus on the uniffeentiate One, Isla as, in an ipotant ay, oehospitale to the Geek legacy than as tinitaian Chistianity, an its


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mr rxviii

paedia of Religion and Ethics.2 [Te soul is ivie into thee: vegetative,animal, an human (ational) soul.] Each one of these ivisions is futhe

suivie as follos:

VegetativeSoul

Poes of nutition

Poes of goth

Poes of epouction

AnialSoul

Motive

faculties

Appetitivepoe

attactive poe(concupiscence)

epulsive poe

(iasciility an passion)

Efficientpoe

in oto neves an uscles

Peceptivefaculties

Extenal

sightheaingselltaste

touch

Intenal

coon sensefoative facultycognitive facultyestiative facultyeoy

Huan oRational

Soul

Active Intelligence (pactical eason)

Speculative Intelligence(theoetical eason) peceivesieas y

ateial intellect opotentiality of knolege

intellect of possession ecognizes axioatic knolege

pefecte intellect lays holon intelligiles

Tis system as aopte in lage pat by Ghazl, an it fome thefaeok of his philosophy of in.

5 Religion and Ethics, :74. Cf. Bett, Psychology, :54.; Mutazi Weliu-Rahman,

Te Psychology of IniSina, Islamic Culture 9, no. (Apil 935), pp. 34.


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mr rxxiv

Tis list of the intenal senses ies fom some of Ghazls othe

classications. Five othe lists ae pesente in taula fo. [See folloing tables.] In this book Ghazl eals ith pactical an ethical ens,

an pehaps i not feel that it as necessay to e scientically accuatein his stateent. It ill e note that the classications given in the stfou of the ooks as taulate elo ae enite attepts to pesent thesuject systeatically.

Maqid al-falsifa ahfut al-falsifa Mzn al- amal

1Coon senseiss mushtarak

Coon sense;iaginationiss mushtarak;khayliyya

Coon sense;iaginationiss mushtarak;khayliyya

anteio venticleof ain

2

Retentive iagination; consevationmutaawwira;hfiaanteio venticle

Retentive

iaginationhfia

Retentiveiaginationhfia

anteio venticle

Estiationwahmiyya

posteio venticle

Estiationwahmiyya

posteio venticle

Estiationwahmiyya

en of ileventicle

Copositiveanial an huaniaginationmutakhayyila

mufakkira

ile venticle


mufakkira

ile venticle


mufakkira

ile venticle

Meoy

dhkiraposteio venticle

Meoy


Meoy



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Authos Foeo

I Nm Gd Mr, Cm.

Pr b d, hose ajesty peplexes the heats anthoughts of those ho seek in vain to copehen it; hose shining light at its eginning is such as to eile eye an sight; ho

is acquainte ith all hien secets; ho knos all that conscience conceals; ho has no nee of counselo o helpe in uling His kingo; the

Ovetune of heats an the Fogive of sins; the Conceale of faults; theDelivee fom anxieties. An may blessings an peace est in abunance

upon the maste of the messenges, ho unites eligion an efeats heetics,

an upon his escenants, the ighteous, an the pue.Te hono an excellence of man, in hich he supasses all othe

sots of ceatues, is his aptitue fo knoing Go, paise be to Him. Tis

knolege is ans eauty an pefection an gloy in the pesent ol,an his povision an stoe fo the ol to coe. He is pepae fo this

knolege only though his heat, an not y eans of any of his ees. Fo it is the heat that knos Go, an oks fo Go, an stivestoa Go, an as nea to Him, an eveals that hich is in the

pesence of Go. Te membes of the boy, on the othe han, ae meely

A pious phase knon as the basmala. It confes blessings, an is use at the

eginning of foal itings as ell as in any othe connections touching allphases of Musli life.

Te amdala is an asciption of paise to Go; it is use as one of the xe intouctoy phases to evey foal iting.

3 Zab says that the mystics knolege of Go is in the fact that they come expe-

ientially to kno that they can neve kno Him in the sense of having a complete

expeiential knolege of His eing an attiutes. Tis knolege is His alone.


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Chapte 4

An Exposition of the Special Popetiesof the Heat of Man

K

w d bestoe on all animals othe than man all of

these things that e have mentione. Fo animals have appetence

an ange, an the senses, oth oute an inne. Tus the sheep

sees the olf ith he eye an knos in he heat its enity, an so eesfo it. Tat is an inne peception.

We ill no mention that hich peculialy chaacteizes the heat of

man, an because of hich he has been given geat hono an is qualie

to a nea to Go, the Exalte. Tis special chaacteistic has its asisin knolege an ill. By knolege is meant that knolege hich

eals ith the things of this ol1 an the ol to coe, an ith intellectual ealities (aqiq aqliyya). Tese things ae eyon the ojects of

sense peception, an animals o not shae ith man in them. Nay, athe,knolege of axioms an univesals (al-ulm al-kulliyya al-arriyya)

is a peculia popety of the intellect. Tus a man juges that a single

iniviual2 cannot e iagine to e in to places at one tie. Tis ishis jugent fo evey iniviual, although it is ell knon that he hasonly obseve some iniviuals by his sense peception. So his jugment

passe on all iniviuals goes eyon that hich sense has peceive. Ifyou unestan this in ega to this obvious axiomatic knolege, it

is even oe ovious in the est of the theoetical sciences (naariyyt).

Za an Pinceton MS ea of eligion.

Za text eas hose instea of iniviual thoughout this illustation.


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7Te Special Properties of the Heart

an the heat is his king. If the king enjoys goo health, so also o his

aies. She sai, Tus have I hea the Messenge of Go speak.21

Al22 also, in illustating the heat of an, sai, Veily, Go, the

Exalte, in His eath has vessels, an they ae the heats of en. Toseost elove y Hi, the Exalte, ae the gentlest, the cleaest, an themost obust.2 Ten he explaine, saying, Te most obust in eligion, the

cleaest in cetainty, an the gentlest to the ethen. Tis is a efeenceto the statement of [Go] the Exalte, hard against the unbelievers and

merciful among themselves (48:9), an the statement of [Go] the Exalte,

His light is like a niche within which is a lamp (4:35). Uayy . Ka2sai, Tis means as the light of a believe an his heat. Again thee

is the stateent of [Go] the Exalte, Or like the darkness in a vast deepocean (4:4), hich is an illustation of the heat of the hypocite. Zayb. Aslam2 sai of the statement of [Go] the Exalte, in a preserved tablet(85:), It is the heat of the believe. Sahl sai, Te heat an the beast

ae like the thone an the seat. Tese then ae the exaples of the heat.

Iq says that this adth as not authentic.

22 Al b. Ab lib, the cousin of the Pophet an his son-in-la, as the fouth

caliph; see EI, :83. EI2, :38.

3 A eakadth quote fo Makk, t al-qulb.

24 Ubayy b. Kab, a Helpe (. 22 o 30/643 o 650). He ote on some of the

pophetic evelation fo Muaa. See In aja alAsqaln,A BiographicalDictionary of Persons who knew Mohammed(Calcutta, 856), :3. In Qutaya,Ibn Coteibas Handbuch der eschichte, e. Feinan Wstenfel (Gtingen: eiVanenhoeck un Rupecht, 85), p. 33.

25 Zay b. Aslam al-Aa (. 36/656) as a feeman of the caliph Uma an a

eliale adth schola. In aja, :39; In alNa, Kitb al-hrist, e. GustavFlgel (Leipzig: F. C. W. Vogel, 87), pp. 3, 5.


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Chapte 9

An Exposition of the Dieence in Rank eteenthe o Positions y a angile Exaple

K

w wdr of the heat ae outsie the ealm of

things peceive though the senses (mudraktal-awss),1 fo

the heat is also beyon sense peception. Te unestanings

ae too eak to gasp, except y eans of a tangile exaple, that hichis not peceive though the senses. So e shall explain this to people ofeak unestaning y eans of to exaples.

Fo the st illustation let us suppose that a esevoi is ug in theeath, into hich the ate can be conucte fom the suface above

though steas hich epty into it. Te e of the esevoi ay alsoe ug up an the it eove fo it until the fountain of pue ateis eache, an then the ate usts foth fo the otto of the ese

voi. Tis ate is pue an oe constant, an pehaps oe copiousan abunant. Te heat then is like the esevoi an knolege like the

ate. Te ve extenal senses ae like the steams. Knolege may possibly

e conucte to the heat y eans of the steas of the senses an theconsieation of things oseve until it is thus lle ith knolege. Itis also possile to stop up these steas [fo oing into] it y solituean seclusion an aveting the eyes fo seeing, an then to esolve inthe epths of the heat to puify it an eove fo it the layes of veils

until the fountain of knolege usts foth fo ithin it.

awss, extenal senses. See Weliu-Rahman, Te Psychology of Ibn-i-Sina, pp.

3445.


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58 mr r

But if you say, Ho can knolege ust foth fo the heat itselfhile it is estitute of it, kno that this is one of the ones of the heats

secets. It is not pemissible to eal ith it in the knolege of pope

conuct (ilm al-mumala). Tis much, hoeve, can be mentione, thatthe eal natues of things ae itten on in the Peseve ablet (al-law

al-maf), an inee in the heats of the angels ho ae ought nea[to Go].

Fo just as an achitect as plans fo uilings on lank pape anthen bings them into actuality in accoance ith that achetype (nuskha),

thus the Ceato of the heavens an the eath ote an achetype of theol fom beginning to en upon the Peseve ablet, an then bought

it into actuality in accoance ith that achetype.Fom the ol hich has been bought into actuality in the image [of

the achetype] thee is tansmitte to the extenal senses an the etentive

iagination (khayl)2 still anothe iage. Fo hoeve looks at the skyan the eath an then closes his eyes, sees in his iagination the iageof the sky an the eath, so that it is as though he ee looking at the;an ee the sky an the eath annihilate an he hiself eaine, heoul n ithin hiself the iage of the sky an the eath as though

he ee eholing the an looking at the.Ten fom his imagination an eect is tansmitte to the heat, so that

thee is epesente in it the eal natues of things that have entee intosensation an iagination. Te epesentation in the heat coesponsto the ol that is epesente in the iagination, hich in tun coespons to the ol as it exists in itself, extenal to the iagination anheat of an. Tis existing ol coespons to the achetype existingin the Peseve alet.

Tus the ol has fou egees of existence. Tee is existence inthe Peseve alet; this is pio to its copoeal (jismn) existence. Its

2 Khayl, the poe to peseve the foms of sensibles peceive by the common

sense ae the objects themselves have been emove. It is a stoehouse fo the

coon sense, place in the ack pat of the font venticle of the ain, Jujn,al-Tarft, p. 07. See also Wolfson, Intenal Senses, p. 00n.; Weliu-Rahman,

Te Psychology of IniSina, p. 353.

3 Eitos note: hee, Imam al-Ghazl uses the o ra, usually tanslate as fom.

4 Cf. Ibn Sns thee moes of existence. Tings ae ante res, in the min of Go; in

rebus, natual existence togethe ith its accients; anpost res, as conceive ythe huan intellect. Ueeeg, Philosophy, :43. Ghazl has eely suivie


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59A angible Example

eal (aqq) existence follos this, an it is folloe in tun y its iaginative (khayl) existence, y hich I ean the existence of its iage inthe imagination. Its imaginative existence is folloe by its intellectual

existence, by hich I mean the existence of its image ithin the heat.Some of these [oes of] being ae immateial (rniyya) an some

[ae] copoeal. Of the immateial, some ae moe immateial in thei

[oe of] eing than othes. Tis is a kinness (luf) coing fo theivine isom; fo Go has mae the pupil of you eye in such a ay that,

in spite of its sallness, thee is pictue ithin it the iage of the ol,the heavens an the eath, ith all thei iespea extent. Ten it goeson fo existence in the eal of sensation to existence in the iagina

tion, an fo it to existence in the heat. Fo you can neve appehenanything save that hich has eache you; an ee it not that He has

place an iage (mithl) of the hole ol ithin you vey eing yououl have no knolege of that hich is apat fom youself. Gloy

elongs unto Hi ho has oee these ones in the heat an eye,an then line the heat an eye to the peception of the so that theheats of the ajoity of ceatues have ecoe ignoant of theselvesan thei ones.

Let us no go back to intene pupose an say, It is conceivable thatthe eal natue of the ol ight e epesente in the heat, its entaliage coing no fo the senses an again fo the Peseve alet;even as it is conceivale that the iage of the sun shoul e epesentein the eye, coing no fo looking iectly at it, an again fo looking at the ate on hich the sun shines hich epouces its iage. Soheneve the veils ae lie eteen the heat an the Peseve alet,the heat sees the things hich ae theein, an knolege usts fothinto it theefom, so that it oes not have to acquie its knolege thoughthe avenues of the senses. Tis is like the usting foth of ate fo theepths of the eath. Wheneve the heat ecoes occupie ith things

this thi ivision,post res, into imaginative an intellectual existence. In this

chain of moes of existence e see some of the inuence of Neoplatonism on

Aaic philosophy.

5 Eitos note: On the imagination, see William Chittick, Te Su Path of Knowledge

(Alany: State Univesity of Ne Yok Pess, 989).

6 Cf. the Aistotelian iea of the human soul as a micocosm, uniting in itself all

the faculties of the othe oes of aniate existence an istinguishe ynous.Ueeeg, Philosophy, :68.


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6 mr r

in the iagination eive fo sensiles (masst), this veils it foexamining the Peseve ablet, just as hen ate is collecte fom

steams [into a esevoi]; it is theeby pevente fom busting foth

fo the eath; o just as he ho looks into the ate that epouces theiage of the sun is not looking at the sun itself.

Tus the heat has to oos. One oo opens toa the ol ofspiits (lam al-malakt), hich is the Peseve alet an the ol ofthe angels (lam al-malika). Te othe oo opens toa the ve exte-nal senses that ae tethee to the visible mateial ol. Tis visible ol

also eseles the ol of spiits to a cetain extent. No the fact thatthe oo of the heat is opene to the acquisition of knolege though

the senses is a thing you unestan. But egaing its oo that opensto the ol of spiits an [is ale to] see the Peseve alet, you havecetain knolege though meitating upon the ones of eam-visions

(ruy) an the heats osevation in sleep of hat ill e in the futueo hat as in the past, ithout any acquisition on the pat of the senses.

Tat oo, hoeve, is opene only to one ho evotes hiself exclusively to the emembance of Go, the Exalte. Te Pophet sai, Men

of a single [thought] have taken the lea. He as aske, O Messengeof Go, Who ae they? He ansee, Tose ho ae evote to theemembance of Go, the Exalte, fo this emembance (dhikr) of theishas put aay fom them thei loa of sin an they come to the esuection

unuene. Ten he escie the y elating the stateent of Go,the Exalte, Ten I shall a nea ith y face toa the. Do youthink that anyone knos hat thing I esie to esto upon hi toaho I tun y face? Ten He, the Exalte, sai, Te st thing I give

7 Mans potential intelligence is mae actual fom to iections: ivine inspiation,

an easoning an agumentation. Tis as taught by Ibn Sn (Weliu-Rahman,

Te Psychology of Ibn-i-Sina, pp. 356.); Uebeeg, Philosophy, :42.; Bett,

Psychology, :5, 57), an futhe evelope y Ghazl, ho ae Su eleentsas e n hee. Te soul of man, o his heat, is beteen sense peception an

ivine illumination an is inuence by them both, in the sense that both ae

souces of knolege. Tis is simila to hat Ghazl has aleay tol us of mans

being beteen the angel an the emon, in the sense of being inuence by them

oth in the sphee of conuct.

8 Tis st pat is an authentic adth given y Musli fo A Huaya.

9 Tis latte pat, hich begins fo this emembance an so on, is a eak aition.

Wensinck, Handbook, p. 97a.


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6A angible Example

the is that I cast light into thei heats an they give tiings of e evenas I give tiings of them.1 Te entance fo these tiings is the inne oo.

So this is the ieence beteen the knolege of the pophets

an saints an that of the leane an the philosophes (ukum): theknolege of the foe coes fo ithin the heat though the oothat is opene toa the ol of spiits, heeas the knolege of thephilosophes11 comes though the oos of the senses that open to the

ateial ol. Te ones of the ol of the heat an its aveingbeteen the visible an invisible ols cannot be fully ealt ith in a

[stuy of the] knolege of pope conuct. But this is an example that ill

teach you the ieence of the entance of the to [kins of] knolege.Te secon example ill explain to you the ieence beteen the

to types of action, y hich I ean the action of the leane an thatof the saints. Te leane ok to acquie knolege itself an gathe itinto the heat, but the saints among the Sus labo only [ith the goal of]

polishing, cleansing, claifying, an ightening the heat.Te stoy is tol that once the Chinese12 an the Byzantines (R)

vie ith one anothe befoe a cetain king as to the beauty of thei ok-

anship in ecoating an painting. So the king ecie to give ove to

the a potico so that the Chinese ight ecoate one sie of it an theByzantines the othe sie; an to let a cutain hang on eteen theso as to pevent eithe goup fom looking at the othe. An he i so.

Te Byzantines gathee togethe countless stange colos, but the Chi-

nese entee ithout any colo at all an began to polish thei sie an to

ighten it. When the Byzantines ha nishe, the Chinese claie thatthey ha nishe also. Te king as astonishe at thei statement an the

ay in hich they ha nishe the ecoating ithout any colo at all.

So they ee aske, Ho have you nishe the ok ithout any colo?Tey eplie, You ae not esponsile fo us; li the veil. So they lie it,an ehol on thei sie thee shone foth the ones of the Byzantineskill ith ae illuination an azzling illiance, since that sie ha

A ath qus, see EI, :9, 4:336a; EI2, 3:8. I o not n its souce.

Eitos note: the Caio text has ikma (iso), Za (7:54) has ukam, asuse aove.

Zab gives a poveb hich says that isom escene (in special poe) upon

thee oily ees: the ain of the Geek, the han of the Chinese, an thetongue of the Aa. See folloing page fo painting epesenting the contest.


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6 mr r

A painting of the contest that takes place eteen the Chinese an the Byzantines.(Fo a anuscipt of Ni, Khamsa, Shiaz, 4495, Ne Yok, MetopolitanMuseu of At, 3.8.3, fol. 33.).


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37Te Rapidity of the Hearts Changes

Let us then limit ouselves to this bief mention of the ones of

the heat, fo to unetake it in coplete etail is not appopiate fo [aiscussion of] the knolege of pope conuct (mumala). But e have

entione hat is neee in oe to kno the epths an secets of theknolege of pope conuct, in oe to benet the one ho is not satis-

e ith the extenal, no content to take the shell instea of the kenel,but longs to have a etaile knolege of the tue natue of causes. In

hat e have entione he ill n that hich, if Go ills, ill othsuce an convince. Go is Lo of success.12

Te BookoftheMarvelsoftheHeartis complete, an to Go bepaise an gatitue. It is folloe by the Book of Disciplining the

Soul and Rening the Character.

Paise e to Go alone, an ayHis lessing e upon

evey chosensevant.

Za oits all that follos; MSS have slightly vaying enings.


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Biliogaphy

Al, A. Ysuf, tans. Te Meaning of the Holy urn. Beltsville, MD: Aana, .Aai, M. Biblioteca Arabo-Sicula. vols. uin: E. Loesche, 88.Aey, Athu J., tans. Te Koran Interpreted. Ne Yok, 955.Aistotle. De Anima. anslate y W. S. Hett. Lonon: W. Heineann, 935.Aistotle.Aristotle. W. D. Ross. Lonon, 93.Aistotle.Aristotle. G. R. G. Mue. Ne Yok, 93.Asn Palacios, M.Algazel, Dogmtica, Moral, Asctica. Zaagoza, 9.Baai, Elsai M. an Muhaa Ael Halee.

ArabicEnglish Dictionary of uranic Usage. Leien: Bill, 8.Bay, Aallh . Ua. Anwr al-tanzl wa asrr al-twl. Eite y F. O.

Fleische. vols. Leipzig, 8468.Bett, Geoge Siney.A History of Psychology. 3 vols. Lonon: Allen & Unin,

9.Bockelann, Cal. eschichte der Arabischer Litteratur. vols. Weia: E. Fele,

8989; Supplementband. 3 vols. 9367.Bone, Ea G.Arabian Medicine. Caige, 9.Bustn, Buus.Mu al-mu. Beiut, 8677.

Chittick, Willia. Te Su Path of Knowledge. Alany: State Univesity of NeYok Pess, 989.

Da, Muaa . Ms. ayt al-ayawn al-kubr. Eite an tanslate yA. S. G. Jayaka. Boay, 96.

Dhaha, Muaa . Aa al. Kitb abaqt al-uz. Eite y Wstenfel.Gtingen, 834.

Dozy, Reinhat Piete. Supplment aux Dictionnaires Arabes. vols. Leien, 88.Encyclopaedia of Islam. Eite y M. T. Houtsa, et al. 9 vols. Leien, Bill,

9337.

Encyclopaedia of Islam. Secon Eition. Eite y P. Beaan, T. Bianquis, C. E.Bosoth, E. van Donzel, an W.P. Heinichs. 3 vols. Leien: Bill, 9549.

Encyclopaedia of Religion and Ethics. Eite y Jaes Hastings. 3 vols. Ne Yok:C. Scines Sons, 987.


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mr r4

Feytag, G. W.Arabum Proverbia. [Amthl al-Arab]. 3 vols. Bonn, 839.Gaine, W. H. . AlGhazls Mishkt alAn an the Ghazl Pole. Der

Islam 5, no. (94), pp. 53.

Ghazl, A i al.Ayyuh al-walad. anslate y Geoge H. Schee asO youth!Beiut: Aeican Pess, 933.

. Iy ulm al-dn. 4 vols. Caio: Muaf alB alala, 346/97.. Iy ulm al-dn: Kitb asrr al-alt wa-muhimmtih. anslate y

Ein Calveley as Worship in Islam. Maas, 95.. Iy ulm al-dn: Kitb al-ilm. anslate y Naih Ain Fais as

Te Book of Knowledge. Lahoe: Sh. Muhaa Ashaf, 966.. Iy ulm al-dn: Kitb al-tawd wal-tawakkul. anslate y Davi

Buell as Faith in Divine Unity and rust in Divine Providence. Louisville, KY:

Fons Vitae, .. Iy ulm al-dn: Kitb Dhikr al-mawt wa-m badahu. anslate y

iothy J. Winte, as Te Remembrance of Death and the Aerlife. Caige:Islaic exts Society, 989.

. Iljm al-awmm an ilm al-kalm. Caio, 39/89.. Kmiy al-sada an al-Risla al-ladunniyya. Caio: Saa Pess, 343/94.. Kmiy al-sada. anslate y Heny Hoes as Te Alchemy of Happiness.

Alany, NY: J. Munsell, 873..Marij al-quds madrij marifat al-nafs. Caio, 346/97.

.Maqid al-falsifa. Caio, 936..Mishkt al-anwr. Caio, 3/94..Mzn al- amal. Caio: Muy alDn a alKu, 34/934.. al-Munqidh min al-all. anslate y Clau Fiel as Te Confessions of

Al-hazzali. Ne Yok: E. P. Dutton an Copany, 99.. ahafot al-falasifat. Eite y Mauice Bouyges. Beiut: Ipieie

Catholique, 97.Giel, Fank.Al-hazls Philosophical Teology. Ne Yok: Oxfo Univesity

Pess, 9

jj Khalfa. Kashf al-unn an asm al-kutub wa-l-funn. Eite an tanslatey Gustav Flgel as Lexicon Bibliographicum et Encyclopaedicum. 7 vols.Leipzig an Lonon, 83558.

Hava, J. G.ArabicEnglish Dictionary. Beiut, 9.Hitti, Philip. History of the Arabs. Lonon: Macillan, 937.Hoovitz, J. Te Ealiest Biogaphies of the Pophet an thei Authos. Islamic

Culture , no. 4 (Octoe 97).Hoten, Max. Teologie des Islam. Leipzig, 9.Hughes, Toas P. Dictionary of Islam: Being a Cyclopdia of the Doctrines, Rites,

Ceremonies, and Customs, together with the echnical and Teological terms, ofthe Muhammadan religion. Lonon: W. H. Allen, 885.

In aja alAsqaln. [al-Iba tamyz al-aba]A Biograhical Dictionary ofPersons who knew Mohammed. 4 vols. Calcutta, 856.


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A

Aallh . anala, 95Aallh . Mas . Ghl, 88A alRan . A Layl, 6A alDa, 68A alFal alHshi, 7A alKhay alinn alAqa, 7A Bak aliq, 64, 9899

A anfa, A Huaya, 5A Isq Ih alRaqq, 7A Sa alKhaz, 7A Ua (Ia) alBhil, 98A Yaz alBis (Byaz), 7accient (ara), 47accountaility (of an), xxxvxxxviaction, elieate, easue

(tamahhul), 95Aa

ialogue ith Go, aonent, love of, 94, 8Aa . anal, Aa . Muaa alus, 7isha . A Bak, 6alAl . Ziy alAa, 8alm al-malakt(ol of spi

its). See ol of spiitsAl . A li, 7

patisans of, 99Al . usayn . Al . A ali, 3

Anas . Mlik, 7angels

an eons in ialogue, 3435an suggestions (khawir), xxxappeaance to pophets an saints, 74calls, visitation to heat (lammatn),

788ene, 7879oo y hich they ente, xxxiii, 88

an nea to Go(al-malika al-muqarrabn),3, 58

nole scies (al-kirm al-ktibn), 74ecoing (al-afaa), 7ole in ipating knolege, xxviiol of the angels

(lam al-malika), 6ange (ghaab), xvii, 7, 45, 89, 9,

8, 99as a og, 33

annihilation, o passing aay (fan),4, 7

appetence (shahwa), xvii, 7, 5, 9, 8,99, 7, 33

as a pig, iolaty, 33eapon of Satan, 84, 5

aql(intellect). See intellect, in

Aistotle, xvxvii, xix, xxixAscension. See Mij (heavenly jou

ney, ascent)asceticis (zuhd), 54,

Inex


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mr r46

Avicenna. See In SnalAa (eon), xxxiii, azm (eteination), xxxv

B

Baq (ceetey), 3

C

cause (sabab), 5, 78cetainty (yaqn), 74Chistians, 39, 43

coaning to goo an foiingevil (al-amr bi-l-marf wa-l-nahy an al-munkar), 95

Copanions, 7, 99eons sent to, 97

conviction (itiqd), xxxii, xxxv, 9, cee, Musli,

D

Dan, A Sulayn al, 75Dsi (eon), xxxiii, Day of Resuection, 6566eceit, an isselings of Satan, 8687ecision (hamm), xxxii, xxxv, 9ecees, geneal an paticula (qa

wa qadr), xxxv, 3435ees, goo an a

eects on the heat, 33, 37

ho they ae ecoe, 78, eons

an angels in ialogue, 3435an appetence, 3calls, visitation to heat (lammatn),

798cause of suggestion to evil, 78ene, 798oos though hich they ente,

xxxiii, 88in evey an, 8, 84, 87, 9in aketplaces, 98

entione y nae, xxxiii, 8,9

of elieves vs. of unelieves, 5

usage of te, 8esetion (khidhln), 7879esie

covetousness (ama), 95ha, 88, 84, 8, 34agha, 78

eteination (azm), xxxv, 9evil. See Satan (shayn)dhikr. See eeance of Go, evo

tional execiseDiya alKal, 3isoeience, acts of, 33, 36, 9, 7,

9, 36eas. See visions (ea, ruy)

E

eigation (hijra), 83envy (asad), 93

evil popting (wisws), xxxi, 7879ieent sots of, 68potaye as goo, 85, 6eove y eeance, 8, 57

existence, 5859copoeal (jismn), 58iaginative (khayl), 59iateial (rniyya), 59intellectual, 59

eal (aqq), 59

F

faith, egees of, 6465etapho of Zay in the house, 444

fasting, fea, of Go (taqw), 34, 6869, 5,

rsa. See insight, tue

Fie, 64, 67, 85, 99, 9, 67, 3536ra (natual confoity), 394Folloes, 7,


22/26

Index 47

G

Gaiel. See Jil

ghaab. See angeGhazl, A i alan Aistotle, xv, xixxxan alith alMusi, xiiian St. Augustine, xiixiiiiogaphy of, ixxiooks of, xxivxxvi, 86

Iy ulm al-dn, iting of, xIljm al awmm,

Kmiy al-sada, xvi, xxi, xxvxxviMarij al-quds, xvi, xxvMaqid al-falsifa, xxivxxvMzn al- amal, xvi, xxivxxval-Risla al-ladunniyya, xvi, xxviahfut al-falsifa, xxivalbs Ibls, 86

an as achetype, xxiGo

an the heats of elieves, 4, 79, 3,3536ialogue ith Aa, aing nea, 4, 4, 75essence of, gis of, 34ecy of, 55

gee (ir), 993guiance, ight (hidya), 69

H

aza . Aallh alAla, 7asan alBa, 49haste, 9596heat (qalb)

an knolege, , 3638, 69aies (toops) of, 37as a io, xxixxii, 333, 3536,

3839, 5as sutle tenuous sustance, xvi, 6at est, 3, 33classes of, 334

copoeal, 9cooe ith ust, 333enition of, xivxvii, 5,

iseases of, 48entances to, 77, 87, 9fou kins of, 3334in a state of change, 77, 3, 34ineathing into the heat (nah

-l-raw), 5, 74intenal an extenal aies of, 45its inne an oute oos, xxiii, 6,

7374

knolege inscie on, 46, 63knos Go, , 39like a esevoi, 5758like a vessel, 4, 7like the Kaa, vpossessos of heats (arbbal-qulb),

3, 36puication, polishing of, 3334,

44, 66, 4

siiles of, 3those that ae ea, 89tune aay, 37unsteay, 56

Hellavese ove, 6364

Helpes (An), 3i (cave), 3iss mushtarak (shae o coon

sense). See senses: intenal:shae o coon

holy spiit, 5, 5hule in oship (khshin), 76

I

Ilsan an, 993an Ms, 9

an Yay . Zakay, 94, ialogue ith Go, 98lies in ait, 83sent eons to Copanions, 97


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mr r48

In As, Aallh, 65In alJaz, 86In Sn (Avicenna), iv, xvi

an ans potential intelligence, 6an oes of existence, 5859an the soul, xxix

In Ua, Aallh . Ua, 4In Wah, Muaa, 83Ih . Aha

an heats that ae ea, 89iolaty

of appetence, 33

ignoance, ea of (jhiliyya), ilhm. See inspiationilluination, of the heat, 37, 4, 53ilm ladunn. See knolege (ilm):

ivine (rabbn, ilm ladunn)ilm al-mumala. See knolege of

pope conuctiage, o fo (ra), 5, 3536, 58iagination

etentive iagination (khayl,takhayyul), xxiiixxv, 56, 56,58

I alaaayn. See Juayn, AalMlik al

iitation, lin folloing o acceptanceof authoity (taqld), 37, 443,4748

ipulses, ase, 3

inclination of the natue (mayl al-ab),xxxii, xxxv, 8

innovation (bida), innovato(mubtadi), , 9

insight, tue (rsa), xxx, 69of the shaykhs, 7376

inspiationivine evelation (ilhm ilh), 3geneal (ilhm), xxiii, xxvii, xxxi,

553, 67, 74, 78, 4pophetic (way), xxiii, xxvii, 553,

74, 4intellect, in (aql)

enition of, xvxviietapho, as hosean hunting,

9

etapho, as king, 9intention (niyya), xxxv, 78, Iq, A alRa al, 9s . Maya (Jesus), 5, 86, 9597

J

Ji . Aallh . A, Jahanna. See HellJa . Uaya alAa, 8

Jesus. See s . Maya (Jesus)Jes, 39, 43Jil (Gaiel), 5, 5, 6, 3

jinn, 6, John the Baptist. See Yay . Zakay

juispuence (qh), 56Juayn, I alaaayn A al

Mlik al, ix

K

karma. See iaculous giKaa, vKa alA, A Isq, 6khir(pl. khawir). See suggestion,

poptingKhala int ak alSil, 9khayl, takhayyul. See iagination:

etentive iaginationKhaythaa . A alRan, 97Khi, 73Khinzi (eon), 8, knolege, expeiential (marifa), xxx,

43light of, 6364ans aility to have, xx, , 5

knolege of oneself, xxii,

knolege (ilm), 5an acquie (muktasaba), 4546an etapho of esevoi, 5758euce, infee (itibr), 38, 43, 5


24/26

mr r5

taqld. See iitation, lin folloing oacceptance of authoity

tawq. See success, succo

tawd(ivine unity). See unity, ivineTit alBann alBa, 96Ta (eon), xxxiii, 9Taqa, Uthn . A al al, 8theologians

mutakallimn, iii, 38, 443nur, iv, 55

theologystuy of,

Tone Vese, 6avese (al-ir), 6364ust, oee y Go, 39usta, Sahl al,

U

Uayy . Ka, 7Ua . A alAzz, 3Ua . alKha, 4

unelieve (kr), unity, ivine (tawd), xxx, 39, 4, 74unveiling (kashf, mukshafa), 3, 34, 67,

74, people of unveiling

(ahl al-mukshafa), 3Uthn . An, 7Uthn . Man alJua, 9

V

veil, ove the heat, 3738, 553, 59veacious, ighteous, tustothy

(iddqn), 43, 64, 69, vices, things that estoy (muhlikt),

3, 33vitues, things that save (munjiyt), 33visions (ea, ruy), 6, 73, 4

W

Wah . Munaih, 8Wah . alWa alMakk,

alWalhn (eon), xxxiii, 8, ill, iso (ikma), 7, 68

ise (ukam), 3, 7576wisws. See evil poptingol. See also existence

of the angels (lam al-malika), 6next, ol to coe (khira), 4,

333, 45, 495of the pesent (duny), 4, 333, 45,

495, 8, 97entance fo Satan, 9

gee fo, 993of spiits (lam al-malakt), xxiii, 3,

44, 53, 6, 74, 75, 4visile ateial

( lam al-mulk wa-l-shahda), 6,44, 4

Y

Yay . Zakay

an Ils, 94,

Z

Za, Muta al, viii, xi, xxxion egees of faith, 443on types of knolege (ilm), 5on types of soul, 89on vaieties of pophetic inspiation

(way), 5on ays of gaining knolege, 53Zalan (eon), xxxiii, Zay . Asla alAa, 7


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olophon

Marvels of the Heartis set in Minion Po, an Aoe typeface esigne yRobet Slimba an elease in 000. Minion Po is inie by classical,

ol yle typefaces of the late Renaissance, a peio of elegant an highlyeaale type esigns. It coines the aehetic an funional qualitiesthat ake text type highly eaale fo coputeize typesetting nees.

Pinte on aci-fee, Glatfelte oset 50 # exta bulk o-hite pape mae

by the Glatfelte copoation of Yok, PA. It povies supeio opacity, pint

claity, an eets the equieents of ANSI/NISO Z39.4899 (Peanence of Pape). It as pinte by the Fiesens Copoation of Altona,

Manitoa, Canaa an pefe oun in point fullcolo cove o.


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Verily in the remembrance of Goddo hearts nd tranquility

Qurn 13:28

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The Marvels of the Heart