Ghazzali's Epistle of the Birds

8/13/2019 Ghazzali's Epistle of the Birds

1/8

AL-GHAZZALI'S EPISTLE OF THE BIRDS

A TRANSLATION OF THE RISXLAT AL-TAYR

Students of al-Ghazziili are constantly confronted by hisuse of previous material with or without acknowledging itssource. The pages of his major work, the IhyZ 'Uliim al-Din, or example, echo with the words of the @it al-Quliiblof abu-Tdib al-Makki2 Furthermore, its physical divisionsfollow previous patterns of literary composition. Desiring toinsure for his ideas the widest circulation possible, hemodelled his work, only in form, after the most popularbooks of the day. These dealt with jurisprudence, and werealways divided into four parts, one for each of the com-ponent parts of the discipline, namely the Koran, the usageof the Prophet al-sunnah), catholic consent (aZ-ijrni ), andanalogy (al-qiyis). He was not the first Moslem writer to em-ploy this device. He himself alludesS to the Taqwirn al-

Ab n (Tables of Physiology) of ibn-Jazlah4 (d. A. H.493/A.D. 1 loo), which, like the earlier Taqwim al-Sihhah(Tables of Health) of ibn-ButlPn5 (d. A. H. 455/A.D.1063 , was a medical work modelled, for the purpose of gain-ing a wider audience, after the then very popular astro-nomical tables. A man with a mission, he felt impelled touse all available material and methods to drive home his

point. What is true of his major work is true of his lesserworks and pamphlets. This is particularly so in the case ofthe present tract, the Risi lat ~ Z T u y r . ~or a model he musthave had before him a pamphlet by the same title' written

Edited, a m , 851.Muhammad ibn-'Aii ibn-'AtIynh d. A. H. S8WA.D. 996. nee ibn-KhallilrHn, WofaV6t

eCAtyh Cairo, 1299), voL ii, p. 497; pl-hrn'ani, I i t i b d - h m t b , ed. D. 9. Margoliouth(Leyden. 1912 . 1. 6410

IbVC W C m al-Dim (Opiro 1884). vol. i, pp. 4-5.41bn-Xhal l ik n , t.01. iii, p; 255-6; ibn-abi-Ubybi 'ah, U+ al-AnbY f Tabaqit al-

A l i b b P (Claim, 1299 , vol. i, p. 255.

'The trawlation been baaed on the text edited by L. Cbeikho in d - M o a h d q , vol. iv(1901), pp. 918-28, and that publidml in Cairo, together with nine o t h e r tracts by el-Q W i . A. H. 1358.

7 RW l a t Taw, pl o h o r n am R W t abshabokah w a l Toyr ; ed. by L. Uheikho ind - H a r h 6 q , voL iv (l9Ol), pp. 882-7.

Wm-aM-Uwbf'ah vol. i pp. 241.5.


2/8

GHAZZALIS EPISTLE OF T H E BIRDS 47

by ibnSina (d. A.D. 1037 . whom al-Ghazzili consideredan unbeliever.8 Throughout his career, al-Ghazzili soughtto refute the philosophy of ibn-Sina and to discredit hisschool. He, therefore, addressed himself to the same prob-lem, and used the same literary technique, only to set forthanother solution. Both tracts treat of the salvation of man.But while ibn-Sina develops the theme that man works outhis own salvation by his own hands and efforts, al-Ghazzilicontends that salvation is by faith. In fact he believes inelection. The trials and tribulations which visit man in this

life prepare him for the life to come. But whether he issaved or not depends upon the will of God, the sovereignruler of the universe. In the case of ibn-Sina, he must havehad in mind the parable of al-HamZmah al-Mutawwaqahfrom the KuZiZuh wu-Dimnuh. The stories are developedalong parallel lines. But while the intent of the Pidpai fableis ethical and moral, that of ibn-Sinas is philosophical. Al-

Ghazzili elevates it to the religious and spiritual. He hadtried ethics and philosophy, but found them wanting. Theyhad their place and utility, but had failed to supply manwith a unifying principle for life, or illumine his path tosalvation. Religion on the other hand transforms life fromone disunited, useless, and unhappy to one which is united,useful, and happy. It is the light which illuminates thethreshold of all knowledge?

THE EPISTLE OF THE BIRDS

Once upon a time the different species of birds gatheredtogether in order to select a king to rule over them. Theyagreed that the phoenix was the bird best fitted for that pur-pose. They had heard that the phoenix lived in the west ona certain island. They, therefore, decided to proceed hence,to stand in its court and have the pleasure of placing them-selves at its service.

Al-Munqidh m h d-pa l l l (Giro, nd. , p. 11.Al-Munqidh m h al-palal p. 6.


3/8

48 T H E MOSLEM WORLD

Come let us go to Laylas house,And gain admission and announce:Our purpose is to see her there,And our homage and love declare.

Thereupon their latent yearnings surged in their hearts,and inspired them to wax poetic and say:

In what part of the world can we ever meet,If, like a king, access to thee is barred?

As they were about to start, they heard a voice from be-yond the clouds say Throw not yourself with your ownhands into ruin;O rather, stay where you are and leave notyour place; for if you depart from your native land you willdouble your anxiety and add to your sorrows. Beware, there-fore, of exposing yourselves to danger and of playing withfire.

Safety from Sudas choking clutches,And freedom from her neighbours grip,Depend on shunning their lure and bait,And keeping far from their hearth and home.

But when they heard this warning from the unseenworld of might, their longing increased, and they becamerestless, perplexed, and sleepless.

If all the doctors should rescribe,For your love-lorn and acRing heart,Anything but Laylas soothing words,Their effort is worthless from the start.

For it is a fact that:

Nought shall satisfy his loving heart,Or soothe its aches and flaming anguish,Except that he and his only loveShall live and love neath one single roof.

Their hearts swelled with grief and anguish, and theirheads were filled with folly and madness. The joys andecstasies of expectation drowned all thoughts of hesitationand doubt, and they embarked upon their hazardous jour-ney, without counting the cost. Indeed they were warned


4/8


that before them lay extensive wastes, high mountains, anddeep treacherous seas, frigid regions and torrid zones-in-surmountable obstacles which lead to destruction anddeath. They were urged to be content with what they had,lest they be driven to ruin by greed. But all was in vain:they would not listen or heed the warning. Instead they setout on their journey saying:

Whenever a person is lorn and lonesomeAnd his need is great the help is scant.

Then each and every one of them mounted ambition,bridled with longing and saddled with love, and pushed onsaying:

Oer creg and vale by day and nightMy mount and I press on and on;The thought of union with my love,Sustains my will to fight and win;T o stand before her radiant faceAnd with my arms her neck embrace.

They deviated from the paths of freedom, and were drawninto the lanes of necessity and compulsion. Those whohailed from the torrid zone died of cold in the frigid region,and those who came from the frigid region perished of heatin the torrid zone. They were struck by thunderbolts andlashed by storms. Only a few escaped and reached the islandof the king safely.

They then sought audience with the king; but whenaudience was denied them, they begged that someone tellthe king of their presence on the island. Upon hearing oftheir presence the king ordered one of the royal attendantsto inquire of them concerning the nature of their mission.When they informed him that they came in order to invitethe king to rule over them and be their sovereign lord, they

were told, In vain have you troubled yourselves, forwhether you like it or not, whether you come or go, we areyour king and sovereign lord, and we have no need foryou. When they saw that they were not wanted, they feltembarrassed and ashamed, and became discouraged anddowncast. A feeling of bewilderment encompassed them,


5/8


and a sense of awe terrified them. They then realized thatit was impossible for them to return to their native land.They had no strength left in them. In despair they wishedto be left alone to die on the island.

W ould the desert folk take in this hum ble guestWhom nigh t has overtaken by their camp?He would be conten t if the would extendTo him a gracious look an rkindly word.

But plague spread among them, and they were on the vergeof complete annihilation. They, therefore, resorted toprayer, their only hope.

Drunk and dizz of loves bitter cup,Each to his neig our was a nurse.

Then just as they sank into the depths of despair, andbecame sick of life itself, a ray of hope suddenly broke uponthem, and they heard a voice say: You need not lose hope,

for no one despairs of the mercy of God except those whoare doomed to perdition.ll For while the limit in wealthresults in pride, and turns down all requests, the beautifulquality of generosity demands benevolence, and heeds allpetitions. And now that you have known the extent of yourignorance regarding our rank and position, it behooves usto give you shelter. For this our house is the abode of gen-erosity and the dwelling place of munificence. It seeks outthe poor who have shunned security and ease. But for thisdwelling place, the lord of all creatures and the foremostamong them would not have said, Grant me a life ofpoverty, Lord.12 Furthermore he who becomes aware ofhis lack of merit is worthy to be accepted by the king, thephoenix, as his peer and companion.

When at long last hope displaced despair in their hearts,

and cheer replaced dejection therein, they felt sure of theoutpouring of generosity, and certain of the downpouringof grace. Thereupon they inquired about their companionssaying: What has become of those with whom we have

Based on Stirah xii: 87.Al-Tirmidhi, & &, Zuhd 81.


6/8

GHAZZALIS EPISTLE OF T H E BIRDS 5 1

traversed extensive wastes, and in whose company wecrossed valleys deep and wide? Has their blood been shed invain, or would it be compensated by mulct or bloodwit?Not in the least, was the reply, since if any shall leavehis home and fly to God and His Apostle, and death over-take him-his reward from God is sure.lS They werechosen by the hand of fate after they have been proved andtried. And say not of those who were slain on the path ofGod that they are dead; nay, they are i i ~ i n g l ~ * gain theyasked: What has become of those who were drowned in the

deep, and failed to reach their destination? And again thereply came, And repute not those slain on the path of Godto be dead; nay they are living 16 For he who has broughtyou here and caused them to die, has also brought themback to life; and he who has stirred in you the feeling oflonging, so that you embarked upon this tiresome andhazardous journey in search of your goal, has called them

unto himself, and carried them away, and brought themnigh unto him, and favoured them with proximity to him.They are the veils of majesty and the curtains of power.(They recline) on the seat of truth, in the presence of the

potent king.ls Thereupon they said: Is it at all possible forus to see them? In reply to this request they were told, No.For you are (separated from them) by the veils of majestyand the curtains of humanity; you are the chained prisonersof time. But if you fulfil your purpose and depart from yourhomes, you will then exchange visitations and meet. Theythen asked: And what has become of those who were de-tained by greed and negligence, and, therefore, did not em-bark upon this journey? In answer to their question, theywere told, Had they been desirous to take the field, theywould have got ready for that purpose the munitions of

war. But God was averse to their marching forth, and madethem laggards.17 If we wanted them we would have calledthem; but we were averse to them, and consequently, we


7/8


drove them away. Did you yourselves come by yourselves,or did we ourselves call you? Did you yourselves long tocome, or did we stir the feeling of longing in you? We our-selves have moved you, and carried you and them over landand sea. When they heard that, they rejoiced at the ful-filment of providence and the pledge of care. Thereupontheir joy became perfect and their trust complete. They feltsecure therein and tranquil, and faced the substance offaith with steadfastness, and were freed by continual calmfrom vacillation and change.

I wonder, is there any difference between the personrepairing to the island and the postulant (mubtadi)l*whohas resolved in his heart to do so. For the postulant says,We have come to our king. But he who returns to hisoriginal life 0 hou soul which art at rest, return to thy

returns to hear the call. When he is told, Whyhave you come?, he replies, Why have I been called?,nay, Why have I been carried to that land which is theland of favoured proximity?. At any rate, the reply de-pends upon the question, and the question upon theamount of insight, and accomplishment upon aspiration.

He who is disposed to relish such witticisms had betterrenew his acquaintance with the language of the birds andthe realms of the spirit. For the language of the birds is not

understood except by him who belongs to the kingdom ofthe birds. T o renew the acquaintance therewith entails theconstant use of ablutions, faithful observation of the ap-pointed hours of prayer, and the spending of at least anhour of solitude in remembrance. This is the sweet renewalof acquaintance. In fact there are only two ways. There-fore, remember me: I will remember you;2o or, Theyhave forgotten God, and He hath forgotten them.21 There-fore, to him who persists in the path of remembrance shallbe said, I am the friend of him who remembers me; and

For t h e de6oition of mubbdi, eee al-SarrHj, K M b al-Luma, ed. R. A. Nicholson

1 G m h ii 47.stimh iX:w

en, 1914), p. 841. d Btirah I mr 27 8.


8/8


to him who follows the road of neglect and forgetfulnessshall be declared, And whoso shall turn away from the re-membrance of God, we shall appoint a devil for him, andhe shall be his companion.22 Every single person is a fol-lower of one or the other of these two categories. On theday of resurrection each will have one or the other of thetwo marks: the criminals will be known by their mark, andthe righteous by theirs. Their marks are on their faces, be-cause of the effect of prostration.2S

May God, by His good favour, save you, and guide your

footsteps into the way of truth.NABIH MIN FARIS.

Princeton, N . J .

T h e Westernization of ArabiaIn a paper on the possibility of union among the Arab States

(American Historical Re view , July, 1943) Professor Philip Hittipoints to the contrast between the Arabs of the Fertile Crescentand those in Arabia proper. From Syria to Iraq there is a strongwesternization movement. But he goes on to say:

In this respect the Arabian quadrilateral stands in marked con-trast to the Arab crescent, especially to its western horn Syria-Pales-tine and Lebanon. The emergence of the ultraconservative, puri-tanical Wahhabis under ibn-al-Saud as the leading community inthe peninsula after the first World War represents the extremity ofthe pendulum swing in that direction in Islam. The swing towardthe other extreme of Westernization and secularization is repre-

sented by the Kemalist Turks. T h e Turks and the Wahhabis rep-resent opposite extremes in modern Islamic movements. If the post-war Turks proved to be the protestants of Islam, the Wahhabisproved to be the greatest conformists-the sporadic and superficialattempt at modernization by ibn-alSaud notwithstanding.

Equally immune to European secular ideas are the Zaydis ofal-Yaman, whose Imam, Yahya, is even more provincial than hisrival to the north. Rivalry between these two, the strongest potentatesof Arabia proper, deep-seated hostility between the Ikhwan follow-ers of the one and the Zaydis of the other, together with the low level

of culture throughout and the narrow horizon and particularism ofpolitical life, preclude the possibility of any immediate rapproche-ment and a gravitation toward a common center of Pan-Arabism.The rest of Arabia, including the Trucial Coast on the PersianGulf, has been for decades weaned from the motherland and, underBritish influence, oriented India-ward.

I Grah xliii: 85.8hh xlifl: es.

Date post:	03-Jun-2018
Category:	Documents
Upload:	ashfaqamar
View:	227 times
Download:	0 times

Ghazzali's Epistle of the Birds

Documents