Al-Ghazali’s Forty Principles of Religion
The Forty Principles is in essence a précis of al-Ghazali’s Revival of the Religious Sciences, arguably the single most influential book (as distinct from scripture) in Islamic/Arabic history. Among other things, the Revival established scholarly legitimacy for the science of tasawwuf (Sufism) through the patronage of the author, who had previously held one of the most distinguished academic positions in the medieval Islamic world at the Nizamiyya Academy in Baghdad. The Forty Principles mirrors the Revival in its sectioning and subsectioning: Both texts parallel one another in the content of their respective four main sections, each of which is subsequently divided into ten subsections. Thus, while the Revival comprises forty “books” (kutub), the Forty Principles, being an abridged version, comprises forty principles, each of which cannot be readily studied (and translated) independently as can the books of the Revival.
The Forty Principle’s first section (i.e. the first ten principles) corresponds closely to the Revival’s Book II, part I, in which the author elucidates the basic principles of Islamic creed through a sapient, non-dialectic language that demonstrates al-Ghazali’s eloquence, wisdom, and spiritual ma`rifa. The second section of the Forty Principles represents a synopsis of the most salient points from the remainder of Books XI to XX of the Revival. It covers the outward actions of the seeker of God, ranging from the secrets of worship (asrar al-`ibadat) to fulfilling the rights of others through correct temperament. Sections three and four respectively cover the purification of the soul of bad character traits and the realization of praiseworthy character traits; they correspond closely to the last twenty books of the Revival.
A new critical edition of the Arabic text of the Forty Principles was published only a few months ago (Dar al-Qalam, Damascus 2003). The editors have weeded out the numerous typos and mistakes that plagued the previous printing, corroborated the text against a photocopy of an additional Tunisian manuscript, and provided some details of the previous manuscripts used in the earlier printings.
The present, partial translation was rendered by Matthew Ingalls as part of his MA thesis at the American University in Cairo. He intends to complete the book for publication within the next year (in sha’ Allah).
