Part 18

[56] Cf. Al-Faidh al Mutawalli of Ahmed Damanhuri, Cairo, 1331.

[57] “Encyclopædia of Islam,” article _Buduh_.

[58] See a paper on this subject by Ali Bey Bargat, Sur Deux Bronzes du Musée Arabe—“Bulletin de l’Inst. Egypt.,” IV: 7.

[59] For critical notes on his works see R. Gosche, pp. 249-300, also Gardner’s remarks and list.

[60] “The Mystics of Islam.”

[61] Macdonald, p. 72.

[62] Compare the two statements facing this chapter; also the references to “The Gospel,” in Chapter IX.

[63] “Jewish Encyclopædia,” article “Ghazali.”

[64] Macdonald.

[65] In regard to the influence of Al-Ghazali’s writings, R. Gosche remarks: “It is characteristic how his influence has spread. The later mystical portions of his _Ihya_ have especially influenced Mohammedan circles in India. His two works on philosophy exerted influence in Spain and among later Jewish writers, for the best manuscripts of the Tahafut are found in Maghrabi character.”

[66] Adolf Wuttke, “Christian Ethics,” Vol. I, p. 172.

[67] Macdonald, pp. 118-119.

[68] “Ihya,” Vol. II, pp. 32-33, “Mizan al ʿAmal,” pp. 126-128, etc.

[69] “Alchemy of Happiness,” pp. 94-96.

[70] “Alchemy of Happiness.”

[71] “Mizan al ʿAmal.”

[72] “The Mystics of Islam.”

[73] “The Way of a Mystic,” _The Moslem World_, Vol. II, p. 171.

[74] “Mystics of Islam,” p. 18.

[75] Yet strange to say there was often an utter divorce between these high ideals and practical morality. A surprising statement is made by Al-Ghazali regarding Junaid in this connection. “Ihya,” Vol. II, p. 19.

[76] “Essays on Islam,” by Rev. E. Sell, Madras, 1901, p. 13.

[77] “Mohammedanism,” C. Snouck Hurgronje, New York and London, 1916.

[78] “Der Islam,” Band V, Heft 2/3 article, “Al-Ghazali’s Mishkat Al-Anwar and the Ghazali Problem,” by Canon W. H. T. Gairdner.

[79] “Development of Mohammedanism,” pp. 143-144.

[80] “_Ihya_,” chapter on Repentance.

[81] One of the texts he uses is (Surah 2, verse 222), “Verily, God loves those who repent and loves those who are purified.” The context is in relation to the infamous statement “Your wives are your tillage, etc.,” which many Moslem commentators interpret as a license for immorality. No wonder that Al-Ghazali was led in this connection to begin to speak on the text “all have sinned” although he does not quote St. Paul’s first chapter to the Romans.

[82] “Al-Badajet,” Cairo Edition, p. 41.

[83] Zwemer, “The Moslem Christ.”

[84] Goldziher, in “Z. D. M. G.,” XXXII, 344.

[85] “Jewish Encyclopædia,” Art. Bible Versions.

[86] After completing this research I found a fuller account of all references to Jesus Christ in Moslem Literature, especially the _Ihya_ as given by Michaël Asin et Palacios in _Logia et Agrapha Domini Jesus apud Moslemicos, etc._, in _Patrologia Orientalis_, Tome XIII fascicule 3. Paris 1917.

[87] The story is repeated in Vol. III, p. 206; cf. Matt. 6: 16-18.

[88] These last quotations are from the translation by Homes which was from the Turkish. There seem to be several editions of the “Alchemy of Happiness” and the text varies as well as the number of chapters.

[89] “The Development of Metaphysics in Persia,” p. 75.

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