‘The Afterlife cannot be just another room in the same house’
5 stars
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A palate refreshing walk away from the literalism that dominates Islamic theology in the modern day. The sufis have been deserving of the title for the most reflective insights on Quranic verse. Ghazali does compare niyya/will/power but remains appreciative of the overlap and limitation in drawing any definite distinctive lines between these (kudos to the translators notes where this is well-reflected. I never expected I’d read a non-native understand how ‘حُكْم’ can be power/judgement or a third mysterious thing out of the bounds of the English language.)
Literalism does not have all the answers but neither does Sufism. The difference, however, is that the latter does not claim to do so. There are challenges to this idea of (lack of) intention being able to nullify virtuous deeds entirely (e.g., Bukhari 3321) but it wouldn’t be harmful to be more conscientious about what intent is behind our actions… Ghazali illustrates …
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A palate refreshing walk away from the literalism that dominates Islamic theology in the modern day. The sufis have been deserving of the title for the most reflective insights on Quranic verse. Ghazali does compare niyya/will/power but remains appreciative of the overlap and limitation in drawing any definite distinctive lines between these (kudos to the translators notes where this is well-reflected. I never expected I’d read a non-native understand how ‘حُكْم’ can be power/judgement or a third mysterious thing out of the bounds of the English language.)
Literalism does not have all the answers but neither does Sufism. The difference, however, is that the latter does not claim to do so. There are challenges to this idea of (lack of) intention being able to nullify virtuous deeds entirely (e.g., Bukhari 3321) but it wouldn’t be harmful to be more conscientious about what intent is behind our actions… Ghazali illustrates enough cases to support this need to be vigilant of our intent.
All in all, this makes things seem more convoluted—but it is just a demand for reflection to avoid mindless behaviour. More effort? Yes. More mindfulness? Also yes.
So far this interpretation of Ghazali has:
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Dealt with key problems with the idea of an afterlife where eternal life is seen as a reward when the only idea of (‘worldly’) life is almost indissociable from suffering/hardship.
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Provided solution of sorts to the problem of noisy cognition surrounding small and big decisions
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Made me realise that inertia I have towards certain decisions in life (good or bad) is really just (lack of) intention. Viva indifference.
In conclusion: Sufism for the win again!