[61] Ghazzali’s remark should not be confounded with either egoistic or universalistic hedonism. See his remark on the affinity of souls (pages 95 ff). [62] Muslim. [63] From uncanonical sayings of Christ. [64] _Quran_ XXXVIII. 71, 72. [65] See Bukhari _Haddis Qudsi_. [66] Al Ghazzali condemns all such expressions which are called by Cardinal Newman “eccentricities of the saints.” He is aware of their liability to abuse and points out their error in a manner which six hundred years later took the form of Bishop Butler’s dictum that reason cannot abdicate its right of judging obvious improprieties in religious doctrines and persons. “Ibn Allah”, (Son of God) refers to the orthodox Christian view of Jesus. “Anal Haq” (I am the truth, i.e. God) refers to the expression of Husain bin Mansur al Hallaj, who in 309 A.D. was crucified in Bagdad for his blasphemy. The poet Hafiz says of him: “Jurmash an bud ki asrar huwaida bikard.” (His crime was that he revealed the secrets.) [67] _St Matthew_ XXII 35-57. “And one of them, a lawyer, asked him a question, tempting him,: Master, which is the great commandment in the law? And he said unto him: Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy mind.” In the above passage the law referred to is _Deuteronomy_ VI. 5, where instead of mind, the word might is used. [68] Daran, a village near Damascus, where he died in 215 A.H. [69] A famous Muslim woman saint of Basrah, considered to be an authority on Sufiism. She died in 801 A. D. [70] _Quran_ LVII. 20 and III. 14-16. [71] Compare Descartes’: _Cogito ergo sum_. [72] Compare _Quran_ XXIV. 35. “Allah is the light of the heavens and the earth: a likeness of his light is a pillar on which is a lamp, the lamp is in a glass (and) the glass is as it were a brightly shining star lit from a blessed olive tree, neither eastern nor western, the oil whereof almost gives light though fire touches it not (heads daffor.) Allah guides to his light whom he pleases, and Allah sets forth parables for men and Allah is cogniscant of all things.” Al Ghazzali has written a separate treatise called _Mishkat ul Anwar_ dealing exhaustively with the above passage. An excellent summary of his views is given by Razi in his Commentary, vol. VI. 393-408. (Stamboul edition). In the above parable Islam is represented as a likeness of the divine light, a light placed high on a pillar so as to illumine the whole world, a light guarded by being placed in a glass so that no puff of wind can put it out, a light so resplendent that the glass itself in which it is placed is as a brilliant star. Just as a fig tree stands for a symbol of Judaism (see _St. Matthew_ XXI. 19) the olive stands for Islam, which must give light to both the East and the West, and does not specifically belong to either one of them. The doctrine of _Fana_ is misunderstood by many Western scholars. Tennyson puts it: