Al-Ghazali on Poverty and Abstinence is the thirty-fourth chapter of the Revival of the Religious Sciences (Ihya' 'Ulum al-Din), which is widely regarded as the greatest work of Muslim spirituality. In Al-Ghazali on Poverty and Abstinence, Abu Hamid al-Ghazali considers two themes dear to Islamic devotional literature: poverty and abstinence. Taking as his example the Prophet's love for the poor, Ghazali explains that poverty is not simply an accidental state of destitution that might befall anyone but rather an inner acceptance of the Will of God and a form of abstinence for His sake. Thus the life of poverty described by Ghazali in Al-Ghazali on Poverty and Abstinence refers to what every devoted follower of the Prophet is meant to adopt whatever his or her outer state may be. In this new edition, the Islamic Texts Society has included the translation of Abu Hamid al-Ghazali's own Introduction to the Revival of the Religious Sciences which gives the reasons that caused him to write the work, the structure of the whole of the Revival and places each of the chapters in the context of the others.

The Book of Poverty and Abstinence is the thirty-fourth chapter of The Revival of the Religions Sciences. It falls in the section dealing with the virtues. Ghazali gives definitions of what real poverty and abstinence should be and how the poor should conduct themselves. He goes on to describe poverty that has no virtue and which is based on greed and love of the world. For Ghazali, the virtues of real poverty and abstinence are closely linked with patience, contentment, lack of worldliness, asceticism, trust and surrender to God.

This text is the 34th chapter of The Revival of the Religious Sciences. It falls in the section dealing with virtues. The author gives definitions of what real poverty and abstinence should be and how the poor should conduct themselves. He goes on to describe poverty that has no virtue and which is based on greed and love of the world. For Ghazali, the virtues of real poverty and abstinence are closely linked with patience, contentment, lack of worldliness, asceticism, trust and surrender to God.

The eleventh chapter of The Revival of the Religious Sciences begins the section dealing with man and society. In this volume concentrating on the manners relating to eating, Ghazali first discusses what a person must uphold when eating by himself: that the food is lawful, that both the person and the surroundings should be clean, that one must be content with what is available, and how the person should conduct himself while eating and after eating. Ghazali then proceeds to discuss eating in company and says that to all the above should be added the necessity of courtesy, conversation and the proper presentation of food. Finally, Ghazali expounds the virtues of hospitality and generosity and the conduct of the host as well as that of the guest. Other topics that are discussed are: abstention from food, fasting and general health.

"This is the first complete English translation of the Book of Love, Longing, Intimacy and Contentment, the thirty-sixth chapter of Abū Hāmid al-Ghazālī's monomuntal Revival of the Religious Sciences ... The Book of Love ... is of fundamental importance in the history of Islamic thought and in the development of Sufism."--P. [4] of cover.

Although prayerfulness and the remembrance of God suffuse all the formal practices of Islam, there are times when the Muslim simply 'sits alone with his Lord' to repeat formulas drawn from the Qur'an and the sayings of the Prophet, seeking remission of his sins and the purification of his heart. The present volume is probably the most widely read compendium of such material, popular not only for its comprehensiveness and beauty, but also for the analytical approach of its author, who explores the psychological and spiritual effects of prayer and the celebration of God's name. The original translation by Kojiro Nakamura, now Head of the Islamic Studies Department at the University of Tokyo, has been substantially revised and augmented with 'hadith' identification.

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. Only by a powerful effort of will can the sincere worshipper achieve the purity of soul which enables him to attain God's proximity. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam. In the first step, On Disciplining the Soul, which cites copious anecdotes from the Islamic scriptures and biographies of the saints, Ghazali explains how to acquire good character traits, and goes on to describe how the sickness of the heart may be cured. In the second part, Breaking the Two Desires, he focusses on the question of gluttony and sexual desire, concluding, in the words of the Prophet, that 'the best of all matters is the middle way'. The translator has added an introduction and notes which explore Ghazali's ability to make use of Greek as well as Islamic ethics. The work will prove of special interest to those interested in Sufi mysticism, comparative ethics, and the question of sexuality in Islam.