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Reading group: al-Ghazālī on the remembrance of death, the last book of the Revival

The book I return to most often when I visit the sick is the fortieth and final book of al-Ghazālī's Iḥyāʾ ʿulūm al-dīn, the Revival of the Religious Sciences: Kitāb dhikr al-mawt wa-mā baʿdahu, the book of the remembrance of death and what comes after it.

It is not a treatise arguing that death is or is not a harm. Al-Ghazālī treats remembering death as a discipline that changes the person who practises it. The aim is not to solve a puzzle but to loosen the grip of what he calls long hope, the assumption that there is always more time, which he sees as the root of heedlessness.

Translation: T. J. Winter's English (Islamic Texts Society, 1989) has a very useful introduction and notes.

Plan, four weeks

  • Week 1. The opening chapters: the merit of remembering death, and the chapter on long hope.
  • Week 2. The death agonies and the reports of how the Prophet, his companions and the righteous met death.
  • Week 3. Part Two: the grave and what follows, as the tradition describes it.
  • Week 4. The closing chapters, ending with the breadth of God's mercy. It matters that the whole forty-book Revival ends on hope.

Members who don't share the faith are very welcome. Read week 3 as you would read any tradition's account of the afterlife: as a picture meant to shape how one lives now. My guiding question: what does it mean to treat a fact as a practice rather than a problem?

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5 replies

  1. Omar Ragab

    Fellow

    Week 1. Working in a hospital, I found the chapter on long hope hit me hardest. I see it every week: patients and families who plan as if there will always be another round of treatment, and doctors who collude with them because it is easier. Al-Ghazālī isn't asking for despair. He's asking that you live this day as if it might matter as a last one. That is very close to what good palliative care asks of everyone in the room.

    Helpful · 2
  2. Elin Hedqvist

    Fellow

    Week 1, from a non-Muslim who reads Marcus Aurelius at work. The parallel with the Stoics is strong: both treat mortality as a discipline of attention. But the motive differs. Marcus remembers death to see things at their true size. Al-Ghazālī remembers it to turn toward God. The practice looks similar; what it's for is different.

    Helpful · 3
  3. Aoife Kilbride

    Fellow

    Week 2. I found these accounts harder than I expected. I'm used to the Catholic deathbed tradition, the "art of dying well", and the instinct is the same: you learn how to die by hearing how holy people did it. But I noticed how much fear is allowed in al-Ghazālī's accounts. The righteous are not calm because they are sure. They are frightened and they hope anyway. I found that more honest than some of our own saints' lives.

  4. Nirmala Jayasekara

    Fellow

    Week 3, as a Buddhist reader. I read the descriptions of the grave the way Bilal suggested, as pictures meant to shape the living. Our own texts have hell realms described in vivid detail for the same purpose. What interested me is that both traditions refuse to let the dead person be "nothing to us", in Epicurus's phrase. Something is always at stake.

    Helpful · 1
  5. Bilal Rashid

    Fellow

    Week 4. What I take from reading it in company is Aoife's point: al-Ghazālī doesn't ask us to stop fearing death. He asks us to let the fear do its work and then hand it over to hope. When I sit with the sick, that is most of what I try to do.

    Helpful · 2