Al-Ghazali's 12th century treatise on the ninety-nine names of God is unrivalled in its purity of analysis and explanation where each name is analyzed and described consistently according to strict criteria. Below is his explanation and preface to this 180 odd page work from the philosopher and writer who has shaped Judaism (Maimonides), Christianity (St Thomas Aquinas) and Islam's understanding of man's relationship with his Creator.
Praise be to God, alone in His majesty and His might, and unique in His sublimity and His everlastingness, who clips the wings of intellects well short of the glow of His glory, and who makes the way of knowing Him pass through the inability to know Him; who makes the tongues of the eloquent fall short of praising the beauty of His presence unless they use the means by which He praises Himself, and use His names and attributes which He has enumerated. and may blessings be upon Muhammad, the best of His creatures, and on his companions and his family.
Now, a brother in God - great and glorious - to answer whom is a religious duty, has asked me to elucidate the meanings of the most beautiful names of God. His questions were incessant, and made me take one step forward and another backward, hesitating between heeding his inquiry and so satisfying the duty of brother lines, or declining his request by following the way of caution and deciding not to venture into danger, for human powers fall far short of attaining this goal.
How else could it be? For two things deter a discerning person from plunging into such a sea. First of all, the matter itself represents a lofty aspiration, difficult to attain and uncertain of accomplishment. for it is at the highest summit and represents the farthest of goals, such that minds are bewildered by it and the sight of intellects falls far short of its principles, not to mention its farthest reaches. How could human powers follow the way of investigation and scrutiny regarding the divine attributes? Can the eyes of bats tolerate the light of the sun?
The second deterrent: declaring the essence of the truth all but contradicts whatever the collectivity has hitherto believed. Now weaning creatures from their habits and familiar beliefs is difficult, and the threshold of truth is too exalted to be broached by all or to be sought after except by lone individuals. The nobler the thing sought after the less help there is. Whoever mixes with people is right to be cautious; but it is difficult for one who has seen the truth to pretend not to have seen it. For one who does not know God - great and glorious - silence is inevitable, while for one who knows God most high, silence is imposed. So it is said: 'for one who knows God, his tongue is dulled'. But the sincerity of the original request, together with its persistence, overcame these excuses. So I asked God - great and glorious - to facilitate what is right and be liberal in rewarding by His graciousness and His benevolence and His abundant generosity; for He is the liberal and generous One, indulgent to His servants."
Translation by David B. Burrell and Nizeh Dahler. the Islamic Texts Society. 1992.
