I remained for two years, which I devoted to re
tirement, meditation, and devout exercises. I only
thought of self-improvement and discipline and of
purification of the heart by prayer in going through
the forms of devotion which the Sufis had taught
me. I used to live a solitary life in the Mosque of
Damascus, and was in the habit of spending my
days on the minaret after closing the door behind
me" (pp. 45-46).
When Al-Ghazali determined to abandon the world and set out as a pilgrim he was only fol lowing the custom of his time. Not only religious men but adventurers found in travel relief and recreation. The pious did it, as they asserted, in imitation of Jesus, the Messiah, whose name is often interpreted as meaning " one who travels constantly." And the worldly-minded often donned the garb of religious fakirs to satisfy their desire for adventure and their ambition to see distant lands.
Because of facilities for travel by post and cara van routes, this period seemed one of wanderlust second to none. A scholar was not satisfied unless he had seen the world of Islam. Of At-Tabrizi (A. D. 1030-1100), one of the contemporaries of Al-Ghazali, who was also professor at the Niza miyya School, we read that when he desired to go on a journey for literary purposes " he had no money wherewith to hire a horse, so he put his book into a sack and started to walk the long journey from Persia to Syria. The sweat on his
