Al-Ghazali was one of the great Muslim theologians. In this book the author provides a translation of some of his works, including his spiritual autobiography. Al-Ghazali's description of his own emergence from scepticism anticipates the philosophical method of systematic doubt employed by Descartes. Another work translated here sets out Al-Ghazali's ideal of how a religious person should order his life from hour to hour and day to day.
Centuries after his death, al-Ghazali remains one of the most influential figures of the Islamic intellectual tradition. Although he is best known for his Incoherence of the Philosophers, Moderation in Belief is his most profound work of philosophical theology. In it, he offers what scholars consider to be the best defense of the Ash'arite school of Islamic theology that gained acceptance within orthodox Sunni theology in the twelfth century, though he also diverges from Ash'arism with his more rationalist approach to the Quran. Together with The Incoherence of the Philosophers, Moderation in Belief informs many subsequent theological debates, and its influence extends beyond the Islamic tradition, informing broader questions within Western philosophical and theological thought. The first complete English-language edition of Moderation in Belief, this new annotated translation by Aladdin M. Yaqub draws on the most esteemed critical editions of the Arabic texts and offers detailed commentary that analyzes and reconstructs the arguments found in the work’s four treatises. Explanations of the historical and intellectual background of the texts also enable readers with a limited knowledge of classical Arabic to fully explore al-Ghazali and this foundational text for the first time. With the recent resurgence of interest in Islamic philosophy and the conflict between philosophy and religion, this new translation will be a welcome addition to the scholarship.
In a multi-faith world, Islam is widely regarded as dogmatic and exclusivist. Yet in the Qur’an we have a great and worthy example of how to live in diversity, of powerful scriptural tenets that lend themselves precisely to engagement with those of other faiths. As such Islam has much to add to the debate on Religious Pluralism. For Muslims the issue is a delicate one. Aside from being tolerant and respectful of other faiths, advocating freedom of faith, and peaceful coexistence for all humanity, Muslims have to intellectually engage on matters of religious truth whilst defending the validity of their own Islamic tenets. This study is focused on the Qur’anic text. It explores the Qur’anic conception of normative religious pluralism with a view to providing answers to questions such as whether the Qur’an itself regards normative religious pluralism as a value system or simply a method through which the Qur’anic world view can be actualized. In doing so the author corrects some highly controversial misquoted, mistranslated, and/or quoted out of context verses of the Qur’an, including the so-called verse of the sword and the perception of not taking non-Muslims as friends. In reality, the Qur’an calls for freedom of faith and peaceful coexistence, but condemns oppression, religious persecution, and those who initiate hostilities. In this way it not only invokes human dignity, but restores it when it is violated.
Originally written as a manual of spiritual instruction, these writings examine Sufi and mystical influences within the Muslim tradition. A crucial work of medieval Islamic thought, this portion of Revival of the Religious Sciences provides insight into the intellectual and religious history of the Muslim world. The virtues of patience and thankfulness are defined and their place in the Islamic worldview is elucidated, with particular attention paid to their attainment and the influences that divert people from these virtues. Al-Ghazali on Patience and Thankfulness is a translation of the thirty-second chapter of The Revival of the Religions Sciences (Ihya' 'Ulum al-Din). This chapter fills in the last of the four sections of the Ihya', the section dealing with the virtues or what is conducive to salvation. Ghazali here presents definitions for patience and its different forms; the need for patience; the degrees of patience; and why patience is considered to be half of faith. The second part of this chapter deals with thankfulness and again Ghazali gives us definitions for thankfulness, its nature and its blessings. In addition to the translation, Dr Henry Littlejohn provides an extensive introduction which illustrates the importance of the topics of patience and thankfulness in Islam throughout the centuries.
Abu Hamid Mohammad ibn Mohammad Al-Ghazali (1058-1111), known as Algazel to the western medieval world, was born and died in Tus, in the Khorasan province of Persia (modern day Iran). He was a Muslim theologian, jurist, philosopher, psychologist and mystic of Persian origin and remains one of the most celebrated scholars in the history of Sufi Islamic thought. He is considered a pioneer of the methods of doubt and skepticism, and in one of his major works, The Incoherence of the Philosophers, he changed the course of early Islamic philosophy, shifting it away from the influence of ancient Greek and Hellenistic philosophy, and towards cause-and-effect that were determined by Allah. He received many titles such as Sharaful A'emma, Zainuddin and Hujjatul Islam, meaning "Proof of Islam." The autobiography Ghazali wrote towards the end of his life, The Confessions of Al-Ghazali: Rescuer from Error is considered a work of great importance. Another of Ghazali's major works is Ihya al-Ulum al-Din or Ihya'ul Ulumuddin (The Revival of Religious Sciences). It covers almost all fields of Islamic sciences: fiqh (Islamic jurisprudence), kalam (theology) and sufism.
Abu Hamid al-Ghazali, in his Book of Counsels, compiles powerful spiritual lessons and reminders, weaving hadith into direct speech and presenting it to the reader. This is a book that is intended to stir the heart to submission and mindfulness of Allah. This translation has sought to retain the literary aspects of this collection while also applying an attentive engagement with the hadith employed within.
Covers those dimensions of Islamic rituals of worship – prayer, almsgiving, fasting, Pilgrimage, etc. which are essential to the fulfilment of inner quality. Consists of selections from al-Ghazali's Ihya, a pivotal work in the history of Islamic thought.
I seek Allahs refuge from the knowledge which is of no benefit". This disciple of Imam Ghazali (RA) kept thinking along these lines for a few days and then wrote a letter to Imam Ghazali (RA) with the view of getting an answer to his dilemma along with some other questions. Furthermore, he asked in his letter to Imam Ghazali (RA) for some advice and to teach him a supplication that he could always recite. He wrote in his letter that although Imam Ghazali (RA) has written numerous books on this issue, this weak individual is in need of something that he could always study and always act upon its injunctions. In reply to his letter, Imam Ghazali (RA) sent him the following advices.
Muslims are enjoined, along with the rest of humanity, to “read” the two great Books of Revelation and Creation, i.e. the Qur’an and the natural world. Reading one without the other will result in an imbalance detrimental to the existence (and prosperity) of humankind on earth, indeed to the divine purpose in the cosmos.
KNOWLEDGE of self is the key to the knowledge of God, according to the saying: "He who knows himself knows God," and, as it is Written in the Koran, "We will show them Our signs in the world andin themselves, that the truth may be manifest to them." Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest "I know myself," meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself, [1. Traditional saying of Muhammad.] and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon. The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By "heart" I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.
Muslims are enjoined, along with the rest of humanity, to "read" the two great Books of Revelation and Creation, i.e. the Qur'an and the natural world. Reading one without the other will result in an imbalance detrimental to the existence (and prosperity) of humankind on earth, indeed to the divine purpose in the cosmos.A Thematic Commentary by the late Shaykh al-Ghazali is a significant contribution to the first reading, i.e. that of the Qur'an- the repository of divine truth and enlightenment. Already of course there is a wealth, an abundance, of exegetical work on the Qur'an. But while early scholars endeavored to elucidate many linguistic, historical, and miraculous aspects of the sacred and challenging text, al-Ghazali's contribution is somewhat unique (and modern) in the sense that it focuses on the organic unity of each surah (chapter) highlighting the logic or inherent reasoning that courses through the surah and unifies its various components and images.
Imam al-Ghazali explores the meaning and significance of fraternity in Islam in this brilliant essay from his seminal work, The Revival of the Religious Sciences, which covers material assistance, personal aid, holding one's tongue, speaking out, forgiveness, loyalty, sincerity, and informality. Table of Contents: Foreward Translator's Foreword Introduction: the Time and Place of al-Ghazali Al-Ghazali: On the Duties of Brotherhood The First Duty: Material Assistance The Second Duty: Personal Aid The Third Duty: Holding One's Tongue The Fourth Duty: Speaking Out The Fifth Duty: Forgiveness The Sixth Duty: Prayer The Seventh Duty: Loyalty and Sincerity The Eighth Duty: Informality Postscript Translator's Notes Imam al-Ghazali (1058–1111 CE) of Tus in Iran was one of the greatest scholars in the history of Islamic thought. He made outstanding contributions in logic, philosophy, jurisprudence, legal theory, and mysticism.
Abu H med Mohammad Al-Ghazz l was born in the city of Tus, Persia, in the year 1058. Al Ghazali was a polymath and wrote authoritatively on jurisprudence, theology and philosophy. But his world-view was decidedly mystical and he soon joined the Sufi Brotherhood - an esoteric group viewed with suspicion by orthodox Muslim clerics of his day. Following a spiritual crisis at the age of 37, he resigned from his professorship in Baghdad, and retired from the world to practice sufi spiritual disciplines. It was during this time Al Ghazali wrote his masterwork, 'Ihya'ul ulumuddin' (The Revival of the Religious Sciences) which finally won acceptance for Sufism in Islam, and the respect of Medieval western scholars such as St Thomas Aquinas. 'The Alchemy of Happiness' is Al Ghazali's own abridgement of this colossal work. Full of wisdom and compassion, 'The Alchemy of Happiness' is replete with telling comparisons and penetrating allegories. It is a book that works upon the innermost soul, forcing the reader to view his True Self with all its inadequacies, and offering a path to Union with God through Love.
Responses Proper to Listening to Music and the Experience of Ecstasy is the eighteen chapter of the Revival of the Religious Sciences (Ihya' 'ulum al-din), a monumental work of classical Islam written by the renowned theologian-mystic Abu Hamid al-Ghazali (d. 1111). This chapter of the Revival deals with the controversial topic of music. In the Islamic legal tradition, there is disagreement as to whether or not performing and listening to music is lawful, even more, whether music might be used as a path to ecstasy. Basing himself on the Qur'an, hadith, the first generations of Muslims and the mystical tradition, Ghazali presents the arguments both for and against listening to music. Ghazali's own position is that music in itself is permissible, though under certain circumstances it can be unlawful or undesirable. Ghazali emphasises awareness of the omnipresence of God in creation and the importance of using the mind, hearing and sight to bring one closer to God. In Responses Proper to Listening to Music and the Experience of Ecstasy he gives lyrical expression to his love of poetry and music, and their legitimate place not only in human celebrations, but in divine worship and as aids on the path to gnosis and ecstasy. All such responses he sees exemplified in the life of the Prophet with his family. This volume also includes a translation of Imam 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 which places each of the chapters in the context of the others.
Zainab al-Ghazali was falsely accused and imprisoned for conspiring to kill Jamal 'Abd al-Nasir the president of Egypt in 1965. While awaiting trial she was subjected to torture. This book presents her ordeal and the inspirational way in which she reacted: with increased determination to promote an Islamic cause and renewed belief in her principles and faith.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.