Imam Al-Ghazali
A well-known Muslim theologian, jurist,
philosopher, and mystic, Al-Ghazali also went by the names Imam Al-Ghazali or
Abu Hamid Al-Ghazali, lived from 1058 to 1111 CE. One of the most important
Islamic intellectuals in history, he was born in Tus, Persia (modern-day Iran).
Al-Ghazali made a remarkable transition during his period of rigorous spiritual investigation and eventually adopted Sufism, a mystical branch of Islam. He turned become a devout promoter of Sufi ideas and practices, placing emphasis on the value of inner awareness, spiritual purification, and personal encounters with the Divine.
"The Revival of the Religious
Sciences" (Ihya Ulum al-Din) is Al-Ghazali's best-known publication. This
extensive book covers a wide range of topics related to Islamic ethics, law,
and spirituality. It covers subjects including praise, supplication,
almsgiving, penitence, and heart purification. Muslims all across the world
continue to read and study "The Revival of the Religious Sciences" in
large quantities.
Al-Ghazali made important contributions to
Islamic philosophy in addition to his mystical and theological writings.
He debated many schools of philosophy, such as
Neoplatonism and Aristotelianism, which were influenced by classical Greek
philosophy. Al-Ghazali attempted to bring philosophy and Islamic beliefs into
harmony.
and criticized various philosophical ideas that
he thought ran counter to Islamic principles.
In "The Incoherence of the
Philosophers" (Tahafut al-Falasifa), one of Al-Ghazali's most important
philosophical writings, he criticized the opinions of Muslim philosophers who
were influenced by Greek philosophy. He opposed the universe's eternality, the
denial of corporeal rebirth, and the denial of causality. This author's work
prompted debates and discussions among his contemporaries' intellectuals and
had an impact on later Islamic philosophical discourse.
The intellectual legacy of Al-Ghazali had a
significant influence on Islamic philosophy, theology, and spirituality even
today. He made a significant contribution to Islamic intellectual history by
emphasizing the inner journey, the value of experiential learning, and the
harmony of reason and faith.
| Title | Description | Type |
|---|---|---|
| al-Munqidh min al-dalal | Rescuer from Error | Theology |
| Hujjat al-Haq | Proof of the Truth | Theology |
| al-Iqtisād fī al-iʿtiqad | The Moderation in Belief | Theology |
| Iljām al-Awām an Ilm il-Kalām | Bridling the Common Folk Away From the Science of Theological Speculation | Theology |
| al-maqsad al-asna fi sharah asma' Allahu al-husna | The best means in explaining Allah's Beautiful Names | Theology |
| Jawahir al-Qur'an wa duraruh | Jewels of the Qur'an and Its Pearls | Theology |
| Faysal al-tafriqa bayn al-Islam wa-l-zandaqa | The Criterion of Distinction between Islam and Clandestine Unbelief | Theology |
| al-radd al-jamil li-ilahiyyat ‘Isa bi-sarih al-Injil | The Excellent Refutation of the Divinity of Jesus through the Text of the Gospel | Theology |
| Mishkat al-Anwar[96] | The Niche for Lights, a commentary on the Verse of Light | Theology |
| Tafsir al-yaqut al-ta'wil | Theology | |
| Mizan al-'amal | Criterion of Action | Tasawwuf |
| Ihya'e Ulum-ed'Deen | The Revival of the Religious Sciences | Tasawwuf |
| Bidayat al-hidayah | The Beginning of Guidance | Tasawwuf |
| Kimiya-yi sa'ādat | The Alchemy of Happiness [a résumé of Ihya'ul ulum, in Persian] | Tasawwuf |
| Nasihat al-muluk | Counseling Kings in Persian | Tasawwuf |
| al-Munqidh min al-dalal | Rescuer from Error | Tasawwuf |
| Minhaj al-'Abidin | Methodology for the Worshipers | Tasawwuf |
| Fada'ih al-Batiniyya | The Infamies of the Esotericists, a refutation of esoteric Sufism in general and Isma'ili doctrines in particular | Tasawwuf |
| Maqasid al falasifa | Aims of the Philosophers written in the beginning of his life, in favour of philosophy and presenting the basic theories in Philosophy, mostly influenced by Avicenna's works | Philosophy |
| Tahāfut al-Falāsifah | The Incoherence of the Philosophers), Book refutes the Greek Philosophy aiming at Avicenna and al-Farabi; and of which Ibn Rushd wrote his famous refutation Tahāfut al-Tahāfut (The Incoherence of the Incoherence) | Philosophy |
| Miyar al-Ilm fi fan al-Mantiq | Criterion of Knowledge in the Art of Logic | Philosophy |
| Mihak al-Nazar fi al-mantiq | Touchstone of Reasoning in Logic | Philosophy |
| al-Qistas al-mustaqim | The Correct Balance | Philosophy |
| Fatawy al-Ghazali | Verdicts of al-Ghazali | Jurisprudence |
| al-wajiz fi fiqh al-imam al-shafi’i | The Condensed in Imam Shafi’i’s Jurisprudence | Jurisprudence |
| Kitab tahzib al-Isul | Prunning on Legal Theory | Jurisprudence |
| al-Mustasfa fi 'ilm al-isul | The Clarified in Legal Theory | Jurisprudence |
| Asas al-Qiyas | Foundation of Analogical reasoning | Jurisprudence |
| The Jerusalem Tract [97] | Jurisprudence |

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