ايهاالولد المام ابو حامد محمد الغزالي Ayyuhal Walad - Imam Abu Hamid Muhammad Al-Ghazali My Dear Beloved Son or Daughter by Imam Abu Hamid. (Ihyā' 'ulüm al-din) from which Ayyuhā'l-walad quotes and of which it is a kind of epitome. Ghazālī is the undisputed figurehead of the revived Sunnism. Ayyuhal Walad (Oh my child or son) by Abu Haamid Muhammad Al-Ghazali, responding to the old disciple or student's question on what one.
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He was the first to consolidate the ideas of Sufism into Sharia laws and the first to give a formal depiction of Sufism in his works. His works fortify the position of Sunni Islam, contrasted with different schools of thought. Al-Ghazali had an important influence on both later Muslim philosophers and Christian medieval philosophers.
Then she emphasizes, "The greatest of these Christian writers who was influenced by al-Ghazali was St.
Thomas Aquinas — , who made a study of the Arabic writers and admitted his indebtedness to them, having studied at the University of Naples where the influence of Arab literature and culture was predominant at the time. The period following Ghazali "has tentatively been called the Golden Age of Arabic philosophy" initiated by Ghazali's successful integration of logic into the Islamic seminary Madrasah curriculum.
He was also the first to present a formal description of Sufism in his works. His works also strengthened the status of Sunni Islam against other schools. The Batinite Ismailism had emerged in Persian territories and were gaining more and more power during al-Ghazali's period, as Nizam al-Mulk was assassinated by the members of Ismailis. Al-Ghazali strongly rejected their ideology and wrote several books on criticism of Baatinyas which significantly weakened their status.
Al-Ghazali succeeded in gaining widespread acceptance for Sufism at the expense of philosophy. Some fifty works that he had written is evidenced that he was one of the most important Islamic thinkers of his time.
After the death of Al-Ghazali, it is believed there followed a long era in which there was a notable absence of Islamic philosophers, contributing to the status of Ghazali in the modern era. The staple of his religious philosophy was arguing that the creator was the center point of all human life that played a direct role in all world affairs. Al-Ghazali's influence was not limited to Islam, but in fact his works were widely circulated among Christian and Hebrew scholars and philosophers.
Some of the more notable philosophers and scholars in the west include David Hume, Dante, and St. Thomas Aquinas. One of the more notable achievements of Ghazali were his writing and reform of education that laid the path of Islamic Education from the 12th to the 19th centuries CE. Al-Ghazali's works were heavily relied upon by Islamic mathematicians and astronomers such as At-Tusi.
He worked to influence and develop a program to mold the young minds of children at an early age to develop their mind and character.
He stressed that socialization, family, and schools were central in the achievement of language, morality, and behavior. He emphasized incorporating physical fitness such as games that were important in the development of young minds to attract the idea of attending schools and maintaining an education.
In addition, he stressed the importance of understanding and sharing cultures in the classrooms to achieve a civic harmony that would be expressed outside the classroom and kindness to one another. In his writings he placed this responsibility upon the teachers.
His treatise on early education centered on Islamic laws, God, and memorizing the Qur'an to achieve literary skill. Ghazali emphasized the importance that there should be a dual respect in regard to the teacher and the pupil. Whereas the teacher guides the student and takes the role of a father figure and offers council to the student, and the student respects the teacher as a patriarch. He stressed that the teacher needed to pay attention to the learning paces of his students so that he could help them be successful in academic achievements.
He believed himself to be more mystical or religious than he was philosophical however, he is more widely regarded by some scholars as a leading figure of Islamic philosophy and thought.
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This military standard is approved for use by all Departments and Agencies of the Department of Defense. The book took aim at the falasifa, a loosely defined group of Islamic philosophers from the 8th through the 11th centuries most notable among them Avicenna and Al-Farabi who drew intellectually upon the Ancient Greeks.
This long-held argument has been criticized.
George Saliba in 2007 argued that the decline of science in the 11th century has been overstated, pointing to continuing advances, particularly in astronomy, as late as the 14th century. Though appreciating what was valid in the first two of these, at least, he determined that all three approaches were inadequate and found ultimate value only in the mystical experience and insight the state of prophecy or nubuwwa [ citation needed ] he attained as a result of following Sufi practices.
William James , in Varieties of Religious Experience , considered the autobiography an important document for "the purely literary student who would like to become acquainted with the inwardness of religions other than the Christian" because of the scarcity of recorded personal religious confessions and autobiographical literature from this period outside the Christian tradition.
It covers almost all fields of Islamic sciences: fiqh Islamic jurisprudence , kalam theology and sufism. The Ihya became the most frequently recited Islamic text after the Qur'an and the hadith.
Its great achievement was to bring orthodox Sunni theology and Sufi mysticism together in a useful, comprehensive guide to every aspect of Muslim life and death. After the existential crisis that caused him to completely re-examine his way of living and his approach to religion, Al-Ghazali put together The Alchemy of Happiness  to reassert his fundamental belief that a connection to God was an integral part of the joy of living.
The book is divided into four different sections. The first of these is Knowledge of Self, where Al-Ghazali asserts that while food, sex, and other indulgences might slake humans appetites temporarily, they in turn make a human into an animal, and therefore will never give true happiness and fulfillment.
Here he states that the world is merely a place where humans learn to love God, and prepare for the future, or the afterlife, the nature of which will be determined by our actions in this phase of our journey to happiness . The final section is Knowledge of the Future World, which details how there are two types of spirits within a man: the angelic spirit and the animal spirit. Al-Ghazali details the types of spiritual tortures unbelievers experience, as well as the path that must be taken in order to attain spiritual enlightenment .
This book serves as a culmination of the transformation Ghazali goes through during his spiritual awakening. The second chapter has a more specific focus: sexual satisfaction and gluttony. The ultimate goal that Ghazali is presenting not only in these two chapters, but in the entirety of The Revival of the Religious Sciences, is that there must be moderation in every aspect of the soul of a man, an equilibrium.
Al-Ghazali essentially formulates two main arguments for what he views as a sacrilegious thought process. Central to the Aristotelian approach is the concept that motion will always precede motion, or in other words, a force will always create another force, and therefore for a force to be created, another force must act upon that force. Ghazali counters this by first stating that if the world was created with exact boundaries, then in its current form there would be no need for a time before the creation of the world by God.
Ghazali veers from the often hardline stance of many of his contemporaries during this time period and states that as long as one believes in the Prophet Muhammad and God himself, there are many different ways to practice Islam and that any of the many traditions practiced in good faith by believers should not be viewed as heretical by other Muslims.
It is one of the outstanding works of 11th-century-Persian literature.
The book was published several times in Tehran by the edition of Hussain Khadev-jam, a renowned Iranian scholar. The language and the contents of some passages are similar to the Kimyaye Sa'adat. The second part differs considerably in content and style from the well-known writings of al-Ghazali.
The book was most probably written during the last years of his life. The introduction to the book relates that Al-Ghazali wrote the book in response to a certain king who had asked him for advice.
Ay farzand O son! The book was early translated to Arabic entitled ayyuhal walad.