Ihya-ul-Uloom 4 Vols. Deluxe 2 Color Jadeed Edition (Urdu) [Imam Ghazali] on *FREE* shipping on qualifying offers. Ma’ali ul-Himam (Urdu translation) by Hazrat Junaid Baghdadi. Uploaded by. Talib Ghaffari. Ihya ul Uloom ud Deen Vol 3 By Imam Ghazali (r.a). Uploaded by. Ahya Uloom ud Deen By Imam Muhammad Ghazali (r.a) – Urdu Translation Mazaq ul Aarifeen By Shaykh Nadeem Wajdi. Posted on February.
|Published (Last):||20 November 2007|
|PDF File Size:||19.18 Mb|
|ePub File Size:||7.65 Mb|
|Price:||Free* [*Free Regsitration Required]|
Islamic tradition considers him to be a Mujaddida renewer of the faith who, according to the prophetic hadithappears once every century to restore the faith of the ummah “the Islamic Community”.
Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten. Al-Ghazali’s contemporary and first biographer, ‘Abd al-Ghafir al-Farisi, records merely that al-Ghazali began to receive instruction in fiqh Islamic jurisprudence from Ahmad al-Radhakani, a local teacher.
He later studied under al-Juwaynithe distinguished jurist and theologian and “the most outstanding Muslim scholar of his time,”  in Nishapurperhaps after a period of study in Gurgan. After al-Juwayni’s death inal-Ghazali departed from Nishapur and joined the court of Nizam al-Mulkthe powerful vizier of the Seljuq sultans, which was likely centered in Isfahan. After bestowing upon him the titles of “Brilliance of the Religion” and “Eminence among the Religious Leaders,” Nizam al-Mulk advanced al-Ghazali in July to the “most prestigious and most challenging” professorial at the time: He underwent a spiritual crisis inabandoned his career and left Baghdad on the pretext of going on pilgrimage to Mecca.
Making arrangements for his family, he disposed of his wealth and adopted an ascetic lifestyle. According to biographer Duncan B. Macdonald, the purpose of abstaining from scholastic work was to confront the spiritual experience and more ordinary understanding of “the Word and the Traditions. The seclusion consisted in abstaining from teaching at state-sponsored institutions, but he continued to publish, receive visitors and teach in the zawiya private madrasa and khanqah Sufi monastery that he had built.
Al-Ghazali reluctantly capitulated infearing rightly that he and his teachings would meet with resistance and controversy. He died on 19 December According to ‘Abd al-Ghafir al-Farisi, he had several daughters but no sons. During his life, he authored over 70 books on science, Islamic reasoning and Sufism.
The experience that he had with suspicion drove al-Ghazali to shape a conviction that all occasions and connections are not the result of material conjunctions but are the present and prompt will of God. The work covers all fields of Islamic science and incorporates Islamic statute, philosophy and Sufism. It had numerous positive reactions, and Al-Ghazali at that point composed a condensed form in Persian under the title Kimiya-yi sa’adat “The Alchemy of Happiness”.
Although al-Ghazali said that he has composed more than 70 books, attributed to him are more than books. The golden rule “do unto others as you would have them do unto you” has become an important focal point in modern interfaith dialogue with Muslims.
As an ethical concept, it can be transferred more or less intact between different religions and philosophies, with or without the authority of scripture. Interfaith efforts with Muslims by examining the use of the golden rule in the works of Al-Ghazali. One is one of the most influential and popular of the classical scholars of Islam, his impact and appreciation is felt in the East and West. He applies the golden rule in various formulations as an axis around which great themes of religion are surrounded: God, purity of heart, justice, compassion, altruistic love, goodwill, human brotherhood and neighborliness.
Al-Ghazali impacted both Muslim and Christian medieval scholars.
Al-Ghazali likewise assumed a noteworthy part in spreading Sufism and Sharia. 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 contributed significantly to the development of a systematic view of Sufism and its integration and acceptance in mainstream Islam. As a scholar of orthodox Islam, he belonged to the Shafi’i school of Islamic jurisprudence and to the Asharite school of theology. He is viewed [ by whom?
However, he chose a slightly-different position in comparison with the Asharites. His beliefs and thoughts differ in some aspects from the orthodox Asharite school.
A total of about 60 works can be attributed to Al-Ghazali. His 11th century book titled The Incoherence of the Philosophers marks a major turn in Islamic epistemology.
The encounter with skepticism led al-Ghazali to embrace a form of theological occasionalismor the belief that all causal events and interactions are not the product of material conjunctions but rather the immediate and present Will of God. In the next century, Averroes drafted a lengthy rebuttal of al-Ghazali’s Incoherence entitled The Incoherence of the Incoherence ; however, the epistemological course of Islamic thought had already been set. While it might seem as though a natural law was at work, it happened each and every time only because God willed it to happen—the event was “a direct product of divine intervention as any more attention grabbing miracle”.
Averroesby contrast insisted while God created the natural law, humans “could more usefully say that fire cause cotton to burn—because creation had a pattern that they could discern. Ahyya Incoherence also marked a turning point in Islamic philosophy in its vehement rejections of Aristotle and Plato. The book took aim at the falasifaa 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 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 hrdu only in the mystical experience and insight the uloom of prophecy or nubuwwa [ citation needed ] he attained as a result of following Sufi practices.
William Jamesin Varieties of Religious Experienceconsidered the autobiography an important document for “the purely literary student who would like to become acquainted with the inwardness of religions other than the Utdu because of the scarcity of recorded personal religious confessions and autobiographical literature from this period outside the Christian tradition. It covers yl all fields of Islamic sciences: It contains four major sections: 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. Ghazali rewrote The Revival of Religious Sciences in Persian to reach a larger audience; he published urvu book under the name The Alchemy of Happiness. After the existential crisis that caused him to completely re-examine his way of living and his approach to ahyq, 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 up.
The book is broken into four different sections. The ahyx of these is Knowledge of Selfwhere 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 yl this phase of our journey to happiness . The final section is Knowledge of the Future World, which details how there are il types of spirits within a man: Al-Ghazali krdu 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: The ultimate goal that Ghazali is presenting not only in these two chapters, but in the entirety of The Revival of uloon Religious Sciencesis that there must be moderation in every aspect of the soul of a man, an equilibrium. Al-Ghazali crafted his rebuttal of the Aristotelian viewpoint on the creation of the world in The Eternity of the World.
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.
Although these proofs would go on to be disproved by individuals such as Sir Isaac Newton Laws of MotionThe Eternity of the Jl would have a major impact on the beliefs of Muslim scholars and philosophers up to the present day. Ghazali uloom 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.
Al-Ghazali wrote most of his works in Arabic and few in Persian. 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 uul contents of some passages are similar to the Kimyaye Sa’adat.
Ihya ul Uloom ud Deen By Imam Ghazali (r.a)
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 uoom for advice. Ay farzand O son!
Ahya-ul-Uloom-ud-Din ( Mazak-ul-Arifeen) Volume 1 by Abu Hamid al-Ghazali
The book was early translated to Arabic entitled ayyuhal walad. Faza’ilul al-anam min rasa’ili hujjat al-Islam uloim the collection of letters in Persian that al-Ghazali wrote in response to the kings, ministers, jurists and some of his friends after he returned to Khorasan.
The longest letter is the response to objections raised against some of his statements in Mishkat al-Anwar The Niche of Light and al-Munqidh min al-dalal Rescuer from Error.
The first letter is the jn which al-Ghazali wrote to Sultan Sanjar presenting his excuse for teaching in Nizamiyya of Nishapur ; followed by al-Ghazali’s speech in the court of Sultan Sanjar. Al-Ghazali makes an impressive speech when he was taken to the king’s court in Nishapur ingiving very influential counsels, asking the sultan once again for excusing him from teaching in Nizamiyya.
The sultan was so impressed that he ordered al-Ghazali to write down his speech so that it will be sent to all the ulemas of Khorasan and Iraq. Al-Ghazali had an important influence on both later Muslim philosophers ahyq Christian medieval philosophers. Margaret Smith writes in her book Al-Ghazali: The Mystic London 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.
Al-Ghazali also played a major role in integrating Sufism with Shariah. 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 uddu 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. His influences and impact on Sufism and Islam during the 11th century has been a subject of debate in contemporary times.
Some fifty works that he had written is evidenced that he was one of the most important Islamic thinkers of his time. His Deliverance from Error are still widely read and circulated among Islamic scholars today.
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.