In Freedom and Fulfillment: An Annotated Translation of Al-Ghazali’s al-Munqidh min al-Dalal and Other Relevant Works of al-Ghazali. Al-Mustazhiri: Being a Translation of Fada’ih al-Batiniyyah wa Fadail al-Mustazhiriyyah. Edited with introduction by Jamil Saliba and Kamil ‘Ayyad.

Al-Munqidh min al-Dalal wa al-Muwassil ila dhi al-‘Izzah wa al-Jalal. “Crisis and Certainty of Knowledge in al-Ghazali (1058-1111) and Descartes (1596-1650).” Philosophy East and West. “On Celebrating the 900th Anniversary of al-Ghazali.” The Muslim World. Avicenna and His Legacy: A Golden Age of Science and Philosophy, 51-100. “The Good, the Bad, and the Ugly of Falsafa: Al-Ghazali’s Madnun, Tahafut and Maqasid with Particular Attention to their Falsafi Treatments of God’s Knowledge of Temporal Events.” In Y.T. Islamic Science Institute, Islamic Science University of Malaysia (USIM).Īl-Akiti, M. Mohd Rosmizi Bin Abd Rahman, Faculty of Leadership and Management (FKP), Islamic Science University of Malaysia (USIM). It is evident that with all his efforts and achievements, al-Ghazali offered a great and abiding contribution in reviving the spiritual dimension of Islam, furnished and served it to the Muslim world. The result shows that this new al-Ghazali actively tried to reform every class of society (the public, elites, theologians, philosophers, mystics, and others) through teachings, writings, and by sharing his personal spiritual experience.

If in the phase of seclusion al-Ghazali was personal-namely, focused on personal reformation, devotion, and inner spiritual self-the phase of al-Ghazali’s life after seclusion marked the beginning of an active spiritual public life. There was significant evolution in al-Ghazali’s life towards a spiritual orientation as shown by the analysis of his second phase, in which he later sought to share with others after seclusion. The result from the analysis of the first phase of al-Ghazali’s life shows that al-Ghazali experienced a radical spiritual and intellectual transformation, which led him to discover Sufism, but without neglecting theology, jurisprudence, and philosophy. Initially he was mainly jurist and theologian, but radically transformed to become a personal Sufi during the seclusion period, leading to his subsequently becoming an active public Sufi. Employing library research and historical analysis, this article divides al-Ghazali’s life into three main periods, namely, before, during, and after seclusion. This article investigates the development of al-Ghazali’s thought and spiritual journey through different stages of his life. Imam al-Ghazali has been regarded as the mujaddid (the reviver or the Islamic reformer) of the 5th century AH of Islam, and has been credited with various titles, of which the most famous is as Hujjat al-Islam (Proof of Islam). Member of Public and Contextual Theology Research Centre, Charles Sturt University, Australia.Īl-Ghazali, the first phase, before seclusion, the second phase, during seclusion, the third phase, after seclusion, personal Sufi, public Sufi Abstract Islamic Science Institute, Islamic Science University of Malaysia (USIM).Ĭentre for Islamic Studies and Civilisation Faculty of Leadership and Management (FKP), Islamic Science University of Malaysia (USIM).

Kitab al ghazali