Rajah imam ghazali biography pdf

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Rajah imam ghazali biography pdf: one of the greatest

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In this case, his works may have been more conventional than in Sufism, but his impact on the field was nonetheless considerable and in many respects innovative. This has already been emphasised by Muslim historiographers such as Ibn Khaldun d. Of course, al-Ghazali's contribution to this field has been acknowledged, too, but zyxwvutsrqpo 1 Al-Ghazali's reflections on Sufism and philosophy have been discussed regularly in modern scholarship.

See among many others the recent publications by. 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. This article investigates the development of al-Ghazali's thought and spiritual journey through different stages of his life.

Employing library research and historical analysis, this article divides al-Ghazali's life into three main periods, namely, before, during, and after seclusion. 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.

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. 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.

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. 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.

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 details of his life and the works are welldocumented with some exceptions. He wrote al Mankhul min Taliqat al-Usul the sifted from the Commentary on the fundamentals when he was young, than he wrote many other books on the same subject, this continued till the end of his life.

Some thinkers have refused to accept it as al-Ghazal's book.

Rajah imam ghazali biography pdf: PDF | This article

Some others showed their doubts about its authorships. Some more scholars when writing about his literary contributions have failed to mention al-Mankhul and said that some books have been falsely attributed to him. Many other have analyzed a few pieces from this book and commented that this kind of language used in this book is without dignity and much below the level of such scholar.

There are others who have claimed that this could be a compilation of lectures by his student which were delivered by al-Ghazali. This paper will focus on the analyses of above mentioned points and removal of doubts to ensure the facts related to this work of al-Ghazali, so that we may pass on unprejudiced and transparent information to the young people keeping in mind the respect and great contribution of our heroes.

This paper aims primarily to show authenticity of his juristic contribution, especially al-Mankhul and to remove the fallacies related to this book and give a clear picture.

Rajah imam ghazali biography pdf: He is one of those

The objectives of this rajah imam ghazali biography pdf were to highlight the thoughts of AlGhazali s to the Islamic Educational system. The need for an Islamic educational system is not only a matter of conviction, but also crucial for mankind. Al-Ghazali has advocated that it is the prime duty of Muslims to search for the reality through the knowledge in accordance with the Holy Qur an.

Where the aim and objective of education for mantion, construction, and completion of manners so that man can distincquish between good and bad and abstain from evil. This paper also discussed on his philosophy and theory of education, curriculum, methods and techniques of teaching, women s education,psychological views, application of Al-Ghazali s view in education arena, and strengths and weaknesses of his views.

Al -Ghazali had advocated that revelation is essential to recoqnize the reality and that is granted to messengers of God only the Almighty. Moreover, he holds that parents responsible for looking after their children in proper manner, as he considers a child like a mirror, ready to reflect anything put in front of him, as well as a sacred trust in the hands of parents.

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Need an account? Click here to sign up. The life of Al-Ghazali Wahab Zalil. Hadi Gerami. XXIII, no. Some observers see this trend as a new revival movement, while others perceive in it a threat not only to the Islamic countries, but to the entire world, and a source of destabilization, taking Islam and Muslims back fourteen centuries. It advocates the proclamation of society as impious, the forcible elimination of existing regimes, the seizure of power and a radical change in social life-styles; it is aggressive in its rejection of modern civilization.

The adepts of this trend hold that Islam, as professed and practised over many centuries, provides the solution to all the political, economic, social, cultural and educational problems facing the Arab and Islamic world, and indeed the whole planet. The struggle between the thought of al-Ghazali and that of al-Maududi is still under way and may turn out to be one of the most important factors in shaping the future of the Arab and Islamic world.

Whatever the outcome of this struggle, al-Ghazali remains one of the most influential philosophers although he objected to being described as such and thinkers on education in Islamic history. His biography—as a student in search of knowledge, as a teacher propagating knowledge and as a scholar exploring knowledge—provides a good illustration of the way of life of students, teachers and scholars in the Islamic world in the Middle Ages.

His father died when he was young, having entrusted one of his Sufi friends with the education of his two sons. The friend undertook that task until the money bequeathed by the father 2 ran out, whereupon the friend advised the two brothers to enter a madrasa, where they rajah imam ghazali biography pdf be afforded board and instruction.

Al-Ghazali appears to have begun his elementary education at approximately age 7, studying Arabic, Persian, the Koran and the principles of religion. He went on to intermediate and higher education at a madrasa, where he studied fiqh Islamic jurisprudencetafsir Koranic exegesis and hadith Prophetic tradition see Glossary. At that time, alGhazali was 23 years of age.

He continued to study for five years under Imam al-Juwaini and to assist him with teaching. He also began to write and to study Sufism under another shaikh, alFarmadhi. He took part in political and learned disputes and wrote books until he was appointed as a professor to the Nizamiya madrasa at Baghdad, the most celebrated and important centre of science and teaching in the Mashriq Islamic East at that time.

While resident as a professor at the Nizamaya madrasa in Baghdad, al-Ghazali made a thorough study of philosophy Greek philosophy, in particular that of Aristotle, Plato and Plotinus, as well as Islamic philosophy, in particular that of Ibn Sina Avicenna and al-Farabi in order better to refute it. The basic problem facing al-Ghazali was that of reconciling philosophy with religion.

He resolved this conflict by maintaining that philosophy was correct in as far as it agreed with the principles of Islamic religion, and was flawed wherever it was at variance with it. As a prelude to his attacks on philosophy, he wrote a book in which he summarized the fundamentals of philosophical thought as known in his time, Maqasid al-Falasifa [The Aims of the Philosophers].

He summed up his opposition to the philosophers in twenty major points, dealing with God, the universe and man. For al-Ghazali, the world is a recent creation, bodies are resurrected into the hereafter along with their souls, and God knows both particulars and universals. The Tahafut al-Falasifa caused a great stir and had a profound effect in the Islamic world.

Indeed, its influence was felt as far afield as Christian Europe. Al-Ghazali and his Tahafut contributed to the weakening of Greek philosophical thought in the Islamic world, despite several 3 attempts to defend philosophy by Ibn Rushd Averroes and others. In A. He began by doubting the validity of existing doctrines and schools knowledge as suchand eventually came to question the efficacy of the tools of knowledge.

This crisis brought on a physical illness which prevented him from speaking or teaching, and, having attained the truth by means of the light with which God had illuminated his heart, finally caused him to leave his post and renounce wealth, fame and influence. Al-Ghazali classified the prevailing doctrines of his day into four main groups: scholastic theology, based on logic and reason; Batinism or esotericism, based on initiation; philosophy, based on logic and proof; and Sufism, based on unveiling and receptiveness thereto.

He also held that the means whereby knowledge could be attained were: the senses, reason and revelation. In the end, he came to prefer Sufism and revelation inspirationand since it was difficult or impossible to reconcile the imperatives of this world with those of the hereafter, he left Baghdad under the 4 pretence of making a pilgrimage to Mecca, and went to Damascus.

Sufi influences were many and powerful in the life of al-Ghazali, and a number of factors caused him to lean in the direction of Sufism. It was a period in which Sufism had become prevalent; his father had been favourably disposed towards Sufism; his tutor had been a Sufi; his brother had turned to Sufism at an early age; his professors had been inclined towards Sufism; the minister, Niam ul-Mulk was close to Sufism; and finally, al-Ghazali himself had studied Sufism.

However, Sufism is not a theoretical science that can simply be studied from books or learnt from a master; it is also an activity, a practice and a mode of conduct, with its own rules, including withdrawal from the world, seclusion and itinerancy. This is what al-Ghazali did, spending nearly two years in seclusion and wandering between Damascus, Jerusalem and Mecca.

Rajah imam ghazali biography pdf: Al-Ghazali was an influential 11th century

This work is divided into four parts, dealing with devotional practice, social customs, the causes of perdition and the means of salvation, and while al-Ghazali hardly says anything new in it, its four volumes totalling some 1, pages constitute a compendium of Islamic religious thought in the Middle Ages. With its comprehensiveness, clarity and simplicity, it occupies a unique position in the history of Islamic thought.

Al-Ghazali returned to Baghdad in A. He then went to his birthplace, Tus, where he continued to live as a Sufi and to write. After ten rajahs imam ghazali biography pdf of absence, al-Ghazali went back to teaching at the Nizamiya madrasa at Nishapur in A. However, he 6 continued to live as a Sufi and to write until A. And so he continued until his death in A.

Like many legal experts and philosophers, al-Ghazali divides the universe into the transient world and the eternal hereafter. This world, or temporary existence, is subject to the will of God; it is not governed by a set of scientific laws, but is maintained, governed and driven by the direct and continual intervention of God rejection of causality.

God is not only the creator of the universe and of its attributes and laws or the cause of existence ; He is also the cause of every event in the 9 world, great and small, past, present and future. In this universe lives man, a creature with an immortal soul and a mortal body. Man is neither good nor evil by nature, although his natural disposition is closer to good than to evil.

Furthermore, he operates within a constrained framework, within which there is more compulsion than freedom of choice. He is not so much meant for this world, in which he toils, as for the hereafter, which he must aspire to and strive to achieve. His is a society in which evil outweighs good, to such an extent that man may acquire greater merit by shunning society than by living in it.

Society can only change for the worse, and individuals have rights and duties with respect to society. However, the existence of the individual is insignificant compared with the existence and strength of the group. Religious and doctrinal questions are left to the scholars, and worldly things and matters of State come under the authority of the rulers.

The common people have no choice but to obey. Lastly, it is a society that is completely subject to the authority and guidance of God; it has no other goal than that of upholding 11 the religion of God and of affording people the opportunity of adoring Him. Awareness and knowledge are the most important characteristics of man, who derives knowledge from two sources: the human attributes of the senses and reason, which are deficient, allow man to know the material world in which he lives; while the divine properties of revelation and inspiration enable him to discover the invisible world.

These two types of knowledge must not be equated, whether with respect to their source, method or reliability. True knowledge can only be unveiled once the self has been cultivated through learning and exercise for what is engraved on the Well-Guarded Tablet the contents of the Holy Koran to be imprinted on it. The more the self comprehends such knowledge, the better it knows God, the closer it comes to Him, and the greater 12 is the happiness of man.

Poverty is preferable to wealth, and hunger to a full belly. The comportment of the man of virtue is governed by reliance on God rather than an urge to achieve supremacy, and his habits are more those of patience than of 13 struggle. While Peter the Hermit was rallying the European masses to join in the crusades, al-Ghazali was urging the Arabs to submit to their rulers or to turn away from society.

Thus the thinker and philosopher helped to mould society and change the course of history. Here he achieves a synthesis of legal, philosophical and mystical educational thinking. When he had completed the outlines of this great philosophical edifice, and begun to put it into practice, al-Ghazali found himself turning to education and teaching, in the same way as the great philosophers before him had done.

Therefore, the aim of education is to cultivate man so that he abides by the teachings of religion, and is hence assured of salvation and happiness in the eternal life hereafter. Other worldly goals, such as the pursuit of wealth, social standing or power, and even the love of 14 knowledge, are illusory, since they relate to the transient world.

Man is born as a tabula rasa, and children acquire personality, characteristics and behaviour through living in society and interacting with the environment. The family teaches the children its language, customs and religious traditions, whose influence they cannot escape. Al-Ghazali stresses the importance of childhood in character formation.

A good upbringing will give children a good character and help them to live a righteous life; whereas, a bad upbringing will spoil their character and it will be difficult to bring them back to the straight and narrow path. It is therefore necessary to understand the special characteristics of this period in order to deal with the child in an effective and sound 16 manner.

It is important that boys should begin to attend maktab elementary school at an early age, for what is learnt then is as engraved in stone. Those entrusted with the education of the boy at school should be aware of how his motivations develop and interests change from one period to another: a fascination with movement, games and amusement, followed by a love of finery and appearances in infancy and childhoodthen an interest in women and sex adolescencea yearning for leadership and domination after the age of 20and finally delight in the knowledge of God around the age of These changing interests can be used by educators to attract the boy to school, by offering first the lure of ball games, then ornaments and fine clothes, then responsibilities, 17 and finally by awakening a longing for the hereafter.

They must be trained to obey their parents, teachers and elders, and to behave well towards their classmates. Rather, they should be taught modesty, generosity and civility. They must therefore be advised that their friends should possess the following five qualities: intelligence, good 18 morals, good character, abstemiousness and truthfulness.

Education is not limited to training the mind and filling it with information, but involves all aspects—intellectual, religious, moral and physical—of the personality of the learner. True learning is that 19 which affects behaviour and whereby the learner makes practical use of his knowledge. First, the principles and foundations of religion are instilled into them such that by the age of about 7 they can be expected to perform the rajah imam ghazali biography pdf ablutions and prayers, and to undertake several days of fasting during Ramadan until they become accustomed to it and are able to fast for the whole month.

They should not be allowed to wear silk or gold, which are proscribed by the Faith. They must also be taught everything they need to know about the precepts of religious law, and must learn not to steal, eat forbidden food, act disloyally, lie, utter obscenities or do anything which children are prone to do. Naturally, at this early age they will not be able to understand the intricacies of what they are taught or expected to practice, and there is no harm in that.

As they grow older, they will come to understand what they have been taught and what they are practising.