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A prominent philosopher during this time was al-Ghazali(1058–1111), [3] who proposed that maintaining a balanced connection between the spiritual and psychological conditions within the body was vital in order to sustain a close relationship with God. al-Ghazali further explained that divergence from this interconnectedness could result in ...
Sicknesses of the heart are subdivided into two types: the sickness of uncertainty and doubt, and the sickness of desire and temptation. [6] "Wrong action is like poison to the heart. If it does not quite destroy it, it inevitably weakens it; when its power is thus weakened, it cannot withstand diseases," ‘Abd-Allah b. al-Mubarak relates. "I ...
Another source is a letter known as ʿAyniya and written by Muhammad's younger brother Majd al-Din Ahmad al-Ghazali (d. 520/1126) to his famous disciple ʿAyn al-Quzat Hamadani (492-526/1098-1131); the letter was published in the Majmuʿa-yi athar-i farsi-yi Ahmad-i Ghazali (Collection of the Persian writings of Ahmad Ghazali). [84]
Baḥr al-maḥabba fī asrār al-mawadda, a Sufi commentary on Sūrat Yūsuf (Koran 12); and an abridgment of his brother’s Iḥyāʾ ʿulūm al-dīn, a work he himself taught. Bawāriq al-ilmāʾ fī l-radd ‘alā man yuḥarrim al-samāʾ , a description and justification of the Sufi Sama ritual and apology for the compatibility of music ...
Book 20: Etiquette of Living and the Prophetic Mannerism (In the Book of Prophetic Ethics and the Courtesies of Living (Kitab Adab al ma’isha wa-akhlaq al-nubuwwa), book twenty of the forty books which compose the Revival of the Religious Sciences (Ihya’ ‘ulum al-din), Abu hamid al-Ghazali gives an account of the customs and character of ...
Religious philosophers emphasized its importance as a religious discipline. Due to its spiritual dimensions Kimiā is considered the noblest of all occult sciences (i.e. astrology and various kinds of magic). Ghazali was himself a believer that everything on Earth is a manifestation of God's spirit, thus everything belongs to kimiā. [6]
In al-Bukhari's and Muslim's collection of sahih hadith it is said: "There is no disease that God has created, except that He also has created its treatment." (Bukhari 7-71:582). (Bukhari 7-71:582). This culminated in the work of Ibn al-Nafis (1213–1288), who discovered the pulmonary circulation in 1242 and used his discovery as evidence for ...
The Quran frequently employs the term "qalb" (heart), which appears 132 times, and at times substitutes it with similar terms. The word's root meaning denotes concepts of change, transformation, and fluctuation, implying that the heart is constantly in motion and may undergo reversal or alteration. [2]