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Abū Ḥāmid Muḥammad ibn Muḥammad al-Ṭūsiyy al-Ghazali (Persian: ابو حامد محمد ابن محمد غزالی توسی), known commonly as Al-Ghazali (Persian: غزالی; UK: / æ l ˈ ɡ ɑː z ɑː l i /, [26] US: / ˌ æ l ɡ ə ˈ z ɑː l i,-z æ l-/; [27] [28] c. 1058 – 19 December 1111), known in medieval Europe by the Latinized Algazel or Algazelus, was a Persian ...
Sufism is the mystical branch of Islam in which Muslims seek divine love and truth through direct personal experience of God. [1] This mystic tradition within Islam developed in several stages of growth, emerging first in the form of early asceticism, based on the teachings of Hasan al-Basri, before entering the second stage of more classical mysticism of divine love, as promoted by al-Ghazali ...
He initiated and trained eminent masters of Sufism including Ayn al-Quzat Hamadani, Sheikh Adi ibn Musafir, [3] Abu al-Najib al-Suhrawardi, The latter was the founder of the Suhrawardiyya Order and its derivatives such as the Kubrawiyya, Mevlevi and Ni'matullāhī orders. He died in Qazvin in 1123 or 1126 and is buried there.
Qūt al-Qulūb (Nourishment of the Hearts) by Abu Talib al-Makki (d. 386/996), an encyclopedic manual of Sufism (Islamic mystical teachings), which would have a significant influence on al-Ghazali's Ihya' 'Ulum al-Din (The Revival of the Religious Sciences).
The Sufi Path of Love: An Anthology of Sufism, 1954, Luzac and Company Al-Ghazali: The Mystic: A Study of the Life and Personality of Abu Hamid Muhammad Tusi al-Ghazali, together with an account of his Mystical Teaching and an estimate of his place in the History of Islamic Mysticism, 1944
Book 38: On Holding Vigil and Self-Examination (Arabic: كتاب المراقبة والمحاسبة, romanized: Kitāb al-murāqabah wa-al-muḥāsabah) (The 38th chapter of the Revival of the Religious Sciences, this treatise follows on from Al-Ghazali on Intention, Sincerity & Truthfulness. Here, Ghazali focuses on the different stations of ...
Iḥyā′ 'Ulūm al-Dīn was written by al-Ghazali after abandoning his duties as a professor due to a "spiritual crisis", which led him to live in seclusion for several years. It was composed in Arabic, and was an attempt to show ways in which the lives of a Sufi could be based on what is demanded by Islamic law. [7]
Ibn Tufail cites al-Ghazali as an influence on his novel, especially his views on Sufism, but was critical of his views against Avicennism. Ibn al-Nafis later wrote another novel, Theologus Autodidactus, as a response to Ibn Tufail's Philosophus Autodidactus, defending some of al-Ghazali's views. [citation needed]