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The Revival of the Religious Sciences #20
The Book of Prophetic Ethics and the Courtesies of Living
In book twenty of the forty books which compose the Revival of the Religious Sciences (Ihya’ ‘ulum al-din), Abu Hamid al-Ghazali gives a full account of the customs and character of the Messenger of God, Muhammad. It is not a biography of Muhammad (peace and blessing of God be upon him) but a roadmap for those who want to strengthen their faith, increase their knowledge, and deepen their understanding of the second part of the testimony of faith, namely the first pillar of Islam.
The author details the Messenger’s noble nature and his miracles while removing doubts regarding his message. He deals with the issue of the imitation of Muhammad (peace and blessing of God be upon him) noting that the ultimate source of knowledge is the revelation from God which comes to us through the Messenger. The revelation serves as a medicine for the heart and is essential for human salvation. The messengers are the doctors of the heart whose prescriptions must be followed. They are spiritual guides for the purification of the heart and for transforming base qualities. The messengers of God are not merely sources of law that aim to govern the body; indeed they are a fount of spiritual nourishment for the soul, the heart, and the mind.
This volume lays clear that the aim of the imam in this Series is to call for a return to the Sunna and the imitation of the Messenger in all aspects of life. The focus is on the acts which directly influence the heart; he provides the readers with the necessary knowledge that makes up the path leading to the Hereafter. Al-Ghazali concludes that for him te truth and validity of the revelation is verified by the moral influence it exercises on the heart, mind, and ultimately the soul.
The author details the Messenger’s noble nature and his miracles while removing doubts regarding his message. He deals with the issue of the imitation of Muhammad (peace and blessing of God be upon him) noting that the ultimate source of knowledge is the revelation from God which comes to us through the Messenger. The revelation serves as a medicine for the heart and is essential for human salvation. The messengers are the doctors of the heart whose prescriptions must be followed. They are spiritual guides for the purification of the heart and for transforming base qualities. The messengers of God are not merely sources of law that aim to govern the body; indeed they are a fount of spiritual nourishment for the soul, the heart, and the mind.
This volume lays clear that the aim of the imam in this Series is to call for a return to the Sunna and the imitation of the Messenger in all aspects of life. The focus is on the acts which directly influence the heart; he provides the readers with the necessary knowledge that makes up the path leading to the Hereafter. Al-Ghazali concludes that for him te truth and validity of the revelation is verified by the moral influence it exercises on the heart, mind, and ultimately the soul.
144 pages, Paperback
Published August 15, 2019
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Abu Hamid al-Ghazali
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أبو حامد الغزالي
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
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.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
أبو حامد محمد الغزّالي الطوسي النيسابوري الصوفي الشافعي الأشعري، أحد أعلام عصره وأحد أشهر علماء المسلمين في القرن الخامس الهجري،(450 هـ - 505 هـ / 1058م - 1111م). كان فقيهاً وأصولياً وفيلسوفاً، وكان صوفيّ الطريقةِ، شافعيّ الفقهِ إذ لم يكن للشافعية في آخر عصره مثلَه.، وكان على مذهب الأشاعرة في العقيدة، وقد عُرف كأحد مؤسسي المدرسة الأشعرية في علم الكلام، وأحد أصولها الثلاثة بعد أبي الحسن الأشعري، (وكانوا الباقلاني والجويني والغزّالي) لُقّب الغزالي بألقاب كثيرة في حياته، أشهرها لقب "حجّة الإسلام"، وله أيضاً ألقاب مثل: زين الدين، ومحجّة الدين، والعالم الأوحد، ومفتي الأمّة، وبركة الأنام، وإمام أئمة الدين، وشرف الأئمة.
كان له أثرٌ كبيرٌ وبصمةٌ واضحةٌ في عدّة علوم مثل الفلسفة، والفقه الشافعي، وعلم الكلام، والتصوف، والمنطق، وترك عدداَ من الكتب في تلك المجالات.ولد وعاش في طوس، ثم انتقل إلى نيسابور ليلازم أبا المعالي الجويني (الملقّب بإمام الحرمين)، فأخذ عنه معظم العلوم، ولمّا بلغ عمره 34 سنة، رحل إلى بغداد مدرّساً في المدرسة النظامية في عهد الدولة العباسية بطلب من الوزير السلجوقي نظام الملك. في تلك الفترة اشتُهر شهرةً واسعةً، وصار مقصداً لطلاب العلم الشرعي من جميع البلدان، حتى بلغ أنه كان يجلس في مجلسه أكثر من 400 من أفاضل الناس وعلمائهم يستمعون له ويكتبون عنه العلم. وبعد 4 سنوات من التدريس قرر اعتزال الناس والتفرغ للعبادة وتربية نفسه، متأثراً بذلك بالصّوفية وكتبهم، فخرج من بغداد خفيةً في رحلة طويلة بلغت 11 سنة، تنقل خلالها بين دمشق والقدس والخليل ومكة والمدينة المنورة، كتب خلالها كتابه المشهور إحياء علوم الدين كخلاصة لتجربته الروحية، عاد بعدها إلى بلده طوس متخذاً بجوار بيته مدرسةً للفقهاء، وخانقاه (مكان للتعبّد والعزلة) للصوفية.
Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.
Born in 1058, Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī ranked of the most prominent and influential Sunni jurists of his origin.
Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).
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.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.
أبو حامد محمد الغزّالي الطوسي النيسابوري الصوفي الشافعي الأشعري، أحد أعلام عصره وأحد أشهر علماء المسلمين في القرن الخامس الهجري،(450 هـ - 505 هـ / 1058م - 1111م). كان فقيهاً وأصولياً وفيلسوفاً، وكان صوفيّ الطريقةِ، شافعيّ الفقهِ إذ لم يكن للشافعية في آخر عصره مثلَه.، وكان على مذهب الأشاعرة في العقيدة، وقد عُرف كأحد مؤسسي المدرسة الأشعرية في علم الكلام، وأحد أصولها الثلاثة بعد أبي الحسن الأشعري، (وكانوا الباقلاني والجويني والغزّالي) لُقّب الغزالي بألقاب كثيرة في حياته، أشهرها لقب "حجّة الإسلام"، وله أيضاً ألقاب مثل: زين الدين، ومحجّة الدين، والعالم الأوحد، ومفتي الأمّة، وبركة الأنام، وإمام أئمة الدين، وشرف الأئمة.
كان له أثرٌ كبيرٌ وبصمةٌ واضحةٌ في عدّة علوم مثل الفلسفة، والفقه الشافعي، وعلم الكلام، والتصوف، والمنطق، وترك عدداَ من الكتب في تلك المجالات.ولد وعاش في طوس، ثم انتقل إلى نيسابور ليلازم أبا المعالي الجويني (الملقّب بإمام الحرمين)، فأخذ عنه معظم العلوم، ولمّا بلغ عمره 34 سنة، رحل إلى بغداد مدرّساً في المدرسة النظامية في عهد الدولة العباسية بطلب من الوزير السلجوقي نظام الملك. في تلك الفترة اشتُهر شهرةً واسعةً، وصار مقصداً لطلاب العلم الشرعي من جميع البلدان، حتى بلغ أنه كان يجلس في مجلسه أكثر من 400 من أفاضل الناس وعلمائهم يستمعون له ويكتبون عنه العلم. وبعد 4 سنوات من التدريس قرر اعتزال الناس والتفرغ للعبادة وتربية نفسه، متأثراً بذلك بالصّوفية وكتبهم، فخرج من بغداد خفيةً في رحلة طويلة بلغت 11 سنة، تنقل خلالها بين دمشق والقدس والخليل ومكة والمدينة المنورة، كتب خلالها كتابه المشهور إحياء علوم الدين كخلاصة لتجربته الروحية، عاد بعدها إلى بلده طوس متخذاً بجوار بيته مدرسةً للفقهاء، وخانقاه (مكان للتعبّد والعزلة) للصوفية.
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Displaying 1 - 2 of 2 reviews
October 28, 2019
The concept of "manners" has a much deeper meaning in its traditional conception. It doesn't just mean the performance of certain drilled social behaviors, but rather an inward and exterior state of closeness to God. It should make ones inner life beautiful and the outer world beautiful as a result. This book can be described as al-Ghazali's book about the manners of the Prophet Muhammad ﷺ. For those who are trying to follow the spiritual path outlined by Islam, this information is important because it offers guidance on how the the Prophet lived and perhaps how one can follow his manners and thereby attain closeness to God.
In its own pre-modern way, this short book is painstakingly researched. Prophet Muhammad ﷺ. is discussed as something like an ideal type in Muslim historiographies. There is also a very nice overview of al-Ghazali's life in the introduction. al-Ghazali has been getting a bit of a rough ride lately for his alleged role in the decline of Islamic civilization. The introduction actually locates many quotes and opinions of his that strongly seem to contradict the picture of al-Ghazali as a hidebound imitator. I found this edifying. At the very least he is a man who defied any simple characterization.
In its own pre-modern way, this short book is painstakingly researched. Prophet Muhammad ﷺ. is discussed as something like an ideal type in Muslim historiographies. There is also a very nice overview of al-Ghazali's life in the introduction. al-Ghazali has been getting a bit of a rough ride lately for his alleged role in the decline of Islamic civilization. The introduction actually locates many quotes and opinions of his that strongly seem to contradict the picture of al-Ghazali as a hidebound imitator. I found this edifying. At the very least he is a man who defied any simple characterization.
January 28, 2025
Going for trade work without giving an amount back to the poor is not for a worthy Muslim.
This activity should be for someone that supports his familiy or the poor.
Leave the trade when you die
-Abu Baker
The earning should be for health, justice and compassion for the relegion.
Trqder may not sel : minor blind or handicapped person
This activity should be for someone that supports his familiy or the poor.
Leave the trade when you die
-Abu Baker
The earning should be for health, justice and compassion for the relegion.
Trqder may not sel : minor blind or handicapped person
Displaying 1 - 2 of 2 reviews