Ghazali rewrote The Revival of Religious Sciences in Persian to reach a larger audience; he published this book under the name The Alchemy of Happiness. 2, 109. But now a great change suddenly overtook him and it was the love and search for truth which seized him tightly. Al-Ghazali distributed his book The Incoherence of Philosophers, set apart as the defining moment in Islamic epistemology. Sufistic influences had all along beenworking upon his mind right from his early childhood. At the insistence of his students in Jerusalem, al-Ghazali wrote a concise exposition of Islam. Ihya Ulum al-Din, among his … 14 Behari, Bankery, trans., The Revival of Religious Sciences (Vrindaban: Mata Krishna Satsang, 1964), 100. 2, 73. Last page of Al-Ghazali’s autobiography in MS Istanbul, Shehid Ali Pasha 1712, dated AH 509 (AD 1115-1116). He not only admits men social but being social is his obligation that has been produced by himself and this obligation is increased more when he gave evolution to social life. Joseph E. B. Lumbard, Islam, Fundamentalism, and the Betrayal of Tradition: Essays by Western Muslim Scholars, p. 291. Its manuscripts are in Kabul (Library of the Department of Press) and in Leiden. 38 Ghazanfar Mohammad, Islahi Abdul Azim. [47] Here, Ghazali states that indeed every man has these desires and needs, and that it is natural to want these things. 8 Ghazanfar Mohammad, Islahi Abdul Azim. Andrew Rippin, The Blackwell Companion to the Qur’an, p 410. The tradition of falsely attributing works to Al-Ghazali increased in the 13th century, after the dissemination of the large corpus of works by Ibn Arabi.[35]. al-Wafa bi’l wafayat, p. 274 – 277. 5 Behari, Bankery, trans., The Revival of Religious Sciences (Vrindaban: Mata Krishna Satsang, 1964), 2. is a short book of counsel that al-Ghazali wrote for one of his students. [66], Most aspects of Al-Ghazali’s life were heavily influenced by his Islamic beliefs, and his economic philosophy was no exception. His contribution in the field of knowledge is very substantial.He is one of the most influential scholar in the history of Islam. “A literary history of the Arabs.” London: Cambridge University Press. Some “five dozen” are plausibly identifiable, and several hundred attributed works, many of them duplicates because of varying titles, are doubtful or spurious. Economic Thought of Al Ghazali (Jeddah: Scientific Publishing Centre King Abdulaziz Univesity, 1997), 32. Ghazali was not in favor of enforcing education on the children and like Plato he was also of the view that education should be given only through motivation. After bestowing upon him the titles of “Brilliance of the Religion” and “Eminence among the Religious Leaders,” Nizam al-Mulk advanced al-Ghazali in July 1091 to the “most prestigious and most challenging” professorial at the time: in the Nizamiyya madrasa in Baghdad.[28]. But his work and ethical approach transcends another boundary into the Islamic business practice. He was also the first to present a formal description of Sufism in his works. He took up teaching again for a short time, expounding his Ihya' „Ulum ad-Din. Therefore, they approach the business perspective with the same ideology and organizational thought. The introduction to the book relates that Al-Ghazali wrote the book in response to a certain king who had asked him for advice. 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