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This fascinating work profiles Abu Hamid al-Ghazali (1058-1111), the foremost Islamic scholar and mystic of the medieval period. Attracting the patronage of the vizier Nizam al-Mulk early in his career, he was appointed head of the Nizamiyyah College at Baghdad, and attracted audiences from across the Islamic world, who sought his teachings on Islamic philosophy and jurisprudence. Eventually renouncing his position due to a spiritual crisis, he went into self-imposed exile, during which he wrote the Sufi masterpiece, Revival of the Sciences of Religion. Concise and lucid, this is a perfect introduction to the great man’s life and work.

Abu Hamid al-Ghazali, a Muslim jurist-theologian and polymath who lived from the mid-eleventh to the early twelfth century in present-day Iran, is a figure equivalent in stature to Maimonides in Judaism and Thomas Aquinas in Christianity. He is best known for his work in philosophy, ethics, law, and mysticism. In an engaged re-reading of the ideas of this preeminent Muslim thinker, Ebrahim Moosa argues that Ghazali's work has lasting relevance today as a model for a critical encounter with the Muslim intellectual tradition in a modern and postmodern context. Moosa employs the theme of the threshold, or, the space from which Ghazali himself engaged the different currents of thought in his day, and proposes that contemporary Muslims who wish to place their own traditions in conversation with modern traditions consider the same vantage point. Moosa argues that by incorporating elements of Islamic theology, neoplatonic mysticism, and Aristotelian philosophy, Ghazali's work epitomizes the idea that the answers to life's complex realities do not reside in a single culture or intellectual tradition. Ghazali's emphasis on poiesis-creativity, imagination, and freedom of thought-provides a sorely needed model for a cosmopolitan intellectual renewal among Muslims, Moosa argues. Such a creative and critical inheritance, he concludes, ought to be heeded by those who seek to cultivate Muslim intellectual traditions in today's tumultuous world.

This fascinating work profiles Abu Hamid al-Ghazali (1058-1111), the foremost Islamic scholar and mystic of the medieval period. Attracting the patronage of the vizier Nizam al-Mulk early in his career, he was appointed head of the Nizamiyyah College at Baghdad, and attracted audiences from across the Islamic world, who sought his teachings on Islamic philosophy and jurisprudence. Eventually renouncing his position due to a spiritual crisis, he went into self-imposed exile, during which he wrote the Sufi masterpiece, Revival of the Sciences of Religion. Concise and lucid, this is a perfect introduction to the great man’s life and work.

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam.

This is the first English translation of a key section of al-Ghazali’s Revival of the Religious Sciences, (Ihya’ Ulum al-Din), widely regarded as the greatest work of Muslim spirituality. Its theme is of universal interest: death, and the life to come. After expounding his Sufi philosophy of death, and showing the importance of the contemplation of human morality to the mystical way of self-purification, al-Ghazali's takes his readers through the stages of the future life: the vision of the Angels of the Grave, the Resurrection, the Intercession of the Prophets, and finally, the torments of Hell, the delights of Paradise, and for the elect the beatific vision of God’s Countenance. In this new edition, the Islamic Texts Society has included a translation of Imam Ghazali’s own Introduction to the Revival of the Religious Sciences which gives the reasons that caused him to write the work, the structure of the whole of the Revival and places each of the chapters in the context of the others.

Written by Abu Hamid Ghazali in the 11th century, The Revival of the Religious Sciences” is one of the most authoritative texts in Islamic religious literature. Offering a deeper understanding of Islam and its practices, this record contains the only English translation of an essential section from this magnum opus. Admired for the author’s analytical approach and detailed exploration of the psychological and spiritual effects of prayer, this compendium will not only interest academics, but also Muslims who wish to recite the prayers in the original Arabic.

Originally written as a manual of spiritual instruction, this crucial work of medieval Islamic thought examines Sufi and mystical influences within the Muslim tradition to provide insight into the intellectual and religious history of the Muslim world. Written by one of the most famous theologian-mystics of all time, it is an in-depth discussion of two essential virtues of the religious and spiritual life: patience and thankfulness. In this new edition, the Islamic Texts Society has included a translation of Imam Ghazali’s own Introduction to the Revival of the Religious Sciences.

As the first complete translation of a classic Arabic text written in the 11th century, this work is an eloquent introduction to mystical love in Islam. Considered one of the most important chapters in al-Ghazālī's magnum opus The Revival of the Religious Sciences, it consists of arguments that form the basis of Sufi theory and the practice of mystical love. Providing the book's historical and spiritual context, this account also offers insight into the poetry of such greats as Rumi and Hafiz.

In the Mysteries of Charity and Its Important Elements (Kitab asrar al zakat wa-muhimatiha; book 5), and the Mysteries of Fasting and Its Important Elements (Kitab asrar al-iyyam wa-muhimatiha; book 6), of the forty books of the Revival of the Religious Sciences (Iya ulum al-din), Abu amid al-Ghazali explains the inner and outer meanings of charity and fasting, two pillars of worship for Muslims. These are two of the five books that deal with the inner dimensions of Islamic worship; books 3, 4, and 7 address purification, prayer, and pilgrimage, respectively. In book 5 al-Ghazali begins with a discussion of the various kinds of zakat and the conditions under which they become obligatory. He explains the manners related to zakat and its inward and outward conditions. He then discusses the recipients of zakat, who qualifies for it and in what circumstances, and the manners related to receiving it. Finally, al-Ghazali explains charity and its virtues. In book 6 al-Ghazali begins with the outward obligations and sunna elements of fasting, and what is required if the fast is broken. He explains the mysteries of fasting and its inner conditions. Finally, he discusses the voluntary fasts and their order in superogatory worship. This readable yet comprehensive work covers an array of issues from the essential outward aspects of paying charity, to the inward aspects of the state of the heart during the fast and how to humble oneself completely. As a practical, yet profound book, it is an indispensable guide for Muslims who seek a deeper comprehension of these two fundamental practices for Muslims, and for all those interested in understanding the meaning and role of charity and fasting in Islam.

The Muslim thinker al-Ghazali (d. 1111) was one of the most influential theologians and philosophers of Islam and has been considered an authority in both Western and Islamic philosophical traditions. Born in northeastern Iran, he held the most prestigious academic post in Islamic theology in Baghdad, only to renounce the position and teach at small schools in the provinces for no money. His contributions to Islamic scholarship range from responding to the challenges of Aristotelian philosophy to creating a new type of Islamic mysticism and integrating both these traditions-falsafa and Sufism-into the Sunni mainstream.This book offers a comprehensive study of al-Ghazali's life and his understanding of cosmology-how God creates things and events in the world, how human acts relate to God's power, and how the universe is structured. Frank Griffel presents a serious revision of traditional views on al-Ghazali, showing that his most important achievement was the creation of a new rationalist theology in which he transformed the Aristotelian views of thinkers such as Avicenna to accord with intellectual currents that were well-established within Muslim theological discourse. Using the most authoritative sources, including reports from al-Ghazali's students, his contemporaries, and his own letters, Griffel reconstructs every stage in a turbulent career. The al-Ghazali that emerges offers many surprises, particularly on his motives for leaving Baghdad and the nature of his "seclusion" afterwards. Griffel demonstrates that al-Ghazali intended to create a new cosmology that moved away from concerns held earlier by Muslim theologians and Arab philosophers. This new theology aimed to provide a framework for the pursuit of the natural sciences and a basis for Islamic science and philosophy to flourish beyond the 12th century.Al-Ghazali's Philosophical Theology is the most thorough examination to date of this important thinker.

In this translation of the 17th book of the Revival of the Religious Sciences, Ghazali explains the different outer and inner reasons for travel. Outer reasons include the pilgrimage, the search for knowledge, and the flight from danger; while inner reasons include the acquisition of virtue and the disciplining of the soul. He then follows this with a practical chapter on the use of religious concessions while traveling and concludes with a final chapter on how the traveler is to establish the proper direction and times for prayer.

In this work, here presented in a complete English edition for the first time, the problem of knowing God is confronted in an original and stimulating way. Taking up the Prophet's teaching that 'Ninety-nine Beautiful Names' are truly predicated of God, the author explores the meaning and resonance of each of these divine names, and reveals the functions they perform both in the cosmos and in the soul of the spiritual adept. Although some of the book is rigorously analytical, the author never fails to attract the reader with his profound mystical and ethical insights, which, conveyed in his sincere and straightforward idiom, have made of this book one of the perennial classics of Muslim thought, popular among Muslims to this day.

al-Ghazali on the Lawful & the Unlawful is the fourteenth chapter of The Revival of the Religious Sciences (Ihya Ulum al-Din), which is widely considered as the greatest work of Islamic spirituality. Written by one of the most famous of theologian-mystics of all time, The Book of the Lawful & the Unlawful is unlike other Islamic works concerned with legal issues; here, Abu Hamid al-Ghazali aims to teach his readers firstly the theory of what is lawful and what is unlawful and how to deal with dubious or ambiguous issues, and secondly how to apply the knowledge they have gained to their everyday lives. The main support for this application, especially in matters that are unclear, is caution or prudence, and Ghazali explains the degrees of prudence necessary, beginning with the prudence of the upright and ending with the prudence of the saintly. Thus, the sincere practice of what is lawful and desisting from what is unlawful become integrated into one's spiritual life.

Taking as his example the Prophet’s love for the poor, Abu Hamid al-Ghazali explains that poverty is not simply an accidental state of destitution that might befall anyone but rather an inner acceptance of the Will of God and a form of abstinence for His sake. Thus, the life of poverty described by al-Ghazali refers to what every devoted follower of the Prophet is meant to adopt. The Islamic Texts Society has included the translation of Abu Hamid al-Ghazali’s own Introduction to the Revival of the Religious Sciences which gives the reasons that caused him to write the work, the structure of the whole of the Revival, and places each of the chapters in the context of the others.

al-Ghazali on the Lawful & the Unlawful is the fourteenth chapter of The Revival of the Religious Sciences (Ihya Ulum al-Din), which is widely considered as the greatest work of Islamic spirituality. Written by one of the most famous of theologian-mystics of all time, The Book of the Lawful & the Unlawful is unlike other Islamic works concerned with legal issues; here, Abu Hamid al-Ghazali aims to teach his readers firstly the theory of what is lawful and what is unlawful and how to deal with dubious or ambiguous issues, and secondly how to apply the knowledge they have gained to their everyday lives. The main support for this application, especially in matters that are unclear, is caution or prudence, and Ghazali explains the degrees of prudence necessary, beginning with the prudence of the upright and ending with the prudence of the saintly. Thus, the sincere practice of what is lawful and desisting from what is unlawful become integrated into one's spiritual life.

Centuries after his death, al-Ghazali remains one of the most influential figures of the Islamic intellectual tradition. Although he is best known for his Incoherence of the Philosophers, Moderation in Belief is his most profound work of philosophical theology. In it, he offers what scholars consider to be the best defense of the Ash'arite school of Islamic theology that gained acceptance within orthodox Sunni theology in the twelfth century, though he also diverges from Ash'arism with his more rationalist approach to the Quran. Together with The Incoherence of the Philosophers, Moderation in Belief informs many subsequent theological debates, and its influence extends beyond the Islamic tradition, informing broader questions within Western philosophical and theological thought. The first complete English-language edition of Moderation in Belief, this new annotated translation by Aladdin M. Yaqub draws on the most esteemed critical editions of the Arabic texts and offers detailed commentary that analyzes and reconstructs the arguments found in the work’s four treatises. Explanations of the historical and intellectual background of the texts also enable readers with a limited knowledge of classical Arabic to fully explore al-Ghazali and this foundational text for the first time. With the recent resurgence of interest in Islamic philosophy and the conflict between philosophy and religion, this new translation will be a welcome addition to the scholarship.

Two Spirit People is the first-ever look at social science research exploration into the lives of American Indian lesbian women and gay men. Editor Lester B. Brown posits six gender styles in traditional American Indian culture: men and women, not-men and not-women (persons of one biological sex assuming the identity of the opposite sex in some form), and gays and lesbians. He brings together chapters that emphasize American Indian spirituality, present new perspectives, and provide readers with a beginning understanding of the place of lesbian, gay, and bisexual Indians within American Indian culture and within American society. This beginning will help you understand these unique people and the special challenges and multiple prejudices they face.

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This book is the first of its kind to focus entirely on the Qur'anic interpretation of Abu Hamid al-Ghazali (1058-1111), a towering figure of Sunni Islam. Martin Whittingham explores both al-Ghazali's hermeneutical methods and his interpretations of particular Quranic texts, and covers al-Ghazali's mystical, legal and theological concerns. Divided into two parts: part one examines al-Ghazali's legal and Sufi theoretical discussions part two asks how these theories relate to his practice, analysing the only three of al-Ghazali's works which are centrally concerned with interpreting particular Qur'anic passages: Jawahir al-Qur'an (The Jewels of the Qur'an); Al-Qist as al-mustaqim (The Correct Balance); and Mishkat al-anwar (The Niche for Lights). Providing a new point of access to the works of al-Ghazali, this book will be welcomed by scholars and students of Islamic studies, religious studies, hermeneutics, and anyone interested in how Muslims understand the Qur'an.

The Condemnation of Pride and Self-Admiration is the first translation into a European language of chapter twenty-nine of The Revival of the Religious Sciences, a monumental work of classical Islam written by the greatest theologian-mystic of Islam Abu Hamid al-Ghazali (d. 1111). Perhaps the most important chapter in the whole of the Revival, The Condemnation of Pride and Self-Admiration delves into the fundamental spiritual ailments and major impediments of the soul, namely pride and self-admiration. Ghazali offers readers an in-depth analysis of how and why pride and self-admiration are so harmful to a person's soul, and oulines methods of recognizing and subsequently healing these diseases of the heart. The key ingredient in this cure, Ghazali explains, is the cultivation of humility, which results from an increasing awareness of one's lowliness and essential nothingness before God. An indepth and very lucid analysis of the major vices and virtues central to all religions.