Know, O beloved, that man was not created in jest or at random, but marvelously made and for some great end.
Abu Hamid al-Ghazali
For Some Great End
Topic: The Natural World
Know, O beloved, that man was not created in jest or at random, but marvelously made and for some great end. Although he is not form everlasting, yet he lives forever; and though his body is mean and earthly, yet his spirit is lofty and divine.
Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī, commonly known as Al-Ghazali, was a figure of towering intellect and deep spiritual insight. Born in Persia around 1058, he left an indelible mark on Sunni Islam as one of its most influential philosophers, theologians, jurists, and mystics. His profound understanding of the Islamic tradition, coupled with a relentless quest for spiritual truth, contributed to a body of work that transcended the boundaries of time and geography, embedding him deeply within the history and consciousness of the Islamic world. A scholar of immense stature, he was well-versed in the complexities of Islamic jurisprudence, the intricacies of philosophy, and the subtle depths of mysticism. His multifaceted genius is evident in his ability to interweave these diverse strands of knowledge into a cohesive vision of the faith.
Within the Islamic tradition, Al-Ghazali holds the distinct honor of being recognized as a Mujaddid, a renewer of the faith. The concept of the Mujaddid comes from a prophetic hadith stating that God sends such a figure once every century to revive the faith of the ummah - the global community of Muslims. Al-Ghazali was seen as embodying this role, as he worked tirelessly to elucidate the teachings of Islam, addressing both the challenges of his time and the timeless questions of human existence. His writings, imbued with a profound wisdom and a deep love for God, continue to guide and inspire Muslims around the world, aiding them in their quest to understand and live out their faith in a holistic manner.
Such was the impact of Al-Ghazali's works and the respect he commanded from his contemporaries that he was bestowed with the honorific title "Proof of Islam" (Hujjat al-Islam). This title is a testament to his role as a beacon of knowledge and spirituality, illuminating the path for seekers of truth in their journey towards God. Despite his passing on December 19, 1111, the legacy of Al-Ghazali continues to shine brightly, his teachings serving as a bridge between the intellectual and spiritual dimensions of Islam, guiding generations of believers towards a deeper, more meaningful understanding of their faith.
The Alchemy of Happiness
Al-Ghazali, Abu Hamid Muhammad. The Alchemy of Happiness. Translated by [Claud Field and revised by Elton Daniel], [M. E. Sharpe, Inc. (1991)].
Abu Hamid al-Ghazali
Theme: Microcosm
About al-Ghazali’s Quotation [Commentary]
Al-Ghazali’s assertion that humanity is not a creation of happenstance but one of intentional design and profound purpose invites reflection on our place in the cosmos. It suggests a perspective where every individual holds intrinsic worth and a specific role within a larger, meaningful narrative. This viewpoint aligns with the notion that existence is not a mere sequence of events but a journey with direction, one that moves towards a defined and significant outcome. It is an invitation to consider that beyond our daily pursuits lies a greater end, a calling that connects with the core of our being and the reality that encompasses us.
Delving deeper into al-Ghazali’s thought, we recognize the emphasis on the inner transformation as pivotal to realizing one’s purpose. The quest for happiness, as he sees it, is not found in the fleetingness of the material world but in the enduring joy of spiritual awakening. By understanding ourselves as primarily spiritual entities, we begin to identify with something beyond the physical, with the Ultimate Reality that al-Ghazali speaks of. This realization is not an abstract concept but a lived experience, a transformation that unfolds within the heart of the individual. It is an ecstatic discovery that transcends the bounds of physical existence and connects one to the profound love and truth that underpin reality.
Imam Abu Hamid al-Ghazali (1058-1111 A.D.), The Proof of Islam
One of al-Ghazali’s nicknames is “The Proof of Islam,” and he is called that not only because of the sagacity of his writings, but because of the quality of the life he lived. He was appointed Professor of Theology at the University of Baghdad at the tender age of thirty-three. But for the next five years he was gripped in a spiritual crisis, trying to find a rational foundation for Islam’s basic principles as outlined in the Qu’ran. He finally concluded that there was no rational way to refute skeptical doubt, but that there was another way to discover truth, one hinted at by the prophet Muhammad and the sages within the Sufi tradition, the mystical side of Islam. This way was that of immediate experience, an inward discovery that depends not on logic but on intuition and imagination. The prophets of all times are the ones who have experienced this reality based on transforming themselves away from a self-centered to a God-centered existence.
—Mark K. Setton, D. Phil. [“Al-Ghazali.” Pursuit of Happiness, www.pursuit-of-happiness.org/history-of-happiness/al-ghazali/].
Conclusion—Al-Ghazali teaches us the following about achieving true happiness:
Happiness comes from Self-Knowledge, the knowledge that we have a heart or spirit that is originally perfect but has become obscured by passions and desires.
Happiness depends on our faculties: if we exercise our higher faculties (like Reason and imagination), we will be happier than if we exercise our lower ones (mere physical pleasures)
There are examples in history of truly happy people, and they were “prophets”—people who have attained a perfect union with Ultimate Reality
We are happy to the degree to which we can emulate these prophets
We are all born with a “knowing pain in the soul,” which causes us to seek happiness, but most of us seek substitute pleasures deriving from the body which cannot resolve a pain that is essentially spiritual.
—Mark K. Setton, D. Phil. [“Al-Ghazali.” Pursuit of Happiness, www.pursuit-of-happiness.org/history-of-happiness/al-ghazali/].
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