By Martin Whittingham
This booklet is the 1st of its type to concentration solely at the Qur’anic interpretation of Abu Hamid al-Ghazali (1058-1111), a towering determine of Sunni Islam. Martin Whittingham explores either al-Ghazali’s hermeneutical equipment and his interpretations of specific Quranic texts, and covers al-Ghazali’s mystical, criminal and theological issues. Divided into elements: half one examines al-Ghazali’s felony and Sufi theoretical discussions half asks how those theories relate to his perform, analysing the one 3 of al-Ghazali’s works that are centrally thinking about analyzing specific Qur’anic passages: Jawahir al-Qur’an (The Jewels of the Qur’an); Al-Qist as al-mustaqim (The right Balance); and Mishkat al-anwar (The area of interest for Lights). delivering a brand new element of entry to the works of al-Ghazali, this ebook might be welcomed through students and scholars of Islamic reviews, non secular reviews, hermeneutics, and someone attracted to how Muslims comprehend the Qur’an.
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Additional info for Al Ghazali and the Qur'an: One Book, Many Meanings (Culture and Civilization in the Middle East)
Al-Ghazālī describes his text as follows: So I responded to their [students’] request, seeking Allah’s help, joining herein both organization and precision to facilitate comprehension of its meanings, for one cannot dispense with one without the other. I have composed and brought it to an admirable, delicate organization. (al-Ghazālī 1322–1324:I:4; tr. 304–5) This aim was fulfilled. is well known for being more clearly organised than previous works of in order to aid students’ understanding. So both of al-Ghazālī’s aims, to defend his school of thought, and to instruct students, would naturally lead him away from the more personal hermeneutical approach found in In these two Al-Ghazali and the Qur’an 32 texts we are dealing not with two conflicting personal statements, but a personal statement and a statement of Shāfi‘ī party loyalty.
87). Furthermore, in criticising kalām alGhazālī states that, ‘faith in God comes rather of a light which God casts into the hearts of His servants’ (al-Ghazālī 1961:202; tr. 121) and describes true faith as being accompanied by worship and remembrance of God (dhikr) until there are revealed to him the lights of knowledge (ma‘rifa) (al-Ghazālī 1961:204; tr. 124). He also asserts that ‘people of spiritual insight’ (ahl ) have learnt of God’s mercy, ‘through various means and illuminations (asbāb wa mukāshafāt) other than the reports and anecdotes (al-khabār wa’l-athār) which have come into their possession’ (al-Ghazālī 1961:208; tr.
As a key to his works. As noted in the Introduction, above, without consensus over which works, if any, reveal al-Ghazālī’s innermost beliefs, the disclosure in Mīzān is of limited value. Summary will best prepare An explanatory summary of the most important arguments of the way for the ensuing discussion. For the sake of clarity chapter numbers refer to Jackson’s translation, since Dunya’s edition has no such numbers and subdivides the text into several opening sections. opens by referring to criticisms of al-Ghazālī.