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Al-Ghazali details the types of spiritual tortures unbelievers experience, as well as the path that must be taken in order to attain spiritual enlightenment. The final section is Knowledge of the Future World, which details how there are two types of spirits within a man: the angelic spirit and the animal spirit.
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Here he states that the world is merely a place where humans learn to love God, and prepare for the future, or the afterlife, the nature of which will be determined by our actions in this phase of our journey to happiness. The third section of The Alchemy of Happiness is Knowledge of the World. The second installment is called Knowledge of God, where Al-Ghazali states that the events that occur during one’s life are meant to point an individual towards God, and that God will always be strong, no matter how far humans deviate from his will. In order to find oneself, people must devote themselves to God by showing restraint and discipline rather than gluttony of the senses.
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The first of these is Knowledge of Self, where Al-Ghazali asserts that while food, sex, and other indulgences might slake humans appetites temporarily, they in turn make a human into an animal, and therefore will never give true happiness and fulfillment. The book is divided into four different sections. After the existential crisis that caused him to completely re-examine his way of living and his approach to religion, Al-Ghazali put together The Alchemy of Happiness to reassert his fundamental belief that a connection to God was an integral part of the joy of living. The Alchemy of Happiness is a rewritten version of The Revival of the Religious Sciences. : 307 Pengertian Islam Ad Din The Revival of Religious Sciences William James, in Varieties of Religious Experience, considered the autobiography an important document for 'the purely literary student who would like to become acquainted with the inwardness of religions other than the Christian' because of the scarcity of recorded personal religious confessions and autobiographical literature from this period outside the Christian tradition. Though appreciating what was valid in the first two of these, at least, he determined that all three approaches were inadequate and found ultimate value only in the mystical experience and insight (the state of prophecy or nubuwwa) he attained as a result of following Sufi practices. the key to most knowledge,' : 66 he studied and mastered the arguments of kalam, Islamic philosophy, and Ismailism. In it, al-Ghazali recounts how, once a crisis of epistemological skepticism was resolved by 'a light which God Most High cast into my breast. The autobiography al-Ghazali wrote towards the end of his life, Deliverance From Error ( المنقذ من الضلال al-munqidh min al-ḍalāl) is considered a work of major importance. 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. After al-Juwayni's death in 1085, al-Ghazali departed from Nishapur and joined the court of Nizam al-Mulk, the powerful vizier of the Seljuq sultans, which was likely centered in Isfahan. : 26–27 He later studied under al-Juwayni, the distinguished jurist and theologian and 'the most outstanding Muslim scholar of his time,' in Nishapur, perhaps after a period of study in Gurgan. Al-Ghazali's contemporary and first biographer, 'Abd al-Ghafir al-Farisi, records merely that al-Ghazali began to receive instruction in fiqh (Islamic jurisprudence) from Ahmad al-Radhakani, a local teacher. A posthumous tradition, the authenticity of which has been questioned in recent scholarship, is that his father, a man 'of Persian descent,' died in poverty and left the young al-Ghazali and his brother Ahmad to the care of a Sufi.