There, he began composing his book The Revival of Religious Sciences and started working on disciplining his soul, changing his character traits, improving his nature, and refining his lifestyle. he set out for Damascus and resided there a short period of time. He left Baghdad despite his rank, pre-occupied with matters of devoutness. Then the situation changed, and he began to view his life from a different perspective. His rank in Baghdad rose above that of princes, viziers, men of reverence, and the household of the Caliphate. His teaching and debating received unanimous approval whereupon he became the Imam of Iraq after having attained the status of Imam of Khorasan. Nizam al-Mulk decreed that he travel to Baghdad in order to teach at al-Nizamiyyah, so he set out. Imam al-Ghazali name became known and his fame spread. It was there that Imam Ghazali had many chances to demonstrate his prowess in debating luminaries. The gathering of Nizam al-Mulk was the flocking place of revered scholars and the aim of imams of merit. He devoted himself to it and attained a position of great importance therein due to his lofty rank and refined argumentation. Imam al-Ghazali then left Nishapur and attended the assembly of the vizier Nizam al-Mulk. The Imam would boast of him and hold his closeness to him in high regard. He was assigned to teach and offer guidance to students during the lifetime of his imam, and he also authored works. He emerged as the most discerning man of his era and singular amongst his peers. He strove earnestly and exerted himself until he graduated after a brief period of time. He then went to Nishapur where he attended the lessons of Imam al-Haramayn. He began with some jurisprudence (fiqh) there as a child. Imam Ghazali was born in Tus in the year four-hundred and fifty. Imam al-Ghazali was born in the city of Tus, the second city of Khorasan after Nishapur, in the year 450 A.H. He is the Imam, the Beauty of Religion and Proof of Islam, Abu Hamid Muhammad ibn Muhammad ibn Muhammad al-Ghazali of Tus, then Nishapur - the jurist, Sufi, Shafi'i, and Ash'ari. Kamran Riaz, which will also be published by IGI. Anahatlariyla tasavvuf ve tarikatlar.The following is excerpted from the introduction to IGI’s translation of al-Ghazali’s Ayyuhal Walad as well as a forthcoming translation of one of al-Ghazali’s works by Shaykh Amin Kholwadia and Dr.
Elmali's orfan ocaklari: An evaluation on bektashism and Halveti. Aleviliğin tarihsel arka planı veya Anadolu'da İslami-Türk heterodoksunun oluşumu. Popular Sufism in Eastern Europe: Sufi brotherhoods and the dialogue with Christianity and ‘Heterodoxy’. Essays in islamic philosophy, theology and mysticism. Rediscovering the umma muslims in the Balkans between nationalism and transnationalism. The Arab lands under ottoman rule: 1516-1800.
Ibrahim-i gulshani and the khalwati-gulshani order power brokers in ottoman Egypt. Türk mezhebi olarak halvetiyye'nin tarihsel gelişimi ve halvetiyye düzeninin analizi. Petersburg oriental studies publishing house. Bakuvi was a student and follower of the first founder of this movement Omar al Khalvati Shirvani known as Piri-Avvali.Īleskerova, N. The author emphasizes that the theory of wahdati-wujud created by Gazali left a deep mark on the world philosophical heritage and became the basic of the great Tasawwuf tradition ( Morewedge 1995).Īccording to researches Khalwatiyya created by Bakuvi (died in 1463/1464) in Azerbaijan and widely spread in many countries is one of the most important movements in Islam. One of the most important persons in the history of Sufism was ibn Arabi, the follower of the era after Gazali and the creator of the philosophical tasawwuf. The author notes that the concepts of Sufis of the early tasawwuf period Bayazed Bistami and Junade Baghdadi were systematized later in a more perfect form by Imam Ghazali and Seyyid Yahya Bakuvi. From this point of view in nowadays Sufism has got a great importance and carefully studied. Spread around the world due to its variety and presence of various scientific, cultural and philosophical movements since the Islamic revival Islamic culture laid the foundation for many new directions of human development and enriched its spiritual and cultural heritage.