Muhammad ibn Muhammad ibn Muhammad al-Ghazali al-Tusi, Abu Hamid, Hajjat al-Islam: Philosopher, Sufi, author of about two hundred works.
He was born and died in al-Tabaran (the Kasbah of Tus, in Khorasan). He moved to Nishapur, then to Baghdad, the Hijaz, the Levant, and Egypt, and returned to his hometown.
Attributing it to the spinning industry (for those who say it with an emphasis on zai) or to Ghazala (from the villages of Tus) for those who say it is lightening.
Among his books are (The Revival of the Religious Sciences) in four volumes, and (The Incoherence of the Philosophers), (Economy in Belief), (The Test of Consideration), (The Ascendants of Jerusalem in the Conditions of the Soul), (The Difference Between the Good and the Unrighteous), (The Philosophers’ Purposes) and (Al-Madnoon). By it on those who do not deserve it) and in attributing it to speech, and (endowment and initiation) in interpretation, (the simple) in jurisprudence, (rational knowledge), (the savior from misguidance), (the beginning of guidance), (the jewels of the Qur’an) and (the scandals of the esoteric ) Part of it, known Balmstzhiri, and scandals Mu'tazila.
And (Al-Tabar Al-Misbok fi Advice to the Kings) it was written in Persian and translated into Arabic, and (Al-Walidiya) is a message in it that is more than saying: O Child, and (Minhaj Al-Abidin) it was said: It is the last of his compositions, and (Ijjam Al-Awm on the science of theology) and (Al-Tayr). ) Risala, and (Al-Durra Al-Fakhira fi Uncovering the Sciences of the Afterlife) and (Shifaa Al-Ail) in Usul al-Fiqh, (Al-Mustafa min ‘Ilm al-Usul) two volumes, (Al-Mankhool min ‘Ilm al-Usul) and (Al-Wajeez) in the Shafi’i Branches, and (Sapphire interpretation fi Tafsir al-Tanzil) is large, it was said: in about forty volumes, and (The Secrets of Hajj), (Dictation on the Problems of Revival), (Faisal the Distinction between Islam and Heresy), (The Creed of Ahl al-Sunnah), (The Balance of Action) and (The Most High Destiny in Explanation of Asma’ Allah the Most Beautiful) and he has books in Persian.
Taha Abd al-Baqi Sorour has a book (Al-Ghazali) in his biography, and likewise for Yohanna Qamir, Jamil Saliba and Kamel Ayyad, Muhammad Rida and Zaki Mubarak (The Ethics of Al-Ghazali), Ahmed Farid Al-Rifai (Al-Ghazali) and Muhammad Rida (Abu Hamid Al-Ghazali: His Life and Works) and Abu Bakr Abd Al-Raziq ( In the Companions of Al-Ghazali) and by Suleiman Dunya (The Truth in the View of Al-Ghazali) and Sheikh Muhammad Al-Khudari a message in (His translation, teachings and opinions) published in Volume 34 of Al-Muqtataf magazine.
And in Turkish (Imam Ghazali) in his history and philosophy, by Rida al-Din bin Fakhr al-Din, and by Hassan Abdel-Latif Azzam al-Fayumi, a treatise in (What is for al-Ghazali and what is upon him)
Among his books:
1. sifted
2. The casting of burial according to the advice of the kings
3. The hospital
4. The mediator in the doctrine
5. The rules of belief
6. The highest purpose
7. Ascension of Jerusalem in the runways of self-knowledge
8. Esoteric scandals
9. Arrogant types
10. Economics in belief by Al-Ghazali
11. Savior from error
12. The Chemistry of Happiness
13. Balance of work
14. Revival of religious sciences
15. Jewels of the Qur'an
16. Philosophers' Incoherence
17. Mishkat Al Anwar
18. The beginning of guidance
19. The test of sight
20. The standard of science in the art of logic
المنقذ من الضلال pdf by Abu Hamid Al Ghazali
" المنقذ من الضلال"كتاب من تاليف الغزالى بعد عودته من رحلتة التي قضاها متنقلا بين الشام والقدس ومكة. إذن فهو يقع في المرحلة الثانية من حياة الغزالي، مرحلة النضج وتوضيح الخيارات النهائية. وفي المنقذ من الضلال يذكر أن سنه قد قارب على الخمسين مما يحدد وضعه الكتاب أواخر عام 499هـ وبدايات عام 500هـ في نيسابور،حين عاد إلى التدريس في نظاميتها لتبيان حقيقة النبوة. أما دافع الغزالي إلى تأليف كتابه هذا وهدفه منه، وكما يبدو من مقدمته، أنه رسالة إلى أخ في الدين، يطلب فيها هذا الأخير من الغزالي أن يبث إليه "غاية العلوم وأسرارها, وغائلة المذاهب وأغوارها، وأحكي لك ما قاسيته في استخلاص الحقائق بين اضطراب الفرق". وإذا كان ذلك هو الدافع الحقيقي، أو أن هناك دوافع أخرى، فإن الملاحظ أن الغزالي أراد من خلال منقذه أن يبين لنا مسار حياته الفكرية والروحية، وكيفية خروجه من الشك وصولا إلى خياراته النهائية في الحصول على نور اليقين، والتصديق النهائي. إن دواعي التصديق لم يجدها الغزالي لا في علم الكلام ولا في الفلسفة ولا في مذهب التعليمية. بل عند الصوفية فهل يكون الهدف من كتاب المنقذ تبيان صحة مذهب الصوفية.