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Abū Hāmid al-Ghazālī is considered one of the prominent Muslim thinkers and scholars in the traditional Muslim world. He has produced numerous intellectual sources comprehensively. This paper aims to analyze Abū Hāmid al-Ghazālī’s views on dealing with the scientific exegesis. This was investigated from his thoughtful and broad understanding of its principle and underlying purpose. The essential understanding of the principle of scientific exegesis was analytically discussed in his magnum opus; Jewels of the Qur’ān. To reach a representative conclusion, this study undertakes an analysis of the al-Ghazālī view, promotes intellectual discourse, and venerated exegesis as the main sources of reference by adopting the document analysis method. The finding shows that Abū Hāmid al-Ghazālī’s discussion on scientific exegesis emphasized on relevance to contemporary practice and the modern context of Islam. It set forth an important framework and methodology for the integration of the Quran and science. This leads to the collaboration between two branches of knowledge and has come to be known as ‘scientific exegesis’ that the Qur’ān contains verses that point to scientific discoveries such as the roundness of the earth; the orbit of the earth around the sun; and the uniqueness of human fingerprints. It will provide students, educators, researchers, and scholars with a resource for understanding and responding to faithful Islamic sciences issues that are of concern to contemporary Islam and to society. [ABSTRACT FROM AUTHOR]

Understanding and mastering the thoughts and reference sources of dialogue partners is one of the best approaches in dialogue. This is so that the topic of dialogue applies scientifically and achieves the objective of dialogue. This article discusses the framework of interfaith dialogue of Imam al-Ghazali (d. 1111M) in interfaith dialogue. This study uses a content analysis approach to the major works of Imam al-Ghazali which discusses the subject of other religions, particularly Christians in the book of al-Radd al-jamīlli ilāhiyyatʿĪsā bi-ṣarīḥ al-Injīl. The study found that there are three approaches of Imam al-Ghazali in dialogue, namely debate, theological comparison and apologetics. Through this approach, al-Ghazali first identifies the main issue that is the difference between Islam and Christian doctrines, namely the divinity of Jesus. He then made a theological comparison by reinterpreting the text based on other texts in the Bible and the Qur’an. Al-Ghazali also used the element of rationality in criticizing the weakness of Christian doctrine. The study suggests the use of al-Ghazali’s dialogue approach in the context of theological dialogue to identify meeting points and differences between religious believers objectively and critically. [ABSTRACT FROM AUTHOR]

The various issues and problems that hover in society come from the soul and mind that is busy filled with worldliness. Man’s love for the world makes many human beings frustrated with their lives, and various criminal issues occur, wars and power struggles. Finally, human beings are increasingly greedy, chasing the world relentlessly. The human psychology and psyche are increasingly suffering and eventually choose to commit suicide. Therefore, this article aimed to identify the appropriate psychotherapy to treat the human mind and soul by the touch of the wisdom of al-Ghazālī through the concept of Maqāmāt in his work Iḥyā’‘Ulūm al-Dīn. Using a qualitative method, this study found that there are several Maqāmāt included in Iḥyā’ ‘Ulūm al-Dīn; among them are al-tawbah, al-ṣabr, al-zuhd, al-tawakkul, al-maḥabbah, al-ma‘rifah dan al-riḍā. In conclusion, these seven Maqāmāt are the basis for constructing a believer’s identity by the meaning of his book to revive the religious sciences. [ABSTRACT FROM AUTHOR]

Harmony and peace are the pillars to the formation of a superior and sustainable civilization. It will remain as long as understanding and unity can be implemented consistently by maintaining justice for all parties. This justice can be maintained as long as we adhere to the basic principles of human relations that have been outlined through Islamic law. Among the Islamic thinkers who talked about this was al-Ghazali (405-505H/1058-1111M). He is well known as an expert in various disciplines including fiqh, faith, philosophy and Sufism. This article discusses his thoughts on important aspects in this regard by focusing on his thoughts on the relationship between Muslims and Muslims and the relationship between Muslims and non -Muslims. This article is the result of a study that uses content analysis as a data collection medium. In addition, interviews are also used to obtain relevant information, especially in the context of Malaysia. The findings of the study show that there are two forms of relationship that must be respected and implemented by Muslims. First, a relationship based on faith and second, a relationship based on rights, honor and humanity. Al-Ghazali’s thoughts on this matter are also not discussed in a specific chapter in any of his works, instead it has been discussed in separate chapters such as in the chapters of muamalat, jinayah and jihad in accordance with the topics discussed. Clearly, whatever method we implement, the right and responsibility to preserve the relationship and justice among human beings must occur within the limits allowed by the Syara’. [ABSTRACT FROM AUTHOR]

Al-Ghazali was a mujaddid of Islam in the 5th century AH. His prominence as an Islamic Thinker until he was called Hujjat al-Islam (Defender of Islam). Al-Ghazali was a diligent person in seeking and deepening knowledge until he managed to master various branches of knowledge such as philosophy, kalam and sufism. His prowess cannot be denied when he produces many works or writings from various disciplines that he has studied. Among the books produced by al-Ghazali include Iqtiṣad fḭ al-`Itiqad, al-Munqiḏ Min al-Ḍalãl, Bidâyah al-Hidâyah, Minhâj al-`Ȃbidḭn, Maqṣad al-Athnâ, Mishkât al-Anwâr, Tahâfut al-Falâsifah, Iḥyâ’ `Ulŭm al-Dḭn, Jawâhir al-Qur’ân and so on. This establish work has influenced later Islamic thinkers, such as Jalaluddin ar-Rumi, Sheikh Al-Ashraf, Ibn Rusyd and Shah Waliyullah. However, this article reviews publications conducted by contemporary researchers around the world on al-Ghazali. This study uses a bibliometric approach by focusing on the Scopus database to review and analyze the patterns of publications that have been conducted by scholars and academics on the thoughts and contributions of al-Ghazali. The findings found that there are many professors and researchers who produce and publish various writings related to him in various fields. This shows that al-Ghazali is a figure who is the focus of scholars to do research both through his thoughts and his work. Therefore, this study hopes to provide a true picture of the pattern of publication about al-Ghazali in international databases as well as encourage writers, researchers and scholars to conduct research and further increase the publication of this Islamic figure. It also indirectly elevates traditional figures in the modern era. [ABSTRACT FROM AUTHOR]

Epistocracy is a political philosophy that believes that intelligentsia should rule the country instead of being handed over to an open system as practiced in democracy. Al-Ghazali and Brennan are among the philosophers who pioneered the philosophy which is seen as dfferent from the current trend of political system, including democracy. The characteristics of the epistocracy introduced by al-Ghazali include the selection of leaders who are closed to the best only, who have positive values that come from the internal and external attributes of the individual, from the ethnicity of Quraish and leaders determined by the ahl al-syawkah. Brennan also prefered the principles of leaders selection introduced by al-Ghazali such as the wise men and competent leaders and who possessed a good demographic characteristics should be appointed as leaders and prefered a more closed selection system. However; the emphasis of al-Ghazali's epistocracy was more on a theocracy that incorporated an element of divinity in his philosophy compared to Brennan's. [ABSTRACT FROM AUTHOR]

Anthropomorphism stands at the heart of many theological discourses and is among the most discussed issues by Muslim scholars. Anthropomorphic descriptions of God are mentioned in several Quranic verses and hadith for instance, God’s hand, God’s laughter, God’s heavenly throne, God’s hand and fingers and others. More often than not, anthropomorphic verses were interpreted in a different manner according to a scholar’s theological affinity. Thus, this paper aims to examine al-Ghazālī’s method in dealing with anthropomorphic verses. Imam al-Ghazālī was among the Asha‘irah scholars who wrote extensively on theological and philosophical issues. By adopting document analysis method, this study explores al-Ghazālī’s methods by analyzing his writings mainly in Iḥyā’ ‘Ulūm al-Dīn and Fayṣal al-Tafriqah baina al-Islām wa al-Zindiqah, Iljām al-Awām ‘an Ilm al-Kalām apart from his other treatises such as al-Iqtiṣād fī al-‘Itiqād and Qānūn al-Ta’wīl. It can be found that al-Ghazālī strongly affirms God’s incorporeality by renouncing God’s essence from any bodily figures, space, accidents and directions. Apart from that, al-Ghazālī offered two different approaches in understanding anthropomorphic verses for the learned and laymen. For the learned, al-Ghazālī allowed strict allegorical interpretation with its rules. As for laymen, al-Ghazālī suggested seven steps in understanding antrhopomophic verses in ensuring the sanctity of God’s Essence from any figurative literal interpretation. In sum, this study demonstrates al-Ghazālī’s holistic approach in refuting anthropomorphism that includes the learned and laymen and ensuring one’s creed is preserved from any figurative understanding of God. [ABSTRACT FROM AUTHOR]

The lack of financial capital is the main problem faced by the smallholder palm oil farmers (Pekebun Kecil Sawit Persendirian, PKSP) in order to increase the productivity of palm oil. Although there are six Islamic banking institutions that provide micro credit for the farmers, this product however does not get a good response from the farmers especially among the PKSP. In order to dismantle the factors of the PKSP having less interest to take up the micro credit from Islamic banking institutions, this paper employed Al-Ghazali's concept of intention to achieve two research objectives. In regards to the first objective, this research analyses the effects of behaviour towards Islamic micro credit, obstacle factor, and the benefit of perception on the intention to use Islamic micro credit. In regards to the second objective, this research analyses the effects of obstacle factor and the benefit of perception on the behaviour towards Islamic micro credit. This research was conducted at the district of Hilir Perak, Malaysia involving 362 PKSP to understand this phenomenon. The research data were obtained from a questionnaire which was analysed using structural equation modelling (SEM). It was found that the obstacle factor and behaviour towards Islamic micro credit influence the intention to use Islamic micro credit, while the benefit of perception was found to be insignificant in influencing the intention. This paper also found that the behaviour towards Islamic micro credit is developed and influenced by the benefit of perception. It can be concluded that the PKSP are less interested to take up the Islamic micro credit for agricultural purpose because the features of micro credit product offered by the Islamic banking institutions are less attractive and not competitive. In this case, this paper recommended the Islamic banking institutions to improvise their micro credit product offerings and develop strategic relationship with other industrial players to reduce business risk and eventually offer a competitive micro credit product in the market. [ABSTRACT FROM AUTHOR]