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His invaluable help of constructive moments and suggestions throughout the assignment have contributed to the success of this work. Not forgotten, our appreciation to all other people who are involved directly or indirectly, your kindness means a lot to us. Thank you very much. The main purpose of this assignment is to fulfill the requirements for the subject of Introduction to IRK in our foundation course. This assignment is divided into four main sections. It will first consider Imam al-Khalid’s background. In this section, it will describe about his personal life and Journey throughout his life.
It will then go to describe about his influence. We will reveal how he influenced both Muslim philosophers and Christian philosophers. The third part comprises of his works. Imam al-Galahad has different stages in life with involvement in fields and books produced. The fourth part will contain the theological conceptions. This part explains his view on Mutilates’ belief. Finally, the last section will be about the contribution that he made in the world. He has made major contributions in the world that benefit Muslims and people all over the world.
We hope that through this assignment, readers can gain new knowledge about Imam al-Galahad and be aware of the importance of his presence in the Islamic world in the past until today. As quoted from Imam al-Galahad, “Useful knowledge is that which makes you grow in the fear of Allah, increases you in awareness of your defects, deepens your knowledge of the worship of your Lord Most High, decreases your desire for this world and increases your desire for the life to come, and opens your eyes to the defects of your actions so that you guard against them. Since we are doing the assignment about Imam Galahad, we are really thankful to be given this topic, as he is a scholar that has made a huge impact in the Islamic world of knowledge and philosophy. It is important to acknowledge his contribution to the Islamic world as he has introduced many things that changed the world. Background of Imam AY-Galahad Imam al-Khalid’s full name is ABA Humid Muhammad bin Muhammad bin Muhammad bin Mad al-Tutsis al-Galahad. His father was a wool spinner (azalea) and this is where al-Galahad got this name.
He was born in 1058 AD in Tutus, which lies within the Shoran Province of Persia, now known as Iran. After his father has passed away when he was still young, he and his brother were taken care of by a Suffix. Although they did not have that much money, their father asked the Suffix to Penn all the money left for their education. He started to learn about Islam at the age of 7 by attending the local madras (school). According to AY-submit (Tablet, Volvo. VI, p. 195)1 , schools used to provide food, shelter and allowance. He studied Arabic, Persian, the Curran and the principles of religion.
He went on to intermediate and higher education at a madras. Here he studied fall (Islamic Jurisprudence), taffies (Quantico exegesis) and width (Prophetic tradition). Towards the age of fifteen, Al- Galahad moved to Curran to study fish. Imam al-Galahad would Jot down the notes when the teacher lectured. However, one day, he was robbed and they took away his things including his notes. He begged for his notes back and they did give him back, though they said that he should know his knowledge by heart, which was through memorization. In that way, nobody can steal it away from him.
This was the turning point where he started to memorize everything he learnt. He then moved to Mishap’s, where he studied fish, koala (scholastic theology), logic and, possibly, some philosophy. AY-Glazier was 23 at the time. He also began to write and study Suffix.. He became the student of the famous Muslim scholar Babul Mali Jungian, now as Imam al-Harmony. When his teacher died, he left Mishap’s. At the age of 28 he moved on traveling to meet Enigma LU-Mull, the Seller minister, and remained with him in his ‘camp’ for six years, during which time he lived the life of a ‘court jurist’.
He took part in political and learned disputes and wrote books until he was appointed as a professor to the Insomnia madras at Baghdad. He worked there for 4 years. In 1095, at the age of 38, AY-Galahad suddenly underwent a six-month- long spiritual crisis; internal conflict between rational intelligence and the spirit, between this world and the hereafter. He began by doubting the validity of existing doctrines and schools (knowledge as such), and eventually came to question the efficacy of the tools of knowledge.
This crisis brought on a physical illness that prevented him from speaking or teaching, finally caused him to leave his post and renounce wealth, fame and influence. AY-Galahad spent nearly two years in seclusion and wandering between Damascus, Jerusalem and Mecca. In the end, he came to prefer Suffix and revelation (inspiration). It was during this period that he began work on his most important book; lay’ ‘Alum ad-Din (The Revival of the Religious Sciences)4.
After performing Hajj] at Make and went to Indiana, he then came back to Tutus. He lived in Tutus to spend the next several years to seclude himself from other peoples. He ended his seclusion to teach at the Magnanimity of Mishap’s in 1106. Age of 53. His younger brother, Mad Galahad, was with him when he died and told about the last moment of his life. “On Monday morning Imam woke up, he performed wide and prayed salt al Fajita and then asked for his shroud and kissing it said, “l eagerly accept my Lord’s command.
He lay down and he was dead”. Today, he is honored with the title Hajj al-LULAS, the Proof of Islam, because of his efforts in intellectually fighting against some of the most dangerous ideas that negatively affected the Muslim world during his time. It is also to indicate the high regard there is for him and his ongoing influence. AY-Galahad is well reputable in the Muslim and the non-Muslim world, but he was an extraordinary man who undergone phases of crisis in life and continuous evolution of thoughts, Just like others.
After the Journey of self-discovery and healing, al-Galahad prolifically authored great volumes of writing that reflected the renewal of his thoughts. His work, especially on Suffix, carries significance scholastic values and is highlighted until today. The place Imam Galahad was born. It is now known as Iran This structure, at the rear of the al-Ass platform is where Imam AY-Galahad stayed in Jerusalem. AY-Magnanimity of Baghdad is one of the oldest universities in the world Influence AY-Galahad had an important influence on both Muslim Philosopher and Christian medieval philosophers.
Margaret Smiths writes in her book AY-Galahad: The Mystic (London 1944):7 “There can be no doubt that al-Khalid’s works would be among the first to attract the attention of these European scholars” (page 220). Then she emphasizes, “The greatest of these Christian writers who was influenced by al-Galahad was SST. Thomas Aquinas (1225-1274), who made a study of the Arabic writers and admitted his indebtedness to them, having studied at the University of Naples where the influence of Arab literature and culture was predominant at the time. AY-Khalid’s influence has been compared to the works of Thomas Aquinas in Christian theology, but the two differed greatly in methods and beliefs. Whereas al-Galahad rejected non-lilacs philosophers such as Aristotle and saw fit to discard their teachings on the basis of their “unbelief,” Aquinas embraced hem and incorporated ancient Greek and Latin thought into his own philosophical writings. AY-Galahad also played a very major role in integrating Suffix with Shari. His work also strengthened the status of Sunnis Islam against other schools.
The Batiste (Smallish) had emerged in Persian territories and were gaining more and more power during al-Khalid’s period, as Enigma al-Mull was assassinated by the members of Snail’s. AY-Galahad strongly rejected their ideology and wrote several books on criticism of Battings which significantly weakened their status. The Books of Imam al-Galahad Imam al-Galahad started writing when he was at the age of 20 years old. Some of his books are published throughout the world in many different languages while others remain as manuscripts and some others cannot be tracked, only their names are mentioned.
Imam al-Galahad went through a few stages of life with involvement in his books produced. During the first stage, he specialized in al-Fish. At this time, he was a very active Jurist and also a reactor of Magnanimity Institute. One of his books is al- Mustangs min ‘mm al-Usual. During the second stage, he focused on ‘mm al-Koala, he wrote many books. Among the books are al-Assists al-Mustangs, Taffeta al-Falsify, Fays al-Diffract ban al-LULAS WA al-Canadian, Mira alma and Faddish al- Batching. During the third stage, he focused more on Tuscarawas.
He had written many books such as al-Munich min al-Dalai, lay’ Alum al-Din and Mishmash al- Inward. One of al-Khalid’s major works is lay’ Alum al-Din(The Revival of Religious Sciences)9. It covers almost all fields of Islamic sciences: fall (Islamic Jurisprudence), koala (theology) and useful. It contains four major sections: Acts of worship (Rub’ al-‘EBITDA), Norms of Daily Life (Rub’ al-‘data), The ways to Perdition (Rub’ al- alike) and The Ways to Salvation (Rub’ al-mainstay). The lay became the most frequently recited Islamic text after the Curran and the width.
It’s great achievement was to bring orthodox Sunnis theology and Suffix mysticism together in a useful, comprehensive guide to every aspect of Muslim life and death. Galahad then wrote a brief version of this book in Persian under The Alchemy of Happiness (Skimpy-y state). Among the books written by Imam Galahad Theological Conceptions AY-Galahad wrote at least two works on theology, al-liaised fall-I ‘taiga (The Middle Path n Theology) and al-Russia al-Quayside (The Jerusalem Epistle). However, some changes can be seen in the theological thought of his later works, written under the influence of philosophy and Suffix.
As Charities theology came into being out of criticism of Mutilated 1 rationalistic theology, both are much common but having some differences. There is no essential difference between them as to God’s essence (that Allah); al-Galahad proves the existence of God (the Creator) from the correctness (hath) of the world according to the traditional Seriated proof. As for God’s attributes (sift Allah), Mutilates deny the existence of the attributes and reduce God’s essence and acts. However, al-Galahad regards them as “something different from, yet added to, God’s essence” (al-liaised: 65).
According to al-Galahad, God has attributes such as knowledge, life, will, hearing, seeing and speech, which are included in God’s essence and external with it. Concerning the relationship between God’s essence and his attributes, both are said to be ‘not identical, but not different’ (al-liaised: 65). The creation of the world and its subsequent changes are reduced by God’s eternal knowledge, will and power, but this does not necessarily mean any change in God’s attributes in accordance with these changes in the empirical world. One of the main issues of theological debate was the relationship between God’s power and human acts.
The Mutilates, believed that human acts by their own choice and it is decided by themselves, human are responsible for acts and maintained divine Justice. In contrast, assuming that all the events in the world and human acts are caused by God’s knowledge, will and power, al-Galahad admits two powers in human acts, God’s power and human power. Human power and act are both created by God, and so human action is God’s creation (chalk), but it is also human acquisition (Kasbah) of God’s action, which is reflected in human volitional. Thus al-Galahad tries to harmonize God’s omnipotence’s and our own responsibility for our actions.
In short, the Mutilates discuss the unity of God and his acts from the viewpoint of human reason, but al-Galahad does so on the presupposition that God is personal and an absolute reality beyond human reason. Contributions of Imam al-Galahad Throughout the life of Imam al-Galahad, he has contributed a lot in various aspects of life. The books he wrote and the knowledge he gained was spread over the years and his great contribution to the development of a systematic view of Suffix and to its integration and acceptance in mainstream Islam.
He also received many titles such as Sahara-LU-Mamma (-?l uџ), Zany-dud-din (SSL J), Hajj-LU-ills *141). Some of his contributions also includes in Psychology, Economics and Politics. In his major work lay’ Elm al-Din (The revival of Religious Sciences), it covers almost all fields of Islamic sciences such as fall, theology and Suffix. It has four ajar sections such as Acts of worship (Rub’ al-‘EBITDA), Norms of Daily Life (Rub’ al-‘data), The ways to Perdition (Rub’ al-mulligan) and The Wars to Salvation (Rub’ al-mainstay). This book became one of the most recited Islamic kitty after Curran and width.
His great achievement was to bring orthodox Sunnis koala and Suffix mysticism together in a comprehensive and useful guide to every aspect of a Muslims life and death. 14 His contribution through lay (the book) was well received by other Islamic scholars. 15 Imam Anyway stated “Were the books of Islam all to be lost, excepting only the IHA’, it would suffice to replace them all. 16 Imam al-Khalid’s contribution in politics was written in his book Insight al-mule (Counseling Kings), the wealth of people as well as their downfall and ruin depended on what kinds of ruler they have. 7 Hence, he presses on the importance of the true knowledge in Islam and responsibilities of the teachers and students. There are eight obligations on teachers and ten obligations on students. Truthfulness with Allah makes the servant to put his ego in divine command. Imam al-Galahad also contributed in the society. He directed his greatest concern toward the reform of the individual, who constitutes the core of the society. The reform of the individual can be affected only through there form of his heart and thought. Only through such reform can his works and behavior be improved, and his entire life.
There is a basis of societal change to which the Quern directs us by saying: “Allah changes not the condition of a folk until they first change that which is in their hearts”18 In another part of his contribution is in the moral philosophy, he showed a great example of his wide-range knowledge, in his book Mizzen al-‘mammal (Criterion of Action), he described that knowledge and action are connected and welfare and wealth here ND hereafter depends on two elements. 19 Man has two kinds of abilities, one relates to reasoning and discernment and the other is to moral virtues.
These abilities can be developed through education and training. For the prophets, it’s developed through divine revelation. 20 Conclusion Overall, the Journey of doing this assignment made us see that : Imam al-Galahad is one of the most prominent figures in the arena of philosophy and Suffix. Imam al-Galahad also spent his life studying until the end studying the width. He was highly praised by his prominent teachers who described him as an infinite sea of knowledge. He dedicated his life writing books and spreading ideas and knowledge.
He stood by his philosophy and made Muslims all over the world uses his book as a reference next after Quern and Saunas. Hence, we should always remember his contributions to the Muslim world and follow what he did as one of the examples in our life to be a better person by being knowledgeable and more determined to learn about Islam, like the way he did throughout his life. He also did a theological conception. AY-Galahad proves the existence of God (the Creator) from the correctness (hath) of the world according to the traditional Seriated proof. Last but not least, his contributions in various aspects of life.
The books he wrote and the knowledge he gained was spread over the years and his great contribution to the development of a systematic view of Suffix and to its integration and acceptance in mainstream Islam.