In the 11th Century AD there was a great deterioration in Muslim's belief and observance of the Shariah as a result of the evil influence of AlFarabi and IbnSina's Neoplatonic philosophy, of Shia Batinism , of false Sufis and evil religious scholars. It was at this time of laxity in beliefs and practices that Abu hamid Muhammad Al Ghazali (D 505 Hijri) flourished as a renewer (Mujaddid) of the deen and as one of the greatest intellectuals of Islamic history. Well versed in almost all major intellectual disciplines of the time, Al-Gahazali refuted the prevailing false beliefs completely and fully exposed the wrongness of existing practices. As substitutes to these, he presented a belief system following the Ashari Sunni tradition and a system of practices in the light of the Quran and the Sunnah, Fiqh, Sufism and his own thoughts and experiences. This system of practices may be called Al Ghazalis theory of Islamic guidance, an aspect of which is set forth in the Present work.

Covers those dimensions of Islamic rituals of worship – prayer, almsgiving, fasting, Pilgrimage, etc. which are essential to the fulfilment of inner quality. Consists of selections from al-Ghazali's Ihya, a pivotal work in the history of Islamic thought.

A comprehensive study of Muslim thinker al-Ghazali's life and his understanding of cosmology-how God creates things and events in the world, how human acts relate to God's power, and how the universe is structured.

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. Only by a powerful effort of will can the sincere worshipper achieve the purity of soul which enables him to attain God's proximity. This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam. In the first step, On Disciplining the Soul, which cites copious anecdotes from the Islamic scriptures and biographies of the saints, Ghazali explains how to acquire good character traits, and goes on to describe how the sickness of the heart may be cured. In the second part, Breaking the Two Desires, he focusses on the question of gluttony and sexual desire, concluding, in the words of the Prophet, that 'the best of all matters is the middle way'. The translator has added an introduction and notes which explore Ghazali's ability to make use of Greek as well as Islamic ethics. The work will prove of special interest to those interested in Sufi mysticism, comparative ethics, and the question of sexuality in Islam.