Al-Ghazzali

Al-Ghazālī (Algazel) حجة الإسلام الإمام أبو حامد الغزالي
Title	Hujjat ul-Islam (honorific)
Born	Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī 1058 CE Tus, Persia, Great Seljuq Empire
Died	19 December 1111 (aged 53) Tus, Persia, Great Seljuq Empire
Era	Islamic Golden Age
Region	Great Seljuq Empire (Nishapur) Abbasid Caliphate (Baghdad) / (Jerusalem) / (Damascus)
Religion	Islam
Denomination	Sunni
Jurisprudence	Shafi`i
Creed	Ash'ari
Main interest(s)	Sufism, theology (kalam), philosophy, logic, Islamic jurisprudence
Notable work(s)	Revival of Religious Sciences, The Incoherence of the Philosophers, The Alchemy of Happiness, Modernation in Belief, "The Intentions of Philosophers
Influenced by Al-Shafi‘i, Al-Juwayni, Abu Talib al-Makki, Harith al-Muhasibi, Junayd of Baghdad, Bayazid Bastami
Influenced Ibn al-Arabi, Ibn Tumart,Abu Madyan, Fakhruddin Razi,Suyuti,Al-Nawawi,Maimonides,Thomas Aquinas,Raymund Martin, Ibn al-Haj al-Abdari, Nicholas of Autrecourt, Shah Waliullah Dehlawi,Abdul-Qader Bedil, Kant, René Descartes,,David Hume ,Blaise Pascal,Taftazani,Baruch Spinoza,Leibniz,Hamza Yusuf,

Great Seljuq Empire (Nishapur)
Abbasid Caliphate (Baghdad) / (Jerusalem) / (Damascus)

Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī (/ɡæˈzɑːli/; Arabic: أبو حامد محمد بن محمد الغزالي‎‎; c. 1058 – 19 December 1111), shortened as Al-Ghazali in Arabic or Ghazali in Persian and known as Algazelus or Algazel to the Western medieval world, was a Persian theologian, jurist, philosopher, and mystic.

Al-Ghazali has been referred to by some historians as the single most influential Muslim after the prophet Muhammad. Within Islamic civilization he is considered to be a Mujaddid or renewer of the faith, who, according to tradition, appears once every century to restore the faith of the community. His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam). Others have cited his opposition to certain strands of Islamic philosophy as a detriment to Islamic scientific progress, although he argued for the separation of philosophy and science. Besides his work that successfully changed the course of Islamic philosophy—the early Islamic Neoplatonism that developed on the grounds of Hellenistic philosophy, for example, was so successfully criticised by al-Ghazali that it never recovered—he also brought the orthodox Islam of his time in close contact with Sufism. It became increasingly possible for individuals to combine orthodox theology (kalam) and Sufism, while adherents of both camps developed a sense of mutual appreciation that made sweeping condemnation of one by the other increasingly problematic.

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