American Journal Of Philological Sciences
367
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue06 2025
PAGE NO.
367-369
10.37547/ajps/Volume05Issue06-96
The Idea of a Perfect Human in The Work of Abu Homid
Ghazali
Jo'raboyev Ikromjon Abdullajon o‘g‘li
A basic doctoral student at the Tashkent State University of Uzbek Language and Literature named after Alisher Navoi, Uzbekistan
Received:
30 April 2025;
Accepted:
28 May 2025;
Published:
30 June 2025
Abstract:
The article analyzes the philosophical views of Abu Hamid Ghazali, including his works
“Ey
Farzand”
and
“Kimyoi Saodat” dedicated to the issues of man and his spiritual maturity
.
Keywords:
Sufism, beauty, manners, moral beauty, human virtue, spiritual maturity.
Introduction:
The essence of man, his spiritual
perfection, intellectuality, physical and mental health,
self-awareness, knowledge, and social characteristics
have interested many scholars and philosophers of his
time. The issues of human perfection, his spirituality,
and morality have also been widely discussed in the
works of Sufi scholars. In the teachings of Sufism,
"spiritual" and "moral" concepts about human
perfection have been developed. One of the scholars
who left deep thoughts about human beauties is
Ghazali. The views of the Sufi scholar Abu Hamid
Ghazali on man are valuable and significant both in his
time and today.
Ghazali was born in 1058 in the city of Tus, Khorasan
province, Iran, and died there in 1111. He was a man of
deep knowledge, a mature person, and the author of
major works. Indeed, "the Islamic world, the whole
world, has been studying the works of Hazrat Ghazali
for 900 years, and these works have been translated
into various languages. In addition to the countries of
the East, in Europe, and even in America, institutes
have been opened in his name, and research related to
his life and scientific activities is being conducted. The
influential works of people like Ghazali always bring
only benefits to every century and every society. [1.2]
METHODS
The life and work of al-Ghazali, his works, and his
philosophical views have been studied in depth by
many scholars. In our country, they have been studied
in the research of Najmiddin Kamilov, Boriboy
Ahmedov, Aloviddin Mansur, Muhammad Sodiq
Muhammad Yusuf, Mubashshir Ahmad, Miraziz A'zam,
Abdukadir Zohid, Abdulla Sher, Poyon Ravshan,
Sayfiddin Raf'iddin, Yuldash Eshbek, Rashid Zohid,
Mahkam Mahmud Andijoni and other scholars. The
following works of his have been widely studied by
translators,
philosophers,
literary
critics,
and
historians: "Odobus Sufiyya", "Al-Risola al-Laduniyya",
"Al-Arba'un fi usuluddin", "Mishkotul Anvar", "Ihyou
ulumud-din", "Minhojul Obidiyn ilal Jannati", "Javohirul
Qur'an va duraruhu", "Miyzonul Amal", etc.
DISCUSSION
The beautiful moral qualities of a person are honesty,
diligence, kindness and gentleness, sympathy and
generosity, decency and modesty, friendship and
brotherhood, patience, gratitude, respect for elders,
love for the younger ones, truth, justice,
trustworthiness, keeping promises, repentance.
In his works, Al-Ghazali extols the wisdom of humanity
and beautiful qualities, and states that a person should
form a number of etiquette and rules of behavior
throughout his life, and mentions several aspects of
human
etiquette. In
particular,
the scholar
systematically expresses etiquette in his work "O
Child". That is, dressing etiquette, opening doors, toilet
etiquette, going to the mosque, praying, leaving the
mosque and entering one's home or workplace, dealing
with others, and so on. It systematically defines
manners and pays special attention to each of them.
There are also manners specific to the months of Rajab,
American Journal Of Philological Sciences
368
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
Sha'ban and Ramadan, manners of the hands, feet,
tongue, ears and genitals, rights of neighbors, meeting
the needs of the needy, going to the market, borrowing
and lending, visiting scholars, scholars, murshids, and
participating in their meetings.
All of Ghazali's books are considered to be of great
importance. But among them, the book "Ihyou ulumud-
din" (Reviving the Sciences of Religion) is a book that
has received special attention. In the book "Ihyou
ulumud-din", Ghazali not only describes the role of
Sufism in the personal development of a person, but
also discusses in detail issues such as human
relationships, socialization, social conflicts, and
personal ethics and morality.
It explains in detail and in a broad sense each of the
etiquettes related to dressing, behavior, how to look at
whom, who not to look at, how to talk, the etiquettes
of receiving and being a guest, the etiquettes of eating
and serving food, the etiquettes of being in the hills,
mountains and resorts, traveling and being a stranger,
visiting the sick, and marital relations. It also explains
holidays, ceremonies, customs-specific etiquettes, the
etiquettes of slaves, feet, tongue, ears, and genitals,
the rights of neighbors, meeting the needs of the
needy, going to the market, borrowing and lending,
visiting scholars, scholars, and gurus, and their
etiquettes at their gatherings. They developed
wonderful, beautiful descriptions and rules of etiquette
and behavior that need to be implemented, including
how people should dress, how to look at whom, who
should not look at, how to converse, the etiquette of
receiving and being a guest, the etiquette of eating and
feeding, the etiquette of traveling, the etiquette of
visiting strangers, the etiquette of asking about the
health of the sick, and the etiquette of husband and
wife.
Achieving material prosperity actually brings happiness
only if it is accompanied by spiritual enrichment. In
other words, the goal of material prosperity is to
achieve spiritual elevation, to demonstrate the essence
of humanity, and to establish a society based on the law
of goodness. As Abu Nasr al-Farabi noted, the more
virtuous, wise, and generous people there are, the
more society will progress, and negative traits such as
greed, envy, meanness, intrigue, lies, and flattery,
which are considered signs of ignorance, will decrease,
and the opportunity for each person to live a happy life
will increase. [2.3]
What is etiquette? etiquette means upbringing, good
morals, and gentleness.
Modesty means being shy, fearing God, and refraining
from bad deeds.
One of the most important things that every Muslim
should have is etiquette and modesty. If people did not
have decency and modesty, fear of God and social
control, the order of the world would be disrupted. If
everyone were not ashamed of their mistakes and sins,
if they were not shy of people and if they did not fear
God, it would not be possible to stop evil and harmful
actions. At that time, countries would fall into the
hands of evil people, peace and tranquility would end,
and the joy of life would disappear.[3.9]
What is morality? Morality is a state of mind that is
achieved through life or through study and family
upbringing. A person who is upright in his words, deeds,
and various states and actions is called a moral person.
In one of the hadiths of our Prophet, he said
: “A Muslim
with good morals is the most perfect Muslim in terms
of faith.” [3.2.]
In many sources, it is said that Sufism is beauty, and a
Sufi is a beautiful person. There have been Sufi scholars
in history who were recognized as having beautiful
morals. For example, the contemporaries of Imam
Azam recognized his beautiful morals and qualities, and
they recognized that the most beautiful morals were
Imam Azam’s. Imam Azam was a businessman, and
after that he worked hard, lived affluently, and showed
generosity to those around him. It is reported that she
was always clean, neat, and dressed in beautiful
clothes. [4.47]
Of course, "it is not without reason that when talking
about the perfect human being, the emphasis is placed
on moral principles. Moreover, the fact that a person's
humanity, his life as a conscious being and his lifestyle,
his morality comes first in his various relationships with
nature, society and people, and his behavior within the
boundaries of this human morality indicates that he has
historically enriched, expanded and developed his
moral concepts and ideas." [2.26]
Al-
Ghazali says: “Hide your faults, do not expose others
to your faults. Do not tell anyone about your worship
and good deeds other than the obligatory ones, try to
keep them secret. Do not prefer worldly affairs to the
affairs of the Hereafter. Do not belittle anyone and hurt
your heart. Try to love all people.” “Allah created the
soul after the intellect, and clothed the div with
ignorance. He placed lust in the eye. He placed greed in
the throat. He placed falsehood in the tongue. He
placed self-conceit (selfishness, arrogance, arrogance)
in the chest. He placed greed and ambition in the belly.
He placed oppression in the waist. He placed anger in
the hand. He placed impurity in the genitals. He placed
corruption (debauchery, chaos, corruption) in the feet.
He placed doubt in the waist. below, and polytheism
above the waist.”[2.10]
So, a person should not be a boaster, a boaster, or a
American Journal Of Philological Sciences
369
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
gossip. The scholar, using the example of the human
div's organs, firstly, shows the function of these
organs, and secondly, expresses the cases when those
organs exceed the norm. In order to prevent such ugly
situations, man was given intelligence. It is good for a
person to rely on intelligence in his work, that is, it is
good. No good comes from actions that are
inconsistent with intelligence. Those who act contrary
to intelligence are following their own desires. The
greatest enemy for a person is the self. To be safe from
the self and evil is to listen to intelligence and act
according to the good instructions of intelligence.
According to this, whoever Allah has given intelligence,
faith and modesty are also with him. Whoever is not
given intelligence, there is neither faith nor modesty,
says the scholar. Al-Ghazali's views on the human self
are also important. He explains what a person must do
to control their ego as follows: "The ego is the essence,
that is, the foundation, that brings together the
negative qualities in a person. They s
ay: “There is no
other way but to fight against the nafs and to
constantly defeat it.” These words of the Prophet
(peace be upon him) also indicate this: “Your inner self
is your worst enemy.” The nafs, as mentioned above, is
a divine blessing. The human self is what it is. However,
it is characterized by different qualities depending on
its state. If the nafs is able to overcome the attacks of
lust while obeying the command of God, it is called a
mutmainna nafs, that is, a calm and peaceful nafs.”
[2.15]
The soul that commands evil is the soul in the first
meaning. Therefore, the soul in the first meaning is
severely degraded, and the soul in the second meaning
is praised. Because the second is the soul of man, that
is, man himself and the truth of man who knows Allah
Almighty and what He has created. Lust, anger, and
external and internal feelings are also present in
animals. For example, when a sheep sees a wolf with its
eyes, it certainly feels its hostility in its heart and runs
away from it.
Al-Ghazali's "Alchemy of Happiness" describes those
who deal with difficult issues as being happy and
honorable. This work consists of meaningful and subtle,
profound, multi-faceted, elegant and graceful stories
that guide people to the right path. It is written about
how people should be protected from the humiliation
of error and the darkness of embarrassment. "Guide
people to goodness is also goodness" (hadith), and it is
in this work that it is said that people should do good,
leave a good name for themselves, know and
understand life and death, and a person should know
and understand himself. It emphasizes that if a person
does not understand himself, he will not understand
others. The honor and dignity of each person is
knowledge and power, or virtue, or beauty and
appearance. If you look at the knowledge of some
people, there is no one more ignorant. If a single vein
in his brain is cut, he is in danger of death, and what is
his chance? And if you look at his strength and power,
there is nothing weaker than him, and if a fly or a bee
stings him, he becomes sleepless and restless. If you
look at his wealth, if even a pea-sized amount of food
is harmed, he becomes angry. And if you look at his
beauty and appearance, he is troubled, he is full of
impurity. If he does not wash himself for two days, he
becomes disgraced due to bad smell. Man is full of
flaws, weaknesses, and shortcomings in this world, and
his market day is the Day of Judgment. If he practices
alchemy with happiness in mind, he will rise from the
rank of an animal to the rank of an angel. And if he is
attached to the world, it will be said on the Day of
Judgment that a dog or a pig will be better than him.
[6.36]
It is clear that the scholar wrote works about human
wisdom and beautiful human qualities, leaving behind
a great spiritual legacy and an invaluable historical
monument for future generations.
CONCLUSION
In conclusion, at a time when the lives and activities of
our intellectual scholars are being deeply studied in our
country's science, the study of the views of Sufi scholars
on the spiritual perfection of man is of historical
importance. The views of the Sufi scholar Ghazali, who
wrote very beautiful sayings about the spiritual and
moral beauty of man, are among them.
Studying the heritage of our ancestors and
understanding its true essence is of both theoretical
and practical importance for the future generation.
REFERENCES
Makhmudov T. Secrets of Perfection: Life Wisdoms. T.:
-Adolat, 2006. 96 p.
Ghazzali, Abu Hamid. O child. A few words about Imam
Ghazzali. Foreword. (Translated by Yoldosh Elbek.)
Tashkent.: -Movarounnahr. 2005.
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54 p.
Abdurahmon Qoy. Islamic Ethics. Tashkent.: -
Movarounnahr, 1997. -40 p.
Alouddin Mansur. Imam Azam
–
Our Great Imam. -
Tashkent, Gafur Ghulam Literature and Art Publishing
House. 1999. 47 p.
Ghazzali, Abu Hamid. The Chemistry of Happiness. -
Tashkent.: Adolat, 2005. -223 p.
Tursunkulova Sh. The paradigm of human beauty in the
science of Sufism. SamDCHTI, Samarkand. 2023. 105-p.
