خلاصه ماشینی:
The significance of such issues made Al-Ghazali focus on the analysis of human soul, distinction of its faculties, and related virtues in his two major works of ethics, namely Mizan-ul-A’mal and Ihya’ Ulum-I Al-Din. Like Muslim Philosophers such as Al-Farabi and Ibn Sina as to the distinction of soul from body and the originality of the former, Al-Ghazali has embraced the words of Plato and Aristotle.
As to human soul and its faculties, he is directly influenced by Ibn Sina and indirectly by the tradition of Greek philosophy particularly Aristotle (Amin Abdullah, 1992, p.
Al-Ghazali and Aquinas’ views on human soul and happiness Al-Ghazali has begun his philosophy of ethics with what constitutes human essence namely human soul, neither with the virtues and vices nor with the bodily right or wrong acts.
The ethical study of human soul comprises the nature of soul, its origin, its situation after death, the purpose of its creation, the relation between soul and body, the faculties of soul, and man’s real happiness and unhappiness.
The issues of human nature and its ethical aim which constitute Al-Ghazali’s foremost discussion in his philosophy of ethics are totally dependent on his conception of human soul and his views about human character, virtues and vices.
Virtue, according to Aquinas, is a mental fixed disposition when attained, one can practice in compliance with one’s natural disposition, namely man’s archetype or rational soul.
Will, in Al-Ghazali’s point of view, is a mediator between the knowledge of ethics and ethical practice that motivates man to act after distinguishing between good and evil by one’s intellect.