On Ansar Reed Ethics

Abu hamid al-Ghazali is one of the most influential thinkers in the classical period of Islam. His has contributed to fields of theology, philosophy, law and Sufism. As a theologian, he spares no pains to defend the doctrines of the Orthodoxy, having the honorable title of "the Authority of Islam". As a philosopher, his criticism of the Arabic philosophers, especially Ibn Sina and Ibn Farabi, is a great contribution to the Arabic philosophy. In addition, he had considered ethical questions, such as how to lead a good life as a Muslim. We certainly can not expound all his thoughts in one thesis. In this thesis, we try to give a sketch of al-Ghazali's ethical thoughts, which contained mainly in mizan and Ihya. But these thoughts are mingled with the doctrine of Islam and it is hard to separate them from the doctrines of Islam. Therefore, it is quite a challenge to interpret al-Ghazali's ethical thoughts.This thesis attempts to interpret and evaluate al-Ghazali's ethical thoughts from the perspective of Aristotelian virtue ethics. It is nor accidental to choose this way of interpretation. Because the Nicomachean Ethics has had a substantial influence on Islamic intellectual world since it was translated into Arabic in the ninth century. This influence is evident on the works of Arabic philosophers and that of theologians. It is also true for Al- Ghazali.A question that needs to be introduced before the argumentation of the theme is what influence of Occasionalism has on al- Ghazali's view of free will. Because the affirmation of free will is the prerequisite of ethics. While occasionalism denies the existence of free will. Al- Ghazali hold the ground of occasionalism absolutely, while he affirms free will in the metaphorical sense and relatively.The primary goal of this thesis is to argue for such a conclusion that al-Ghazali's ethical thoughts belong to the category of Aristotelian virtue ethics. To set up the conclusion, this thesis put forward three sub-arguments. These three sub-arguments are listed below.a. The concept of the Good(or Happiness) functions as the final end of the whole life.b.Virtue, as the means of achieving the Good, is one of the key concepts of an-Ghazali's ethics. c.Moral heroes functions as moral models in al-Ghazali's ethics.If these three sub-arguments are proven to be sufficient, we can claim that al-Ghazali has followed Aristotle in terms of theoretical framework and method. But there are crucial differences between them in the exposition of key concepts. Al-Ghazali reinterpreted concepts of happiness and of virtue, in order that they in accord with the doctrines of Islam.The second goal of this thesis is to comment on al-Ghazali's virtue ethics. These comments include:a. It is not irrefutable to base the foundation of Good and Evil on the divine will of Allah;b.The god-centered thoughts in al-Ghazali's ethics are reinforced by suff pietism;c.Al-Ghazali neglected the influence of politics on the maintaining of a good life and the developing of moral virtues.If the will of Allah is arbitrary, it can not be the standard of good and evil at all. If not, we have to find the standard that makes the will of Allah good or evil. The standard to be found certainly will substitute the will of Allah.Al-Ghazali explained the concept of happiness as approaching Allah. So the final end of moral activities is religious. The activities of altruism and the cultivating of virtues are all stairs that lead to the direct communication of man and Allah. Sufi pietism makes the ethical thoughts of al- Ghazali heavily rely on Islam.And it is a fatal defect of al-Ghazali's virtue ethics to neglect the impact of politics on ethics. Al- Ghazali thought the resolution to be a good person of an individual and his own strength is enough. But he forgot that the identification of a good life and the later pursuit of it are regulated by the very strength of certain specific social customs and that of social institutions.