Kitab Miskyat Al Anwar

Misykat al-Anwar's work, seems to illustrate that in fact al-Ghazali wanted to speak verbally to his students who asked about the nature of Allah SWT, God who created the heavens and the earth. Because, the object of discussion to be explained concerns metaphysics, finally al-Ghazali quoted a verse 35 of al-Nur, which reads; Allah is the light of heaven and earth. The parable of His light is like a niche or niche (misykat) in which there is a lamp (mishbah), while the lamp is in the glass (zujajah) …… ..dst

Misykat al-Anwar is al-Ghazali's only phenomenal masterpiece; most radical, philosophical and esoteric, compared to other neat works, which have been widely studied by a number of Muslim scholars in Islamic boarding schools or Islamic institutions. This work is not as popular as Ihya 'or al-Ghazali's other works. However, for advanced salik (walkers), Misykat al-Anwar's works are like opening the main door before the final goal of the salik is addressed, namely knowing Allah SWT (makrifatullah).

For those who know al-Ghazali through other works, the contents of Misykat al-Anwar give a different impression to fully assess who al-Ghazali is. In this book, al-Ghazali boldly and openly reveals what is not explained in other books. In Misykat al-Anwar, al-Ghazali emphasized the concept of wahdat al-wujud (one form) or like the concept of Manunggaling Kawula Gusti, which was popularized by Syech Sitti Jenar, during Wali Songo's era. Or the concept of Ittihad which was popularized by a 2nd century Hijri Sufi, Abu Yazid al-Busthami. Or the concept of "I am the Truth" (Ana Al-Haqq) in a state of ecstasy, popularized by the Sufi Husain ibn Mansur al-Hallaj, in the 9th century Hijriyah.

Interpreting the phrase "Allah is the light of the heavens and the earth," al-Ghazali asserted that Allah is the only one who can be called light, in its true sense. His light has no equivalent. The other lights can be called majazi lights (similar are not the same). Only Allah really exists, whereas any existence other than Allah is borrowed, not his original form, but a form due to something else.

It is rather strange for those who judge al-Ghazali from a book other than Misykat al-Anwar. His understanding is certainly not complete in assessing al-Ghazali's figure and thoughts about Sufism. It's different for those who have read or deepened the contents of the book Misykat al-Anwar. The assessment of al-Ghazali is almost perfect, although there are secrets that al-Ghazali have that are deliberately not disclosed in other books. Like, why did al-Ghazali when before his death only asked to be accompanied by his younger brother, Ahmad al-Ghazali, and so on.

Misykat al-Anwar's work could be the last and the last of al-Ghazali's works. A number of observers, no one has confirmed when the book Misykat al-Anwar was made. At least, like al-Ghazali's confession which is stated in the contents of the book's introduction, the explanation of the contents of the book is only the answer to a question from a close student. And al-Ghazali's explanation is related to the verse about light (QS Al-Nur; 35) and the hadith of the Prophet SAW about human hijab with Allah SWT.

And the explanation of the Imam Al-Ghazali is not for public consumption. It's different from the book of Ihya 'or other books. And as explained earlier, Misykat al-Anwar's work was born after al-Ghazali left an intellectual celebrity, chose uzlah, then left the world of uzlah, returned to the intellectual world with a different format and philosophical sufistic glasses.

Through this work, al-Ghazali pioneered the theory of illumination philosophy (philosophy of light) before Syech Suhrawardi put forward the theory of Isyraqiyyah Philosophy. So, it is very superficial if someone judges al-Ghazali to be one of the obstacles to the development of philosophy in the Islamic world.


Also equipped with;
- Complete Yasin Letter and Amma Juice
- Islamic Motivation Stories (Faith Enhancer)
- The awesomeness of Dzikir and Prayer