The 11th -12th century Abbasid philosopher al-Ghazālī is the center of controversy today in Western societies seeking to understand Islamic radicalism. The article initially examines the al-Ghazālī debate, split between popular images of al-Ghazālī as a fanatical enemy of rational thought, and scholarly depictions of a forerunner of postmodernism. After analyzing a principle example of the latter tendency, centered on the Persian term dihliz, the article undertakes a sociological investigation of al-Ghazālī’s Alchemy of Happiness within the historic context of the Abbasid crisis of political legitimacy. The troubled historic vista of Abbasid politics, the unique role of al-Ghazālī as representative of ideological power, and the crucial influence of the intercontinental Sufi revolution, are discussed. The analysis focuses on al-Ghazālī’s central concepts of deen (faith) and donya (the secular), that he employed to stabilize and guarantee the continued political success of the multi-civilizational Abbasid state. Spurning the dogma of unified identity, al-Ghazālī recognized the civilizational pluralism underpinning Abbasid political survival. Reconciling multiplicity and unity, al-Ghazālī labored to integrate Islamic and non-Islamic intellectual traditions. Three elements are investigated: (1) Investing epistemology with social significance, al-Ghazālī opposed orthodox conformism; (2) Denouncing ignorance, the passions, and intellectual confusion, al-Ghazālī promoted the dialogic principle – not dogma - as the unique public guarantee of the universal truth; (3) This universal truth had an exclusively secular, not religious, dimension, based on the deen/donya distinction, separating universal secular truth from religious identity. An intellectual exploration of the secular dilemma, of corresponding imaginative magnitude, hardly existed in Western societies at the time. This casts doubt on the current academic enthusiasm for representing traditional Islam in the mirror image of French post-structuralism, and the false depiction of al-Ghazālī as the dogmatic enemy of reason. It opens an entire terrain of possible research that is barely tapped, which contradicts the confused dogmas of Islamic radicalism. A secular conceptual dualism pervaded the Islamic tradition, indeed pre-dating European secularism.

中文翻译：

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迪恩（信仰）和多尼亚（世俗）：加扎里（Al-Ghazālī）的“幸福炼金术”

11世纪至12世纪的阿拔斯（Abbasid）哲学家加扎里（Al-Ghazālī）是当今寻求了解伊斯兰激进主义的西方社会争议的中心。本文首先考察了关于“加扎里”的辩论，将“加扎里”作为理性思想的狂热敌人的流行形象与对后现代主义先驱者的学术描述进行了划分。在分析了以波斯术语dihliz为中心的后一种趋势的原理示例之后，本文在阿巴斯德政治合法性危机的历史背景下，对加扎里的“幸福炼金术”进行了社会学研究。讨论了阿巴斯政治的混乱的历史远景，加扎里作为意识形态力量代表的独特作用以及洲际苏菲革命的关键影响。分析着重于加扎里的deen（信仰）和donya（世俗）的中心概念，他用这些概念来稳定和保证多文明阿巴斯德国家的持续政治成功。al-Ghazālī摒弃了统一身份的教条，认识到支撑阿拔斯政治生存的文明多元化。为了协调多元性和统一性，加扎里努力整合伊斯兰和非伊斯兰的知识传统。研究了三个要素：（1）投资具有社会意义的认识论，阿尔·加扎里反对正统的顺从主义；（2）al-Ghazālī摒弃了无知，激情和知识上的困惑，提倡对话原则而非教条，这是普遍真理的唯一公共保证；（3）这个普遍真理具有世俗的而非宗教的意义，基于迪恩/多尼亚的区分，将普遍的世俗真理与宗教身份分开。在当时的西方社会中，很少有人对具有相应想象力的世俗两难困境进行理性的探索。这使人们对当前的学术热情表示怀疑，这些热情代表着法国后结构主义的镜像来代表传统伊斯兰教，以及对加扎里作为理性教条敌人的错误描述。它打开了几乎没有被利用的可能研究的整个领域，这与伊斯兰激进主义的混乱教条相矛盾。世俗概念上的二元论弥漫于伊斯兰传统，的确早于欧洲世俗主义。当时在西方社会几乎不存在。这使人们对当前的学术热情表示怀疑，这些热情代表着法国后结构主义的镜像来代表传统伊斯兰教，以及对加扎里作为理性教条敌人的错误描述。它打开了几乎没有被利用的可能研究的整个领域，这与伊斯兰激进主义的混乱教条相矛盾。世俗概念上的二元论弥漫于伊斯兰传统，的确早于欧洲世俗主义。当时在西方社会几乎不存在。这使人们对当前的学术热情表示怀疑，这些热情代表着法国后结构主义的镜像来代表传统伊斯兰教，以及对加扎里作为理性教条敌人的错误描述。它打开了几乎没有被利用的可能研究的整个领域，这与伊斯兰激进主义的混乱教条相矛盾。世俗概念上的二元论弥漫于伊斯兰传统，的确早于欧洲世俗主义。这与伊斯兰激进主义的混乱教条相矛盾。世俗概念上的二元论弥漫于伊斯兰传统，的确早于欧洲世俗主义。这与伊斯兰激进主义的混乱教条相矛盾。世俗概念上的二元论弥漫于伊斯兰传统，的确早于欧洲世俗主义。