Sa'ada (happiness) and Kimia (science)

Sa'āda

Sa'āda (happiness) is a central concept in Islamic philosophy used to describe the highest aim of human striving.[5] Sa'āda is considered to be part of the "ultimate happiness", namely that of the hereafter. Only when a human being has liberated his/her soul completely form its corporal existence, and arrives at what is called "active intellect". al-Ghazali believed in practical-ethical perfection and that by exercizing his God-given capacity for reason man must be drawn to the spiritual alchemy that transforms the soul from worldliness to complete devotion to God. This alone, he believed could produce ultimate happiness.[3] Ghazali's teachings were to help man to live a life in accordance with the sacred law, and by doing so gain a deeper understanding of its meaning on the day of Judgement        

                                                                                                       

Kimiā

Kimiā (Alchemy) is an applied and mystical science that has been studied for centuries. In its essence, Kimiā represents a complete conception of the universe and relations between earthly beings and the cosmos.[7] Religious philosophers emphasized its importance as a religious discipline. Due to its spiritual dimensions Kimiā is considered the noblest of all occult sciences (i.e. astrology and various kinds of magic). Ghazali was himself a believer that everything on Earth is a manifestation of God’s spirit, thus everything belongs to kimiā.[7]     Kimiya-yi Sa'ādat(Persian: كيمياى سعادت, English: The Alchemy of Happiness) was written by Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī, a Persian theologian, philosopher, and prolific Sunni author regarded as one of the greatest systematic Persian thinkers of Islam.[1] The Kimiya-yi Sa'ādat was written towards the end of his life shortly before 499/1105.[2] During the time before it was written the Muslim world was considered to be in a state of political as well as intellectual unrest. al-Ghazali noted that there were constant disputes regarding the role of philosophy and scholastic theology, and that Sufi's became chastised for their neglect of the ritual obligations of Islam.[3] Upon its release, the Kimiya-yi sa'ādat allowed al-Ghazali to considerably reduce the tensions between the scholars and mystics.[3] Kimiya-yi sa'ādat emphasized the importance of observing the ritual requirements of Islam, the actions that would lead to salvation, and avoidance of sin. The factor that set the Kimiya-yi sa'ādat apart from other theological works at the time was its mystical emphasis on self-discipline and asceticism.[3] al-Ghazali had succeeded in gaining widespread acceptance for Sufism after much criticism.