Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part 21)
Deception in worship and its negative impact on society
Imam Ghazali (MABH) examines the behaviors of some people who are deceived in their worship in his works. These people may appear to be active in worship, but their intention to perform this worship is completely incorrect. Imam Ghazali (MABH) uses various examples to show how people can be deceived and perform their actions to attract the attention of others rather than to get closer to Allah.. This type of worship not only has no spiritual value, but can also lead a person astray from the main path of religion and morality. Imam Ghazali (MABH) warns Muslims in his works that one should only worship with pure intentions and in order to please Allah, not for showing off or deceiving others.
Criticism of Economic Deceptions and Misusing of Capital
One of the serious criticisms of Imam Ghazali (MABH) in his works concerns the economic behavior of some rich people and capitalists. These people, who are more concerned with accumulating wealth and property, are more involved in accumulating wealth instead of paying attention to the needs of society and the poor. In criticizing this behavior, Imam Ghazali (MABH) specifically refers to people who are financially capable but refrain from spending and helping the needy. These people are actually caught in a type of self-deception in which they think that wealth and property are more a means of personal comfort, while they are oblivious to helping society and those who are exposed to poverty and need. By this criticism, Imam Ghazali (MABH) reminds Muslims that the purpose of accumulating wealth and property is not only to ensure individual comfort, but also to use it for improvement the social situation, and help the needy.
Practical Examples in Criticizing Wrong Behaviors in Worship and Wealth Accumulation
In one of Imam Ghazali’s famous examples, he advises a person who intends to perform Hajj that it is better to help the needy with this money if his true purpose in performing Hajj is to seek Allah’s pleasure. Imam Ghazali by this example, wants to show that the main purpose of worship should be reforming the soul and society, not simply showing off outward acts of worship, and be deceived by incorrect intentions. He emphasizes that those who seek Allah’s pleasure should first pay attention to their social responsibilities and help the needy instead of spending extra money on Mostahab (recommended) acts of worship.
Criticism of the common people and self-deception in sermons
Imam Ghazali, MABH, in his scientific works, especially in the books “Ihya Ulum al-Din” and “Dham Al-Ghorur”, speaks strongly about the self-deception of the common people, including the capitalists and the poor, regarding participation in sermons and their misconception about the effect of these gatherings on salvation and forgiveness. He clarifies in this regard that many people, especially in the times after him, think that just attending these gatherings is enough for them and they do not need to act on the sermons and moral and religious advice. This type of self-deception is very common, especially among those who regularly attend sermons, but do not see any fundamental change in their behavior and morals. Imam Ghazali (MABH) strongly criticized this type of approach in religion and considered it an example of a spiritual deviation that can lead to individual and social harm.
Emphasizing that the true virtue and value of sermon gatherings are achieved when these gatherings motivate the individual to do good deeds and make reforms in their individual and social lives, he believes that if these gatherings are limited to listening to the words and lessons of the teacher and ultimately have no effect on changing the individual’s behavior, such gatherings have no benefit or value. In other words, Imam Ghazali (MABH) states that repeating sermons merely without creating any motivation to change the path of one’s life is not only of no benefit but can also trap the individual in the trap of deception and self-deception.
In this regard, he specifically points out that many people in sermon sessions are affected by the words of the preacher and may cry and wail on the surface, but they will not make a decision to change their behavior in the future. This situation is similar to patients who go to the doctor’s office, listen carefully to the medication instructions and all the doctor’s prescriptions, but in practice do not take any serious action to treat themselves. This type of listening is only a superficial acceptance, without any practical conclusions being drawn from it. Imam Ghazali (MABH) describes this type of behavior by depicting a similar situation as follows: A person is hungry and hears carefully about different foods, but he never feels full from what he hears. This is similar to a person sitting in a sermon and listening to the words of the preacher, but does not make any changes in his mood or behavior.
This type of behavior and attitude towards sermon gatherings leads Imam Ghazali (MABH) to specifically emphasize that every sermon gathering should seriously and practically return the individual to Allah. Even if this return to Allah is weak, it should bring about a transformation in the individual. This transformation may be internal and weak at first, but if there is no change in past actions and hatred of worldly greed, no effect will be achieved from these gatherings. In other words, Imam Ghazali (MABH) points out that any gathering that is held solely for listening and weeping and wailing, without forcing the individual to act, is actually harmful to the individual. Such gatherings, instead of being a means of salvation, can lead to the individual being deceived.
In this regard, Imam Ghazali (MABH) emphasizes that if a person only considers these gatherings as a means of salvation and forgiveness, without making any practical changes or transformations in himself, he has actually fallen into the trap of his own deception. This is the same self-deception that was prevalent among many people, especially in the eras after him. Accordingly, Imam Ghazali (MABH) clearly states that the real purpose of participating in the sermon and commentary sessions of the Quran and Hadith should be to create fundamental changes in the individual’s behavior, and should not be satisfied with merely appearing in these gatherings.
In this regard, he emphasizes that merely listening to sermons and commentary without making an impact on the individual’s behavior will not bear any fruit. Therefore, every sermon or lecture session should be designed in such a way that it will return the individual to Allah, compel him to do good deeds and reforms in his personal and social life.
Conclusion
Considering the extensive material that has been presented from the beginning to the present about the role of rulers, sultans, scholars and common people in the reform and corruption of society, it can be concluded that the behavior and decisions of rulers and sultans in any period can significantly affect the social and religious destiny of a society. In this regard, rulers and sultans play a vital role not only in the political arena, but also in the moral and social fields. Although they can guide society towards reform with their measures and policies, the abuse of power and corruption in this class can also lead to the collapse of moral and social values.
Imam Ghazali, MABH, with his detailed analysis of the social situation of his time, especially in the religious fields, points out that in many cases the common people, including the poor and capitalists, have fallen into the trap of deception and self-deception. While they benefited from religious sermons and advice, no practical change was made in their behavior and beliefs. Imam Ghazali, in his criticism of these people, says that participation in religious gatherings should lead to changes within the individual; changes that lead to the improvement of individual and social life and the realization of social justice.
Therefore, the role of rulers and sultans is not only to create a suitable atmosphere for scientific and religious growth, but also to directly influence the behavior of the common people and the elite as practical models. If rulers take steps towards the reform of society and act according to their knowledge and insight in order to strengthen moral virtues, social justice, and support the weaker classes of society, widespread reforms will take place in society.
In short, the role of rulers and sultans in the reform or corruption of society depends on their moral performance, attention to the real needs of the people, and prevention of corruption and depravity in the circle of power. In addition, scholars can contribute significantly to advancing social goals and reforming society by influencing people’s behavior and encouraging them to act in accordance with religious teachings. Thus, rulers, sultans, and scholars are jointly responsible for building a society based on justice, morality, and piety, and for avoiding any self-deception and corruption.
Continues…
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