Author: Abul Nasr Zaranji
Twenty Discourses, Twenty Radiant Faces (Part Three)
Imam Ghazali (may Allah have mercy on him)
Religious Differences in the Era of Ghazali
The fifth century of Hijri, the era of Ghazali, is notable for being a polemical period in Islam. The spread and flourishing of sciences and education, along with the establishment of Islamic schools and scientific as well as religious assemblies, led to a proliferation of debates and discussions among scholars and jurists. As previously mentioned, the art of controversy and debate advanced significantly during this century compared to any other period.
Al-Azhar University in Egypt and Nizamiyah in Baghdad
The Fatimid caliphs established the Al-Azhar University in Egypt in the middle of the 4th century Hijri. According to the writings of Ibn Khalkan and the historical accounts from ancient Egypt and Muqrizi, Al-Azhar Mosque was built in 361 Hijri under the direction of “Johar,” the general and leader of the Fatimid Caliph “Al-Moez Ladin Allah.” It remains operational to this day. Over the years, the institution has undergone various changes, adapting to the needs of each era.
In 1915, Al-Hilal magazine published a description of the school’s history. Al-Azhar Mosque was established in the middle of the 4th century, and by the middle of the 5th century Hijri, Khwaja Nizam al-Mulk founded the Nizamiyah school in Baghdad. According to some sources, he established schools in every city of Iraq and Khorasan as well as important cities such as Isfahan, Balkh, Nishapur, Herat, Basra, Amol (Tabaristan), and Mosul. In Nishapur, he also founded hospitals known as Nizamiya.
Before the establishment of the Nizamiyah, several schools existed in Nishapur, including Beyhaqiyyah School, founded prior to Nizam Al-Mulk’s birth, and Saadiyah School, which was built under the governance of “Amir Nasr bin Sabuktakin,” the brother of Sultan Mahmud Ghaznavi. Other schools included one founded by “Abu Saeed Ismail bin Ali bin Muthni Estrabadi,” a Sufi preacher, and another by “Abu Ishaq Esfraini.” While there were some pre-Nizamiyah schools in various regions, historians such as Dhahabi and Ibn Khalqan regard Khwaja Nizam al-Mulk as the pioneer in establishing schools with a systematic approach. Ibn Khalqan writes, “And first of all, I created the schools of Faqtadi for people.”
Sufism in the Era of Ghazali
The foundation of Sufism is rooted in piety, asceticism, and the quest for truth through spiritual practice. This concept has existed across various religions and cultures from early historical times, making it challenging to pinpoint a singular origin or to attribute it to one particular faith or nation. Indeed, in every religion and culture, there have been groups of ascetics whose spiritual practices diverged from the mainstream.
However, Sufism within Islamic society has evolved into a distinctive religious and intellectual movement unmatched in other world religions. This movement represents a crucial facet of Islamic thought, reflecting a manifestation of the soul. The terms “Sufi” and “Sufiya” specifically pertain to a sect within Islam.
Sufism, as it was developed in Islam, stems from a spirit of truthfulness, inquiry, and the pursuit of mystical truths, leading to spiritual perfection. It reflects the maturation of human thought.
There are various interpretations regarding the etymology of the word “Sufi.” Qashiri states in his treatise that “the term Sufi is not of Arabic origin.” Ibn Khaldun referenced Qashiri’s observation, suggesting that Sufis were named for their use of wool garments (pashmina). Others argue that the term derives from the Greek word “Sophia,” meaning “wisdom,” while “Sophos” refers to “sage” and “knowledge.” Furthermore, terms like “philosopher” (lover of wisdom) and “Sophist” exhibit similar derivational aspects. However, these connections are speculative and lack definitive evidence.
The fifth century Hijri, or the era of Ghazali, marked a period of substantial growth and development in Sufism. Sufi institutions, monasteries, and lectures by sheikhs gained remarkable prominence during this time, with many scholars practicing this tradition across Islamic countries, particularly in Khorasan, Ghazali’s homeland.
Khwaja Nizam al-Mulk, during Ghazali’s lifetime, was not just a supporter of Sufism; he practiced it himself and was a significant patron of its scholars. Many scholars and jurists in the fifth century were also influenced by Sufism, making this century critical in the history of the tradition.
In the early part of this century, notable figures emerged in the field of Sufism, such as Sheikh Abu Saeed Abul Khair (440-357), Pir Abul Fazl Hasan of the Sarkhas Sheikhs, and Sheikh Abu Abd al-Rahman Salmi Neishaburi (died 412), who authored “Taqabat al-Sufiyyah.” Other key Sufi scholars included Sheikh Abu Said, Sheikh Abul Hasan Kharqani (died 425), and Sheikh Abu Ali Daqaq (died 406).
In the latter part of this century, figures such as Abu Ali Farmadi (died 477), who was the Sufism master of “Hajjat al-Islam” al-Ghazali, and Imam Abu al-Qasim Qashiri, author of “Risalah Qashiriyyah” (died 465), became prominent. Khwaja Abdullah Ansari of Herat, known for his works “Amali” and “Manazel al-Sayreen,” and others also added to this dynamic landscape of Sufism during Ghazali’s time.
Imam Ghazali (may Allah have mercy on him), after traversing various scientific and practical stages, officially embraced Sufism. With his mastery of contemporary scientific disciplines, he worked to reinforce the foundations of Sufism and articulate its path through his commendable demeanor and discourse. In his works, including “Ihya Uloom al-Din,” “Rawda al-Talibin,” and “Al-Niqd Man al-Dalal,” he presented Sufi beliefs in a manner accessible to fair-minded individuals, ultimately demonstrating that the only path to liberating humanity from religious misconceptions is through Sufism.
Imam Ghazali did not shy away from critiquing Sufism; instead, he clarified its truths for the many simple-minded people of his time, helping distinguish between genuine Sufi practice and those who were merely nominal Sufis, devoid of true understanding.
Continues…
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