Author: Abul Nasr Zaranji
Twenty Discourses, Twenty Radiant Faces (Part 7)
Imam Ghazali (may Allah have mercy on him)
Masters and Sheikhs of Ghazali
Ghazali had teachers and mentors in various fields such as literature, jurisprudence, principles, theology, the art of conflict, controversy, hadith, and narration. However, much of his major progress was due to his personal effort, diligence, and austerity. In the field of philosophy, Ghazali stated in his book “Al-Mabqaz Men al-Zalal” that he apparently did not have a teacher and devoted the last three years of his teaching period at the Baghdad Nezamiyeh School (484 to 488 AH) to learning philosophy. In his free time, he studied and meditated on philosophical texts day and night. Due to his mastery of the fundamentals of theology and logic, which intertwined with philosophical principles, he was able to grasp the truths of this science.
Additionally, Ghazali studied under both the elders of Sufism and the elders of narration. The chain of narrators of some hadith books that Ghazali studied, such as the book “Moulud al-Nabi” written by Abu Bakr Ahmad bin Amr bin Abi Asim Shibani, is documented in Tabaqat al-Shafa’iyyah. Zubaydi also referenced this in the introduction of his description of “Ihya Uloom.”
Below is a list of Ghazali’s masters from each discipline:
1. Abu Hamid Ahmed bin Mohammad Radkani Tousi: the first professor with whom Ghazali studied jurisprudence and literature.
2. Abu Nasr Ismaili Jurjani.
3. Imam of Al-Haramain, Abu Ali Joveini.
4. Hafez Abulfatian.
5. Abu Sahl Hafsi Marozi.
6. Nasr bin Ibrahim Moghdisi.
7. Muhammad bin Yahya bin Muhammad Shujai Zozani.
8. Abu Muhammad Abdullah bin Muhammad bin Ahmad Khovari.
9. Al-Hakim Abul Fatah Nasr bin Ali bin Ahmed Hakim al-Tusi.
10. Abu Ali Farmadi.
11. Abu Bakr Nasaj.
Students of Ghazali
1. Imam Muhyiddin Muhammad bin Yahya bin Abi Mansour Nishapuri; his nicknames are “Abu Sa’ad” and “Abu Sa’id” in different sources.
2. Najmuddin Khobushani, known as Abul Barakat.
3. Imam Abul Fatah Muhammad bin Fazl Mareshki.
4. Abu Mansour Mahmoud bin Asad.
5. Ibn Burhan Faqih.
6. Taj al-Islam Ibn Khamis.
7. Abu Mohammad Ansari.
8. Marvan Tanzi.
9. Professor Abu Talib Razi.
10. Ibn Arabi Ma’aferi.
Ghazali’s Way of Thinking and Philosophy
Among world thinkers, Ghazali possesses a unique philosophy and way of thinking that distinguishes him from other scholars. His philosophy can be compared with that of other Eastern philosophers such as Farabi, Ibn Sina, and Akhwan al-Safa, as well as with prominent Western philosophers like Descartes, Pascal, Voltaire, Hobbes, Carlyle, Spinoza, and Gassendi. In “Al-Arwah,” authored by Allameh Tantawi, a well-known Egyptian scholar who compared the new scientific discoveries of European and American scientists with those of ancient Eastern scholars, particular attention is given to Imam Muhammad Ghazali. Citing parts of “Ihya Uloom,” Tantawi stated that the new discoveries of American and European spiritual scholars align closely with Ghazali’s thoughts. He notes that concepts concerning the inspirations of pure spirits, explanations of evil spirits, and the conversations of spirits—which are currently the focus of Western scholars—were previously articulated simply and clearly by Imam Ghazali.
Ghazali’s Death and Burial
Ghazali was about 54 years old when he was invited to Baghdad to teach at the Nizamiyeh School. A year before his death, he wrote a letter declining the teaching offer in Baghdad, preferring to remain in Tus. In Tus, he established a monastery for Sufis and a school for students, dividing his time between worship of Allah and serving the people. While engrossed in these activities, the moment of his death arrived. He passed away in Tabaran Tus, where he was both born and buried, on the morning of Monday, the 14th of Jumadi al-Akhar in the year 505 AH (1111 AD).
Ghazali’s last words on the brink of death included a bequest to his companions to adhere to purity and sincerity in their actions. Ibn Juzi writes: “Abu Hamid died on Monday, the 14th of Jumadi al-Awal (which is exactly Jumadi al-Akhar, as mentioned by Ibn Al-Athir and other historians) in the year 505 AH in Tus and was buried there. Before his death, one of his companions asked him for a will, and he replied, ‘Be sincere to Allah,’ repeating this until he died.”
Abu al-Qasim Ismail Hakemi (died 529), who was one of his classmates, friends, and admirers, quoted two verses from the ode of Abi Tammam at the time of Ghazali’s death: “I was amazed at my patience after him even though he was dead; I was a person who shed blood in his absence.”
“But all the days have become strange because there is no wonder in them.”
Ghazali’s tomb was well-known until the 7th century AH, during the time of Sabaki, the author of “Tabaqat al-Shafa’iyyah.” It became a site of public pilgrimage, as Sabaki states: “His tomb is located within the tomb of Al-Tabaran.”
Ibn Samaani, Abu Saeed Abd al-Karim ibn Abu Bakr, who died in 562 AH, remarked: “I visited Ghazali’s grave outside the city of Tabran.”
Ibn Juzi narrates in “Al-Thabat at Al-Mammat” from Imam Ahmad Ghazali, the brother of Abu Hamid Ghazali, that: “My brother Abu Hamid performed ablution on Monday morning and prayed. He then asked for the shroud, kissed it, placed it on his eyes, and said: ‘I heard and obeyed.’ After that, he lay down facing the Qiblah and his life came to an end. ‘We belong to Allah, and to Him we shall return.'”
In summary, Ghazali was born in 450 AH (corresponding to 1058 AD) and died in 505 AH (corresponding to 1111 AD). This marks a life of fifty-five years and a death in the five hundred and fifth year.
Fortune of Hojjat al-Islam
From this temporary residence, a life of fifty-five and a death of five hundred and five.
References
1. Marat Al-Jannan: Yafe’i, Volume 3.
2. The introduction of Zubeidi, vol. 1, p. 125.
3. History of Arabic Etiquette: George.
4. Al-Wafi Be Al-Wafiat.
5. Kashf Al-Zonun: Haji Khalifa.
6. History of Ibn Athir.
7. Marat Al-Jannan and Ibrat Al-Iqzhan, Volume 3.
8. History of Philosophers of Islam: Mohammad Lotfi.
9. Tabaqat al-Shafe’i, vol. 3/p. 92 and vol. 4 pp. 100-104.
10. Marat Al-Jannan, Volume 3.
11. Ibn Khalkan, vol. 1, p. 30.
12. Al-Araziyyah in Tarikh al-Saljuqiyyah, p. 58.
13. The introduction to the description of “Ihya Uloom”: Zubaydi.
14. The Experiences of the Predecessors, p. 270.
15. Nafahat Ins: Jami.
16. Tarayeq Al-Haqayeq.
