The Biography of Imam al-Ghazali “MABH” (Part Four)
The Great Migration: Leaving Baghdad
After some time of reflection and turning to Allah Almighty, he prayed with urgency, and as a result, leaving his place, wealth, and separating from his family and friends became easier for him. He decided to go on Hajj and intended to travel to Syria as well. When people were informed about his decision, they reacted differently:
– Some thought that the rulers had forced him to resign;
– Others, aware of his closeness to the government, rejected this idea and said he chose this path himself;
– Some considered this incident to be the result of the evil eye and envy of others towards the scientific and religious prosperity of Imam Ghazali (MABH).
However, Imam Ghazali (MABH) left Baghdad, distributed his wealth among the poor, and began his spiritual journey.
Seclusion and Struggle: Travel to Syria, Jerusalem, and Makkah
He spent two years in solitude in Syria, praying and struggling with his soul. He retreated to the Grand Mosque of Damascus, and at times, he would climb up to the minaret of the mosque, close its door, and spend the night in remembrance and prayer. He then went to Jerusalem and spent his days in retreat on the Holy Rock. These experiences reminded him of the pilgrimage of Prophet Abraham (MABH), and his interest in Hajj and pilgrimage to Makkah and Medina grew. He went to the Hijaz and performed the rituals of Hajj, but afterward, the pull of his family and the prayers of his children brought him back to his homeland, even though he was himself running away from the name of homeland.
Ten Years of Struggle: The Result Imam Ghazali Reached
In his homeland, he continued to purify his heart and be alone, but family problems, worldly thoughts, and livelihood needs prevented him from fully concentrating on this path. However, he did not despair of these difficulties; rather, he considered them part of his spiritual journey and even found joy in them.
This ten-year period of solitude and asceticism brought him strange discoveries that were impossible to explain. In the end, he reached this absolute certainty: “Only the Sufis are on the path of Allah. Their character is the best character, their path is the most direct path, and their morality is the most correct and beautiful morality. If all the wise men of the world, the sages, and scholars of law were to gather together, they would not find a better morality than this because all their outward and inward movements and attitudes are derived from the source of prophecy. And there is no light on earth higher than the light of prophecy from which one can draw illumination.”
From Solitude to Emergence: Imam Ghazali’s Return to the Community Scene
From Seclusion to Social Responsibility
Imam Ghazali (MABH) could have spent the rest of his life in spiritual peace after years of solitude and struggle. However, divine providence had decreed that he would return to the community scene once again, and by teaching, writing, and guiding society, correct the intellectual and doctrinal deviations of his era. In a situation where atheism and philosophizing had spread in Islamic society, and many claimants to Sufism had deviated from the right path, it was necessary for someone with knowledge, sincerity, and deep insight like Imam Ghazali to come forth.
During this period, he clearly realized that he was carrying out a great mission under the shadow of certainty and observation. He wrote about this: “I saw that the faith of many people had been shaken. Some of the philosophized people appeared to be committed to religious precepts, but in reality, they did not believe in prophethood and the truth of religion. Some prayed only for physical exercise, others performed religious precepts for financial gain, and considered abandoning them conditional on the absence of material harm. I became sure that I was capable of refuting these doubts, and revealing myself to this group was easier for me than drinking water.”
The Conflict Between Solitude and Emergence
Although Imam Ghazali felt responsible, he was still in conflict between seclusion and returning to society. He knew that fighting intellectual corruption required accepting hardships and confronting enemies. On the other hand, the political conditions of the time were not very favorable, and the rulers did not have enough power to support the reform movement. He expresses this challenge as follows: “I said to myself, ‘How is this great matter possible? The victory of falsehood is evident from every side. If I forbid people their most beloved things, they will all become enemies to me. How can I confront such a trend alone?'”
But in the end, divine wisdom led to such an outcome that the sultan of the time issued a decree inviting Imam Ghazali to return to Nishabour and reform society. Imam Ghazali accepted this as a sign of divine destiny and left his solitude.
Approval from the Wise and the Tidings of the Unseen
Imam Ghazali’s return to teaching and guidance was not based solely on rational analysis; rather, the wise and the visionary encouraged him to do so. Additionally, numerous dreams showed him that his return to society would bring great good and blessings. He wrote about this: “At the end of the fifth century, there was only one month left. The Prophetic Hadith has given the good news that at the beginning of every century, Allah sends someone to revive the religion.” This evidence gave me hope, and I made up my mind to return to the field of knowledge and guidance.
The Beginning of a New Mission in Nishapur
Imam al-Ghazali (MABH) traveled to Nishapur once again in the month of Zul-Qa’dah in the year 499 AH and took up the teaching chair at the Nizamiyya School. However, his teaching and guidance during this period were markedly different from the period before his seclusion. He wrote about this transformation: “Although I have returned to the dissemination of knowledge once again, this cannot be considered a return to my previous state. The difference between what I was before my seclusion and what I am now is like the difference between the earth and the sky. In the past, I studied and taught a science that was a means to gain position and status. But now, I disseminate a science that necessitates abandoning position and status.”
This time, he began teaching not for fame but with pure intention, with goals set on reforming both himself and society. He added: “I do not know whether I will reach my ultimate goal or if my life will end before that. But I believe that guidance and obedience are possible only by divine power. I pray that Allah will first reform me and then guide others through me.”
