Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali “MABH” (Part 6)
Imam al-Ghazali (MABH) and His Role in Renewing Islamic Thought
In the previous section, the birth, childhood, education, and scientific flourishing of Imam al-Ghazali (MABH) were discussed, along with some of his early services, such as teaching at the Baghdad School and writing the book Al-Mustazahri. However, what makes Imam Ghazali’s personality as a reformer in the history of Islam eminent are his actions after he came out of isolation and returned to scientific and social activities. During this period, he not only reformed Islamic thought but also paid special attention to rebuilding the moral and spiritual system of society. His role in renewing can be examined in two main axes: combating intellectual challenges, especially philosophy and Bateniyyah, and reforming the moral and social system of Muslims.
1. Confronting the Storm of Philosophy and Bateniyyah
In the fifth century AH, Islam was facing serious intellectual challenges. Greek philosophy, with its teachings originating from Plato, Aristotle, and Islamic philosophers such as Farabi and Avicenna, had penetrated scientific circles to such an extent that some thinkers also used philosophical principles in their interpretation of religion. On the other hand, Bateniyyah movements, especially Ismaili, were eroding the epistemological foundations of Islam with their extreme interpretive interpretations. Imam Ghazali (may Allah have mercy on him) considered these two movements to be among the main factors of intellectual deviation and criticized and rejected them in his works.
A) Surgery and Dissection of Greek Philosophy
Imam Ghazali (MABH) realized through careful examination of the works of philosophers such as Aristotle, Plato, Farabi, and Avicenna that some of their philosophical principles were incompatible with Islamic teachings. He opposed this movement by writing the book Tahafat al-Falasifah. In this book, he raised twenty philosophical issues in which, in his opinion, the philosophers had erred. Three of these issues—namely the pre-existence of the world, Allah’s knowledge of details, and bodily resurrection—were so contrary to the principles of religion that Imam al-Ghazali (MABH) declared the philosophers’ infidels for their beliefs in them.
The most important contribution of Tahafat al-Falasifah was that it demonstrated that Greek philosophy could not be used as an independent source for interpreting religion and the world. This book had a profound impact on Islamic thought and caused the philosophy of Masha’i to gradually move away from the centrality of Islamic thought. Of course, this criticism did not mean an absolute rejection of philosophy; rather, Imam al-Ghazali (MABH) explained some of the philosophical ideas that were compatible with religion in his book Maqasid al-Falasifah.
B) Attack on the Ideas of the Bateniyyah and Ismailiyyah
Another intellectual challenge that Imam al-Ghazali (MABH) faced was the spread of Bateniyyah and Ismaili ideas. This group, emphasizing extreme hermeneutics, interpreted Islamic beliefs in ways that deviated from the fundamental principles of Sharia. They claimed that religion possessed both external and internal dimensions and that only the infallible Imams (whom they considered to be descendants of Ismail ibn Ja’afar) had access to the true meaning of the Qur’an.
Imam al-Ghazali (MABH) regarded this view as a threat to the intellectual and social cohesion of the Islamic community. In his book Fazayeh Al-Bateniyyah, he demonstrated the corruption of the intellectual foundations of this group through rational and narrative methods. His arguments were not only logically sound but also significantly diminished the influence of Ismaili thought from both historical and social perspectives.
2. Islamic and Moral Examination of Society and Its Reform
Imam al-Ghazali (MABH) did not limit himself to combating intellectual trends; he also worked to reform society morally and socially. He realized that many of the problems of the Islamic Ummah stemmed not only from intellectual deviations but also from moral weakness and Muslims’ distance from spirituality. For this reason, a large part of his activities after returning from isolation was dedicated to the spiritual and moral reform of Muslims.
A) Criticism of the Social and Moral Life of the People
In the fifth century AH, Islamic societies faced numerous moral challenges. Worldliness, luxury, hypocrisy, and a distancing from Islamic values were among the issues that Imam Ghazali (MABH) addressed. In his book Ihya’ Ulum al-Din, he illustrated how worldliness had diverted science from its true path and had caused scholars to focus more on personal interests and fame than on the essence of religion.
B) Providing a Model for Reforming the Individual and Society
One of Imam Ghazali’s (MABH) greatest contributions during this period was providing a system of thought and practice for reforming the individual and society. In his book Ihya’ Ulum al-Din, he introduced four main areas for reforming Muslims:
1. Worship: Imam Ghazali (MABH) believed that Islamic worship is not merely an outward act, but rather a means of purifying the soul and drawing closer to Allah. In this section, he emphasized the necessity of sincere intentions in worship and showed how hypocrisy and habit can destroy the spirit of worship.
2. Habits (Social Behaviors): This section is dedicated to the social manners and ethics of Muslims. Imam Ghazali (MABH) identified behaviors such as good character, moderation, and simplicity as essential characteristics of Muslims.
3. Harmful Qualities (Unpleasant Traits): Imam Ghazali (MABH) regarded moral evils, such as arrogance, hypocrisy, greed, and jealousy, as some of the most significant factors leading to spiritual downfall. In this section, he offered strategies for combating these negative traits.
4. Salvation (Preferred Qualities): In this section, Imam Ghazali (MABH) discussed virtues such as trust in Allah, asceticism, humility, and love for Allah, illustrating how these traits can lead a person to spiritual perfection.
In Short:
Imam al-Ghazali (MABH) played a crucial role in reforming Islamic thought after returning from isolation. He confronted philosophy and Bateniyyah while simultaneously presenting a moral and spiritual system that paved the way for reforming individuals and society. His works, especially Tahafat al-Falasifah and Ihya’ Ulum al-Din, were influential not only in his time but also in subsequent centuries and are still considered important sources in Islamic sciences.
Keywords: intellectual renewal, criticism of philosophy, confronting Bateniyyah, moral reform, revival of sciences, reconstruction of Islamic knowledge.
Introduction
Throughout the history of Islam, thinkers and reformers have always emerged who, at critical junctures, played an important role in guiding the Islamic nation back to the right path by reviving religious sciences, purifying Islamic teachings from their distortions, and combating deviant currents. This role, known in Islamic literature as “renewal,” is documented in the Prophetic hadith: «إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا» Translation: “Indeed, Allah will raise up for this nation at the head of every hundred years someone who will renew its religion.”
The concept of renewal in Islam involves reforming religious beliefs and practices, combating distortions and misunderstandings, and reviving the original teachings of the Sharia. Among the figures known as the Mujaddid (renewer) in Islamic history, Imam Abu Hamid Muhammad ibn Muhammad al-Ghazali (MABH) holds a prominent position. He is recognized as the Mujaddid of the fifth century AH due to his profound influence in reviving Islamic sciences, combating intellectual deviations, and reforming the moral and social system of Muslims.
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