Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part 9)
Surgery of Philosophy by Imam Ghazali (MABH): Criticism and Confrontation with Philosophical Foundations
Transformation in Confrontation with Philosophy
Before Imam Muhammad Ghazali (MABH), the confrontation with philosophy in the Islamic world was primarily defensive. Islamic theologians attempted to protect religious beliefs from the influence of philosophical thoughts, but direct attacks on the foundations of philosophy and radical criticism of its principles were largely overlooked. Philosophy, especially in the field of theology, consistently challenged Islamic principles, while scholars of theology primarily took a defensive stance without questioning the philosophical foundations themselves.
Imam Ghazali (MABH) was the first thinker to alter this dynamic. Not only did he study philosophy in depth, but he also challenged its roots, demonstrating that many of its foundations were weak, contradictory, and flawed. He began by writing “Maqasid al-Falasifah” to impartially introduce the theories of philosophers, and then he wrote “Tahafat al-Falasifah” (The Incoherence of the Philosophers), presenting the most significant criticism of philosophy. This act marked a turning point in Islamic thought, as philosophy was no longer merely placed in the position of the accused; instead, its foundations became the subject of rigorous and scientific criticism.
1. Maqasid al-Falasifah: Impartially Introducing Philosophy before Criticizing It
To effectively confront philosophy, Imam al-Ghazali (MABH) first aimed to introduce philosophy accurately and impartially. In “Maqasid al-Falasifah,” he refrained from immediately rejecting philosophy, choosing instead to clearly articulate its principles. This approach served two main purposes:
1. Demonstrating Scientific Mastery: He aimed to show that his criticism of philosophy was grounded in knowledge and arose from thorough study, rather than ignorance or prejudice.
2. Preventing Philosophical Fallacies: Philosophers had often claimed that theologians misunderstood philosophy, leading them to reject it. Imam Ghazali refuted this assertion by writing Maqasid al-Falasifah.
In this book, he elucidated essential issues in philosophy, particularly in the fields of logic, theology, and physics, in a concise and impartial manner. In the introduction to this work, he clarified that mathematical sciences in themselves were not contentious; rather, the critical issue lay in the encounter between philosophy and Islamic theology. He acknowledged that while logic had some flaws, fundamental differences arose in theology and metaphysics, where philosophy directly conflicted with religious beliefs.
2. Tahafat al-Falasifah: An Unprecedented Attack on Philosophical Foundations
After completing Maqasid al-Falasifah, Imam al-Ghazali (MABH) wrote his transformative work, “Tahafat al-Falasifah.” This book was pivotal in Islamic thought because:
– It was the first scientific critique of philosophy from within its own framework.
– He confronted philosophers decisively and confidently, exposing their weaknesses.
– He abandoned the defensive posture of theology, launching a direct attack on philosophy.
In this work, Imam al-Ghazali (MABH) raised twenty key issues in philosophical theology and metaphysics, arguing that philosophers had committed contradictions and logical errors in these areas. He demonstrated that many of their claims were speculative and lacked definitive proof.
3. A Decisive and Bold Tone in Tahafat al-Falasifah
One of the defining characteristics of “Tahafat al-Falasifah” is Imam al-Ghazali’s (MABH) clear and decisive language when criticizing philosophers. Unlike many of his predecessors, who adopted a cautious and sometimes apologetic tone in their interactions with philosophy, he approached it with complete confidence. He not only rejected philosophical arguments but also employed sarcastic language to highlight the absurdity of certain philosophical claims.
He writes in the introduction to his book: “In our time, there are individuals who believe that their hearts and minds are separate and distinct from those of others, looking down upon religious rules and restrictions. Their primary motivation stems from having heard the exalted names of Socrates, Hippocrates, and Aristotle, along with exaggerated tales and legends about their contributions to mathematics, logic, physics, and theology, leading them to believe no one matches their intellect. Despite this supposed superiority, they deny religion and regard its principles as artificial hypotheses. This group has adopted the rejection of religion as their motto, using it to assert their intellectual superiority.”
“I decided to expose the shortcomings in the theological issues penned by these so-called wise men and to demonstrate that many of their issues and principles are mere games. Their theories are excessively amusing and instructive.”
In “Tahafat al-Falasifah,” Imam Ghazali (MABH) initially criticizes philosophers with a decisive yet humorous tone, but his rhetoric gradually intensifies. In discussing the essence and attributes of Allah Almighty, he references the peculiar reasoning of philosophers regarding intellect and the heavens, stating: قلنا ما ذكرتموه، وهي على التحقيق، ظلمات فوق ظلمات لو حكاه الإنسان عن منام رعاه لاستدل على سوء مزاجه. Translation: “All these matters that have been stated are nothing more than mere assertions; in reality, they are darkness upon darkness. Should anyone claim to have seen such things in a dream, it would indicate an imbalance in their temperament.”
Elsewhere, he writes: لست أدرى كيف يقنع المجنون من نفسه بمثل هذه الأوضاع فضلاً عن العقلاء الذين يشقون الشعر بزعم في المعقولات. Translation: “I wonder how the insane can be convinced by the self-made words of this group; even they do not accept such beliefs. How, then, can the wise, who think they have attained remarkable accuracy in rational matters, accept these illusions?”
Next, Imam Ghazali (MABH) critiques the philosophers’ exaggerated reverence for the First Principle (Allah Almighty) to such an extent that they deny all the conditions and necessities of divine greatness. According to their beliefs, Allah becomes an entity devoid of knowledge about the world and its occurrences; the only distinction he possesses compared to a corpse is awareness of his own existence, while the dead lack even that.
He challenges these beliefs with citations from the Holy Qur’an, asserting: “Allah Almighty places those who deviate from His path in such a state; whoever distances themselves from guidance will suffer this fate.” He supports his claims with the following verse from the Qur’an: «وَما أَشهَدتُهُم خَلقَ السَّماواتِ وَالأَرضِ وَلا خَلقَ أَنفُسِهِم.» Translation: “Did I not witness these infidels and polytheists at the time of the creation of the heavens and the earth, nor at the time of their own creation?”
In conclusion, Imam Ghazali (MABH) considers the beliefs of philosophers not only deviating but also absurd and baseless. He emphasizes that this group, in the name of “reason” and “knowledge,” puts forth statements so absurd that serious consideration of them would elicit surprise and astonishment.
Continues…
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