Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part10)
The Impact of Tahafut al-Falasifah
Muhammad Lutfi Jum‘ah writes: This courageous critique of philosophy and its denigration in the history of Islamic theology marked the beginning of a new era in the fifth century AH. The crown of this transformation undoubtedly belongs to Imam Ghazali (MABH). After him, Shaykh al-Islam Ibn Taymiyyah (MABH) continued on this path and conducted a profound intellectual critique of philosophy and logic.
Tahafut al-Falasifah delivered the first blow to the imagined sanctity of philosophy, severely damaging its intellectual prestige. The composition of this book created deep anxiety and unrest within philosophical circles, to the extent that, for nearly a century, no philosopher dared to respond.
Eventually, in the late sixth century AH, Ibn Rushd (d. 595 AH)—a fervent advocate of philosophy and a staunch follower of Aristotle—wrote Tahafut al-Tahafut in rebuttal to Imam Ghazali’s views.
Scholars of the Maghrib believe that had it not been for Ibn Rushd’s defense, philosophy might not have survived the attacks of Imam Ghazali. What Ibn Rushd accomplished breathed new life into philosophy and kept it alive for another hundred years.
The Attack on the Batiniyyah Sect
Imam Ghazali (MABH) did not confine his efforts to the critique of philosophy; he also paid special attention to confronting the sedition of the Batiniyyah sect. During his tenure at the Nizamiyyah School in Baghdad, at the request of the caliph of the time, he authored a book titled al-Mustazhiri to refute Batini beliefs. Imam Ghazali refers to this work in al-Munqidh min al-Dalal.
In addition to al-Mustazhiri, Imam Ghazali also wrote three other books against the Batiniyyah:
1. Hujjat al-Haqq
2. Mufassal al-Khilaf
3. Qasim al-Batiniyyah
He references these in his work Jawahir al-Qur’an. Furthermore, two other books have been identified in this regard:
4. Fada’ih al-Batiniyyah
5. Mawadih al-Batiniyyah
Among Ahl al-Sunnah, there was no better figure to critique the Batiniyyah than Imam Ghazali (MABH), as he had profound mastery of philosophy, Sufism, exoteric sciences, and the core Islamic truths. Since the Batiniyyah’s primary tool was philosophy and its terminology, only someone like Imam Ghazali, who excelled in both philosophy and Islamic sciences, could expose their intellectual deceptions—and indeed, he did.
Revival of the Religious Sciences and Reform of Islamic Way of Life
Imam Ghazali (MABH) was not only active in intellectual battles but also placed great emphasis on social reform and the renewal of Islamic lifestyle practices. The result of this reformative endeavor was a timeless and influential work in the Islamic world—Ihya’ ‘Ulum al-Din (Revival of the Religious Sciences).
In Islamic history, very few books have transformed the hearts and minds of Muslims and left a lasting impact on their religious and social lives. Among these, Ihya’ ‘Ulum al-Din holds a distinguished rank.
Leading scholars of hadith and jurisprudence have spoken highly of its value. Hafiz Zayn al-Din al-‘Iraqi (d. 806 AH), who authenticated the hadiths in Ihya’, said: “Ihya’ ‘Ulum al-Din is the finest book ever authored.” Abd al-Ghafir al-Farsi (a student of Imam al-Haramayn and a contemporary of Imam Ghazali) wrote: “Before him, no book like Ihya’ had ever been written.” Shaykh Muhammad Kaziruni declared: “If all the knowledge of the world were lost, I could revive it with Ihya’ ‘Ulum al-Din.” Even Hafiz Ibn al-Jawzi, despite some criticisms of the book’s content, acknowledged its influence and popularity—so much so that he compiled an abridged version titled Minhaj al-Qasidin.
Ihya’: The Fruit of a Spiritual Journey
Ihya’ ‘Ulum al-Din was the product of a unique period in Imam Ghazali’s life—an era marked by inner transformation, intellectual journeys, and spiritual experiences.
After leaving Baghdad and undergoing years of scholarly struggle and spiritual training, he authored this work as a valuable gift to the Muslim community. This book reflects the deep spiritual impressions, intellectual insights, reformist thoughts, and mystical observations of Imam Ghazali.
In al-Ghazali, Mawlana Shibli writes: “In Baghdad, Imam Ghazali (MABH) was restlessly seeking the truth. He thoroughly examined all schools of thought; yet none satisfied him. Finally, he turned to Sufism—not merely as a theoretical pursuit, but as a practical inner journey. The first step was inner purification and self-discipline. But how could he pursue this while being entangled in teaching, fame, academic status, debates, and disputations?”
He adds: “Shattan baynahuma”—“What a vast distance lies between the two.” “O seeker! This path you are on will not take you to your destination.”
Eventually, Imam Ghazali gave up everything, donned a woolen cloak, and left Baghdad. He chose a path of solitude and spiritual wandering, and after enduring the most rigorous forms of struggle and self-discipline, he attained truth and certainty.
At that stage, he could have remained absorbed in spiritual ecstasy and detachment from the world. But as the poet says: “Remember your wind-driven companions”—his eyes turned to the needs of the Ummah. He saw the world engulfed in corruption, and the Muslim society in dire need of foundational reform. The ethics of rulers and subjects, elites and commoners, scholars and ascetics had all deteriorated. Scholars who were meant to guide the people had fallen into the traps of fame and materialism.
Seeing this, Imam Ghazali could not remain silent. In this context, he wrote Ihya’ ‘Ulum al-Din. In the preface to the book, he explains his motivation:
“I observed that the disease of corruption had spread throughout the world, and the paths to eternal salvation were obstructed. The scholars who were meant to lead had mostly passed away, and those who remained carried only the name of scholarship while being entangled in worldly ambitions. They promote the idea that knowledge is limited to three things:
1. Disputation, which has become a means for arrogance and showing off.
2. Preaching, which has become a way to impress the masses through flowery and rhymed speech.
3. Fatwas, which are used merely for judgments and disputes.
But the sciences that connect one to the Hereafter have been completely forgotten, and people have neglected them. After realizing this truth, I could no longer remain silent, and finally, I broke the seal of silence.”
Through this book, Imam Ghazali introduced reform and spiritual training as essential goals. These were necessary to awaken people’s willingness to change themselves and their environment. To create thirst and desire in their hearts, the flaws and defects in academic and religious communities had first to be exposed. Furthermore, he revealed how the soul and Satan had deceived different groups in various ways, and how religious truths and meanings had been distorted. People increasingly became trapped in rituals and appearances, neglecting the ultimate goal—eternal salvation and divine pleasure.
Imam Ghazali thoroughly examined the society of his time and fearlessly criticized it. He identified the diseases and defects of each social group and clarified the difference between true objectives and superficial means. He also divided knowledge into two categories: worldly and religious, and classified them into praiseworthy sciences and blameworthy sciences. Imam Ghazali reminded the people of their religious obligations and responsibilities, exposed the failures of rulers and capitalists, and courageously condemned tyranny, injustice, and un-Islamic laws.
In addition, he detailed the vices and heresies of various societal groups, alongside the customs and innovations that contradicted religion. As such, Ihya’ ‘Ulum al-Din became the first work to systematically and comprehensively explore Islamic social life and ethical ailments—and offer treatments for them.
Continues…
References:
[1] Muhammad Lutfi Jum‘ah, Tarikh Falasifat al-Islam fi al-Mashriq wa al-Maghrib [The History of Muslim Philosophers in the East and West], p. 72, Al-Nahda al-Masriyyah Press, Cairo, 1957.
[2] Shibli, al-Ghazali, pp. 54 & 63.
[3] Rijal al-Fikr wa al-Da‘wah, Vol. 1, p. 140.
