Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part 14)
A Call to Return to the True Mission of Religious Scholars:
Imam Muhammad al-Ghazali (MABH), after portraying the general ignorance and negligence in society and the urgent need for the propagation and teaching of religion, gives the following guidance:
“For the one who is concerned with the reality of religious matters, this duty of preaching and teaching is so demanding that it leaves no time for delving into rare and outdated details or engaging in unnecessary analysis of sciences, which in themselves are merely communal obligations (fard kifayah).”
Imam al-Ghazali’s Historical Analysis of the Motives Behind Excessive Engagement in Controversial Issues:
Imam al-Ghazali, in his historical analysis, investigates why controversial issues became so popular and prominent in the past and how scholars made them the main platform to showcase their intellect and knowledge. He believes that such a tendency is natural and innate. Nevertheless, he explains the historical conditions and factors behind it, writing:
“After the Prophet (PBUH), his successors—the Rightly Guided Caliphs—were themselves the greatest scholars, jurists, and authorities in issuing fatwas. It was rare for them to seek help from other companions; therefore, the scholars among the companions were free and fully engaged in the sciences of the Hereafter. If the need for a fatwa arose, they would delegate it to someone else, as many capable individuals were available. They themselves turned to Allah with full sincerity, as is evident from their lives.
However, when leadership passed to those unworthy of the caliphate, who lacked the capacity for issuing fatwas or rendering judgments, they were compelled to seek help from scholars and keep them close. Among the Tabi‘un (Successors), some remained steadfast in the old way, preserving the essence of the religion and the dignity of their predecessors. When the Umayyad and Abbasid caliphs summoned them to court, they refused to attend. The rulers had to find them and insist on appointing them as judges and muftis.
People of that era, seeing the independence of the scholars and the insistence of the rulers, assumed that jurisprudence (fiqh) was the best way to gain status and closeness to the court. Thus, many presented themselves to the rulers, entered their courts, and waited for positions and rewards. Some never succeeded, while others who did achieve such goals were not safe from disgrace and humiliation and fell from their original position to the level of commoners.
As a result, those scholars who were once sought by rulers began to pursue them instead. Previously honored for their detachment from rulers, they now became humiliated due to their closeness to them. However, Allah Almighty has always preserved a group of scholars in every era who remained exceptions to this rule.”
Imam al-Ghazali clearly shows how, from the era of the Rightly Guided Caliphs to the Abbasid Caliphate, the path of religious scholars gradually changed. Initially, scholars distanced themselves from worldly status, but over time, they gravitated toward governmental positions. As a result, jurisprudence—especially in controversial matters—became a tool for gaining favor at court.
The Rulers’ Interest in Theology and Its Influence on the Scholarly Community:
Imam al-Ghazali later refers to another phase of change when some rulers developed an interest in theology (‘ilm al-kalam) and doctrinal debates. He writes:
“In later periods, some rulers and regional governors became interested in theological principles and desired to hear the views and beliefs of each sect and observe their methods of debate. When people realized this interest of the rulers, they turned toward theology, and many writers authored books on the subject. They formulated rules for debate and transformed critique and validation into an independent science.
This group claimed their goal was to defend the religion and respond to the doubts of opponents, asserting that they were supporting the Sunnah and opposing innovation—just as earlier those devoted to fiqh had claimed they pursued jurisprudence solely for the sake of the religion and public welfare.”
During this period, theological and doctrinal discussions replaced jurisprudential ones, as rulers favored these topics. Scholars, in turn, engaged in these sciences to attract attention, turning theology—like jurisprudence—into a means of drawing close to power.
The Return to Jurisprudential Controversies Under Political Influence:
After some time, rulers grew disillusioned with theology and began viewing it as a cause of sectarianism and conflict. Imam al-Ghazali writes:
“Later, some rulers no longer viewed theology and debate favorably, believing that these led to bias, conflict, and even bloodshed. These rulers became interested in jurisprudential debates, especially the question of which of the two imams—Abu Hanifa or al-Shafi’i—was more correct.
When people noticed this shift, they abandoned theology and doctrinal discussions, turning instead to jurisprudential controversies, particularly between Abu Hanifa and al-Shafi’i. They ignored the views of Imam Malik, Sufyan al-Thawri, Ahmad ibn Hanbal, and others, since the rulers showed no interest in those differences.
To justify their actions, they claimed that their aim was to analyze the legal rulings in depth and to organize the principles behind legal opinions. They wrote numerous treatises, developed intricate reasoning, and expanded the art of writing and disputation. This preoccupation continues to this day, and we do not know what changes Allah Almighty has destined for the future.
Thus, the true motive behind scholars’ preoccupation with debate and controversy was exactly what we described. If a new interest were to arise among the rulers or worldly elites in the differences of opinion among other imams, religious scholars would certainly follow that path as well—justifying it, as always, in the name of service to religion and seeking nearness to Allah.”
Imam al-Ghazali’s Critique of the Moral and Spiritual Harms of Debate:
In his renowned work Ihya’ ‘Ulum al-Din, Imam al-Ghazali delves into the moral and spiritual corruption caused by debate and disputation. Having personally witnessed such scholarly rivalries, he shares his firsthand experience:
Imam al-Ghazali acknowledges that while debates might outwardly seem to seek truth or resolve scholarly differences, in reality, they often have negative effects on participants. From his perspective, one of the greatest harms of disputation is that it shifts the scholar’s focus from seeking truth to defeating opponents. These intellectual competitions foster arrogance, pride, and self-admiration rather than genuine enlightenment.
Those who enter such debates often aim to elevate themselves above others, not to accept the truth but to conceal their own weaknesses and discredit their opponents. Imam al-Ghazali stresses that such rivalries, especially when conducted under the guise of defending the religion and serving Allah, can actually lead scholars astray from the true purpose of religious knowledge.
Drawing from his personal observations in academic circles, he asserts that these debates ultimately damage spiritual character and scholarly ethics, yielding no benefit and fostering division among Muslims.
Deception in the Use of Religious and Scholarly Titles:
Continuing his critique, Imam al-Ghazali harshly condemns the deceptive and improper use of religious and scholarly titles during his time. He believes that many sciences, which should have been aimed at uncovering truth and elevating humanity, had become corrupted by worldliness and spiritual decay, distorting their original religious purpose.
He observes that terms repeatedly used in the Qur’an, Hadith, and by early scholars had been misapplied and misunderstood. For example, he criticizes the superficial use of the term “fiqh” for jurisprudential debates, which were often shallow and lacking in depth. These discussions were termed “fiqh” without truly engaging with its detailed substance.
Similarly, terms like “Tawhid” and “Ilm al-Kalam” were applied to discussions of theology and philosophy, even though these discussions often veered into unnecessary and speculative philosophical territory. Likewise, shallow, contentless speeches delivered under the labels of “reminder” (tadhkir) and “wisdom” (hikmah) bore no relation to the deep, authentic teachings of religion.
Through these critiques, Imam al-Ghazali aimed not only to reform religious scholarship but also to restore the true meaning of its core concepts. By exposing these deceptions, he showed how such distortions had contributed to the degradation of scientific integrity and religious understanding within the Muslim Ummah.
Continues…
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