Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part 17)
Rulers and Sultans: Reformers or Means of Corruption?
The influence of rulers and sultans on societies has been a significant and challenging issue in Islamic thought. Many Islamic thinkers and scholars view government as a key factor in the reform or corruption of society. Imam Muhammad al-Ghazali (MABH) is one of the prominent thinkers who examined the role of rulers in the religious and moral status of the people in his works. He considers global corruption not only a result of individual deviation but also a consequence of the moral and religious decline of rulers and political elites themselves.
One notable point in Imam Ghazali’s thought is the emphasis on the simultaneous responsibility of two groups—the scholars and the sultans—in the formation or deviation of society. He reflects this view in his citation of a historical statement by Abdullah ibn Mubarak (MABH): «و هل أفسد الدين إلا الملوكُ وأحبارُ سوءٍ ورهبانُها» Translation: “Has the religion been corrupted by anyone but the kings, the wicked priests, and the monks?”
This statement reflects a common view among Islamic thinkers that societal corruption largely stems from the actions of rulers and scholars.
Imam Ghazali’s Explicit Criticism of Rulers and Sultans
In an era when outright criticism of rulers carried the risk of death, Imam Ghazali boldly challenged the sultans of his time. Unlike many scholars who accepted royal gifts, Ghazali considered royal property to be tainted with suspicion and declared its acceptance forbidden. He writes in Ihya’ al-Ulum al-Din: «أغلب أموال السلاطين حرام في هذه الأعصار، والحلال في أيديهم معدوم أو عزيز.» Translation: “Generally, the property of kings at this time is forbidden, and the lawful in their hands is either non-existent or very scarce.”
This harsh criticism reflects Imam Ghazali’s view regarding rulers and their financial resources. He believed that the sultans had lost their legitimacy due to their misuse of the treasury and oppression of the people.
The Economic Legitimacy of Government and Court Corruption
One of the critical issues addressed by Imam Ghazali was financial corruption in the governments of his time. He emphasized that in the past, lawful revenues for the treasury included zakat, khums, and war booty; however, during his era, these resources either completely disappeared or did not reach the rulers. He states that the only remaining source of income was the jizya, which was collected from the people in an oppressive and unlawful manner. He elaborates: «أموال السلطنة في هذا الزمان، كلها أو أكثرها حرام، وليس هذا بعجيب، فإن أموال بيت المال الحلال كانت الزكاة، والخمس، والغنيمة، وهذه لا تكاد توجد، فإن وجدت لم تصل إلى السلطان، فلم يبق إلا الجزية، وهي تُؤخذ بطريق الظلم.» Translation: “The royal wealth at this time is, in its entirety or most, forbidden. This is not surprising, for the lawful revenues of the treasury were zakat, khums, and spoils of war, which are now mostly non-existent, and if they were, they would not reach the king. The only remaining source is the jizya, which is also collected from the people unjustly.”
Imam Ghazali explains that not only has the principle of collecting taxes (jizya) been distorted, but the manner in which these funds are utilized has also been corrupted. Many of these funds, rather than being used for public interests, are confiscated through bribery and exerted pressure on dhimmis (non-Muslims living in Islamic lands) for the court’s personal use.
The Impact of Corruption of Rulers on Society
Ghazali clearly illustrates that government corruption directly leads to moral and religious corruption in society. He believed that if rulers resorted to injustice and abuse of power, the people would likewise be drawn into corruption and ruin. As the famous saying goes: «الناسُ على دين ملوكهم» Translation: “People are on the religion of their kings.”
Accordingly, governments play a critical role not only in managing political and economic affairs but also in guiding the moral and religious life of society. The corruption of rulers leads to the spread of injustice, bribery, and the collapse of religious values within society.
The Relationship Between Religious Scholars and Rulers and the Acceptance of Gifts from Sultans
In this context, Imam Ghazali (MABH) analyzes the social and political conditions of his time, emphasizing that accepting gifts may not be only forbidden from a jurisprudential perspective but can also lead to significant moral and religious corruption, endangering the scientific and religious status of individuals.
Accepting Dubious Gifts: An Ethical and Jurisprudential Issue
Imam Ghazali (MABH) warns against accepting property with questionable authenticity and ambiguous sources. He believes that such property is often morally tainted and can negatively impact those who accept it. During the rule of sultans, when many rulers acquired their wealth through improper means and oppression of the people, accepting such property poses both a jurisprudential problem and potentially dangerous moral and social consequences. Understanding the necessity of protecting religion from any contamination by corruption and oppression, Imam Ghazali advises scholars and religious people to avoid any dependence on rulers.
Differences Between the Rightly Guided Caliphs and the Sultans of Ghazali’s Era
Imam Ghazali (MABH) points out the fundamental differences between the Rightly Guided Caliphs and later rulers to clarify his position, particularly concerning accepting gifts from sultans. He states that during the early period of the Caliphate, especially under Imam Ali’s (MABH) leadership, the Rightly Guided Caliphs, while sometimes implementing strict policies, still respected scholars and righteous individuals. They did not use gifts as a means to attract the attention of scholars and, often, any gifts they received were immediately distributed to the needy without any need from the rulers.
In contrast, Imam Ghazali views the rulers of his time as individuals who used public funds for their interests and to gain support from scholars and religious leaders. Through their gifts, they attempted to silence scholars and compel their support for their actions. Imam Ghazali condemns this approach as a way of legitimizing oppressive governments.
The Negative Effects of Accepting Gifts from Rulers and Cooperating with Them
Continuing his analysis, Imam Ghazali thoroughly examines the consequences of accepting gifts from rulers from various perspectives. He believes that such acceptance creates an intellectual and moral dependence for scholars and religious individuals, which presents issues from a religious perspective and threatens their scientific and social status. Imam Ghazali specifically identifies six significant faults that may arise from accepting gifts from rulers:
1. Humiliation from Seeking and Accepting Gifts: Imam Ghazali (MABH) states that accepting gifts, especially when scholars feel compelled to ask for them, signifies humiliation. This act can indirectly lead scholars to deviate from their religious and scholarly commitments and be influenced by the rulers.
2. Frequent Visits to the Court: Acceptance of gifts often necessitates constant presence at courts and government assemblies. Imam Ghazali (MABH) considers this concerning since religious scholars should avoid such gatherings to maintain their intellectual and religious independence. Continuous contact with rulers can gradually lead to dependence and weaken their scholarly character.
3. Praising and Praying for Rulers: He also points to the risks that scholars face in praising and praying for rulers. Scholars may feel compelled to attend the courts of rulers and praise them to safeguard their interests. This practice can lead not only to moral corruption but also damage the scholarly and religious credibility of the individuals involved.
4. Collaboration in Wrong Policies: Imam Ghazali (MABH) highlights that many sultans use scholars to justify their wrongful and oppressive policies. Accepting gifts from rulers can imply tacit approval of these policies and contribution to governmental mistakes, thus leading directly to social and religious corruption.
5. Participation in Government Meetings and Court Excess: Attending the courts of rulers can lend legitimacy to potentially oppressive and corrupt regimes. Imam Ghazali (MABH) emphasizes that scholars should avoid these gatherings and stipulates that if they accept gifts, they should not cooperate in any of the rulers’ actions.
6. Turning a Blind Eye to Rulers’ Oppression and Corruption: Finally, Imam Ghazali stresses that accepting gifts may cause scholars to overlook the oppression and corruption of rulers. Such behavior ultimately results in moral and religious decay, which prevents scholars from executing their religious and social obligations.
Continues…
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