Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali [MABH] (Part 18)
Accepting Gifts and Comparison with the Sahaba and Tabe’een
In response to those who justify accepting gifts from the rulers by citing the behavior of the Sahaba and Tabe’een, Imam Ghazali (MABH) clearly states that this comparison is incorrect. He compares angels and blacksmiths and says: “This comparison is like comparing angels to blacksmiths!” This is because the scholars of the Salaf, even when accepting gifts, never deviated from their scientific and religious principles. In fact, to maintain their principles, even when they were under pressure from governments, they refrained from interfering in government policies. However, during the time of Imam Ghazali (MABH), accepting gifts was considered to mean accompanying and supporting the oppressive policies of the rulers.
The Sharia Ruling on Accepting Gifts from Rulers
Imam Ghazali (MABH) finally examines two different cases for accepting gifts from rulers:
1. Accepting gifts from Halal sources: If a scholar is certain that the gift received has come from a halal source, it is permissible from a jurisprudential perspective to accept it. However, Imam Ghazali (MABH) emphasizes that even in this case, accepting these gifts is morally and socially makruh. This is because this act may lead the individual to become dependent on the government and its policies.
2. Accepting gifts from dubious or Haram sources: If a gift has come from a dubious or Haram source, Imam Ghazali (MABH) considers it forbidden and emphasizes that such gifts should be strictly rejected by scholars.
Imam Ghazali (MABH) strongly avoids closeness to the oppressive and tyrant rulers of his time in his various discussions, especially on moral and social issues. He has clearly stated this issue in his works. In Imam Ghazali’s (MABH) view, withdrawing from oppressive rulers and abhorring their actions and injustices is not only a necessary action but also an obligation that contributes to the religious and social well-being of the individual. He emphasizes that a person should not establish contact with oppressive and tyrant rulers and should not even seek ways to approach them. Especially in situations where rulers practice widespread oppression and corruption against the people, this type of withdrawal is evaluated as a form of social and religious jihad.
Withdrawing from the Rulers: An Obligation and Necessary Action
Imam Ghazali (MABH) clearly states elsewhere that in conditions under oppressive rulers, the only way for a person to be saved and remain religiously healthy is to completely withdraw from them. This withdrawal should not be limited to a lack of physical contact with the rulers but should encompass a complete aversion to their actions and oppression. Imam Ghazali (MABH) emphasizes that one should not wish for the longevity of oppressive rulers. Not only should one refrain from praising and glorifying them, but one should react to their corruption and oppression with critical and explicit words. Such a practice is necessary as a moral and religious act, and, according to the teachings of Imam Ghazali (MABH), is essential for preserving human dignity and the health of society.
Dissatisfaction with Oppressive and Tyrannical Governments
Imam Ghazali (MABH) calls for clear dissatisfaction with oppressive rulers, especially in situations where sultans have taken over their governments in an absolute manner and have spread oppression and corruption in society. In an era when many people’s lives are heavily influenced by the approval of the rulers, Imam Ghazali (MABH) advises scholars and the public to refrain from accepting gifts and offerings from these rulers. He states that such acceptances are a clear sign of dissatisfaction with the government and an expression of hatred for them. Based on his own experiences and the widespread oppression during the reign of the sultans and ministers of Jabir, Imam Ghazali (MABH) believed that only in this way could the negative influence of the rulers on religious life be diminished, ultimately leading to a healthy society free from corruption.
Jihad Against Oppression: Explicit Criticism of Governments
Imam Ghazali (MABH) spoke publicly against the rulers of his time on many occasions and expressed his criticisms clearly. He never refrained from speaking the truth to monarchs and rulers, and especially in their presence, he critically examined the political and social situation. One of the most noteworthy examples of this criticism is Imam Ghazali’s (MABH) encounter with Sultan Sinjar, the Seljuk king. When Imam Ghazali (MABH) met with Sultan Sinjar, he openly referred to the difficult situation of Muslims and their social problems, saying: “I regret that the necks of Muslims are breaking from hardships, and the necks of your horses are breaking from the burden of golden collars.” These words indicate Imam Ghazali’s (MABH) strong criticism of governmental policies and the oppressions inflicted on Muslims under Sultan Sinjar’s reign.
Adherence to Principles: Criticism and Protest Against Oppressive Regimes
Imam Ghazali (MABH) understood that dealing with oppressive rulers must be through direct protests without fear of consequences. He believed that religious scholars and Muslims should not deviate from their principled positions under government threats and pressures. For this reason, Imam Ghazali (MABH) always openly criticized rulers, especially cruel sultans, for their oppression and corruption. He sought to clarify the negative consequences of such rule for society. Imam Ghazali (MABH) consistently defended his religious and social principles, not just in his writings and compositions but also in direct encounters with rulers, and he did not remain silent in the face of their corruption and oppression.
Tax Policies and Objections to the Government System
One of the aspects Imam Ghazali (MABH) strongly objected to be the tax system imposed by the rulers and the income derived from it. He believed that the tax system was oppressive to the people and caused double hardship for Muslims. Imam Ghazali (MABH) objected to this tax system and called upon scholars and the public to resist such oppression and reject any cooperation with the rulers in this regard.
Finally, by explicitly criticizing government policies and refusing to cooperate with oppressive rulers, Imam Ghazali (MABH) emphasizes the necessity of resisting oppression and corruption. He considers this action not only a religious duty but also a social and moral jihad that must be adhered to at all times and in all circumstances.
During the Seljuk dynasty, when corruption and oppression were widespread across many regions, Imam Ghazali (MABH), with a deep understanding of the social and political situation of his time, criticized and sought to reform the government. He consistently worked to inform the rulers and their ministers about corruption and oppression. Imam Ghazali (MABH) did not only criticize the rulers in his writings but also showed courage in his direct encounters with them, proposing fundamental reforms. As a social and political reformer, Imam Ghazali (MABH) had a significant influence on the religious and social thinking of his time, successfully condemning many acts of oppression and corruption.
Continues…
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