Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Muhammad al-Ghazali [MABH] (Part 30)
Imam Ghazali and his role in the science of theology
Imam Ghazali, with his thoughtful mind and Ijtihadist method, never reached out to the repetition of our scholars without analyzing. The science of theology was more in need of reasoning than other scientific fields in the fourth century AH; but unfortunately, it was caught up in pure imitation.
Imam Ghazali’s Ijtihad approach in science
Imam Ghazali in his writings with examined the principles and beliefs by Ijtihadist approach and used new basics and reasons that seemed more effective and acceptable, He used a new method of theological reasoning on topics such as divine attributes, prophecy, miracles, religious duties, punishment, reward, purgatory, and the Day of Judgment. He presented generally understood and convincing arguments Instead of citing probable and doubtful reasons. Imam Ghazali did not oblige himself to fully comply with the terms and methods of the former theologians and thus provided a great service to the science of Ash’ari theology.
Ash’ari theologians’ reaction to Imam Ghazali
Although Imam Ghazali was attributed to the Ash’ari school, he faced opposition from Imam Abolhassan Asha’ari (may Allah bless him) and his renowned followers because of some disagreements, After the writing of Ihya’ Ulum al-Din and its widespread acceptance, debates arose among Ash’ari scholars about Imam Ghazali’s beliefs and doubts were raised about his views.
Assessment of Imam Ghazali from the science of theology
Imam Ghazali, based on his extensive studies and personal experience, concluded that theology has limited benefits and sometimes its harm outweighs its benefits. He likens this science to medicine that only sick people need, while the Quranic method of reasoning is beneficial to everyone, like food. He writes In his book “Iljam al-Awam an-Ilm al-Kalam”: ”The Qur’anic reasons are like food that everyone uses, but the reasons for theologians are like medicine that only some people benefit from and may be harmful to many, just as water is useful to all humans, but some specific foods may be harmful to young people, and theologians have such arguments.” [1]
The historical experience and effects of the science of theology
Imam Ghazali expresses the losses of theology based on historical experience, he believed that since the emergence of theologians and the beginning of verbal debates, many divisions have been created in Islamic society. He points out that the era of the Companions was free from such disputes and conflicts, and the Islamic society at that time remained immune to the challenges arising from theological debates.
Imam Ghazali was one of the most prominent Asha’ari theologians by this analysis but had a critical view at the science of theology and emphasized the necessity of moderation in its use.
People’s repeated insistence on teaching Imam Ghazali and their response
Imam Ghazali, in the year 6 AH, re-started the teaching in the Baghdad School. This period coincided with the reign of Malik Shah Seljuk and the Ministry of Fakhr Al -Molk, the son of Nizam Al -Molk. Fakhr Al -Molk was martyred by one of the Bateni in the year 6 AH, and after a short period of his death, Imam Ghazali resigned from teaching in the Nizamiyya school and returned to his homeland. He founded a school and a monastery, and started teaching there.
But in 500 AH, Sultan Muhammad bin Malik Shah, the eldest son of Nizam al-Mulk Ahmad, was appointed as minister and called Imam Ghazali back to teach in Baghdad. Although another person had replaced him after the Imam left, Imam Ghazali’s place was practically vacant, because it was impossible to find someone similar to Imam Ghazali in the world. The Nizamiyya School of Baghdad was a symbol of the Abbasid government and a source of pride for Baghdad. Therefore, the court of the Caliphate and the royal authorities greatly missed Imam Ghazali’s presence and asked him to once again adorn the Nizamiyya School of Baghdad.
Letters from the Caliphate court: Emphasis on the necessity of returning Imam Ghazali
Minister Qavamuddin Nizam al -Molk personally wrote a letter to Imam Ghazali in which he mentioned the importance and centrality of the Abbasid Caliphate and the interest of the Abbasid Caliph. Rather, all the pillars of the monarchy are waiting for the return of Imam Ghazali to Baghdad. The letter also stated that Imam Ghazali, as a scholar of the day and unparalleled scientific authority, must live in a city that is the center of the Islamic world and Baghdad is the best place for this.
Imam Ghazali Answer: Reasons for not returning to Baghdad
In response to these letters, Imam Ghazali wrote a long letter and pointed to various excuses for not returning to Baghdad. He first said that in Tus, one hundred and fifty talented students are studying and it would be difficult to move them to Baghdad. Second, the Imam was living in abstraction in the past in Baghdad, and it is difficult to move to Baghdad that his family has joined him now. Third, the Imam had pledged to participate in debates in front of the Maqam of Ibrahim Khalil (PBUH) in the Ka’aba house, and because of existence of the inevitable debates in Baghdad, it was impossible.
In addition, Imam Ghazali said in his letter that it was unbearable to constantly be present at the court to express interest and greetings. On the other hand, the Imam also expressed dissatisfaction with receiving a monthly salary from the court and pointed out that he had no income from land or farms in Baghdad.
Imam Ghazali refuse returning to Baghdad
In spite of all the efforts and pressures of the caliphate to return Imam Ghazali to Baghdad, he clearly refused to attend the court and teach in the Baghdad School. The Imam preferred to teach and educate in the peace of Tus and avoid any social and court activity. [2]
Continues…
Previous Part
[1]. Previous source, page 169
[2]. Al-Ghazali, pages 36-37
