Author: Obaidullah Nimruzi
The Biography of Abu Hamed Imam Mohammad al-Ghazali “MABH” (Part Three)
Critique of Speech Knowledge (Theology)
In his intellectual journey, Imam al-Ghazali (MABH) first examined:
speech knowledge or elm al-Kalam. He studied the works of theologians and authored books in this area himself. Ultimately, he realized that while Ilm al-Kalam is beneficial for defending religious beliefs and refuting the doubts of disbelievers, it is insufficient for alleviating internal doubts and providing rational conviction.
He believed that Ilm al-Kalam (speech knowledge) is based on premises that are either accepted through imitation (taqlid) or derived from religious texts (the Qur’an, Hadith, and Ijma‘). However, these arguments were not persuasive to those who only accepted self-evident rational truths. Consequently, Imam al-Ghazali (MABH) found Ilm al-Kalam inadequate for establishing firm faith.
Examination and Critique of Philosophy:
After Ilm al-Kalam, Imam al-Ghazali (MABH) turned his attention to philosophy. Before forming a judgment, he undertook a deep and thorough study of the subject. Despite his numerous engagements in teaching and writing, he dedicated time to studying philosophy and, within two years, reviewed all the works of the philosophers. He then spent another year reflecting on and analyzing their ideas.
Through this rigorous examination, he discovered that philosophy could be categorized into six main branches:
1. Mathematics (including geometry, arithmetic, and astronomy)
2. Logic (the tool for reasoning and argumentation)
3. Natural sciences (which study the laws of nature)
4. Politics (which discusses principles of governance and societal management)
5. Ethics (which focuses on self-discipline and moral refinement)
6. Metaphysics (which deals with divine matters and the supernatural)
Imam al-Ghazali (MABH) concluded that the first five branches had no direct connection with religious beliefs; they could neither be used to prove religion nor refute it. However, in metaphysics, philosophers had made serious errors since their logical methods failed to reach divine truths.
He also pointed out that many people, including some Muslims, were unknowingly influenced by philosophers. Conversely, some rigid scholars mistakenly rejected all philosophy, including its valid contributions to the natural and logical sciences. This led to a situation where some individuals, who valued intellectual rigor, began to harbor doubts about religion.
Critique of the Batiniyyah (Esoteric Sect) and Reflection on Sufism
After studying philosophy, Imam al-Ghazali (MABH) examined the beliefs of the Batiniyyah sect. During his teaching career, he authored the book Al-Mustaẓhirī in refutation of the Batiniyyah, carefully analyzing their doctrines. He discovered that their core belief was centered on the concept of Imamate and the teachings of an infallible Imam. However, the very existence and integrity of such an Imam required evidence and proof. Imam al-Ghazali (MABH) concluded that their claims lacked a solid foundation and ultimately rejected their doctrines.
The last group Imam al-Ghazali (MABH) studied was the Sufis. He recognized that, unlike other schools of thought, Sufism was not merely theoretical; rather, it encompassed both scholarly and practical dimensions.
Imam al-Ghazali’s Journey from Knowledge to Sufism: A Path from Certainty to Reality
Sufism: A Gateway to Truth
After attaining intellectual mastery, Imam al-Ghazali (MABH) realized that the only field he had not fully understood or experienced was Sufism. He stated: “Now, only the path of Sufism remains. I immersed myself in Sufism entirely—both its theoretical and practical aspects. The theoretical side was easy for me. I read Qūt al-Qulūb by Abu Talib al-Makki, the writings of Harith al-Muhasibi, and the recorded sayings of Junaid Baghdadi, Shibli Naumani, and Bayazid Bastami. I acquired everything that was possible to learn through knowledge. However, I eventually realized that reaching the ultimate truths is not possible through knowledge alone; rather, it is achieved through taste (dhawq), spiritual states (ḥāl), and internal transformation.”
Imam al-Ghazali (MABH) concluded that knowledge alone was insufficient; a person must attain a state where they feel and experience the truth within themselves. His extensive expertise in religious and intellectual sciences strengthened his faith in the existence of Allah, prophethood, and the Hereafter, but this faith was not merely the result of logical arguments. Rather, it was reinforced by spiritual experiences and states that could not be easily articulated.
Internal Struggles: Knowledge and Fame or Asceticism and Truth?
Following this realization, Imam al-Ghazali (MABH) understood that eternal salvation was possible only through:
1. Embracing taqwa (piety)
2. Restraining nafsani (worldly desires)
3. Detaching from worldly affairs and turning towards the Hereafter
4. Severing worldly connections
However, he soon realized that implementing these principles would require renouncing status, wealth, and all worldly attachments. He examined his own life and found himself deeply entangled in worldly affairs. Outwardly, his role as a teacher and scholar appeared noble, but in reality, his focus was on sciences that neither carried great significance nor benefited his afterlife.
Even in his teaching, he reflected on his intentions and realized they were not purely for the sake of Allah; rather, there was an underlying desire for fame and recognition. As a result, he became certain that he was standing on the brink of spiritual ruin. If he did not reform himself, he would face grave danger.
Six Months of Inner Conflict: Between Attachment and Detachment
For six months, he underwent an intense internal struggle. At times, his worldly desires pulled him back, while at other times, the call of faith echoed within him, urging him to abandon the world: “The departure is near, life is short, the journey is long, and all this knowledge and action amount to nothing but hypocrisy and illusions!”
However, his inner self whispered that this was merely a passing phase, and if he relinquished his esteemed position now, he would never regain it.
This internal conflict intensified to such an extent that it impacted both his mind and body. Eventually, he lost the ability to speak, unable to utter even a single word. His distress grew so severe that he suffered from deep spiritual agony; his digestion was disrupted, and he could neither drink a drop of water nor swallow a morsel of food. Weakness overtook his entire body, and physicians were unable to treat him.
Continues…
[1] Escape from the Madrasa, p. 120.
[2] Escape from the Madrasa, p. 113. Also, Ghazali, Abu Hamid Muhammad, Tahafut al-Falasifah.
[3] Collection of Writings: Fada’ih al-Batiniyyah wa al-Mustazhiri.
