Only four years after being appointed as head of the Nizamiyyah College, he started to doubt the usefulness of his teaching career and comfortable life, and became profoundly conscious of a struggle within himself between his spiritual thirst on the one hand and his attachment to worldly pursuits on the other. However, he grew skeptical about the possibility of any certainty in knowledge and this uncertainty eventually resulted in a crisis that was to change his life. His book on the incoherence of philosophy earned him his scholarly reputation. He thus was justifiably referred to as Hujjat-ul Islam ('The Testimony, or proof, of Islam'). This position won him prestige, wealth and a respect possibly unparalleled at the time. His audience also included scholars from other schools of jurisprudence. He was the scholar par excellence in the Islamic world. As a lecturer until 1095, Ghazali managed to attract literally hundreds of scholars, demonstrating his extensive contemporary popularity. Having been noted for his outstanding abilities, Nizam al-Mulk, following the death of al-Juwayni, appointed him head of the Nizamiyyah College at Baghdad in 1091. Early on in his career, Ghazali excelled as a lecturer in Shafi jurisprudence. Ghazali's initial love was for Islamic law. He studied in Nishapur for eight years, until Juwayni's death. Ghazali was trained in the Asharite School.
1092), who was one of the most powerful men of his day. 1085), who not only held a chair in Shafi law but also was sponsored by the vizier Nizam al-Mulk (d. Ghazali later joined the famous Nizamiyyah school in Nishapur, where he was taught by Abul Maali al-Juwayni (d. The Sufi taught them reading and writing then arranged for them to attend a school, which provided both board and a stipend. Upon his death, their father entrusted them to the care of a Sufi friend, mainly so that they would receive an education. People from any faith can appreciate al-Ghazali's spiritual insight.Īl-Ghazali's father died while he and his brother, Ahmad, were still children. It has been suggested that recent revived interest in the work of the more exclusivist thinker Ibn Taymiyyah has helped to fuel hostility towards the non-Muslim world, while Al-Ghazali's influence has a more positive impact (Ruthven 2001: xii). He was not dogmatic, and his teachings positively impacted on the treatment of non-Muslim subjects of Muslim rulers.
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Zwemer (1867 - 1952) suggested that a study of Ghazali might awaken in non-Muslims 'a deeper sympathy for that which is highest and strongest in the religion of Islam', as his 'books are full of reverence for the teaching of Christ' (1920: 12).Īl-Ghazali tried to hold the internal and external aspects of religion in harmony, teaching that external deeds must flow from inner spiritual strength. Christians, too, now that the world is in a cultural melting pot, must be prepared to learn from Islam, and are unlikely to find a more sympathetic guide than al-Ghazali." Watt (1952 - 1995) has suggested that the contemporary Muslim world may benefit from a study of al-Ghazali as they wrestle with Western thought today, just as they "once wrestled with Greek philosophy." “Deep study” of Al-Ghazali, Watt wrote, "…may suggest to Muslims steps to be taken if they are to deal successfully with the contemporary situation. Nevertheless, al-Ghazali's opposition to Greek philosophy was not based on dogma, but from an assessment of man as a spiritual being. Another consequence was that Islamic culture was steered in the direction of fundamentalism. One far reaching consequence of this was that Islam did not develop a philosophy of science.
He asserted that philosophy had no role in the discovery of truth. He influenced Thomas Aquinas who cited his Maqasid-al-Falasifa (Aims of Philosophers) 31 times.Īl-Ghazali condemned the earlier attempts of Al-Farabi and Avicenna to acheive a synthesis between the Qur'an and the methods and discoveries of Greek philosophy. He is widely regarded as a renewer of Islam, raised up by God to revive the faith. He is credited with reconciling legalistic and mystical Islam, and gained a reputation within Christian as well as Muslim circles for his piety and godliness. Al-Ghazali was one of the greatest jurists, theologians and mystical thinkers in the Islamic tradition. in Tus) was a Muslim theologian and jurist, known as Algazel to the western medieval world. in Tus, Khorasan province of Persia in modern day Iran died 1111 C.E. The great Sufi Sheikh Imam Mohammad al-Ghazali is buried here.Ību Hamid Al-Ghazali, full name Abu Hamid Muhammad ibn Muhammad al-Ghazali (Arabic): ابو حامد محمد بن محمد الغزالى for short: الغزالى ) (born 1058 C.E. The present structure, located in Tus, was probably built in the thirteenth century. Haruniyeh tomb, named after Harun al-Rashd.
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