BIOGRAPHY OF IMÂM GHAZZÂLÎ

He is Abû Hâmid Muhammad ibn Muhammad al-Ghazzâlî, who is given the title of Hujjatul Islam, Zayn ad-Dîn at-Tûsî, al-Faqîh ash-Shâfi‘î.[1] He was born in Tûs [2] in the year 450 A.H.

It is related that his father was a righteous person who only ate from the earnings of his own hands. He used to spin wool and sell it in his shop. When death approached him, he made a bequest that his two sons [Abû Hâmid] and Ahmed should be under the care of a friend of his who was a sûfî and a very good person. He said to his friend: “I am extremely sad that I was unable to learn to write. I would now like to make up for this loss of mine by teaching these two sons of mine. You should therefore teach them and you may use all the wealth that I leave behind for this purpose. When the father passed away, this sûfî devoted himself to teaching them till all that little wealth which the father had left for his sons was used up. He therefore said to the two boys: “You should know that I have spent all that belonged to you. I am a very poor person and am unable to help you. I therefore feel that you should admit yourself in a madrasah (religious school). You will thus be students who will also receive food which will help you in your time (in the madrasah).” Both the boys did this and this was the cause of their good fortune and high status. Al-Ghazzâlî used to relate this incident and say: “We sought knowledge not for Allâh [i.e. for food] but Allâh made it such that this seeking of knowledge be solely for Him.”

It was the habit of al-Ghazzâlî’s father to frequent the jurists and to sit in their company. He used to serve them abundantly, endeavour to do good to them, and spend on them whatever he could. When he used to hear their speech, he would cry and beseech Allâh and ask Him to bless him with a son who would be an orator, and to make him a jurist.Allâh accepted both these supplications of his: as for Abû Hâmid, he was the most proficient jurist from among his contemporaries and he was the imâm of his time. As for Ahmed, he became a great orator: dumb rocks would become soft at hearing his admonitions, and the hearts of those who were present in his assemblies would tremble. [3]

In his youth, al-Ghazzâlî studied a bit of jurisprudence under Ahmed Muhammad ar-Râdhkânî. He then went to Naysâbûr and remained in the company of Imâm al-Haramayn Abû al-Ma‘âlî al-Juwaynî. He worked very hard till he gained a mastery in the juridical schools, differences, debating and logic. He also studied wisdom and philosophy and mastered all these sciences. He fully understood the speech of the scholars of these sciences and applied himself to refuting them and proving their claims to be baseless. He wrote books on each of these sciences in a most beautiful way and presented them in a wonderful manner.

Al-Ghazzâlî was extremely intelligent, correct in his opinions, possessed a strong memory, far-sighted, went into the depths of meanings, and a debater who provided solid proofs.[4]

When Imâm al-Haramayn al-Juwaynî passed away, al-Ghazzâlî left in order to go to the minister, Nizâm al-Mulk. The latter’s assembly was one of great scholars. Al-Ghazzâlî debated with the 'ulamâ’ of this assembly and his speech overpowered them. They all acknowledged his virtue and Nizâm al-Mulk looked up to him with respect and honour. He then appointed him as a teacher in his Madrasah Nizzâmîyyah in Baghdad in the year 484 A.H. [5]

Al-Ghazzâlî went to Baghdad with great adornment and the people gave him a grand welcome. His opinions were well accepted and his following increased to such an extent that it even superseded the following that was enjoyed by the leaders and ministers. [6] The people were attracted to his beautiful speech, his excellent virtues, his eloquence, the fine points that he made and his subtle references. The people loved him greatly. He took up the responsibilities of teaching knowledge and imparting it through teaching, issuing fatwâs and writing. He enjoyed great fame, a high status, exclusive authority and great popularity. He became an icon of his time and people from distant places used to travel to meet him.

Eventually, he distanced himself from every form of fame and left all these things behind him. He then travelled to the House of Allâh in Makkah and then went for the pilgrimage in Dhul Hijjah 488 A.H. He appointed his brother as his deputy teacher in Baghdad.

After his return from the pilgrimage in 489 A.H. he went to Damascus and remained there for a few days. He then went to Bayt al-Maqdis [in Jerusalem]. He remained in solitude with his Sustainer for some time and then returned to Damascus. He remained in seclusion in the eastern minaret of theJâme‘ musjid [of Damascus] and that was his place of residence. [7]

One day, he coincidentally went to the Madrasah Amîniyah and overheard the teacher saying: “al-Ghazzâlî said…” – the teacher was teaching something of al-Ghazzâlî’s teachings. [On hearing this], al-Ghazzâlî feared haughtiness and therefore left Damascus. He then began travelling to different places. He went to Egypt and then turned towards Alexandria. He remained there for some time. It is said that he wanted to go to Sultân Yûsuf ibn Tâshifîn, the Sultan of Morocco, when he heard of the latter’s justice. But then news of the latter’s death reached him. Al-Ghazzâlî continued travelling to different places when he eventually returned to Khurâsân and taught in the Madrasah Nizzâmîyyah in Naysâbûr for a short while.

He then returned to Tûs and established a madrasah for jurists next to his house and a khânqâh for the sûfîs. He distributed his time in reciting the Qur’ân, sitting in the company of the pious, teaching students, and remaining constant in offering salâh, fasting and other acts of worship. He continued in all this till he was engulfed by the mercy and pleasure of Allâh. He passed away in Tûs on Monday, 14 Jumâdâ al-Ukhrâ 505 A.H. at the age of 55.[8]

Abû al-Faraj al-Jauzî says in his book, ath-Thabât ‘inda al-Mamât: Ahmed, the brother of Imâm al-Ghazzâlî says: “When it was fajr time on Monday morning, my brother, Abû Hâmid, performed ablution and said: ‘Bring me a kafan (shroud).’ He took it, kissed it and placed it on his eyes. He then said: ‘I hear and obey the call to go to the Master [Allâh].’ He then stretched out his legs, faced the qiblah and passed away before sunrise. May Allâh sanctify his soul.” [9]

The famous poet and literateur, Abû al-Muzaffar Muhammad al-Abyûrdî elegized al-Ghazzâlî in the following poem:

“He passed away. And I have now been struck by one of the greatest losses. There is no one among people who can take his place.”

After al-Ghazzâlî passed away, Imâm Ismâ‘îl al-Hâkimî, gave an example of him through the words of Abû Tammâm from a famous poem of his:

“I was astonished at my patience after him when he died. When previously I used to shed tears of blood at his absence. All this is because all the days have become astonishing. So much so that there is nothing astonishing left.”

Al-Ghazzâlî was buried on the outskirts of at-Tâbarrân, a district of Tûs. May Allâh have mercy on him. [10]

The following are some of al-Ghazzâlî’s sayings and statements as recorded by az-Zabîdî in his book “ Ittihâf as-Sâdah al-Muttaqîn bi Sharh Ihyâ’ ‘Ulûm ad-Dîn”. These sayings of his portray the extent of his knowledge, his perception and his deep understanding.

The light of knowledge is not concealed from the hearts because of miserliness and stinginess from the true giver [Allâh]. Rather it is concealed because of the filth, dirt and preoccupation that is in the hearts. This is because hearts are like containers. As long as they are filled with water, no air can get in. When the heart that is occupied with things apart fromAllâh, recognition of His greatness cannot enter it.

Lustre of the hearts and eyes is acquired through remembrance [of Allâh]. And none can acquire this except those who have taqwâ (fear and consciousness of Allâh). So taqwâ is the door to remembrance. And remembrance is the door to illumination. And illumination is the door to the supreme triumph.

The heart of a believer does not die. His knowledge does not become wiped out at the time of death. His purity does not become turbid. This is what al-Hasan referred to when he said: “The soil does not devour the place of îmân.”

As long as you see the 'ulamâ’ differing with each other, harbouring jealousy towards each other and are not friendly with each other, you should know that they have purchased this worldly life in exchange for the hereafter. And so, they are losers.

The most foolish of people is he who has the strongest belief with regard to his own virtue. The person with the firmest intelligence is the one who rebukes his self the most.

As long as you see a person harbouring evil thoughts about Allâh, and looking for faults, you should know that he is internally vile. On the other hand, a true believer has a clear heart with regard to the entire creation.

The reality of remembrance [of Allâh] cannot be realized in the heart except after inhabiting it with taqwâ and purifying it from reproachable traits. If not, this remembrance will merely be [like a person] speaking to himself. This has no power over the heart nor can it repulse Satan.

Just as your supplications are not answered because the prerequisites of supplication are not present, in like manner you remember Allâh and Satan does not flee from you because the prerequisites of remembrance are not present.

If the soul is not stopped from some of the lawful things, it will desire the unlawful things.

Total happiness lies in a person having control over his soul. And wretchedness lies in his soul having control over him.

The person who habituates his self in pondering over the majesty and greatness of Allâh and the kingdom of His earth and sky, this will become more enjoyable to him than every other single bounty. This enjoyment in the astonishing things about His kingdom will be forever. It will be even more enjoyable than the enjoyment of looking at the fruits and gardens of Paradise with his open eyes. If this is the condition of such persons in this world, what do you think will be their state when the veil is removed in the hereafter [and they are able to see Allâh]?

At the time of death, only three qualities remain with a person: (1) Purity of the heart. By this I mean, its purity from the filth of this world. (2) His attachment to the remembrance of Allâh. (3) His love for Allâh. Purity of the heart can only be attained by abstaining from the desires of this world. Attachment to the remembrance of Allâh can only be attained by engaging in excessive remembrance of Allâh. Love for Allâh can only be attained by recognition [of Allâh]. This recognition can only be attained by constant reflection.

The 'ulamâ’ of the hereafter are recognized by their marks of tranquillity, submission and humility. As for being loud-mouthed, constantly laughing, anger and fury in one’s actions and speech – these are all the results of arrogance and negligence. And these are the ways of those who are engrossed in this worldly life.

Al-Ghazzâlî made an extraordinary supplication which people of cognition experienced at the time of poverty. The supplication is as follows:

“O Allâh! O You who are rich! O You who are praiseworthy! O You who initiates! O You who causes to return! O You who are merciful! O You who are loving! Let me suffice with the lawful which You provided me so that I have no need for the unlawful. Let me suffice with Your obedience so that I have no need to disobey You. And through Your grace, make me independent of all apart from You.”

Al-Ghazzâlî said: “Whoever makes this supplication after the Friday prayer and remains constant in this supplication,Allâh will make him independent of His creation and provide him with sustenance from sources which he did not even imagine.”

Al-Ghazzâlî wrote many books. The most important of them being the following:

Ihyâ ‘Ulûm ad-Dîn.

Maqâsid al-Falâsifah.

Al-Munqidh min ad-Dalâl wa al-Mufsih ‘an al-Ahwâl.

Mukâshafah al-Qulûb al-Muqarrib ilâ Hadrah ‘Allâm al-Ghuyûb.

This last book is the one that is before us at present. It is a book that is extremely beneficial. It explains for the people the virtues of deeds, morals and all other acts of obedience. We ask Allâh to benefit thereby His servants and to reform thereby their condition. Allâh alone is the guide towards the straight path. And all praise is due to Allâh alone.

Muhammad Rashîd Qubbânî.