Nov 23
Death of Imam Al Ghazali
Sunday 14 Jumada Al Akhira, 1784
Nov 23
Sunday 14 Jumada Al Akhira, 1784
Imam Abu Hamid Muhammad Ibn Muhammad, popularly known as “Imam Al-Ghazali” (غزالی), was one of the most prominent Sufi saints of the 11th Century. Based on his great contributions to Islam, in the fields of theological studies, Islamic Jurisprudence, and religious philosophies, he is remembered with the title “Hujjat al-Islam”, which translates to “The Proof of Islam”. It is an honorific title, rarely attributed to an Islamic Scholar and Philosopher. He is also remembered as the 11th Century “Mujaddid" (the Reformer).
Imam Al-Ghazali was born in Iran in the town of Tus, in 1058 CE (450 AH). He spent his entire life studying the Islamic theology (Ilm al-Kalam), Islamic Jurisprudence (Ilm al-Fiqh or Islamic Laws), and Spirituality (Tasawwuf or Sufism). He also deeply studied Philosophy. His life is marked by deep research in these fields. He is the author of more than 70 books and publications. In his pursuit of knowledge, he traveled to Nishapur and Baghdad, two of the most renowned centers of Islamic learning in that era.
In search of truth and further deep knowledge, he also visited various other cities. He was appointed as a teacher in the famous Islamic University, Madrassa Nizamiyya in Baghdad. Soon, he was elevated to the position of the Head of this Madrassa, which was the highest and most prestigious religious position of that time.
After some time, in the final phase of his life, he left this prestigious position and returned to his hometown, Tus. Here, he spent many years in seclusion. He established his Kanqah (Sufi Lodge) and continued teaching a limited circle of students and followers. After living a most respectful life, profoundly marked by research and teaching, he finally breathed his last in 1111 CE (505 AH), in his hometown, Tus, situated in present-day Iran.
His death left a profound impact on Islamic history. The effect of his death is remarkably noticeable in Islamic Scholarship. His historic works, such as Ihya Ulum Al-Din (Revival of the Religious Sciences), were soon adopted as a foundational textbook for Islamic Scholars and Sufi Masters. On the other hand, his most significant works in the fields of Philosophy and Islamic Theology were extensively followed not only by Muslims but also by medieval Christian Scholasticism.
The most popular field associated with his teachings is spirituality, also known as Tasawwuf. He strongly emphasized sincerity and purification of the heart and soul, while delicately maintaining a balance between Shariah (Islamic Laws) and Tasawwuf (Spirituality). He himself presented a practical example of maintaining this balance, which makes him a role model for generations to come.
He devoted his life to research and teaching the religious sciences, leaving an unparalleled legacy of authentic religious knowledge in Islamic theology, spirituality, and the practical application of Islamic Shariah in one's personal life.
After spending a very busy life in religious activities, including research and education, as the Head of the then most prestigious Religious School, Madrassa Nizamiyyah in Baghdad, he finally decided to devote his life to worship, teaching, and writing. So, he left Baghdad in 1095 CE to go back to his hometown, Tus. He disposed of his entire wealth and adopted an ascetic lifestyle. He intended to live a secluded life from then on. According to historians, the purpose of doing that was to delve deep into the spiritual experience.
After spending time in various cities, including Damascus, Jerusalem, Medina, and Mecca, he finally arrived in Tus in 1096 CE. Here, he adopted a secluded lifestyle by abstaining from teaching in state-owned educational institutions. Instead, he established his own Khanqah (Sufi Lodge) in Tus, where he taught a select circle of students.
As a result of repeated requests by government officials, he reluctantly rejoined Madrassa Nizamiyyah in 1106 CE, but soon left it and returned to Tus in 1110. Finally, he breathed his last in Tus in December 1111 CE. He passed away peacefully after dedicating his entire life to Islamic knowledge and religious spirituality. It is reported by his younger brother, Ahmad, that on the morning of 19th December, 1111 CE, he woke up earlier, performed religious ablution (wudu) and offered morning prayer (Fajr). He spent a lot of time reciting the Quran, then asked for his burial shroud. Holding the shroud (kafan) in his hands, he kissed it and said, "I willingly accept my Lord’s Command". Then he lay down and soon after that breathed his last.
The Muslim World deeply mourned his death as a significant loss of a colossal philosopher, religious reformer, and Sufi Saint. It was the death not only of a philosopher and a Sufi, but also the end of an era. However, his legacy continues to this day, practically.
Imam Al-Ghazali, titled as “Hujjat al-Islam" (The Proof of Islam), left a profound legacy in the form of more than seventy books and publications. His legacy has shaped Islamic culture for generations to come, even centuries after his death. His religious work had influenced a wide range of fields in spiritual knowledge, including theology, philosophy, spirituality, and, more importantly, Islamic Law (Fiqh). That makes him one of the most revered Muslim scholars in Islamic history. He has bridged the gap between Islamic theology, jurisprudence, philosophy, and mysticism, teaching us that all these are interrelated. He is regarded as one of the most influential scholars in the history of Islam.
His legacy can be summarized as follows:
One of the most significant works of Imam Al-Ghazali is his famous book titled “Ihya Ulum Al-Din", which translates to "Revival of the Religious Sciences". Through this epic work, he had connected the Practical Islam with Inner Spirituality. The theme of this work is that the true religion is not restricted to only religious knowledge, but it is deeply connected with the purification of the soul and heart.
He categorically questioned the unnecessary and excessive reliance on Greek Philosophy by the earlier Islamic Philosophers. The subject is discussed in detail, with relevant arguments in his remarkable work "Tahafut Al-Falasifa” (The Incoherence of the Philosophers). Through this monumental book, he had protected Islamic belief, side by side, encouraging coherent thought within the faith.
Through various writings and practical and personal examples, Imam Al-Ghazali established that one should maintain a balance between Shariah (Fiqh or Islamic Law) and Sufism (Spiritualism or Mysticism). He practically demonstrated that spirituality must be coherent with the Quran and Sunnah, not beyond these basic boundaries.
His legacy is not restricted only to Islam, as his works were translated into other languages, such as Latin. Through these translations, even the Christian Theologians were also influenced, extending his legacy to Western Intellectual history, as well.
It is believed that a reformer of faith (Mujaddid) comes in every 100 years to guide the Muslims on various important religious matters. Imam Al-Ghazali is widely accepted as the Mujaddid for the 11th Century CE (5th Century AH).
Imam Al-Ghazali passed away on December 19, 1111 CE, corresponding to the 14th of Jamadi al-Thani, 505 AH.
Imam Al-Ghazali was buried in his hometown, Tus, Khorasan (Present-day Iran)
He had written around 70 books, most famous being “Tahafut Al-Falasifa” (The Incoherence of the Philosophers), Al-Munqidh Min al-Dalal (Deliverance from Error), Maqasid al Falasifa (Aims of the Philosophers), and “Ihya Ulum Al-Din" (Revival of the Religious Sciences).
Imam Al-Ghazali is titled "Hujjat al-Islam" (The Proof of Islam) due to his extraordinary contribution and role in clarifying, defending, and reviving Islamic teachings throughout his lifetime. It reflects his intellectual achievements as well as his authority in spiritualism.
He influenced Islamic Philosophy through his famous work “Tahafut Al-Falasifa” (The Incoherence of the Philosophers). He also wrote various other books, encouraging rational inquiry, which widely influenced the next generations of Islamic Philosophers. On the other hand, he also bridged the gap between Shariah (Islamic Law) and Spirituality, or Sufism, emphasizing the significance of inner purification while adhering to Islam's fundamental beliefs and laws.