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Файл:Суфийский теолого-философский синтез аль-Газали. Монография
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13. «Достойное опровержение того, что сказано в
Евангелии», «Достойное опровержение божественной
природы Иисуса», «Достойное опровержение тех, кто
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14. «Сокровища суфиев и не разглашаемая тайна».
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17. «Опровержение сторонников вседозволенности».
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18. «Суфийские касыды». «
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20. «Назидания в вере».
21. «Трактат о птице».
22. «Врата науки».
23. «Десять правил веры».
24. «Книги о магии, целительстве и алхимии». -
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SUMMARY
The spiritual heritage of Abu Hamid Al-Ghazali, held such
a high esteem among his contemporaries that they nicknamed
him as the «renewer of faith», «argument of islam», it does not
only reperesents an integral spiritual heritage of the «world of
islam» but also is one of the essential basis and sources of
awareness for humanity. It is clear that it was through the
formative process of ideas of al-Ghazali that the reflection of
cultural achievements of the Caliphate were clearly manifested;
and the destiny of ancient intellectual tradition was culminated. In
this way, the conclusive formation of thought of five centuries,
which preceded his all-embracing ideal thought system, was
completed.
Figuratively speaking, it is as harder to find the true alGhazali as to find salvation in the desert of Rub al-Hali.
However, a researcher who is entangled in the ghazalian labyrinth
has a thin line of deliverance from «The Deliverer From Error.»
This is not the only handbook easing the search for the true face
of al-Ghazali which originated from Sufi abodes throughout the
centuries under the masks of hermits deformed by the offensive
judgments of fakihs and the contempt of arrogant pedants. The
inclination of al-Ghazali’s life followed an «upright» search for
truth. By his own personal model he showed what later Ibn Arabi
would write in his poetry:
Heart of mine was agile of any forms
Be it meadows for gazelles
Be it a cell of a monk
Be it a dwelling place for idols
416
Be it Kaaba for pilgrims
Be sheets from Torah or The Holy Quran
For me love is my religion and my faith
Wherever its caravan goes I go with it
I am its companion and its captive
Al-Ghazali never depicted his feelings for life in such
bright colors, as did Ibn Arabi, it is for that matter that in the eyes
of the subsequent generations he became meadows for gazelles,
cells for monks, dwelling place for heretic idolators. He became
Kaaba for the believers and a shelfbook for his adherents.
Certainly, it would be incorrect and inaccurate conclusion
to say that inquirers, opponents and followers of al-Ghazali
simply saw his temporary uselfulness and nothing more. One
thing is clear, «all killed and dismembered every living tissue of
his thought». This process was a result of a set of circumstances.
The most important was tradition of application of value by his
predecessors. When this was applied to his transitional ideas and
his intricate system of thought of al–Ghazali, what resulted was
the absence of diversity of his interests.
In short, the outcome was a scattering and prejudiced
interpretation of al-Ghazali and his works. The different schools
of kalam and other adherents of fiqh not only could not but also
did not want to «forgive» his «sidestepping» from the
commonplace way of thinking, they saw in it as a sheer heresy.
They were conviced that they were right because they remained
static to the dogmatic positions against which that heretic was
persistently fighting.
By dividing the incorrect and common views of theological
schools and groups of fiqh, the philosophical directions came
closer to recognize the merits of al-Ghazalia as a thinker. But the
real merit of al-Ghazali to the philosophical tradition of the world
of islam lies within the deepening development of intellectual
efforts by the philosphers themselves due to the influence of his
method and system of intellectul thought on them, for example
417
Ibn Tufail, Ibn Rushid; Sufis such as al-Suhrawardi, alMaktullah, Ibn Arabi and the others. His influence was linear,
that is why together with the true al-Ghazali we find those who
«followed» him, his ideologized «unauthenticated» way of life.
The modern ghazalian though he is glad to have come
closer to the «true» al-Ghazali, he remains under a captive
illusion, something which al-Ghazali himself once declared:
«Take what you see and leave what you heard, the sunrise makes
it unneccessary for contemplating the Saturn». Ghazalians to this
date are developing along the same constructions of his aspects
and his idealogical heritage. Hidden in this, is the vulnerability of
conclusions, which has not ripened through expanding level of
knowledge of his works. It turns out, that on one hand, al-Ghazali
is one of the most «developed» figures among Islamic thinkers.
On the other hand, he looks up to such a degree of incosistent that
it is almost impossible to consider him a «true» al-Ghazali.
It is under this light that it has become imperative to
carefully and objectively to describe the process of creative
spiritual-moral evolution in the writings of al-Ghazali. We have
to put into consideration, the proclaimation in the «The Deliverer
From Errors», though it is an important point of departure for
research, and which helps explain with ease the intricacies of
«pure» logic and its progression, nevertheless it contributes to
only a small part of his thoughts. What concern numerous
writings of al-Ghazali, two facets can be obseverved; the first is
the traditional composition and the second is his original writings,
but in relation to the later, nothing definite can be said about them
if the image, which has enveloped it through the centuries by
tradition, is not overcome. Therefore it is necessary to get rid of
common prejudices and to take into consideration that after all
the ‘traditional» al-Ghazali is not altogether incongruous. It is
vital to get rid of surface objectivity, in relation to partial
eclectical characteristic, which is far worse than the common
apologetic tendency to «defending» and «otherthrowing» of alGhazali’s views.
418
The attempt is made here to prove something which seems
like a plain fact, his basis for sources of ideas and his subsequent
components of synthetical theory were not antagonistic but
consisted as stages towards his ideological and spiritual
evolution. In their inner logic they represent a process of
cognition and ethical self-denial. Hence, it would be inaccurate in
their explanation to use categorical and conceptual dimensions,
such as «opposition», «eclectism», «instability» etc. The motives
behind all the «transitions» and «breakdown» by al-Ghazali, were
rather motives of cognitive scepticism, search for truth,
antiauthoritanism, which have resulted like any other concerns of
a sincere soul to the problems pertaining to cognition and
morality. This has its progression in the concrete and ideal
embodiment by al-Ghazali in the cherished aspect of soul and in
the form of Sufism.
This conclusion, in many aspects is a turning point in the
course of research and its method of disclosing the views of alGhazali. They are considered as stages of ideological evolution of
al-Ghazali, which are in turn confirmed by its own self-appraisal.
At the same time, the attempt of disclosing of constant and
variable compound of ideas is thus reached. The essence of
«variable» is reduced mainly by the negation of its own spiritual
evolution (for example, the «comprehension of ideological and
concurrence of kalam», freedom of fiqh from morals, absurd
claim of batanits on the sinlessness of Imams and the limitation
and historical views of theologians and philosophers). The
«constant» include such principles as antiauthoritarism, need for
reliable knowledge, and moral absolutism. At the same time, new
horizons open for inner development in the synthetic theory.
Al-Ghazali developed his ideological creativity through
strict law while underlying a broad synthesizing systems, which
is laconically expressed as: be together with everyone else but go
independently! He felt spiritual affinity with all those he felt were
closer to the truth and he obliged himself to this affinity. At first
this took the form of supervising student’s disciplines, interest in
419
the judgements of the wise men, and in the contempt of following
blunt authority. It was the process of constant perfection in
knowledge, and moreover, the personal perfection. In it he
discovered his capacity for understanding his own creativity and
the limitation of his own knowledge. Fiqh showed him the
necessity and strictness for the formalization of reason, while he
was able to expose the «flexibility» of moral spirit. Kalam
opened for him the rational comprehension and the gymnastic of
mind that led him to discover the ideological engagement of
mind. While philosophy showed him the charm of thin
generalizations and inflexibility of aspiration to true and authentic
knowledge, it gave him the opportunity to see the inconsistency
of its adherents. Having directed his struggle against batanists in
the quest for destruction of their «supersupra reason», it was
through this he disentangled his own spiritual collisions in search
for absolute moral. Al-Ghazali came to understand the real value
of politics i.e. life for the sake of applause of the crowd, politics
for him became the self-awareness and the burning of the soul.
The instance by al-Ghazali that surprised many his
contemporaries, was his decision to go on «retirement from this
world» and to pave a way for «eternal life». This was a leap of a
learned moral spirit, which saw in Sufism the true and ideal selfrealization. Following the canons of Sufism he retired to solitude
and repetence. The first meant not arrogant rest but rather new
search for the essence of the universe with the Absolute. The
second meant as Sufi an-Niffari said, repetence for everything
(essence), that all may receive forgiveness. This period of
solitude and repetence became concrete display of unity of
knowledge and action, reason and morals, reformation and
fidelity to holy saints.
The ring of life- total ideological synthesis began with
«ihia» and ended with the life of al-Ghazali himself. Between the
beginning and the end of the synthesis was the revision of past
deeds, and reassessment of his own acts. Fiqh for him ceased to
be a science which was once recognized as the canonizing force
420
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