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Файл:Суфийский теолого-философский синтез аль-Газали. Монография
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of social life of man, enforcing legality, building a basis for
«squabbling of science» detailing the basis for law enforcement
and eventually reaching a new theorertical form such as ethicolegal systems. In all this, al-Ghazali never rejected the validity of
common law and its necessity and he started safeguarding the
right for justice. Obviously, his relationship towards fiqh
corresponds to the church members of European free thinkers. He
attempted to relieve some of fiqh’s power of compulsion, unite
law and moral, logic with ethics, good intention and deeds, and
the embodiment of justice in law. He longed that all regulation of
legal motives to be surbodinated to one ideal principle,
imperative to absolute truth, i.e. not make law an instrument in
the hands of fakih which empowers the rich but rather a weapon
for goodness. Likewise, kalam stopped to be a means for the
defence of popular faith, but act as an ideology which functions
as a required minimum, when moral decay arises, the members
would turn and compensate for the preservation of «average
level» of spiritual unity and prosperous shape. Thus al-Ghazali
tried to soften and abolish doctrinal autoauthoritanism and fanatic
schism among the prevailing schools.
For al-Ghazali, philosophy stopped to be a declarative
medium «material of science» and sinless pillars of truth, and
becomes «assembly of sciences» which were in unparalleled
distances away from truth. Conclusions, which are arrived at by
means of philosophy, are consireded as relative, voidable in the
questions of «eternity» of being likewise in the mundane
problems.
The criticism of al-Ghazali which was directed to Islamic
philosphers was not a «destruction» of philosophy, but a
continuation of tradition of antagonism between kalam and
philosophy. This kind of criticism could not be completely free of
sophistic elements as the later always is present in a considerable
share whenever there is a critical instance. But sophistic mastery
of al-Ghazali never manifested itself openly in his criticism. The
criticism, which tended to substantiate his intellectual efforts with
421
the aim of defeating an opponent in a particular discussion, ended
with the deprivation of usefulness of such an effort. The criticism
of philosophy led to the destruction of the foundation of kalam
exactly as it did to batanists, which had resulted to the idea of
perniciousness of any spiritual subordination to the state or any
other external forces. Stopping at the abyss of «damnation and
excommunication» of philosophers, he excommunicated only
himself to the gates of repetence. This repetence made a return to
the initial experience of theorising, which included philosophy, as
inevitable «conclusion of conclusions». It is true that philosophy
at this time had ceased to have an independent status and became
an essential part of his universal ideological alternative in all
facets of thought.
Sufism did not reperesent the sacred top and the limit of
knowledge, or a certain ideology of the future but a concrete, live
participation of spirit while keeping in fidelity the rationalistic
tradition of mind, he found the last refuge in sufism from the
intrigues and unity of mind, his self-loving and arrogance of
detachment from the unchanging world.
Thus ideal synthesis of al-Ghazali was not a mechanical
result of connection of different disciplines but qualitatively new
in its unity embodied in Sufi path.
What is essential in the synthesis of al-Ghazali is not the
Law of faith, Path to faith or Truth of faith. That unity has
remained one of the unacclaimed possibilities of revolutionizing
of soul and social reformation, something, which was not
recognized by his friends.
The originality of al-Ghazali’s synthesis is not its personal
touch or its concretness but the growth from the islamic cultural
sources, even so, its very source emanates from unity of
knowledge and deeds, as a connection of moral words enjoined
by equitable deeds
Different from other scholars of synthetic studies, al –
Ghazali has left behind a heritage of systematic thought that ties
and cements a beginning whose foundation certainly is ethics.
422
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