Revisiting al-Ghazali: Revelation and reason
Revisiting al-Ghazali's monumental contributions today engenders deeper awareness of the works' sophistication and depth as well as their relevance to the present
On March 4-5, 2016, Zaytuna College hosted the "Revisiting al-Ghazali: Reason and Revelation Conference," which examined the work and contribution of one of the most influential scholars in Islamic history. Research papers and discussions revolved around a number of issues al-Ghazali tackles and aimed at understanding and appreciating the unique approach evident in his intellectual contribution, particularly regarding the reconciliation of reason and revelation. In the contemporary period and among Muslims, al-Ghazali is often approached in debates concerning Sufism but his influence and contribution in Islamic law and jurisprudence is just as important and had in fact more impact during his own time as it is in the present period. Critically, al-Ghazali is maliciously blamed for a supposed antagonism toward reason and free inquiry in the Islamic tradition, an idea debunked by a number of scholars at the conference.
A number of papers focused on al-Ghazali's critique of philosophy and the tension between reason and revelation. Professor John Walbridge, author of the book, "God and Logic in Islam: The Caliphate of Reason," discussed and systematically countered the charge that al-Ghazali's work was responsible for bringing an end to reason, rationality and science in the Muslim world. Islam's scientific high point came almost 100-150 years after al-Ghazali died, according to Professor Walbridge. If anything, those who wanted to construct and problematize later developments in the Muslim world found a convenient target in al-Ghazali by narrowly focusing on his critique of philosophy and neglecting the fact that he disagreed with the particular metaphysical claims advanced by philosophers rather than reason or rationality. As Orientalist and students in the Muslim world began to construct a picture to locate Muslim decline, al-Ghazali's rich contribution and centrality within the tradition was attacked. Defending his legacy against this trend, "Al-Ghazali's genius," stated College President Hamza Yusuf, "is that he understood that the Formalists (Mutarassimun) were people trapped in the trappings of religion. Imam al-Ghazali wanted to transcend those trappings and instead understand the meanings. The heart is the center of our tradition, and the heart is the center of the intellect; that is why Imam al-Ghazali was deeply committed to reason."
The centrality of knowledge was the theme of Hamza Yusuf's keynote address on the first day of the conference. "One of the great tragedies of modern civilization," according to Hamza, "is the divorce of the heart from the intellect. Imam al-Ghazali began his magnum opus, ‘The Revival of the Religious Sciences' with ‘The Book of Knowledge' [Kitab al-‘Ilm], which is proof that Imam al-Ghazali understood that knowledge is the foundation of this religion."
It is importantto remember that Al-Ghazali's arrival on the intellectual scene was at a critical period in Muslim history, when fragmentation and strife were afoot and contending intellectual and political trends opposed each other. Al-Ghazali's emergence arrived as chaotic conditions and the prevalence of sectarian disputes made the need for a new intellectual voice at the Nizâmiyya Madrasa in Baghdad a foregone conclusion.The Nizâmiyya was the preeminent educational institution of its time and Baghdad was at the crossroads of intellectual, political, economic, social and religious currents impacting the world. The city, known as the city of peace, was at the center of the classical period and Islamic high civilization. Yet Bagdad and the Muslim world at large were experiencing power struggles and fragmentation that Nizam al-Mulk sought to remedy through educational institutions, with al-Ghazali being an important element to the cure.
Yet, around 1095, al-Ghazali entered into a crisis phase that had him leave his teaching post, a step akin to a senior dean of a university, like Berkeley, at the height of his career opting to leave and undertake a journey of spiritual discovery. Sufi teachings and possibly the influence of his own brother Ahmed, who was versed in the spiritual path, led al-Ghazali to this sudden shift in lifestyle and a journey to Damascus and Jerusalem. The reasons for his departure, according to Frank Griffel, is that the "ethics and standards of a virtuous religious life while being in service of sultans, viziers, and caliphs weighed heavily on al-Ghazali."
We are given an indication as to the reason for his departing Baghdad in one of the vows that al-Ghazali took during his visit to the city of al-Khalil, the location of Prophet Ibrahim's grave, as he promised "never to serve the political authorities or teach in state-sponsored schools." Frank Griffel writes that al-Ghazali "took the position that benefiting from the riches of the military and political elite implies complicity in their corrupt and oppressive rule and will jeopardize one›s prospect of redemption in the afterlife."
The conference at Zaytuna College aimed to revisit al-Ghazali's monumental contributions in order to engender deeper awareness of their sophistication and depth as well as to gain a renewed understanding of his works and his relevance to the present. Approaching al-Ghazali's scholarship in the framework of the prevailing conditions, debates, and challenges of his time can help contemporary readers navigate critical areas in his work that could otherwise provoke narrow and unsympathetic readings. Indeed, al-Ghazali's critique of philosophy, and his reconciliation of Sufism and orthodox Sunni theology in the classical period should inspire current scholars to find and renew their approaches in a way that might resolve the contemporary and visible contradictions.
A number of papers focused on al-Ghazali's critique of philosophy and the tension between reason and revelation. Professor John Walbridge, author of the book, "God and Logic in Islam: The Caliphate of Reason," discussed and systematically countered the charge that al-Ghazali's work was responsible for bringing an end to reason, rationality and science in the Muslim world. Islam's scientific high point came almost 100-150 years after al-Ghazali died, according to Professor Walbridge. If anything, those who wanted to construct and problematize later developments in the Muslim world found a convenient target in al-Ghazali by narrowly focusing on his critique of philosophy and neglecting the fact that he disagreed with the particular metaphysical claims advanced by philosophers rather than reason or rationality. As Orientalist and students in the Muslim world began to construct a picture to locate Muslim decline, al-Ghazali's rich contribution and centrality within the tradition was attacked. Defending his legacy against this trend, "Al-Ghazali's genius," stated College President Hamza Yusuf, "is that he understood that the Formalists (Mutarassimun) were people trapped in the trappings of religion. Imam al-Ghazali wanted to transcend those trappings and instead understand the meanings. The heart is the center of our tradition, and the heart is the center of the intellect; that is why Imam al-Ghazali was deeply committed to reason."
The centrality of knowledge was the theme of Hamza Yusuf's keynote address on the first day of the conference. "One of the great tragedies of modern civilization," according to Hamza, "is the divorce of the heart from the intellect. Imam al-Ghazali began his magnum opus, ‘The Revival of the Religious Sciences' with ‘The Book of Knowledge' [Kitab al-‘Ilm], which is proof that Imam al-Ghazali understood that knowledge is the foundation of this religion."
It is importantto remember that Al-Ghazali's arrival on the intellectual scene was at a critical period in Muslim history, when fragmentation and strife were afoot and contending intellectual and political trends opposed each other. Al-Ghazali's emergence arrived as chaotic conditions and the prevalence of sectarian disputes made the need for a new intellectual voice at the Nizâmiyya Madrasa in Baghdad a foregone conclusion.The Nizâmiyya was the preeminent educational institution of its time and Baghdad was at the crossroads of intellectual, political, economic, social and religious currents impacting the world. The city, known as the city of peace, was at the center of the classical period and Islamic high civilization. Yet Bagdad and the Muslim world at large were experiencing power struggles and fragmentation that Nizam al-Mulk sought to remedy through educational institutions, with al-Ghazali being an important element to the cure.
Yet, around 1095, al-Ghazali entered into a crisis phase that had him leave his teaching post, a step akin to a senior dean of a university, like Berkeley, at the height of his career opting to leave and undertake a journey of spiritual discovery. Sufi teachings and possibly the influence of his own brother Ahmed, who was versed in the spiritual path, led al-Ghazali to this sudden shift in lifestyle and a journey to Damascus and Jerusalem. The reasons for his departure, according to Frank Griffel, is that the "ethics and standards of a virtuous religious life while being in service of sultans, viziers, and caliphs weighed heavily on al-Ghazali."
We are given an indication as to the reason for his departing Baghdad in one of the vows that al-Ghazali took during his visit to the city of al-Khalil, the location of Prophet Ibrahim's grave, as he promised "never to serve the political authorities or teach in state-sponsored schools." Frank Griffel writes that al-Ghazali "took the position that benefiting from the riches of the military and political elite implies complicity in their corrupt and oppressive rule and will jeopardize one›s prospect of redemption in the afterlife."
The conference at Zaytuna College aimed to revisit al-Ghazali's monumental contributions in order to engender deeper awareness of their sophistication and depth as well as to gain a renewed understanding of his works and his relevance to the present. Approaching al-Ghazali's scholarship in the framework of the prevailing conditions, debates, and challenges of his time can help contemporary readers navigate critical areas in his work that could otherwise provoke narrow and unsympathetic readings. Indeed, al-Ghazali's critique of philosophy, and his reconciliation of Sufism and orthodox Sunni theology in the classical period should inspire current scholars to find and renew their approaches in a way that might resolve the contemporary and visible contradictions.