EdenicFaithful
Dark Wizard of Ravenclaw
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User ID: 78
Al-Ghazali was the first time that I actually felt like I understood some of the appeal of Islam.
One of the reasons for that has nothing to do with the books: I actually never knew about hadith (ie. recordings of what people have seen or heard from their Prophet), and it never occured to me that the often harsh tone taken in the Quran (which is narrated from the words of the angel Gabriel) might not necessarily reflect on Muhammad's actual disposition. One wonders if the reason why Muhammad preached at all was because he was terrified of the visions of the fire that he was shown, and he couldn't stand by and do nothing while others quietly walked towards such horrors. A large portion of Al-Ghazali's texts is just hadith and commentary on that, which gave me a very different view of Islam.
Beyond that, there is a clearer sense of the whole picture that can be gleamed. The example that comes to mind is in Principles of the Creed (book 2), where the theological differences between Islam and, say, Christianity become apparent very quickly. At least the Islam of his time taught that everything that happens is God's will, ie. that free will is not a thing, and the justification for punishing those who can do nothing otherwise is that God can do what he wills with his own possessions. Even if God chose to be completely unjust to all human beings, that would be his right. But the mercy of God can be seen in the way that he does not do this. We can see here the meaning of the saying of Muhammad "Surely, of the excellence of a person's Islam is that he leaves what does not concern him." When another person wrongs you, the origin of the wrong is actually God, and the purpose of the wrong is to test you, to see what you will do. Everything thereby becomes subsumed in a dialectical relationship with God:
...the most satisfied state of mind for the sagacious is to deem yourself alone in the universe with God, in front of you is death, the day of judgment, reckoning, heaven, and the fire; ponder deeply on what will serve you best in that which is before you and abandon all else. (#1)
It helps a lot that Al-Ghazali clearly possessed a highly intelligent mind. I find that the Quran is not as eloquent or sophisticated as other well-known religious texts, though perhaps it comes off better in Arabic. But it becomes clear through Al-Ghazali's treatment that the meaning of that scripture really is something that has intellectual substance. I have not read these books with a systematic intent to study them, so I've only learned through a kind of osmosis the habits and ways of thinking that are either implicit or explicit in the Islamic tradition. There is an idea of seeing what is plain, of moderation. And it is full of gems. Some of the quotes from Al-Ghazali himself (not hadith) that I bothered to copy down are:
A man who destroys himself seeking the well-being of others lacks intelligence. (#1)
For He who sent down the affliction sent down the remedy, provided instructions for its application, and provided the means to practice it. It is therefore forbidden to expose oneself to devastation by neglecting it. (#1)
Desire, partisanship, and hatred for his rivals and opponents overwhelm his heart and prevent him from seeing the truth, to the point that if he were asked, “Would you like God to remove the veil for you and show you firsthand that your rival is in the right?” he would refuse this in fear that his rival would rejoice in his defeat. This is the fatal disease that spreads through the land and the people. It is a kind of corruption caused by those who engage in partisan debate. (#2)
There are also deeper issues of Al-Ghazali's thought which I do not yet understand, like his connection to the Sufis and his emphasis on the heart, or his thoughts on what occupations are a communal duty, which fascinate me, but I'm not yet qualified to speak on. I, at least, have found it worth my time.
EdenicFaithful
Dark Wizard of Ravenclaw
5d ago
So, what are you reading?
I've finished Al-Ghazali's Prophetic Ethics, the rather slim 20th volume of his Revival of the Religious Sciences. Most of it is a recounting of Hadith, and somewhat threadbare, since the previous 9 books had apparently dealt with the issues presented in detail. The best parts are all when Al-Ghazali speaks in his own voice, which happens rarely near the end. I suspect I'll be pouring over this one occasionally neverthless, looking for lessons to be drawn from its structure and focus.
This rings true with what I've read from al-Ghazali. God created both the problem and the solution, and each individual's task is to act in proportion to his own ability while increasing his ability to act. Islam is said to be the straight path, which doesn't put undue burdens on people, yet also provides comprehensive guidance such that there is no excuse for failing to uphold one's obligations. Hence, one who exceeds bounds is not just ignorant but also silly, because he cannot see what is in front of him, and goes in search of many schemes. This seems (to me) to lends itself to a sense that the view of sin or lapse of self-control which the West often holds, that it is a difficult and even unsolvable problem, that it requires much sophistication to overcome and even then one will stray, is inimical to the Islamic mind.
It's true that many Muslims use the term "free will," but I think al-Ghazali is right that the original view places a heavier emphasis on God's will. There is a constant refrain in the Quran that goes like this: "[81:27] This is a message for all people; [28] for those who wish to take the straight path. [29] But you will only wish to do so by the will of God, the Lord of all people." There are passages in the Bible which are similar, I suppose, like God hardening Pharaoh's heart, or some statements of Paul about the elect, but something about this seems more central to Islam.
Wiki tells me that "those who assert free-will are called Qadariyya, while those who reject free-will are called Jabriyya." Personally I'm more interested in the bite-the-bullet methodology of al-Ghazali (unless I'm misinterpreting him, which I might be), because consistency of thought can often yield impressive results even if one stands on disputed ground, and I suspect that he's closer to their Prophet's original intention that those who emphasize personal responsibility.
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