Al-Ghazali’s Intellectual Legacy: Balancing Philosophy, Faith, and Human Nature

By, Mohd Abbas Abdul Razak and Raudlotul Firdaus Fatah Yasin

Abu Hamid Muhammad ibn Muhammad al-Ghazali, a celebrated figure during the Islamic Golden Age, is more commonly known as Imam Al-Ghazali (450H/1058 – 505H/1111). He was an eminent Muslim jurist, Sufi scholar, and thinker.

Recognizing Al-Ghazali’s great potential, the Seljuk regime appointed him as their scholar to counter challenges posed by philosophers, Batiniyyah, rationalists, and others. As a versatile scholar capable of debating and reasoning with opponents, Al-Ghazali earned the title “Hujjatul Islam” (Proof of Islam).

Despite being identified as a philosopher by some, Al-Ghazali distanced himself from this label due to the controversies surrounding philosophers of his time, such as Al-Kindi (801-873), Al-Farabi (872-950), and Ibn Sina (980-1037).

His Conflict with the Philosophers

Al-Ghazali, deeply rooted in the teachings of the Qur’an and Sunnah, became critical of Muslim philosophers who were heavily influenced by ancient Greek thinkers. He observed that Muslims, in encountering Greek, Persian, and Indian philosophies, were overly enthusiastic and began translating these works without proper discernment.

This led to the uncritical adoption of Neoplatonism and an overemphasis on rational thought, often at the expense of undermining the significance of God’s revelation.

Concerned by this trend, Al-Ghazali sought to warn Muslim philosophers about the dangers of Greek philosophy. Motivated by this, he authored “Tahāfut al-Falāsifah” (The Incoherence of the Philosophers), urging his contemporaries to adhere strictly to the Qur’an and Sunnah, rejecting blind imitation of Greek thought.

His critique was particularly directed at philosophers like Ibn Sina and Al-Farabi, whom he believed had strayed by embracing Greek ideas. While Al-Ghazali acknowledged that some aspects of Greek philosophy aligned with Islamic knowledge, he argued that other elements conflicted with Islam’s core teachings and needed to be “Islamized” before being accepted.

Although the term “Islamization” became popular in modern times, especially at the International Islamic University Malaysia (IIUM), the concept can be traced back to Al-Ghazali’s time. His “Tahāfut al-Falāsifah” essentially advocated for what is now known as the Islamization of knowledge. Al-Ghazali argued that external knowledge must be Islamized to ensure it aligns with Islamic principles.

Al-Ghazali’s method can be understood as a “3A” approach:

1. Adopt positive aspects from other civilizations.
2. Adapt these aspects to align with Islamic teachings.
3. Assimilate the acceptable portions into Islamic knowledge.

This approach aligns with Prophet Muhammad’s ﷺ saying: “The wise statement is the lost property of the believer; wherever he finds it, he is more worthy of it.”

Al-Ghazali’s Quest for Inner Understanding

Holding a prestigious position at Nizzamiyya University in Baghdad, Al-Ghazali eventually resigned and embarked on a soul-searching journey across the Arabian Peninsula, visiting countries like Palestine, Persia, and the Levant, while also performing Hajj in Mecca. These travels helped him overcome his intellectual and spiritual crises, deepening his understanding of Islam.

After achieving inner peace through Sufi practices, Al-Ghazali wrote his magnum opus “Ihyā’ ‘Ulūm al-Dīn” (Revival of the Religious Sciences). This work addressed various aspects of human life, including physical and spiritual purity, knowledge, worship, and the relationship between man and God, as well as between individuals.

Al-Ghazali’s Perspective on Human Nature

Al-Ghazali believed that man occupies a position between animals and angels. Guided by knowledge and righteousness, man can ascend to the level of angels. However, when dominated by anger and lust, man can descend to the lowest depths, resembling animals. Al-Ghazali emphasized that knowledge is essential for the soul’s growth, as it leads to spiritual upliftment and happiness in both this life and the hereafter.

In “Ihyā’ ‘Ulūm al-Dīn” and other works, Al-Ghazali extensively discussed how man can purify his soul through religious rituals and meditation, offering remedies for spiritual and psychological diseases such as envy, pride, and greed. His approach to human nature exceeds modern psychology, as he explored the soul’s influence on human actions and behavior, which he believed stemmed from one’s inner spiritual condition.

The Spiritual Dimension of Man

Al-Ghazali, along with other Muslim scholars, viewed the human soul as comprising four main functions: “Ruh” (soul), “Aql” (intellect), “Nafs” (self), and “Qalb” (heart). He explained that these are not separate entities but different aspects of the same essence. As the soul develops, it passes through various stages, with the intellect processing knowledge, the heart serving as the center of spiritual emotions, and the self driving desires.

Al-Ghazali identified several attributes of human nature:

1. Bodily Attributes (Al-Jasadiah): Physical needs.
2. Animalistic Attributes (Hayawaniah): Instinctual desires and emotions.
3. Divine Attributes (Rabbaniyyah): Moral excellence and spiritual purity.
4. Devilish Attributes (Shaitaniah): Negative traits that lead one astray.
5. Angelic Attributes (Malakaniah): Purity, wisdom, and obedience to God.

Al-Ghazali metaphorically described the soul as a mirror reflecting an individual’s moral qualities—virtue brightens the soul, while sin darkens it.

The Role of Education in Human Development

Al-Ghazali believed that knowledge is embedded in the human soul and can be cultivated through proper education. He likened a child to an uncut diamond, with education shaping the child into a refined individual. Through education, Al-Ghazali argued, humans can refine their behavior and achieve spiritual and intellectual excellence.

Ibn Rushd’s Rebuttal to Al-Ghazali

Philosophy, which declined after Al-Ghazali’s critique, was revived by Ibn Rushd (1126-1198). Ibn Rushd criticized Al-Ghazali’s “Tahāfut al-Falāsifah” for discouraging Muslims from engaging in philosophy. In his rebuttal, “Tahāfut At-Tahāfut”, Ibn Rushd argued that the Qur’an’s encouragement of contemplation and critical thought aligns with philosophical inquiry, and that Al-Ghazali’s criticism of philosophy was misplaced.

(Dr. Mohd Abbas Abdul Razak is an academic in the Department of Fundamental & Inter-Disciplinary Studies, AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences and Assoc. Prof. Dr. Raudlotul Firdaus Fatah Yasin is an academic in the Department of Qurʾan and Sunnah Studies of the same Kulliyyah at the International Islamic University Malaysia.)