We can draw lessons from this while showing the Ashʿaris and other bystanders how al-Ghazālī himself was unforgiving to other deviant creeds and belief systems, giving the Ashʿari’s and other sympathisers something to reflect over. He was also not shy to express his contempt and scorn on them and used harsh words. He was unsparing with his comments and rebuttal of the other sects, namely the Batinī’s and philosophers. He had ability to discern between different ideologies and methods of creed derivation, all of which is deduced from his summary of the various approaches he mentions in his Munqiḍh. It would therefore, be important to present a brief synopsis of this to get a broader picture of his mindset.Īl-Ghazālī was someone who had a level of acumen and intelligence, he was pleased and aware of his knowledge and capabilities. We find from those who knew him on a personal level, there were other concerns with his personality and approach which perhaps led to some of these changes, self realisation, criticism from his contemporaries and personal experiences, all seem to have played a relevant part. So, in order to evidence his denunciation and retraction from orthodox Ashʿarite beliefs and the Kalāmiyyah approach or theological rhetoric, we move onto the various stages in al-Ghazālī’s life. Al-Ghazālī also denounced and repudiated key premises of Ashʿarism, which were considered central ideas of Ashʿarism and I mention some of them further as we proceed through this paper, In-Shāʾ-Allāh.

This is an incorrect notion as the proceeding pages will evidence, it is however, acceptable to believe that he retained many aspects of Ashʿarism which was inevitable because to his lifelong attachment to this theological school. Unfortunately, these substantial changes or stages in al-Ghazālī’s life failed to create an acceptable understanding in some Islamic and modern academics, who continue to promote al-Ghazālī as an all out ardent Ashʿarī, who traversed this theological discourse uniformly throughout his life. It is similarly imperative to understand the various stages in al-Ghazālī’s life and the treatises he wrote and to correlate them with his theological views, which will essentially offer insight to his beliefs as well as his Ashʿarism and kalām approach. This eventually led al-Ghazālī to author is well known, Iljām al-ʿAwām ʿAn ʿIlm al-Kalām.Īl-Ghazālī wrote this treatise to aid the Muslims masses shortly before he died, and I will discuss the details and importance of this treatise later. However, it must be said that actually never totally left Ashʿarism and began taking early steps, how much he left and how much of the creed of the Salaf he adopted is open for much discussion and debate.Īl-Ghazālī censured the kalām approach and therefore believed it was no longer an acceptable or viable approach for the the common Muslims. What we learn from this historical fact and what is of primary focus is the rejection of the kalām system which was adopted by many in order to understand the divine attributes or the Asmāʾ wa’l-Ṣifāt of Allāh. This has been well documented and accepted by many authorities, while some are still denying this established fact. We find that he eventually denounced the Kalām approach or the way of the Kalāmiyyah. That exists, Praise and Salutations be upon Hisįinal beloved Messenger, his revered familyįrom what we know of al-Ghazālī is that he retracted from his ardent Ashʾarī approach and returned back to the way of Ahl al-Sunnah or as he described, Madhhab al-Salaf. Reception of al-Ghazālī’s View and the IljāmĪlḥamdullilāhi Rabbil ʿAlamīn, Waṣalatu Wassalām ʿAla Rasūlillahil Karīm, Wa ʿAla Alihī Wa Aṣḥābī Wa Man Tabiāhum Bi-Eḥsan Ilaʾ Yaum al-Dīn Wa BaʿdĪll Praise belongs and is directed to the Rabb of everything

Tabi’een & Those After Them Until Ĭompiled, Translated & Annotated Abu Khuzaimah AnsariĪl-Ghazālī’s Iljām al-ʿAwām ʿAn ʿIlm al-Kalām.

Tazkiyyah (Purification of the Heart & Soul).

Al ghazali institute