Muslim Philosophy Before and After Ghazali
By
Mushtaq ul Haq Ahmad Sikandar, New Age Islam
4 April
2023
“Islamic Philosophy Is Needed To Offer
Alternatives And Solutions To Both The Civilizational And Global Level Crises
And The Role Of Philosophy Is Very Essential To Save Human Civilization And
Planet.”
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The
contemporary era in which we are existing, has engaged and engulfed humans in
futile pursuits. With the advent of social media, artificial intelligence,
quick messaging apps and OTT platforms, humans have lost the power of focus,
concentration and strength to pursuit ideals. New priorities have retrograded
human existence towards absurdity. Philosophy as a discipline is on decline, a
trend that is being witnessed globally. Most universities particularly in
India, never thought it appropriate to start philosophy departments. In the
context of Muslim societies, many scholars are antagonistic towards philosophy
and decry it as anti religion. This anti philosophy tirade has been a norm in
most muslim societies and nations. However this was not the dominant trend
during the zenith of muslims. This is what the present work titled, Muslim
Philosophy: Before & After Al Ghazzali written by versatile, seasoned and
prolific writer Dr Hamid Naseem Rafiabadi engages, explores and critically
evaluates. Dr Rafiabadi is among the few
writers of the contemporary age who writes on serious philosophic issues and
themes in a comparative perspective.
In his
Preface of the book, Prof. Abdel Aziz Berghout, Dean International Institute of
Islamic Thought & Civilization (ISTAC-IIUM) writes, “Islamic philosophy is
needed to offer alternatives and solutions to both the civilizational and
global level crises and the role of philosophy is very essential to save human
civilization and planet.” Similarly Datuk Prof Osman Bakr, while Introducing
this important work to the readers debunks the common prevalent narrative among
Muslims, that holds Imam Ghazali responsible for the decline of philosophy
among Muslims. He observes that Philosophy became spiritualized with Ghazali as
he gave a new orientation to the Islamic philosophy.
The book is
systematically and meticulously organized, with each chapter delving into
biographical, contextual details of the Muslim philosophers and then discussing
their ideas, narratives on various aspects and critical evaluation of the same.
So the reader is made aware about the encyclopaedic knowledge of Al Kindi, and
his contribution to music, while his efforts to bring reconciliation between
religion and philosophy. The development of Muslim philosophy cannot be
understood without being aware about the influence of Greek philosophy. The
Greek philosophy was translated into Arabic and other vernacular languages
under the patronage of kings like Al Maamun, Harun Rashid and others who
established Bait ul Hikmahs and encouraged the Translation movements among
muslim scholars. So as a result, we witness Al Farabi introducing Greek
philosophy in the Muslim world in a systematic manner.
The
intellectual discussion about the Ilm Kalam in early days of Islam is a
scholarly manifestation of the fact about how the Greek, Latin and other texts
were translated into Arabic, and in addition to the revival of these forgotten
disciplines and knowledge of the Greeks to which Muslims contributed and added
various new disciplines and fields which resulted in the formation of various
sects like Batiniyyah, Mutazilites and Asharites among the Muslims. The
inception of Greek Philosophy among Muslims gave birth to philosophers like Al
Farabi, Ibn Sina, Ibn Rushd and the likes who tried to bring reconciliation
among philosophy and religion and in this process compromised brutally on some
Islamic fundamentals which ultimately challenged Imam Ghazali who refuted it
all using the same dialectics and logical arguments.
The
scholarly chapters dealing with the philosophy, thought and way of life of
these Muslim stalwart philosophers are unique contribution in itself but Dr
Rafiabadi is aghast that: “Despite all these efforts on the part of stalwart
Muslim philosophers, it is a pity that western writers do not candidly
acknowledge the contribution of Muslims for rekindling the dormant academic and
scientific spirit in those dark ages west was passing through and brought about
a revolution”. Discussing Ghazali’s
vehement contribution, influence and impact, Dr Rafiabadi dedicates many
chapters to their exposition like, Ghazali and Ibn Rushd-Conflict and Concord.
While reducing the gap between these two Philosophers; one who wrote Tahafatu-al-Falasifah
(Incoherence of Philosophers) which was rebutted by Ibn Rushd's Tahafut –al-
Tahafut (Incoherence of Incoherence), as they are generally considered antagonistic
towards each other but Rafiabadi opines with proof, "The debate between
Ghazali and Ibn Rushd constitutes the most profound encounter between Theology
and Philosophy. Ghazali’s interest was religious and Ibn Rushd's was
philosophical, but both worked in the philosophic medium and both upheld a
unified outlook on philosophy and religion. For Ghazali there was no conflict
between Faith and Knowledge except in details and in the perversity of the
followers of each school. For Ibn Rushd philosophy was a means to strengthen
faith and to deepen one's appreciation for Truth. As a matter of fact, Ghazali
set the agenda for Ibn Rushd and hence books of both these thinkers are
interlocked as the discussion goes on around the doctrines of philosophers."
This is the strongest chapter of the book where the author sets the trend and
scope for further research, debate, discussion and critique.
Dr
Rafiabadi exposes the myth which has been circulated by the Orientalists and
reinforced by some Muslim intellectuals while aping them that Ghazali’s
scintillating and vehement criticism was responsible for the decline of
Philosophy, Science and Rationality among Muslims in a chapter entitled
“Ghazali & Revival of Islamic Sciences.” Those who claim Ghazali was all up
arms against Philosophy, Rafiabadi challenges them and says: “To start with
Ghazali refuted the extremist trend of Greek philosophy which was influencing
the whole Muslim society, Ghazali developed his own methods and traditions in
philosophy. This method of Ghazali was moderate between the philosophical and
theological extremism. Its other specific dimensions were scepticism and
mysticism and a consistent and systematic approach towards reason, logic and
theology”.
Another
unique contribution of Ghazali which gets side-lined but which does not escape
Dr Rafiabadi’s critical eye is Ghazali’s unique contribution to Psychology, in
which he even surpasses Freud and Adler in some respects. The association of
Ghazzali with Sufism is a result of his deep understanding about human
psychology. The contribution of Sufis in this field has not been seriously
exposed or pondered about, and need is felt for the same as they could cure the
spiritual malaise from which the mankind is still suffering and desperately in
need of remedy. Regarding Ghazali one aspect escapes Dr Rafiabadi are his view
about Politics. The practicability of Ghazali’s reforms came to fore when
Mohammad Bin Abdulla Toomrath, his student founded the Mowahidin dynasty in
Spain based on Ghazali’s theory about State Craft. It implemented all the ideas
of Imam Ghazali. Thus even, in political theory Ghazali was successful not only
in preaching an ideal state but also help create one as a model.
Ghazali is
to be credited for refuting the extremist trend of Greek philosophy which was
influencing the whole Muslim society. Ghazali developed his own methods and
traditions in philosophy. This method of Ghazali was moderate between the
philosophical and theological extremism.
From an exhaustive study and engagement with Ghazali the author explores
the religious philosophy of another Mujaddid of Islam, Shah Waliullah of Delhi.
Shah Waliullah’s important contribution lies in trying to rid Sufism from
unIslamic innovations, while bringing it close to pristine sources of Islam and
reconciling the Wahdatul Wajud and Shuhud trends in Sufism. He also translated
Quran into Persian, that was a revolutionary step which no Sufi or Muslim
philosopher had undertaken earlier. All the Sufis and Philosophers were
engaging with the religious concepts, interpreting them in variegated manner,
but they were more interested with rebutting, reinterpreting, reconciling
Islamic tenants with fundamentals of Greek philosophy, at the cost of teachings
of Islam. Shah Waliullah can be credited as the first religious and Sufi
philosopher who started the trend of translating Quran in South Asia, so that
its teachings can be deciphered by the common masses.
In his
previous works Prof Rafiabadi has described his own discovery and criticism of
philosophy in these words, “Previously I was fascinated by the great
contributions of Muslim philosophers like Ibn Sina, Al Farabi, Ibn Rushd and
even Al Ghazali and I was more interested in Ghazali as a philosopher rather
than as a theologian or mystic. But after delving deep into the realms of
Greek, Muslim and Western Philosophies and realizing the inherent
inconsistencies, shortcomings and contradictions of the philosophical
speculation, I got convinced that Islam did not need support from Philosophy or
science for that matter as it develops its own logic and rationality for
upholding and espousing its doctrines. I could realize why the deep rooted
Islamic Ulama like Ibn Taimiyah, Ibn Qaim, Ibn Salah and even Ghazali were
opposing philosophical speculations tooth and nail when it comes to defending
Islamic teachings.” Nevertheless , Rafiabadi doesn’t believe in displacing
the intellect or rationality from
religion because the Quran never displaces intellect(Aql). Revelation (Wahi)
only purifies intellect (Aql) from Ghafala (desire). Intellect (Aql)
thus becomes a reliable source of knowledge, opines Rafiabadi, what he intends
to say is that the Hellenized or speculative reason is not a prerequisite to
prove Islamic doctrines, but unadulterated pure reason has a commendable role
instead.
The book in
the end explores the ideas of Allama Sir Muhammad Iqbal about Prophethood as
well as the critical evaluation of his lectures compiled as Reconstruction of
Religious Thought in Islam. He has undertaken a systematic literature review of
the works published in Urdu about Reconstruction and it brings very different
facets of Iqbal’s thought to the fore.
A study of
this work certainly emphasizes the essence of religion and how religious
injunctions, message, fundamentals were understood in different aspects and
perspectives by various philosophers in their ages. This type of thriving
intellectual environment is absent in our contemporary democratic era. The
Muslim societies have been rendered as the most intolerant ones, where the
mullah threatens the intellectual, philosopher and independent scholar with
hell and the politician with Jail. Not to talk of Muslim philosophers, scholars
like Javed Ahmad Ghamidi and late Fazlur Rahman had to seek refuge in the West.
If Ghazali and Ibn Rushd were present in our era they would have been declared
apostates and any lynching mob would have killed them.
The biggest
shortcoming of this work is that it does not deal with our current narratives
and contemporary philosophers. It neglects an important philosopher like Ibn
Arabi, Ibn Khaldun, Malik Benabi, Said Nursi, Fathullah Gulen, Syed Naquib Al
Attas and Chandra Muzaffar. Philosophy in Muslim world did not stop or came to
an end with Iqbal only, that most South Asian Muslims have bestowed with pseudo
prophetic stature. The relevance of his work is yet to be critically evaluated.
The issues of Himalayan proportions that baffle Muslims like violence, ex
Muslims, terrorism in the name of religion, dictatorships, monarchy,
patriarchy, gender inequality, lack of freedom of speech, intolerance neo
colonialism and crony capitalism are to be seriously addressed utilizing the
hermeneutics and epistemology of a new evolving philosophy. To address these
questions a new philosophy needs to be created and constructed. Also the
referencing style used in the book is quite a mismatch with the academic
standards associated with such a work. The grammatical and spelling mistakes
too sour the taste of the work at numerous places.
However the tome is essential and a must read
for any serious student of Muslim Philosophy who needs to understand how Greek
Philosophy contributed to growth of Philosophy among Muslims, how it was
discovered and added to by Muslims and what characterized the intellectual
debates with the spread of philosophy
among Muslims. In this respect the book is complete, and can be calculated
among the textbooks to understand Medieval and South Asian Muslim Philosophy.
The book is an addition to the already scarce literature on Muslim philosophy
and philosophers and a refreshing read. Dr Rafiabadi deserves all applauds
congratulations for this new endeavour and hope he will bring to fore some new
illuminating tomes in future as well.
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Mushtaq
Ul Haq Ahmad Sikander is a Writer-Activist based in Srinagar, Kashmir
URL: https://newageislam.com/books-documents/muslim-philosophy-ghazali/d/129485
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