“Ihya-ul-Ulum-id-Din” begins with the words, “Ghazali said.” Because of this incident, Ghazali, fearing pride, leaves Damascus. After leaving Damascus, he starts to travel around his homeland. In the meantime, he goes to Egypt, and from there to Alexandria. After staying there for a while, he plans to visit the Maghreb Sultan Yusuf b. Tashfin, whom he hears is a just ruler. However, just at that time, news of the sultan’s death reaches Egypt. Continuing to travel around the countries, he visits tombs, mosques, and monasteries. Enduring hardships, sometimes staying in deserts and remote places, he disciplines his soul through the training of Ebrar. He endured the heavy burden of worship in order to cultivate his soul.
Until the center of the universe, the pivot of all existence, reaches a level of mercy that will benefit every being, he continued these efforts. He became a guide leading to the pleasure of Rahman and the center of faith. When he fulfilled the obligation of Hajj and returned to Baghdad, he began to deliver sermons and advice. He started to speak in the language of the people of truth. It was precisely at this time that he composed the famous work known as Ihya. Some works explain the reason for Ghazali’s journey and asceticism as follows: One day, while delivering a sermon to the people, his brother Ahmed enters and recites the following verse: When you see the people weak, you consider yourself strong, and you strive to make them strong; When they become strong and move on, fatigue leaves you behind.
You have guided them, but you have remained far from guidance. You give sermons and advice to the people; but why have you become deaf to yourself? O sharpening stone! Until when will you sharpen the iron and remain blind and uncut yourself? It was this poem that caused Ghazali to cut off his interest in the pleasures of the world. After describing the noble qualities of Ghazali, the governor of Nishapur, Abd al-Gaffar b. Ismail al-Farisi, continues with these words: “He abandoned the transient pleasures of the world and plunged into asceticism and piety. While going on Hajj
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he visited Damascus and stayed there for nearly ten years. During this time, he would travel and make visits. He wrote an unparalleled work, Ihya-ul-Ulum-id-Din, and also wrote smaller books like el-Erba’in. To those who examine these books, it would be meaningless to speak about Ghazali’s scholarly value. He spent all his time in purifying his soul, developing his morals, and seeking the happiness of this world and the hereafter. He called the people to guidance; he tried to show the world as ugly and the hereafter as beautiful. He called for respect for the guides of the journey to the hereafter and for the precautions of this path. After fully developing in this field, he returned to his homeland. He withdrew to his home and immersed himself in the ocean of thought. He valued his time with worship.
This state continued for a while. During this time, he wrote many books. However, no writer could criticize Ghazali’s path or extend a word about his journey. Until the son of Nizam al-Mulk, known as the “Flower of Martyrs,” became the vizier, Ghazali remained in the corner of the market. During the time of this great vizier, the provinces of Khorasan became the most advanced part of the world. The vizier was informed about Ghazali’s excellence, his scholarly level, his sound creed, and his pure lifestyle. Upon this, the vizier went to Ghazali’s presence and, after listening to his sermon and advice, said to Ghazali: “One must certainly benefit from your knowledge, excellence, and advice. In order for everyone to benefit, you must leave seclusion and give lessons and advice to everyone.” Ghazali, giving a positive response, immediately went to Nishapur.
There, he began to teach again at the Madrasa of Meymunet-ul-Nizamiye. Ghazali had started teaching again because he could not escape from the officials of the state. He intended for his students to benefit from the lessons he taught, thus evaluating his work. He never even considered returning to his previous life of hardship and turmoil. He strongly avoided rank and prestige. Many accusations were made against him, but he did not take them into account or consider them important. He did not yield to those who opposed him, nor did he even respond. Despite visiting him many times, I did not see even a trace of the previous harshness and pride in him. Previously, he was so proud due to his vast knowledge, his reputation among the people, his worship, and his level that he would cast contemptuous glances at everyone who came.
But now, I encountered the exact opposite of such a person… Ihya-ul-Ulum-id-Din had replaced that pride and arrogance with a noble morality and pure, clear qualities. I thought he was wrapped in a deceptive garment. After deep investigation and examination, I definitely concluded that it was not merely a show. I realized that he had fully awakened and, after deepening his knowledge, had entered the cultivation of the mysteries of the divine through the grace bestowed upon him by Allah the Almighty. He successfully completed the study of strange sciences beyond the realm of knowledge. Thinking about the end, he sought paths that would make him happy in the hereafter. He continued the conversation with Farid al-Din and asked for the opening of the path before him. He meticulously performed the voluntary prayers, remembrances, and recitations that his guide had recommended for him.
He gave great importance to remembrance and contemplation. He quickly passed through all the gates that the seekers are required to pass through. After that, he delved into various branches of knowledge and conducted deep investigations on books of subtle meanings. As a result of this work, the doors of those sciences were opened to him up to the very end. For a while, he devoted himself to comparing evidence and thoroughly solving issues. Later, a fear began to develop within him, distancing him from everything except Allah. Because of this, it was very easy for him to withdraw from the world. Through these periods, Ghazali completed all stages of self-cultivation. The truths began to appear clearly before him.
Now, according to our opinion, he had reached the destined happiness. When we asked him how he accepted the invitation of the vizier Fahr al-Mulk to come to Nishapur, he answered us as follows: “I accepted the vizier’s invitation because I did not consider it permissible to remain away from the call to Islam and to not be beneficial to those who seek knowledge. I believed that the time had come to proclaim the truth.” Later, he abandoned the position of the head of the Nishapur Madrasa and withdrew again to his home. However, this withdrawal was unlike the previous ones. Right next to his house, he built a madrasa for students and a tekke for Sufis. He allocated part of his time to teaching the Quran, part to the conversation with the people of the heart, and part to the lessons for his students.
Neither he nor those around him ever wasted a single moment. In his gatherings, nothing other than knowledge was discussed. What was said about Ghazali? Imam Subki, the all-knowing Sheikh Abu al-Hasan al-Sha’zili, narrates as follows: “Ghazali was the master of his time, the tongue and the blessing. I saw in a dream the Messenger of Allah asking Hz. Musa and Hz. Isa: ‘Is there anyone like Imam Ghazali in your ummah?’ They answered, ‘No.'” When asked about Ghazali by Abu ‘Abd al-Abbas al-Mursi, he answered: “I bear witness that Ghazali has reached the highest rank among the truthful.” There are three centers: 1. The center of knowledge (Ghazali) 2. The center of states (Beyazid al-Bistami) 3. The center of stations (Abdulqadir al-Gaylani) This ruling is written in the book called el-Kasd ve el-Sâdâd.
The following lines are also found in the same book: ‘This robe was woven by Ghazali; Abdulqadir (or Sharani) wore it. We have also embroidered the appropriate pattern for him; but where is the person who will wear it?’ In this statement, it is indicated that both Ghazali and Sharani have advanced greatly in the field of knowledge. In a letter, Abdullatif al-Mutri asked Imam Subki about Ghazali and received the following answer: ‘What can be said about Ghazali? His name and excellence have covered the entire world. Those who listen to his conversation and read his books see that his true value is far superior to his name.’ Ghazali’s student, Muhammad b. Yahya al-Nishapur, says: ‘Only those whose minds are perfect can appreciate Ghazali’s excellence and knowledge.’
His death occurred in the month of Jamadi al-Awwal of the H. year. He divided his time: part of it was spent on the Quran, part with the people of the heart, and part in lessons. He fasted during the day and continued the night prayers of teheccud. According to his brother Ahmed, on a Monday of the mentioned month, he took a bath for the morning prayer, performed the prayer, then asked for his shroud. When the shroud arrived, he kissed it, placed it on his head and over his eyes, and said: ‘O Allah! Your command is above me…’ After saying these words, he turned his blessed face towards the qibla, stretched out his legs, and passed away in the early darkness of morning. On the fourteenth day of Jamadi al-Awwal (Monday) in the H. year, he answered the command of Allah the Almighty: ‘O soul that has reached the peak of certainty! Turn to drink deeply from the mercy of your Lord.’
The world of Islam has lost another great renewer with this death. He was buried on the outskirts of the village of Taberan. He left enough inheritance for his daughters. He had no male offspring. The tomb of Ghazali in Taberan is a modest grave. Nothing was built on it in accordance with his will. Many elegies were written about Ghazali. Indeed, Judge Abd al-Malik b. Ahmed b. Muhammad b. al-Muafi says: ‘With a bewildered and amazed eye, I wept for a person who is the beloved of the lovers of the truth. For years, I have kept my tears locked up and never shed them for anyone else. If not for Ghazali, for whom would I be stunned and weep with tears flowing like a river?’
Ebu Hâmid has revived the sciences and given new life to Islam with his eloquent words. In a letter written by Ghazali to Musullu Ebu Hâmid Ahmed b. Selâma, the following words are found: ‘I do not consider myself worthy of giving sermons and advice. Because for a preacher to be eligible, he must practice what he preaches in his own soul. How can a person who is not eligible for the zakat nisab give zakat? Only a person who has a garment that covers his private parts,
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how can he try to cover the private parts of others? Can the shadow of a crooked tree be straight? Allah the Almighty revealed to Hz. Isa: ‘First, admonish your own soul. If your soul accepts and is reformed, then admonish others. Otherwise, be ashamed of Me!’ Ebu Nasr Fazl b. Hashan b. Ali al-Mukri says: ‘I came to bid farewell to Ebu Hâmid Muhammad Ghazali. He said to me: ‘Take this letter to el-Beyhaki. In the letter, there is a complaint about Aziz, the director of the endowments of the city of Tus.’ The person who was complained about was the nephew of Aziz el-Muin. I said to him: ‘Muin had once neglected this nephew in his duties.
However, at a time when I was with Muin in Herat, el-Ummani al-Tusi came to Aziz with a letter bearing your signature and sought intercession for him. When Aziz read the letter and saw your praise of him, he forgave him.’ After these words, Ghazali said: ‘After giving my letter to Muin, read these verses to him: We have not seen anything like the injustice done to us; We are being forced to be grateful even though evil has been done to us.’ One of the letters Ghazali wrote to his contemporaries is as follows: In the name of Allah, the Most Merciful and Most Compassionate. Praise be to the Lord of the worlds. May good outcomes be for the pious and may Allah’s enmity be for the wrongdoers! Peace and blessings be upon the master of the prophets, Muhammad Mustafa, and upon his family and companions!
A great judge, Mervan, facilitated a great friendship between me and Emir-ud-Devle Mutemid-ul-Mulk. This friendship, instead of closeness and kinship, became a means for me to approach him. The greatest gift I will offer to my kinship is certainly a piece of advice that brings him closer to Allah and facilitates his entry into the highest paradise. Because there is no gift that learned people can give other than advice. In return, the greatest service he can do for me, the best gift he can offer, is to listen to my advice with a heart far removed from worldly oppression. I admonish him:
Ihya-ul-Ulum-id-Din When the free people among the hearts’ companions depart, the noble and wise should be preferred. Strive to be among them. When asked who is the most honorable person in the presence of the Messenger of Allah, the answer is, ‘The most pious.’ When asked who is the wisest, the answer is, ‘The one who remembers death the most.’ In another hadith, it is said: ‘The wise is the one who accounts for his soul and prepares provisions for the hereafter. The fool is the one who lets his soul run wild and hopes for Allah’s forgiveness despite all his evils.’ The most foolish, most ignorant, and most naive person is the one who pays attention to worldly matters taken away from him at the time of death.
But is he a dweller of paradise or a dweller of hell? He does not care. However, Allah the Almighty has informed us in the Quran about the dwellers of paradise and the dwellers of hell: Indeed, the righteous are in paradise, and the wicked are in hell. (Infitaar/13) Whoever has become arrogant and disbelieved and preferred the life of this world over the life of the hereafter, his refuge is hell. (Nâziât/37-38) We will give the reward of what they did in this world to those who desire the world and its adornment. No deficiency is made in this matter. (Hûd/15) I recommend Emir-ud-Devle to spend his attention on this important issue. Before being accounted for, he should account for his soul, examine his outward and inward, his intention and action, his words, his coming and going, and determine whether he is of the kind that brings him closer to Allah and leads him to eternal happiness or only of the kind that deals with worldly matters.
If his intention and intention are filled with the suffering and hardship of this world, and he wants to remove the sorrow of this world and make it livable, and in the end, the book of his life is closed with sins and evils, then he should immediately seek refuge in the palace of Allah’s grace, open the eye of insight, and pay attention to what he has prepared for the future. On that day, he should know that there is nothing other than Allah who will have mercy on his soul. He should carefully examine what he has done and what he intends to do. If he is working to build the house of this world, he should look at how many tyrants’ houses have been destroyed together. Or look at this person (have you not seen?) who came to an abandoned village where the walls and roofs had collapsed (the upper and lower had been overturned). (Bakara/259) If he is trying to do a useful work by bringing water and making a river beneficial, he should pay attention to the fact that there are many broken wells and channels.
There are many countries where we have destroyed them while committing injustice, and their roofs have collapsed and their walls have fallen on them; there are many useless wells and many abandoned strong mansions! (Hajj/45) If he is determined to build a building, he should see that many strong buildings with solid foundations have become empty and left with the wind of destruction because their inhabitants have left in groups. If he is occupied with the care of the gardens and orchards around the palace, he should listen to this noble verse. In this way, we took them (Pharaoh and his people) out of the gardens and springs, the treasures and that beautiful place.
(Shu’ara/57-58) Have you seen? If we let them live for years and then the punishment they were threatened with comes upon them, the pleasure they experienced in life will be of no benefit to them. (Shu’ara/205-207) May Allah protect, if a person is in the service of a tyrannical ruler, he should listen to this noble hadith:
On the Day of Judgment, Allah’s reckoner will call out: ‘Where are the tyrants and their helpers?’ All the tyrants, and everyone who extended help to them in the world, or sharpened the tips of their pens, or was involved in any other service, will be brought before the court and placed in a box made of fire and thrown into hell. In conclusion, except for those protected by Allah, all people have been forgotten by Allah because they forgot Him. They have spent a hundred years preparing for the hereafter, and all their goals are to acquire wealth and attain positions. Therefore, if Emir-ud-Devle is seeking power and wealth, he must certainly listen to the meaning conveyed in the noble hadith. On the Day of Judgment, rulers and leaders will be crushed like tiny ants and trampled under the feet of the people of the resurrection.
They will pass over the people, crushing them. Again, one must carefully and sensitively observe the verses of the Quran regarding the tyrants and the arrogant! The Messenger of Allah said: ‘If a person seeks authority even among his family members, he is written as arrogant and oppressive in the sight of Allah.’ The damage caused by two starving wolves that fall into a sheepfold is never as great as the damage and destruction caused by a person who loves power to his religion. Even if it is about the collection of wealth… I also wish for Emir-ud-Devle to pay attention to the blessed words of the great Messenger of Allah, Hz. Isa: ‘O disciples! Every love for the world is a loss in the hereafter. Indeed, the wealthy who are lovers of the world will never enter the realm of the heavens.’
The Messenger of Allah also said: ‘The wealthy are divided into four groups: 1. The group that has earned and spent in haram, for whom the command is given, ‘Take them to hell.’ 2. The group that has earned in haram but spent in halal, for whom the command is also given, ‘Take them to hell.’ 3. The group that has earned in halal but spent in haram,