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Al-Ghazali and the Ashárite School (Duke Monographs in Medieval and Renaissance Studies)

AL-GHAZALI AND THE ASHARITE SCHOOL – Book Sample

The background – AL-GHAZALI AND THE ASHARITE SCHOOL

Abu Hamid Muhammad ibn Muhammad al-Ghazali (450/1058-505/mr) was one of the most renowned and influential writers in the history of Muslim religious thought. He was born in Khorasan, and his early studies were pursued chiefly in Tus, the city of his birth.

Later, he studied in Nishapur under abu -Ma’alii Abdallah al-Juwayni (419/ro28–478/to85), who held the chair of Shafi<icc law in the college chat had been founded expressly for him by the vizier, Nizam al-Mulk (d. 485/Jo92), who was perhaps the most powerful man of his day. Al-Juwayni is still esteemed as one of the great­est masters of Shafii law, but he was also the leading master of Asharite kalam. His al-Shamil fi ul al-din was one of the most detailed and comprehensive summary of Asharite theology ever written and was sufficiently popular that after his death several abridgements were produced, two of which have survived. Two of al-Ghazalis fellow students under al-JuwaynI-abii -Qasim al-qari (d: 504/mo) and al-Kiya al-Harasi (d. 512/ms)-also wrote major compendia of Asharite theology.

Though the curriculum of the colleges was for­mally restricted to the religious sciences (and there concentrated primarily on law), intellectual life in the centers of learning was rich and varied and, as was inevitable within the context of the times, the works of the logicians and the falasifa were, even though rejected or condemned, generally known and read by the leading religious scholars.

After the death of al-Juwayni, al-Ghazali, an ambitious man, at­tracted the attention of Nizam al-Mulk, and in 1091 was named to the chair of Shafite law in the Nizamiyya college of Baghdad. It was while he held this position that he undertook a systematic study of the works and doctrines of the falasifa, chiefly Avicenna as it would seem, and wrote first a summary of their teaching, Maqtifid al-fallisifah, and then a refutation of the theses which he round most seriously in con­flict with the tenets of orthodox lslam, Tahafat al-falasifah, together with several other works on logic and ethics.

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