Al-Ghazali (book)

Al-Ghazali (Urdu: الغزالی) is a 20th-century Urdu work by Shibli Nomani that examines the life, thought, and writings of al-Ghazali within the framework of Islamic scholastic theology, i.e., kalam. Published in 1902 as the first in a series of four works by Shibli on kalam, the book provides only brief details of al-Ghazali's personal life while focusing extensively on his intellectual and doctrinal output, presenting him primarily as a philosopher and teacher of ethics.^[1] The work reflects a shift in Shibli's approach from historical researcher to philosophical analyst. Encouraged by Syed Ahmad Khan, Shibli addresses widespread accusations about al-Ghazali, refuting claims that he opposed philosophy and challenging Ibn Khaldun's assertion that he invented rational kalam. Instead, Shibli argues that Al-Ghazali developed transmitted (naqli) kalam to a level of reasoned analysis (aqlī), moving beyond simple transmission into systematic theological reasoning.

Shibli Nomani's book Al-Farooq was published in the late 1890s. When he planned to write it, Syed Ahmad Khan suggested that he write about al-Ghazali instead, because Al-Farooq might cause sectarian disputes. Shibli could not start this immediately, but after finishing Al-Farooq, he began work on al-Ghazali.^[2] While staying in Hyderabad, he became interested in Islamic theology (kalam), which he saw as an important part of Muslim history. In the preface of Al-Ghazali, he explained that he wanted to write about four things: the origins and development of kalam, its role in supporting Islamic beliefs and responding to philosophy, the biographies of its main scholars, and its modern state.^[3][4] He first worked on the origins but later focused on biographies, beginning with al-Ghazali.^[5]

Shibli chose al-Ghazali because of his extensive work in theology, law, and ethics, especially through the book The Revival of the Religious Sciences.^[6] Al-Ghazali was not just a biography, but a record intended to guide scholars of his time and future generations, aiming to raise their understanding in a particular line of thought.^[7] The book was completed in December 1901 in Hyderabad, sent to press in February 1902,^[8][9] and published in Kanpur in August 1902.^[10] It was later translated into Bengali by Kausar Bin Khaled as Īmām Gāzzālīr Jīban o Darśan (ইমাম গাজ্জালীর জীবন ও দর্শন), with the sixth edition published in 2012 in Dhaka.^[11]

Al-Ghazali is divided into two parts.^[12] The first part focuses on his biography but shifts toward Kalam (theology).^[5] Shibli examines historical claims, such as the nisba 'Ghazali', which Ibn al-Sam'ani in Kitab al-Ansab associates with a village called Ghazala in Tus. Finding no such village, he concludes that the nisba likely relates to al-Ghazali's father's occupation as a matchmaker.^[13] The work details al-Ghazali's education, including his journey to Nishapur, the challenges he faced, his dedication to study, the loss and recovery of his notes, and his memorization of material upon returning home.^[14][15] Shibli also notes al-Ghazali's circle of students, known as Majalis al-Ghazaliyya.^[16]

The second part analyzes al-Ghazali's writings, noting the large number of works he produced—788 in total—and their subjects and influence in the East and West. Shibli provides an introduction to major works, discusses their reception in Europe, and presents commentary on al-Ghazali's poetry.^[17] The analysis covers his works in theology, jurisprudence, principles of jurisprudence, ethics, poetry, and Sufism. The book also examines opposition to al-Ghazali, including criticism from those who disagreed with his reconciliation of philosophy and religion or who were motivated by envy or malice.^[17]

Shibli notes both the strengths and limitations of al-Ghazali's work. He highlights The Revival of the Religious Sciences for its intellectual content but critiques gaps in reporting Hadiths, historical accounts, and traditions.^[18] The book situates al-Ghazali within the political, social, economic, and educational context of his time, noting his connections with the Caliphal court.^[18] Shibli draws extensively on al-Ghazali's letters and writings for biographical information.^[19] A large part of the discussion addresses al-Ghazali's ethics, showing that although he drew on philosophy, he extended its scope in ways that were unique to his approach.^[20]

al-Ghazali's engagement with philosophy shaped his development of a new Kalam.^[20] Shibli explains that Al-Ghazali accepted philosophical principles compatible with religion and rejected those that conflicted with them. He clarifies that accusations claiming Al-Ghazali opposed philosophy were mistaken. Al-Ghazali is quoted explaining that misunderstandings about philosophy can cause doubts about Islam, though these issues do not undermine the faith.^[20] Shibli also refutes Ibn Khaldun's claim that Al-Ghazali invented rational Kalam, arguing instead that he developed transmitted (naqli) Kalam to a level where it became effectively rational (aqlī), moving beyond simple transmission into reasoned theology.^[21]

Al-Ghazali received mixed responses from scholars. It was praised for intellectual depth but criticized for lacking biographical detail. Sirajul Haq of Delhi University said Shibli's historical and biographical insight was evident though not fully expressed, and while the book fluently presents al-Ghazali's personality and achievements, details of his personal and social life are limited.^[22] Akhtar Waqar Azim called it 'the most deficient in historical and biographical terms among all of Shibli's works,' saying Shibli focused on intellectual development but overlooked personal and cultural aspects.^[22] Syed Abdullah wrote, 'Shibli has succeeded in his purpose. Through Al-Ghazali, he has encouraged certain trends: reforming internal shortcomings of scholars, emphasizing freedom and truthfulness before rulers, and highlighting the importance of studying philosophy and rational sciences.'^[22] Almas Khanum of Government College University, Lahore described the book as a milestone in Shibli's study of Kalam, though 'not entirely successful,' where 'instead of the meticulous researcher, a philosophical Shibli appears to emerge.'^[23] Sayeeda Begum of Tumkur University found the work outstanding,^[24] while M.C. Aboobacker of Sri Venkateswara University noted that 'the greatest shortcoming of the book is the lack of biographical elements,' yet regarded it as 'the finest biography of al-Ghazali written at a time when no independent work on his life was available.'^[25] Safia B. said its aim was 'to present al-Ghazali's life within these pages,' though readers 'may feel a sense of incompleteness or thirst for more detail.'^[26] Mohd Jafar Ahrari of Jawaharlal Nehru University observed that Shibli used the book to promote reform among scholars, courage before rulers, and the study of philosophy, rational sciences, and ijtihad.^[27] Ammar Abdul Hai of Jamia Millia Islamia noted it 'contains very few biographical elements' but remains 'a unique work on its subject' in Urdu.^[13]

Shaista Khatoon of Veer Bahadur Singh Purvanchal University said the book became highly popular and first made Urdu readers aware of al-Ghazali's exemplary personality.^[28] Talat Zafar of Veer Bahadur Singh Purvanchal University concluded that Al-Ghazali 'cannot be called a fully successful biography' and 'may be called a "history of knowledge" rather than a strict biography.' He added that Shibli faced difficulty collecting material from old and limited sources but developed 'a style that made philosophical and theological ideas attractive, clear, and fluent.'^[29] Syed Shah Ali wrote that Al-Ghazali 'cannot serve as an excellent source for other biographies,'^[30] while Sabahuddin Abdur Rahman noted that Shibli faced great difficulty obtaining material but 'made every possible effort to gather it.'^[31] Khursheed Nomani summarized that 'Shibli's book can be considered fully successful in achieving its lofty purpose.'^[32]

• Deobandi biographical literature

• Gasman, Fejri (2012). Shibli Numanis contribution to revitalization of Ilm al-kalam (MA thesis). Malaysia: International Islamic University Malaysia. p. 50–90. Archived from the original on 21 September 2025.

• Al-Ghazali at Internet Archive