Hamzah Wald Maqbul – 14 Ramadan 1441 Late Night Majlis Seclusion Return & Incoherance Of The Philosophers Addison 572020
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AI: Transcript ©
We continue
our reading from the saviors of the Islamic
spirit,
with,
some commentary here and there,
but, written and compiled by Sheikul Masai Mohan
Asayid,
Abul Hasan Ali Nadui
reading from his,
reading from his chapter regarding Ghazali which is
really so much more than just Ghazali. Ghazali
was was the hero that the Ummah needed
and,
Allah sent him and through him you'll see
the tentacles of
of rectification
spread,
through the ummah. And Allah Ta'ala,
basically,
steered the ummah away from the kind of
freak choice distractions that
had weakened it and sapped its strength and
directed it once more onto,
onto the path of guidance. Not to say
that it ever left guidance, but definitely there
were
large segments of the ummah that were were
significantly
distracted which were brought back on task. And
this is why we're starting with Ghazali inshallah
and then we'll read about a couple of
more very important individuals in in in in
quick sequence.
So where we left off yesterday
was when,
when Ghazali narrates from his mumqid, Minat Balal,
that he got to a point where he
really just couldn't do anything anymore. He needed
to go ahead and,
you know, quit
his career at its height and,
you know, go on this journey of self
realization
and actualization and connecting with Allah to Allah
in order to just, you know see for
himself
and be sure inside of his own heart
of what he was doing and the path
that he was on in life.
He narrates, I intended to go to Syria
but told people I would go to Mecca.
When the people around me came to know
my decision, they deprecated it deeply for they
could not even think of any laudable
reason behind my resolve. It's funny, actually, it's
funny that this,
he mentions this. And he says, in their
opinion, I enjoyed a coveted place which enabled
me to preach and disseminate knowledge. The people
also began to spread numerous rumors about me.
So
so, you know, people, whenever they make like
a firm resolve to go and study the
deen,
I I tell them people are gonna, like,
you know, all the haters around you are
gonna, you know, try to talk you out
of it. Some of them maybe even scholars,
or pious people themselves. I go, if this
is what you wanna do, then do it.
If it's not what you wanna do, obviously
don't. But if this is what you wanna
do more than life itself, then go. And
if it's just a fad, then stop wasting
everybody's time.
So I tell people,
if this is really what you want to
do, then sit and,
you know,
visualize whoever is the most respected person to
you,
from those respected personages
whose respect is not like a part of,
like
like like,
aqida,
upon which iman is contingent.
You know, visualize that person coming to you
and trying to talk you out of it.
And if you cannot tell see yourself just
telling them to stuff it and shut up
and, like, walk away and slapping them in
the face, in your own meditation,
then,
your resolve is weak. And so he's talking
about all these people are coming up to
him and, like, you know, like,
trying to deprecate him for his decision and
he just did not care.
He just didn't care. So, Allah subhanahu wa
ta'ala also give us from that faith that
whoever wants to do this thing, let them
do it right. And whoever doesn't really want
to do it, it's not a calling for
everybody.
So don't, you know, it's one of those
things, you know, you try to fly too
close to the sun, you know, the glue
is gonna melt and your wings are gonna
become detached and you're gonna plummet to the
ground. So kids don't try this at home.
But there are some people who feel this
call and if the call is not so
strong that they're gonna be able to stand
up to such people,
then,
you know, it's it's probably not for you.
The people also began to spread numerous rumors
about me. Those who were far away thought
I was giving up my profession at the
instance of the administration.
On the other hand, those who knew how
much government was keen on retaining my services
considered it a misfortune that I was leaving
the premier academy of Islamic
learning. Finally, I left Baghdad
having, given away all my fortune and preserving
as much as was necessary for my support
and that of my children,
which meant he was a baller, Marshall. He
still had enough to, like, support his family
when when he left.
And, you know, when people are, you know,
are busy, taunting that all the scholars are
sellouts, and the scholars don't do this, and
scholars don't do that. You know, the scholars
are, you know, the days that they used
to be in a position to be able
to do stuff,
they're provided for, then one can rightfully expect
them to do things.
If the scholars are sabotaged at every corner
and every turn, know that they're not prophets
that are gonna rain down like fire out
of the sky,
on their opponents.
If they don't get support, then, you know,
you get what you put into it.
Finally, I left Baghdad having given given away
all of my fortune and preserving only as
much as was necessary for my support in
that of my children. I went to Syria
from Baghdad and remained there for 2 years.
During this period, I engaged myself in meditation
and penance. I practiced whatever I had learned
from the ways of the mystics and endeavored
to purify my soul, rectify my morals, and
occupied myself with
the remembrance of God. For a time, I
retired to the principal mosque of Damascus.
Often, I went into one of the minarets
of the mosque and remained there in seclusion
for days together.
From Damascus, I went to Jerusalem. There too,
I used to retire into the,
You the the Qubbatu sahra, the what they
call the dome of the
rock, is in the center of the Haram
of the Masjid al Aqsa,
and
the the rock, inside,
inside of it is what they the inner
sanctum from the temple and from the Masjid
of Sayna
Soleiman, alayhis salaam,
the the holiest of holies. He said he
said that he used to retire into the
saqra
and,
make his dhikr and his meditation over there,
really one of the most Mubarak places in
the world.
After having visited the, Mazar of Sayidna Ibrahim
alaihi salam, I felt a desire to go
to Hajj and visit the Masjid of the
prophet Sallallahu Alaihi Wasallam.
Therefore,
I embarked upon my journey, to Hejaz.
After Hajj was over, I went to my
hometown,
although I had earlier no longing to visit
my family. So he's talking about Tus and
Khorasan.
I took care to spend my time in
secluded meditation,
purification of the heart and recollection of, of
God at my house, but events and happenings,
care of dependents, and their needs constantly intervened
in securing a perfect state of peace and
bliss. I was, however, not denied of it
entirely, and from time to time was favored
with the illumination of ecstatic transport.
I spent 10 years in this manner.
What revelations were made to me during this
period of meditation could not be described but
I must say for the benefit of my
readers that I came to know that the
mystics were truly godly people. The Sufis were
truly godly people. Their life most beautiful, their
rules of conduct most perfect,
and their morality,
the purest. It would not have been possible
to bring forth a more perfect and, godly
person even if the intellect of the rationalist,
the wisdom of the philosophers, and the knowledge
of the religious doctors made a combined effort
to do so in their actions and practices
whether overt or secret. The mystics draw inspiration
from the prophet sallallahu alaihi wa sallam save
whom,
there is no other fountain head of guidance.
And so that's that's a beautiful summary,
of his. And I I'd like to just
say kinda like to juxtapose this from some
of our reading from
the from before, that everybody will obviously value
the thing that they're missing.
And so,
Ghazali
is not saying this in order to deprecate
sacred knowledge, but he's saying this because he
had the sacred knowledge from before
and had mastered it. And now he, you
know, he feels this,
need for the one missing ingredient, you know,
for that one missing ingredient. And this is
something that the body knows. Like, if the
body is missing a particular,
essential amino acid,
then you can eat everything else that you
want to but
you're just gonna
increase your hunger the more you eat. But
once you get that thing that you need,
the body will finally be satiated, and it
will have a special taste to it.
And
so, Allah gave him what he needed, and
he was he was complete from both sides.
I mean, I
feel kind of like a goof talking about
this because, like, you know,
not having had any
adequate fulfillment from either side. So we can
only describe what our elders told us.
And Allah
vouchsafe us from their barakat that we get
some bread crumb from it. That's enough for
us to rectify our affairs in this world
and the hereafter
and meet Allah to Allah and state that
he's pleased with us.
From seclusion to public life, it was just
possible that Ghazal
might have spent the remainder of his life
in solitary meditation and contemplation,
enjoying the bliss of the beatific visions, he
he was blessed with. However, for the great
achievement god had destined him to accomplish, it
was necessary that Ghazali should return again to
pedagogics and penmanship.
It was all the more necessary for Ghazali
to refute the philosophers, the atheists, and establish
the superiority of Islam in the field of
knowledge and intellect
especially as god had granted him knowledge with
certitude.
There was no longer any other personage in
the entire Islamic world
suited for the task or more suited for
the task than him. The fact is Islam
stood in need of him and god wanted
him to perform what, had already been set
for him. He, therefore, felt an urge to
take up the defense of the faith. He
describes his feelings in these words.
Again, from al munqat min ad dawal,
when I looked around, I found that the
faith of the people had been shaken owing
to the influence of philosophers, ignorance of mystics,
meaning ignorance of the ignorant Sufis,
inertness of
religious doctors, and weak and disheartened vindication of
religion by the dialecticians, by the Mutakalimin.
People were losing their conviction, and although some,
overborne by philosophy, still fulfilled the religious obligations,
they hardly had any conviction of faith left
inside of their hearts. Certain persons performed the
prayers merely for the sake of undergoing physical
exercise.
This is very interesting that he mentions this.
This is like a like just a real
bogus like stupidity I hear from a lot
of, modern,
uncles and uncles, the dunkocracy in the Indian
subcontinent. I hear this again and again from
them about,
about the, you know, about how the prayer
is, like, there to stretch and, like, you
know, teach you this yoga and and, like,
keep you physically fit and all this other
nonsense. And
just, you know, like, dude, just go join
the gym if that's what it's all about,
you know?
The salat is the mihrajal mu'min. It's not
the, like, know, whatever,
home 30 minute Pilates of the movement.
It's it's the the the ascension of the
believer to the
sit gestures and that's why the person cannot
gesture,
even moves his eyes in order to pray
according to the Malachy school.
And you know, that that has it's a
spiritual state. It's the physical
are are are there to accompany and facilitate.
They're not the 'Maksid.' He says that, certain
so please don't, you know, don't repeat this
ever. This kind of weird thing about, like,
all the sloth is,
you know, somehow there to,
you know, give you, like, some good yogic,
exercise or whatever.
Certain per persons performed the prayers merely for
the sake of undergoing physical exercise, some to
emulate others, and there were others who considered,
religious practices necessary for gaining certain material benefits.
These persons saw no harm in giving up
these practices if they could find a way
to save themselves from the harm which non
performance of religious observances would have entailed.
And there are many people who have found
that excuse, in the time that we live
in.
Allah guide us all. These persons saw no
harm in giving up these practices if they
could find a way to save themselves from
the harm which non performance of religious observances
would have entailed. I realized,
that I could easily remove their doubts. As
a matter of fact, I found myself fully
capable of excuse exposing the hollowness and implausibility
of their philosophic
convictions because of the deep knowledge of speculative
sciences.
I, therefore, felt an ardent desire to take
up this work since it appeared to be
the crying need of the time. I said
to myself,
how far
does it befit you to sit in seclusion?
It is an epidemic that is spreading like
wildfire,
and the learned have themselves fell victim to
the same disease. The bondmans of Allah the
bondsmen, the slaves of Allah, have reached the
brink of destruction.
This is a spiritual corona.
But then I I also thought whether it
would be possible for me to accomplish such
a huge task. I said to myself, the
guidance of the prophet sallallahu alaihi wa sallam
was available in the days of yore.
But now if you invite men to the
truth and the way of god, the world
will,
turn your enemy. How will you,
single handed struggle against them all and endure
the hardships?
This could have been possible under the reign
of a pious king determined to assist and
promote religion. I thus, expressed my helplessness before
Allah
and decided to spend the rest of my
life in seclusion, but it seems Allah had
willed otherwise. The king implored me to proceed
to Nishapur
and fight the growing heretical tendencies. The king
had appealed to me so earnestly that my
rejection of his orders would have certainly made
him angry. Then I said to myself,
one of the reasons for your resolve having
fallen apart,
it cannot simply be right now, to remain
in seclusion for this world simply means avoiding
discomfort,
and hardships. Has Allah Ta'anat said?
So this is there's like some words smudged
out here.
Do you imagine that you will
be left at ease?
Because, do do they imagine that they will
be left at ease because they say we
believe and that they will not be tested
with affliction?
Low, we tested those who were before you,
and Allah knows those who are sincere.
And,
thus, Allah knows those who are sincere and,
knows those who faint, meaning those who are
fakers. The first ayat of Surah Surah An
Kabut,
which
is explains kinda why tests happen because people
are like, look, I'm on the hawk. Why
is this happening to me? Allah should be
on my side. And he is,
we're just all, you know, sitting here to
see if if if we are too. You
know?
And Allah addresses his prophet sallallahu alaihi wa
sallam although he was most exalted amongst his
slaves. He
says messengers have indeed,
been denied before you. They were patient under
the denial and the persecution tell our help
reach them. There is none to alter the
decisions of Allah. Already
there has reached, you,
the tidings of the messengers that have come
from before in Suratul Anam.
So Hazali continues. He says, I also sought
the advice of a few of my friends
who were illuminated in having, the same beatific
visions. They advised me to give up seclusion.
A few of them related the dreams some
pious persons had seen which indicated that the
step I proposed to take would have far
reaching effects for the revival of faith. They
hinted that in the 5th century which was
about to begin after a month, something remarkable
was to be happen which would renovate the
faith. It had been foretold in the hadith
that in the beginning of every century, Allah
brings forth a man who restores
and, reanimates the faith, of the people. All
these tidings gave, hope to me. God made
it easy for me, to set off for
Nishapur,
and I've made up my mind finally to
renounce seclusion in
499 after Hijra. I had left Bawdod in
488, and thus I had remained in seclusion
for 11 years. God had ordained it to
happen thus. However,
I could not have dreamt of giving up
the honor and fame before I left Baghdad,
but God made it easy for me. Similarly,
I could not have thought of of renouncing
my retirement and going back to teach again,
but it too was made easy by Allah,
which is which is beautiful, masha'Allah, which is
beautiful,
You know?
So,
you know, this hadith Ghazali
references about,
you know, that there's, someone who will renovate
the faith,
at the head of every century. This is
kinda like one of the premises on which
this book is is is is written and
compiled
is to look for those people and see,
you know, who those people might be and
and and try to learn some lessons from
their lives. And, Rizal,
Allah to Allah,
you
know, give him a high rank. I don't
think I don't think anyone would ever hold,
somebody to blame for thinking that Ghazali was,
one such person
if they were being fair.
Ghazali set off for Nishapur in 499 to
resume his teaching,
vocation in the Nizamia University. University. There was,
however, a world of difference between his taking
up the teaching profession
earlier and for a second time. Earlier, he
taught to secure honor, wealth, and position, but
now he considered himself commissioned to exhort the
people to purify their morals and their souls.
He explains the difference, das,
again,
from the munkid min of Balal. I know
that I have come back to my vocation
of teaching, but it would not be correct
to call it a resumption of my earlier
occupation.
There's a world of difference between the 2.
Earlier, I used to teach the sciences which
were calculated to bring honor, wealth, and position.
And by my words,
and actions, I led my students to that
direction.
But now I wanted to teach them the
knowledge would help them renounce wealth and position.
God is fully aware, that this is my
intention, and my only desire is that my
present effort should lead to purification of my
soul and the souls of other people. I
do not know whether I would reach, my
destination or would pass away before the completion
of my task.
However, I believe and have an unflinching conviction
on account of the knowledge of certainty,
which has been revealed to me that the,
real power rests in Allah alone. It is
only he who can save one from evil
and profanity
and lead unto the path of sanctity and
grace. I did not come here of my
own accord. It was God who moved me
to come to this place. I did not
begin my work, but God made me begin
it. I beseech God that he may, first
cleanse and elevate my soul before he causes
me to reform and purify the souls of
others.
May he reveal unto me, a righteousness which
I may follow
and disclose,
the evil,
which I may forsake. If I catch any
of you,
if I catch any of you
pirating and,
plagiarizing this, for your, your little bio after
having taken your first chutba khutba workshop or
whatever. I'm gonna come burn your house down
just to stay on unnoticed.
Achievements of Ghazali
The endeavors of Ghazali
for
the revivification
of Islam were twofold as follows. He stemmed
the tide of philosophy
of and of the Vatinite,
evil and began a counter attack on these
movements on behalf of Islam.
Of course, the counter attack, I add is
not a military counter attack but an academic
one which is more important than the the
political military economic
wars that people fight even though
people
see the latter as more important, but civilization
is built on ideas. It's not built on
on money. If it was built on money,
then there would be no civilization better than
the Trump Tower.
Second, he made a critical evaluation of the
religious and moral state of the then Islamic
society and proposed measures to reform it. So
he fought the inward and the outward enemies
of Islam, basically.
This is
the the the mishmash in the salad, fruit
salad of deen that was made up by
the philosophers,
half baked philosophers at the olema were,
not able to or not willing to
engage,
substantively,
he he, he cleaned all that up.
The fruit salad, made by the Ba'al'anite
cult and the secret teachings of their secret,
you know,
planet Krypton,
imam,
that that was a 100% perfect in every
way and like allowed them not to have
to follow the Sharia. He cleaned all that
up.
And then, on the flip side, the harder
task of what? Of showing those people who
had the hap in their hands
and and who were raised in and around
it, how they were, they were veiled from
it. That that
you know, as a hamza that seems to
me like a far greater service and it
seems like a far more difficult task.
One definitely that,
both the inward
spiritual genius and the,
intellectual genius of Ghazali were were were really
put to full use in.
Encounter with philosophy.
Efforts made, until the time of Ghazali to
counteract the atheistic influence of Greek philosophy consisted
merely of an apologetic vindication of Islamic tenets.
Mu'takkal Limon were, content with parrying the attack.
Philosophy was undermining the very foundations of Islam
while dialectics, Yani Ilmuqalam,
tried to shield it but none amongst the
dialecticians and doctors of religions had the courage
to strike at the roots of philosophy.
In fact, no savant or no alim of
Islam had tried to make any critical evaluation
of the philosophic premises
and to beleaguer the aggressor in its own
citadel.
Whatever uncle translated this Allah
reward him his his English is is is
definitely not it's definitely not normal but it
is
you know, aesthetically very interesting.
The tone of the dialecticians,
save only that of Abu Hassan al Ash'ari,
who did not have, however, the,
to face the philosophers was apologetic or defensive
at best.
Ghazali was the first man who, along with
a profound knowledge
of religious sciences, made a detail and deep
study of,
philosophy
as well. He wrote,
the work,
Philosopher, the aim of the philosophers which,
he's in which he summed up the salient
issues of logic, metaphysics, and physics.
In this book, he condensed the philosophical premises
dispassionately in an explicit manner. He made it
clear in the introduction to this book, that
mathematics is a science which does not admit
any difference of opinion but it has nothing
to do with religion
either in the affirmation or negation of the
latter. Religion, however, comes into
branch of knowledge. Physics is sometimes mixed up
with facts,
uncertain or dubious.
For metaphysics is also included in its scope.
Logic merely subserves these sciences by lending its
terminology to them.
And, anyone who studied
the logic, Aristotelian
logic knows that the forms
of, of syllogisms,
the formal part of logic,
a person can write arguments that are,
that are that adhere to the the the
formal side of logic, but
its arguments are inconclusive or
incoherent
inside and only a person who is well
versed in the forms of logic will be
able to
quickly tell you where the problem
is. Ghazali then wrote another book called Tahafot
al Philosifa,
the incoherence of the philosophers. The first book
was his book in which he basically makes
a summary of what philosophy is, and the
second is his reputation
of the philosophers.
In this book, he criticizes from an Islamic
point of view physics and metaphysics,
of the philosophical school. Here, physics is not
talking about, like, f equals m ma and
things like that, but this kind of, like,
old
view of the physical world.
He criticizes the,
from an Islamic point of view, physics and
metaphysics is a philosophical school and brings out
their weaknesses
and contradictions in a lucid and forceful language.
We find Al Ghazali expressing himself,
confidently
in an elegant and incisive style. At places,
he employs a satirical diction which was not
only effective but perhaps necessary to bring back,
the self confidence of those who had been
overawed by philosophy.
We find the author self reliant and indomitable,
attempting to demolish the reputation,
of the teachers of philosophy.
He speaks of the, Greek philosophers and guide
guides as his equals and points out their
mistakes in a manner that none had dared
from before him. In order to save the
situation for Islam, it was imperative that somebody
should be able to strike at the foundations
of philosophy instead of merely defending the
faith. Instead of merely defending the faith.
You know, take the you know, sometimes the
best defense is a good offense,
which was I think
not
not as
an attitude that was
all that different from the dominant color of
the companions or the Allahu Anhul.
In order to save the situation for Islam,
it was imperative that someone should be able
to strike at the foundations of philosophy instead
of merely merely defending the faith. Ghazali rose
to to the occasion, and this book bespeaks
of his endeavor from cover to cover. In
the introduction,
to Tahafatul's philosopher,
he writes,
nowadays, we see people appear to irrigate themselves
as intellectually superior to the populace.
These people look disdainfully on religious practices for
they have learned the awe inspiring names of
some Greek philosophers like Aristotle, Socrates, and Plato.
They have learned from the,
eulogistic writings of their admirers,
that the Greek doctors of old had made
far reaching discoveries in the fields of mathematics,
logics logic, physics, and metaphysics,
and that these teachers were peerless in qualities
of heart and heart,
but they had rejected the faith, in its
doctrines.
The Greek masters
religion,
so that they may be taken as an
intelligent, liberal, and smart set of fellows.
Simply to feign themselves as elite and intellectuals,
Greek philosophers in
their writings on metaphysic and metaphysics. I also
intend,
to demonstrate how the premises
and principles,
notions,
and observations of these philosophers are not a
wit more than child's play or indeed a
laughing stock.
After giving a detailed description of the genealogy
and horoscope of Greek philosophical come metaphysical concepts
like logos, uh-uh,
first cause, intermediate agents,
between
primal cause and
Allah's creation. Ghazali becomes more trenchant and lively
in his criticism of the philosophers. He writes,
your doctrines and details thereof are simply assumptions
or conjectures or to be truthful, obscure reflections
overcast with darkness.
Nobody would doubt the insanity of a man
who even dreams such nonsensical things.
Again, he says,
I really wonder how even a brainless fellow
can swallow such inconsistencies
much less those philosophers who are ever inclined
to hair splitting and logical disputations.
He expands this idea at another place where
he writes,
'in venerating the agent intellect,
These people persons have and here agent intellect
is a it's a it's a kind of
platonic cosmology
concept which,
you know,
anyway, it doesn't mean what the words mean
in English. In venerating the agent intellect, these
persons have completely overlooked to accord the reverence
and awe due to Allah Almighty himself.
They have made him an ineffective deity, a
simple essence
dealing with,
universals and having no knowledge of the particulars
which is the faith of many of the,
you know, whatever,
popular,
popular science, you know, whatever physicians and cosmologists,
physicists and cosmologists of this day, who say
we believe in a god but a god
of rules, not a god of
a personal god.
They made him an ineffective deity, a simple
essence dealing with the universals and having no
direct knowledge of particulars. He bears a distinction
from a lifeless entity only in as far
as he possesses his own consciousness
and who knows that the lifeless objects, are
devoid of all consciousness.
Verily god misguides those who forsake the path
of divine guidance and divine and and deny
his revelation.
Allah says in Surat Kahf, I made them
not witness.
I made them not witness to the creation
of the heavens, of the earth, nor to
their own creation.
So Ghazali continues. He says, those who have
misgivings about the omnipotence of god almighty think
that divine beings can be subjected,
to their thoughts and imaginations
being presumptuous of their intellect. They only hold
that it is not necessary to follow the
prophets of Allah.
These persons should not propagate under the cover
of philosophy such ludicrous presumptions which others would
be ashamed to dream of
is indeed,
natural and reasonable.
Effect of the,
work in coherence of the philosophers.
The courageous criticism and to an extent, the
denigration of philosophy by Ghazali
began a new chapter in the history of
Islamic Scholasticism,
which was later brought to a successful completion
by Ibn Taymiyyah.
Mulla Abu Hassan Ali Naddui was a great
fan of Ibn Taymiyyah,
a,
you know,
an interesting,
view of his, which was not shared by,
I guess, all of the all of his,
peers.
However, he oftentimes, you know, certain statements of
that seem to be a bit further out
with regards to Aqidah. If you read his,
saviors of Islamic spirit,
in the chapter about,
he he basically says, well, I believe that
somebody,
made those up and and and, they're spurious
attributions. Ibn Taymiyyah would never say something like
that. Alano's best.
So he says that, he says that, Taha'fatulhlafah,
caused a stir,
in the ranks of,
the philosophers who had to suffer an irreparable
loss on account of it. However, after Ghazali,
there arose no philosopher worthy of note for
another 100 years. At last,
ibn Rushd,
the the grandson of the great Maliki,
Fakhih,
and a great admirer of Aristotle and spirited
defender of philosophy wrote
the the incoherence of the incoherence by way
of rejoinder to
al philosopher of Ghazali,
by the close of the 6th century. Many
scholars are of the view that, if Ibn
Rushd had not put up defense on behalf
of philosophy itself, it would have been crippled
by the hostile criticism of Ghazali.
Philosophy was granted a fresh leaf on lease
on life, through the efforts of Ibn Rushd
for another about century.
So I think inshallah, this is a good
place to stop.
Mullana Abu Hasan Ali Naddui then, continues
to, the service of Ghazali
against
the spurious doctrine of the batania,
who I guess survived to this day
in the
under the
under the,
I guess the the the major groups that
that that that hold the batonite
creed
that we know of in the west nowadays
are with the Isma'ilis and
the, Boras,
the Boras, both are which are kinda Ismail
like cults. Although the the kind of trope
of, like, secret knowledge and not having to,
like, follow the Sharia once your heart is
enlightened and whatever,
parts of that are taken up by different
groups as well. But, you know, at least
with Nisbet toward the
the the batonite,
fitna of Ghazali's age, which he more or
less shut down, which he more less,
which he more or less,
turned into a laughingstock in his time.
They're the only groups that are still left
with that, with that,
creed.
And most of the lay people are actually
not told about it. They kinda make
They don't tell their lay people about it.
It's just kinda like held by in secret
by,
certain, elite members of the group.
And I think part of that is just
if people knew exactly what it was, it
would probably turn into a laughing stock.
So every every heresy to some degree or
another has to maintain a certain amount of
because the people knew what it was. Like,
no one would take it seriously. At any
rate, we'll continue that inshallah when we next
get a a chance to sit together.
Allah give us, you know, Allah give us
to sit and read and benefit from the
works of the and from
the. If someone feels like, oh, man, I
think like Ghazali,
it must have been some sort of
self righteous,
puritanical,
person who shut down like philosophy. Go read
his book read his book and see what,
you know, what you have to say. Read
the Tahafwaz, read the Aristotelian
logic,
read philosophy. We still touch we teach, by
the way, we teach still teach falsify and
and the Madars. So it's not
like it's not like, you know, like the
Muslims, you know, like Ghazali wrote a book
in which he just, like, you know, said
Aristotle Aristotle is like a big,
you know, doofus and,
Socrates is a doo doo head and, like,
I hate you. But, like, you know, we
still those book those books maybe the,
you know, the books of falsified are still
taught in,
in the Madars,
to this day.
And,
you know, if you if you wanna know
about it and you wanna, you know, make
your own mind up about it, go ahead
and read read read those books
and then read Ghazali's, Tahafut and read Ibn
Rush Tahafut or what whatever. The point of
the book is basically just to say that,
the the, you know, the
free reign of of people who have this
new platonic worldview
in order
to disparage,
what I feel is like a much more,
sensical
and rationally
easy to swallow,
you know, cosmology
that Islam puts forward.
I think that Ghazali did a great service
in its vindication. He's by far not the
only one who does so and many
afterword will, take up that path and write,
in regard to it. But we owe Ghazali
in particular a great debt of gratitude. May
Allah
raise his rank and, give him the khair,
of the Mubarak day that, we all meet
the Lord again,
and and us as well.