AL GHAZALI

Abu Hamid Muhammad bin Muhammad bin Muhammad bin Ahmad, surnamed al-Imam-ul-Jalilm,
Hujjat-ul-Islam and Zainuddin, was born at Ghazzalah near Tus in 1058. He is one of the greatest and
distinguished original philosophers not only in the history of Muslim philosophy but also in the history of
human thought. He was educated at Tus proper in the early years of his career and later on he shifted to
Jurjan, and then finally migrated to Nishapur to imbibe wisdom and philosophy by sitting at the feet of
perhaps the most versatile genius of his time, Abul-Maali Muhammad al-Juwaini Imam-ul-Haramain,
who was invited back from Hijaz to preside over one of the great colleges founded by Nizam-ul-Mulk
Tusi. He was accepted first as the pupil and the assistant by the Imam. Al-Ghazali won great fame and
prominence because his philosophical doctrines and consequently as a great sage of the age, he was
called to the court of Nizam-ul-Mulk Tusi while still in his twenties. He was the intellectual adviser and
chief canonist till 1091 when he was formally appointed to the great foundation of Baghdad.

The significance of Ghazali’s [political work is that he replaces the rule of intellectual perception by
personal human experience, and rank materialism by spiritual. He was against the incursion of semi
Hellenistic trend of thought, and was by nature a sceptic, carving a way out for himself and paying little
heed to the accepted doctrines of his age. He is thus regarded as a mujaddid or reviver and Imam or
leader by Muslims. For he combated the paganistic trend of his day and was the torch bearer of Muslim
renaissance.

About the political theory and practice, he was of the view that these are imperative to one’s life and is
closely allied to Ethics, a science which leads to the good of a man. He was the pioneer to include
Political Science as one of the Chief Sciences. He defines politics as a science which deals with the proper
order for the State affairs of the mundane category. Ghazali goens on to say that it is derived form God’s
books as revealed to the Prophers or form the orders of the saintly persons in the days of yore. Ghazali’s
whole theory rests on the efficacy of past experience, the highest form of which is the experience
derived from Divine words.

He often used biological similies to emphasise the significance of certain phenomenons. For instance, he
likens the different elements of the State to the organs of a living body.

Ghazali mostly adopts the historical method along with so many of his contemporaries. Thus he gives
numerous historical and traditional instrances if he wishes to carry out a point he enunciated and he
prefers to probe the truth mostly in the traditions of the Apostle of Islam, his comapanions and
successors and it is not often that he relies on Greek, Persian or Indian stories.

Development of the State Idea:

In order to make one realises the necessity of a state he says, “Man Is created in such a manner that he
cannot live all by himself but is in constant need of others, wishing that someone else, human like
himself, should always be with him.” and he gives two reasons for this:

1. Creating a family; “For the sake of procreation that is possible by sexual intercourse with a
person of the opposite sex”
2. Support; in order to be helped in preparation of his effects, food, clothing and proper education
and bringing up of his children.
He states it is impossible for a man to sustain with his wife and children solely without involving
cooperation with other large number of people each of whom should indulge in a certain trade or
industry. Then again, these trade or handicrafts men cannot be independent of each other. He likens it
with the farmer who cannot independently prepare his land for cultivation, for that he would depend on
the carpenter, blacksmiths for the manufacturing of the instruments required and a cook for the
preparation of food. All this proves that man cannot live alone but wants others’ help at every step.

Establishment of cities

Then he says that houses are required to be built for the protection against element of nature. And for
the proptection against external intruders people would need to live together and build walls around
their joint habitation. This means establishment of cities.

Establishment of government

It is natural that when men live together and deal with one another a certain amount of squabbles and
quarrels necessarily follow and if they are not properly organized they would destroy each other.
Additionally, there are some who are too ill to work nad they should be looked after. Now if all were to
given charge of cases like this no one will be really personally responsible for anyone’s welfare. Under
these circumstances a number of new arts and industries spring up e.g warfare and arms to protect
against intruders, law to make every keep within proper bounds, and lastly, arbitration and Government
in order to deal with quarrel and feuds.

Layout of the Government

Financial arrangement:

There should be a collector of revenue who should make the collection of revenue with leniency and
justice. He is very clear about taxation that evry bit that is collected beyond the amount that is allowed
is absolutely ultra vires.

An assessor who should ascertain the amount of revenue.

A treasurer who should have charge of the revenues collected

A paymaster who should disburse the amounts sanctioned.

All these appointments must be done by the King or Amir.

Politic Body/ Consellor

It is imperative that men dhould be divided in different ranks and grades with mental contrasts and
varities in individual opinions, so that the ruler coul keep the politic body properly organized under his
control.

A system of Law
Two aspects of human conduct individual and social. It is only in context to the latter that the need of
sciences such as Law and Politics arises. He says that if men were to exercise justice among themselves
there would be no need for law but their desires let them trample the rights of others make it necessary
to have recourse to the system of law.

Faqih/ Guardian Jurist.

In order to implement the system of law there needs to be a Faqih, he must be learned in the law of the
administration and he should know how to act as intermediary between men who might indulge in
quarrels. He must be well versed in the Constitutional law as he is the teacher of the ruler and his
counsellor in matters of administrative importance.

Relation between the State and Religion

He states they are like twin sisters; religion is the foundation of human society and ruler is its preserver
so that if the foundation weakens the whole structure would fall down, and if the ruler were to retire
there would be no one to preserve the foundation. Thus he had declared the two greatest institutions of
the social man interdependent on each other.

Amir/Ruler

Ghazali & Democracy

His outlook on political organistaion is entirely different from modern democratic outlook. In islam,
there is no rela kingship, but in Ghazali’s time this ideal had given place to the numerous dynasties
which had grown up in different parts of what had grown up in different parts of what was once the
mighty Empire of Islam. What Ghazali does is to put the two ideas together and to draw his own
conclusions as to hwo kingghsip can be adapted to the Islamic ideal of equality before God and limited
by the dictates of the law. He brings down kingship to the level of the democratic emirate by hedging it
with the ideal set up by the Apostle of Islam and his successors.

Amir/King

It is impossible to have a permanent organization of worldly affairs without a ruler or a sultan and as
without such an organization it would be impossible to Divine commandments with ppeace and order.
Such political organistaion has the sanction of the law of Islam. Without such a ruler there would be
continuous turmoil.

Qualities of Amir

His whole book Tibrul Masbuk is devoted to admonitions to the sovereigns who want to perform their
duties uprightly. He enumerates the necessary qualities of an ideal ruler, saying that he should have:

1. Intellect, knowledge and perception

2. Correct proportion of things
 3. Chivalry
4. Love for his subjects
5. Diplomatic inclination
6. Foresight
7. Strong will power
8. Well versed in the news of the day and history of kings who have passed away
9. Keep in check the works of his magistrates, secretaries, viceroys and other officers

He states it is chiefly in these qualities which go to make a ruler the Shadow of God on earth.

The Ruler’s Daily Routine

Laid down the daily routine of a ruler which might lead to his success in administration, giving the detail
of his food and drink, and the hours of privacy and desk work which he considers necessary for him.

He tells the rulers that the good kings of old times used divide their time in 4 parts; 1 for prayer, 1 for
state affairs, third for food and rest and last for recreation and hunting

1. After morning prayer he should go out riding in order to investigate any wrongs done to his
subjects.
2. He should then sit in court and allow all and sundry to have a direct access to him so that he
might have a first hand knowledge of any complaints that might be made.
3. He should make it a point of taking counsel from those excelling in knowledge, intelligence and
experience and should himself give interviews to foreign envoys
4. He should be well versed in diplomacy and politics and should not be inclined to peace simply
through fear of his enemies.
5. He warns the ruler against too much indulgence in drink, chess or hunting
6. He is very particular that the ruler shouldn’t pay heed to the advice offered by women favorites
7. He warns the ruler against the favouritism and regard it as a curse.

Justice by the Ruler

He enumerates ten rules of conduct of government, chiefly in the matter of justice, which the ruler
should bear in mind, they are:

1. In every case he should mentally put himself in the position of the contending parties.
2. He should fulfil the desire of those who have come to him for justice
3. Justice is possible only when the ruler does not indulge in luxurious food and clothing
4. He should practice leniency not harshness in his official dealings.
5. He should try that the subjects should be content with the rule of Law
6. He should not attempt any conciliation at the expense of the Law.
 7. He should supervise the affairs of the people in the same way as if he were to supervise his own
household affairs and should deal with the powerful and inferior in the same manner
8. He should try to meet the learned as often as he can and should encourage them to have their
say
9. He should see that his servants, magistrates and other officers, perform their duties diligently
and well.
10. He should not be overpowered by any false sense of pride.

Simplicity of the Ideal Sovereign

Ghazali lays down he should be as simple in his habits as possible. He gives the instance of Apostle of
ALLAH being admonished by God on the day of Badr because he was standing in shade while his
companions were standing in the sun, and in this regards he enjoins his socereign to treat his subjects
with brotherly affection

The ideal king is the one who keeps a watchful eye on the innermost affairs of the state, and Ghazali
pertinently remarks that a king without secret service men at his command and without the news of the
country constantly coming to him is like a body without a soul. However, he sets definite limits to
external interferences, and quotes the story of Caliph Umar who wanted to spy on a man by climbing his
wall and who was told by the owner of the house that he had done himself wrong as it is against the
morals of Islam.

Counsel

The difference between the democratic and the dictatotiral systems is the need for the counsel, and
Ghazali makes it a requisite for successful kingship. He says the ruler should take advice form those who
are learned or are experts in any brance of the administration. This matter is dealt with in his book,
‘tibrul maskbuk’ where the second princeiple of government after justice is the need for counsel. And
regards the kings as best who take advice form it. Similarly the learned man are taught to act
independently and never to kiss king’s hand or bow before him unless for respect out of his piety.

Provincial Administration

He wants the affairs of the provinces to be given in charge of the nobles of the land, while there should
be a strict supervision of food and water in every fortresses as well as of the defence of the land, while
the commander in charge of the fortresses should be good and kind to the soldiers under him, and even
the least thing should be given its proper importance. The governors and the commanders of fortresses
should absolutely desist form taking any intoxicating liquor for it leads to temporary insanity and a
hundred other vile consequences.

Ministry
Lays a great stress on the need of an honest minister and a whole chapter is devoted in his work, “tibr”
he says that a worth of a ruler is increased if he had a good minister by his side, a faithful minster is the
guardian of the ruler’s secrets and the chief intermediary between him and the rest of his rulers. On the
other hand rulers need to respect their ministers