Volume 3, Number 5, March 2022 e-ISSN: 2797-6068 and p-ISSN: 2777-0915
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KEYWORDS Philosophy, Metaphysics,
Al-Ghazali ARTICLE INFO Accepted: February, 25th 2022 Revised: March, 13th 2022 Approved: March, 14th 2022 |
ABSTRACT This article
tries to explore al-Ghazali�s views regarding philosophy�particularly
metaphysical philosophy, and its influence on the establishment of al-Ghazali�s
teachings as stated in the book ihya ʻulumuddin. The method used in this
research is descriptive-qualitative method, and is included in the literature
research (library research). �The
process of collecting data in this study is to make observations, in the
sense of tracking various references that have relevance to the focus of the
study, both from books, articles, and so on that function to support these
data. The data analysis technique used in this research is the method of
content analysis. In this analysis, the process of selecting, comparing,
combining, and sorting information obtained from related data sources will be
carried out to obtain valid inferences. From the studies conducted, it can be
seen that: 1) Regarding the existence of God, al-Ghazali rejected the
philosophical ideas of atheism (ad-dahriyun) and naturalism (al-thabi�iyun)
as a whole. 2) al-Ghazali accepted the philosophical thought of divinity
(ilahiyun), in several respects as a whole�for example logic, physics,
mathematics, etc., and in terms of metaphysics, al-Ghazali accepted with
certain conditions�in accordance with the texts of the Qur�an and
hadith.� 3) Al-Ghazali�s partial
disagreement with metaphysical philosophers, such as Ibn Sina and al-Farabi
is because both of them have collided with the principal �norms� in religion.
4) His refusal formed al-Ghazali�s thought structure which is presented in
several of his works�including in the Book of ihya ʻulumuddin.� |
INTRODUCTION
The activity
of translating Greek philosophical works as well as from the original Syrian
version of the text into Arabic in the 8th to 11th
centuries, allowed the philosophical scientific discourse to be studied by
Muslims around the world (H. Nasution,
1992, p. 22). Through
this translation, Islamic thinkers began to get acquainted with the thoughts of
Greek philosophers, such as Plato, Aristotle, and so on (Muliati,
2016, p. 77). The
thought of the Greek philosopher was then developed in Islamic nuances, so that
Islamic philosophy was born with several figures such as al-Kindi
(796-873 AD), al-Farabi (870-950), Ibn Sina (980-1037), and so on (Amin,
1996, p. 265).�
Discussing
Islamic philosophy is considered incomplete if it does
not include Al-Ghazali in the topic of discussion. However, if one wishes to
discuss Al-Ghazali and his relation to Islamic philosophy, one should make some
preliminary notes. First, the main point of departure is that Al-Ghazali does
not claim to be a philosopher�even if he does not like being considered a
philosopher (Atabik,
2014, p. 20). This
certainly gives an indication that Al-Ghazali has studied and assimilated
philosophy in depth�as seen in his resistance or rejection of the thoughts of
the philosophers (Muliati, 2016,
pp. 80�85), but also
causes us to speculate on the influence of philosophy on the formation of
Sufism thought.
By some
scientists, Al-Ghazali is seen as a unique figure in the world of thought, some
of them are fascinated by Al-Ghazali from his wanderings, heritage works, and Sufistic behavior (Mahyunir,
2017, p. 43). Many of
his works have become objects of research, which have attracted the interest of
science lovers and academics, both from among Muslims themselves (insiders), as
well as from non-Muslims (outsiders) (Atabik,
2014, p. 20).
Metaphysics
is one of the main branches of philosophy (Zulhelmi,
2019, p. 103), its
contribution to the development of science, scientists today are not so much
aware of�and some even refuse�by scientists (Mustansyir,
2007, p. 1). This is
because, many of them are strongly influenced by the empirical-positivistic
vision, that everything can be said to be scientific if it can be measured
(measurable), can be calculated (accountable), and can be verified (verifiable)
(Munir,
2008, p. 237). In
fact, the metaphysical statements themselves are more of a thought process that
is overcoming and does not touch the empirical-positivistic or
pseudo-scientific area (Samsuri,
2003, p. 131).
Metaphysics
actually leads to the formation of systems of ideas, which then gives us an
understanding of reality, or gives reasons why we should be content with
knowing something that has not yet explained the nature of reality, along with
any method of mastery that can be known (Bagus,
2000, p. 625).
Metaphysics seeks to present a comprehensive view of all that exists. He
discussed issues such as the relationship between reason and matter, the nature
of change, the meaning of freedom of will, the existence of God and belief in
life after death for everyone (Zulhelmi,
2019, p. 104).
There have
been many studies that discuss al-Ghazali�s philosophical thought. Among these
works include: Ahmad Atabik, with his research
entitled Telaah Pemikiran
al-Ghazali tentang Filsafat (Atabik,
2014), Syofrianisda & M. Arrafie Abduh with his research entitled Corak
dan Pengaruh Tasawuf al-Ghazali dalam Islam dan Kristen (Syofrianisda
& Abduh, 2017), Khoirun
Nisa, with his research entitled Al-Ghazali: Kitab Ihya Ulum al-Din dan Pembacanya (Nisa,
2016), Ridhatullah Asyya�bani, with his
research entitled Naturalisasi Filsafat Islam dalam Pemikiran Al-Ghazali (Assya�bani,
2020), Jamhari with his
research entitled Al-Ghazali dan
Oposisinya terhadap Filsafat (Jamhari,
2015), etc.
Different
from previous research, in this article, the author will try to explore the
metaphysical philosophy of Al-Ghazali�s Islamic spiritualism, and its influence
on the formation of his teachings in his book, ihya
�ulumuddin. In connection with this, this
research is able to add to the treasures of knowledge in the field of
philosophical studies, in particular building a theoretical framework related
to Al-Ghazali�s Metaphysical Philosophy thoughts, where this has
not been found in previous studies.
METHOD�
RESEARCH
The method used in this research is
descriptive-qualitative method, and is included in the literature research
(library research). The use of descriptive-qualitative method is due to its
suitability with the object and focus of the study being studied. This is
because this research seeks to produce findings that cannot be achieved through
measurement or statistical procedures (Soehadha,
2012, p. 65). The study of literature (library) is a study that is used to
collect information and data with the help of various materials in the library
such as documents, books, magazines, historical stories, and so on (Soehadha,
2012, p. 40).
The process
of collecting data in this study is to make observations, in the sense of
tracking various references that have relevance to the focus of the study, both
from books, articles, and so on that function to support these data (Moleong,
2006, p. 6). The data analysis technique used in this
research is the method of content analysis. In this analysis, the process of
selecting, comparing, combining, and sorting information obtained from related
data sources will be carried out to obtain valid inferences.
RESULT AND
DISCUSSION
Overview of
Al-Ghazali�s Figure and His Intellectual Journey
Al-Ghazali
has a full name Abu Hamid Muhammad Ibnu Muhammad ibnu Muhammad Al-Ghazali
al-Thusi, and title hujjatul Islam. He was born in 450 H (1058 AD), in
Tusi�one of the areas of Khurasan, now included in the territory of the Iranian
state (Al-Ghazali,
n.d.-b, p. 3), and in
this place, Al-Ghazali died and was buried in 505 H. / 111 AD, at the age of 55
years (Jahja,
2009, p. 64).
Little
Al-Ghazali started studying various sciences in Thus with Sheikh Ahmad bin
Muhammad Al-Razakani�Al-Ghazali�s
foster parents, he then moved to Jurjan to study at Imam Abi Nasar Al-Ismaili.
After studying various sciences in Jurnan, he moved
again to Naishabur to study at Imam Dhiya al-Din al-Juwaini�who was
famously known as Imam Al-Haramain, director of
Madrasah al-Nidzamiyah at that time (Atabik,
2014, p. 22). During
this study with Imam Juwaini, Al-Ghazali
studied fiqih mazhab,
ushul fiqih, manthiq, science of kalam, and philosophy. It was also
in Naisabur that Al-Ghazali
began to show his intelligence, deep observation, strong memorization, able to
dive deep into meaning, and proficient in debating (Al-Ghazali,
n.d.-b, p. 3). After Imam
Juwaini died, Al-Ghazali
left Naisabur for Mu�askar
in 478 H. He then settled in Mua�skar until he was
asked to become a teacher at the al-Nizamiyah madrasa
in 484 H (Al-Ghazali,
n.d.-b, p. 4).
In 1091,
Al-Ghazali was invited by Prime Minister Nizam al-Muluk�the Seljuq government,
to a council of scholars. At the time of the speech, the height of Al-Ghazali�s
knowledge appeared�and was recognized by the hadith scholars who were present
there (Al-Ghazali,
n.d.-b, p. 5). Minister
Nizam al-Muluk finally gave a gift to Al-Ghazali in 484 H/1091 AD, as a
professor at the Nizamiyah College, Baghdad (Jamhari,
2015, p. 3).
Al-Ghazali
taught at the university�nizamiyah, for 4 (four) years. In this place
Al-Ghazali completed his studies of theology, philosophy and Sufism. Al-Ghazali
was a prolific writer (Soleh,
2004, p. 81), with a
total work of approximately 300 books and writings (Thohir,
2016, p. 79). As a
teacher at the Nizamiyah College, Al-Ghazali received serious attention from his students, until
finally he distanced himself from the hustle or bustle (Mustofa,
1997, p. 215). Al-Ghazali
then went into exile and wandered for 10 years, starting in Damascus,
Jerusalem, Mecca, back to Damascus and finally to Baghdad (Soleh,
2004, p. 81).
In 488 H.
Al-Ghazali went to Baitullah�Makkah, and in the same year he performed the
Hajj. To replace him teaching in Baghdad, he asked his younger brother as a
substitute. After returning from Hajj, Al-Ghazali returned to Damascus in 489
H., to stay for a few days, then continued his journey to Baitul Maqdis and
settled here. Al-Ghazali then returned to Damascus to settle. Al-Ghazali spent
much of his time meditating in the minaret of the mosque of Umayyad which was
later known as the Al-Ghazali Tower.
Thanks to
interacting with the books of his ancestors, Al-Ghazali underwent a surprising
metamorphosis, originally from a philosopher�although this title was never
recognized by him, becoming a Sufi (Nisa,
2016, p. 1). The book
of Qut Al-Qulub
by Abu Talib Al-Makky and
the book of Ar-Ri�ayah Li-Huquqillah the work of Abu Abdullah al-Haris al-Muhasibi (243 H) has
convinced and delivered his determination to follow the Sufi path, for him
Sufis are the only way to follow the essence and belief (Nisa,
2016, p. 2).
For
Al-Ghazali, Sufis are Arbab Al-Ahwal La Ashab Al-Aqwal. However, even
so, on his journey Al-Ghazali had experienced an inner turmoil called Doncan.
B. Mac Donald�a western orientalist�as (The absolute skepticism) a terrible
spiritual crisis, because he doubts all ma�rifah
(knowledge), both empirical and rational (Al-A�sm,
n.d., p. 86). As a
result of this crisis, Al-Ghazali was sick for 6
months and he was forced to leave all the positions he held, such as Chancellor
and Professor in Baghdad. In those difficult times, he was able to create great
masterpieces; Ihya� Ulum
al-Din (Syofrianisda
& Abduh, 2017, p. 72).
Significance
and Purpose of Writing Ihya Ulum
al-Din
The purpose
or background of al-Ghazali writing Ihya Ulum al-Din, explained in the
Introduction section that al-Ghazali feels called to �cut off� the arrogance of
the detractors�from the group of people who are disbelievers and negligent�who
are excessive in their reproaches (Al-Ghazali, n.d.-a). These are what he calls
�continuous blindness to the real truth, and wandering in helping the
falsehood, embellishing ignorance and inciting evil to those who prefer to
withdraw from the habits of the people (Al-Ghazali,
2012, p. 10).�
This book
itself is intended for people who according to al-Ghazali the number few,
namely people who want to do righteous deeds (good deeds) in accordance with
the knowledge true, who wants to purify the soul and repair the heart to
worship Allah. Al-Ghazali mentions that life is short, the hereafter will come while
the world will pass, death is near while the journey is far and the provisions
carried are too little�and the dangers of the journey are great, and sometimes
there are dead ends. So, knowledge and sincere deeds because Allah can help him
(HAMKA, n.d.,
pp. 2�10).
Al-Ghazali
in the introduction to the book of Ihya explains that al-Ghazali divides the
entire book of Ihya Ulumuddin into four parts. First,
al-Ghazali discusses matters relating to worship, then al-Ghazali describes it
in ten notes, about knowledge, principles of belief, secrets of purification,
prayer, zakat, fasting, pilgrimage, etiquette of
reading the Qur�an, dhikr and prayers, as well as wirid
procedures. The second part discusses good �habits� (adat);
and describe it in ten notes, about eating etiquette, marriage etiquette,
business etiquette (commerce), notes on lawful and unlawful, etiquette in
association, etiquette for �uzlah, etiquette
for traveling (traveling), etiquette and appreciation, notes on amar ma�ruf. nahyi munkar, the adab of life is like the morals
of the prophet.
The third part discusses the things that �destroy�
(muhlikat), which also consists of ten notes:
about the wonders of the heart, the riyadatun nafs, the danger of two lusts
(the stomach and the genitals), the danger of the tongue, the danger of anger,
revenge and envy, the reproach world, despicable wealth and miserliness, despicable
rank and riya�, despicable arrogant and
�jub, despicable and deceived. The fourth
part discusses the things that �save� (munjiyat),
namely: repentance, patience and gratitude, khauf
and raja�, poor and zuhud, monotheism
and trustworthiness, love and longing and comfort and pleasure, honest-sincere
intention, muraqabah and muhasabah, contemplation, and
remembering of death.
Exactly, in
all of his explanations, al-Ghazali refers to the Qur�an and Hadith as the main
guidelines, as well as the atsar of the pious. Regarding this
atsar, al-Ghazali also
mentions the method of writing the book Ihya, namely
with five things on the results of the authors of previous books: (1) Describe
what is still unclear and provide an explanation for the general one; (2)
sorting the irregular and arranging the scattered ones; (3) Summarizing too
long in the explanation and justifying what has been decided; (4) Eliminate the
repetitive and define what has already been written; (5) Clarify (tahkik) the vague things that can lead to
misunderstandings (Bruinessen, 2012).
The four
main chapters in Ihya �Ulum
al-Din are very important for someone who enters
Sufism. In the first main chapter, it is known the importance of science, the
basics of creed that are very necessary and knowing the various worships,
virtues and secrets they contain so that they can be carried out carefully and
guard them intensively. In the second main chapter you will find out the
various rules that need to be enforced, the secrets of life and habits that are
necessary and which ones are unnecessary or abandoned.
In the third
main chapter, it will be known the things that harm both good that arise in
humans, relationships and the world that become obstacles to one�s path to God.
With it is compelled to replace it with the qualities, thoughts and actions
that are commendable. And what is commendable is found in the fourth chapter.
In the fourth chapter, it is described by Al-Ghazali in detail in the form of
maqamat and ahwal that need to be taken by a salik. He stated that the maqamat
and ahwal that need to be taken by the salik are repentance, patience,
gratitude, raja�, khauf, zuhud, tawakkal, mahabbah, unsus, �isyq and pleasure.
Al-Ghazali uses the sufistic method of
ethics according to Nisa (2016, p. 12), in its
writing and can be categorized as a book of morality, in fact it is categorized
as the Sufi book of reason. But Ihya� Ulum al-Din is not only that, it is the largest Islamic
exclopedia. Even some experts consider Ihya� Ulum al-Din is a book that divides Islam from materialism
civilization, while for fiqh experts, Ihya� Ulum al-Din is a book of
proposals delivered in the style of advice (Al-A�sm, n.d.,
p. 86).
Metaphysical
Philosophy: An Epistemological Study
Philosophy
as a discourse, can never be satisfied human intellectual thirst (Rapik,
2017, p. 156). Borrowing
Aristotle�s term, humans as hayawan an-natiq (thinking animal) (Sanusi, 2012, p. 12), often have
anxiety intellectual property, where it is able to lead humans themselves to a civilization
of science whose benefits can be felt by us today.
As we all
know, philosophy is etymologically derived from the word philosophia which
means love�philia, and Sophos which means wisdom, knowledge, skills,
experience, praxis and intelligence. As for terminology, philosophy has various
definitions. Plato defines philosophy as knowledge of all that exists�exists (Widyawati,
2013, p. 88), Meanwhile,
Aristotle�Plato�s student�has a different definition from the teacher. For
Aristotle, philosophy is a science that includes truth which contains logic,
metaphysics, economics, politics, rhetoric and aesthetics (H.
Nasution, 2002).
In the
contemporary era, the term philosophy has been redefined by thinkers Islam.
Amin Abdullah, defines philosophy as: 1) flow or result thinking, from a system
of thinking that is consistent to a certain degree which is closed, 2) methods
of thinking that have certain characteristics, such as fundamental ideas or
looking for fundamental basic ideas, critical thinking or form critical
thinking, and intellectual freedom or uphold intellectual freedom and openness (Muslih,
2016, p. 2).
In addition
to the definition of philosophy by the figures above, there are still different
definitions of philosophy from experts. However, in simple terms, this
definition refers to the convergence of meaning, namely as an activity of
directed thinking�analytical, descriptive, evaluative, interpretative, and
speculative�to seek wisdom�good and true conclusions (Mustofa,
1997).
�Metaphysics is a branch of philosophy that
deals with issues of being or existence (Mustansyir,
2007, p. 3). The term
metaphysics comes from the Greek word metataphysika which means something that
is behind or behind physical objects. Aristotle does not use the term
metaphysics but proto philosophia (first philosophy) (Wandalibrata, 2019, p. 67). This first philosophy
contains a description of something that is behind physical phenomena such as
moving, changing, living, dying. Metaphysics can be
defined as the study or thought about the ultimate nature of reality or
existence (Mustansyir,
2007, p. 3).
The question
of metaphysics in terms of existence gives rise to several schools of
metaphysics. There are those who see the issue of existence in terms of
quality, and there are also those who see the issue of existence in terms of
quantity. The flow of metaphysics that sees existence in terms of quantity is
monism, dualism, and pluralism (Putra
& Hidayat, 2017, p. 3). Meanwhile, the flow of metaphysics that
sees existence in terms of quality, namely: materialism and spiritualism (Mustansyir,
2007, p. 3).
Spiritualism,
in the study of philosophy, is a characteristic of any system of thought that
asserts the existence of an immaterial reality that is invisible to the senses.
Most obviously, this applies to all philosophies that accept the idea of
an infinite God and a finite person, the immortality of the soul
and will. Spiritualism is the metaphysical belief that the world is made up of
at least two fundamental substances, matter and spirit or mind or
consciousness, and can refer to any philosophy, doctrine, or religion that
deals with spiritual aspects of existence (Apollo,
n.d.).
Starting
from the above, Islamic spirituality can be interpreted as the attitude of a
Muslim who reflects Allah SWT. as something that is vital and determines the
norms or principles of life (Nur,
2013, p. 41). The Koran
is seen as a norm or principle of life by those who want to be saved. Islamic
spirituality invites human consciousness to make God with all its
representations (esans, attributes) as the main model
of all forms of expression of human beings (Badrudin,
2009).
Al-Ghazali and His Views on Philosophy and
Philosophers
In the early phase of
his intellectual development, Al-Ghazali was mostly involved in the field of Shari�a sciences�especially when he was still in Baghdad.
However, after that in the space of two years Al-Ghazali then tried to
understand philosophy carefully, by continuing to reflect and, repeating his
studies. It was at that time that Al-Ghazali understood and drew conclusions
about the many irregularities committed in philosophical discourse (Abdurrazak,
2003, p. 43).
As stated in al-Munqiz min al-Dhalal, Al-Ghazali divides philosophers into several typologies or
classifications�as well as giving them an assessment, based on their
acknowledgment of the existence of God, among others (Al-Ghazali,
n.d.-c, p. 41): First, are followers of atheism (al-Dahriyyun).
For Al-Ghazali, this group is those who deny the God who governs this universe
and oppose His existence�such as empiricism or logical positivism, for example (Munir, 2008,
pp. 236�237), and including those who go astray (Atabik,
2014, p. 28).
Second, are followers
of naturalism or al-Thabi�iyyun (Al-Ghazali,
n.d.-c, p. 22). In
Al-Ghazali�s perspective, they are people who acknowledge the existence of God
based on observations�which cause amazement�of the behavior
or phenomena of animals and plants (�nature or thabi�ah).
However, they are too busy with their observations, thus opposing the existence
of the hereafter, heaven, hell, the Day of Judgment and reckoning (Watt,
1953, p. 30).
Third, is understanding
God (ilahiyyun) (Al-Ghazali,
n.d.-c, p. 23). According
to Al-Ghazali, they are a group of philosophers who believe in the existence of
God. Among those who belong to this ideology include: Socrates, Plato and
Aristotle, as well as those who affirm their thoughts. Al-Ghazali gave a larger
portion in criticizing philosophers in this understanding�than the two previous
schools, dahriyyun and thabi�iyun.
This is because, this school developed a lot in the Islamic world�such as by
Ibn Sina (d. 1037 AD) and al-Farabi (d. 950 AD) (M.
Y. Nasution, 2012, p. 233).
Their field of
knowledge broadly consists of six fields, namely mathematics, logic, physics,
politics, ethics, and metaphysics. He assessed that the entire field of
knowledge of the philosophers was grouped into three categories, namely kufr, bid�ah, and
what is permissible (Al-Ghazali,
n.d.-c, p. 20). As for what is allowed to be followed,
consists of mathematics, logic, physics, politics, and ethics, while what is
included in kufr and bid�ah
is metaphysics (Tambak,
2011, p. 81).
As for what causes kufr
is because of their view that what is rewarded in the hereafter is only the
human soul, that God only knows universals, and that this world is Qadim (Al-Ghazali,
n.d.-c, p. 20). For
Al-Ghazali, using philosophy as a way of knowing metaphysical truths is
rejected, because it contains many deviations�which according to him is very
full of platonic thinking (Zar,
2004, p. 172). However, in fact, Al-Ghazali did not
reject the overall metaphysical view of these divine philosophers. In some
cases, Al-Ghazali affirmed their opinions such as the immortality of the soul
and so on. The acceptance made by Al-Ghazali is if the philosopher�s views do
not conflict with Islamic teachings - based on the textual meaning of the Qur�anic
texts and hadiths (Zar,
2004, p. 173).�
Al-Ghazali�s
Metaphysical Philosophy of Spiritualism in Ihya
�Ulumuddin
Talking
about metaphysics, you can�t escape the problem of divinity (ilahiyyat).
Madkour said that in matters of divinity, Al-Ghazali followed and fortified the
Ash�ariyah sect (Madkour, 2004, pp. 73�74). Al-Ghazali as adherents of al-Asy�ariyah
tried to harmonize reason with naql (Atabik,
2014, p. 32). He assumes
that reason has an important role in human life, although in some cases,
Al-Ghazali stopped the role of reason at certain limits, and only naql who can pass these limits. Nevertheless,
according to Ali, the arguments that have been built by al-Asy�ari
regarding the concept of divinity (ilahiyyat) closer to philosophical
arguments than religious arguments. Therefore, Al-Ghazali then tried another way
which he considered more religious, namely taking the path of Islamic
spiritualism or Sufism.
In the
debate regarding the attributes of Allah, Al-Ghazali much affirmed the opinion
of al-Ash�ari (Hasyim,
2005, p. 221), as
acknowledged by him in the preamble Qism
al-�Ibadat Kitab Qawaid al-�Aqaid (HAMKA,
n.d., p. 328), that does not accept
the opinion expressed by the Hasywiya and Mu�tazilah�because for Al-Ghazali, these two schools are
considered to have deviated.
The
Hasywiyah school tends to be textual in understanding the text of the Qur�an�including
in principle matters related to Allah�s substance, thus making it seem
anthropomorphic (tajsim). On the other hand, for Al-Ghazali,
the Mu�tazilah were too much in purifying Allah�s
substance, so they had to deny Allah�s attributes (Atabik,
2014, p. 36). Therefore,
according to Al-Ghazali, it is best to take the middle way.
Furthermore,
Al-Ghazali asserted that Allah is the only cause for all of nature. God created
nature with His will and power, because God�s will the cause of everything that
exists (al-maujudat), while His knowledge
covers everything (Madkour,
2004, p. 5).
Furthermore, Al-Ghazali stipulates the existence of the nature of the substance
which is termed the nature of Salbiyah, namely the nature of denying
something that is not in accordance with the perfection of Allah�s Essence.
There are five characteristics of Salbiyah; Qidam, Baqa�, mukhalafat li alhawaditsi, qiyamuhu binafsihi, dan wahdaniyah (HAMKA, n.d.,
pp. 330�335). With these
attributes in the Essence of Allah, there is no perfection of creatures and
only Allah is perfect (Ali,
1991, p. 68).
As for the
topic related to the form of God, Al-Ghazali�s
explanation in ihya �ulumuddin,
not much different from the opinions of other paripatetic
philosophers, such as al-Kindi, al-Farabi and Ibn Sina (HAMKA, n.d.,
pp. 330�335). That God
is prima causal (first cause). According to them, the One God is innumerable,
not at all equal to His creatures, eternal and imperishable.
Allah is the
Creator of the All-Powerful and All-Wise, Allah is the Essence that must exist
because of Himself (wajib al-Wujud di zatihi). His form is the most
perfect form, the most holy of all powers such as matter, form, action and
efficiency. Allah with His substance is the actual mind (�aql bi al-f�al), because He
is pure from matter (HAMKA, n.d.,
pp. 328�329). With His substance,
God also ma�qul (category, object of
knowledge), because He knows His Essence (Madkour, 2004,
pp. 122�123).
Regarding
the creation of nature, Al-Ghazali is different from al-Farabi. According to
al-Farabi and Ibn Sina that the form of nature is not through the process of
creation. Allah is indeed in the position of prima causality or the first
cause, wajib al-Wujud. However, Allah is not the creator of nature, but
is the first mover. Allah created something from an existing material in an
emanation. Thus, God created nature from the beginning with natural material
originating from energy that is qadim, while
the composition of matter that becomes nature is just coming from the emanation
of the mind of the First Intellect (Zar,
2004, p. 74).
According to
Al-Ghazali, al-Farabi and Ibn Sina�s theory of divinity was
heavily influenced by Aristotle�s philosophy, more purifying and abstracting
God than the Mu�tazilites developed�which distanced
God completely from all things. possessing defects of the senses and matter (Atabik,
2014, p. 34).
Al-Ghazali
more clearly stated, the thoughts of al-Farabi and Ibn Sina are clearly
unacceptable in the view of Islam. Because, in Islamic teachings, which are
sourced from the Qur�an and Hadith, Allah is the Creator (al-Khaliq) (HAMKA, n.d.,
pp. 330�331), that which
creates something from nothing. If nature says qadim,
does not begin, it means that nature is not created, and thus God is not the
Creator (H.
Nasution, 2002, p. 84).
Al-Ghazali
asserted that nature (the world) comes from Allah�s irada
(will) alone, cannot happen by itself, as previously believed by Islamic
philosophers (Zar,
2004, p. 74). Iradah of God is what creation means (HAMKA, n.d.,
pp. 330�332). Iradah it produces multiple creations, on the one
hand it is a rule, and on the other it is a zarah-zarah
(atoms) that are still abstract (Atabik,
2014, p. 35).
Adjustment
between zarah-zarah that is abstract with rules that is the world and
its habits that we see. Iradah of God is absolute, free from the bonds of
time and space, but the created world as it can be perceived and impressed on
the human mind, is limited in terms of space and time. Al-Ghazali considers
that God is transcendent, but his will or iradah
is immanent in this world, and is the ultimate cause of all events (Poerwantana,
1988, p. 172).
Al-Ghazali
actually did not deny the existence of the law of causality�cause and effect.
However, what he denies is the opinion of Muslim philosophers who say that the
causal relationship of the book is a relationship of certainty or necessity.
Al-Ghazali�s attitude is based on the concept that Allah is the creator of
everything that exists, including events that are out of the ordinary (HAMKA,
n.d., p. 332). Al-Ghazali
strongly emphasizes that God�s will is a trait that transforms itself in the
potential (and actuality) of action. Taking these premises into account, is
there a place for natural causes or causae secundae in Al-Ghazali�s system
of thought? In fact, causality is perhaps the most discussed issue in the
historiographical literature on this thinker. Even recently a number of
scholars are working on this problem (Nasr,
2003, p. 326).
According to
Al-Ghazali, the relationship between cause and effect is not dharuri
(definite), in the sense that the two are not a relationship that must apply.
However, both of them have their own individuality (Atabik, 2014, p. 36). Everything happens only
because of the power and will of the Almighty Creator, namely Allah SWT (HAMKA,
n.d., p. 333). For
example, paper doesn�t have to be burned by fire, water doesn�t have to wet
cloth. All of this is just a natural custom, not a necessity. Everything in
this world happens because of the power and will of Allah alone. Like wise with
the case of not burning Prophet Ibrahim when burned with fire. They consider it
impossible, except by removing the burning nature of the fire or changing the
Prophet Ibrahim�s self (substance) into a material that cannot be burned by
fire (HAMKA,
n.d., p. 176). As for the
habits that deviate from the law of causality, it actually occurs in certain
events�such as those experienced by the prophets of Allah as a representation
of the miracles given.
CONCLUSION
Al-Ghazali
is one of the Islamic thinkers who has a significant contribution in the
history and development of the treasures of Islamic science. Al-Ghazali is seen
as a unique figure in the world of thought, some of them are fascinated by
Al-Ghazali from his wanderings, heritage works, and Sufistic behavior. Many of
his works have become objects of research which have attracted the interest of
science lovers and academics, both from among Muslims themselves (insiders), as
well as from non-Muslims (outsiders).
Al-Ghazali�s
partial disagreement with several metaphysical philosophers in particular, such
as Ibn Sina and al-Farabi, formed the structure of al-Ghazali�s thinking which
is represented in several of his works�including in the book of Ihya �Ulumuddin. Al-Ghazali
tried to harmonize reason with naql, so that in some cases, Al-Ghazali
stopped the role of reason at certain limits, and only the naql could
cross these limits�which was not the case with Ibn Sina or al Farabi.
This can be
seen, for example, in his view of the law of causality�where Ibn Sina and
al-Farabi view that cause and effect are certain or necessary. In contrast to
the two, in Ihya �Ulumuddin,
Al-Ghazali considers that God is transcendent, but
his will or Iradah is immanent in this world, and is the ultimate cause of all
events. Where this also happens a lot in the events of the Prophets which in
religious terms are referred to as miracles�a reality that comes out of the law
of causality.
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