Imam Al-Ghazali is back in the modern-day spotlight

It was a time of great strife and war, including one of the most pivotal conflicts between the Arab world and the West, known as the Frankish Wars or the Crusades, which began in 1096 CE, before Al-Ghazali's death in 1111 CE.

Al Majalla looks at the distinct ways in which three modern-day authors have interpreted Al-Ghazali's intellectual and scholarly journey and how his life has become a source of inspiration for contemporary fiction.

Tawaseen Al-Ghazali: Strange journeys and adventures

Moroccan author Abdelilah Ben Arfa begins his novel, a historical and imaginative retelling of Al-Ghazali's life published in 2011, with the scholar's childhood.

The narrative quickly transitions to explore the diverse Islamic sects and doctrines that shaped Al-Ghazali's youth. After completing his early education, Al-Ghazali encounters Hassan-i Sabbah, the infamous leader of the Batiniyya sect, known as the Assassins (al-Hashashin).

In a fictional twist, the story uses Al-Ghazali's infatuation with a striking young woman, Hawa/Al-Tahira, as a means for him to infiltrate their secretive world. Through her and a mutual friend, he becomes acquainted with the Epistles of the Brethren of Purity and Loyal Friends and is given a symbolic handkerchief, which he later learns signifies the Assassins' connection to the Prophet's family (Ahl al-Bayt).

Eventually, Al-Ghazali enters the sect's "castle," described as a paradise of unimaginable wonders, where marvels beyond human comprehension abound. In this fantastical setting, Al-Ghazali embarks on a series of extraordinary adventures, deciphering cryptic messages and employing Abjad numerology (Hisab al-Jummal) to navigate and ultimately escape the castle.

His adventures take another turn as he deepens his relationship with Hawa, who challenges him with a linguistic riddle as a condition for winning her heart. Al-Ghazali solves the puzzle and eventually marries her.

Writing in Al-Ghazali's voice, the author narrates: "I tried forming several words using these letters, ensuring they had the same numerical value: 'Chaste, shroud, old, preserved…' None of these attempts succeeded because they were not the required words. Then I reflected on the key term, 'Father of Fathers,' and assumed it referred to 'Adam,' drawing an analogy to Hawa in the first triangle. I then attempted to extract the number 150 from it but found that its numerical value was only 45."

The novel takes further creative liberties, depicting Al-Ghazali as a messenger between his teacher, Al-Juwayni, and Vizier Nizam al-Mulk. In this narrative, Al-Ghazali warns the vizier of the Assassins' plans to kill him.

This reinterpretation situates Al-Ghazali's journey to Nishapur as part of this mission, significantly diverging from the widely accepted historical accounts of his scholarly pursuits and intellectual legacy.

Ben Arfa structures his novel into sections he terms "Tawasin," alternating between Al-Ghazali's surreal adventures and dry, report-like historical accounts of the era.

These historical interludes describe the various Islamic sects of the time, and the roles scholars were expected to play in countering them. A pivotal moment in the novel focuses on Al-Ghazali's period of seclusion, during which he withdrew from teaching and scholarly circles. Ben Arfa attributes this withdrawal to the death of Al-Ghazali's first son, Hamid—an event that has no corroboration in the historical accounts of Al-Ghazali's life.

Instead, the author draws on Murtada al-Zabidi's commentary on The Revival of Religious Sciences to offer an alternative explanation: Al-Ghazali's retreat was prompted by a dream in which God commanded him to follow a Sufi sheikh, Yusuf al-Nassaj. This episode appears in the section titled "Tasin al-Ru'ya" (Tasin of the Vision), which leads to Al-Ghazali's journey to Jerusalem, where he writes his most renowned work, The Revival of Religious Sciences.

This journey is explored in the chapter "Tasin al-Ihya" (Tasin of the Revival). In this chapter, Ben Arfa delves into Al-Ghazali's intellectual debates with Sufis, philosophers, and theologians, illustrating how these interactions culminated in the creation of this seminal text.

However, the narrative takes a peculiar turn upon Al-Ghazali's arrival in Jerusalem. The author imagines him engaging in a fantastical dialogue with an ant, connecting the insect to the letter "Ta" at the beginning of Surah An-Naml(Chapter of the Ants) in the Quran.

Through this strange exchange, Ben Arfa intertwines Abjad numerology with Quranic references, attributing mystical qualities and miraculous acts to Al-Ghazali that are far removed from historical accounts.

The novel suggests that these extraordinary experiences played a role in shaping some of Al-Ghazali's later works, adding a layer of fictional mysticism to the scholar's legacy.

Daneshmand: The Journey and Life of Al-Ghazali

Mauritanian author Ahmed Fall Al-Din presents a sweeping narrative in his 635-page novel, published in 2023. It is structured into five chapters that reflect key stages of Al-Ghazali's life.

The chapters begin with "The Orphan," followed by his ascent to becoming a revered scholar and teacher known as "Daneshmand." The story then transitions to a period of profound uncertainty that compels him to abandon his worldly pursuits, earning him the title "The Fugitive." His journey continues as "The Ascetic," culminating in the final chapter, "With a Pure Heart."

Fall Al-Din's portrayal of Al-Ghazali is richer in depth and detail than Ben Arfa's and the fantastical adventures and mystical elements it included.

It not only captures Al-Ghazali's personal journey but also vividly portrays the broader societal and historical context of his time, delving into global events that shaped the era.

The novel ventures beyond the geographical regions Al-Ghazali inhabited, transporting readers to France and Constantinople to provide glimpses into the Crusades and the world preceding them.

Fall Al-Din demonstrates meticulous care in reconstructing the societal landscape of Al-Ghazali's era. He explores Al-Ghazali's marriage and family life, naming his wife as "Kholoub," with whom he has two daughters, Aisha and Fatima.

Readers are introduced to various cities and regions that played a role in Al-Ghazali's life, either as places he resided in or visited during his travels. These include Nishapur, Tabaran, Isfahan, Baghdad, Damascus, and Jerusalem.

Fall Al-Din also incorporates numerous historical figures who influenced Al-Ghazali and were, in turn, influenced by him. Among them are his teacher Sheikh Al-Juwayni, Abu Ali Al-Faramadhi, and Vizier Nizam al-Mulk, whose support significantly shaped Al-Ghazali's scholarly career. The novel also delves into Al-Ghazali's dangerous encounters with leaders of the Batiniyya sect, who sought to eliminate him.

Beyond recounting Al-Ghazali's personal life and relationships, Fall Al-Din enriches the narrative with detailed descriptions of historical cities and locations, from bustling marketplaces and libraries to scholarly gatherings and the courts of caliphs.

The novel also captures the intellectual and non-scholarly debates that characterised these settings. This level of detail immerses readers in the vibrant world of Al-Ghazali, leading to the most critical phase of his life: his internal struggle between remaining a celebrated teacher or choosing seclusion to seek the ultimate truth.

This transformative conflict is not only a pivotal moment in Al-Ghazali's life but also a universal lesson, resonating with anyone who engages with his story and seeks insight into the timeless pursuit of knowledge and spirituality.

In several chapters, Ahmed Fall Al-Din takes readers to France and Constantinople, offering a detailed portrayal of the preparations for the Crusades. He skillfully depicts major historical figures of the era, such as Alexios, leader of the Franks, and Kilij Arslan, leader of the Turks.

These characters are shown deliberating on their campaigns against "the Muhammadans" and the betrayals by certain Seljuk fortress commanders, which ultimately facilitated the occupation of Jerusalem. The narrative delves into the period's dialogues, examining the religious rhetoric used to justify the war—a conflict that claimed thousands of Muslim lives and culminated in the occupation of Jerusalem in 1099 CE.

The author vividly captures the reactions of the Muslim populace in Baghdad and Nishapur to the horrors, massacres, and devastation in Jerusalem. Fall Al-Din's descriptions connect historical events to the enduring struggles and conflicts in Palestine today, providing a poignant commentary on their lasting relevance.

In a dramatic twist, Fall Al-Din reimagines Al-Ghazali's death. Rather than passing away from natural causes, Al-Ghazali is portrayed as being poisoned by one of the Batiniyya conspirators, followers of Hassan-i Sabbah, who feared his writings and their influence in turning people against their sect.

Al Ghawwas (The Diver): exploring the human dimension

In her 2024 novel, Egyptian author and scholar Reem Bassiouni approaches Al-Ghazali from a distinctive angle.

Inspired by a manuscript she hypothesises may have been authored by his wife, titled The Lion and the Diver, Bassiouni places emphasis on the human and psychological dimensions of Al-Ghazali's life, particularly his relationships with women, not just romantic ones.

The novel introduces several women, beginning with his mother, who raised Al-Ghazali after his father's death. There is also Thuraiya, a young woman who loved him and eventually became his wife; and Tarkan Khatun, the wife of the sultan, who initially plots against Al-Ghazali due to his influence over her husband.

Over time, this relationship evolves into a transactional one, with Al-Ghazali mediating to dissuade Tarkan Khatun from installing her son as the sultan's successor after her husband's death.

Bassiouni also examines Al-Ghazali's domestic life, portraying Thuraiya as envious of his connection with Tarkan Khatun.

Thuraiya opposes his decision to withdraw into seclusion, a pivotal moment in his life. Their discussions about balancing his responsibilities as a scholar with his obligations to his family are infused with contemporary relevance, echoing challenges familiar to modern readers.

It is important to note, however, that Thuraiya, as Al-Ghazali's wife, is a fictional character created by the author and not a historical figure.

Some critics may argue that Bassiouni projects her own interpretations of Al-Ghazali's life through her characters. For example, while many historians have speculated on the reasons behind Al-Ghazali's seclusion, Bassiouni offers a theory voiced by one of the vizier's men during Al-Ghazali's illness:

"If, for example, we assume the Sheikh's illness is not real, and that he merely wishes to withdraw from his position and duties, then death would be a fitting punishment for someone who betrays his trust. This position affirms the caliph's legitimacy—it cannot be abandoned except by a criminal or a traitor. And Al-Ghazali is neither. The imam accepted the position, and it is a trust. To leave it is to defy the caliph and provoke the people against their rulers, as though challenging the caliph's legitimacy itself."

This reasoning seeks to justify Al-Ghazali's withdrawal, though it may appear incongruous for someone deeply invested in his family.

Meanwhile, the novel exaggerates Thuraiya's attachment to Al-Ghazali, depicting her as unable to accept his spiritual journey and detachment.

Bassiouni explores Al-Ghazali's trial of seclusion in depth, presenting it as the most defining period of his life. She vividly describes his existential struggles and eventual detachment from worldly matters, along with his search for truth during isolation.

This phase culminates in his decision to write The Revival of Religious Sciences. In a dedicated chapter, she delves into specific aspects of the book, framing them through dialogues between Al-Ghazali and his students. These focus on themes like tawakkul (trust in God) while avoiding its more theoretical jurisprudential sections.

Ultimately, Al-Ghazali returns to Thuraiya, claiming he felt an inner call from her that compelled him to return, drawing on historical accounts suggesting his seclusion lasted only two years. However, he comes back transformed and no longer aspiring to be a renowned teacher or mentor. Instead, he dedicates himself to writing and producing works such as his seminal Deliverance from Error before passing away.

Although Bassiouni references figures plotting to assassinate Al-Ghazali, she adheres to a historical consensus that his death was natural.

In the final chapter, Bassiouni concludes Al-Ghazali's journey with a section titled "On the Margins of History," reaffirming the existence of The Lion and the Diver, which she posits was written by his wife as an allegorical account of his life and his complex relationship with power.