❖ Imam Al-Ghazali’s Method of Internal Critique and the True Foundations of Faith
✦ Internal and External Critique
Imam Al-Ghazali adopted the method of internal criticism to refute the assumptions of the Mu'tazilites and atheists. In this method, a theory is examined based on its own principles and standards. In contrast, external criticism involves evaluating a theory based on the principles of a different ideological framework.
For example, assessing Western ideologies by the standards of the Qur’an and Sunnah would be considered external criticism.
◈ Aspects of Internal Critique
Through internal criticism, the flaws of a theory are revealed in the following ways:
① Revealing contradictions in assumptions: Demonstrating that the theory contains internal inconsistencies.
② Inconsistency in outcomes: Proving that the established principles of the theory fail to lead to the intended results.
③ Highlighting meaninglessness: Exposing the absurdity or lack of meaningfulness in the assumptions of the theory.
Imam Al-Ghazali skillfully employed this very method of internal critique in his renowned book Tahafut al-Falasifah to refute philosophical assumptions. Prior to Imam Al-Ghazali, this systematic approach had not been employed so thoroughly against Mu’tazilite and philosophical thought.
❀ Importance of Internal Critique in Refuting Atheism
Imam Al-Ghazali explains that it is not appropriate to evaluate ideologies like atheism by religious standards, since there are fundamental differences in the epistemological frameworks, objectives, and reasoning methods of religion and atheism.
Therefore, the effective refutation of atheism is only possible through internal criticism. He also states that trying to refute atheistic assumptions using religious texts is not only ineffective but also weakens the defense of religion and can be harmful.
❖ Categories of People Worth Debating
In his book Ayyuha al-Walad, Imam Al-Ghazali clarifies that not everyone is worthy of debate. He likens ignorant individuals to the sick and outlines four types:
① The Envious Questioner
- One who raises questions or objections out of envy.
- Envy is an incurable disease, and responding to such a person only fuels the fire.
- It is better to ignore such individuals.
② The Foolish Questioner
- One who does not strive to acquire knowledge and objects to great scholars without understanding.
- His objections are proof of his ignorance.
- Responding to him is a waste of time.
③ The Impatient and Irrational
- One who lacks the ability to comprehend scholarly discourse and relies solely on his limited intellect.
- It is not necessary to respond to such questions.
④ The Seeker of Truth
- One who sincerely seeks the path of truth, free from envy and worldly desires.
- It is obligatory to respond to the questions of such a person.
✿ Relationship Between Faith and Rational Arguments
Imam Al-Ghazali states that faith is not solely dependent on rational arguments or dialectical theology.
Faith is a light which Allah instills in the heart of His servant, and this can occur through various means:
❖ Through inner awakening
❖ Through dreams
❖ Through the company of righteous individuals
Although rational arguments may lead some people to faith, restricting the attainment of faith to logical reasoning alone is incorrect.
In his book al-Tafriqah bayna al-Islam wa al-Zandaqah, Imam Al-Ghazali mentions:
✔ Dialectical methods in theology are not always beneficial for establishing faith.
✔ Faith attained through dialectical arguments is weak and can be shaken by new doubts.
✔ Firm faith is acquired through worship, remembrance of Allah, and detachment from worldly desires.
✦ Intellect, Prophethood, and Metaphysics
Imam Al-Ghazali explains that the intellect is incapable of making conclusive judgments about metaphysical matters (e.g., God, the afterlife, etc.).
The intellect can neither fully prove nor deny these realities. Such truths can only be comprehended through revelation (Wahy).
◈ Relationship Between Intellect and Prophethood
✔ The intellect, in light of the Prophet’s character and miracles, testifies to the truthfulness of the Prophet.
✔ Once the Prophet’s truthfulness is established, the intellect accepts all that the Prophet conveys, since these matters lie beyond the reach of human intellect.
Imam Al-Ghazali writes in his book al-Mustasfa:
“The intellect guides to the truthfulness of the Prophet, then withdraws and admits that all that the Prophet declares is acceptable, because the intellect is incapable of making judgments about these matters.”
Summary:
Imam Al-Ghazali’s methodology, rooted in internal criticism and a nuanced understanding of epistemology, provides a powerful framework for engaging with atheistic and philosophical thought. His emphasis on sincerity, spiritual refinement, and the limitations of pure reason remains timeless in defending and strengthening true faith.
