A Moslem seeker after God

by Samuel Marinus Zwemer

None but oxen can turn it!”

When the vizier was informed of this attack upon him, he merely remarked that the poet had simply intended to allude to his origin—he came from Tus in Khorasan, and, according to a popular saying, all the men of Tus were oxen (one would say asses, nowadays).

“The people of Khorasan,” says Chenery, “were renowned for their stinginess, and it is not surprising that the inhabitants of the mother town were said to excel in it all the rest of the world. Witness the story, related in Saʾadi’s Gulistan, if I remember well, of the merchant of Merv, who would not allow his son to eat cheese, but made him rub his bread against the glass cover under which it was kept.”

To prove the stupidity of the Khorasanis to-day, Major P. M. Sykes[19] tells a story of three Persians who met and were all praising their own provinces. The Kermani said, “Kerman produces fruit of seven colours.” The Shirazi continued, “The waters of Ruknabad issue from the very rock.” But the poor Khorasani could only say, “From Khorasan come all the fools like myself.”

Yet Khorasan, in the words of Hujwiri, was that land “where the shadow of God’s favour rested,” as regards the teaching of the Mystics. He mentions nine leading Sufis who belong to Khorasan, and taught there before Al-Ghazali’s day, all of them distinguished for the “sublimity of their aspiration, the eloquence of their discourse, and the sagacity of their intelligence.” He then goes on to say: “It would be difficult to mention all the sheikhs of Khorasan. I have met three hundred in that province alone who had such mystical endowments that a single man of them would have been enough for the whole world. This is due to the fact that the sun of love and the fortune of the Sufi Path is in the ascendant in Khorasan.”[20]

In view of such statements it is clear that Al-Ghazali owed much to his environment as well as to his own genius. He did not originate mysticism, but used what his predecessors had already written on the subject. The very chapter headings of Kashf al-Mahjub are the same as those found in Al-Ghazali’s books on mysticism.

According to Murtadha (who follows As-Subqi), Al-Ghazali’s full name was Abu Hamid Mohammed bin Mohammed bin Mohammed at-Tusi al-Ghazali, and he was born at Tus in the year of the Hegira 450 (A. D. 1058). In regard to his name, it is related that others before him had the peculiarity of the family name three times repeated. “Ibn-Kutaibah states that Abu’l-Bakhtari’s name was Wahb b. Wahb b. Wahb, the same name thrice in one continuation; and that similar to this among the names of the Persian kings was that of Bahram b. Bahram b. Bahram; among the Talibis (the descendants of Abu-Talib) that of Hasan b. Hasan b. Hasan, and among the Ghassan that of al-Harith the junior b. al-Harith and the senior b. al-Harith.”[21]

Concerning the spelling of his name, whether it should be spelled with two z’s or with one, there has been long and strong dispute. Professor Macdonald thinks the name should be spelt Ghazzali and has given his arguments in a special essay.[22] This spelling is given by Ibn Khallikan in his biographical dictionary (d. A. D. 1282). But apparently, according to the authority of As-Samʾani, the name is derived from Ghazala, a village near Tus, and is not a professional noun, such as are common among patronymics. Abu Saʾd ʾAbd al-Karim As-Samʾani was born only two years after Al-Ghazali’s death, and wrote a famous book of patronymics in eight volumes. He was, therefore, an expert in names and genealogies, and we may well accept his authority for the spelling of the name of the great imam, who was his own countryman. The sheikhs of the Azhar University in Cairo all follow this authority and write Al-Ghazali.[23]

Some say that there had already been two scholars in the family, one an elder Al-Ghazali, at whose tomb in the cemetery of Tus prayer was answered. This was a paternal uncle of Ghazali’s father. The other was a son of the same. The story is told, apparently on the authority of Ghazali himself, that at the time of his father’s death he committed his two boys, Mohammed and Ahmed, to the care of a trusted Sufi friend for their education. He himself seems to have had unfulfilled desires in regard to his own education and was determined that his boys should have a better opportunity. So he left in trust what money he had for the purpose with this friend, who proved faithful and taught and cared for them until the money was all gone. Then he advised them to go to a madrasa, where, according to Moslem custom, they would receive food for their need and shelter. Ghazali used to tell the story of this experience in after life, and would add the remark, “We became students for the sake of something else than God, but He was unwilling that it should be for the sake of anything but Himself.” This instance doubtless throws light on the motives for his studies and his great diligence. At the outset he was in search rather of reputation and wealth through learning than of piety.[24]