A Moslem seeker after God

by Samuel Marinus Zwemer

We know that he left Bagdad, returned to Tus, his native place, and settled down to study and contemplation. Strange to say, at this time of his life he seems to have found the greatest delight in going back again to the study of Tradition, especially the collections of Al-Bokhari and of Muslim. All his biographers seem to agree in this. He had charge of a madrasa and of the khanka or monastery for Sufis. Every moment was filled with study and devotion until in the fifty-fifth year of his life (lunar calendar) the end came.

The austerity and privations of his long wanderings doubtless wore down his strength. One who had risen to so high a position of authority on religious matters also had to pay the price of leadership in controversy with opponents, and of their envy, and their slander, as we are told by al-Ghafir. This may have been, Macdonald thinks, one of the causes for his removal from Nishapur to Tus. A friend remarks in regard to his attitude towards those who opposed his teaching and envied his influence: “However much he met of contradiction and attack and slander, it made no impression on him, and he did not trouble himself to answer his assailants. I visited him many times, and it was no bare conjecture of mine that he, in spite of what I saw in him in time past of maliciousness and roughness towards people, and how he looked upon them contemptuously through his being led astray by what God had granted him of ease in word and thought and expression, and through the seeking of rank and position, had come to be the very opposite and was purified from these stains. And I used to think that he was wrapping himself in the garment of pretense, but I realized after investigation that the thing was the opposite of what I had thought, and that the man had recovered after being mad.”

Al-Ghazali died on Monday, the fourteenth of Jumada II, A. H. 505 (Dec. 18th, 1111). His brother Ahmad (quoted by Murtadha from Ibn Jawzi’s Kitab ath-thabat ʾind al-mamat) gives the following account of his death: “On Monday, at dawn, my brother performed the ablution and prayed. Then he said, ‘Bring me my grave-clothes,’ and he took them and kissed them and laid them on his eyes and said, ‘I hear and obey to go in to the King.’ And he stretched out his feet towards Mecca, and was taken to the good will of God Most High. He was buried at, or outside of, Tabran, the citadel of Tus, and Ibn As-Samaʾni visited his grave there.”

Later biographers were not satisfied with the bare facts of his decease. Murtadha gives a far more interesting story. “When death drew near to the Imam Abu Hamid Al-Ghazali, he commanded his servant, an excellent and religious man, to dig his grave in the middle of his house, and to summon the people of the neighbouring villages to attend his funeral; that they should not touch him, but that a company of three men unknown in the region of Al-ʾIraq would come out of the desert, that two of them would wash him, and the third would undertake the prayer over him without the advice or command of any one. Then, when he died, the servant did according to all that he had commanded, and required the presence of the people. And when the people gathered to attend the funeral, they saw three men who had come out of the desert. Two of them began to wash the corpse, while the third vanished and did not appear. But when they had washed him and arranged him in the grave-clothes, and carried his bier and laid it on the edge of the grave, the third appeared wrapped in his robe with a black border on both sides, turbaned with wool, and he prayed for him and the people prayed with him. Then he gave the benediction and departed and hid from the people. And some of the excellent of the people of Al-ʾIraq who were present at the funeral had noticed him carefully, but did not know him until some of them heard a Hatif in the night saying to them, ‘The man who led the people in prayer is Abu ʾAbd Allah Mohammed b. Ishaq Amghar, the Sharif. He came from the farthest Maghrib, from ʾAyn al-Qatr, and those who washed the corpse are his comrades Abu Shuʾayb Ayyub b. Saʾid and Abu ʾIsa Wajih.’ And when they heard that they journeyed from Al-ʾIraq to Sanhaja of the farthest Maghrib, and when they had reached them and asked of them their prayers, they returned to Al-ʾIraq and related it to the Sufis and published their miracle (karama). Then a company of them, when they heard that, went to visit them and found them to be those whom they noticed carefully, and they asked of them their prayers. And this is a strange story.”[52]

An equally remarkable story is told of the death of Al-Ghazali’s younger brother in the books of the Persian mystics.[53] The verses given might well apply to Al-Ghazali himself and his views of life and death. “Moghith related, on the authority of Kadiri tradition, how the famous Ahmed-Al-Ghazali, native of Tus in Persia, said one day to his disciples, ‘Go and bring me new and white garments.’ They went; and on returning with the objects required, found their master dead; by his side was a paper on which were written the following stanzas:

“‘Tell my friends, who behold me dead,

Weeping and mourning my loss a while,

Think not this corpse before you myself:

That corpse is mine, but it is not I.

I am an undying life, and this is not my body,