"None of you believes till..."

Despite what I still consider to be an immensely disappointing movie, Revenge of The Sith, the last of the Star Wars movies did have a few memorable moments. Most poignant, as far as the story line is concerned, was a scene that had very little special effects, very few movements and no dialogue.

It was the scene just before Anakin Skywalker turned to the Dark Side. Master Windu had gone to confront Chancellor Palpatine and he ordered Anakin to remain at the Jedi Temple and wait for his return. Anakin of course at this point, his mind was messed, torn, and confused... He is a Jedi who had just discovered that the Chancellor is the elusive Sith Lord. He had premonitions of his wife's death and the Sith Lord was the only person who had offered to help. The Jedi way of course was to let go and allow fate to run its course. But that is exactly the one thing that Anakin, a young man so much in love with his secret wife cannot bring himself to do.

The beauty of this scene is the way it depicts emotional suffering. Anakin, for all his obvious powers, cannot and should not attempt to change fate but when you are told there is perhaps a way to do so, how can you not be tortured by the thought that you should at least try? That thought ran through his mind as he sat alone at the Jedi Council's chambers. He stood up and walked to the window overlooking his wife's residence from a distance. As he stood there, unknown to him his wife too was standing by her window staring at the Jedi Temple with deep concerns about how her young husband was battling with his premonitions. When Anakin could no longer bear waiting, he decided to leave the temple in an apparent attempt to change fate. And the rest, as they say is 'history'.

Love may energise but may also lead you astray and weaken you beyond your imagination. There was once in my life my thoughts and emotions were so consumed by deep affections towards someone, so deep that it was disturbing me even during my prayers. I remember hating myself for having such feelings as I thought I was immune from all these.

Immune from these I was not and when I could no longer get them contained, I confided to a few close friends seeking their advice on what I should do. All except one, encouraged me to approach the person to get to know her better with a clear intention of marrying her. The one dissenting view however was Yoda-esque, a startling yet profound words of advice; "If indeed the feelings you have for this sister are as deep and strong as you described, do not marry her! You will always be weak."

Followed his advice I did not as a few weeks later, I personally approached the person. Fortunately, I was rejected. Strangely enough, whatever feelings of disappointment I had was very much diluted by the overwhelming sense of relief I felt once everything was off my chest. And because of that, I was able to move on, and the whole emotional episode soon enough became rather insignificant.

That was my first experience with 'love'. Quite an ordeal it was but a necessary and an invaluable learning experience indeed. "I really learned a lot, really learned a lot, love is like a flame, it burns you when it's hot" Probably Nazareth was a tad too pessimistic here about love but to be outrageously optimistic like what Celine Dion once sang; "I'm everything I am because you loved me", can't be right either, can it? Loving someone can be exhausting... so does knowing someone is in love with you but for some reasons you cannot and will never reciprocate.

The Prophet (may peace be upon him) explained: "None of you (truly) believes till he loves me more than his father, his children and all mankind." (Sahih Bukhari, Volume 1, Book 2, Hadith 15)

Certainly, the hadith tells us of the importance of loving the Messenger of Allah, but underlying it is a bigger spiritual message on how to manage and prioritise love. And this was further expounded by Imam Al-Ghazali in Book 36; on Love, Longing, Intimacy and Contentment, of his Ihya Ulum al-Din.  Al-Ghazali cited the above hadith early in this chapter along with a few more ahadith that bore the same opening phrase, "none of you believes till..."

A literal reading of these ahadith would perhaps lead some to argue that the Prophet was rather histrionic; a trait characterised by a desire to be the centre of everyone's attention. Such an argument however, is both misleading and malicious. The focus here is not on the Prophet the messenger but the message. And the message is the religion of Islam in which God is Supreme, the Creator from Whom we came and to Whom we shall return.

Faith in God is central to everything. All our actions, words and intentions ought to be those that pleases Him, as taught and exemplified by the Prophet (peace be upon him). To love God is to do what pleases Him in accordance with the teachings of the Prophet. If that is indeed the love most dear to a person, his conviction on what is vice and virtuous will remain strong in all circumstances. But if the love most dear to him is centred around another person; a spouse, a lover, a parent or a child, he may be tempted to commit evil and sacrifice his faith and conviction in the name of love.

Sadly though, the world is filled with love stories where irrational sacrifices are made in the name of love. Shakespeare's Romeo and Juliet is a prominent example. A glorious love story, I contend, it is not but a story of supreme foolishness and of misplaced priorities. Why? Because in a period of not more than three days, Romeo and Juliet met and fell instantly in love, and from thereon were prepared to kill, denounce their respective families and take their own lives. How such actions therefore are worthy of applauds and admiration is just bewildering.

At least in Anakin Skywalker's case, he was in love with a former queen whom he had adored for many years. His action however remains wrong. It was wrong of him to let his deep feelings for someone; no matter how dear she was to him, cloud his judgment and lead him to betray his teachers.

Likewise for Heinz; of the famed vignettes by Lawrence Kohlberg. No matter how much Heinz may love his wife, to steal medicines for her would be wrong. Whether your wife lives or dies is beyond your control. And medicines are not magical antidotes. For the pharmacist to charge such an exorbitant amount of money is indeed wrong, but two wrongs do not make something right. In such difficult circumstances is where faith is paramount.

So, should we all then not let ourselves develop feelings and emotions towards anyone? Is falling in love such a terrible thing? Certainly not. But the focus should be more; in reference to Sternberg's theory, on companionate love rather than romantic and infatuation love. And as Muslims, we are asked to seek those who may bring us closer to God, and those who may help unleash the good within us. For a widowed single father-of-three for whom midlife crisis has come early, these are my hope and prayers exactly.

Beyond "What If?"

British wartime Prime Minister Winston Churchill is often revered as one of the most important figures in World War II. His inspiring speeches galvanised the battered spirits of the British people, and his strong leadership inspired the British army and their allies towards victory. Any man of lesser resolve and determination would have caved in and surrendered to the then mighty Nazi Germans.

That is what everyone knows. What very few people know is the fact that Churchill nearly died about 10 years before World War II. No, he didn't nearly die in some battlefield somewhere in the then vast British Empire. He nearly died after he was knocked down by a taxi in New York City! Churchill had an American mother so he was probably there for a social visit. He did not die but the injuries sustained were serious enough he had to be hospitalised for an entire week.

"What if?" is a question many would ask while imagining alternative eventualities in life. What if Churchill had died? Would the Germans successfully conquered Great Britain and gained absolute control of Western Europe? If that had happened, perhaps most of us today would be reading and writing in German rather than in English, and perhaps most football fans in the world would be following the Bundesliga rather than the English Premier League.

One may ask "what if?" for any issues, from the most profound to the most trivial. What if Hussein Onn had persevered and appointed Ghazali Shafie (instead of Mahathir Mohamad) as Malaysia's Deputy Prime Minister in 1976? Mahathir probably would never become prime minister, ousted most likely from the government by Ghazali and forced to return to his Maha Clinic in Alor Star. No Mahathir, no Proton Saga, no Penang Bridge, no KLCC, and no KLIA. How backwards Malaysia would still be ;)

What if Eric Cantona had joined Liverpool, and not Leeds United and eventually Manchester United in the early 1990's? In 1992, Liverpool manager Graeme Souness was asked by Michel Platini (then manager of the French national team) to bring the talented yet temperamental young striker to England. Souness refused the offer so Cantona went to Leeds United instead. Leeds won the league that season. He was sold to Manchester United the next season and the club immediately won the league for the first time in more than two decades and went on to win more league titles over the years, enough to even surpassed Liverpool's proud long-standing record of 18 English league titles. Liverpool of course depressingly has not won the league since 1990.

Pondering with "what if" may also be an act of regret for not doing something that perhaps could have prevented a tragedy from happening. Former Wales manager and football player Gary Speed died tragically a few months ago. Most likely, he had committed suicide but expert testimony given during the coroner's inquest suggests that it might have been purely accidental. Whichever, it will not take the pain away from Gary Speed's wife who confessed that she and Gary had an exchange of words about "something or nothing" the last time she saw him alive. She went out for a ride to clear her mind but soon returned home only to find she had accidentally locked herself out. She spent the night in the car and in the morning found her husband's body hanged in the garage.

Imagine how it feels like that your very last conversation with your late spouse was an unpleasant one. Imagine the "what if" that goes through Mrs. Speed's mind. "What if I did not leave the house?"; "What if I had brought my house keys with me?"; "What if I did not make such a big deal about the 'something or nothing' we had argued about?" Imagine that... Well, I certainly can. The circumstances surrounding my wife's death were certainly different. She certainly did not take her own life but we did have our own incident over 'something or nothing' on that fateful day. And because of that, I have continued to ask myself "what if" I had done this or that, and "what if" I had said something that night.

It's not easy to move beyond these "what if's'". One cannot choose to have selective amnesia. I cannot simply extract specific data from my brain and delete it from my memory. It stays with me and continues to haunt me. Deal with it one must and as a Muslim, I've learned to accept all that has happened as God's will, the wisdom of which I shall learn to understand for the rest of my life.

Fate is to be accepted, not questioned. To sometimes ask 'what if?' is instinctive, to be burdened by it however is maladaptive and un-Islamic. "I am enslaved to fate, of all else say no more; With a sweet tongue speak, else I plea say no more; Speak not of troubles, of treasures tell me more; And if of this you know not, be not troubled, say no more." (Rumi 149, Divan-e Shams)

For the first time in almost a year, I feel strong enough to move on, to finish all that I've started and to begin the search for a new mother for my three young children. Regaining some level of optimism is essential. Optimistic I am of many things, including for Liverpool to finally win their 19th league title next year (or sometime before the end of time:)) and for Roger Federer to finally beat Rafael Nadal at Rolland Garros. Churchill, Cantona AND Mahathir are best left to history.

Not My Master

Whenever I'm asked to name the best book I've read, the first book that comes to my mind is Islam and Secularism, the magnum opus of one of Malaysia's finest contemporary scholars, the eminent and most respected Professor Syed Muhammad Naguib Al-Attas. First published in 1978, the book provides the most eloquent explanation on the concept of religion in Islam, an excellent morphological analysis of the Quranic term ad-Din, and a comprehensive outline of the Islamization of knowledge philosophy. Certainly, I am just one out of many who were deeply inspired by this book especially those who like me were reading and studying books on philosophy and social sciences written by scholars in the West. To comprehend and accept those ideas while remaining faithful to our religious standing and belief was not easy. Islam and Secularism gave us the answer, and the confidence and faith to carry on without doubt and fear.

Professor Al-Attas was the Founder-Director of the Institute of Islamic Thought and Civilisation (ISTAC). This 'Beacon on Top of The Hill' was a hugely respected institution attracting students from many parts of the Muslim world. It won't be an understatement to say that most of them came for the sole purpose of studying under this giant intellectual figure. Some even came upon giving up their professional careers. They all share the same burning desire that is to learn at the feet of this most learned scholar, a scholar deemed to be without peers; a scholar who deserves the loftiest of praises and reverence.

I too shared the same dream. ISTAC was the place for intellectuals, and I certainly wanted to be one. By the time I was in my final year of my undergraduate studies at IIUM, I had read all the books (published by ISTAC) plus many other scholarly papers written by Professor Al-Attas. I also became a regular visitor to ISTAC attending almost all his public lectures and talks. Unfortunately, instead of increasing my desire to study at ISTAC, these regular visits left me disenchanted and disillusioned.

What turned me off was the unmistaken air of arrogance emanating from the honourable professor/master and his students/disciples. On one occasion, a young member of the audience posed a mild critical comment on Al-Attas' views on Islamization. He was simply brushed aside with the reply, "tell me, what do you know about Islamization?" On another occasion, after delivering a talk on leadership in Islam, the professor was asked a simple and harmless question: "are leaders born or made?" The answer given was swift and demeaning: "of course they are born... you should read more books". And as these words were said by the master/professor, his disciples/students were laughing and smiling proudly in agreement.

Furthermore, being a student of the social sciences, I wasn't quite amused by the good professor's habitual condemnation of sociology and psychology. "These sociologists... according to them, religions are all rituals!" I've heard this exact statement coming from him quite a number of times. True, they are a number of sociologists who said so, but not all. After all, sociology is not Durkheim and Durkheim was not the only sociologists in history. And in Malaysia, the late Syed Hussein Alatas (as far as know) never said anything as sweeping as that. As for psychology, the eminent professor once exclaimed that other than to treat psychological disorders, psychology is practically useless. In this case, the good professor and his enlightened students probably thought psychology is nothing more than Freud's ambiguous psychoanalytic theory and Skinner's mechanistic behaviourist perspective.

Let there be no doubt that I do believe that Professor Al-Attas is a truly remarkable scholar whose scholarly achievements deserve great respect and acknowledgment. Having said that, I certainly do not see the need to constantly reiterate (especially not in front of him) lofty praises such as "he is a genius..., the most outstanding scholar..., his book (Islam and Secularism) is one the most important books written by a Muslim in the last century..." etc. Professor Al-Attas is a great scholar, but so was his elder brother Professor Syed Hussein Alatas and his 'intellectual-nemesis' Professor Ismail al-Faruqi.

As-far-as the Islamization of knowledge (IOK) is concern, I am truly of the opinion that Al-Attas' perspective is most profound and outstanding. His argument that Islamization begins with the mind vis-à-vis the individual and the emphasis on language and metaphysics was brilliantly explained in Islam and Secularism. But IOK is not exclusively his. Scholars from South Asia would vouch for the work of Sayyid Abu 'Ala Mawdudi as ideas that are more practical and comprehensive and written about much earlier. On the other hand, Muslim students in the United States back in the early 1980’s would fondly recall the IOK masterplan outlined by Ismail al-Faruqi in his book published by IIIT (International Institute of Islamic Thought). Great minds think alike. Thus, as my former teacher and current Dean of ISTAC, Professor Ibrahim Muhamad Zein once said, these are different perspectives of IOK. Professor Zein predictably was duly rebuked by an Al-Attas' disciple who reaffirmed the argument that there is one and only one true and original concept of IOK, and that belongs to Syed Muhammad Naquib Al-Attas.

All-in-all, throughout my journey as a student, I am firmly guided by the Malay proverb "ikut resmi padi, makin tunduk makin berisi" i.e. the more knowledge one have, the more humble one should be. This is sadly what I fail to see in Professor Al-Attas and his many students/disciples. What I've seen instead is an intellectual arrogance which abhors differences of opinions even those coming from other eminent scholars. While I was genuinely elated to see Professor Al-Attas presenting his talk on 'Reviving the Worldview of Islam' earlier this month (the first time I've seen him lecture in more than five years), I wasn't quite happy to hear that he is still bitter about what happened to ISTAC, and his continuous insistence that others "don’t know (and) don't understand" as if those who do not agree totally with his views are of substandard levels of intelligence. And because of that, although I will always be a fan of his books and lectures, I can never be one of his disciples. Allahu'alam.

Desiring Purity

There were many times many years ago when I prayed to Allah SWT to grant me all the good qualities a man can have and exterminate from me all that is bad. My intention was simple. I wanted to be a man free from all bad habits and characteristics and acquire all that is good as much as what an ordinary man can hope to have. I was hoping though that this purification process would be an easy and instantaneous one, something akin to waking up one morning purified from any sense of arrogance, vanity, greed, envy and all other deadly sins and bad characteristics, and at the same time engulfed by the purest of all noble qualities - sincerity, humility, honesty etc.

It just doesn't work that way, does it? You don't get all these qualities and exterminate all that is bad that easily. You can't even learn how to do this in schools and universities. No amount of religious and moral education can guarantee a personality of such purity. Education may help to a certain extent but ultimately it is one's experiences in life that matters. And often, they involve hard and difficult moments.

For example, how does a person acquire humility and sincerity and eradicate from himself arrogance and vanity. Of course there are many who profess to be humble and sincere but are these really valid pronouncements or merely delusions? On the other hand, how can someone possibly know he is not selfish and arrogant? You may think so about youself but does that mean others must share the same assessment?

When I was making that do'a, I probably thought I wasn't far off from the ideal personality I wanted. I wanted to get married at that time and prayed to Allah SWT to bless me with a companion to enable me to complete the purification process. I honestly thought that was the only missing piece in me and once I get it everything will be smooth and easy.

I know now that I was and still am far off from that ideal. There were times in the past I perceived my own actions as honest expressions of self-confidence, totally ignorant of the fact that others saw them as signs of arrogance. At other times, I saw myself as standing firm to my beliefs and principles when in fact I was stubborn, inconsiderate and insensitive towards the feelings of others.

Purification of one's soul is not, has never been and will never be an easy process - something for us to contemplate on as we seek forgiveness from family members and friends in this blessed month of Shawal. Eid Mubarak!

Dreams: To Believe or Not To Believe?

Someone once confided in me about his wife's pledge to never again see her own mother. The wife had been ill for quite some time and the doctors were not able to explain why. Eventually she decided to seek advice from a spiritual figure, a sheikh, who then told her to perform solat istikharah. The sheikh told her that the cause of her illness will be revealed in a dream immediately after. What she saw in her dream on the same night she'd performed istikharah was her own mother! And since she had absolute faith in her sheikh, she began to believe that the cause of her prolong illness was indeed her mother. She believed her mother had put black magic (sihir) on her because she was still displeased with her for marrying someone she did not approve.

I know of other people who dreamnt about marrying certain individuals, again upon performing solat istikharah. And again, since they believed these were 'clear signs' from Allah, they were convinced that the persons they saw in their dreams were destined to be their future husbands or wives. From then on, they put themselves under tremendous pressure waiting to be married to the identified persons, ignoring and rejecting marriage proposals from other individuals. Once the pressure became unbearable, they revealed their dreams to the persons they dreamnt about, hence passing the pressure to them to accept their 'destinies'.

There are quite a number of studies on dreams in Islam (click here to access an entire book by Dr. Umar Azam who wrote his doctoral thesis on the subject). As explained in a hadith narrated by Imam Muslim, there are generally three different types of dreams, (1) righteous dreams (rahmani) which are from Allah, (2) dreams that causes sadness (syaitani) which are from the devil, and (3) dreams from the ramblings of the mind (nafsani).

Many people are quick to conclude that just because the content of their dreams were positive, they must fall under the first category of gladtidings from Allah. What more when they had these dreams immediately after solat istikharah, a practice based on a number of authentic ahadith.

I will never question the authority of these hadith but I would definitely question our abilities to truthfully understand and interpret dreams. Interpretation of dreams is a complex art, much more complex I'm sure that just putting on the keywords like what we have here. Some dreams may have a negative manifest content, but the interpretations and meaning behind them could very well be positive. Some dreams may seem to indicate we should decide in a certain way but the interpretation may actually be an advice to decide completely the opposite.

To believe, or not to believe? In the end, I believe one should consult more than one spiritual figure to really understand his/her dreams. I do believe there are people of impeccable levels of spirituality among us but they are not infallible. At least, ask for a second opinion.

Story of the Reed

"The cry of the flute is indeed fire, not air; He who lacks fire, may he die in despair.

It's a blaze of love that sets the reed on fire; It's the yearning of love that wine boils in desire.

Only the sense-less can the hold the sense so dear; Where can ever the tongue find a better fan than ear."

These are excerpts from Professor Amir Zekrgroo's own translation of the Preface of Rumi’s Mathnawi, the "Ney-Nameh", or the "Story of the Reed" presented yesterday in the second of his series of lectures on ‘Rumi and his Mathnawi’. (Click here to access the original Persian and various English translation of the Ney-Nameh)

The story of the reed begins as a story of pain, the pain of separation from one's habitat and nature; a mythical way of expressing a lover's infinite longing for The Beloved. This represents the deep spirituality of the Sufis, who yearn for none other than God’s love and blessings.

For centuries, people have cut bamboo reeds to make flutes and pens for writing; the former emits the beautiful sound of the wind, and the latter the splendid art of beautiful writings. One is amazed then, how a thin and bland stick could be so useful and soothing.

Professor Zekrgoo contends, the reed symbolises the perfect man, who is hollow of ego and worldly desires. As Muhammad Iqbal once exclaimed: "the ego is partly free, partly determined, and reaches fuller freedom by approaching the Individual who is most free: God."

When Rumi Met Tabrizi...

Professor Amir Zekrgoo of ISTAC, in his first of a series of lectures on ‘Jalalluddin Rumi and His Mathnavi’ presented last Friday, shared an interesting narration of the first meeting between Rumi and his spiritual companion Shamsuddin Tabrizi.

Rumi, who was already at the time a respected scholar and spiritual figure, was reading a book; immersed in deep concentration, when he was abruptly asked by the wandering dervish, "what are you doing?" Rumi replied, "something you cannot understand", to which Shams reacted by taking the book off Rumi’s hand and throw it to water! Rumi picked it up and was surprised to find none of the pages of the book was wet. He then asked Shams, "what are you doing?", and Shams replied, "something YOU cannot understand!"

Thus began one of the most intense spiritual relationships between two spiritual beings the world has ever known. And as Professor Zekrgoo asserts, Rumi’s association with Shams turned him "from an ‘alim (scholar) to an ‘arif (mystic)... and made a poet out of a preacher".

To Rumi, this was the life-changing and humbling experience which paved the way for his self-actualisation. The spiritual bond he had with Shams was the 'sparkle' that gave him the inspiration and spiritual zeal to express his creative ideas.

Many of us are still in search of that elusive 'sparkle' that we hope will change our lives forever and allow us to realise all our potentials. But how and where does one find that 'sparkle?' Or, should we not search for it and instead let the 'sparkle' finds us?

"Don’t search for water, search for thirst..." Hence the lesson; taught to me by Professor Fareed Ahmad on humility vis-á -vis knowledge: "the more you know, the more you know you don’t know". Or, as beautifully described by the Malay proverb: "ikut resmi padi, makin tunduk makin berisi"; the more knowledge one acquires, the more humble one should be.

Virtues of Imprisonment

When Anwar Ibrahim was imprisoned for six years between 1998 and 2004, he wrote numerous letters and articles for newspapers and magazines both local and abroad. Impressed by the high quality of these publications, one of my professors quipped that perhaps all of us should spent some time in jail. Why? Because nothing nurtures the mind and soul better than being in solitary confinement, accompanied entirely by one’s thoughts and reflections. After all, many past great scholars and world leaders had spent some time in prison. Amongst religious scholars, Imam Abu Hanifa was imprisoned for four years, Ibn Sina for a few months, and Ibn Taymiyyah for seven years; while amongst world leaders examples include Mahatma Gandhi for six years, Muhammad Natsir for five years, Vaclav Havel also for five years and Nelson Mandela for twenty-seven years. While indeed some of them did not survive the ordeal and died in prison, many survived the experience and upon their release demonstrated greater wisdom, resolve and conviction. After all, as the early Muslim jurist Sufyan Al-Thawri had said, "when a man is used to contemplation, he will learn lessons from everything" (quoted in Malik Badri’s Contemplation).

So, if anyone is really sincere about searching for eternal peace (damai abadi), and the thoughts and wisdoms of Al-Ghazali and Al-Shafie, going for a short sabbatical in our ‘international standard’ prison cell could be one of the options. Sheikh Kickdefella has recently experienced it. He and another 'privileged guest' Teresa Kok have now extended invitations for government leaders to sample a taste of that experience.

Al-Ghazali: Skepticism and Denial of All Knowledge

Abu Hamid Muhammad al-Ghazali was born in Tus, Persia in 450 H (1058 AD). During his lifetime, he acquired one of the most distinguished positions in the academic world as the Principal of the famed Nizamiyya Madrasah in Baghdad. He was appointed to the position at the age of 34 and was widely revered for his extensive knowledge and eloquent presentations.

At the age of forty, al-Ghazali encountered a crisis; internal in nature and spiritual in essence. He came to feel that the one thing that mattered was avoidance of hell and attainment of paradise. He perceived as if his present way of life was too worldly that he had lost any hope of achieving eternal reward. This severe internal struggle eventually prompted al-Ghazali to take the life of a wandering ascetic, roaming around various landmark destinations across the Muslim world.

One of the most important sources that explain vividly al-Ghazali’s struggle against his own thoughts is the book al-Munqidh min ad-Dalal or 'The Deliverance from Error'. This book outlines in detail al-Ghazali’s refutations on the validity and reliability of all knowledge.

Al-Ghazali contented that for knowledge to be certain, it must always remain free of doubts, illusion and possibilities of error. To him, “knowledge that is not infallible is not certain knowledge.” He evaluated the various branches of knowledge available during his time. From the analysis, al-Ghazali embraced the view that all knowledge are to be denied. His reasons are based on the following two issues: reliance on sense-perception, and reliance on intellectual truths. These two, representing the philosophy of empiricism and rationalism respectively, are the two major schools of thought in discussions on epistemology.

Since al-Ghazali had acclaimed that for knowledge to be certain, it has to be free from doubt, he launched a series of analysis to see whether he could make himself doubt either or both sense-perception and intellectual truths. The outcome extinguished whatever reliance he had on both.

To demonstrate the falsity of sense-perception, al-Ghazali used our sense of sight as an example. Al-Ghazali claimed that sight is the most powerful sense. But yet, when it looks at the shadow of a stick, it sees it standing still, and judges that the shadow has no movement. However, if one were to observe the situation after an hour, one would know that the shadow is moving. It moves gradually and steadily but infinitely in small distances in such a way that it is never in a state of rest. Therefore, what we had observed through our sense of sight is proven to be wrong, thus should not be relied upon.

In another demonstration, this time to falsify intellectual truths, al-Ghazali began asking some profound questions to himself pertaining to his previous reliance on intellectual truths. He finally came to the assumption that perhaps behind all intellectual comprehension, there is another judge who, if he manifests himself, will show the falsity of intellect in passing any judgments. Even if this meta-physical comprehension has not manifested, that does not prove it is impossible.

A clearer explanation can be obtained from al-Ghazali’s narration on the relationship between dreaming and wakefulness. One has to be asleep if one were to dream. Therefore, he is either in an unconscious or sub-conscious state. But yet, the images he had in his dreams are so vivid and graphic that everything seemed to be real. However, when the person wakes up, he immediately knows that everything he had imagined were false, therefore unreal. In other words, we know that our beliefs, once we are awake, automatically nullify whatever beliefs we had while we were dreaming. So, the question now is, wouldn’t it be possible that there could be another higher state, beyond consciousness that can nullify whatever beliefs we have in this conscious state, just as how our beliefs during wakefulness had nullify our beliefs in our dreams? To support his opinion, al-Ghazali quoted a hadith in which the Prophet SAW said, “the people are dreaming, (but) when they die, they become awake.”

The state beyond wakefulness that al-Ghazali proposed, is often referred to as what the Sufis claim as a special ‘state’, mystic union or ecstasy, which occur when they have withdrawn into themselves and are absent from their senses. In his writings, al-Ghazali often claimed that the Sufi path is the only way to seek knowledge. He denounced all other classes of knowledge seekers; the theologians, proponents of batiniyyah, and the philosophers. Al-Ghazali had labeled them as either anti-religious or ultra-religious, whose view on epistemology therefore cannot be accepted.

Al-Ghazali’s viewpoints on this issue are interesting amid somewhat controversial. His conclusion to accept only and only the Sufis as the true seeker of knowledge is even more intriguing once devoured upon entirely. Dare I ask, in our pursuit of knowledge today, have we indeed been on the right path?

(Note: This essay was originally written as a class assignment in November 1999. It was later adapted for publication in a student magazine. The article is reproduced here for the benefit of students of History & Philosophy of Psychology. Jazakumullahu khayr.)