Multicultural Philosophy Essay

Ghazali's response to the Ta'limites claims that the only way to achieve certainty about religious doctrines is by adhering to the teachings of an infallible teacher.

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According to Ghazali, the knowledge the Ta'limites claim to have acquired from their infallible leader can be considered unreliable despite the fact that many people have believed this, in this case only those that are blind. To prove the invalidity of this argument, Ghazali through long research in Fada'ihul al-Batiniyya, a study on the Fatimid Shiites inspired Ghazali to conclude that the Ta'limites have baseless views and their argument lacks support( Salleh 2004, p.412). It is convincing that the Ta'limites doctrines are only meant to deceive ordinary people thus making them believe that an authoritative teacher is knowledgeable and can deliver best to change the people in any way.

To Ghazali, the infallible Imaam could not save or change any person as evidence in their conflicting scripture. It is evident from the response of Ghazali that the Ta'limites' doctrines lack truth and necessity in the sense that the followers do not seek out proof to any interpretation and teaching of the principles as taught by their Imaam since they believe he is above intelligence and can never make mistakes. Lack of having an inner vision to understand truths is what the Ta'limites have become since they are only apprehended by the sense of hearing while lacking the essential virtue of assessing and understanding.

Arguably, even if the Ta'limites believe the Imaam is infallible, they ought to seek proof of the scriptures for the good of understanding philosophy. The fact is so since no leader is trustworthy and knows everything. Believing in the leader as being above intelligence only proofs how the Ta'limites have erred and need sufficient guide to repudiate the fact that there are things which cannot only be grasped through hearing but also digging deeper (Quasem 1975). However, with the Ta'limites having a closed mind, they tend to hold on their belief of having an infallible leader teaching who has adequate knowledge to teach them on religious doctrines, hence the idea of seeking further interpretation only appearing false and absurd to them.

A leader or rather the Imaam is also a human being who can defy the divine laws and end up interpreting the scriptures in a way that justifies his wrong deeds. Until the Ta'limites learn to seek proof and further understanding on the certainty about religious doctrines without depending on their leader, it is still arguable that their ignorance will only lead to making errors in life would solely be imputed to their weaknesses. Furthermore, to Ghazali, true knowledge regarding religious doctrines is only available to the people who can initiate it in ways that are fearful and more so have more reverence in raising a defensive barrier between doing good and evil (Salleh 2004,p.414). In this way, the Ta'limites can walk in the path of safety and truth and this case, instead of depending on Imaams to interpret doctrines, they can intelligently acquire knowledge through human infirmity.

Student's ID No:How Sufism can lead to certainty about religious doctrines, even though it is concerned with the refinement of moral character and the purification of the heart.

Sufism majors on the need to embrace purity of a person's behaviors to march with the spiritual reality. This implies that having an understanding as well as a personal effort on inward spiritual reality leads to embracing religious doctrines that best directs a person into self-purification and self-realization. To the Sufis, true religion is vital in assisting and guiding humanity in carrying out their daily work as well as reach the goal of fulfilling the divine potential. Since Sufism depend on the need to have a teacher who has a role in directing the people, it is thus evident that certainty about religious doctrines is developed through the simple message of deliverance from God. This is so since the message allows and insists on the need for individuals to live the right way through the available doctrines of purification found in religion. Arguably, with the need for self-realization, it is easier to gain personal guidance that can only be found in religious doctrines. For instance, self-purification as a vast virtue in all religions has a deeper meaning in need to have guidance in doing what religious doctrines require. It is for this reason that Sufism depends on religion for Sufis to acquire spiritual purification as well as reverence for spiritual masters (Arberry 2013). However, this fact does not entirely mean that self-realization and help to humanity have been neglected or left out in all aspects of religion and spiritual practices. The Islamic revelation is majorly on the manifestation of both guidance and mercy to make personal usefulness and self-purification accessible to every believer. It implies that Sufism agues on the need to understand and apply religious doctrines which provide salvation for both the soul and humanity.

Furthermore, the fact that self-realization is considered a vital fruit only harvested from spiritual work as argued by Sufis implies that for one to receive proper guidance depends on the relationship created with God who cleanses one from the inner contradictions and therefore setting the spirit free. How then can a person understand all about God if he or she does not understand religious doctrines? The reality is that ones, a person embraces divine truth, everything becomes a reflection of true eternity ( Ahmed 2008). Therefore, the need to do good or rather embrace self-realization depends on spiritual teachings that will create a self- reactionary effective in ones way of life. Basing on the point that Sufism argues on the need for respect and embracing humanity through good deeds show the importance of understanding religious doctrines that will after that lead to a true self-manifestation in glory and splendor. With this fact then it is easier to understand that God values human beings since He created them in His image.

Works Cited

Ahmed, Saladdin. "What is Sufism?" Forum Philosophicum. Vol. 13. No. 2. 2008.

Arberry, Arthur John. "Sufism: an Account of the Mystics of Islam". Routledge, 2013.

Quasem, Muhammad Abul. "The ethics of al-Ghazali: A composite ethics in Islam." (1975).

Salleh, Kamarudin Haji. "Some Reflections on al-Ghazali Intellectual Development and Spiritual Crisis." Islam: Past, Present, AND Future (2004): 412.