Personal Life

Sheikh Mohammed al-Ghazali al-Saqqa (19171996) (Arabic: ), was an

Islamic cleric and scholar whose writings "have influenced generations of Egyptians". The
author of 94 books, Sheikh Ghazali attracted a broad following with works that sought to
interpret Islam and its holy book, the Qur'an, in a modern light. He is widely credited with
contributing to a revival of Islamic faith in Egypt over the last decade." [1] Another source called
him "one of the most revered sheikhs in the Muslim world."[2]
died on Saturday while delivering a lecture in Riyadh, the Saudi Arabian capital. He was 78 and
lived in Cairo. The cause of death was a heart attack, Egyptian newspapers said.
The father-in-law of Mohammed Abdel Qudous, a prominent Egyptian Islamic journalist, Sheik
Ghazali is survived by his wife and seven children. He was buried on Sunday in the Muslim holy
city of Medina, where his family was flown aboard a plane provided by Crown Prince Abdullah
of Saudi Arabia.

Positions Held
After his graduation, he became involved in several reformist activities, although managing to
avoid affiliating with any specific organization (al-Ghazali 1981: frontispiece). He later held
several government posts, and in 1971 was appointed as the Egyptian Minister of Charities and
Endowments, while concurrently holding a teaching position at al-Azhar (ibid). In 1977 he was
appointed as a professor at the Umm al-Qura University in Mecca, and then on his return to
Egypt in 1981, as a minister in charge of Islamic propagation in the Ministry of Endowments
(ibid).
He later taught in Qatar and Algeria, being appointed as President of the Consultative Body at
the Emir Abdel Kader University in Constantina, Algeria (al-Corentini 1996:69). He authored
around fifty books, and was honoured with the King Faisal International Award for Distinguished
Service to Islam (al-'Awdah 1989:6). After his retirement in 1989 and until his death on March
16, 1996, he was the President of the Egyptian branch of the International Institute for Islamic
Thought.
After graduation, Al-Ghazali served for a short period as a preacher and Imam, then became
Inspector of Mosques, rising quickly to the positions of Director of the Departments of Mosques,
Daawa and Guidance and Deputy Minister of Religious Affairs and Endowments in Egypt. He
was seconded, at various times, to the Islamic University in Makkah (Saudi Arabia), the College
of Sharia in Qatar, and the Emir Abdul Qadir al-Jazairi University in Algiers. He traveled
extensively in the Islamic World and was fully aware of Muslim conditions in Islamic countries
and throughout the world.

Sheikh al-Ghazali held the post of Chairman of the Academic Council of the International
Institute of Islamic Thought in Cairo. Sheikh al-Ghazali authored more than sixty books, many
of which have been translated into various languages, and was also the recipient of many awards,
including the First Order of the Republic (Egypt) (1988), the King Faisal Award (1989) and the
Excellence Award from Pakistan.
Even so, Sheik Ghazali, who often appeared on state-run television and held a place in the pulpit
of one of Cairo's largest mosques, was not closely identified with the militant cause. After
Muslim militants tried to kill President Hosni Mubarak during a visit to Ethiopia last summer,
Sheik Ghazali was among the prominent Islamic clerics who traveled to the presidential palace to
congratulate Mr. Mubarak on his safe return.

Views about Saudi Arabia

Since the rise of Islam in this peninsula, the state and Islamic call were a one coherent entity,
1like the body and soul or 1like the machine and its operating energy, while the history had not
deviated from its habitual practice, in old or modern times, as the Arabian peninsula was not
unified except by those state leaders who are fully aware of this fact, which King Abd Al-Aziz
took into consideration, when he found the Arabs dissensions and conflicting tribes. In adherence
to the Holy religion he was able to unify them and revive the waste land, and in the name of
Islam, and for the sake of Islam he established this honourable and strong state while the world
nowadays is indulged in innumerable problems, thoughts, and feuds, because there is no stability
or true guidance when keeping away from the teachings of God. Therefore we have to appreciate
this value and preciousness of this religion in order to be able to lead the whole world to peace
and stability under the flag of monotheism.
Views on Social Justice
Muhammad Ghazali (19171996) was a prominent Egyptian Azharite scholar who grew up in
an exploited rural neighbourhood that was subject to oppression and repression by Bashas and
princes, exploitation at the hands of landlords and the regular abuse of peasants, who received
meagre returns for their labour. These kinds of social injustices gave rise to privileged social
classes while creating an economic chasm that caused some people to plant grain yet eat hay,
grow cotton but dress poorly and build tall buildings yet live in poverty (Yusuf al-Qaradawi
1996, 12). These conditions caused Ghazali to empathise greatly with the suffering and
maltreatment of the people (Ahmad 1996, 28),
These socio-economic conditions profoundly impacted and shaped Ghazali's thinking, leading
him to conclude that religion could not flourish in deplorable circumstances, namely poverty,
disease and ignorance (Ghazali 2000c, 62). The harsh way of life also led him to pay greater
attention to the relationship between religious progress and the environment and between

religion and social welfare.

Writings
The majority of his works tackled issues concerning Muslims' commitment to religion, Muslim
identity and Islam and the West, while also engaging civilisational dialogue orientalism, Muslim
movements, the Islamic awakening and the future of Islam (Al-Sayyid 1986, 21).
his first book, Islam and Economy, and his second book, Islam and Social Systems.
Muslim works of this era were imbued with a great deal of religious drive and ambition for
change, as well as rational critiques of Muslim traditions and heritage. Ghazali's works, for
instance, embarked on a series of critical reviews of ideas and concepts; examples include his
works al-Sunnah bayna Ahl al-Fiqh wa-Ahl al-Hadith (The Sunnah between Jurists and
Traditionalists) and Qaaya al-Mar'a bayna al-Taqalid al-Rakida wa al-Wafida (Women between
the Teachings of Religion and the Customs of Society).
Dr. Al-Assaal described how Sheikh Al-Ghazaly would dedicate his books. At the beginning of
his books he would write his dedications as follows: "In the way of Allah and the
underprivileged." He took from the verse: "Why do you not fight in the way of Allah and the
underprivileged." Therefore, it is a Qur'anic principle; "In the way of Allah and the
underprivileged." He formed a group with some other scholars from Al-Azhar. Among them was
Sheikh Khalid Mohamed Khalid (before he went in another direction). This group's slogan was
"Religion at the Service of the Masses". This slogan was a response to those who say, "Religion
is the Opium of the Masses". Sheikh Al-Ghazaly wrote this slogan on the covers of his first and
second book.
Moreover, he had a solid background in Islamic history, particularly the life story of the Prophet
(pbuh). He also had a very strong background in the humanities, as well as knowledge in the
sciences. Dr. Fahmi Jud'an said that Sheikh Al-Ghazaly was interested in science. Actually, a
caller to Allah cannot do without science. Al-Ghazaly also kept up with current affairs occurring
around the world and all strains of life. All this knowledge was his second tool after the Book of
Allah, glory be to Allah.
Qardawi - I lived with Al-Ghazaly in prison - praying behind him and learning from his lectures.
The theme of his lectures was, Islam and Political Oppression. The book that he later published
under the same title was a collection of these lectures in prison. He was quite aware that those
present were scrutinizing his words. But this never affected what he said. The prisoners' leader
was our teacher and Sheikh, Al-Bahey Al-Kholi. Then, Sheikh Al-Bahey was taken out to attend
a court case with the Ikhwan Secret Services. The Ikhwan in the jail agreed among themselves
that Al-Ghazaly should be their new leader. He was quite young, but proved himself to be a wise
and mature leader.

Ghazali's later works, however, show an increased interest in global cooperation, particularly in
areas vital to the development of Islamic thought; they would come to influence the shape of its
theological and religious personality, as with Qur'anic exegesis, Islamic law, Islamic legal theory
and Muslim scholastic theology. It is in this context that Ghazali devoted significant attention to
examining the relationship between science and faith while condemning superstitions and fiction
in religious thought.
Ghazali's era also reflected the growing practice of critique, particularly in the eighties and
nineties. This is particularly evident in the majority of his works, which continually invite the
reader to the exercise of criticism and evaluation, particularly on issues subject to Ijtihad and free
human reasoning. His works also reflect a decidedly serious interest in the future of Muslim
societies as part of thinking about reform and consequently in Islamic moderation as a reaction to
the violence and intellectual extremism shown in many parts of the Muslim world.
He mastered using all the tools for Da`wah; first, the Holy Qur'an. He memorized the Qur'an as
our brother, Dr. Ali Jum'ah said, "As if the Qur'an is one line in front of his eyes." I lived with the
Sheikh and saw this myself. He would quote from the Qur'an as if it appeared all on one page in
front of him. He considered the Qur'an as the first source for a Da'ee or caller. He believed that it
should be the supreme judge over all other sources, such as the Sunnah, Qiyass (comparing of
cases), and consensus. He believed that the Qur'an is the pivotal and fundamental source of
`Aqeedah and Shari`ah. Sheikh Al-Ghazaly was a man of the Qur'an by all means. He saw things
in the verses that nobody else would see easily. I was in Algeria discussing with some students of
Justas Malik Bin Nabi, may Allah bless his soul. They were talking about Malik's theory on the
tendency of Muslims to fall under imperialism. I told them that Sheikh Al-Ghazaly had first
developed this theory. They asked how and where. I replied:
It was in his book, Islam and Economy. Al-Ghazaly wrote: "Nations are occupied when they
develop tendencies for mischief. Occupation follows mischief." He went on very eloquently
quoting some verses from Surat al-Isra'. These verses mention how mischievous the Children of
Israel were and how this lead to their oppression and the occupation of their lands. They were
oppressed by the Babylonians, Persians, Romans, etc.
The Sheikh was living with the Qur'an. Since his early books, one can easily conclude he saw in
the Qur'an what nobody else was capable of. Dr. Al-Assaal described how Sheikh Al-Ghazaly
would dedicate his books. At the beginning of his books he would write his dedications as
follows: "In the way of Allah and the underprivileged." He took from the verse: "Why do you not
fight in the way of Allah and the underprivileged." Therefore, it is a Qur'anic principle; "In the
way of Allah and the underprivileged." He formed a group with some other scholars from AlAzhar. Among them was Sheikh Khalid Mohamed Khalid (before he went in another direction).
This group's slogan was "Religion at the Service of the Masses". This slogan was a response to
those who say, "Religion is the Opium of the Masses". Sheikh Al-Ghazaly wrote this slogan on

the covers of his first and second book.

All his books were either an attack or a defense. This was Sheikh Al-Ghazaly. Brothers and
sisters, I cannot give him his due credit in just a few words. We are talking about a great leader of
thought and a great Imam of Da`wah and Islamic revival. We are talking about a completely
distinct school of Da`wah, thought, and reform. We need several research studies to define this
school's characteristics, positions, and effects. Al-Ghazaly does not belong to a group or a nation.
He belongs to the whole Muslim Ummah.
We are talking about a thinker and scholar, who dedicated his entire life to Islam, and nothing
else. He gave Islam his thoughts, heart, tongue, pen, Jihad, and hard work. He struggled all his
life under the banner of Islam. His slogan was: "My Prayers, My Rituals, My life, and My Death
are for Allah, Lord of all the Worlds. He has No Partner. This I am commanded, and I am the first
of those who surrender"(Al-An'Am: 162, 163). Allah was his only friend, judge and Lord.
The front of the ignorant friends; the ones who harm Islam while they believe that they are
serving it. It is those that crush Islam's face in their attempts to swat a fly that settles on its face.
They are named, "the misguiding callers." They make people busy with branches and not the
fundamentals, with particulars and not the entirety, the controversial and not the agreed upon,
and the works of the organs and not the works of the hearts.
He complained about callers, most of who cause disaster and harm for Islam. They never read or
struggle. The few facts they know are not put into their correct contexts. The pains of the
Ummah do not affect them. They continue to debate historical events. They do not recognize
what is happening in the world; nor do they learn of the incredible leaps of change occurring
within life on earth.
The body that is depleted of blood cells will fall. Similarly, the mind that is void of knowledge
cannot fulfill the obligations of Jihad or truth.
I would like to say that Sheikh Al-Ghazaly was not flawless. He was a normal human being.
Nevertheless, he was a man of Islam. He lived for Islam and he died for Islam. He remained in
the battlefields until the very end and died with his sword in his hand. This was Sheikh AlGhazaly. If people wish to dwell on his mistakes, this does not discredit him. In the Hadith:
"Water more than two Qullas (a measurement) can never be dirty." What if it were a sea?
You might have a different opinion from him in minor or major issues, and in few or many
issues. However, if you got to know him well, you could not help loving and respecting him. You
would certainly feel how sincere he is to Allah, how honest and how straightforward he is, and
how keen he is to defend Islam.