ماهیّت زبان و رابطۀ آن با سیاست در اندیشۀ غزالی

The issue of language, as a central topic in 20th-century philosophical and political thought, has not been thoroughly explored, despite its potential for discussion in the ideas of some Muslim thinkers. However, this topic is extensively addressed in the works of
Abu Hamid Muhammad ibn Muhammad al-Ghazali. The lack of study on the nature of language and its relation to politics in Islamic sources may suggest a deficiency in Muslim intellectual engagement with contemporary human sciences. Therefore, the main objective of this research is to expand the scope of linguistic studies in the thought of Muslim thinkers by examining the nature of language and its relationship with politics in the
views of Abu Hamid al-Ghazali. Al-Ghazali engaged with various disciplines such as jurisprudence, politics, ethics, logic, and exegesis, and in all of these, "language" is a significant subject. Furthermore, al-Ghazali’s Ash'arite background and his views on reason, along with his belief in the dependence of language on reason, as well as his reformist approach and political-social concerns, make the nature of language and its connection to politics a problematic issue in his thought. Al-Ghazali’s Ash'ari leanings and his anti-philosophical tendencies, which in turn lead to his secondary view of reason, raise questions about whether language in al-Ghazali’s thought, which considers it dependent on reason, holds a defining position or is merely a passive tool. What impact does al-Ghazali’s serious attention to politics and his reliance on expression and discourse in political thought have on the role of language? In this article, we initially hypothesize that al-Ghazali's
anti-philosophical tendencies have diminished the role of reason in his thought, and consequently, language in his philosophy will be merely a rhetorical tool. To examine this hypothesis, we employ a text-centered interpretive approach and a deep analysis of
al-Ghazali's works, considering the context and time in which he lived, using documentary and library-based methods. First, we explore the conceptualization of the nature of language, reason, and politics in al-Ghazali’s thought, and then, based on his definition of politics, we reach the conclusion that the initial hypothesis needs to be revised. The result is that the interdependent relationship between language and politics in al-Ghazali's thought leads to the revival of thinking and reasoning, despite the diminished position of theoretical reason in his philosophy. Al-Ghazali's rejection of philosophy does not signify a rejection of reason. The social, guiding, and reformative aspects of language in his thought, while unlikely to revive theoretical reason, nonetheless preserve reasoning and thought in total. This "social language" prevents al-Ghazali’s deviation from theoretical reason from resulting in the passivity of thought. The connection between ethics and politics in al-Ghazali's thought further reinforces this conclusion. Al-Ghazali sought to reform society not through retreat into solitude, but by emphasizing the principles of enjoining good and forbidding wrong, which illustrates the interconnectedness of ethics and politics. In other words, ethics cannot manifest without society and politics, and society and politics devoid of ethics lead to decadence. The emergence and realization of ethics, however, occur through "language"—that is, guidance, debate, and enjoining good and forbidding wrong, all based on the assumption of the dignity of the "art of politics" and its essential role in guiding society. Therefore, politics makes possible the expression and manifestation of ethical language and discourse, which, in turn, stimulates thought. The final conclusion is that al-Ghazali's concern with societal reform, and consequently his attention to the social and political functions of language, leads to an iterative relationship between ethics, thought, and language. This also allows for the emergence of reflective politics aimed at educating and reforming society. Al-Ghazali’s view of the social and political realms of language—such as warning, debate, and enjoining good and forbidding wrong—has a distinctly religious character, serving the promotion of beliefs and societal reform. However, in these contexts, al-Ghazali’s language is conciliatory—contrasting with the harsh and disdainful tone found in his Tahāfut al-Falāsifa—and empathetic toward the "Other." His argumentative approach, particularly in these central discussions, is based on the assumption that the individual possesses reason and understanding. This reflects the intellectual stimulation that arises when engaging with social and political issues. The concept of education and the use of language equipped with ethics and thought for societal reform is incompatible with a belief in determinism. All of these events stem from the political and social concerns of the thinker. Ultimately, al-Ghazali’s politics, based on an ethical and educational language, fosters the flourishing of thought, softens determinism, facilitates moral interaction among individuals in society, and promotes balance and harmony, thus strengthening social cohesion.