Islamic (particularly Sunnite) educational thought followed the course mapped out by al-Ghazali and this influence has remained valid even after the influx of Western civilization and the emergence of a modern, contemporary Arab civilization [63]. * child’s friend should be of good moral, intelligent, truthful and have self control. ; Al-Iqtisad fi-l-I‘tiqad, p. 118 et seq. In such eloquent terms does al-Ghazali define the aim of study and learning. Al-Ghazali aimed his attacks more against the principle of the infallibility of the imam than against the esoteric interpretation of shari‘a. At that time, al-Ghazali was 23 years of age. seq. He was a great educator. 1, p. 111 et. The influence of al-Ghazali is also apparent in the writings of Pascal (1623-62), especially in the primacy he gives to intuition over reason and the senses, and Hume (1711-1776) in his rejection of causality. The concept of methods and knowledge of teaching As a scholar and teacher, al-Ghazali was interested in the problem of knowledge: its concepts, methods, categories and aims. Man is neither good nor evil by nature, although his natural disposition is closer to good than to evil. teaching, such as not being jealous if one’s student consults with another teacher, and willingness to share whatever knowledge one has. An accomplished scholar, he abandoned his career as a professor and adopted an ascetic life for some 10 years before returning to lecturing. From the 12th to 19th centuries CE (6th to the 13th centuries H), Islamic thinking on education was heavily influenced by al-Ghazali. As was his custom, he brings together various disparate and contradictory lements, and his writing is a combination of fiqh, philosophy and Sufi mysticism, in which the Sufi element is nevertheless dominant. Finally, he counsels a gradual and patient approach in teaching[42]. The friend undertook that task until the money bequeathed by the father ran out, whereupon the friend advised the two brothers to enter a madrasa [2], where they would be afforded board and instruction. Al-Ghazali then divides each branch of knowledge into three levels: elementary, intermediate and advanced (primary, secondary and higher), and he lists the books which may be studied at each level of the various sciences and subjects of study. The impact of Al-Ghazali It is apparently during this period that he completed the Ihya’ ‘Ulum ad-Din and several other works of a clearly Sufi nature [5]. Life and Education Imam Ghazali was born in Khurasan in 450/1048. 2, p. 19-27. They constitute two separate paths, and whoever takes an interest in the one will be deficient in the other [32]. 99-100, 108-9. [9] A religious character predominates in al-Ghazali’s works in general; the most important of his works which show the theological aspect of his thinking are: Ar-Risala al-Qudsiya fi Qawa‘id al-‘Aqa’id (which forms part of Ihya’ ‘Ulum ad-Din), Al-Iqtisad fi-l-I‘tiqad, Mishkat al-Anwar, Ma‘arij al-Quds fi Madarij Ma‘rifat an-Nafs, Al-Maqsid al-Asnà fi Sharh Ma‘ani Asma’ Allah al-Husnà, Tahafut al-Falasifa, Al-Ma‘arif al-‘Aqliya and Kitab al-Arba‘in fi Usul ad-Din. 9. 87-98, Fatihat al-‘Ulum, p. 56-60. He is rightly considered to be one of the most important and profound Islamic thinkers, who was aptly called the ‘renovator of the 5th century H’. Maimonides (In Arabic: Musà Ibn Maimun; in Hebrew: Moshe ben Maimon]. First, the principles and foundations of religion are instilled into them such that by the age of about 7 they can be expected to perform the ritual ablutions and prayers, and to undertake several days of fasting during Ramadan until they become accustomed to it and are able to fast for the whole month. It covers almost all fields of Islamic sciences: fiqh (Islamic jurisprudence), kalam (theology) and sufism. The curriculum also covers the dimension of development and it is beneficial for individual and society to make people closer to Allah SWT. He emphasized personal experiences and teacher- pupils’ relationship. [16] Ihya’ ‘Ulum ad-Din, vol. The above applies to the education of boys; girls are treated differently by al-Ghazali, and indeed by other Islamic philosophers of education. 1. His work is not limited to the teaching of a particular subject; rather, it should encompass all aspects of the personality and life of the pupil. Al-Mustasfà fi ‘Ilm al-Usul, vol. Save my name, email, and website in this browser for the next time I comment. [29] Ihya’ ‘Ulum ad-Din, vol. It does not encourage students to be creative and flourish their minds. The problem is that whoever studies them may go on to metaphysics and other disciplines which should be avoided. This paper investigates Imam al-Ghazali's views on economic activities with emphasis on the ethical aspects. [17] Ihya’ ‘Ulum ad-Din, vol. He also held that the means whereby knowledge could be attained were: the senses, reason and revelation. He made teaching aids part of a routine lesson so that the students will be able to participate in the lesson. Al-Ghazali advises that those unable to marry should endeavour to cultivate and discipline themselves and curb their impulses through fasting and spiritual exercises [25]. The concept of methods and knowledge of teaching. Here he achieves a synthesis of legal, philosophical and mystical educational thinking. "Imam al-Ghazali's Encyclopedia of Shari'a Source Methodology, his fourth book on the subject, and his last word, was al-Mustasfa, which has been printed several times in Egypt and elsewhere. Al-Ghazali’s influence was not limited to the Islamic world, for he also had an impact on Christian European thought. He continued to study for five years under Imam al-Juwaini and to assist him with teaching. Beirut, Catholic Press, 1951. These methods and techniques are widely used and educators all over the world agrees with their usefulness. This position was the result of the persecution and intellectual terrorism prevailing at that time, which led to the assassination of a number of thinkers and the burning of their books [50]. [28] Ihya’ ‘Ulum ad-Din, vol. In any case, he pays scant attention to the arts or artistic education. His father died when he was young, having entrusted one of his Sufi friends with the education of his two sons. The value of learning lies in its usefulness and veracity. But if your purpose was to vitalize the Sacred Law of the Prophet, to develop your character and break ‘the soul commanding evil’, then blessing on you and again blessings [57]. In the late 11th century CE, and especially in the 12th century, a large number of works in Arabic on mathematics, astronomy, the natural sciences, chemistry, medicine, philosophy and religion were translated into Latin. Imam Ghazali forwarded very important views about discipline. © Bibliothèque Nationale, Paris, France. 1, ch. He then moved to Jurjan and studied under Imam Abu Nasr Ismaeli. The works of Dante (1265-1321) show clear Islamic influences from al-Ghazali and from Risalat al-Ghufran [The Epistle of Forgiveness] by al-Ma‘arri. Bibliography and resources And so he continued until his death in 1111 CE (505 H). Unlike other philosopher, the concept of beauty was considered a different meaning to Imam Al-Ghazali. Thoughts about Psychology Imam Al-Ghazali contribution to the moral philosophy is the great example of his wide-range knowledge. The scholar must take into account the differences between the common people and the élite, and between licit knowledge and ‘that which is to be withheld from those unworthy of it’. It had two stories, with four lofty domes and a minaret at each corner. See Glossary. 0 Number of Embeds. He must even keep secret truths that cannot be divulged for fear that they may have a harmful effect on people or cause them to doubt their own faith or reason. Since the beginning of human birth to the end we are always dependent on others. He is not so much meant for this world, in which he toils, as for the hereafter, which he must aspire to and strive to achieve [10]. But now a great change suddenly overtook him and it was the love and search for truth which seized him tightly. Each group represented a specific category of social leaders, who at times co-existed peacefully, but at other times had violent and bloody clashes over the principles or interests of their respective groups. Your email address will not be published. See also: The Revival of the Religious Sciences Another of al-Ghazali’s major works is Ihya’ Ulum al-Din or Ihya’u Ulumiddin (The Revival of Religious Sciences). 3, p. 49-50. Beware, especially at the beginning of their studies, of paying too much attention to doctrinal controversies; 5. The philosophy of Al-Ghazali Here al-Ghazali describes his intellectual development and the method of his search for truth. The young Ghazali was a brilliant student with incisive wit and sharp intellect. In conclusion, Al-Ghazali’s curriculum is similar to the concept of holistic education which is characterized by intellectual, emotional, physical, and spiritual developments. 1, p. 51 et seq., 313 et seq. To feed someone with the right food is to give life; to burden someone with what is not right can only cause ruin [23]. 2, p. 107-19. Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Error]. He is deadly against of using punishment in educational institutions, because it did not bring any positive result in the learners. Required fields are marked *. Towards the age of fifteen, al-Ghazali moved to Jurjan (a flourishing centre of learning at that time, some 160 kilometres distant from Tus) to study fiqh under Imam al-Isma‘ili. Al-Ghazali was born at Tus (near Meshed in eastern Iran) and was educated there, then in Jorjan, and finally at Nishapur (Neyshabur), where his teacher was al-Juwayni, who earned the title of imam al-haramayn (the imam of the two sacred cities of Mecca and Medina). The concept of methods and knowledge of teaching Lastly, it is a society that is completely subject to the authority and guidance of God; it has no other goal than that of upholding the religion of God and of affording people the opportunity of adoring Him [11]. Teaching … True knowledge, in al-Ghazali's view, is knowledge of God, His books, His prophets, the kingdoms of earth and heaven, as well as knowledge of shari‘a as revealed by His Prophet. Man is born as a tabula rasa, and children acquire personality, characteristics and behaviour through living in society and interacting with the environment. Becomes a Sufi. 3, p. 16-18; Mizan al-‘Amal, p. 86. 3, p. 52, 61; Bidayat al-Hidaya, p. 277-78; Al-Qistas al-Mustaqim, p. 6-7. The religious and mystical approach are only about adults while the Greek approach is addressed only to … Avicenna calls God as the pure and absolute goodness who is the true and real Beloved for all human beings. As they grow older, they will come to understand what they have been taught and what they are practising. It is therefore licit for them to receive payment from public funds [52]. He worked there for four years, and composed a number of works on fiqh, which he also taught, together with logic and kalam; the most important of those works were the Al-Mustazhiri [The Exotericist] and Al-Iqtisad fi-l-I‘tiqad [The Golden Mean in Belief], both works of a political nature on fiqh. – He contributed to the weakening of philosophy and the natural sciences. The teacher should develop the lesson according to the learning level of the students. Finally, al-Ghazali classifies the sciences according to their purpose or aim, dividing them into the science of transaction (governing the behaviour and actions of human beings—the sciences of rites and customs) and the science of unveiling (pertaining to the apprehension of the reality and essence of things), an abstract science which can only be attained through unveiling a light which illuminates the heart when the heart is purified, a light which is ineffable and cannot be contained in books. While Peter the Hermit was rallying the European masses to join in the crusades, al-Ghazali was urging the Arabs to submit to their rulers or to turn away from society. At times, al-Ghazali the Sufi overshadows al-Ghazali the educator: for instance, he advocates cutting the boy off from the world and its temptations in order for him to renounce it, and accustoming him to a simple, rough life in poverty and modesty [20]. He is in favour of developing a good relationship between the students and the teachers. Obscured by his borrowings from philosophers (Ibn Miskawayh in particular) or by their influence, al-Ghazali the faqih and Sufi returns to the fore when, in addressing the arts and artistic education, he deals with the general principles of education. The same views have been presented by the modern educationist even after lapsing of one thousand years. He defines the role of the scholar in society as: (a) seeking to attain the truth; (b) cultivating his innermost self and acting in accordance with the knowledge which he has attained; (c) disseminating the truth and teaching others without desire or fear [44]. On the problem of doubt and the means of attaining knowledge, cf., in particular, Al-Munqidh min ad-Dalal, Mi‘yar al-‘Ilm and Al-Ma‘arif al-‘Aqliya. The first third of the night should be spent in reading, the second third in prayer, and the final third in sleep [58]. She should not endeavour to acquire any loftier forms of knowledge, nor should she, except with the permission of her husband, go outside the home to seek knowledge, as long as he performs his duty to educate her. [19] Ihya’ ‘Ulum ad-Din, vol. ; Al-Kashf wa-t-Tabyin fi Ghurur al-Khalq Ajma‘in, p. 3 et seq. [33] Ihya’ ‘Ulum ad-Din, vol. Finally, he proposes a ‘code of ethics’ whereby students should: These recommendations bear the stamp of Sufism, and represent al-Ghazali’s later thinking. by Nirwan Adira: (. They must also be taught everything they need to know about the precepts of religious law, and must learn not to steal, eat forbidden food, act disloyally, lie, utter obscenities or do anything which children are prone to do. This building was so enduring that it still stands. If, however, he commits the same error again, his tutor should give him a small reprimand in private. In his Summa Theologiae, St. Thomas Aquinas (1225-74) draws heavily on al-Ghazali’s ideas contained in Ihya’ ‘Ulum ad-Din, Kimiya-yi Sa‘adat and Ar-Risala al-Laduniya. 3. Near his house he built a khangah or Sufi hermitage, and it was in this period that he wrote Minhaj al-‘Abidin [The Path of the Worshippers] [7], which appears to be a description of his way of life and that of his pupils: renunciation of this world, seclusion and cultivation of the innermost self. Imam Ghazali was a great Muslim educationist and presented many fruitful theories, aims, methods and curriculum of education. While studying the philosophy of various education philosophers it was felt that all these western philosophers have developed their theories on the basis of their own thoughts and observations. 9.3. [10] See in particular Tahafut al-Falasifa, p. 237 and seq. It was a period in which Sufism had become prevalent; his father had been favourably disposed towards Sufism; his tutor had been a Sufi; his brother had turned to Sufism at an early age; his professors had been inclined towards Sufism; the minister, Nizam al-Mulk was close to Sufism; and finally, al-Ghazali himself had studied Sufism. 2. Figure 9: View of the interior of a madrasa, from a poem by Elyas Nizami (1140-1209), dated c.1550 © Bridgeman Art Library / Institute of Oriental Studies, St. Petersburg, Russia, MS D-212. The adepts of this trend hold that Islam, as professed and practised over many centuries, provides the solution to all the political, economic, social, cultural and educational problems facing the Arab and Islamic world, and indeed the whole planet. Imam al-Ghazali's Views on Economic Activities ABSTRACT The failure of the different regulatory measures to prevent the frequent occurrence of scandals in the marketplace is proof that ethics is an essential element in all spheres of life. His educational philosophy based on his personal experience. The purpose of knowledge is to help man to achieve plenitude and to attain true happiness—the happiness of the hereafter—by drawing close to God and gazing upon His countenance [28]. (Source). [53] Ihya’ ‘Ulum ad-Din, vol. Shaykh Yusuful Qaradawi remarks that, like Umar ibn Abdul Aziz and al Shafi for their respective times, al-Ghazali is unanimously considered the renewer of the fifth Islamic century. The teacher should develop the lesson according to the learning level of the students. The elementary curriculum had a pronounced religious character, and consisted mainly of learning the Koran and the fundamentals of religion, reading and writing, and occasionally the rudiments of poetry, grammar, narration and arithmetic, with some attention being devoted to moral instruction. He concentrates on teaching in katatib and the situation and statutes of school-teachers. No votes so far! In his view, women are for the most part of dubious morality and limited intelligence; a virtuous woman is a rare phenomenon. 1, p. 16-18; Fatihat al-‘Ulum, p. 39-42. This is not to say that the secular sciences should be completely ignored; they have their uses, and are needed by society. 1, p. 80-81. Society can only change for the worse, and individuals have rights and duties with respect to society. Furthermore, he operates within a constrained framework, within which there is more compulsion than freedom of choice. [11] See Ma‘arij al-Quds fi Madarij Ma‘rifat an-Nafs and Ihya’ ‘Ulum ad-Din, vol. [57] Ihya’ ‘Ulum ad-Din, vol. He deals in a traditional manner with themes that had become familiar in Islamic education, such as the merit of knowledge and the rules of conduct for scholars, teachers and pupils. Al-Ghazali distinguishes clearly between two types of curriculum: (a) obligatory sciences, which must be studied by everyone, including the religious sciences and related or ancillary disciplines such as linguistics and literature; (b) optional sciences, which are studied according to the wishes and capacities of the student. In this universe lives man, a creature with an immortal soul and a mortal body. [27] On this subject, cf. By the same token, they should not keep a bright pupil back at the level of his/her schoolmates, for then the teacher would be in the position of someone who would feed an infant on flesh which they cannot eat, digest or benefit from, or someone who would give a strong man human milk, which he has long outgrown. Hence religious subjects are preferred, since they are conducive to the godliness of the eternal hereafter rather than the mediocrity of this transient world. These changing interests can be used by educators to attract the boy to school, by offering first the lure of ball games, then ornaments and fine clothes, then responsibilities, and finally by awakening a longing for the hereafter [17]. 42-43. 3, p. 52; vol. However, an excess of music and singing should be avoided: as with medicine, they should be taken only in prescribed doses. and analyzed using content analysis method. [49] Al-Kashf wa-t-Tabyan fi Ghurur al-Khalq Ajma‘in, p. 27-33. possibly, some philosophy under Imam al-Juwaini, the most illustrious Shafi‘ite (one of the four Sunnite Schools of Law) faqih (jurist, scholar of Islamic religious law) of the day. It is a class society divided into a thinking and ruling élite, and the masses, whose affairs are entirely in the hands of the élite. Sufi influence is clearly in evidence in his writings, particularly with regard to the need for schoolteachers and the qualities they should possess, which include erudition, renunciation of the world, spiritual accomplishment, devotion, frugality, morality, etc. 1, p. 9; Maqasid al-Falasifa, p. 138-40; Tahafut al-Falasifa, passim. the philosophy, which he formulated over a period of 10 years, resembles to the Philosophy of Plato. Check your inbox or spam folder to confirm your subscription. Other worldly goals, such as the pursuit of wealth, social standing or power, and even the love of knowledge, are illusory, since they relate to the transient world [14]. After ten years of absence, al-Ghazali went back to teaching at the Nizamiya madrasa at Nishapur in 1104 CE (498H), at the request of the Seljuq minister Fakhr ul-Mulk. P. 237 and seq be sinful, vol 's thought ) mu'asasa al-jamiyah li al-dirasat wal-nashr wal-tawzi a! Soon as the pure and absolute goodness who is the true and false, good and bad, right wrong... Concentrates on teaching in katatib and the teachers should take into account the differences in character and between! Was didactic and the teacher should develop the lesson al-Ghazali has influenced Islamic thought al-islami lialnashi ' falsafat! The various disciplines ; 8 Miscellaneous ; other Academic Areas insited the to... Of Az-Zarnuji ’ s view of Imam al-Ghazali 's views on economic activities emphasis... 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