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Introduction
Islamic thought and practice has been greatly influenced by al-Ghazali, a representative of conciliatory Islam, for almost one millennium. There has been a new wave of combative Islam in the last few decades that has been perceived differently by people, as a danger and cause of destabilization, and as a new revival movement. The new movement is hostile in its objections of modern society, advocating for change in social lifestyles and violent eradication of current regimes.
The new movement is fueled by the teachings of al-Maududi and others, as well as their followers. This movement is due to the belief that Islam holds the solution to all aspects of problems facing the Islamic world and the world. The future of the Arab and Islamic world is dependent on the results of the battle between the teachings of al-Maududi and those of al-Ghazali. In spite of the new movement and the conflict of teachings, al-Ghazali was one of the most dominant philosophers on education in the history of Islam.
Philosophy of Al-Ghazali
The philosophy of al-Ghazali was focused on the relationship between God and his creation. He followed the traditional Sunnite in unfolding the essence and power of God. He also followed the Sufi undercurrents in understanding the association between God and humans. In understanding the mainstream of Islamic fiqh, he proposed his own ideas of the essence, characteristics and deeds of God.
Al-Ghazali divided the universe into two parts, just like the other philosophers, namely the transitory world and the everlasting after this life. According to him, the transitory world was not dependent on science, but by the will of God, who is in control of all events, regardless of its magnitude or timing.
According to al-Ghazali, mankind lives in a society that is so evil that it would be best if man isolated himself from it. At the same time, he acknowledged that an individual was no match to a group, since societies were split into two groups, the elite rulers and the masses, and it was the elite who controlled the society. He also believed that the role of societies was to maintain the religion of God since he was the provider.
The most vital attributes in a person according to al-Ghazali are knowledge and awareness, which are obtained from the reason and inspiration or revelation by God. A virtuous man would be expected to isolate himself from the company of people and all evil, and refocus his life to eternity, in the afterlife. A man of virtue would be expected to rely on God and give up the struggle to achieve dominancei.
Principles of education
Al-Ghazali was a philosopher of religion and ethics, though he ended up teaching his philosophy, which was focused on stability as opposed to change. His teachings were aimed at providing education necessary to allow man to follow the shari’a so that he can glorify God, and gain everlasting happiness in the after-life.
When al-Ghazali talked of character formation, he emphasized that the parents and teachers had the obligation to bring up the children with the right kind of influence, since it is at this point that children formed their character. He encouraged parents to take their children to school at an early age, since their minds were more receptive at that point, and good character could be cultivated from that point.
Conclusion
Al-Ghazali referred to scholars as people who sought the truth, and transformed their lives in order to live in accordance to the best of their knowledge, and in so doing serve as examples while disseminating their knowledge to the masses. He believed that the scholars would be rewarded in heaven due to their quest for knowledge, acting on the knowledge and teaching it to the people. He also believed that the teaching process should be selective, taking in mind that not all information was fit for everyone.
Some information was fit for the elite, while some was best kept hidden. Some information that could create confusion regarding religion was also hidden, since it was necessary for the scholars to protect themselves from persecution. Al-Ghazali was also concerned with the relationship between scholars and rulers, and that between scholars and the masses. Al-Ghazali was one of the most profound Islamic thinkers, who lived a short but productive life, influencing not only the Islamic world but also the European Christians.
Bibliography
al-Ghazali, Abu Hamid Muhammad, et al. “Al-Ghazali’s Path to Sufism: His Deliverance from Error (al-Munqidh min al-Dalal) and Five Key Texts.” Louisville, Kentucky: Fons Vitae, 2000.
Hoffman, Valerie. “An Islamic Activist: Zaynab alGhazali.” In Women and the Family in the Middle East. Austin: University of Texas Press, 1985.
Iqbal, Muhammad. “The Development of Metaphysics in Persia a Contribution to the History of Muslim Philosophy.” Kila, Montana: Kessinger Publishing, 2005. 67-70.
Mahmood, Saba. “Politics of Piety: The Islamic Revival and the Feminist Subject.” 2005.
Nofal, Nabil. “AL-GHAZALI (A.D. 1058-1111; A.H. 450-505).” Prospects: the quarterly review of comparative education (1993): 23(3/4), 519-542.
Shariff, M. M. “History of Muslim Philosophy.” Connaught Place, delhi: Adam Publishers & Distributors, 2007. 457-513.
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