This document provides biographical information about Abu Nasr Al-Farabi and his contributions to philosophy and education. It discusses that he was born in 872 AD in modern-day Kazakhstan and received an education in various subjects like philosophy, logic, and sciences in Baghdad. It highlights that he integrated Platonic and Aristotelian philosophy with Islamic philosophy and emphasized the importance of cultivating virtue and creating an ideal society through education. The document also provides details about Al-Ghazali's life and philosophies, including his views that the purpose of education is to help students abide by religious teachings and achieve salvation.
Abu Hamid al-Ghazzali (1058-1111 AD) was an influential Muslim scholar who made major contributions to several fields including religion, philosophy, and Sufism. He sought to address divisions between rationalists and traditionalists by finding a middle ground in his works. Ibn Rushd (1126-1198 AD) was an important philosopher from Al-Andalus who wrote commentaries on Aristotle and advocated for philosophy. He criticized al-Ghazzali's skepticism of philosophy. Al-Kindi (805-873 AD) was an early Islamic philosopher and scientist who wrote on various topics and helped introduce Greek philosophy to the Islamic world. Al-Farabi (872-950 AD)
Imam Ghazali was an 11th century Islamic scholar and educator. He criticized the curriculum of his time for focusing too much on religious education and ignoring worldly education. Ghazali proposed a balanced curriculum that incorporated both religious and practical knowledge like agriculture and trade. He emphasized developing good character in students and recommended teaching methods like simplifying concepts, moving from simple to complex ideas, and using affection instead of corporal punishment. Ghazali's views on education emphasized its practical benefits and developing the whole person, and many of his ideas were later reflected in Western educational thought centuries later.
1) Al-Ghazali was an influential Muslim theologian and philosopher born in 1058 CE in Persia. He studied under many prominent scholars and held a prestigious teaching position.
2) Al-Ghazali proposed a political system for the Islamic caliphate consisting of 13 institutions including the Caliph, governors, military leaders, and departments of industry, judiciary, and treasury.
3) As a ruler, Al-Ghazali advised being just, avoiding anger and pride, maintaining humility, and governing based on Islamic law and consultation with religious scholars. He emphasized maintaining peace with subjects.
Al Ghazali (11th Century Muslim Philosopher)Rehan Shaikh
Abu Hamid al-Ghazzali was an influential 11th century Islamic scholar who made contributions across several fields including philosophy, law, theology, and Sufism. He sought to address divisions between rationalists and traditionalists by finding a middle ground. His major work, The Revival of Religious Sciences, aimed to balance different trends in Islamic thought. Later in life, Ghazzali took a more mystical approach like Sheikh Rabbani, balancing religious law and mysticism. He challenged philosophers' views on reason and the universe, and cleansed Sufism of excesses while upholding orthodox religion and the importance of genuine mysticism. Ghazzali was one of Islam's greatest theologians and his
This document discusses the 11th century Islamic scholar Al-Ghazali. It outlines his views on religion, politics, justice, and the proper role and conduct of a ruler. According to Al-Ghazali, humans need community and politics aims to establish proper order for worldly affairs. A just ruler should not be cruel, act as God's shadow on Earth, and treat all people equally under the law. Al-Ghazali provides 10 rules for rulers, including considering all perspectives impartially and fulfilling the desire of people seeking justice.
Al-Farabi was an influential 10th century philosopher born in Transoxania who studied many subjects including philosophy, logic, politics, and mathematics. He proposed theories on human nature, the ideal ruler, and the formation and varieties of states. He described four types of cities - virtuous, ignorance, immoral, and erring - based on their adherence to attaining true happiness for citizens. His political philosophy aimed to advance human societies using some of Plato's approaches while balancing reason and revelation.
Philosophy of Allama Iqbal I Philosophy of Self and KhudiAamir Hussain
Allama Iqbal stands alone as a reviver of Islamic philosophy in the post-classical era, making a serious attempt to grapple with problems of modern Western philosophy within an Islamic context. He articulated his philosophical position in The Reconstruction of Religious Thought in Islam, based on six lectures delivered in Madras, wherein he called for a re-examination of the intellectual foundations of Islamic philosophy.
Ibn Khaldun was an influential 14th century Muslim scholar, historian and sociologist. He is considered a forerunner of modern sociology, historiography and economics for his theories on social conflict, the rise and fall of civilizations, and other social sciences. In his magnum opus, Muqaddimah, he developed theories around the concepts of asabiyyah (social cohesion) and umran (civilization) to explain the rise and fall of dynasties and empires. The Muqaddimah covered topics like sedentary and nomadic cultures, social organization, politics, economics and other intellectual sciences in a philosophical and sociological manner that was ahead of his time.
Abu Hamid al-Ghazzali (1058-1111 AD) was an influential Muslim scholar who made major contributions to several fields including religion, philosophy, and Sufism. He sought to address divisions between rationalists and traditionalists by finding a middle ground in his works. Ibn Rushd (1126-1198 AD) was an important philosopher from Al-Andalus who wrote commentaries on Aristotle and advocated for philosophy. He criticized al-Ghazzali's skepticism of philosophy. Al-Kindi (805-873 AD) was an early Islamic philosopher and scientist who wrote on various topics and helped introduce Greek philosophy to the Islamic world. Al-Farabi (872-950 AD)
Imam Ghazali was an 11th century Islamic scholar and educator. He criticized the curriculum of his time for focusing too much on religious education and ignoring worldly education. Ghazali proposed a balanced curriculum that incorporated both religious and practical knowledge like agriculture and trade. He emphasized developing good character in students and recommended teaching methods like simplifying concepts, moving from simple to complex ideas, and using affection instead of corporal punishment. Ghazali's views on education emphasized its practical benefits and developing the whole person, and many of his ideas were later reflected in Western educational thought centuries later.
1) Al-Ghazali was an influential Muslim theologian and philosopher born in 1058 CE in Persia. He studied under many prominent scholars and held a prestigious teaching position.
2) Al-Ghazali proposed a political system for the Islamic caliphate consisting of 13 institutions including the Caliph, governors, military leaders, and departments of industry, judiciary, and treasury.
3) As a ruler, Al-Ghazali advised being just, avoiding anger and pride, maintaining humility, and governing based on Islamic law and consultation with religious scholars. He emphasized maintaining peace with subjects.
Al Ghazali (11th Century Muslim Philosopher)Rehan Shaikh
Abu Hamid al-Ghazzali was an influential 11th century Islamic scholar who made contributions across several fields including philosophy, law, theology, and Sufism. He sought to address divisions between rationalists and traditionalists by finding a middle ground. His major work, The Revival of Religious Sciences, aimed to balance different trends in Islamic thought. Later in life, Ghazzali took a more mystical approach like Sheikh Rabbani, balancing religious law and mysticism. He challenged philosophers' views on reason and the universe, and cleansed Sufism of excesses while upholding orthodox religion and the importance of genuine mysticism. Ghazzali was one of Islam's greatest theologians and his
This document discusses the 11th century Islamic scholar Al-Ghazali. It outlines his views on religion, politics, justice, and the proper role and conduct of a ruler. According to Al-Ghazali, humans need community and politics aims to establish proper order for worldly affairs. A just ruler should not be cruel, act as God's shadow on Earth, and treat all people equally under the law. Al-Ghazali provides 10 rules for rulers, including considering all perspectives impartially and fulfilling the desire of people seeking justice.
Al-Farabi was an influential 10th century philosopher born in Transoxania who studied many subjects including philosophy, logic, politics, and mathematics. He proposed theories on human nature, the ideal ruler, and the formation and varieties of states. He described four types of cities - virtuous, ignorance, immoral, and erring - based on their adherence to attaining true happiness for citizens. His political philosophy aimed to advance human societies using some of Plato's approaches while balancing reason and revelation.
Philosophy of Allama Iqbal I Philosophy of Self and KhudiAamir Hussain
Allama Iqbal stands alone as a reviver of Islamic philosophy in the post-classical era, making a serious attempt to grapple with problems of modern Western philosophy within an Islamic context. He articulated his philosophical position in The Reconstruction of Religious Thought in Islam, based on six lectures delivered in Madras, wherein he called for a re-examination of the intellectual foundations of Islamic philosophy.
Ibn Khaldun was an influential 14th century Muslim scholar, historian and sociologist. He is considered a forerunner of modern sociology, historiography and economics for his theories on social conflict, the rise and fall of civilizations, and other social sciences. In his magnum opus, Muqaddimah, he developed theories around the concepts of asabiyyah (social cohesion) and umran (civilization) to explain the rise and fall of dynasties and empires. The Muqaddimah covered topics like sedentary and nomadic cultures, social organization, politics, economics and other intellectual sciences in a philosophical and sociological manner that was ahead of his time.
The document discusses the life and works of Abu Nasr Al-Farabi, a 10th century Islamic philosopher. It summarizes that he was born in central Asia, studied under Christian teachers, and rejected pagan and Christian neo-Platonic traditions in favor of the original works of Plato and Aristotle. The document also analyzes Al-Farabi's view of political philosophy and religion, and his conception of the virtuous city based on justice and the common good.
Iqbal's educational philosophy emphasized developing students' individuality and innate potentials through strengthening their sense of self or "khudi". The goal of education was to cultivate balanced, virtuous personalities by nurturing students' spiritual, intellectual and physical growth. Iqbal advocated for a curriculum that integrated religious, scientific and humanities education to achieve holistic development. Evaluation and teaching methods were to be tailored to students' psychological needs and conducted in a free, encouraging environment. Teachers played a pivotal role as spiritual guides committed to nurturing students' souls.
Imam Al Ghazali was an influential Muslim scholar born in 1058 in Persia. He studied under prominent scholars and served as the principal of the Nizamiyya Madrasa in Baghdad. Al Ghazali made significant contributions to Islamic theology, philosophy, and education. He is renowned for his work "The Revival of Religious Sciences," which covered Islamic jurisprudence, theology, and Sufism. Al Ghazali emphasized spirituality and discipline of the soul. He advocated knowledge and education to bring people closer to God and advocated for an Islamic educational system focused on cultivating character and teaching religious texts.
This document provides an overview of Muhammad Iqbal's philosophical thoughts as presented by Mohd Abbas Abdul Razak. It discusses Iqbal's background and education, his major works, influences from Western philosophers like Nietzsche and Bergson, his critique of pseudo-mysticism and wahdatul wujud, his emphasis on dynamism and appreciation of science, influence of Rumi, comparison to Al-Ghazali, view of the prophet's personality, and his eclectic approach to philosophy. It examines Iqbal's perspective on understanding the West and East and encouragement to appreciate the arts and sciences of the West.
Al-Mawardi was an influential Islamic jurist, scholar, and political theorist from Baghdad. In his work Al-Ahkam al-Sultaniyyah, he outlined the qualifications and duties of the caliph, or Islamic leader, including that the caliph must uphold justice, protect the faith, and ensure security, prosperity, and hope for the future. He discussed the appointment and roles of governors and ministers, the qualifications of voters in electing a caliph, and grounds for deposing a caliph if he loses his moral or physical abilities.
Ibn Khaldun was an influential 14th century Arab historian, philosopher and scholar. He was born in Tunisia in 1332 and wrote an influential work called Muqaddima. Ibn Khaldun believed education should be based on scientific principles including that human thought distinguishes people, teaching and learning is natural, and education requires both theoretical knowledge and practical skills. He advocated for an organized curriculum that moves from simple to complex concepts and differentiated between common awareness, comprehension, and specialized talent acquired through practice.
Ibn Rushd Averroism (12th century Spanish Muslim Philosopher)Rehan Shaikh
Ibn Rushd (1126-1198) was an influential philosopher and jurist from Cordoba, Spain who wrote extensive commentaries on Aristotle's works. He believed that materialism and intellect are the same for all humanity. He argued that Islamic states were a better ideal than Plato's, and that both men and women should contribute to society through material and intellectual work. Ibn Rushd criticized Al Ghazali's anti-intellectualism and argued that denying causation implies denying knowledge. His works had a profound impact on European scholars and helped develop modern secularism, though they were more influential in Europe than in Islamic lands.
MUSLIM PHILOSOPHERS' PERSPECTIVE ON EDUCATIONR.A Duhdra
Muslim Philosophers’ Contribution towards education is worth mentioning. Muslim Philosophers emphasized on logic, reality, freedom of will, sources Of knowledge etc. They have tried to harmonize the Philosophers Perspectives & Greek Philosophy with tenants of Islam and synthesize science, religion and philosophy and defined their subject matter to keep balance in them.
Ibn Khaldun was a 14th century Tunisian philosopher and historian who is considered a founder of sociology. He emphasized empirical evidence over normative theories and identified tribal solidarity ("asabiyya") as the driving force behind the rise and fall of civilizations. His major work, Muqaddimah, analyzed the psychological, economic, environmental and social factors that contribute to the development of human societies. He viewed society as a living organism and studied how social change occurs in cyclical patterns over generations. Ibn Khaldun is regarded as the father of sociology due to his pioneering research on social dynamics, the concept of asabiyya, and his scientific methodology in studying history and society.
During the Islamic Golden Age from the 9th to 12th centuries, Muslim philosophers flourished and advanced knowledge in fields like mathematics, medicine, and philosophy. Major figures included Al-Kindi, who introduced Greek philosophy to the Muslim world; Al-Farabi, who wrote on logic, politics, and Plato's ideal state; Avicenna, whose Canon of Medicine was a standard medical text and who distinguished the soul from the body; and Averroes, who argued philosophy and religion could be reconciled and was influential in Western secular thought.
Modernization and reform movements in Muslim educationKaiyisah Yusof
Some of the Egypts' reformists are:
1. Sayyid Jamaluddin Al- Afghani (1838/1839 – 9 March 1897)
2. Shaikh Muhammad Abduh (1849 – 11 July 1905)
3. Muhammad Rashid Rida (1865 - 22 August 1935)
Imam Ghazali was an influential 12th century Muslim scholar and philosopher. He divided knowledge into beneficial, neutral, and harmful categories. Beneficial knowledge included religious and scientific disciplines that benefit society. The aims of education, according to Ghazali, were character building and drawing closer to God. He emphasized the importance of religion in education and memorizing the Quran. Ghazali also discussed teaching methods, the roles of teachers and students, and establishing an Islamic curriculum.
Allama Muhammad Iqbal was an influential Pakistani philosopher, poet and politician. This document provides an overview of his educational philosophy and ideas. Some key points include:
- Iqbal believed the purpose of education is to develop the individual's potential through intellectual, physical and moral growth so they can contribute to solving society's problems.
- He advocated for a holistic curriculum including religion, philosophy, arts, social sciences, history, science and technology. Religion should guide science.
- Educational methods should involve self-activity, learning by doing, and questioning to develop critical thinking.
- Teachers should stimulate students' curiosity and creativity by connecting them to the real world. Schools should foster freedom, courage
- Plato was an influential ancient Greek philosopher who founded the Academy in Athens, one of the earliest known institutions of higher learning in the Western world. He wrote dialogues on various topics, including politics, ethics, metaphysics, and aesthetics.
- Al-Farabi was an influential Muslim philosopher and scientist who was one of the major figures in the golden age of Islam. He incorporated Aristotelian and Neoplatonic thought into an Islamic philosophical framework. He proposed the idea of a virtuous city ruled by a wise philosopher-king and discussed the traits and functions of the ideal supreme ruler.
- Both Plato and Al-Farabi proposed ideal models of government and society ruled by philosopher-
Shah Waliullah was an 18th century Islamic scholar, philosopher and reformer born in India. He received a traditional Islamic education studying hadith, fiqh, tafsir and kalam. He went to Arabia for further study and while there had a vision that motivated him to reform Muslim society. When he returned to India, he established a madrasa and taught for 12 years, focusing on Quran, hadith, metaphysics and translating the Quran to Persian to spread Islamic teachings more widely. He is seen as a pioneer who advocated Islamic revival and strengthening Muslims politically and socially through education.
The document summarizes the rise and fall of the Umayyad Caliphate between 661-750 CE and the transition to the Abbasid Caliphate. It describes how the Umayyads established the first Islamic dynasty in Damascus after the Muslim Civil War, but internal divisions and indulgence in luxury weakened their rule over time. The Abbasids then overthrew the Umayyads in 750 CE with the support of non-Arab Muslims, establishing a new capital in Baghdad and administrative structure influenced by Persian traditions that led to two centuries of stability and prosperity known as the Golden Age of Islam.
Imam Ghazali was an 11th century Islamic scholar who made important contributions to education. He recommended that the curriculum include both religious and worldly knowledge. Ghazali also emphasized progressive teaching methods like relating new lessons to prior knowledge, using simple examples initially before complex concepts, and showing affection rather than force. He stressed the importance of character building and physical education. Ghazali's views on establishing discipline through love instead of fear were ahead of their time. His recommendations for education influenced later Western educators and reflected modern principles of teaching and learning.
Iqbal was a great poet, philosopher and politician born in 1877 in Sialkot, British India. He received education in Sialkot and Lahore, earning a PhD from Munich. Some of his major works promoted Islamic revival and the idea of an independent Muslim state.
Iqbal's educational philosophy emphasized developing a balanced personality through strengthening individuality or "khudi", with the goal of meeting challenges of all times. Education should unfold students' potentials through struggle and remove intellectual secularism. It should produce intellectual leaders who can regain Islamic leadership by interpreting sciences through Islam and establishing global peace, justice and welfare.
According to Iqbal, education requires examining knowledge critically while maintaining an independent viewpoint
Al-Ghazali was an influential Muslim scholar who developed an education philosophy based on Islamic teachings. He believed the goal of education was to cultivate students so they abide by religious teachings and achieve salvation. Parents bore primary responsibility for educating children according to religious traditions. Al-Ghazali stressed the importance of early childhood education and proposed using age-appropriate activities to engage students, like games, clothing, responsibilities, and religious studies. He advocated a holistic education of the intellectual, religious, moral, and physical aspects of the student.
Exploring Islamic Philosophy: Unveiling its Background, Key Concepts, Origina...maryam Rashid
Islamic philosophy, a vibrant and intellectually rich tradition, represents a synthesis of diverse philosophical currents within the Islamic world. Rooted in the Islamic Golden Age, this philosophical discourse emerged as scholars sought to reconcile the tenets of Islamic theology with the wisdom of classical Greek, Persian, and Indian philosophical traditions.
At its core, Islamic philosophy engages with fundamental questions about existence, knowledge, morality, and the divine. The synthesis of reason ('aql) and revelation (naql) is a defining characteristic, emphasizing the compatibility of rational inquiry with Islamic teachings. Scholars within this tradition have explored a wide array of topics, including metaphysics, epistemology, ethics, political philosophy, and theology.
Key concepts in Islamic philosophy include the nature of God, the relationship between faith and reason, the concept of free will, and the pursuit of virtue. Intellectual luminaries like Al-Farabi, Avicenna, and Averroes played pivotal roles in shaping this philosophical tradition, contributing to its development and dissemination.
Islamic philosophy's strengths lie in its encouragement of critical thinking and intellectual exploration. The integration of diverse philosophical traditions provides a comprehensive worldview, allowing scholars to approach complex metaphysical and ethical questions with nuance. The tradition also seeks to harmonize reason and revelation, fostering a holistic understanding of the world.
However, Islamic philosophy faces certain limitations. Tensions between reason and orthodoxy within Islamic scholarship, as well as reservations about the assimilation of external philosophical ideas, pose challenges. Additionally, external factors such as geopolitical dynamics and colonial legacies may impact the extent to which Islamic philosophy can flourish in contemporary contexts.
In summary, Islamic philosophy stands as a testament to the intellectual curiosity and synthesis of diverse traditions within the Islamic world. It continues to be a source of exploration, providing a framework for scholars to engage in profound inquiries that bridge the realms of reason and spirituality.
The document discusses the life and works of Abu Nasr Al-Farabi, a 10th century Islamic philosopher. It summarizes that he was born in central Asia, studied under Christian teachers, and rejected pagan and Christian neo-Platonic traditions in favor of the original works of Plato and Aristotle. The document also analyzes Al-Farabi's view of political philosophy and religion, and his conception of the virtuous city based on justice and the common good.
Iqbal's educational philosophy emphasized developing students' individuality and innate potentials through strengthening their sense of self or "khudi". The goal of education was to cultivate balanced, virtuous personalities by nurturing students' spiritual, intellectual and physical growth. Iqbal advocated for a curriculum that integrated religious, scientific and humanities education to achieve holistic development. Evaluation and teaching methods were to be tailored to students' psychological needs and conducted in a free, encouraging environment. Teachers played a pivotal role as spiritual guides committed to nurturing students' souls.
Imam Al Ghazali was an influential Muslim scholar born in 1058 in Persia. He studied under prominent scholars and served as the principal of the Nizamiyya Madrasa in Baghdad. Al Ghazali made significant contributions to Islamic theology, philosophy, and education. He is renowned for his work "The Revival of Religious Sciences," which covered Islamic jurisprudence, theology, and Sufism. Al Ghazali emphasized spirituality and discipline of the soul. He advocated knowledge and education to bring people closer to God and advocated for an Islamic educational system focused on cultivating character and teaching religious texts.
This document provides an overview of Muhammad Iqbal's philosophical thoughts as presented by Mohd Abbas Abdul Razak. It discusses Iqbal's background and education, his major works, influences from Western philosophers like Nietzsche and Bergson, his critique of pseudo-mysticism and wahdatul wujud, his emphasis on dynamism and appreciation of science, influence of Rumi, comparison to Al-Ghazali, view of the prophet's personality, and his eclectic approach to philosophy. It examines Iqbal's perspective on understanding the West and East and encouragement to appreciate the arts and sciences of the West.
Al-Mawardi was an influential Islamic jurist, scholar, and political theorist from Baghdad. In his work Al-Ahkam al-Sultaniyyah, he outlined the qualifications and duties of the caliph, or Islamic leader, including that the caliph must uphold justice, protect the faith, and ensure security, prosperity, and hope for the future. He discussed the appointment and roles of governors and ministers, the qualifications of voters in electing a caliph, and grounds for deposing a caliph if he loses his moral or physical abilities.
Ibn Khaldun was an influential 14th century Arab historian, philosopher and scholar. He was born in Tunisia in 1332 and wrote an influential work called Muqaddima. Ibn Khaldun believed education should be based on scientific principles including that human thought distinguishes people, teaching and learning is natural, and education requires both theoretical knowledge and practical skills. He advocated for an organized curriculum that moves from simple to complex concepts and differentiated between common awareness, comprehension, and specialized talent acquired through practice.
Ibn Rushd Averroism (12th century Spanish Muslim Philosopher)Rehan Shaikh
Ibn Rushd (1126-1198) was an influential philosopher and jurist from Cordoba, Spain who wrote extensive commentaries on Aristotle's works. He believed that materialism and intellect are the same for all humanity. He argued that Islamic states were a better ideal than Plato's, and that both men and women should contribute to society through material and intellectual work. Ibn Rushd criticized Al Ghazali's anti-intellectualism and argued that denying causation implies denying knowledge. His works had a profound impact on European scholars and helped develop modern secularism, though they were more influential in Europe than in Islamic lands.
MUSLIM PHILOSOPHERS' PERSPECTIVE ON EDUCATIONR.A Duhdra
Muslim Philosophers’ Contribution towards education is worth mentioning. Muslim Philosophers emphasized on logic, reality, freedom of will, sources Of knowledge etc. They have tried to harmonize the Philosophers Perspectives & Greek Philosophy with tenants of Islam and synthesize science, religion and philosophy and defined their subject matter to keep balance in them.
Ibn Khaldun was a 14th century Tunisian philosopher and historian who is considered a founder of sociology. He emphasized empirical evidence over normative theories and identified tribal solidarity ("asabiyya") as the driving force behind the rise and fall of civilizations. His major work, Muqaddimah, analyzed the psychological, economic, environmental and social factors that contribute to the development of human societies. He viewed society as a living organism and studied how social change occurs in cyclical patterns over generations. Ibn Khaldun is regarded as the father of sociology due to his pioneering research on social dynamics, the concept of asabiyya, and his scientific methodology in studying history and society.
During the Islamic Golden Age from the 9th to 12th centuries, Muslim philosophers flourished and advanced knowledge in fields like mathematics, medicine, and philosophy. Major figures included Al-Kindi, who introduced Greek philosophy to the Muslim world; Al-Farabi, who wrote on logic, politics, and Plato's ideal state; Avicenna, whose Canon of Medicine was a standard medical text and who distinguished the soul from the body; and Averroes, who argued philosophy and religion could be reconciled and was influential in Western secular thought.
Modernization and reform movements in Muslim educationKaiyisah Yusof
Some of the Egypts' reformists are:
1. Sayyid Jamaluddin Al- Afghani (1838/1839 – 9 March 1897)
2. Shaikh Muhammad Abduh (1849 – 11 July 1905)
3. Muhammad Rashid Rida (1865 - 22 August 1935)
Imam Ghazali was an influential 12th century Muslim scholar and philosopher. He divided knowledge into beneficial, neutral, and harmful categories. Beneficial knowledge included religious and scientific disciplines that benefit society. The aims of education, according to Ghazali, were character building and drawing closer to God. He emphasized the importance of religion in education and memorizing the Quran. Ghazali also discussed teaching methods, the roles of teachers and students, and establishing an Islamic curriculum.
Allama Muhammad Iqbal was an influential Pakistani philosopher, poet and politician. This document provides an overview of his educational philosophy and ideas. Some key points include:
- Iqbal believed the purpose of education is to develop the individual's potential through intellectual, physical and moral growth so they can contribute to solving society's problems.
- He advocated for a holistic curriculum including religion, philosophy, arts, social sciences, history, science and technology. Religion should guide science.
- Educational methods should involve self-activity, learning by doing, and questioning to develop critical thinking.
- Teachers should stimulate students' curiosity and creativity by connecting them to the real world. Schools should foster freedom, courage
- Plato was an influential ancient Greek philosopher who founded the Academy in Athens, one of the earliest known institutions of higher learning in the Western world. He wrote dialogues on various topics, including politics, ethics, metaphysics, and aesthetics.
- Al-Farabi was an influential Muslim philosopher and scientist who was one of the major figures in the golden age of Islam. He incorporated Aristotelian and Neoplatonic thought into an Islamic philosophical framework. He proposed the idea of a virtuous city ruled by a wise philosopher-king and discussed the traits and functions of the ideal supreme ruler.
- Both Plato and Al-Farabi proposed ideal models of government and society ruled by philosopher-
Shah Waliullah was an 18th century Islamic scholar, philosopher and reformer born in India. He received a traditional Islamic education studying hadith, fiqh, tafsir and kalam. He went to Arabia for further study and while there had a vision that motivated him to reform Muslim society. When he returned to India, he established a madrasa and taught for 12 years, focusing on Quran, hadith, metaphysics and translating the Quran to Persian to spread Islamic teachings more widely. He is seen as a pioneer who advocated Islamic revival and strengthening Muslims politically and socially through education.
The document summarizes the rise and fall of the Umayyad Caliphate between 661-750 CE and the transition to the Abbasid Caliphate. It describes how the Umayyads established the first Islamic dynasty in Damascus after the Muslim Civil War, but internal divisions and indulgence in luxury weakened their rule over time. The Abbasids then overthrew the Umayyads in 750 CE with the support of non-Arab Muslims, establishing a new capital in Baghdad and administrative structure influenced by Persian traditions that led to two centuries of stability and prosperity known as the Golden Age of Islam.
Imam Ghazali was an 11th century Islamic scholar who made important contributions to education. He recommended that the curriculum include both religious and worldly knowledge. Ghazali also emphasized progressive teaching methods like relating new lessons to prior knowledge, using simple examples initially before complex concepts, and showing affection rather than force. He stressed the importance of character building and physical education. Ghazali's views on establishing discipline through love instead of fear were ahead of their time. His recommendations for education influenced later Western educators and reflected modern principles of teaching and learning.
Iqbal was a great poet, philosopher and politician born in 1877 in Sialkot, British India. He received education in Sialkot and Lahore, earning a PhD from Munich. Some of his major works promoted Islamic revival and the idea of an independent Muslim state.
Iqbal's educational philosophy emphasized developing a balanced personality through strengthening individuality or "khudi", with the goal of meeting challenges of all times. Education should unfold students' potentials through struggle and remove intellectual secularism. It should produce intellectual leaders who can regain Islamic leadership by interpreting sciences through Islam and establishing global peace, justice and welfare.
According to Iqbal, education requires examining knowledge critically while maintaining an independent viewpoint
Al-Ghazali was an influential Muslim scholar who developed an education philosophy based on Islamic teachings. He believed the goal of education was to cultivate students so they abide by religious teachings and achieve salvation. Parents bore primary responsibility for educating children according to religious traditions. Al-Ghazali stressed the importance of early childhood education and proposed using age-appropriate activities to engage students, like games, clothing, responsibilities, and religious studies. He advocated a holistic education of the intellectual, religious, moral, and physical aspects of the student.
Exploring Islamic Philosophy: Unveiling its Background, Key Concepts, Origina...maryam Rashid
Islamic philosophy, a vibrant and intellectually rich tradition, represents a synthesis of diverse philosophical currents within the Islamic world. Rooted in the Islamic Golden Age, this philosophical discourse emerged as scholars sought to reconcile the tenets of Islamic theology with the wisdom of classical Greek, Persian, and Indian philosophical traditions.
At its core, Islamic philosophy engages with fundamental questions about existence, knowledge, morality, and the divine. The synthesis of reason ('aql) and revelation (naql) is a defining characteristic, emphasizing the compatibility of rational inquiry with Islamic teachings. Scholars within this tradition have explored a wide array of topics, including metaphysics, epistemology, ethics, political philosophy, and theology.
Key concepts in Islamic philosophy include the nature of God, the relationship between faith and reason, the concept of free will, and the pursuit of virtue. Intellectual luminaries like Al-Farabi, Avicenna, and Averroes played pivotal roles in shaping this philosophical tradition, contributing to its development and dissemination.
Islamic philosophy's strengths lie in its encouragement of critical thinking and intellectual exploration. The integration of diverse philosophical traditions provides a comprehensive worldview, allowing scholars to approach complex metaphysical and ethical questions with nuance. The tradition also seeks to harmonize reason and revelation, fostering a holistic understanding of the world.
However, Islamic philosophy faces certain limitations. Tensions between reason and orthodoxy within Islamic scholarship, as well as reservations about the assimilation of external philosophical ideas, pose challenges. Additionally, external factors such as geopolitical dynamics and colonial legacies may impact the extent to which Islamic philosophy can flourish in contemporary contexts.
In summary, Islamic philosophy stands as a testament to the intellectual curiosity and synthesis of diverse traditions within the Islamic world. It continues to be a source of exploration, providing a framework for scholars to engage in profound inquiries that bridge the realms of reason and spirituality.
The document discusses the philosophies of education according to Islamic thinkers and Eastern philosophers like Confucius and Rabindranath Tagore. It outlines their definitions and concepts of education, goals of education, roles of teachers, and implications for educational development in Malaysia. Key points include developing students holistically according to Islamic teachings, emphasizing moral education and conformity to rules in Eastern philosophies.
Al Ghazali was an 11th century Muslim scholar born in Persia who made significant contributions to the philosophy of education. According to Al Ghazali, the purpose of education is to realize God and his relationship with humans. He viewed education as a process of developing students' religious, moral, intellectual and physical character. Al Ghazali emphasized the important roles of parents, teachers and students in the educational process and advocated for a balanced curriculum incorporating both mandatory religious instruction and optional subjects.
Implication of Idealism and Naturalism to Philippine EducationViel Navarro
The document discusses the educational implications of idealism and naturalism in Philippine schools. For idealism, the goals are truth, self-realization, and character development. The curriculum focuses on humanities and cultivating values through lectures and memorization. Teachers are seen as authority figures. For naturalism, the goals are to develop individuals according to natural laws through play and discovery. The curriculum is child-centered focusing on interests, abilities and experiences. Teachers take a background role to allow natural development.
Philosophy and education in malaysia aliciaRegina Resa
This document discusses the perspectives of Islam and Eastern philosophers on education. It provides viewpoints from two Islam philosophers - Abdul Halim El-Muhammady and AbdHalimHj. Mat Diah - who define Islam education as a process to educate the mind, physical being, and emotions based on religious texts and the example of the prophets, with the purpose of cultivating good character. It also outlines the perspectives of Confucius and Rabindranath Tagore, noting that Confucius emphasized moral education and respect for elders, while Tagore focused on creating well-rounded individuals through integrating various subjects like art and the environment.
THE IMPORTANCE OF EDUCATION TO THE MUSLIMS GIRLS IN NORTHERN NIGERIAShittu Olanipekun
1) The document discusses the importance of education from an Islamic perspective. It argues that seeking knowledge is compulsory in Islam for both men and women.
2) It addresses common misconceptions that educating girls or acquiring a Western education is haram (forbidden) in Islam. The document explains that Islam encourages the pursuit of all types of beneficial knowledge.
3) The importance of education is emphasized for empowering women, improving health, reducing poverty, and spurring economic growth from an Islamic viewpoint. The talk encourages students to take their education seriously and continue their studies to high levels.
Shah Wali Ullah was an 18th century Islamic scholar, philosopher and reformer from India. He received a religious education from his father and also studied other subjects such as logic and philosophy. He went to Arabia for further Islamic studies and while there, had a vision. Shah Wali Ullah made significant contributions in the fields of hadith, jurisprudence, theology and translating the Quran. He emphasized ijtihad (independent reasoning) and was a great educationist who established madrasas and prepared syllabi for Islamic education.
This document discusses the educational philosophies of several prominent Muslim thinkers, including Al-Ghazali, Ibn Khaldun, Shah Wali Allah, and Sir Syed Ahmed Khan. It outlines their views on the aims of education, curriculum, teaching methods, and the role of teachers. The key aims they identified were cultivating religious and moral values in students, developing intellectual abilities, and preparing students to contribute positively to society. They emphasized teaching religious texts along with other subjects, and favored active, discussion-based methods over lectures.
Imam Ghazali was an influential 11th century Persian Muslim scholar and theologian from Tus, Iran. He contributed significantly to developing a systematic view of Sufism and its acceptance in mainstream Islam. As an orthodox Islamic scholar, he belonged to the Shafi'i school of jurisprudence and the Asharite school of theology. Ghazali authored over 400 works and is renowned for works such as The Alchemy of Happiness, Revival of Religious Sciences, and Incoherence of Philosophers. He developed a theory of education aimed at character building, religious instruction, and practical application of knowledge.
The document discusses the education system during the time of the Prophet Muhammad (PBUH) and compares it to modern education systems. Some key similarities between the two systems include a focus on character development and building a positive society. Some differences are that the modern system includes e-learning and co-education, while the Prophet's system focused more on stimulation, role modeling, avoiding punishment, and practical demonstration. The document argues that incorporating aspects of both systems could help develop students' character and benefit society.
ConfucianismIntroductionConfucianism, also known as Ruism in so.docxdonnajames55
Confucianism is both a philosophy and a religion that originated in China. It focuses on ethics and virtues like benevolence, humaneness, righteousness, wisdom, and filial piety. According to Confucian teachings, people can cultivate these virtues through self-improvement and become "gentlemen" of high moral character. Filial piety, honoring one's parents and elders, is especially important in Confucianism. The philosophy also emphasizes social harmony and strong family values.
Islamic education aims to develop students holistically by integrating religious and moral values into all aspects of life. It focuses on nurturing good character and behavior in addition to intellectual development. During the time of the Prophet Muhammad, the primary sources of Islamic education were the Quran and hadith, which were taught through both words and actions. The goal was to produce individuals who are conscious of God in all their thoughts and deeds. Later periods of Islamic history also emphasized pursuing knowledge as a form of worshipping God and fulfilling one's religious duties.
The document discusses the concept of Islamization of knowledge. It begins by explaining how Western secular thought has influenced education systems around the world, including in Muslim countries. It then defines knowledge from both secular and Islamic perspectives. The sources of knowledge in Islam are identified as sense experience, reasoning, innate instinct, intuitive knowledge, and revelation. Islamization of knowledge is defined as reconceiving disciplines based on Islamic principles. The failure of the modern Western education system is analyzed and the aims of Islamizing knowledge are outlined as abolishing secular systems and fostering a deeper Islamic worldview.
The document discusses the Islamic philosophy of education. It provides an overview of the aims and principles of Islamic education according to Islamic sources like the Quran and Hadith. Some key points discussed include:
- The goals of Islamic education are to teach students about Islam and how to live as Muslims, develop their character, and prepare them for this life and the afterlife.
- Islamic education focuses on developing students spiritually, morally, intellectually, socially and economically.
- The curriculum is based on Islamic principles and includes religious subjects as well as worldly sciences compatible with Islam.
- Teachers play an important role in guiding students on the right path and being good role models through their words and actions.
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
This document provides an overview of education and training concepts in Islam. It discusses:
1) The meaning and definitions of education and training in both general and Islamic contexts. Education aims to nurture souls and distinguish right from wrong.
2) The nature of education in Islam is to confirm faith, integrate faith and knowledge, and prepare Muslims for useful roles in society.
3) The importance of education is for character formation, developing skills, and preparing children for adult life according to Islamic teachings. Knowledge-seeking is encouraged in Islam.
4) Sources of knowledge in Islam include the senses, intellect, intuition, and revelation from God. Learning theories emphasized include conditioning, trial and error, reasoning, and initiation.
Nature of man and society.
Islamic evidence on nature of man.
Religious meaning on nature of man (fitrah).
Fitrah and human responsibility.
4 elements of nature of man (fitrah) in Islam.
Different views on nature of man and society.
Aims and objectives of Islamic Education based on the Islamic norms.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
THE SACRIFICE HOW PRO-PALESTINE PROTESTS STUDENTS ARE SACRIFICING TO CHANGE T...indexPub
The recent surge in pro-Palestine student activism has prompted significant responses from universities, ranging from negotiations and divestment commitments to increased transparency about investments in companies supporting the war on Gaza. This activism has led to the cessation of student encampments but also highlighted the substantial sacrifices made by students, including academic disruptions and personal risks. The primary drivers of these protests are poor university administration, lack of transparency, and inadequate communication between officials and students. This study examines the profound emotional, psychological, and professional impacts on students engaged in pro-Palestine protests, focusing on Generation Z's (Gen-Z) activism dynamics. This paper explores the significant sacrifices made by these students and even the professors supporting the pro-Palestine movement, with a focus on recent global movements. Through an in-depth analysis of printed and electronic media, the study examines the impacts of these sacrifices on the academic and personal lives of those involved. The paper highlights examples from various universities, demonstrating student activism's long-term and short-term effects, including disciplinary actions, social backlash, and career implications. The researchers also explore the broader implications of student sacrifices. The findings reveal that these sacrifices are driven by a profound commitment to justice and human rights, and are influenced by the increasing availability of information, peer interactions, and personal convictions. The study also discusses the broader implications of this activism, comparing it to historical precedents and assessing its potential to influence policy and public opinion. The emotional and psychological toll on student activists is significant, but their sense of purpose and community support mitigates some of these challenges. However, the researchers call for acknowledging the broader Impact of these sacrifices on the future global movement of FreePalestine.
Level 3 NCEA - NZ: A Nation In the Making 1872 - 1900 SML.pptHenry Hollis
The History of NZ 1870-1900.
Making of a Nation.
From the NZ Wars to Liberals,
Richard Seddon, George Grey,
Social Laboratory, New Zealand,
Confiscations, Kotahitanga, Kingitanga, Parliament, Suffrage, Repudiation, Economic Change, Agriculture, Gold Mining, Timber, Flax, Sheep, Dairying,
Andreas Schleicher presents PISA 2022 Volume III - Creative Thinking - 18 Jun...EduSkills OECD
Andreas Schleicher, Director of Education and Skills at the OECD presents at the launch of PISA 2022 Volume III - Creative Minds, Creative Schools on 18 June 2024.
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إضغ بين إيديكم من أقوى الملازم التي صممتها
ملزمة تشريح الجهاز الهيكلي (نظري 3)
💀💀💀💀💀💀💀💀💀💀
تتميز هذهِ الملزمة بعِدة مُميزات :
1- مُترجمة ترجمة تُناسب جميع المستويات
2- تحتوي على 78 رسم توضيحي لكل كلمة موجودة بالملزمة (لكل كلمة !!!!)
#فهم_ماكو_درخ
3- دقة الكتابة والصور عالية جداً جداً جداً
4- هُنالك بعض المعلومات تم توضيحها بشكل تفصيلي جداً (تُعتبر لدى الطالب أو الطالبة بإنها معلومات مُبهمة ومع ذلك تم توضيح هذهِ المعلومات المُبهمة بشكل تفصيلي جداً
5- الملزمة تشرح نفسها ب نفسها بس تكلك تعال اقراني
6- تحتوي الملزمة في اول سلايد على خارطة تتضمن جميع تفرُعات معلومات الجهاز الهيكلي المذكورة في هذهِ الملزمة
واخيراً هذهِ الملزمة حلالٌ عليكم وإتمنى منكم إن تدعولي بالخير والصحة والعافية فقط
كل التوفيق زملائي وزميلاتي ، زميلكم محمد الذهبي 💊💊
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Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
Leveraging Generative AI to Drive Nonprofit Innovation
Al farabi
1.
2. Abu Nasr Al-Farabi (872 – 950 AD): His Life
Born in Wasij, Farab in Turkestan
Father was an army commander
Early education at Farab & Bukhara, later to
Baghdad for his higher education
In Baghdad he studied grammar, logic, philosophy,
music, mathematics & sciences
He studied & translated Greek philosophy into
Arabic
3. Abu Nasr Al-Farabi (872 – 950 A.D): His Life
He moved to Aleppo (Syria) & served in the court of
the ruler named Saif al-Daula but repeatedly
returned to Baghdad
He had a great desire to understand the place of
humankind in the universe
He turned to Sufism & studied in depth ancient
philosophy, particularly Plato & Aristotle & earned
the name ‘Second Teacher’
4. Abu Nasr Al-Farabi (872 – 950 AD): His Life
He integrated components of Platonic philosophy
with Islamic philosophy based on the Al-Quran
He believed the first aim of knowledge was
knowledge of God & His attributes
The core of his philosophy is the unity of society
which is to be achieved by unity of thought, wisdom
& religion
During the course of his career he suffered great
hardships & at one time was a caretaker of a garden
He died a bachelor in Damascus in 950 A.D
5. Abu Nasr Al-Farabi (872 – 950 AD): His Work
Many of his book & articles have lost but 117 are
known
o 43 on logic
o 11 on metaphysic
o 7 on ethics
o 7 on political science
o 17 on music, medicine & sociology &
o 11 are commentaries
6. Al-Farabi’s goals of education
Education is
Discipline (ta’dib)
Correction/Assessment (taqwim)
Training (tahdhib)
Guidance (tasadid)
Instruction (ta’lim)
Exercise or learning (irtiyad), &
Upbringing or education (tarbiya)
7. Al-Farabi’s goals of education
Al-Farabi was most concerned with the human soul
& according to him & the main goal of education is
to lead the individual to perfection since the human
being was created for his purpose.
The goal of humanity’s existence in this world is to
attain happiness, which is the highest perfection –
the absolute good.
8. Al-Farabi’s goals of education
Who is the perfect human being (al insan al-kamil)?
the one who has acquired both theoretical virtues &
practical virtues; thus becoming perfect in his
moral behaviour.
Education should focus on acquisition of values,
knowledge & practical skills within particular
period.
Morality is the fundamental objective of education.
9. Al-Farabi’s goals of education
What is virtue?
States of mind in which human being carries out
good & kind deeds such as temperance (self-
control & not indulge in excesses), courage,
generosity, & justice.
These must be internalised so that a person is
ready to act upon them. He/she should earnestly
desire them & find them attractive.
10. Al-Farabi’s goals of education
What is the role of the society?
He argues that theoretical & practical perfection can
only be obtained within society.
It is the society that nurtures the individual &
prepares him to be free.
It is important that individuals be prepared at an
early age to become a member of society & reach
their own level of perfection.
11. Al-Farabi’s goals of education
What is the role of the society?
Since society plays such an important role in
nurturing individuals towards becoming perfect
human beings & attaining happiness, education
should seek to create an ideal society.
12. Al-Farabi’s goals of education
How does one create an ideal society & the role of
education?
Any ideal society or community is led by leaders.
One of the aims of education is the education of
political leaders, because ‘ignorance is more
harmful in monarchs than it is in the common
people’.
Political leader treats souls & maintains the well-
being of society & is a model to his people.
13. Al-Farabi’s goals of education
How does one create an ideal society & the role of
education?
The work of politician is not restricted to the
organisation & management of society but also to
encourage people to help one another in achieving
good things & overcoming evil.
He must use his political skills to protect the virtues
& praiseworthy activities that he has been
encouraging in the citizens.
14. Al-Farabi’s on curriculum
Education has to follow a programme listing the
matters which will enable the individual to learn
about the cultural heritage of his nation & to learn
the knowledge that will lead him to maturity in his
feelings, in his judgement & actions, & in
developing a critical sciences & learning.
Subjects offered:
Languages Logic Islamic Studies
The Arts Mathematics, Science & Music
15. Al-Farabi’s on curriculum
Languages
The sequence of learning must begin with the
language & its structure, i.e its grammar so that the
student can express himself as do the people who
speaks that language. Mastery of the common
language is the foundation for all other kind of
knowledge.
Al-Farabi abled to speak several language himself
that allowed him to compare cultures & tongues.
16. Al-Farabi’s on curriculum
Logic
The instrument of the sciences & their
methodology, & leads to sound reflection: it is
closely connected with language.
Logic (mantiq) includes both verbal expression &
intellectual procedures
17. Al-Ghazali (1058 - ....): His Life
Al-Ghazali was born in 1058 CE (A.H. 450) in or near
the city of Tus in Khurasan to a Persian family.
His father died when he was young, having
entrusted one of his Sufi friends with the education
of his two sons.
The friend undertook that task until the money
bequeathed by the father ran out.
The friend advised the two brothers to enter
a madrasa, where they would be afforded board and
instruction.
18.
19. Al-Ghazali: His Life
Al-Ghazali appears to have begun his elementary
education at approximately age 7, studying Arabic,
Persian, the Koran and the principles of religion.
He went on to intermediate and higher education at
a madrasa, where he studied fiqh(Islamic
jurisprudence), tafsir (Koranic exegesis)
and hadith (Prophetic tradition) (see Glo
At age 15, Al-Ghazali moved to Jurjan to
study fiqh under Imam al-Isma‘ili.
20. Al-Ghazali: His Life
He then moved to Nishapur, where he studied fiqh,
kalam (scholastic theology), logic and, 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. At that time, al-Ghazali was twenty-
three years of age.
Al-Ghazali's period of apprenticeship ended with
the death of al-Juwaini 1085 CE (478 H).
21. Al-Ghazali: His philosophies on education
Al-Ghazali was not a ‘philosopher of education‘.
He was a philosopher of religion and ethics.
When he had completed the outlines of this
great philosophical edifice, and begun to put it
into practice, al-Ghazali found himself turning
to education and teaching, in the same way as
the great philosophers before him had done.
22. Al-Ghazali: His philosophies on education
Al-Ghazali's philosophy was more an
expression of the spirit of the age in which he
lived than a response to its challenges.
His thinking on education, as indeed his
philosophy, favoured continuity and stability
over change and innovation.
23. Al-Ghazali: His philosophies on education
For Al-Ghazali, the purpose of society is to
apply shari‘a, and the goal of man is to achieve
happiness close to God.
Therefore, the aim of education is to cultivate man
so that he abides by the teachings of religion, and
is hence assured of salvation and happiness in the
eternal life hereafter.
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
24. Al-Ghazali: His philosophies on education
Man is born as a tabula rasa, and children acquire
personality, characteristics and behaviour through
living in society and interacting with the
environment.
The family teaches the children its language,
customs and religious traditions, whose influence
they cannot escape.
25. Al-Ghazali: His philosophies on education
Therefore, the main responsibility for children's
education falls on the parents, who take credit for
their probity and bear the burden of their errors;
they are partners in everything the children do, and
this responsibility is subsequently shared by the
teachers.
Al-Ghazali stresses the importance of childhood in
character formation.
26. Al-Ghazali: His philosophies on education
A good upbringing will give children a good
character and help them to live a righteous life;
whereas, a bad upbringing will spoil their character
and it will be difficult to bring them back to the
straight and narrow path.
It is therefore necessary to understand the special
characteristics of this period in order to deal with
the child in an effective and sound manner
27. Al-Ghazali: His philosophies on education
It is important that boys should begin to
attend maktab (elementary school) at an early age,
for what is learnt then is as engraved in stone.
28. Al-Ghazali: His philosophies on education
Those entrusted with the education of the boy at
school should be aware of how his motivations
develop and interests change from one period to
another: a fascination with movement, games and
amusement, followed by a love of finery and
appearances (in infancy and childhood), then an
interest in women and sex (adolescence), a
yearning for leadership and domination (after the
age of 20), and finally delight in the knowledge of
God (around the age of 40).
29. Al-Ghazali: His philosophies on education
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.
30. Al-Ghazali: His philosophies on education
In the elementary stage, children learn the Koran
and the sayings of the Prophet's companions; they
should be preserved from love poetry and the
company of men of letters, both of which sow the
seeds of corruption in boys' souls.
They must be trained to obey their parents,
teachers and elders, and to behave well towards
their classmates.
31. Al-Ghazali: His philosophies on education
They should be prevented from boasting to their
peers about their parents' wealth or the food they
eat, their clothes and accessories.
Rather, they should be taught modesty, generosity
and civility.
Attention is drawn to the potentially pernicious
influence of the children's comrades on their
character.
They must therefore be advised that their friends
should possess the following five qualities:
intelligence, good morals, good character,
abstemiousness and truthfulness
32. Al-Ghazali: His philosophies on education
Education is not limited to training the mind and
filling it with information, but involves all aspects—
intellectual, religious, moral and physical—of the
personality of the learner.
It is not enough to impart theoretical learning; that
learning must be put into practice.
True learning is that which affects behaviour and
whereby the learner makes practical use of his
knowledge.
33. Al-Ghazali: His philosophies on education
The children's tutors must devote attention to
religious education.
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.
34. Al-Ghazali: His philosophies on education
They should not be allowed to wear silk or gold,
which are proscribed by the Faith.
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.
35. Al-Ghazali: His philosophies on education
Naturally, at this early age they will not be able to
understand the intricacies of what they are taught
or expected to practice, and there is no harm in
that. As they grow older, they will come to
understand what they have been taught and what
they are practising.
36. Al-Ghazali: His philosophies on education
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
37. Al-Ghazali: His philosophies on education
And yet the educator quickly reappears, for he feels
that once the boy has left the school premises, he
should be allowed to play suitable games in order
to recover from the fatigue of study, and be freed
from the constraints imposed upon him. However,
he must not tire or overtax himself at play.
38. Al-Ghazali: His philosophies on education
Preventing the boy from playing and burdening him
constantly with learning can only weary his heart
and blunt his mind, spoiling his life and making him
so despise study that he resorts to all manner of
tricks to escape it.
39. Al-Ghazali: His philosophies on education
If the boy obeys his tutors, has good morals, shows
excellence and makes progress in his studies, he
should be honoured and praised in public so as to
be encouraged and to incite others to imitate him.
If he makes a mistake, but appears to be aware of it,
the tutor should not mind, for the boy may have
understood his mistake and be determined not to
repeat it. If, however, he commits the same error
again, his tutor should give him a small reprimand
in private.
40. Al-Ghazali: His philosophies on education
The teacher may sometimes need to punish his
pupils with a light beating, the purpose of which
should be chastisement rather than physical injury
41. Al-Ghazali: His philosophies on education
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.
42. Al-Ghazali: His philosophies on education
He begins well by defining beauty and goodness as
the perception of a thing in its entirety, but his
Sufism quickly gets the better of him and he
condemns listening to music and singing because
they are associated with gatherings where wine is
drunk.
43. Al-Ghazali: His philosophies on education
The only kind of singing to be allowed, in his view,
is that of religious and heroic songs, or those sung
at official festivities (religious festivals,
celebrations, banquets, etc.).
Such songs revive one's spirits, rejoice the heart
and help one to carry on the work of this world and
the next.
44. Al-Ghazali: His philosophies on education
However, an excess of music and singing should be
avoided: as with medicine, they should be taken
only in prescribed doses.
The same is true of dancing, which may be
practised or watched in the appropriate places, as
long as it does not arouse desire or encourage
sinful acts.
45. Al-Ghazali: His philosophies on education
Al-Ghazali attacks drawing and painting
vehemently, in conformity with the aversion of
the fuqaha', particularly in the early days of Islam,
to the depiction of man or animals, which was
associated with the veneration of idols or icons.
46. Al-Ghazali: His philosophies on education
He therefore rules that pictures should be removed
or defaced, and he recommends not working as an
engraver, goldsmith or decorator.
With regard to poetry, al-Ghazali advises men not to
waste their time with it, even if the composition or
recitation of verses is not forbidden.
47. Al-Ghazali: His philosophies on education
Al-Ghazali advises marriage as soon as the sexual
urge appears and maturity is reached.
But he also stresses that marriage and the founding
of a family is a great responsibility, which one
should be properly prepared to assume.
Al-Ghazali advises that those unable to marry
should endeavour to cultivate and discipline
themselves and curb their impulses through fasting
and spiritual exercises.