10/16/2012

Imam Ghazali

On education

Introduction
The educational philosophy of Islam develops from the beliefs
found in the Qur’an and Sunnah. In the early days of
Islam, Muslims’ approach to these beliefs were straightforward
and uncontroversial.
There were no differences of opinion regarding the beliefs and
practices of the Messenger pbuh. His companions constituted
clear examples of his educational ideology wherever they
settled.
However, as Islam spread, it faced new problems and had to deal
with differing ideologies and belief systems that had crept into
the body of the Muslim community. The need to determine
educational practice became increasingly important.

The classification of knowledge

Al-Ghazali’s division of knowledge has sometimes been

misunderstood. He has been accused of advocating a
secular view of the curriculum. This misunderstanding has
been compounded by the translation of his two main
classifications of knowledge as ‘sacred’ and ‘profane’.

A more accurate translation would be ‘revealed' and

‘non-revealed’ knowledge.

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The classification of knowledge

A full understanding of these two categories can

only be understood by examining the
relationship of the temporal world and the
everlasting Hereafter.
All knowledge belongs to Allah.
The two categories differ only in their means of
acquisition.

Naturally connected

revealed
• That which came from the
Messengers.
• Knowledge of the Hereafter
is gained by examining the
temporal world.
• Knowledge of the Hereafter
teaches us how to live our
temporal lives.
Nature
non-revealed
• All knowledge obtained
through the use of the
intellect, experimentation
or hearing.
• The temporal world gives us
signs and proofs of the
existence of a Greater
Existence and leads us to
worship Him.
• It is needed to enhance the
understanding of revealed
knowledge.

Revealed Non revealed

• Fard al-kifaya, a compulsion on the
• Fard ayn, compulsory on community at large.
every individual.
• There are 3 categories. The first is fard
al-kifaya which therefore ranks among
some of the types of revealed
knowledge. These are connected to
what al-Ghazali calls the four
fundamental activities, without which
human activities, including spiritual
affairs, cannot be organized. They are :
a) agriculture
b) cloth manufacture
c) building
d) politics.

• Any activity subsidiary to any of the

above is also fard-al kifaya. Iron
production is auxiliary to agriculture.
Milling and bread making is subsidiary
to it. Both are compulsions on the
community.

Types

2

Fard Ayn
Revealed
Classification of knowledge
Praiseworthy
It is not compulsory knowledge.
Eg: Medical knowledge and
mathematics. A basic understanding
is supplementary to the
fundamentals mentioned above
and is therefore compulsory so that
it will benefit society and helps it to
progress. Accordingly, the
acquisition of these sciences and
disciplines is Fard al-Kifayyah, i.e. if
nobody acquires it, then the entire
Muslim community of a particular
locality will be sinful.
Educating the young
Educating the young
10/16/2012
Non-revealed
Fard al-Kifaya
Blameworthy
This category comprises of
Neutral
those disciplines which are
This category encapsulates
harmful, such as black
those disciplines that will not
magic and gambling.
really enhance one’s
It is haram to acquire such
beneficial knowledge but
knowledge.
there is nothing wrong if they
are studied, e.g. the history of
England, poetry.
• According to Al-Ghazali, "knowledge
exists potentially in the human soul
like the seed in the soil; by learning
the potential becomes actual."
• The child, Al-Ghazali also wrote, "is a
trust (placed by God) in the hands of
his parents, and his innocent heart is a
precious element capable of taking
impressions".
• If the parents, and later the teachers,
brought him up in righteousness he
would live happily in this world and the
next and they would be rewarded by
Allah for their good deed.
• If they neglected the child’s upbringing
and education he would lead a life of
unhappiness in both worlds and they
would bear the burden of the sin of
neglect.
• One of the elements Al-
Ghazali insists upon is that
a child should be taught
the words of the deen in
his earliest days and be
taught the meaning
gradually as he grew older;
corresponding to the three
stages of :
memorising, understanding
and conviction.
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Educating the young

//To bring up the child:

1. He cannot boast about his father’s wealth,

2. and must be polite and attentive to all.
3. He should be taught not to love money for love of it is a deadly poison.
4. He must not spit nor clean his nose in public.
5. He must learn to respect and obey his parents, teachers and elders.
6. As he grows older, he must observe the rules of cleanliness, fast a few days in
Ramadhan, avoid the wearing of silk, gold and silver, learn the prescriptions of
the scared law, fear thieving, wealth from unclean sources, lying, treachery,
vice and violent language.
7. He must not be excessively proud, or jealous.
8. He should not tell off others.
9. He must avoid the company of the great of this world, or to receive gifts from
them.
10. He must act towards Allah as he would wish his servant acted towards him.
11. He should treat every human as he would like to be treated himself.

Role of the educator

He who undertakes the instructions of the

young, points Al-Ghazali, "undertakes
great responsibility". He must
therefore be as tender to his pupils as if they
were his own children.

Role of the educator

1. He must correct moral lapses through hinting,
2. above all he himself must set an example so
that his action accords with his precepts.
3. The teacher should never criticise the subject
taught by another.
4. He must adapt his teaching to the pupil's
capacity and ability, and not to overburden the
pupil's capacity, nor give him fright.
5. He must respect the less gifted pupil, who might
if lost, leave safe foundations for standards he
would never reach.

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Role of the educator

6. And after school, Al-Ghazali insists, the pupil
must be allowed to have recreation.
7. To prevent play and insist on continuous study
leads to dullness in the heart, diminution in
intelligence and unhappiness.

8 Duties for the educator

1. First and foremost he is a father for his pupils.
2. He must teach for the sake of Allah.
3. He would advise the student with prudence,
4. fight the excessive urge to learn too quickly, and to
overtake his peers.
5. He would reprimand with moderation, in private,
discreetly, not in public.
6. To blame too much is to make the pupil too stubborn in
his way of seeing and doing things.
7. Make sure that what he teaches he pursues in his life,
8. and that his own acts do not contradict what he is trying
to inculcate.

References
1. Panorama de la pensee Islamique by: C. Bouamrane, L. Gardet
Sindbad; 1-3 Rue Feutrier; Paris 18 (1984) , principally chapter 10, by Louis
Gardet (Notion et principe de l'education en Islam: pp 205-226)
2. Ihya ul’Ulum by: Al-Ghazali
Al-Ghazali, Ihya ul’Ulum, part I, book 2, section 2.
3. Ayyuha l’walad by: Al-Ghazali
Al-Ghazali, Ayyuha l’walad: UNESCO, Beyrouth 1951 (Arabic text).
4. Islamic Education by: A.Tibawi
A.Tibawi: Islamic Education, Luzac and Company Ltd, London, 1972
5. Materials on Muslim Education in the Middle Ages by: A.S. Tritton
Materials on Muslim Education in the Middle Ages; Luzac and Company, London,
1957.

1. http://www.sunniforum.com/forum/showthread.php?1809-Imam-Al-Ghazali-s-
Concept-of-Education
2. http://www.fountainmagazine.com/Issue/detail/Classification-Of-Knowledge-A-
Comparison-Of-Al-Ghazali-And-Al-Ansari