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Al-GhazaliAos Holistic Philosophy of Education: Relevance and Reconstruction of Contemporary Islamic Educational Paradigms SifaAoul AfAoidah1*.
Almira Zata Syarafina2.
Devita Hamida3.
Siti Sholekah 4.
Sumarno5
1,2,3,4
Institut Ahmad Dahlan.
Probolinggo.
Indonesia STIT Muhammadiyah.
Ngawi.
Indonesia *sifaulafidah94@gmail.
Abstract: This study explores Al-GhazaliAos educational philosophy and its relevance for reconstructing contemporary Islamic education in response to modern moral, intellectual, and spiritual challenges.
Contemporary Islamic education increasingly emphasizes cognitive achievement and academic performance while neglecting ethical formation and spiritual Al-Ghazali offers a holistic and humanistic educational paradigm that integrates knowledge .
, faith .
, and action .
as the foundation of moral integrity and spiritual maturity.
His ideas remain relevant in addressing educational crises characterized by materialism, moral decline, and fragmented values.
This research employs a qualitative library research method by analyzing Al-GhazaliAos principal works.
IhyaAo Ulum al-Din and Ayyuha al-Walad, alongside classical and contemporary scholarly literature.
Data was examined using content analysis and a hermeneutical approach to uncover the philosophical foundations of AlGhazaliAos educational thought and its applicability to modern educational contexts.
Interpretive validity was strengthened through triangulation by comparing Al-GhazaliAos views with those of other Islamic philosophers, including Ibn Sina and AlFarabi.
The findings indicate that Al-Ghazali conceives education as a sacred process of soul purification .
azkiyat alnaf.
aimed at attaining ultimate happiness .
aAoAda.
through closeness to God .
aqarrub ilalla.
Education prioritizes the cultivation of noble character .
khlaq al-karma.
rather than material success.
Teachers are viewed as moral exemplars and spiritual mentors, while students are regarded as ethical agents who must cultivate sincerity, humility, and discipline in DOI: https://doi.
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Nomor 02, 2025: 362-376 Al-GhazaliAos classification of knowledge into fardhu Aoain and fardhu kifayah provides a balanced framework for integrating religious and worldly sciences.
This study concludes that Al-GhazaliAos educational philosophy remains a transformative and value-based framework for contemporary Islamic education, offering a holistic model that integrates intellect, ethics, and spirituality Keywords: Al-Ghazali.
Islamic education.
Tazkiyat al-nafs, moral character.
Spiritual pedagogy.
Holistic education.
Educational philosophy.
InsAn kAmil.
Fardhu Aoain/fardhu kifayah.
Introduction In the contemporary era.
Islamic education faces an urgent demand for a robust philosophical foundation that transcends mere cognitive mastery and academic attainment.
Education, within its authentic Islamic essence, is not solely concerned with the transmission of knowledge but fundamentally with the cultivation of moral consciousness and spiritual maturity.
However, the prevailing educational paradigm has become predominantly instrumental and cognitively oriented, thereby creating a dissonance with the core values of Islamic education, which emphasize ethical refinement .
ahdzb alakhlA.
and purification of the soul .
azkiyat al-naf.
(Sef & Bakar.
This epistemological imbalance has resulted in an educational system that produces intellectually capable yet morally fragile individuals, signalling a philosophical crisis in the contemporary Islamic pedagogical discourse.
In this context.
Al-GhazaliAos educational philosophy re-emerges as a vital point of reference.
His thought integrates the triadic unity of knowledge (Aoil.
, faith .
, and action (Aoama.
into a comprehensive framework aimed at forming the complete human being .
nsAn kAmi.
(Madhar, 2.
Al-GhazaliAos vision of education is deeply holistic and humanistic, viewing learning not merely as a means of social mobility but as a transformative process directed toward the perfection of the soul and the attainment of ultimate happiness through proximity to God .
aqarrub ilA AllA.
(Firdasari & Bakar, 2.
Within this framework, he redefines the roles of both teacher and student.
teacher as a moral exemplar and spiritual mentor, and the student as an active moral agent who cultivates balance between intellect and faith (Nurhikmah, 2.
In the Indonesian educational context.
AlGhazaliAos holistic educational framework demonstrates strong empirical DOI: https://doi.
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relevance to current national education policies, particularly the Kurikulum Merdeka.
This curriculum emphasizes holistic learner development through the integration of cognitive competence, character formation, and socio-emotional growth, as reflected in the Profil Pelajar Pancasila, which promotes faith, moral integrity, independence, critical thinking, and social responsibility.
Al-GhazaliAos emphasis on tazkiyat al-nafs, moral discipline, and the integration of religious and worldly knowledge .
ardhu Aoain and fardhu kifaya.
aligns directly with these policy objectives.
Moreover, the curriculumAos focus on project-based learning and character strengthening (Penguatan Profil Pelajar Pancasil.
provides practical space for embedding ethicalspiritual values through teacher modeling and reflective learning However, this strong Sufi orientation also presents certain limitations when applied to contemporary educational contexts.
AlGhazaliAos emphasis on metaphysical and eschatological objectives may be less compatible with secular and pluralistic education systems that prioritize empirical reasoning, learner autonomy, and the accommodation of diverse worldviews.
Without critical contextualization, his educational ideals risk functioning normatively rather than operationally within modern institutional settings.
Therefore.
Al-GhazaliAos reinterpretation and reconstruction to remain relevant to contemporary Islamic education while engaging constructively with modern pedagogical paradigms.
Recent studies nonetheless affirm that the integration of intellectual and spiritual dimensions remains highly relevant for addressing the moral and existential challenges of twentyfirst-century education, which increasingly prioritizes technical competence over ethical integrity.
Despite its idealism and enduring intellectual appeal.
Al-GhazaliAos educational thought has yet to be systematically contextualized within modern Islamic education systems.
Most contemporary institutions remain preoccupied with measurable academic outputs and standardized evaluations, while moral formation, spiritual cultivation, and character education receive comparatively limited emphasis (Syafanah et al.
, 2.
This gap between theory and praxis underscores the need to reinterpret and reconstruct Al-GhazaliAos educational philosophy so that it may serve as a normative foundation for contemporary Islamic education reform.
This reinterpretation also aligns with broader currents in contemporary Islamic educational thought.
Prominent scholars such as Al-Attas .
emphasize taAodbAithe cultivation of adabAias the essence DOI: https://doi.
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Nomor 02, 2025: 362-376 of Islamic education, integrating knowledge with moral and spiritual Similarly.
Hasan .
conceives education as a process of humanization aimed at developing the total human personality through the integration of faith, intellect, and moral action.
Rahman .
advocates for the moral and intellectual reconstruction of Islamic education by reconciling rational inquiry with ethical transformation, while Sahin .
highlights identity formation and reflective pedagogy as crucial elements of modern Islamic education.
These theoretical perspectives collectively reinforce Al-GhazaliAos holistic paradigm and situate his thought within an evolving discourse on the renewal of Islamic educational philosophy.
Furthermore, the accelerating forces of globalization and digital modernity have intensified materialism, rationalism, and moral relativism, thereby marginalizing spiritual and ethical values.
Therefore, education risks producing intellectually sophisticated yet spiritually impoverished generations (Zamhariroh et al.
, 2.
Al-GhazaliAos paradigmAigrounded in the purification of the soul .
azkiyat al-naf.
, sincerity of intention .
, and the integration of rational and spiritual knowledgeAioffers a transformative alternative capable of restoring the original teleology of education: the formation of morally upright and spiritually balanced individuals (Nasution & Uqba, 2.
His thought provides not only a metaphysical foundation but also a pedagogical framework applicable to contemporary character education, reaffirming the centrality of ethics and spirituality in human Building upon these theoretical and empirical insights, the present study aims to critically examine Al-GhazaliAos educational thought and analyse its philosophical relevance to the reconstruction of contemporary Islamic education.
The research contributes to existing literature by offering a hermeneutical reinterpretation of Al-GhazaliAos epistemology of education as a counter-framework to modern materialist pedagogies.
It also proposes an integrative educational model grounded in tazkiyat al-nafs and moral cultivation as the foundation for curriculum development and teacher formation.
This study thereby extends the discourse on Islamic educational reform by situating Al-GhazaliAos philosophy within the broader debates on holistic education, moral epistemology, and spiritual pedagogy in the modern Method This study employed a qualitative research approach with a librarybased design .
ibrary researc.
, chosen to explore and interpret AlGhazaliAos educational philosophy within its classical and contemporary DOI: https://doi.
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The research was conducted from October 2025 to December 2025, encompassing data collection, analysis, and interpretive validation phases, focusing on the textual and conceptual analysis of AlGhazaliAos primary works and their relevance to modern Islamic The qualitative design was selected because philosophical inquiry requires interpretive depth rather than empirical measurement, allowing the researcher to uncover the epistemological, ethical, and pedagogical meanings embedded in Al-GhazaliAos texts.
The research type was a philosophical-descriptive study, emphasizing the analysis, synthesis, and reinterpretation of Al-GhazaliAos ideas considering current educational challenges.
The selection of this methodological orientation was grounded in the assumption that Islamic educational thought, as articulated by Al-Ghazali, can be most accurately understood through textual exegesis and hermeneutical interpretation, rather than through empirical experimentation.
The study site, therefore, was not a physical location but a textual corpus, consisting of canonical works that form the epistemic foundation of Islamic educational philosophy.
The data sources consisted of both primary and secondary Primary sources included Al-GhazaliAos classical worksAiIhyaAo Ulum al-Din and Ayyuha al-WaladAiwhich explicitly articulate his pedagogical and ethical principles.
Secondary sources comprised journal articles, books, and dissertations discussing Al-GhazaliAos educational philosophy.
Islamic pedagogy, and their modern relevance.
To ensure academic rigor, all secondary sources were drawn from peerreviewed journals indexed in Google Scholar.
DOAJ, and ResearchGate published within the last decade .
5Ae2.
The data collection technique was performed through systematic literature tracing and document analysis.
Each text was categorized thematically into key conceptual clusters, such as .
the nature and aims of education, .
the role of the teacher and learner, and .
the moral-spiritual foundations of knowledge.
This process involved coding, classifying, and cross-referencing the philosophical ideas to identify patterns and conceptual continuities between Al-GhazaliAos thought and contemporary educational discourse (Fadhilah & Usriadi, 2.
The data analysis utilized the content analysis method as formulated by (Krippendorff, 2.
which involves identifying, categorizing, and interpreting implicit meanings and symbolic structures within the texts.
This method enabled the researcher to uncover moral and metaphysical dimensions of Al-GhazaliAos DOI: https://doi.
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Furthermore, a hermeneutical approach was applied to interpret Al-GhazaliAos ideas contextually, emphasizing the interplay between text, authorial intent, and contemporary relevance.
Hermeneutics provided a philosophical bridge between classical Islamic epistemology and modern pedagogical paradigms.
To enhance data validity and reliability, the study implemented source triangulation by comparing Al-GhazaliAos ideas with those of other major Islamic philosophers such as Ibn Sina and Al-Farabi, particularly regarding their conceptions of knowledge, ethics, and education.
This triangulation ensured interpretive consistency and theoretical balance.
The focus of this research, aligned with its objectives, was to reinterpret Al-GhazaliAos philosophical principles for the reconstruction of contemporary Islamic educationAispecifically, to identify how his integrative model of knowledge, faith, and moral action can address the ethical and spiritual void of modern pedagogy.
This methodological design, characterized by textual precision, interpretive depth, and philosophical synthesis, provides a rigorous analytical framework suitable for advancing scholarly discourse on Islamic educational philosophy and its relevance to present-day moral and epistemological Result and Discussion The Nature of Education According to Al-Ghazali According to Imam Al-Ghazali, the essence of education is a process wholly oriented toward the attainment of eternal happiness in the hereafter.
The ultimate purpose of education, in his view, is not the acquisition of wealth or social status but the spiritual refinement that brings human beings closer to God .
aqarrub ilA AllA.
(Madhar, 2.
This philosophical orientation places the heart .
at the center of the entire educational process, as the heart represents the true essence of humanity rather than its physical form.
Consequently.
Al-GhazaliAos conception of education is deeply moral and spiritual, emphasizing the cultivation of virtuous character .
khlaq al-karma.
, which serves as the reflection of a purified heart (Rasiani et al.
, 2024.
Syafanah et al.
, 2.
In essence, education is envisioned as a spiritual journey of selfpurification and moral perfection.
The central element in Al-GhazaliAos educational process is tazkiyat al-nafsAithe purification of the soul.
Learners are guided to cleanse their hearts from spiritual maladies such as envy, arrogance, and malice, and to fill them instead with virtues such as sincerity, humility, and DOI: https://doi.
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compassion (Syafanah et al.
, 2.
Since the goal of education is nearness to God, the value of knowledge (Aoil.
is determined not by its material utility but by its capacity to elevate the soul toward spiritual Therefore.
Al-Ghazali insists on a balance between the intellectual and the spiritual dimensions of human developmentAia balance that remains profoundly relevant to modern education (Zamhariroh et al.
, 2.
In Al-GhazaliAos epistemological framework, knowledge is classified into two fundamental categories: fardhu Aoain .
ndividual obligation.
, encompassing religious sciences necessary for salvation, and fardhu kifayah .
ommunal obligation.
, including disciplines such as medicine, mathematics, and agriculture (Madhar, 2.
Worldly sciences are not to be rejected but regarded as instrumental in facilitating human welfare and worship.
Knowledge, therefore, must be both functional and holistic: it must enlighten the intellect while simultaneously nurturing the soul and emotions (Firdasari & Bakar, 2025.
Nasution & Uqba.
Al-GhazaliAos thought remains strikingly relevant in addressing contemporary educational crises, particularly moral degradation and the secularizing tendencies of globalization.
His framework underscores the pivotal role of the teacher as a moral exemplar and spiritual mentorAi the heir of the prophetsAiresponsible for guiding students both intellectually and ethically (Madhar, 2.
A true teacher must be sincere, compassionate, and exemplary in conduct, for the success of education, according to Al-Ghazali, is measured not by cognitive achievement but by the extent to which learners embody moral integrity, adaptability, and spiritual maturity.
The Purpose of Education in Al-GhazaliAos Perspective The purpose of education in Al-GhazaliAos philosophy is inseparable from his tasawwuf (Suf.
worldview, which forms the metaphysical foundation of his intellectual and spiritual thought.
For Al-Ghazali, worldly life is transient, while the hereafter is eternal and thus the ultimate orientation of human endeavour (Kurniati, 2.
Consequently, education must not terminate in worldly accomplishment but must aim at the highest objectiveAisaAoAdah .
ternal felicit.
Aiachieved through the purification of the soul and the cultivation of nearness to God .
aqarrub ilA AllA.
[(Madhar, 2024.
Sef & Bakar, 2.
Education, therefore, serves as the means of forming the insAn kAmilAithe perfect human beingAiendowed with spiritual integrity, moral excellence, and the capacity to fulfil the divine mandate of stewardship .
hilAfa.
on earth (Agus, 2018.
Sumiarti et al.
, 2.
DOI: https://doi.
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Alongside its transcendental objective.
Al-Ghazali recognizes the pragmatic, temporal goals of education, such as the cultivation of virtuous character .
khlaq al-karma.
and purification of the soul .
azkiyat al-naf.
True knowledge, in his view, is that which purifies the heart and guards it against destructive traits like arrogance, envy, and excessive attachment to worldly power (Syafanah et al.
, 2.
Educational success is thus evidenced not by intellectual prowess but by the emergence of ethical and spiritual maturity.
Furthermore.
Al-Ghazali acknowledges the practical dimension of education in preparing individuals to contribute meaningfully to Vocational and professional skills are to be pursued not as ends in themselves but as acts of worship directed toward serving humanity and fulfilling divine purpose (Kurniati, 2023.
Sumiarti et al.
, 2.
Hence, the ideal education achieves equilibrium between worldly competence and spiritual transcendenceAitwo complementary, not contradictory, dimensions of human existence.
Al-GhazaliAos hierarchical structure of educational aims culminates in spiritual perfection, supported by moral development at the intermediate level and social-professional proficiency at the foundational level.
This integrated vision parallels contemporary educational policy in Indonesia, which emphasizes faith, moral character, competence, and independence (Sef & Bakar, 2.
Ultimately, the success of this framework depends on the teacherAos moral authority and exemplary character, for Al-Ghazali holds that ethical transformation cannot occur without an educator who embodies the virtues being taught (Madhar, 2.
Education, therefore, is not merely cognitive instruction but a process of tahdzb al-nafsAia disciplined spiritual and moral transformation that harmonizes knowledge, practice, and character.
The Concept of Teacher and Student in Al-GhazaliAos Thought In Al-GhazaliAos philosophy, the relationship between teacher .
uAoalli.
and student .
utaAoalli.
transcends the transactional exchange of knowledge.
it is a profound spiritual bond rooted in moral affection and divine purpose.
Teaching is, for Al-Ghazali, among the most exalted professions, for the teacher is regarded as the heir of the prophets .
arathat al-anbiyAA.
(Rodhiah & Wardan, 2.
The teacherAos status even surpasses that of the biological parent, for the teacher grants not mere physical life but spiritual vitality and eternal wisdom to the learner (Samsuri, 2.
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An ideal teacher, therefore, must possess intellectual competence, moral integrity, and physical vigour (Ulum & Munim, 2.
The essential qualities of the teacher are sincerity .
and compassion .
, mirroring the Prophet MuhammadAos model of gentle guidance, humility, and selfless devotion (Samsuri, 2.
The teacher must refrain from arrogance, disdain for other disciplines, or expectation of reward, and must act as a living embodiment of the knowledge The teacherAos primary responsibility is to guide students toward spiritual closeness to God and to cultivate their moral identity (Rodhiah & Wardan, 2.
A teacherAos words must be consistent with action, and their demeanour must inspire reverence and love for learning (Ulum & Munim, 2.
Simultaneously.
Al-Ghazali outlines a rigorous ethical framework for students: before seeking knowledge, the learner must purify the heart through tazkiyat al-nafs (Ulum & Munim.
The studentAos heart is likened to a vessel that must be cleansed before it can receive beneficial knowledge.
The learner must display humility .
awAsuA.
, respect, and obedience to the teacherAos instruction, approaching learning as an act of devotion rather than ambition (Sef & Bakar, 2.
For Al-Ghazali, knowledge is a form of worship.
thus, its true fruit is attained only when pursued with sincerity and moral The Relevance of Al-GhazaliAos Thought to Contemporary Islamic Education Al-GhazaliAos educational philosophy, particularly as articulated in IhyaAo Ulum al-Din, offers a timeless framework for addressing the moral and intellectual crises of modern education.
Amidst the forces of globalization, digitalization, and secularization.
Al-GhazaliAos emphasis on the heart .
as the center of education restores the humanistic and spiritual foundation of learning (Nurohman, 2020.
Rasiani et al.
By prioritizing tazkiyat al-nafs .
urification of the sou.
Islamic education can regain its original function as a moral compass for society, shaping individuals who are intellectually competent yet spiritually grounded (Fadhilah & Usriadi, 2.
The most significant aspect of Al-GhazaliAos relevance lies in redefining educational purpose.
He reminds educators that the ultimate goal of learning is not worldly achievement but the realization of insAn kAmilAithe complete human being who attains true happiness through proximity to God (Kurniati, 2023.
Sumiarti et al.
, 2.
This orientation is critical in countering the materialistic tendencies of contemporary education.
His vision provides the philosophical DOI: https://doi.
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Nomor 02, 2025: 362-376 foundation for comprehensive character formation in which knowledge and morality operate in harmony (Madhar, 2.
In this regard.
Al-GhazaliAos framework resonates deeply with AlAttas .
conception of taAodb as the foundation of moral and intellectual cultivation, and Hasan's .
notion of education as humanization that integrates the spiritual and rational dimensions of Rahman's .
emphasis on the ethical transformation of the intellect and Sahin's .
argument for reflective pedagogy further strengthen the position of Al-GhazaliAos philosophy as a precursor to modern Islamic educational reform.
These converging ideas affirm that classical Islamic philosophy can meaningfully engage with and enrich contemporary paradigms of holistic and value-based education.
This alignment underscores that Al-GhazaliAos framework remains methodologically compatible with contemporary Islamic educational reform efforts that emphasize the moralization of knowledge and spiritual pedagogy (Rahman, 1982.
Sahin, 2.
Epistemologically.
Al-GhazaliAos dual classification of sciences into fardhu Aoain and fardhu kifayah is highly applicable to modern Islamic It advocates an integrative curriculum where religious and secular sciences coexist symbiotically, ensuring that learners become spiritually devout and professionally competent (Madhar, 2024.
Nurohman, 2020.
Sef & Bakar, 2.
This integrative model is essential for producing individuals capable of navigating technological and social transformations without losing moral grounding.
To clarify the conceptual differences and points of convergence between Al-GhazaliAos educational philosophy and contemporary educational paradigms, the following table presents a comparative overview of their fundamental assumptions, objectives, and pedagogical orientations.
Table 1.
Comparison between Al-GhazaliAos Educational Paradigm and Modern Educational Paradigms Aspect Al-GhazaliAos Educational Modern Educational Paradigm Paradigms Educational Spiritual perfection Human development.
Aim .
aAoAda.
and nearness to employability, and God .
aqarrub ilA AllA.
social participation Orientation Integration of religious and Emphasis on empirical, worldly sciences guided by scientific, and Knowledge moral-spiritual values DOI: https://doi.
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Aspect View of the Learner Role of the Teacher Curriculum Focus Evaluation of Success Al-GhazaliAos Educational Paradigm Moral and spiritual agent requiring purification of the soul .
azkiyat al-naf.
Moral exemplar and spiritual guide .
Character formation, ethics, and spiritual Moral integrity and spiritual maturity Modern Educational Paradigms Autonomous learner with critical thinking and self-directed Facilitator, mentor, and learning designer Competency-based skills, innovation, and Academic achievement and measurable learning outcomes Equally vital is Al-GhazaliAos conception of the teacher as the moral and spiritual core of the educational enterprise.
Teachers, as inheritors of prophetic guidance, must embody intellectual, ethical, and spiritual excellence (Rodhiah & Wardan, 2.
Their role as moral exemplars .
swah hasana.
is indispensable in restoring public trust in educational institutions and in shaping learnersAo ethical consciousness (Nasution & Uqba, 2024.
Ulum & Munim, 2.
In conclusion.
Al-GhazaliAos philosophy provides a comprehensive framework for contemporary Islamic educationAia holistic and integrative model that unites intellect and spirituality (Nasution & Uqba, 2024.
Zamhariroh et al.
, 2.
His thought reaffirms that the purpose of education is not the accumulation of knowledge alone but the cultivation of human integrityAiproducing intellectually capable, morally upright, and spiritually enlightened individuals prepared to face the complexities of the modern world with ethical steadfastness and divine consciousness.
Conclusion This study concludes that Al-GhazaliAos educational philosophy offers a profoundly holistic, spiritual, and ethically grounded framework that remains highly relevant for reconstructing contemporary Islamic education.
His vision situates education not merely as an intellectual endeavour but as a sacred process of inner transformation .
ahdzb al-naf.
aimed at realizing the ultimate telos of human existenceAieternal happiness .
aAoAda.
through nearness to God .
aqarrub ilA AllA.
Within this paradigm, knowledge .
is not valued for its instrumental or material utility but for its ability to purify DOI: https://doi.
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Volume 13.
Nomor 02, 2025: 362-376 the soul, cultivate virtue, and guide humanity toward moral and spiritual perfection.
At its core.
Al-GhazaliAos thought restores the metaphysical and ethical dimensions of education by placing the heart .
as the center of human consciousness and moral development.
Education, therefore, is an integrative process that harmonizes intellectual, emotional, and spiritual faculties in the pursuit of holistic human growth.
The purification of the soul .
azkiyat al-naf.
serves as both the means and the end of learningAiensuring that the acquisition of knowledge leads to humility, sincerity, and ethical excellence rather than pride, materialism, or spiritual decay.
This conception stands as a critical corrective to the reductionist tendencies of modern education, which often prioritize cognitive outcomes over moral formation.
Furthermore.
Al-GhazaliAos hierarchical structure of educational objectivesAispiritual, moral, and professionalAiprovides a balanced teleological model for contemporary educational design.
His classification of knowledge into fardhu Aoain and fardhu kifayah reflects an epistemological synthesis that remains vital for modern Islamic Through this framework, the religious and the rational, the metaphysical and the material, are no longer opposing spheres but complementary pathways toward human perfection .
nsAn kAmi.
Thus, the integration of faith, reason, and ethical praxis constitutes the essential hallmark of Al-GhazaliAos educational ideal.
Central to this framework is the moral and spiritual authority of the teacher.
For Al-Ghazali, the teacher is not a mere transmitter of knowledge but a murrabbiAia moral and spiritual guide whose life exemplifies the truths being taught.
The success of education, therefore, depends fundamentally on the teacherAos sincerity, compassion, and embodiment of virtue.
The student, correspondingly, must approach knowledge with purity of intention, humility, and respect, recognizing that learning itself is a form of worship.
This reciprocal relationship between teacher and student encapsulates the ethical foundation of education as a transformative and devotional act.
In the contemporary context.
Al-GhazaliAos educational thought offers a powerful philosophical response to the moral and spiritual crises induced by globalization, secularism, and excessive rationalism.
His emphasis on the purification of the heart, the integration of knowledge and faith, and the restoration of moral authority in education provides a blueprint for renewing the soul of Islamic Implementing his principles in modern curricula can reorient education from a purely cognitive system toward an integrative DOI: https://doi.
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model that nurtures intellectual competence, moral integrity, and spiritual consciousness simultaneously.
Ultimately, the study affirms that Al-GhazaliAos philosophy of education is not a relic of the medieval past but a timeless intellectual heritage with transformative potential for the future of Islamic Its contemporary application requires deliberate curricular reform, teacher formation rooted in ethical-spiritual training, and institutional structures that prioritize moral and spiritual outcomes alongside academic excellence.
Through such reconstruction.
Islamic education can once again fulfil its divine missionAito form insAn kAmil:
human beings who are intellectually enlightened, morally steadfast, and spiritually attuned, embodying harmony between the intellect (Aoaq.
, the heart .
, and the soul .
in their pursuit of truth, virtue, and divine proximity.
Acknowledgements The author wishes to express sincere gratitude to all individuals and institutions whose guidance and support contributed to the completion of this research.
Deep appreciation is extended to the academic advisors and lecturers of the Postgraduate Program in Islamic Education, whose critical insights and constructive feedback greatly enriched the philosophical depth of this study.
Special thanks are also due to colleagues and fellow researchers who provided valuable discussions and shared contemporary perspectives on Islamic educational The author gratefully acknowledges the availability of scholarly resources provided through digital academic databases such as Google Scholar.
DOAJ, and ResearchGate, which facilitated comprehensive access to relevant literature.
This work also benefited from the encouragement and moral support of family and peers, whose patience and prayers sustained the author throughout the research process.
Finally, this study is dedicated to the advancement of Islamic education as a moral and spiritual force that continues to illuminate human
intellect and refine the soul, in the spirit of Imam Al-GhazaliAos enduring Bibliography