جستجوی مقالات مرتبط با کلیدواژه "imam mohammad ghazali" در نشریات گروه "علوم انسانی"

Philosophers have always been the most fruitful factor in the process of education with their educational opinions and their goals and objectives, as well as by challenging other educational thoughts, in a way that even today, for the appointment and selection of educational methods, some He accepted the philosophical foundations. The purpose of this article is to investigate the method of moral education in Imam Mohammad Ghazali's educational opinions.

The results of the study of Ghazali's educational opinions showed that the method of moral education from his point of view is 1- The principle of universality of education 2- The principle of the immortality of society 3- The principle of human rights 4- The principle of trimming the environment 5- The principle of responsibility 6- The principle of mutual influence on each other 7 - The principle of community-oriented 8- The principle of equality and equality 9- The principle of gradualness 10- The principle of individuality 11- The principle of activity.

Muhammad Ghazali is one of the most prominent thinkers and the most influential religious scholars who called for the reform and revival of religion, he is one of the leaders of the movement of returning to predecessor. The teaching of the principles and pillars of religion, the way of governance and other customs such as marriage customs have been taken into consideration in his works, in which he also mentions his opinions about women. In this research, Imam Mohammad Ghazali's view on issues related to women was explored and investigated with descriptive analytical method and critical approach, then the historical, cultural and social contexts influencing Ghazali's thinking were analyzed. In the Ghazali's works, there are thoughts about women that contradict the tradition of the Prophet (PBUH) and his practice. A closer examination of his views on women reveals the cultural view of the society in which Ghazali lived. It seems that some of Ghazali's views were influenced by Pre-Islam’s culture and changes in Islamic society after the death of the Prophet Mohammad (PBUH). The presence of orders such as consulting with women and acting contrary to it or women being created from crooked ribs, locking women at home and depriving them of education, placing women in the ranks of servants and slaves, and emphasizing the function of women bearing children are the topics emphasized in the thoughts of Ghazali that is against Islamic & Quranic teachings & directly related to the cultural changes of the Islamic society after the death of the Prophet (PBUH).

Human creation is one of the most essential facts of Islamic mysticism, which is very important from scientific, theoretical, moral and educational points of view. Therefore, knowing and examining different angles of human creation has a special place. Although many researches have been done on the different views of Imam Khomeini (RA) and Imam Mohammad Ghazali, but their views on existence and anthropology have been less studied, so in this study, an attempt is made to understand the creation of man from the perspective of Imam Mohammad Ghazali and Imam Khomeini. (RA) to be fully investigated and analyzed. Analytical investigation of the comparison and explanation of the opinions and thoughts of Imam Khomeini (RA) and Imam Muhammad Ghazali about the creation of man and the mystical secrets of this unique divine creation, citing the opinions of two pious mystics. This is a library and basic research. In this thesis, library research is based on description and analysis. The use of various sources such as books, articles and authentic mystical texts is used. The results of the research showed that two thinkers have many similarities regarding the creation of man in their works and the difference between them is only in the expansion of some topics related to the creation of man.

Solitude and seclusion in Ghazali and Ansari's expression is a general concept without any Sufi traditions. In fact, according to these two mystics, seclusion is a way of life that continues continuously until the end of the seeker's life. This present research, with a descriptive-analytical approach, has dealt with a comparative investigation of the place of solitude and seclusion in the course of mysticism (Ghazali’s Ehaya al-Uloom and Khwaja Abdullah Ansari’s Manazel al-Saarerin). The result of this research indicates that Ghazali, as a mystic, was able to highlight isolation and avoidance of people well and show that real and true happiness is in seclusion and solitude, and the benefits of this seclusion are like remaining in the presence of God and treatment of physical diseases and acquisition of knowledge is considered. Ansari has a different view of solitude and considers it a means of self-knowledge and returning to oneself, although he has common points such as the benefits of isolation and avoiding people for solitude compared to Ghazali, Ansari's view is expressed in the form of awareness and punishment, exile and reflection.

Most of the research conducted on the subject of “language” and its role in the field of mystical texts, has focused on the objective reflection of language (the investigation of language in speech and writing), an area that is actually regarded as second-order knowledge. It is very important to pay attention to the first-order knowledge, which is defined as knowing the nature of the language itself and every individual (mystic’s) interpretation of what it is – which is mostly neglected. That is why before the stage of proof and realization of language; the position of proof and interpretation of the language is a principle, and before the language reaches the level of realization and emergence, the manner of its interpretation and determination is formed. One of the thoughtful mystics who contemplated about the nature of language and wrote about it in his works is Imam Mohammad Ghazali. This study, based on a descriptive-analytical method, tries to investigate Imam Muhammad Ghazali’s thoughts on the field of language and its nature (first-order knowledge) in the light of some of Saussure’s linguistic ideas. The emergence and realization of language in the form of terminology and universals (second-order knowledge) is another aim of this research. The results indicated that, in explaining the subject of language, as a philosopher, Ghazali discussed the makeup and nature of language and from the point of view of a linguist, he looked into the process of language development in spoken and written forms.

This study aims to answer the key question “What are the characteristics of effective governance from the perspective of Nizam al-Mulk, Ghazali and Machiavelli?” In order to find the answer to this question and to understand what similarities and differences are in effective governance from the point of view of these thinkers, their most important works in governance, namely Siyasatnama, Nasihat ol Molouk, and The Prince were studied. Using the comparative-research methodology based on a variable-based descriptive approach and the application of content analysis technique, the data were organized in the form of two main themes (individual characteristics and managerial approaches). Considering the prevailing notion of each source and network of themes, and paying attention to the intellectual system of each of the thinkers, the Nizam-al-Mulk’s desirable style of governance coined “Moderate Governance” which refers to the world, the hereafter, ethics, and politics in the same way and with balanced look. Examining al-Ghazali's set of concerns, his style may be called "Pious Governance", which emphasizes the transcendent traits and attitudes based on the hereafter and mystical view. The Machiavelli's favorable style of governing can be described as “Destructive or Poisonous Governance”.

Feelings of spiritual hollowness and fading away spirituality are characteristics of the present century. Also, the emergence of false spiritual schools has led to the collapse of spiritual life. Since the innate needs of man can be met only with true spirituality and obedience to the commands and prohibitions of the God almighty.  And by obeying those commands and prohibitions, spirituality takes root in human beings and the thirst of human nature will be quenched by the refreshing spirituality hence, taking care of spiritual life is one of the essential anthropological necessities of human beings. The purpose of this research is to analyze Imam Mohammad Ghazalichr('39')s views on "spiritual life" and the study of the components of this life from his perspective. To achieve this goal, there is need to examine and explain the verses of Holy Qurchr('39')an and refer to the interpretations on the one hand and explaining Ghazalichr('39')s approach in the books Al-Ehya Ulom al-din and Kimiya-e- Saadat. This is done by a descriptive method and the analysis Al-Ghazalichr('39')s views in the form of documents. The result of research is aimed at: promoting the knowledge of God and institutionalizing duties of worship and creating motivation for the growth of genuine religious spirituality. Among the feasible successes is the allegiance to the prophetic tradition, repentance and return to glorious God, cultivating virtues and repelling vices and fighting vile desires.

The purpose of the present study is to review, evaluate, and assess political thinking from the perspective of Ghazali and Machiavelli in the realm of governance and politics. Therefore, the main question of the research investigates what are the features (commonalities and distinctions) of political thinking from the perspective of Ghazali and Machiavelli? To this aim, the elements and representations of their politics were comparatively reviewed using descriptive analysis and with reference to their views. The research relies on the hypothesis that the common point or similarity between the politics of Nicolo Machiavelli and Imam Mohammad Ghazali, in addition to their identical genre that is didactic literature, is attributed to their common approach in terms of their guidelines on controlling social problems, understanding of unpleasant social conditions and agreement over the necessity for a unique power center, and supporting the king in power to establish a central and powerful government. However, their salient distinction is related to their different approaches and tendencies to politics; it means that Machiavelli approaches politics more often based on realism. On the other hand, Ghazali approaches politics under the inspiration of religion, morality, and idealism. Moreover, the intellectual and political principles used by the politicians are immensely effective in the realm of governance as well as sustenance and implementation of power. In order to achieve the objectives of government and sustain power, it is essential to regard the political and social circumstances as well as time and place conditions and thereby select an appropriate method of governance.

Moral education, in a general sense, refers to planned activities that are carried out with the aim of increasing awareness and gaining people's inner commitment to moral values, and just enough to prove the priority of morality. The purpose of this article is to examine the basics of the goals, principles and methods of moral education from the perspective of Mohammad Ghazali. The research method is descriptive-analytical. According to the principles of anthropology, the human soul has a divine aspect and nature is a divine gift. Human dignity is a real thing and man has authority and knowledge in relation to others. He divides the vegetable, animal and human souls and explains the animal and human souls. According to him, the goal of moral education is the happiness of the hereafter. Intrinsic dignity, activity, service, opposition, agreement, individuality, gradualness, environmental adjustment are the principles of moral education and the most important methods of moral education are habituation, education, encouragement and punishment, storytelling and advice, imposing corruption on repelling corrupt, Enjoining the good and forbidding the evil is observation and thinking.

Abu Hamed, Imam Mohammad Ghazali Tusi, is one of the greatest thinkers of the fifth century AH (505-450 AH). The preliminary paper seeks to recognize the excerpts from al-Ghazali's demographic thoughts about the phenomena of migration or, in his own words, "travel." He presented his thoughts about nine years ago in the book "Islamic Revival of Sciences" and also the book of Kimia Sa'adat, which is the Persian compression of the above effect. The research method is descriptive and analytical. In this regard, we have used Ghazali's documents, materials and works to sum up the subject matter. According to research findings, he examines many aspects of the phenomenon of migration that is currently being raised. He considered immigration to be a voluntary, often short-lived phenomenon, due to various reasons, such as unfavorable economic and expensive situations, for the acquisition of various religious sciences, the verses of God on earth, recreation, and escape from the deadly diseases and that -What is the religion of the Lord. He also believes in the close connection between immigration and civilization, and in his writings he refers to historical narratives and hadiths, which is due to the ideas and beliefs of this Muslim thinker.

The article explains Ghazali's solutions about the crises of his time. He designs a utopia based on happiness that is from an esoteric reading of religion. The city is based on a policy of reform and tolerance morality. Ghazali makes his ideal society based on triples of religion, ethics and politics. He expresses the goal of creating this society is the achievement of the members of society to the happiness in the hereafter. This goal is seen in the works of Muslim scholars. We can say that happiness in the hereafter is a common goal among Muslim scholars and Ghazali also writes his vision within this tradition. He poses the reform as an effective way to solve the emerging crises in religion, society and politics, and with an emphasis on religious reform, propose an ideal society.

the fundamental issue that This study investigated is to explain the relationship between reason and revelation or reason and religion as the two sources of epistemology and ontological reference in two different intellectual school. One of these intellectual schools is the thought of Imam Muhammad al-Ghazali in the fifth century AD, and another one is the irrationalism approaches in Iran-Islamic thinking in the fifteenth century AD. This trend is well-known as Tafkik school.
The aim of this study is to explain and analyze the never-ending conflict between intellectual knowledge and religious knowledge in these two schools by using comparative method to achieve proves for its assumptions.
The findings reveal that, at first, verbal conflict along with theological approaches, historically, have not formed in the vacuum and in the world of abstraction, but also influenced by the intellectual and non-intellectual trends, political conflicts and sometimes even personal characters and... . Second, this thoughts and opinions was not restricted within the intellectual and theoretical field, and had desirable and undesirable effects, the consequences of these effects cause unfruitful conflicts, settlement or remove of this conflict are far from the obligation and ability of theologians and religious scholars. For example, in this paper we show that, perhaps, irrationality of Ghazali or reason out of followers of Tafkik school provided ground for the emergence of hard ritual that well-known as Salafism in Islamic history.

Basically, one of the pivots of thought for thinkers, mystics, and philosophers is the recognition of man’s nature. Most religions, especially Islam, emphasize the recognition of this masterpiece of creation to gain knowledge of God. Among the most important subjects recommended for knowing man is to consider the relations, rights, and responsibilities of each man toward others.The great thinker of the 5th century AH, Abou Hamed Imam Mohammad Ghazali, in his precious writings has used this subject, because he also believes that man will come to know God through knowing himself. In this study, through examining Ghazali’s three significant works, i.e. Kimiyay-e Sa’adat, Nasihat-ol-Molouk, and Ehya-e Oloum-al-Din, his ideas and theories regarding the rights and relations of human beings have been extracted and analyzed. With regard to his careful and scientific insight, it is advisable to practice his ideas as ethical models for social human behavior.

Different ways exist to express purposes. Some select the direct way, which means they prefer formal and non-literary language, in this way sentences would be predicative. But some others select in direct language because they believe it is more effective.
Of importance and noticeable subjects are pests and sins of tongue. The reason is more than benefits and value of tongue and express its sins and pests are Harmful and undesirable, and same as there is no devoutness better than rightful speak, there is no sin worse than Speaking unjustly to god. There are lots of valuable subjects and words in divine teachings and wises words about tongue pests which we cannot speak about all but will consider some of them from religious knowledge regeneration by Ghazali and from Manavi Manavi by Molana. In this article we are about to clarify that how Imam Mohammad Ghazali and Molavi sent their message to the readers and which way they have chosen (direct or indirect). And how is their way of express from the aspect of word and meaning.

Basically, one of the pivots of thought for thinkers, mystics, and philosophers is the recognition of man’s nature. Most religions, especially Islam, emphasize the recognition of this masterpiece of creation to gain knowledge of God. Among the most important subjects recommended for knowing man is to consider the relations, rights, and responsibilities of each man toward others.
The great thinker of the 5th century AH, Abou Hamed Imam Mohammad Ghazali, in his precious writings has used this subject, because he also believes that man will come to know God through knowing himself. In this study, through examining Ghazali’s three significant works, i.e. Kimiyay-e Sa’adat, Nasihat-ol-Molouk, and Ehya-e Oloum-al-Din, his ideas and theories regarding the rights and relations of human beings have been extracted and analyzed. With regard to his careful and scientific insight, it is advisable to practice his ideas as ethical models for social human behavior.

The main objective of this study was to investigate the theory of Imam Mohammad Ghazali and Abu Ali Sina on one of the most ancient theological and philosophical issues in the field of Islamic thought, which is the creation and antiquity of the world, and also explaining how these scholars’ ideas have developed from time creation of the universe to the intrinsic and substantial creation of the natural world. Since Ibn Sina considered natural possibility as the criteria for cause and effect, the creation of the world in his view was intrinsic and did not contradict the antiquity of the universe. He believed the world was not its own cause, and needed a creator; therefore, it would occur, and as it did not have a beginning time, it was old. Contrary to Ghazali who believed there was a certain starting point for the universe and before that moment there had been nothing. He stated time and the universe were limited and it meant there would have been no infinity if we had gone either into the past or forward into the future. In his view God decided to create the world at a definite time and we do not need to ask about it.

Kimiya-yi Saadat (The Alchemy of Happiness) is a persian version of Ihyaul ulumuddin in arabic, an outstanding work translated and summerized by Abu Hamed Imam Mohammad Ghazali. This book is divided into four major sections, each containing ten chapters: Ibadat (Acts of worship), Moamelat (Transactions), Muhlikat (The ways to perdition), and Munjiyat (The ways to salvation). Ghazali wrote this work with a prose style comprehensible to all in order to teach people from all walks of life way of living, social conduct, and to save them from vices and show them the path towards happiness and salvation in life and afterlife.