Al-Ghazali was one of the Islamic scholars who was concerned to revival of religious teachings. In Ihya’ ‘Ulum al-Din، he tried to provide a pattern in this regard for the believers of his time. In this article، authors Attempt to discuss effects of religiosity with emphasis on psychological views of al-Ghazali. For this purpose، al-Ghazali’s ideas which has been expressed in four parts of Ihya’ ‘ulum al-din as ‘Ibadiyyat، ‘Adat، Munjiyat and Muhlikat has been debated under the titles of epistemic، spiritual، emotional، moral and social effects of religiosity. Knowleldge based religiosity، depends on the answers to existential and Interpretative questions. For Believers، Saviors of religion (Munjiyat)، In addition to the elimination of evils (Muhlikat)، help to create positive emotional feelings. Ethics has a crucial role in religiosity. Believers in their lives، must try to acquire moral virtues and avoid moral vices. In al-Ghazali’s thoughts، religion provides happiness for believers both in this world and in hereafter.

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.

This paper studies philosophical, psychological and methodological foundations of moral education from the viewpoints of Noddings and Ghazali. In Nodding's view, philosophical foundations are of moral education emotivism, existentialism, phenomenology and feminism. In Ghazali's view, philosophical foundation of moral education is taken from Koran, Islamic and Greek philosophers. In Nodding's view, psychological foundation of moral education is explained by three factor; nature caring, ethical self and reciprocity but in Ghazali it is explained by philosophical, religious, and mystical approaches. Concerning moral education methods, both of them, are teleological in normative methods. In meta-ethics methods Ghazali follows a meta physical realism but Noddings follows natural realism. In Nodding's view, moral education methods include modeling, dialogue, practice and conformation and Ghazali represents methods based on types of self in moral education; “self – centeredness’’ or fatality, “self- heavenly” or saviour.

The aim is content analysis of high school “Din va Zendegi” textbooks based on the principles and methods of education extracted from the book “Al Mahjat Al Beyzaa Fel Tahzib al Ahya (with emphasis on Monjiyat & Adat).
Method in this research was descriptive. The approach of this study is a combination of quantitative and qualitative methods. The target population was “Din va Zendegi” textbooks at high school and pre-university level in 2011 academic year. The sample included the texts and the section called “Gamhaye Akhar” (Last Steps), which appeared at the end of each lesson. The content analysis checklist was used for data collection. The reliability of this instrument which was calculated through kappa coefficient was equal to 0.52, and was significant. In addition, the validity of the instrumentation was approved by experts. The data were analyzed using descriptive and inferential statistics (frequency, percent, and chi-square).
Findings: The findings show that the educational principles in the four textbooks have been used differently and this difference is significant but this difference was not observed in “Gamhaye Tarbiyati” (Educational Steps). The content of all these textbooks (except for grade one textbook) focuses on the principles of wisdom and justice, and attention to the principle of wisdom increases in the next grades. In grades two and three, the principle of “Tazakor” (reminder) has received equal attention. Furthermore, the methods of “teaching sagacity”, “self-purification” and “strength expression” have been emphasized in all grades and this is more noticeable in grade one. In three textbooks and in the section “Gamhaye Tarbiyati”, the principle of “Tazakor” (reminder) has the highest and the principle of “justice” has the lowest frequency. It can be concluded that these differences are in accordance with textbook writers objectives in developing the section “Gamha” (Steps) .On the whole, it can be said that the textbooks have an intellectual orientation, while the section “Gamhaye Tarbiyati” has an emotional orientation.

This article seeks to find the foundation of Imam Muhammad al-Ghazali’s theological, mystical and ethical thought. The purpose of what Ghazali teaches as morality is Sufi education. Ghazali’s mystical ethics is reflected in the form of self-discipline in Iḥyāʾ ʿulūm al-dīn. This book is one of the most important theological, mystical and ethical works that has always been the focus of the scholars of the Islamic world and beyond. By relying on the ethical and mystical rereading of religious sources and texts, Ghazali caused major changes and reconsiderations in epistemology, ontology, methodology, anthropology and sociology. His mystical path and conduct enjoys ten main stages or positions, each of which pertains to obtaining one of the attributes leading to salvation or the “rescuers”. Ghazali’s mystical and ethical thought originates from his Islamic theological perspective. Although Ghazali rejected philosophy and Kalam in several works, such as Iljām al-ʿAwām ʿan ʿIlm il-Kalām, Tahāfut al-Falāsifah, and Iḥyāʾ ʿulūm al-dīn, he himself used these two sciences in some instances. Ghazali advises masses not to get close to Kalam and philosophy. He does not ignore any of mysticism, ethics and politics but has a comprehensive perspective towards them. Ghazali is one of the famous scholars in the Islamic world in jurisprudence, theology, philosophy, mysticism, ethics and other Islamic sciences.