Ahmed eventually became a poet and a faqih. Imam al Ghazali turned out to be one of the most intelligent and smartest people of his day. He spoke both. al-Ghazali's classification of the sciences in his philosophical ex- ı Nearly all portal7.info). I am grateful to Frank. Griffel for. Ja: C.M. Jabre, Arabic text of al-Ghazali, al-Munqidh min adalal (see above). Al -Ghazali's full name is Abu Hamid Muhammad Ibn Muhammad Ibn Ahmad.
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Until recently, Islamic thought as propounded by al-Ghazali constituted the predominant school Al-Ghazali appears to have begun his elementary education at. Al-Ghazālī: The Book of Knowledge, Translated by Kenneth Honerkamp, Louisville, KY: Fons Vitae, English translation by N. A. Faris (PDF). English . Imam al-Ghazali menjalani period kehidupan yang mengkagumkan sepanjang hidupnya. Beliau terkenal sebagai seorang penulis yang prolifik dan.
In addition to being a confidante of the Seljuq Sultan and his court in Isfahan, he now became closely connected to the caliphal court in Baghdad. He was undoubtedly the most influential intellectual of his time, when in he suddenly gave up his posts in Baghdad and left the city. He realized that the high ethical standards of a virtuous religious life are not compatible with being in the service of sultans, viziers, and caliphs. Benefiting from the riches of the military and political elite implies complicity in their corrupt and oppressive rule and will jeopardize one's prospect of redemption in the afterlife. He continued to teach, however, at small schools singl. In philosophy the translators from Greek into Arabic focused on the works of Aristotle and although some distinctly Neoplatonic texts were translated into Arabic—most notably the pseudo-Aristotelian Theology, a compilation from Plotinus' Enneads—the most significant Neoplatonic contributions reached the Arabs by way of commentaries on the works of the Stagirite Wisnovsky , Falsafa was a movement where Christians, Muslims, and even pagan authors participated.
O God! In this revelation of the invisible world, the windows of the heart are opened, and what others may have seen in a dream, he in this state sees in reality. The spirits of angels and prophets are manifested to him and he holds intercourse with them. The hidden things of earth and heaven are uncovered to him, and to whomsoever these things are revealed, mighty wonders are shown, that are beyond description. Edition: current; Page:  Probably the knowledge of all the prophets was obtained in this way, for it was not obtained by learning….
When the heart is free from worldly lusts, from the animosities of society and from the distraction occasioned by the senses, the vision of God is possible.
And this course is adopted by the Mystics. But it is permitted also to acquire the practice of it by learning, and this is the way adopted by the theologians.
This is also an exalted way, though in comparison with the former, its results are insignificant and contracted.
Many distinguished men have attained these revelations by experience and the demonstration of reasoning. Still let every one who fails of obtaining this knowledge either by means of purity of desire or of demonstration of reasoning, take care and not deny its existence to those who are possessed of it, so that they may not be repelled from the low degree they have attained, and their conduct become a snare to them in the way of truth.
These things which we have mentioned constitute the wonders of the heart and show its grandeur. Think not that these discoveries of truth are limited to the prophets alone.
On the contrary every man in his essential nature is endowed with attributes rendering him capable of participating in the same discoveries. The heart of man, veiled with the garments of heedlessness, forgot the assembly with which it had been familiar, and imagining that this miserable place was to be its mansion of rest, it chose to establish itself here in this world of perdition, as if this was its home. Still the veil of heedlessness disappeared from the eyes of those to whom the grace and guidance of the Eternal and unchangeable gave aid and support, and the discovery of the invisible world was not concealed from the view of some of those who came into this material world, but was anew revealed to them, after a measure of exertion of spiritual ardor.
To whomsoever this revelation has been vouchsafed, if it directs him to reform the world, to invite the nations to turn to God, and to a peculiar way of life, that person is called a prophet, and his way of life is called a law; and that influence which proceeds from him, which transcends what is ordinary, is called a miracle. If he has not been appointed to invite the nations, but worships in accordance with the law of another, he is called a saint, and that which Edition: current; Page:  proceeds from him, which transcends what is ordinary, is called a manifestation of grace.
The miracle performed by a saint is accounted a miracle of that prophet whose law he follows. He who has received, by whatever meaus, a revelation of the invisible world, is capable of being ordained to the office of a prophet.
And if he is not appointed by God, the reason will be either, that at the time the existing law had been newly revealed, and that there was no occasion for a prophet, or else that there may be a peculiarity in prophets which is not found in the saints.
It follows that it is our duty not to deny either the saintship or the miracles of the saints, but to acknowledge them as real.
You should be aware, however, that this alchemy of happiness, that is, the knowledge of God, which is the occasion of the revelation of truth, cannot be acquired without spiritual self-denial and effort. Unless a man has reached perfection and the rank of Superior, nothing will be revealed to him, except in cases of special divine grace and merciful providence, and this occurs very rarely. Nor, except by divine condescension, is revelation obtained even by all who by effort reach the rank of Superior.
And whosoever would attain holiness can only reach it by the path of difficulty. You have now learned, student of the divine mysteries, the dignity of the heart through knowledge, and what kind of knowledge it possesses. Now listen and learn its dignity through divine power and on account of the greatness of which it is capable, that you may see how precious you are in yourself, and yet how vile and contemptible you make yourself by your own choice.
Know then, that the heart is endowed with properties like those of angels and such as are not found in animals; and just as the material world is subjected by divine permission to the angels, and when God wills it, the angels send forth the winds, cause rain to Edition: current; Page:  fall, bring forth the embryo in animals, shape their forms, cause seeds to sprout in the earth and plants to grow, many legions of angels being appointed to this service, so also the heart of man being created with angelic properties must have influence and power over the material world.
In man's own body, which is peculiarly his own world, its control and influence are very evident. The hand, for example, does not in writing move of itself, but depends for motion on volition proceeding from the heart. And in eating, it is the heart which by an exertion of its will, causes moisture to rise in the mouth from under the tongue, to mix with the food that it may be swallowed and digested.
These facts clearly substantiate the dominion and control of the heart, and the subordination of the body. Know also, that if the heart should not be tarnished with the rust of rebellion, and if the animal and ferocious qualities should not be dominant, that it would be capable, on account of the presence in it of angelic properties, of manifesting this same influence over other bodies. If it should look upon a lion or tiger with severity, they would become weak and submissive.
If it should look with kindness upon one who is sick, his infirmity might be changed to health. If it should look upon the vigorous with majesty, they might become infirm. The realty of the existence of these influences is known both by reason and experience. Sorcery with the eyes, is of this kind of power. Although as has been seen, the power of performing signs, miracles and sorceries belongs to the heart when its faculties are in perfect operation, yet there are important destinations between these powers.
And whoever is of a narrow mind will not be able to appreciate that signs and miracles are influences proceeding from the heart of man, unless he should learn it by external teaching. The heart has dominion and control through three channels.
One is through visions, by which revelations are made to all men. But the kind of mysteries generally revealed to people in visions, are revealed to prophets and saints in the outward world. The second kind is through the dominion which the heart exercises over its own body, a quality, which is possessed by all men in general, though prophets and saints for the good of the community, possess the same power over other bodies than their own.
The third source of dominiou of the heart is through knowledge. The mass of men obtain it by instruction and learning, but it is bestowed by God upon prophets and saints directly, without the mediums of learning and instruction. It is possible also for persons of pure minds to acquire a knowledge of some arts and sciences without instruction, and it is also possible that some persons should have all things opened up to them by the will of God.
In our Lord the prophet Mohammed Mustafa, these three specialities Edition: current; Page:  existed in perfection. The Lord in bestowing these three properties upon certain individuals, designates them to exhort the nations and to be prophets of the people. To every man there is given a certain portion of each one of these peculiarities, to serve as a pattern. Man cannot comprehend states of being which transcend his own nature. No person, in short, can understand any individual who belongs to a scale of rank above him.
It is possible that there is a peculiarity in prophets, of which no pattern or model is found in other persons, and therefore, we are incapable of understanding them. Let us not regard, therefore, as impossible all those states ascribed to the prophets which we cannot understand: for they are the accepted and praiseworthy servants of God.
From all which has been said, seeker after the divine mysteries, thou hast learned something of the dignity of the nature of man, and that the way of the mystics is holy and honorable.
But I have heard that the mystics say that external knowledge is a veil upon the way to God, and Edition: current; Page:  a hindrance in the journey to the truth. Take care and do not deny that they are correct in what they say. For, external knowledge is derived from the sensuous world, and all objects of sense are a hindrance to him who is occupied with spiritual truth; for whoever is attending to sensual objects, indicates that his mind is preoccupied with external properties.
And it is impossible that he who would walk in the way of truth, should be for a moment unemployed in meditation, upon obtaining spiritual union and the vision of beauty.
Know, student of the divine mysteries, that the heart is like a reservoir into which five streams flow: these streams at one time run clear, and at another, turbid, and hence the bottom of the reservoir contains much mud.
If a person wish to cleanse the reservoir and to get rid of the mud in the bottom, he must first dam up the course of the running streams, and then stir up and put in motion the mud, and until the muddy water has been carried off by the pure water that gushes up at the bottom of the reservoir, he will not allow any other water to run in.
Now the external senses resemble those running streams, from which various kinds of knowledge, notions and prejudices proceed to the heart, of which some are pure and purifying, and some are corrupt and corrupting, and until these have been dammed up, the windows of the heart cannot be uncovered so that the illuminating knowledge from God can be revealed to it.
If a person possessing great knowledge of the outward world, should use his knowledge as a means of progress in the way of truth, instead of being satisfied with such disputes as of downloading and selling; marrying and divorcing, and should be assiduous in gaining divine knowledge, which is the end of all other knowledge, it is all well and good. His knowledge of the outward world will give him strength in his course, and will serve as a guide to him in Edition: current; Page:  the way to eternal truth.
For if the pilgrim do not understand the grounds of the respect due to, and the law-fulness of his food and drink, his dwelling and his clothing, if he do not understand the causes which impair or render complete acts of purification and devotion, what has a tendency to give strength to the blameable affections of the soul, and what is their nature and their remedy, he can derive no advantage from the sciences of spiritual exercise, discovery and revelation. In short to an ignorant pilgrim, the least doubt may operate as a hindrance in his course for many years.
Therefore, when we hear some good man, who has travelled far on the road of spiritual discovery affirm, that knowledge of the external world, in the sense which we at first alluded to, is a hindrance in the way of truth, we ought to be careful not to deny the truth of what he says.
There are, however, in our times certain weak persons and indifferent to religious truth for the most part, who in the guise of soofees, 1 after learning a few of their obscure phrases and ornamenting themselves with their cap and robes, treat knowledge and the doctors of the law 2 as inimical to themselves, and continually find fault with them.
They are devils and deserve judicial death. They are enemies of God, and of the apostle of God. For God has extolled knowledge and the doctors of the law; and the Edition: current; Page:  established way of salvation, with which God has inspired the prophets, has its basis in external knowledge.
These miserable and weak men, since they have no acquaintance with science, and no education, and knowledge of external things, why should they indulge in such corrupt fancies, and unfounded language? They resemble, beloved, a person who having heard it said that alchemy was of more value than gold, because that whatsoever thing should be touched with the philosophers' stone would turn to gold, should be proud of the idea and should be carried away with a passion for alchemy.
He becomes forever a miserable, destitute, and naked vagabond, who wastes his life upon alchemy. The science then of revelation, or of infused spiritual knowledge, resembles alchemy, and the science of the doctors of the law resembles gold; but it is folly and pure loss not to accept and be satisfied with solid gold, on account of one's ardor to discover the philosophers' stone, which latter knowledge is not acquired by one in a thousand.
There is still one farther observation that deserves to be made. If a person by the payment of a thousand pieces of gold, could become master of alchemy, yet the condition of the man who is absolutely master of ten thousand pieces of gold would be better and preferable. And this illustrates the position of the soofees. If a person follow their method and attain to the knowledge of some things, he still does not equal in excellence, the doctors of the law.
Just as we see, that books on alchemy, and students of alchemy are very numerous, while those who are successful are the least of few, so the path of mysticism is sought for by all men, and longed for by all classes of society, yet those who Edition: current; Page:  attain to the end are exceedingly rare. Perhaps, as in the case of alchemy, it only exists now in name and form. The greater part of the notions and fancies of most of the mystics, which they esteem as revelations and mysteries, are nothing but vain triflings and pure self complacency; just as that while visions are a reality, still mere confused dreams are very abundant.
The mystic, however, who by spiritual revelation has learned all that a doctor of the law has been able to learn after many years of study, and who has no remaining doubts in matters of internal or external knowledge, is certainly more excellent than the doctor of the law who is learned only in external knowledge, and this should not be denied.
And it follows that the way of the mystics must be acknowledged to be a true one, and that you must not destroy the belief of those weak minded and vain persons who follow them; for, the reason why they cast reproaches upon knowledge and calumniate the doctors of law is that they have no acquirements or knowledge themselves.
O, inquirer after divine mysteries! We observe in reply, that every man's happiness is found in the place where he obtains enjoyment and tranquility. Thus sensual enjoyment is found in eating and drinking and the like. The enjoyment of anger is derived from taking revenge and from violence.
The enjoyment of the eye consists in the view of correct images and agreeable objects. The enjoyment of the ear is secured in listening to harmonious voices. In the same way the enjoyment of the heart depends upon its being employed in that for which it was created, in learning to know every thing in its reality and truth.
Hence, every man glories in what he knows, even if the thing is but of little importance. He Edition: current; Page:  who knows how to play chess, boasts over him who does not know: and if he is looking on while a game of chess is played, it is of no use to tell him not to speak, for as soon as he sees an improper move, he has not patience to restrain himself from showing his skill, and glorying in his knowledge, by pointing it out…. Now that it is clear that the happiness of the heart consists in the knowledge and love of God, we may say that the heart that does not feel the necessity of the knowledge of God, and a longing for the love of God, but rather craves after and seeks the world, resembles a sick person who has no appetite for food, but even prefers such things as earth and clay to meat, regarding them as necessary, not-withstanding they have no nourishing qualities.
If no remedy can be found, speedily, to recover his appetite for food, and if he continue indulging in perverse notions of what is necessary, his malady will grow in strength; until if he continue in this state, he will perish and lose the joys this world can give. In the same manner the heart which does not feel a necessity for the knowledge and love of God, and where the love of other objects reigns, is a heart that is sick and ready to perish, unless a remedy be applied, unless its affections be turned away from other things, and the love of God become predominant.
Future bliss will be lost and eternal misery will be its portion. You should know also that the enjoyments of this world that are procured through the senses are cut off at death. The enjoyment of the love and knowledge of God, which depends upon the heart, is alone lasting. At death the hindrances that result from the presence of the external senses being removed, the light and brilliancy of the heart come to have full play, and it feels the necessity of the vision of beauty.
What has hitherto been said is sufficient to enable a person of intelligence to comprehend the Edition: current; Page:  dignity of the heart of man. The subject could not be discussed more at large in this short treatise. While the heart is one of the pillars of man, the body is another pillar. In the constitution of man's body, there is an infinity of most wonderful things to be observed. Each internal and external organ has various curious uses, of which man is entirely uninformed.
Know, that in the body of a man there are thousands of veins and nerves: there are many bones, each of a particular shape and each one created for a particular purpose and effect. You are ignorant of all this, and you only know that the hand was formed to take hold with, the foot to walk with, and the tongue to speak with. But in reference to the hand, you know nothing about its blood, its bones, the number of its nerves and veins, and the uses of each one: nor in reference to the eye, do you know that it is composed of ten layers, nor of what the layers are composed, nor what is the use of them.
And if the eye should meet with an injury in one of the layers, you could not tell the cause of it. You know nothing either of the internal organs in the belly, such as the spleen, the liver, the gall-bladder and the kidneys.
While these have been given to you to perform, functions in which they are continually engaged, you are entirely unconcerned about it. Know then, beloved, that the varieties of food you eat descend to the stomach, and thence to the liver, and that in the liver they are mixed and brought to the form of blood.
Upon the Liver may be seen something black and frothy which is called black bile. The spleen attracts the black bile and changes it into itself. The blood being still mixed with water, has no consistence, and the kidneys draw the water from the blood and purify it.
This blood is then diffused to the seven parts of the body, and brings and conveys strength to the limbs. If the spleen become affected with any disorder, so that it cannot separate the black bile Edition: current; Page:  from the blood, such diseases as leprosy, insanity, inflammation of the spleen and remittent fever are the consequence.
If any derangement happen to the gall-bladder so that it cannot secrete the bile, bilious disorders follow. If the kidneys get disordered, so that they cannot abstract the water from the blood, dropsy and similar diseases are the result.
It all depends, however, on the will of God. In the same manner, all the organs of the body have a specific function. If it were not so, the body would perish….
Our intention has been to show you that man is a great world, and that you might know what a multitude of servants his body has to minister to him : so that you might realize while in your enjoyments, in walking, in sleeping or at rest in your world, that by God's appointment, these numerous servants in your employ never suffer their functions to cease for a minute.
Listen now for a moment candidly. If you had a servant who had been faithful to you during his whole life, with whose services you were not able to dispense, while he could at any time find a better master—yet if he should only for a single day disobey your orders, you would get angry, beat him, and wish to get rid of him.
But God has been abundant in kindness to you, and has given you so many servants, and has in no wise any need of you. How then can it be just that you should become enslaved to yourself, and follow your own passions, and that forgetful of pleasing the infinite God, you should rebel against your Creator and Benefactor, and that you should render obedience to Satan, who is your enemy and the enemy of God? Many and even innumerable books, O student of the divine mysteries, have been written in explanation of the organization of the body and the uses of is parts: but they have no more made the subject clear and exhausted it, than a drop can illustrate the ocean, or an atom illustrate the sun.
Edition: current; Page:  It is impossible for the thing formed to understand the knowledge of him that formed it. And how is it possible, that he who is of yesterday, should comprehend the secrets of the operations of the Ancient of days?
The science of the structure of the body is called anatomy : it is a great science, but most men are heedless of it.
If any study it, it is only for the purpose of acquiring skill in medicine, and not for the sake of becoming acquainted with the perfection of the power of God. But whoever will occupy himself with anatomy, and therein contemplate the wonders of the works of God, will reap three advantages. The first advantage will be, that in learning the composition of the thing made, and thereby gaining a comprehensive and condensed view of all other things like it he will see that it is impossible to discover imperfection or incompetence in the being who has created him in such perfection.
The Creator himself will be acknowledged to be almighty and perfect. The second advantage will be, that he will see that it is impossible that a being who has created an organization so intelligent, capable of comprehension, endowed with beauty, and useful, should be otherwise than perfect in knowledge himself.
And lastly, we shall understand the mercy, favor and perfect compassion of God towards us. Nothing that is either useful or ornamental has been omitted in the framing of our bodies, whether it be such things as are the sources of life, like the spirit and the head; or such as sustain life, as the hand, the foot, the mouth and the teeth : or such as are a means of ornament, as the beard, elegance of form, black hair and the lips.
It is to be observed that similar organs have been provided not only for man, but for all creatures, so that nothing is wanting to initiate and sustain life in the mouse, the wasp, the snake and the ant. God has done all things perfectly, and may his name be glorified!
The investigator of truth this fact well knows, That he himself is endowed with every perfection. Edition: current; Page:  The knowledge of anatomy is the means by which we become acquainted with animal life: by means of knowledge of animal life, we may acquire a knowledge of the heart, and the knowledge of the heart is a key to the knowledge of God. But the knowledge which we obtain of God is limited and contracted in comparison with the knowledge which the heart has of itself.
The knowledge possessed by the heart in comparison with the knowledge of God himself, is but as an atom when compared with the sun. The body is but au animal to be ridden by the heart, which is its rider, while the heart's chief end is to acquire a knowledge of God. The dignity of any thing depends upon what it is in itself. A person therefore who does not understand his own body, heart and soul, and yet pretends to the knowledge of God, resembles the bankrupt, who, although he has nothing to eat himself, should yet plan a feast for all the poor of the city.
In short, man ought to make every possible exertion to gain the knowledge of God, because the knowledge of God necessitates the love of God. It is the presence of intellect and will in man who distinguishes him from animals as well as from the rest of the nature. Imam discussed psychological disorders and suggested their suitable solutions through spiritual methods.
Thoughts about Psychology Imam Al-Ghazali contribution to the moral philosophy is the great example of his wide-range knowledge. In is famous work Mizanul Amal imam describes that the knowledge and action are associable and that welfare and prosperity in this world and the hereafter depends on a combination of these two elements. Man has been endowed with two kinds of potentialities, one relating to reasoning and discernment, and the other to moral virtues.
These potentialities can be actualized and developed in two ways: through education and training, and through divine revelation as in the case of prophets. Imam Al-Ghazali says about the theory of politics and government in his book Nasihatul Muluk, the prosperity of people as well as their downfall and ruin depend to a large extend on the kind of rulers they may have.
Criticizing the contemporary situations of imam narrates the failure of the Ulama therefore necessity of the true knowledge and the social role of the man of knowledge in Islam and responsibilities of the teachers and the students.
Imam Al-Ghazali enumerated eight obligations on the part of teachers and ten obligations on the part of students.
Anyone that practices these two things is a Sufi. Due to prolific writing of imam and his point of view to take the Ahadith, he had been criticized. Another argument about imam, he did not mention about jihad in his magnum opus Ihya Ulumi al-din, at the time, Muslim countries had been attacked by the crusaders and thousands of Muslims were killed.
The Israelites, whenever they became corrupt and spread corruption in the earth, were subjected to the domination of their enemies. But whenever they did good and reformed themselves and others, they again held sway over their enemies. He directed his greatest concern toward the reform of the individual, who constitutes the core of the society. Piety without knowledge is not piety.
Spiritual knowledge is the root and worldly knowledge is its branch. The food of the heart is knowledge and wisdom. As food keeps the body alive, these two things similarly keep the heart alive. He who misses knowledge has got his heart disease and its end is its death. Happiness will never be attained except through knowledge and works, and works are impossible without the knowledge of how they are done. The basis of happiness in this world and the next is knowledge. Thus, strong faith empowers the parents to guide their children towards attaining blessed life in the grace of Allah the Almighty.
Al-Ghazali wrote in his book: Iman or belief is founded on four pillars: Prayer A perfect and consistent prayer purifies human soul and brings a person closer to the acquisition of high God-consciousness. The Prophet said: There are many works signifying the life of prayer, humility of mind, understanding what is said, honour, hope and shame.
Meanwhile at the individual level, a person with high God-consciousness al-Baqarah: This is significantly crucial as this practice purifies and protects human soul from evil and lustful desire. Al-Ghazali stated that: Fasting opened the door of paradise.
The road of Satan to the heart is their strong desire. And by preventing their desire, the soul will be peace, showing its gallant in defeating his ambitious enemy.
Fast is half of patience. Of all the regulations of religion, fast keeps special connection with God. Furthermore, this selfless act nurtures a continuous relationship with Allah as well as highlight on the exceptional relationship with another human being al-Baqarah: Pilgrimage is one pillar of Islam, the beauty of divine service for the whole life, the end of actions, the perfection of Islam and the foundation of religion.
Recital of al-Quran Quran recitation enable the parents to purify heart, evade wrongdoings and guide them and their children to the right path al-Baqarah: By reciting the holy Quran on daily basis, it will advance the faculty of human intellect and further encourages them to think using the Islamic worldview as well as behave in accordance with Islamic teaching.
It is a light and therein there is cure of the diseases of mind. Those who advised according to it told truth. Those who held it firm, found guidance. Those who acted up to it got salvation. This is aligned with the mission of Rasulullah to bring into existence a perfect human behaviour as epitomized by him in his lifetime al-Qalam: Good ethic of conduct enables the parent to nurture their children in a positive way and resume their role as a role model to their children. God says: Those who are patience will be given rewards without measure.
The most perfect believer in faith is one who is the best of them in good conduct. Good conduct is half of religion, fruit of the efforts of God-fearing men and an important quality of the worshippers of God. Bad conduct is a ruinous poison, a dangerous wound in brain and much condemned evil. There are seven imperative elements in the parent-child relationship to ensure the bondings with the children are holistically developed.
It covers lawful earning, show of affection, maintain close relationship, discipline the children, equal treatment, fulfil their needs and develop their potential Figure 4.
This is because permissible earning is considered as part of Muslim struggle or jihad. Permissible earning is compulsory subject as a thing of wisdom for a wise man out of other compulsory things.
Eat of the good things and do good deeds. The wise Luqman advised his son: O dear son, shut up poverty by lawful earnings, because he who is poor earns three habits-lazily in religious actions, weakness in intellect and loss of manliness. Four things are necessary in earnings: Earnings can be searched in six ways: Bargaining in download and sale, trade on interest, taking advance payment, to work on wages for labour and to accept pay and rental, to do business through others advancing capital and joining business in fixing shares.
To know the rules of syariat in these concerns is compulsory, as to search knowledge is compulsory for every Muslim. Children especially at the early age require parental kindness, kisses and hugs, moral support and undivided attention to allow them to mature with high self-esteem.
Al- Ghazali wrote: Help people at the time of distress and calamities. Love for the believers what you like for yourself and dislike for the believers what you dislike for yourself. A man complained against his son to the Prophet. He asked: Have you invoked against him? He said: You have ruined him. It is commendable to show kindness to the son. He who is not kind will not get kindness. If love is strong, it spreads more. Love for God is similar.
When love envelopes the heart, it rules the heart and it even spread over everything. Maintain Close Relationship Parent is responsible to maintain close relationship with their children and see them through until they become a responsible adult.
This is important because parent- child relationship is a bond that will never end, even after the demise either one of them. Al-Ghazali wrote: If a man has got three daughters or sisters and keeps patience at the loss by supplying their demands, Allah will admit him in paradise. Discipline the Children Discipline is an act where parent could mentor, supervise the children behaviour and incorporate positive values through religious teaching, enjoining good while at the same time enlighten the children to realize the importance of avoiding sinful act.
In the era of digital and technology where children are constantly exposed to evil deeds in the internet and new media, parents have to take pre-emptive measures to curb this. Discipline starts at home and this is where parents come into the picture to foster good values.
Eventually, the children will be able to differentiate between right and wrong as well as ward off negative influences. The teaching of faith is like planting a seed into the heart until it grows, strong and high, becomes a high quality tree, its root in the earth and its branch in the sky. The nature of soul is divided into four kinds: