The Interplay of Morality and Social Order in Al-Ghazali’s Thought

Authors

  • Nadri Taja Universitas Islam Bandung
  • Arif Hakim Universitas Islam Bandung
  • Achmad Faqihuddin Universitas Pendidikan Indonesia

DOI:

https://doi.org/10.58812/wsshs.v3i05.1920

Keywords:

Al-Ghazali, Morality, Social Order, Islamic Ethics, Leadership, Social Reconstruction

Abstract

This article examines the close relationship between morality and social order in the thoughts of Al-Ghazali, a great classical Islamic thinker who combines ethical, political, and spiritual dimensions within the community development framework. This research used a literature study method to critically analyze Al-Ghazali's main works, such as Ihya 'Ulum al-Din, Nasihat al-Muluk, and Al-Mustazhiri. The study results show that Al-Ghazali places morality as the foundation for creating a just, orderly, dignified society. Morality is seen as a personal responsibility and a controlling element in leadership and socio-political life. Al-Ghazali emphasized the importance of moral leaders, moral education as a social transformation, and the role of religion in maintaining public civility. He also viewed morality as a form of resistance to social damage, especially in the face of the decadence of political and religious elites. This article concludes that Al-Ghazali's thoughts are relevant to the contemporary context as a model of social reconstruction based on Islamic values, spirituality, and ethical justice. Hopefully, these findings can enrich the discourse on developing a more integrative, moderate, and sustainable Islamic society.

References

[1] G. Carlo, M. V. Mestre, P. Samper, A. Tur, and B. E. Armenta, “Feelings or cognitions? Moral cognitions and emotions as longitudinal predictors of prosocial and aggressive behaviors,” Pers. Individ. Dif., vol. 48, no. 8, pp. 872–877, 2010, doi: 10.1016/j.paid.2010.02.010.

[2] T. Malti, M. Gummerum, M. Keller, and M. Buchmann, “Children’s moral motivation, sympathy, and prosocial behavior,” Child Dev., vol. 80, no. 2, pp. 442–460, 2009, doi: 10.1111/j.1467-8624.2009.01271.x.

[3] M. Hafijhin, “Konsep Pendidikan Karakter Anak Menurut Imam Al-Ghazali Dalam Kitab Ayyuha Al-Walad,” Al-Falah J. Ilm. Keislam. dan Kemasyarakatan, vol. 18, no. 1, pp. 30–57, 2018, doi: 10.47732/alfalahjikk.v18i1.53.

[4] B. F. Asy’arie, R. Arif Ma’ruf, and A. Ulum, “Analisis Pendidikan Agama Islam Dan Pendidikan Akhlak Perspektif Al-Ghazali,” Al-Qalam J. Kaji. Islam dan Pendidik., vol. 15, no. 2, pp. 155–166, 2023, doi: 10.47435/al-qalam.v15i2.2279.

[5] A. Salaeh, N. Saha, N. Khair, D. A. Djabir, and P. K. Hamed, “Character Education Concepts Based on Al-Ghazali’s Perspective in Ihya’ Ulumuddin,” Southeast Asian J. Islam. Educ., vol. 5, no. 2, pp. 231–241, 2023, doi: 10.21093/sajie.v5i2.6398.

[6] E. A. Koval, A. A. Sychev, and N. V. Zhadunova, “Revolutions in Norm-Creating: Law, Morality, Religion,” Humanit. actual Probl. Humanit. Educ., vol. 21, no. 1, pp. 63–77, 2021, doi: 10.15507/2078-9823.053.021.202101.063-077.

[7] S. Bofill-Poch, “Changing moralities: Rethinking elderly care in Spain,” Aust. J. Anthropol., vol. 29, no. 2, pp. 237–249, 2018, doi: 10.1111/taja.12282.

[8] S. Orman, “Al-Ghazâlî on Justice and Social Justice,” Turkish J. Islam. Econ., vol. 5, no. 2, pp. 1–66, 2018, doi: 10.26414/m020.

[9] R. Özbay and H. Syed, “Sabri Orman’s Inquiry into Social Justice Regarding al Ghazali’s Adalet-I Ijtimâ’iye Doctrine,” İstanbul Üniversitesi Sosyol. Derg. / İstanbul Univ. J. Sociol., vol. 42, no. 2, pp. 355–364, 2022, doi: 10.26650/sj.2022.42.2.0056.

[10] R. Jannah, “Management of Religious Character Education at MTS Sabul Hayat Jango, Central Lombok,” Syntax Lit. ; J. Ilm. Indones., vol. 7, no. 12, pp. 16930–16938, 2022, doi: 10.36418/syntax-literate.v7i12.10432.

[11] M. Lubis and N. Widiawati, “Integrasi Domain Afektif Taksonomi Bloom dengan Pendidikan Spiritual Al-Ghazali (Telaah Kitab Ayyuhal walad),” J. Educ. J. Educ. Stud., vol. 5, no. 1, 2020, doi: https://doi.org/10.30983/educative.v5i1.3228.

[12] N. Asyikin, W. Wahyuni, and W. Rafelia, “Pemikiran Pendidikan Islam Menurut Al-Ghazali: Mengembangkan Kearifan Spritual Dalam Proses Pembelajaran,” MESIR J. Manag. Educ. Soc. Sci. Information and Religion, vol. 1, no. 2, pp. 227–234, 2024, doi: 10.57235/mesir.v1i2.2911.

[13] R. Husni, E. Utomo, M. Rizqa, and R. Husna, “Moderasi Beragama dalam Masyarakat 5.0: Analisis Konsep Berdasarkan Surat Al-Hujurat Ayat 13,” SURAU J. Islam. Educ., vol. 1, no. 2, p. 146, 2023, doi: 10.30983/surau.v1i2.7409.

[14] M. T. Ridlo Maghriza and M. Nursikin, “Pendekatan Pendidikan Nilai Dalam Filsafat Islam: Analisis Kontribusi Imam Al-Ghazali Dan Ibnu Sina,” Afeksi J. Penelit. dan Eval. Pendidik., vol. 5, no. 2, pp. 295–314, 2024, doi: 10.59698/afeksi.v5i2.253.

[15] Z. Bahadoran, P. Mirmiran, K. Kashfi, and A. Ghasemi, “Scientific Publishing in Biomedicine: Information Literacy,” Int. J. Endocrinol. Metab., vol. 20, no. 3, 2022, doi: 10.5812/ijem-128701.

[16] Ghazali, Ihya ’Ulum al-Din. BRILL, 1963. doi: 10.1163/9789004662087.

[17] Ghazali, “al-Munkidh Min al-Dalal,” 1981.

[18] A. A. Akbar, M. F. P. Rameli, A. R. M. Nor, and M. K. Johari, “Critical Factors in Developing Asnaf Faqir’s Career Path According to Al-Ghazali,” Millah J. Relig. Stud., vol. 23, no. 1, pp. 407–442, 2024, doi: 10.20885/millah.vol23.iss1.art13.

[19] N. M. A. M. Asri, M. N. A. Rahman, and A. M. Sulaiman, “Designing Curriculum Framework for Early Childhood Education Based on Thinking of Al-Ghazālī: Fuzzy Delphi Analysis,” Pertanika J. Soc. Sci. Humanit., vol. 33, no. 1, pp. 301–320, 2025, doi: 10.47836/pjssh.33.1.14.

[20] U. Farida and A. Kasdi, “Women’s roles in Iḥyā’ ‘Ulūm Al-Dīn and Method of teaching it at pesantrens in Indonesia,” Al-Jami’ah, vol. 59, no. 1, pp. 163–190, 2021, doi: 10.14421/ajis.2021.591.163-190.

[21] S. Y. Liang, Y. H. Chuang, and S. F. Wu, “Preliminarily application of content analysis to qualitative nursing data,” J. Nurs., vol. 59, no. 5, pp. 84–90, 2012, doi: 10.6224/JN.59.5.84.

[22] M. R. Roller, “A quality approach to qualitative content analysis: Similarities and differences compared to other qualitative methods,” Forum Qual. Sozialforsch., vol. 20, no. 3, 2019, doi: 10.17169/fqs-20.3.3385.

[23] M. D. White and E. E. Marsh, “Content analysis: A flexible methodology,” Libr. Trends, vol. 55, no. 1, pp. 22–45, 2006, doi: 10.1353/lib.2006.0053.

[24] M. B. Miles and A. M. Huberman, Qualitative Data Analysis. London: SAGE Publications, 1994.

[25] S. Vasalou, “Al-Ghazālī and the idea of moral beauty,” Al-Ghazali Idea Moral Beauty, pp. 1–88, 2021, doi: 10.4324/9781003196556.

[26] S. Sahri, “Political thought of Al-Ghazali on Imamah: Debate between theocracy and democracy,” HTS Teol. Stud. / Theol. Stud., vol. 77, no. 3, 2021, doi: 10.4102/hts.v77i3.6338.

[27] R. Ahida, “Al Ghazali and Philosophy of History,” Vopr. Istor., vol. 1, no. 2, pp. 168–176, 2022, doi: 10.31166/VoprosyIstorii202201Statyi72.

[28] N. S. Kirabaev, “Abu Hamid al-Ghazali on “Reliable Knowledge,” Philos. Relig. Anal. Res., vol. 7, no. 2, pp. 30–45, 2023, doi: 10.21146/2587-683X-2023-7-2-30-45.

[29] F. D. Maria Ulfa and R. Herawati, “Political Ethics As A Human Political Dimension In Creating A Democratic Law State,” Aristo, vol. 10, no. 2, pp. 253–268, 2022, doi: 10.24269/ars.v10i2.4887.

[30] N. Haris, A. Arfan, A. Aflah, and K. Kurniati, “Eksistensi Etika Politik Islam dalam Pemerintahan,” Depos. J. Publ. Ilmu Huk., vol. 11, no. 1, pp. 1–14, 2024, doi: https://doi.org/10.59581/deposisi.v2i3.3829.

[31] R. Domingo, “Toward the Spiritualization of Politics,” J. Church State, vol. 63, no. 2, pp. 234–255, 2021, doi: 10.1093/jcs/csaa031.

[32] O. S. Houssaini, “Integrating Spirituality and Politics: Insights from Islam and Christianity on Religiosity and Governance in Contemporary Society,” Int. J. Euro-Mediterranean Stud., vol. 17, no. 2, pp. 235–258, 2024, doi: 10.70908/2232-6022/17.235-258.

[33] I. K. Sahri, “Pendidikan Dalam Pandangan Al-Ghazali,” Tarbawi, vol. 1, no. 1, pp. 1–14, 2018, doi: 10.36781/tarbawi.v1i1.2972.

[34] H. R. Alavi, “Al-Ghazāli on moral education,” J. Moral Educ., vol. 36, no. 3, pp. 309–319, 2007, doi: 10.1080/03057240701552810.

[35] N. I. Maharani, A. Muzakki, and S. Islam, “Kriteria Pemimpin Perspektif Imam Al-Ghazali Dalam Kitab Ihya’ Ulumuddin,” J. Keislam., vol. 7, no. 1, pp. 149–169, 2024, doi: 10.54298/jk.v7i1.251.

[36] D. M. Nauruzbayev, Z. A. Altayev, and N. T. Abdimomynov, “Yūsuf Khāṣṣ-Hājib on Virtuous Leadership: A Medieval Turko-Islamic Philosophical Discourse,” Rudn J. Philos., vol. 28, no. 2, pp. 450–466, 2024, doi: 10.22363/2313-2302-2024-28-2-450-466.

[37] M. Forcada, “Al-Mu’taman ibn Hūd in Context: Kingship and Philosophy in al-Andalus (10th-11th Centuries),” Stud. Islam., vol. 118, no. 1, pp. 1–47, 2023, doi: 10.1163/19585705-12341474.

[38] M. Theodosiadis and E. Vavouras, “The Pursuit for Cosmic Wisdom and ‘Promethean’ Leadership in the Pythagorean and Al-Fārābīan Political Philosophy,” Religions, vol. 15, no. 10, 2024, doi: 10.3390/rel15101280.

[39] T. Kukkonen, “Al-Ghazālī on the Origins of Ethics,” Numen, vol. 63, no. 2–3, pp. 271–298, 2016, doi: 10.1163/15685276-12341423.

[40] N. Kianifard, “Al-Ghazali’s Compatibility with The Philosophers and The Influence of Sufism,” Relig. Inq., vol. 9, no. 17, pp. 45–63, 2020.

[41] M. K. Hassan, “Diseases of the spiritual heart as root causes of moral decay and corruption of justice based on Imam al-Ghazali’s analysis,” J. Appl. Sci. Res., vol. 7, no. SPECIAL ISSUE, pp. 2286–2291, 2011.

[42] M. K. Eiadat, “Community of one: Al-Ghazali’s ethical theory revisited,” Dirasat Hum. Soc. Sci., vol. 41, no. 1, pp. 302–314, 2014, doi: 10.12816/0018574.

[43] M. Attaran, “Moral Education, Habituation, and Divine Assistance in View of Ghazali,” J. Res. Christ. Educ., vol. 24, no. 1, pp. 43–51, 2015, doi: 10.1080/10656219.2015.1008083.

[44] O. Anjum, “Politics, law, and community in Islamic thought: The Taymiyyan moment,” Polit. Law, Community Islam. Thought Taymiyyan Moment, pp. 1–294, 2012, doi: 10.1017/CBO9781139013413.

[45] L. B. Maevskaya and K. M. Aga, “Concepts of what is allowed and forbidden in Islam through the analysis of Ibn Taymiyyah’s fatwa,” Trans/Form/Acao, vol. 47, no. 2, 2023, doi: 10.1590/0101-3173.2024.v47.n2.e0240016.

[46] S. Saffari, “Rethinking the Islam/Modernity Binary: Ali Shariati and Religiously Mediated Discourse of Sociopolitical Development,” Middle East Crit., vol. 24, no. 3, pp. 231–250, 2015, doi: 10.1080/19436149.2015.1046708.

[47] Azwar, A. H. Usman, U. M. Noor, and M. F. R. Abdullah, “Iṣlāḥ of Al-Ghazālī’S Ideas and Movements and Their Relevance To Contemporary Islamic Preaching,” Ulumuna, vol. 28, no. 1, pp. 453–484, 2024, doi: 10.20414/ujis.v28i1.513.

[48] F. Patel, “Leadership without a moral robe: Naked emperors/empresses and all their men and women,” Power Imbalance, Bullying Harass. Acad. Glocal (Local Glob. Work., pp. 87–117, 2021.

[49] G. L. Brady and N. Sivanathan, “More Than Meets the Eye: The Unintended Consequence of Leader Dominance Orientation on Subordinate Ethicality,” Organ. Sci., vol. 35, no. 4, pp. 1322–1341, 2024, doi: 10.1287/orsc.2021.15640.

[50] R. Sun and Y. Zhang, “Does Leadership Matter? Why and How?,” Public Sect. Ethics Compliance, Integrity, Comp., pp. 111–126, 2025, doi: 10.4324/9781003416258-7.

[51] C. Derichs, A. Fleschenberg, and M. Hüstebeck, “Gendering moral capital: Morality as a political asset and strategy of top female politicians in Asia,” Crit. Asian Stud., vol. 38, no. 3, pp. 245–270, 2006, doi: 10.1080/14672710600869665.

[52] H. Küng, “An Ethical Framework for the Global Market Economy,” Mak. Glob. Good Moral Challenges Glob. Capital., 2003, doi: 10.1093/0199257019.003.0007.

[53] N. I. Boiliu, A. F. Sihombing, D. Sampaleng, F. I. Widjaja, and F. Simanjuntak, “Human rights: The convergence of the second sila of Pancasila and Hans Kung’s global ethics in Indonesia,” HTS Teol. Stud. / Theol. Stud., vol. 78, no. 4, 2022, doi: 10.4102/hts.v78i4.6933.

Downloads

Published

2025-05-28

How to Cite

The Interplay of Morality and Social Order in Al-Ghazali’s Thought (N. Taja, A. Hakim, & A. Faqihuddin , Trans.). (2025). West Science Social and Humanities Studies , 3(05), 738-748. https://doi.org/10.58812/wsshs.v3i05.1920