The consequent stultification of Sunni orthodoxy is called the Closing of the Great Gates of Ijtihad (inter- pretation). In essence, al-Ghazali’s side won the protracted debate. Averroes, who lived in Cordoba, attempted to rebut that view in writings called The Incoherence of the Incoherence, arguing that God gave man reason and that it should be applied to religion as well.
Nine hundred years ago al-Ghazali, a Baghdadi religious scholar, indicted Greek philosophy in a book called the Incoherence of the Philosophers, arguing that revelation trumps reason in religion. A bit of 12th-century Sunni intellectual history is rele- vant here. Thus, there are few theological impediments to Osama bin Laden’s proclaiming himself an imam, or religious leader, despite his lack of religious credentials. The most prestigious religious leaders (ulema) in Mecca and at al-Azhar in Cairo have only the power of moral suasion over the followers of the four schools of Sunni Islam: the Hanafi, the largest and most liberal school of the Ottomans the Hanbali, the strictest school, which includes the Salafis, such as the Wahhabis in Saudi Arabia and Qatar, who want to emulate the piety of Mohammad and his 7th-century companions and the Maliki (largely in West Africa) and the Shafai (largely in Southeast Asia), both distinguished by their incorporation of local elements. Sunnis, constituting about 90 percent of Muslims, have no overarching hierarchy. Beyond that, there is considerable diver- sity among the three major sects: Sunnis, Shia and Sufis. These include: the profession of faith (shahadah) that there is only one God and Mohammad is his messenger, praying (salah) five times a day, fasting (sawm) during the holy month of Ramadan, giving charity (zakat) and pilgrimage (hajj) to Mecca. Sunnis, Shia and Sufis All Muslims believe in the five pillars of Islam. In the jihadists’ view, the “sword” verses, drawn fromMohammad’s revelations when he was fighting the Meccans, abrogate the “peace” verses that suffuse much of the rest of the 114 chapters (suras) of the Quran. According to Al-Ghazali, virtue always lies in the middle, because he assumed that the line of virtue and vice is one so if we are exactly in the middle, we are in virtue, and if we are on both ends of the line, so we are in a vice.Ories of abrogation. Those characteristics are allowed to be adopted in the limits of capacity, and the theoretical knowledge of the behavior science isn’t enough to change from the evil state to the good one but only by the combination of will and determination with cognition since will represents the kinesthetic component of behavior. Among other important principles is that virtues are a qualitative form of the will that finds its center and example in the characteristics of the Most Beautiful Names of God. Conclusion: Al-Ghazali believes in a difference of powers, faculties, and preparations, and in cultivating self with all methods he suggested, and he is the educator who started with himself then began to display the conclusion of his thoughts, reflections, and study. The study also highlighted the criterion controlling the structure of morals and education which is conscience even Al-Ghazali didn’t call it by this name. The study found that Imam Al-Ghazali paid attention to education since morals could be changed by education. power of anger, Al-Ghazali was not satisfied with his attempt to explain these forces, but he also explained how this system works through the work of every force alone. The study concluded that Imam Al-Ghazali found the forces that control the structure and system of morals which are: a. The study adopted the descriptive analytical inductive method. The current study aims to identify the concept of morals and education in Imam Al-Ghazali’s thought, and the relationship between the moral structure and education to him.