Journal of European Baptist Studies, 2017

t, Muslim Intellectual: A Study of Al-Ghazali (Edinburgh: Edinburgh University Press, 1963); Abdurrahman Badawi, Mu'alfat Al-Ghazali (Al-Ghazali’s Works) (Cairo: Al-Majlis al-ATa li-Ri‘ayat al-Funun wa-l-Adab, 1961). 19 Alavi identifies three primary Muslim sources for al-Ghazali: Ibn Sina, Ibn Miskawayh, and Ikhwan as- safa'. See Hamid Reza Alavi, ‘Al-Ghazali on Moral Education’, Journal of Moral Education, 36 (2007), 309-19 (p. 311). 20 Griffel traces the origin of this account of Islamic philosophy’s demise in al-Ghazali to Solomon Munk (1844), showing its repetition in influential western Islamic scholars such as Ignaz Goldziher and William M. Watt. See Griffel, AI-GhazdlJ’s Philosophical Theology, p. 5. The key passages he notes are Munk, Dictionaire des sciencesphilosophique, 2:512; Goldziher, Die islamische und die jiidische Philosophic des Mittelalters, 321; and Watt, Islamic Philosophy and Theology, 117. 21 As advanced by Griffel, ‘Al-Ghazali’; and Michael E. Marmura, ‘Al-GhazalT’, in The Cambridge Companion to Arabic Philosophy, ed. by Peter Adamson and Richard C. Taylor (Cambridge: Cambridge University Press, 2004), 137-54 (pp. 137-138). 22 Eric Hilgendorf, ‘Islamic Education: History and Tendency’, Peabody Journal of Education, 78.2 (2003), 63-75 (p. 69). Hutcherson, The Relationship between Faith and Reason 61 Given the limited scope of this paper, I attempt to do so by drawing from the most recent critical scholarship when referencing al-Ghazali's works. Al-Ghazali's influence is a point of ongoing exploration in scholarship. Samuel Zwemer noted in his biography of al-Ghazali that al- Ghazali ‘left a larger imprint upon the history of Islam than any man save Muhammad himself’ 23 Quoting from as-Suyuti, Zwemer continues, ‘if there had been a prophet after Muhammad it would have been al-Ghazali.’ 24 Without a doubt al-Ghazali's impact was extensive, touching Christian Scholasticism and appearing in Aquinas’ arguments. His significance within Islamic traditions fuels the ongoing need to study his influence. While recent scholarship has begun to explore and nuance his influence, his work remained the definitive orthodox framework for education for nearly 700 years. 25 In this paper, I trace the expression of his thinking about the relationship between faith and reason in several of his educational concepts. While I presume the influence of these ideas in contemporary education, I do not analyse the broader question of his influence. In this section I have laid the background for the discussion to follow concerning al-Ghazali's thought by highlighting his place in his historical- philosophical context. I have drawn attention to several issues related to interpreting his writing and influence. In the next section, I will turn to explore more fully his framework for understanding the relationship between faith and reason. Al-Ghazali's Concept of the Relationship between Faith and Reas