
Decolonising theoretical frameworks is essential to comprehend Muslim societies, particularly regarding the spiritual dimensions of ontology, epistemology, and axiology. Dominant academic paradigms, when rooted in Western epistemologies, frequently privilege secular, materialist approaches (Clark et al., 2021; Senturk et al., 2020), which may inadequately capture the spiritual and metaphysical dimensions integral to faith-based parties, such as devout Muslim communities (Senturk et al., 2020; Smith et al., 2018). Prioritising Eurocentric frameworks risks the misrepresentation of faith-based subjectivities and marginalises rich spiritual knowledge systems that guide daily life, ethics, and identity in these communities (Iqbal, 2013; Nasr, 1987, 2016; Siddiqui, 1997).
In the context of Muslim societies, imposing secular colonial frameworks can distort the lived realities and ontological commitments central to understanding Islamic traditional art heritage (Nasr, 1987; Siddiqui, 1997). Acknowledging the validity of Muslim ontologies reclaims interpretive authority, allowing scholars to engage with Muslim societies on their ontological, epistemological, axiological, and methodological terms rather than through the reductive lens of external frameworks. In this regard, frameworks rooted in classical Muslim thought offer a nuanced approach to understanding the deep interconnectivity between the Divine, the self, and the cosmos as reflected in traditional Islamic art and community relations (Al-Ghazali, 1964, 1982; Ibn Khaldaun, 2005; Ibn-Rushd, 1997; Iqbal, 2013). This approach is essential for grasping the ethics of peace-making within these communities, extending from the inner self to the family, society, and outwards to global and cosmic levels. Furthermore, decolonising frameworks challenge the epistemic violence perpetuated by methodologies that overlook spiritual epistemologies (Masuku & Maguvhe, 2022; Pratt & de Vries, 2023; Siddiqui, 1997).
As a step toward this goal, my paper, “From Aesthetic Appreciation to Behavioural Transformation: Al-Ghazali's Educational Framework,” was presented in March 2024 at Hamad Bin Khalifa University’s symposium, entitled: “Al-Ghazali on Education: Contemporary Practical Applications from an Enduring Legacy,” centred on comparative education. Al-Ghazali (d.1111), a prominent figure in Islamic philosophy, advanced a profound intersection between aesthetics and ethical refinement in his works.
The question of what defines beauty has long stirred debate in Western and Eastern art and philosophies (Al-Ghazali, 1982; Eaton, 1997; Mihaylova, 2020; Vuoskoski & Reynolds, 2019; W. Burke & Burke, 2001; Walton, 2007). However, the notion of beauty as a transformative force is not a modern invention. Al-Ghazali elicits profound thought on this subject, as a classical theologian and philosopher whose work bridges the aesthetic, ethical, and spiritual dimensions of human experience (Griffel, 2009). He offers an insightful intersection between senses, aesthetics and ethical refinement, arguing that beauty can guide us toward a life of moral excellence (Al-Ghazali, 1982).
In his educational and philosophical treatises, Al-Ghazali examines the transformative potential of artistic experience, arguing that sensory encounters with beauty—such as rhythm, natural sounds, poetry, musical instruments, and calligraphy—are not mere moments of pleasure but catalysts for spiritual and moral transformation (Al-Ghazali, 1964, 1982). This exploration is particularly evident in Kitab Adab al-Sama' wal-Wajd [Chapter on the etiquette of music and emotion], where he links the sensory experience of listening to spiritual ecstasy and actions.
Al-Ghazali (Al-Ghazali, 1982) emphasises the capacity of the arts, via their sensory appeal, to spiritually enlighten and guide individuals toward virtuous living—or vice versa. He acknowledges that the interaction between art and the human senses positively or negatively affects moral action, infused by individual inclination, self-discipline, artistic association, and artistic environments. Here, beauty is not just an external characteristic but an inner quality that reflects balance, proportion, and harmony—attributes that refine moral and spiritual excellence (Al-Ghazali, 1982).
This presentation explores Al-Ghazali’s integration of aesthetics into educational philosophy. He proposes a model of personalised behavioural transformation that engages learners’ senses with appropriate artistic forms. The continued relevance of this classical Islamic perspective on aesthetics to today’s Islamic education is examined, particularly in its application to fields such as peace education and environmental ethics. This is vital in contemporary contexts where ethical and peace-making dilemmas are heightened, complex, and global.
While rooted in classical Islamic philosophy, that encompasses Al-Ghazali’s teachings, topical implications extend beyond individual transformation to broader societal and educational issues—especially within post-colonial Muslim contexts, showcased by my Algerian DEPA research.
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