Journal of Critical Reviews

ISSN- 2394-5125 Vol 7, Issue 5, 2020

Review Article INCORPORATING AL-GHAZALI'S THEORY IN UNDERSTANDING ALLAH'S NAME AL- HAKIM TOWARDS CHARACTER DEVELOPMENT AMONG YOUTH

Salwani Arbak1, Aminurrasyid Yatiban2,Ummu Atiyah3,

1Institute of Excellence For Islamicjerusalem Studies, Universiti Utara Malaysia Correspondent email: [email protected]

Received: 21.01.2020 Revised: 23.02.2020 Accepted: 25.03.2020

Abstract This article focuses on the theories of appreciation of Asmaul Husna (the names of Allah) in the Qur'an and the Sunnah, and one of them is Al-Hakim. The study was conducted using comparative methods between several Islamic scholars and scholars by focusing on the theories and interpretations presented by Imam al-Ghazali through his book Al-Maqsad al-Asna. One of the findings of this book is that the glory of a servant by God is to practice praiseworthy qualities through the appreciation of God's attributes in life. The youths of al-Hakim have a strong faith, are wise in their decisions and actions, are wise in their ability to guide others, and in their opinion guide others. The strong faith of Muslim youth will continue to be practiced and adhere to the teachings of Islam in their daily lives. The wisdom of a Muslim youth is in fact measured by the strength of his faith and his adherence to the teachings of Islam. In addition youths are wise in managing their hearts, minds and controlling their passions as well as being wise in managing their lives, thinking and acting. However, giving birth to Al Hakim youth is not an easy task. It is a continuous effort from many parties including youth, parents and families, educators, policy makers, the community as a whole. Imam Al-Ghazali also emphasized the process of purifying the heart in the process of developing the personality of a Muslim youth. The findings of this study are expected to produce a relevant Asmaul Husna appreciation method in the development of superior personalized youth. It should be a modern application module for today's youth who are more vulnerable to negative elements that conflict with Islam if aspects of one's personal beliefs are built on faith, and youth spirituality is neglected.

Keywords : Youth, Al-Ghazali, Asmaul Husna, Al-Hakim.Wasatiyyah.

© 2019 by Advance Scientific Research. This is an open-access article under the CC BY license (http://creativecommons.org/licenses/by/4.0/) DOI: http://dx.doi.org/10.31838/jcr.07.05.21 INTRODUCTION deity. We would have certainly spoken, then, an excessive Youth is a determinant of a country's survival. The existence of transgression.” (QS al-Kahfi: 13-14) dynamic, proactive, sustainable and credible youth is an indication of the country's future success and excellence. This These two verses of the Quran indirectly illustrate the study attempts to address the question of youth formation that important characteristic that must exist for the Islamic youth, a really applies the values of Islamic wasatiyyah in itself through firm belief in Allah Almighty and striving to obtain His guidance the theory of al-Asmaul Husna's wish to be highlighted by by praying in His obedience. Then Allah swt will give them more making young Islamic icons and their families respond. The favor with the strength of heart and spirit in defending their construction of this dreamy generation of devout people will faith with complete dependence on Him. Not only that, there are surely require a new model and practical application of the many hadiths of the Prophet (SAW) that illustrate the theory to be applied to future generations of youth, educators, importance and privileges of the youths who obey Allah SWT. and parents. Among them are the words of the Prophet (saws):

س ْبعةٌ يُ ِظ ُّلهم ََّّللاُ تَعا َلى فِى ِظ ِ ل ِه يَ ْوم َال ِظ َّل إ َّال ِظ ُّلهُ إمام َع ْد ٌل و َشا ٌّب نَ َشأَ فِى ِعبَادَ ةِ ََّّللاِ... َ َ ُ ُ َ َ ِ ِ َ ٌ َ YOUTH According to the Dictionary (2015), the word youth refers to Probably : young people as a whole, both men and women. However, the “Seven people will be protected by Allah SWT with their word youth in Malaysia is usually interpreted as someone who protection on a day of no protection but their protection: a just is 15 to 40 years old. However in terms of program leader; and a young man living in obedience to Allah Almighty implementation strategies and orientation of youth ..." (HR al-Bukhari) development activities, the main focus is for those aged 18 to 25 years. (http://www.kbs.gov.my/my/info-kbs/kumpulan- Similarly, the hadith describes the story of the ghulam (boy) sasar.html; Dasar pembangunan Belia Negara, 1985). who upholds the truth and upholds his beliefs, even almost all the stories of the spreading of the preaching and the struggle of Islam gives high recognition to a generation of youths who truly the aqidah before the rise of the Prophet Muhammad as a practice a life that is based on faith and obedience to Allah messenger and subsequently promoted by the youth and youth. Almighty and His Messenger. This can be seen through the The youth also seems to be the benchmark and benchmark for words of Allah Almighty when recording the story of the people the excellence of a nation and civilization. of Ashab al-Kahf (cave dwellers): ASMAUL HUSNA َ ْ ٌ ْ Definition نَ ْح ُن نَ ُق ُّص َع َل ْي َك نَبَأ ُهم بِال َح ِق إِ َّن ُه ْم فِ ْتيَة آ َم ُنوا بِ َرب ِ ِه ْم َو ِز ْدنَا ُه ْم ُهدًى ﴿13﴾ َو َربَطنَا َع َلى ُ ُ ْ ُ ْ َ ُ ْ ً in Arabic, is a( اْلسماء الحسنى) Asmaul Husna or al-Asma al-Husna قلوب ِ ِه ْم إِذ َقا ُموا َف َقالوا َربُّنَا َر ُّب ال َّس َما َوا ِت َواْل ْر ِض َلن َّن ْدعُ َو ِمن دُونِ ِه إِ َل ًها َل َق ْد قلنَا إِذا َ ً combination of its adjectives and adjectives (adjectives), which َشططا ﴿14﴾ itself is a( اْلسماء) is al-asma and al-Husna.The word al-Asma Probably : which carries the meaning of the( اسم) plural for the word ism “It is We who relate to you, [O Muhammad], their story in truth. here serve as a ( ال - أداة التعريف) name. The letters Alif and Lam Indeed, they were youths who believed in their Lord, and We sign that the noun is a noun that is specific to something or is increased them in guidance. And We made firm their hearts known by the owner of the names, Allah Almighty when they stood up and said, "Our Lord is the Lord of the is the Muannath word for (الحسنى)Almighty.Whereas al-Husna heavens and the earth. Never will we invoke besides Him any it means the most beautiful and the best. Thus ,( اْلحسن) al-Ahsan the combination of these two words gives the meaning of

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Asmaul Husna as the most beautiful Names of God. These names Sheikh Abd al-Razzaq (2008) concludes that the meaning of al- are a group of names chosen by him personally known through Hakim shows two meanings, namely the perfection of the law the Quran and as-Sunnah (hadith) of Prophet Muhammad (al- and the perfection of wisdom for Allah Almighty. Majlis al-A'la li Syuun al-Islamiyyah 2003: 141). The perfection of the law for God is in the sense that Allah ,The Wise One Almighty is the sole determinant and sole judge of His servants : (الحكيم) Al-Hakim It is well known that Al-Hakim is one of the names of Allah in as He pleases and whatever He pleases. has the(الحكيم) the chain of the Holy Name. This Lafaz al-Hakim :Both these names and This is evidenced by some of His words . (الحاكم) same basic wording as al-Hakim attributes have the same meaning in the right of Allah SWT َ َ ْ أ َل ْي َس ََّّللاُ بِأ ْح َك ِم ال َحا ِك ِمي َن ﴿although in different forms of pronunciation. This Lafaz al- ﴾8 is one of the names of Allah which are found in (الحكيم) Hakim many verses of the Quran in conjunction with the nature and Probably: names of Allah; such as al-Khabir, al-Alim, but more often in "Is not Allah (the Sovereignty) the Just Judge?" (QS at- combination with al-Alim and al-Aziz. Tin: 8) Allah Almighty says: ُق ِل ََّّللاُ أَ ْع َل ُم بِ َما َلبِثُوا َلهُ َغ ْي ُب ال َّس َما َوا ِت َوا ْْلَ ْر ِض أَ ْب ِص ْر بِ ِه َوأَ ْس ِم ْع َما َل ُهم ِ من دُونِ ِه ِم ن َو َع َّل َم آدَ َم اْلَ ْس َماء ُك َّل َها ثُ َّم َع َر َض ُه ْم َع َلى ا ْل َم َالئِ َك ِة َف َق ا َل أَنبِئُونِي بِأَ ْس َماء َه ُؤالء إِن ُكنتُ ْم َو ِل يٍّ َو َال يُ ْش ِر ُك فِي ُح ْك ِم ِه أَ َحدًا ﴿26 ﴾ َصا ِدقِي َن ﴿31﴾ َقا ُلو ْا سُ ْب َحانَ َك َال ِع ْل َم َلنَا إِ َّال َما َع َّل ْمتَنَا إِ َّن َك أَن َت ا ْلعَ ِلي ُم ا ْل َح ِكي ُم :Probably ﴿32﴾ Say: "Allah knows best the time of their sleep; only to Him is Probably: the knowledge of all the secrets of the heavens and the earth; And He taught Adam, all the names of things and their His vision is clear! And He does not cause anyone to interfere uses, and then he showed them to the angels and said: in His law. ”(QS al-Kahfi: 26) "Explain to me the names of all these things if you are true men." The angel answered: "Blessed art thou (O أَ َو َل ْم يَ َر ْو ْا أَ َّنا نَأْتِي اْل َ ْر َض نَن ُق ُص َها ِم ْن أَ ْط َرافِ َها َو َّللاُ يَ ْح ُك ُم َال ُمعَ ِ ق َب ِل ُح ْك ِم ِه َو ُه َو َس ِري ُع God)! We have no knowledge other than that which ا ْل ِح َسا ِب ﴿41 ﴾ thou hast taught us; verily thou art the Knowing, the Wise." (QS al-Baqarah: 31-32) Probably: “Have they not seen that We set upon the land, reducing it from Allah Almighty says: its borders? And Allah decides; there is no adjuster of His decision. And He is swift in account.” (QS ar-Ra'd: 41) ُه َو ا َّل ِذي يُ َص ِو ُر ُك ْم فِي اْلَ ْر َحا ِم َك ْي َف يَ َشاء َال إِ َلهَ إِ َّال ُه َو ا ْلعَ ِزي ُز ا ْل َح ِكي ُم ﴿6﴾ ما تَعبُدُو َن من دُونه إ َّال أَ ْسماء سم ْيتُمو َها أَنتُم وآبآ ُؤ ُكم ما أَن َز َل َّللا بها من س ْل َطان إن ا ْلح ْكم َ ْ ِ ِ ِ ِ َ َ َّ ُ ْ َ َ َّ ُ ِ َ ِ ُ ٍّ ِ ِ ُ ُ :Probably إ َّال لِل أَمر أَ َّال تَعبُدُو ْا إ َّال إيَّاه ذَ ِل َك ا ل ِد ي ُن ا ْل َقي م و َل ِك َّن أَ ْكثَر ال َّناس َال يع َلمو َن ِ ِ ِ َ َ ْ ِ ِ ُ ِ ُ َ َ ِ َ ْ ُ (It is He who shapes you in the womb (of your mother ﴿40﴾ as He pleases. There is no God (worthy of worship) but He, the Mighty, the Wise. (QS Aali Imran: 6) Probably: "What you worship, other than Allah, is only the names you Allah Almighty says: give it to, you and your grandparents. Allah has not revealed any proof of it. Actually the law (which defines worship) is only َو ُه َو ا ْل َقا ِه ُر َف ْو َق ِعبَا ِد ِه َو ُه َو ا ْل َح ِكي ُم ا ْل َخبِي ُر ﴿18 for Allah. He commands you not to worship but Him. That is Probably: the true religion, but most people do not know it. ”(Yusuf: 40). And He is the All-Powerful of His servants; and He is the Wise and the Absolute in His Knowledge. (QS al- The perfection of wisdom for Allah Almighty is defined as the An'am: 18) perfection of wisdom and wisdom in the creation, command, and rule of His law by setting something appropriate and In addition to the names of the noble Gods, this Arabic language proper in its place and circumstances; in the case of no one who also has several meanings and uses, one of wisdom and wisdom; could question him, let alone criticize him. Philosopher; doctor or nurse; is also something that is properly organized and preserved such as the Qur'an (Majma 'al-Lughah This is also evidenced by some of the words of Allah SWT: َّ ْ ْ .(al-'Arabiyyah 2004 ال ِذي َخ َل َق َس ْب َع َس َما َوا ٍّت ِطبَا ًقا َّما تَ َرى فِي َخل ِق ال َّر ْح َم ِن ِمن تَ َفا ُو ٍّت َفا ْر ِجعِ البَ َص َر َه ْل تَ َرى ُ ُ ُ ْ َ ْ ً ِمن فطو ٍّر﴿3﴾ ث َّم ا ْر ِجعِ البَ َص َر َك َّرتَ ْي ِن يَن َق ِل ْب إِل ْي َك البَ َص ُر َخا ِسأ َو ُه َو َح ِسي ٌر .Al-Hakim according to the perspective of Islamic scholars ﴿Al-Hakim as the name of Allah according to Imam al-Ghazali ﴾4 (1999) means: Who has wisdom (wisdom). The wisdom that is Probably: meant is the knowledge of the best of things right, perfect and " [And] who created seven heavens in layers. You do not see in good. The best knowledge is necessarily the knowledge of Allah the creation of the Most Merciful any inconsistency. So return Almighty, and no one knows Him as good as Himself. So this [your] vision [to the sky]; do you see any breaks? Then return perfect nature does not exist except in Allah Almighty. He is the [your] vision twice again. [Your] vision will return to you true al-Hakim. In addition, Al-Hakim also brings the purpose of humbled while it is fatigued. ”(QS al-Mulk: 3-4) his Creator to the fine and meticulous of his creation. In fact, this attribute is only available to Allah Almighty. َوتَ َرى ا ْل ِجبَا َل تَ ْح َسبُ َها َجا ِمدَةً َو ِه َي تَ ُم ُّر َم َّر ال َّس َحا ِب ُص ْن َع ََّّللاِ ا َّل ِذي أَ ْت َق َن ُك َّل َش ْي ٍّء إِ َّنه ُ َخبِي ٌر بما تَ ْفع ُلو َن ) 88( ِ َ َ According to Dr. Muhammad Bakr (2000), al-Hakim was the one who had knowledge that covered everything in its entirety; who Probably: counts everything without neglect; who creates and “And you see the mountains, thinking them rigid, while they determines; who governs without negligence and defects; who will pass as the passing of clouds. [It is] the work of Allah, who punishes his servant with absolute justice; who speaks with perfected all things. Indeed, He is Acquainted with that which rights; guides to the right path with wisdom and clear you do. ”(QS an-Naml: 88) arguments; and the decisive rule of qada with power that no one can control and avoid. It is He who bestows on His chosen Based on some of the views of Islamic scholars and scholars on servant the wisdom and the ability to speak or the intellect to the meaning of al-Hakim, it can be concluded that the meaning think. of al-Hakim's nature revolves around several things namely wisdom, the power of decisiveness and perfect command, and of perfect and profound knowledge.

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Imam al-Ghazali and his work al-Maqsad al-Asna is Imam Fakhr al-Din al-Razi (w 606H) in his book entitled Hujjat Al-Islam, Imam Abu Hamid Muhammad bin Muhammad Lawami 'al-Bayanat Syarh Asma Allah wa al-Sifat. Among the bin Muhammad al-Tusi, or better known by al-Ghazali, is one of scholars who have summarized this book are Shams al-Din the greatest scholars of Islam who has undeniably contributed Muhammad ibn Ibrahim al-Khatib al-Waziri (w 867H). to his great contribution to the world of Islamic science. He was (Pilgrimage of the Caliphate, 1941) born in 450H in the city of Tus. Among his most famous teachers was Abd al-Malik ibn Abd Allah ibn Yusuf al-Juwaini (478H) Application of the worship of Asmaul Husna in life better known as Imam al-Haramain. Imam al-Ghazali was a according to Imam al-Ghazali remarkable man of intelligence, eloquent and eloquent, he said, In this book Imam al-Ghazali uses the term 'moral' to describe strong-minded, well-versed in debate and debate in his day. The the concept of appreciation that a human being can perform. In greatness of his knowledge was personally acknowledged by this regard, he wrote in a clause in the book: his teacher, Imam al-Haramain, saying: "Al-Ghazali is (like) a الفصل الرابع في بيان أن كمال العبد و سعادته في التخلق بأخالق هللا تعالى و التحلي deep sea". Imam al-Ghazali had books written in various fields بمعاني صفاته و أسمائه بقدر ما يتصور في -of study and his ceremonies of study were attended by well حقه. known scholars. Among his major works are Ihya Ulum al-Din who has never been written as such, al-Iqtisod fi al-Iktiqad in "The Fourth Clause in the Declaration of the Perfection of a the field of creed, al-Mustosfa and al-Mankhul in the fields of Servant and His Happiness is in Charity with the Morals of Usul al-Fiqh, al-Basit, al-Wasit , al-Wajiz in the field of Imam al- Allah, and Exalted in the Meaning of His Character and His Syafie RA. Almost all the works of al-Ghazali have been studied Names at the Reflection of His Position (As a Servant)". (al- and referenced by Muslims since time immemorial. He died on Ghazali, 1999) Monday, 14 Jamad al-End of 505H and was buried in Tus at the age of 55 (al-Subki, 1964). In this clause Imam al-Ghazali emphasized that one of the things that brings happiness to a servant and makes himself a perfect The book of al-Maqsad al-Asna servant is to be morally upright. There is no denying that human Imam al-Ghazali discussed the topic of the method of valuing ability is infinite, even inadequate in comparison to the divine Asmaul Husna in life in his book al-Maqsad al-Asna fi Syarh al- nature. Therefore, what it means to be morally upright here is Asma al-Husna in detail. Imam al-Ghazali organized this book to strive to practice the virtues of virtue only as a servant's into three main sections: ability, not to think that he has an equality of nature with the 1. The first section deals with al-Sawabiq wa al-Muqaddimat, nature of a god that is in conflict with Islamic beliefs and sound the beginnings and introductory chapters which cover 4 mind. important clauses before delving into the meaning and Apparently, the use of the term 'morally upright' seems to imply understanding of the meaning of Asmaul Husna. that man's equality and ability are in line with God's attributes, 2. The second part is al-Maqasid wa al-Ghayat (matters of but that is not to say that it is even impossible. This question purpose and purpose) which is an in-depth explanation of was answered by Imam al-Ghazali by explaining that the use of the meanings of the ninety-nine Asmaul Husna as well as the same terms does not necessarily imply equality. Such is the the method of worshiping a servant in the names of Allah. nature of life for the god and the life of man is certainly different 3. The third part of this book is al-Lawahiq wa al-Takmilat because the life of the god is eternal, absolute, temporary and (matters of ending and complementing the debate) which without beginning. Whereas the life of a human being or a being is divided into three clauses related to the debate whether has a beginning, it ends with death and not absolute, because it the name and nature of Allah in terms of tawqif (ruling of is still dependent on the will of Allah SWT, and even everything Allah) is subject to only ninety only nine names? What are related to the creature is based on God's will and power alone. the advantages and benefits of counting ninety-nine names? And can the name of God and His character be The process of appreciating the attributes of Allah and His convicted? Holiness based on the view of Imam al-Ghazali (1999) can be summarized as follow. This book is one of the major references of al-Asya'irah stream scholars in explaining the meaning of His Holiness. Among them

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H Third Favor to the Muqarrabin: I Second Favor to the

G Muqarrabin The First Gift to Group Strive to acquire H the Muqarrabin those qualities by (Near to Allah being virtuous SWT) and adorning The radiant and L them. Thus a embodied servant becomes appreciation of E a rabbinic the wonder and To know the servant, a V awe of the power implied meaning servant close to of Allah Almighty E of the Almighty his God, and he causes them to as through the will be equal to pages of L miss and strive to the glorious mullahyafah and approach it. angels of God. the gift of Allah SWT's gift.

Basic Levels for the Public and Abrar (Righteous):

Understand the meaning of the Holy Names in the language and based on the principles of syarak, as well as believe and believe in the perfection of the attributes and names of God.

Figure 1: The level of appreciation of Asmaul Husna according to Imam al-Ghazali

According to Imam al-Ghazali, knowledge and appreciation of In conclusion, the meaning of Imam al-Ghazali regarding the Asmaul Husna can be divided into two main stages. The first is term or meaning of the word 'virtuous' is the devotion of a the level of al-Abrar which means the good people, the group of servant who includes aspects of understanding the meaning of the righteous, the ordinary scholars and the Muslims. The a divine nature, faith in that attribute which is the perfect nature second is the level of al-Muqarrabin which means those who of God, and strives to follow and reflect the moral and divine have always sought to draw closer to Allah SWT, from the very nature of Allah. with his capacity as a servant of Allah Almighty. first, but have increased their standing with Allah because of their deep understanding and faith and their efforts to draw Application of al-Hakim appreciation in youth closer to Allah SWT with obedience. It is as if the rank or degree development of the public is merely knowing the name and essence of God's The application of al-Hakim's character is to understand, names and attributes, while the higher level and degree is believe in, and strive to instill the value in it. This can be knowing, believing and trying to emulate or practice the names measured by identifying the elements that a human being can and attributes of God. that noble with his ability as a servant. apply, as an adaptation of the divine attributes contained in His This is the second stage which is regarded as a true appreciation name al-Hakim. The following diagram explains briefly the of Asmaul Husna differences between the nature of al-Hakim Allah and His

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creatures and how it relates to the process of generating individual characteristics of al-Hakim.

The Difference of Al-Judge in the Right of Allah SWT and the Al-Judge in His Being Impact: Key Characteristics of an Al- Judge:

1. Strong faith. The Nature of 2. Istiqamah in fulfilling the the Judge of requirements of Shari'ah. The Nature of the Being of Al-Judge Allah - 3. Have useful knowledge God. Be wise. that brings him closer to Allah Almighty. Absolute wisdom, - Limited wisdom. not limited to law It comes in two 4. Wisdom in managing life, and creation. The categories: truth is not fully thinking and acting. known except 1. Workable. 5. Wisdom in managing the Allah Almighty heart, mind and passions. 2. Which is the only gift of Allah

Almighty to his creatures without effort. Fundamental of appreciation

- The science of faith, Shari'ah, morals produce strong and deep faith in Allah Almighty.

Figure 2: Differences in the Nature of Allah Almighty and His creatures and their process of appreciation and impact.

Characteristics of a Man or Youth Al-Hakim education is the best medium or path to the strengthening and In general this appreciation of al-Hakim will give birth to strengthening of one's faith. Without religious education how individuals of superior personality. However, when looked at in can one really know God and Islamic law really? In this case depth, the following five key features may be identified. This Imam al-Ghazali affirmed his stance: feature is an adaptation of the explanation of Imam al-Ghazali in the book of al-Maqsad al-Asna regarding the appreciation of “Anyone who knows everything, while not knowing Allah Azza the nature of al-Hakim Allah that should be applied to a Muslim wa Jalla, will never be entitled to be a hakiim (wise man); for youth or individual. he knew not the greatness of the matter, nor of all things. Al- wisdom is the greatness of knowledge, and the grandeur First: Strong faith. (purity) of knowledge is at the rate of the greatness of knowledge (that knowledge); for no one is greater than Allah The qualities of the almighty Judge produce a person of strong Azza wa Jalla. Whoever knows God, then he is wise even faith, wise in making decisions and acting, wise in though he is not proficient in other formal sciences and lacking administration, able to guide others, and in his opinion as a in delivery and speech ... ”(al-Ghazali, 1999: p. 99). guide to others. Second: Istiqamah in fulfilling the demands of Shari'ah. This may be reflected in the efforts made by an educator whether parents, teachers and others in shaping the personal Youths or individuals who know their god and their faith are and moral values of the children. Among these are the building strong must always practice and adhere to the teachings of blocks of mental fitness during childhood and adolescence. Islam in their daily lives. The best and wisest Muslim people Almost all respondents interviewed agreed that the most are always self-aware and always make their way to the important factor in shaping the personality of teenagers and afterlife. This is further confirmed by the words of the Prophet their children was to provide them with formal or informal (SAW) a hadith: religious education. Emphasis on religious practices as early as ا ْل َكي ِ ُس َم ْن دَا َن نَ ْف َسهُ َو َع ِم َل ِل َما بَ ْعدَ ا ْل َم ْو ِت childhood has a profound effect on the character and behavior of the child in adolescence and youth. This is because religious

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Meaning: “The wise (wise) person is a self-absorbed person, and practices for a supply after death…” (Sunan at-Tirmizi: Fifth: The inner wisdom of controlling the heart, the mind and hadith no. 2647) controlling the passions. Through this hadith it can be seen that the wisdom of a Muslim Imam Al-Ghazali also emphasized the purification of the heart is in fact measured by the strength of his faith and his adherence and its formation and acknowledged that this was not an easy to the teachings of Islam, for his true success and happiness is task. One who knows that everything is a provision of Almighty the success and happiness of the Hereafter. Allah sometimes makes the qada and qadar of Allah an excuse not to try and practice. In fact, his heart and self are still subject Third: Have useful knowledge. to the demands of his evil desires.

Allah Almighty says: Imam al-Ghazali in teaching the name of Allah, al-Hakam, gives a simple analogy to the profound answers that mean to those ُ ُ who aspire to success in the sciences but do not strive for the يُؤتِي ا ْل ِح ْك َم َة َمن يَ َشاء َو َمن يُ ْؤ َت ا ْل ِح ْك َم َة َف َق ْد أوتِ َي َخ ْي ًرا َكثِي ًرا َو َما يَذَّ َّك ُر إِ َّال أ ْو ُلو ْا اْل َ ْلبَا ِب :sake of the qada and qadar of Allah Almighty ﴾269﴿

Probably: "If this is true in your heart, then surely this is the sign that you "Allah gives wisdom to those whom He wills (according to His were destined for God to be ignorant. Indeed, a person whom decrees). And to whom wisdom is given, surely He has been God has appointed since the time of his birth to become a priest given many good things. And none can receive instruction (but (of great knowledge), surely Allah will also direct his efforts (to warning) except those who use their senses. "(QS al-Baqarah: obtain that position). Allah Almighty will make that servant 269) through asbab (effort and cause of success) for him. And Allah will also avoid all selfishness that calls for laziness and failure Imam Ibn Kathir (1999) in his book of interpretation explains ... "(al-Ghazali, 1999). that the meaning of wisdom in this verse is the sense of khasyah which is the feeling of envy towards Allah Almighty. According CONCLUSION to Imam al-Suyuthi (2001) in al-Jalalain's interpretation, The nature of the Judge from al Ghazali's reviews gives us some wisdom here refers to the beneficial knowledge that leads to interesting conclusions about children's education. The nature practice (Al-Mahalli & al-Suyuti, 2001). This is because only by of this Judge must be understood in such a way that we realize knowledge can one increase the fear of God and be able to hold that the true goal of education is to be based on the knowledge fast to his law. This is what Imam al-Ghazali emphasizes in of the creator. Al Ghazali argues that a person's success is almost all books and pamphlets of his works such as Bidayat al- measured by how well he knows his creator, God Almighty. Hidayah, Ihya Ulum al-Din, Ayyuhal Walad and others. Starting from this foundation in order to give birth to a noble and superior generation, the recognition and appreciation of Fourth: the attributes of God including the nature of Al Hakim is In this case, Imam al-Ghazali mentioned the wisdom and important and must begin from the early education up to the wisdom in teaching the name of Allah al-Hakam which has higher levels. almost the same meaning as the name of Allah al-Hakim in the Book of al-Maqsad al-Asna. He wrote: After examining Imam al-Ghazali's comments and reviews on the name and nature of al-Hakim, it is hoped that his method of “If you understand the example of something a slave receives applying these characteristics could be a modern application (as part of) the law of Allah, its rule and its qada and qadar; module for today's youth who are more vulnerable to negative understanding these things is really easy. But even more elements which is contrary to Islam if it is the aspect of the important is that it deals with the governing body (and construction of one's personality in terms of aqidah, and the purification) of the heart and the worship (by obedience and spirituality of youth is neglected. righteous practice), and the management (life) that brings happiness to the world and the hereafter. And that is why Allah ACKNOWLEDGEMENT made His servants the caliphs of the earth and commanded We would like to put on record our gratitude to Ministry of them to lead them, because Allah could see how they were Education, Malaysia for awarding us with FRGS-UUM (S/O trying ... "(al-Ghazali, 1999). 13238).

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