Al-Ghazali on the head, heart and hand tripartite, and its organisational implications
The ‘heart’ analogy is always used by many traditions, as well as contemporary research and practice. However, the term has been used incoherently, which can potentially be detrimental to research and practice. The infamous head, heart and hand tripartite, for example, are referring to cognition, af...
| Main Authors: | , |
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| Format: | Article |
| Language: | Arabic |
| Published: |
Universiti Islam Sultan Sharif Ali Press (UNISSA Press)
2022-08-01
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| Series: | International Journal of 'Umrānic Studies |
| Online Access: | https://unissa.edu.bn/journal/index.php/ijus/article/view/475 |
| _version_ | 1797843751641546752 |
|---|---|
| author | Iznan Tarip Nur Firdaus bin Abu Bakar |
| author_facet | Iznan Tarip Nur Firdaus bin Abu Bakar |
| author_sort | Iznan Tarip |
| collection | DOAJ |
| description | The ‘heart’ analogy is always used by many traditions, as well as contemporary research and practice. However, the term has been used incoherently, which can potentially be detrimental to research and practice. The infamous head, heart and hand tripartite, for example, are referring to cognition, affection and psychomotor respectively. This paper posits that the heart is not mere emotions and affections, but rather, plays a central role in organisational moral development. The work of Imam al-Ghazali is employed to re-introduce the term ‘heart’ defined within the worldview of Islam, and its importance in organisational life in achieving prosperity. Only with this immaterial and spiritual heart can human recognise Allah Ta’āla, rather than solely using the ‘head’ or rational. Additionally, a successful individual is the one that is able to develop their head, heart and hand holistically. Furthermore, the state of the heart, especially its purity, is important as it affects oneself, as well as others. The purified, diseased and dead hearts have their own respective implications to organisational (im)moral development: purified hearts contribute to the formation of the virtuous organisation, while the dead and corrupted hearts to the corrupt and hypocritical organisation. The diseased heart, a state between the two extremes of purified and dead hearts, would then have the potentials to lean to either side. Hence, the need for active process of purification of the heart within the organisational settings. |
| first_indexed | 2024-04-09T17:12:10Z |
| format | Article |
| id | doaj.art-0f4315fc24b144eaae7ac9627ff6113c |
| institution | Directory Open Access Journal |
| issn | 2617-9393 2617-9407 |
| language | Arabic |
| last_indexed | 2024-04-09T17:12:10Z |
| publishDate | 2022-08-01 |
| publisher | Universiti Islam Sultan Sharif Ali Press (UNISSA Press) |
| record_format | Article |
| series | International Journal of 'Umrānic Studies |
| spelling | doaj.art-0f4315fc24b144eaae7ac9627ff6113c2023-04-20T04:42:08ZaraUniversiti Islam Sultan Sharif Ali Press (UNISSA Press)International Journal of 'Umrānic Studies2617-93932617-94072022-08-0132112476Al-Ghazali on the head, heart and hand tripartite, and its organisational implicationsIznan TaripNur Firdaus bin Abu BakarThe ‘heart’ analogy is always used by many traditions, as well as contemporary research and practice. However, the term has been used incoherently, which can potentially be detrimental to research and practice. The infamous head, heart and hand tripartite, for example, are referring to cognition, affection and psychomotor respectively. This paper posits that the heart is not mere emotions and affections, but rather, plays a central role in organisational moral development. The work of Imam al-Ghazali is employed to re-introduce the term ‘heart’ defined within the worldview of Islam, and its importance in organisational life in achieving prosperity. Only with this immaterial and spiritual heart can human recognise Allah Ta’āla, rather than solely using the ‘head’ or rational. Additionally, a successful individual is the one that is able to develop their head, heart and hand holistically. Furthermore, the state of the heart, especially its purity, is important as it affects oneself, as well as others. The purified, diseased and dead hearts have their own respective implications to organisational (im)moral development: purified hearts contribute to the formation of the virtuous organisation, while the dead and corrupted hearts to the corrupt and hypocritical organisation. The diseased heart, a state between the two extremes of purified and dead hearts, would then have the potentials to lean to either side. Hence, the need for active process of purification of the heart within the organisational settings.https://unissa.edu.bn/journal/index.php/ijus/article/view/475 |
| spellingShingle | Iznan Tarip Nur Firdaus bin Abu Bakar Al-Ghazali on the head, heart and hand tripartite, and its organisational implications International Journal of 'Umrānic Studies |
| title | Al-Ghazali on the head, heart and hand tripartite, and its organisational implications |
| title_full | Al-Ghazali on the head, heart and hand tripartite, and its organisational implications |
| title_fullStr | Al-Ghazali on the head, heart and hand tripartite, and its organisational implications |
| title_full_unstemmed | Al-Ghazali on the head, heart and hand tripartite, and its organisational implications |
| title_short | Al-Ghazali on the head, heart and hand tripartite, and its organisational implications |
| title_sort | al ghazali on the head heart and hand tripartite and its organisational implications |
| url | https://unissa.edu.bn/journal/index.php/ijus/article/view/475 |
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