islamic philosophy of education
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ASSIGNMENT PHILOSOPY OF ISLAMIC EDUCATION
Subject: Educational Philosophy
Submitted To: Miss Shakeela
Submitted By: Aroosha Hussain and Amina Hussain
University Of Education Bank Road Campus Lahore
Table of Contents
PHILOSOPHY OF ISLAMIC EDUCATION __________________________________________ 1
1.2 INTRODUCTION TO ISLAM __________________________________________________ 1
1.3 PHILOSOPHY OF ISLAMIC EDUCATION ________________________________________ 1
1.4 BACKGROUND: FAMOUS MUSLIM PHILOSOPHERS ______________________________ 2
1.5 AREAS OF ISLAMIC PHILOSOPHY OF EDUCATION ________________________________ 2
1.5.1 METAPHYSICAL BELIEVES / ONTOLOGY (Ultimate Reality: God and His Attributes) ____________ 2
1.5.1.1 NATURE OF REALITY__________________________________________________________ 3
1.5.1.2 WORLD/UNIVERSE ___________________________________________________________ 3
1.5.1.3 ALLAH’S RELATION TO MAN ___________________________________________________ 4
1.5.1.4 SOUL ______________________________________________________________________ 4
1.5.1.5 MAN’S POWER ______________________________________________________________ 5
1.5.1.6 DEATH _____________________________________________________________________ 5
1.5.1.7 LIFE AFTER DEATH ___________________________________________________________ 5
1.5.2 EPISTEMOLOGY: CONCEPT OF KNOWLEDGE IN ISLAM ___________________________________ 6
1.5.3 AXIOLOGY: CONCEPT OF VALUE IN ISLAM _____________________________________________ 8
1.5.3.1 LIFE _______________________________________________________________________ 8
1.5.3.2 RELIGION __________________________________________________________________ 8
1.5.3.3 ETERNITY (TIME WITHOUT END) ________________________________________________ 8
1.5.3.4 UNITY _____________________________________________________________________ 8
1.5.3.5 TRUTH OR WISDOM __________________________________________________________ 9
1.5.3.6 KNOWLEDGE _______________________________________________________________ 9
1.5.3.7 JUSTICE ____________________________________________________________________ 9
1.5.3.8 LOVE ______________________________________________________________________ 9
1.5.3.9 GOODNESS _________________________________________________________________ 9
1.5.3.10 BEAUTY ___________________________________________________________________ 10
1.6 EDUCATIONAL IMPLICATIONS ______________________________________________ 10
1.6.1 AIMS AND OBJECTIVES ___________________________________________________________ 10
1.6.2 TEACHER ______________________________________________________________________ 11
1.6.3 STUDENTS _____________________________________________________________________ 11
1.6.4 TEACHING METHODS ____________________________________________________________ 11
1.6.5 CURRICULUM __________________________________________________________________ 11
1.6.6 LEADERSHIP ____________________________________________________________________ 11
1.6.7 EVALUATION ___________________________________________________________________ 12
1.7 REFERENCES ____________________________________________________________ 12
SUMMARY ___________________________________________________________________ 13
Islamic Education Page 1
PHILOSOPHY OF ISLAMIC EDUCATION
1.2 INTRODUCTION TO ISLAM
Islam is a monotheistic Abrahamic religion originating with the teachings of Muhammad
(SAW). The word Islam is derived from the Arabic word Aslama, which means “to accept,
surrender or submit" or "submission", or “the total surrender of oneself” to Allah. An
adherent of Islam is known as a Muslim, meaning "one who submits (to Allah)".
The prime message of Islam is the Unity of God, that the Creator of the world is One and He
alone is worthy of worship and that Muhammad (SAW) is His Messenger.
1.3 PHILOSOPHY OF ISLAMIC EDUCATION
The philosophy of Islamic education is
looking at the principles and concepts
underlying education in Islam, it is
analyzing and criticizing, deconstructing
and disintegrating of the existing
educational infrastructure and strives to
produce new concepts continuously or
displays what should be the concepts.
The Islamic Education is seeking to
achieve the distinct role of the human being which is reform and construction of human life.
This Islamic concept of life based on the fundamental concepts as individual, society and the
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world, and education works to find a balanced relationship and equitable between the parties
to this equation which are based on a relationship characterized by a mutual and integration,
so one party cannot survive without the other parties.
1.4 BACKGROUND: FAMOUS MUSLIM PHILOSOPHERS
The first Muslim philosopher of note was al-Kindi. He was of Arab descent and died
sometime before 870 A.D. Next was al-Razi (Rhazes), who died about 925 or 935 A.D. and
was known for his rejection of revealed
religion. Al-Farabi, who died in 950
A.D. was of Turkish descent and was
known among Muslims as the “second
teacher,” Ibn Sina (Avicenna), who
died in 1037 A.D., was without doubt
the most influential of all the Muslim
philosophers on the later development
of Islamic philosophy and theology. Ibn
Rushd (Averroes), a Spaniard who died
in 1198 A.D., was known mainly for his commentaries on Aristotle.
1.5 AREAS OF ISLAMIC PHILOSOPHY OF EDUCATION
1.5.1 METAPHYSICAL BELIEVES / ONTOLOGY (Ultimate Reality:
God and His Attributes)
The term reality, in its widest sense, includes everything that is, whether or not it is
observable or comprehensible.
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1.5.1.1 NATURE OF REALITY
The ultimate Being or Reality is Allah. Allah, as described by the Quran for the
understanding of man, is the sole self-subsisting, all pervading, eternal and Absolute Reality.
He is the first and the last, the seen and unseen. No vision can grasp Him. He is above all
comprehension. He is transcendent also because He is beyond the limitation of time, space,
and sense-content.
God, is thus, a living, self-subsisting, eternal, and absolutely free creative reality which is
one, all powerful, al-knowing, all beauty, most just, most loving, and all good.
1.5.1.2 WORLD/UNIVERSE
Allah is omnipotent. To Him is due the primal origin of everything. It is He, the Creator, who
began the process of creation and adds
to creation as He pleases. To begin
with He created the heavens and the
earth.
The heavens and the earth as separate
existents with all their produce were
created by Him in six days (six great
epochs of evolution). He draws the
night as a veil over the day, each looking for the other in a rapid series. He created the sun,
the moon, and the stars, all governed by the laws designed by Him and under His command.
Every creature in the heavens and the earth willingly submits to his laws. The sun runs its
course for a determined period; so does the moon. The growth of a seed into a plant bearing
flowers and fruit, the constellations in the sky, the succession of the day and night-these and
all other things show proportion, measure, order, and law. He it is who is the creator, evolver,
and restorer of all forms. He it is who sends down water from the sky in due measure, causes
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it to soak in the soil, raises the life to land that is dead, and then drains it off with ease”. He is
the Lord of Throne and Honor and the Throne of Glory Supreme, the Lord of the dawn and
all the ways of ascent. To Him belong the east and the west, where ever, you turn, there is His
presence.
It is He who spreads out the earth
like a carpet, sends down water
from the sky in due measure to
revive it with fruit, corn, and
plants, and has created pairs of
plants, each separate from the
others, and pairs of all other
things. It is He who gives life and
death and has power over all
things. God is not only the creator, but also the cherisher, sustainer, protector, helper, guide,
and reliever of distress and suffering, of all His creatures, and is most merciful, most kind,
and most forgiving.
1.5.1.3 ALLAH’S RELATION TO MAN
In reality, man is the highest of all the creation Allah has created him in the most beautiful of
moulds. He is born with the divine spirit breathed into him. The sole aim of man therefore is
a progressive achievement of all divine attributes. Allah is always near man nearer than his
jugular vein.
1.5.1.4 SOUL
The soul of man is of divine origin because Allah has breathed a bit of His own spirit into
him. It is a deep mystery, a command of Allah, of the knowledge of which only a little has
been communicated to man. The conscious self or mind is of three degrees. In the first degree
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it is the impulsive mind (Nafs Ammarah) which man shares with animals; In the second
degree it is the careful or morally conscious mind (Nafs Lawwamah) struggling between
good and evil and regretful for the evil done; in the third degree it is the mind perfectly in
tune with the divine will, the mind in peace (Nafs Mutma”innah).
1.5.1.5 MAN’S POWER
Allah has subjected for the use of man, everything in the heavens and the earth – the sun and
the moon, day and night, winds and rain, the rivers and the seas and the ships that sail, pearls
and corals, springs and
steams, mountains,
moisture, and pastures, and
animals to ride and grain
and fruit to eat.
1.5.1.6 DEATH
Death of the body has been
decreed by Allah to be the
common group of mankind.
Wherever a man is, death
will overtake him. Every
soul shall be given a taste of death and in the end brought back to Allah and duly judged on
the Day of Judgment, and only he who is saved from fire will admitted to paradise; it is than
he will have attained the goal of his life.
1.5.1.7 LIFE AFTER DEATH
For everyone after death there shall be an interval lasting till the Day of Resurrection. On that
day all the dead shall be raised up again. They shall all now meet their lord. The scale of
justice shall be set up. All in proportion to their respective deeds and for a period of longer
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and shorter shall go to the state of pain and sorrow, designated in the Quran as hell, and the
righteous saved from hell shall enter a state of perpetual peace, designated as paradise.
1.5.2 EPISTEMOLOGY: CONCEPT OF KNOWLEDGE IN ISLAM
Knowledge can be defined as “The state or fact of knowing.”
The knowledge According to Islam has three degrees
1. Deductive knowledge: Knowledge by inference (Ilm al-Yaqin)
2. Observatory knowledge: Knowledge by perception (Ain al-Yaqin)
3. Empirical knowledge: Knowledge by personal experience or intuition (Haq al-
Yaqin)
Deductive knowledge is the lowest level of knowledge. Observation leads it to perfection
through experiencing. The empirical or experimental knowledge is last stage comes very late.
According to Islamic philosophy knowledge is mandatory for all men and women. When
angels questioned the superiority of Adam, it was his knowledge which made the angels
admit the fact and bow down to him as ordained by Allah. “He imparted knowledge to man
which He did not do to angels “Islam is the religion of knowledge.
(knowledge is mandatory for all men and women)
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The first aayah of the Quran to be revealed enjoined reading which the key to knowledge is.
Allah says: “Read! In the Name of your Lord Who has created (all that exists). He has
created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the
Most Generous. Who has taught (the writing) by the pen. He has taught man that which he
knew not” [al-‘Alaq 96:1-5]. Because of the importance of knowledge, Allah commanded
His Messenger to seek more of it. Allah says: “And say: ‘My Lord! Increase me in
knowledge” [Ta-Ha 20:114]
Islam calls us to seek knowledge. The Prophet (SAW) made seeking knowledge an
obligation upon every Muslim. He said that; “The scholars are the heirs of the Prophets
and that the Prophets did not leave behind dinars and dirhams (i.e., money), rather their
inheritance was knowledge, so whoever acquires it has gained a great share”.
The Prophet (SAW) said that seeking knowledge is a way to Paradise. He (SAW) said:
“Whoever follows a path in the pursuit of knowledge, Allah will make a path to Paradise
easy for him.” (Narrated by al-Bukhaari, Kitaab al-‘Ilm, 10)
Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in
status, the highest of which is knowledge of sharee’ah, then knowledge of medicine, then the
other fields of knowledge. The best of all branches of knowledge are the sciences of
sharee’ah through which man comes to know his Lord, and his Prophet and religion. This is
the knowledge with which Allah honored His Messenger; He taught it to him so that he might
teach it to mankind. Knowledge brings a great reward. When the knowledgeable person dies,
his reward with Allah does not cease when he dies, rather it continues to increase so long as
people benefit from his knowledge. The Prophet (SAW) said: “When a man dies, all his
deeds come to an end except for three – an ongoing charity, beneficial knowledge or a
righteous son who will pray for him.” (Narrated by Muslim, 1631). The main purpose of
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acquiring knowledge is to bring us closer to Allah. It is not simply for the satisfaction of the
mind or the senses.
1.5.3 AXIOLOGY: CONCEPT OF VALUE IN ISLAM
Values can be defined as “those things that are important to or valued by someone”.
According to Islamic philosophy values are universal, permanent and not relative. Spiritual
values are regarded more valuable than material one.
There are some basic values in Islam and Islam preaches to that. A human being cannot live
without these basic values. Individuals and states are advised to protect or at least to respect
these basic values.
1.5.3.1 LIFE
Allah is living one Himself and gives life to others.
1.5.3.2 RELIGION
Religion is considered as a basic value or fundamental right of every individual.\
1.5.3.3 ETERNITY (TIME WITHOUT END)
This attribute in its fullness is exclusively Allah’s. Man is created within time for a stated
term; yet, he has within himself a deep desire of eternity and for a kingdom that never fails or
ends. The way is open for the finite and temporal man to attain life everlasting.
1.5.3.4 UNITY
The greatest emphasis in the Quran is on the unity of Allah. Faith in Allah is the necessary
prerequisite of moral life, but it should not be mere verbal acceptance; it must be
accompanied by good deeds, implying an attitude of mind which is motivated by a complete
submission to Allah’s will. All believing men and women are truthful in their words and
deeds.
This ideal of unity also implies peace and harmony among members of a family. Unity also
implies that members of a national or ideological group should develop ties of close
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relationship among themselves so that the ideal of an organic whole may be realized in a
broader context. The Quran says that “All Muslims are brothers and have great love and
affection among themselves”.
1.5.3.5 TRUTH OR WISDOM
Wisdom as a human ideal stands for man’s search for knowledge or truth. It is something
which is distinguished form conjecture or imperfect knowledge and mere believe.
1.5.3.6 KNOWLEDGE
God is all knowledge. He is the Truth. He witnesses all things. Really, nothing on the earth or
in the heavens is hidden from Him, not even as much as the weight of an atom.
1.5.3.7 JUSTICE
Allah is the best to judge and is never unjust. He does not deal unjustly with man; it is man
that wrongs his own soul. On the Day of Judgment, He will set up the scales of justice and
even the smallest action will be taken in to account. He is swift in taking account, and
punishes with exemplary punishment. For those who refrain from wrong and do what is right
there is great reward. Divine punishment is equal to the evil done.
1.5.3.8 LOVE
Islam emphasized on the basic values of love. God is loving and He exercises His love in
creating, sustaining, nourishing, sheltering, helping, and guiding
1.5.3.9 GOODNESS
“Allah is all good, free from evil (Quddus). He is also the source of all good and worthy of all
praise” .Goodness is an attribute of Allah and therefore, it becomes the duty of every person
to obey his own impulse to good. He should do good as Allah has been good to all and love
those who do good. Believers hasten in every good work as all prophets were quick in
emulating good works so all people are advised to strive together towards all that is good.
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1.5.3.10 BEAUTY
Inner beauty has more weightage than the apparent beauty alone. Allah possesses most
beautiful named and highest excellence and creates everything of great beauty. Man is
created in the best of moulds and is given a most beautiful shape. Allah created the universe
with beauty
1.6 EDUCATIONAL IMPLICATIONS
1.6.1 AIMS AND OBJECTIVES
To provide the teachings of Holy Quran as first step of education
To provide experiences which are based on fundamentals of Islam.
To provide experiences in the form of knowledge and skills with clear understanding
that these experiences are likely to be changed in the light of changes in society.
To develop understanding that knowledge without the basis in faith and religion is
incomplete education
To develop commitment towards the basic values which have been prescribed in
religion.
To develop sense of accountability towards Almighty creator so that man passes his
life like a faithful servant
To encourage international brotherhood irrespective of differences in generations,
occupations and social class.
To foster great consciousness of the Divine presence in the Universe
To bring man nearer to an understanding of God and of the relation in which man
stands to his Creator
To develop piety and faith amongst the followers
To produce man who has faith as well as knowledge in spiritual development
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To develop such qualities of a good man which are universally accepted by the
societies that have faith in religion.
1.6.2 TEACHER
Teacher is given the status of spiritual
father. Teacher is supposed to have
qualities of tolerance, patience,
hardworking, honesty and punctuality.
1.6.3 STUDENTS
Student’s character building is given
importance because he/she is supposed to be an innocent soul.
1.6.4 TEACHING METHODS
Rote memorization, drill, dictation, discussion, lecture method, problem solving, in-depth
study method may be used by the teachers.
Teacher is free to use the teaching method of teaching which he supposes the best.
1.6.5 CURRICULUM
In Islamic philosophy the curriculum has two essential parts
Revealed knowledge: it is included in curriculum without any charge and is compulsory for
all. Knowledge of Quran, sayings of prophet (S.A.W), beliefs and worship includes in
revealed knowledge.
Acquired knowledge: It is included in curriculum and is not compulsory for all. It includes
all the types of knowledge that are beneficial for humanity like physics, chemistry,
mathematics, sociology, literature, geography etc.
1.6.6 LEADERSHIP
Leadership is democratic, based on service with consultancy. Answerable to Allah Almighty.
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1.6.7 EVALUATION
Oral or written tests.
1.7 REFERENCES
Akgunduz, A. (2008). Norms and Values in Islam. Islamic University Rtterdam
Aelbrechtskade.
Heer, N. (2009). Papers on Islamic philosophy, theology and mysticism. Seattle,
Washington.
Rayan, S. (2012). Islamic Philosophy of Education. International Journal of Humanities and
Social Science, 2, 150-156.
Rizavi, S. S. (1986). Islamic Philosophy of Education.Malik Faiz Bakhsh (Secretary) Institute
of Islamic Culture. Lahore.
Sharif, M. M. (2004). A History of Muslim Philosophy (Vol. 1): Pakistan Philosophical
Congress.
Waghid, Y. (2011). Conceptions of Islamic education: pedagogical framings, New York:
Peter Lang.
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SUMMARY
Introduction
Islam is a monotheistic Abrahamic religion originating with the teachings of Muhammad
(SAW). The word Islam is derived from the Arabic word Aslama, which means “to accept,
surrender or submit" or "submission", or “the total surrender of oneself” to Allah.
The philosophy of Islamic education is looking at the principles and concepts underlying
education in Islam, it is analyzing and criticizing, deconstructing and disintegrating of the
existing educational infrastructure and strives to produce new concepts continuously or
displays what should be the concepts. There are number of Islamic philosophers who
contributed to the field of philosophy of Islamic education like al-Kindi, al-Razi (Rhazes),
Al-Farabi etc.
Areas of Islamic philosophy of education
The three main areas of Islamic philosophy are
1. Metaphysical believes / ontology: (ultimate reality: god and his attributes)
2. Epistemology: concept of knowledge in Islam: (knowledge is mandatory for all
men and women)
3. Axiology: concept of value in Islam : (are universal, permanent and not relative)
Educational Implications
1. Aims and Objectives: To bring man nearer to an understanding of God and of the
relation in which man stands to his Creator. To develop piety and faith amongst the
followers. To develop such qualities of a good man which are universally accepted.
2. Teacher: Teacher is given the status of spiritual father.
3. Students: Student’s character building is given importance because he/she is supposed to
be an innocent soul.
4. Teaching Methods: Rote memorization, drill, dictation, discussion, lecture method,
problem solving, in-depth study method may be used by the teachers.
5. Curriculum: In Islamic philosophy the curriculum has two essential parts
6. Revealed knowledge: Knowledge of Quran, sayings of prophet (S.A.W), beliefs and
worship Acquired knowledge: beneficial for humanity like physics, mathematics,
sociology, etc.
7. Leadership: Leadership is democratic, based on service with consultancy.
8. Evaluation: Oral or written tests.
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(Rizavi, 1986)
(Sharif, 2004)
(Akgunduz, 2008)
(Heer, 2009)
(Waghid, 2011)
(Rayan, 2012)
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