An Islamic Perspective towards Philosophy of Education
Philosophy is the study of realities, pursuit of wisdom, and commentary on general principles of life. It is concerned with a search of eternal truth, both conceptual as well as practical. It has five areas of search – Epistemology, Metaphysics, Aesthetics, Ethics and History. The instrument used by philosophy to unearth realities or to discover truth is logic, both inductive as well wlasna firma deductive. Educational philosophy is a branch of general philosophy, it gains strength from epistemology. It formulates the aims and objectives or contents of education that, in turn, influence the whole learning environment, society, and future generations.
Philosophy of education is based on general principles of psychology, sociology, politics, economics, history, science, and religion. Education is dualistic phenomenon; it is static as well as dynamic. The major portion is dynamic or provisional and adjusts with the change and growth in knowledge, social structure, and civilization, while the minor but vital portion is static or eternal. We proposed that the contents of education are eternal while the application and explanation of these contents, a major portion, is dynamic. We assumed multi-disciplinary approach towards contents of education. The analysis accommodates the needs of individuals, society, and time and encompasses the cultural, social, and vocational aims of education.
Education may be formal as well as informal. The formal education is given in schools or colleges or universities, on the other hand informal education is obtained and absorbed from society and environment. Education, formal & informal, is developed and internalized in one’s personality through reflection and experience. It means all of us are learners during our lifetime. However, we are going to analyze the philosophy (aims & objectives) of formal education. Moreover, education has three levels – primary, secondary, and higher. Primary education deals with infants of 3 to 11 years old, secondary education covers teenagers of 12 to 18 years, and higher education shapes young learners of above 18 years. A distinctive approach is required for each level of education.
The contents of education vary from community to community. A secular society would have a different approach towards contents as compare to some ideological society. Moreover, the explanation or implementation of contents would be different in different societies. Our analysis is ideological and dominantly based on Islamic view towards education.
The term “education” has been derived from the Latin words Educare, Educatum, or Educere. Educatum and educare mean to train and to nourish, while educere mean to lead out. The former implies that education is something external; to be imposed or put in from outside, it means the external environment plays a decisive role in learning process. The latter indicate growth from within; it means internal potentialities of an individual are decisive in learning process, the external environment has secondary role in educational process. Naturalists / Psychologists gave more importance to internal dispositions of learning process while the social philosophers put major stress on external demands of educational process. We assumed a mixed and balanced approach towards role and importance of internal-external environment of learning process.
Aristotle defined education as process necessary for the creation of a sound mind in a sound body, according to him, the aim & objective of education is to create good and virtuous citizens. Ibne Khaldun, in fourteenth century, expresses the view that education consists off intellectual, social, and moral training through which hidden potentialities are developed, traits of character are built and culture of the people is conveyed to the coming generations. Dewey, in twentieth century, defined education in these words: “Education is a process of living through a continuous reconstruction of experiences. It is development of all those capacities in the individual that will enable him to control his environment and fulfill his possibilities.” We may define education as, Education is the mean whereby adults pass on and inculcates to children their knowledge, thought-pattern, and behavior pattern and develop their genetic potential to manage existing and future challenges.
Aims & Objectives – Islamic View
Islam is Divine religion. It is based on revealed book, Quran, and prophetic commentary, Hadith. The foremost responsibility and ultimate purpose of prophets and Revealed Books are to educate the mankind for better, happy, and purposeful life. They specify the purpose of life, outline the procedure to actualize it, and present a practical example of purposeful life. Thus, the aims and objectives of education or contents of education can be understood from the last Revealed Book, Al-Quran. We quote a verse of Al-Quran,
“Undoubtedly Allah did confer a great favor on the Muslims when He raised an Apostle from among themselves, who recites to them the Revelations of Allah, and causeth them to grow, and teacheth them the Scripture and Wisdom whereas they were in manifest error before.” (Al-Quran)
The verse identifies aims and objectives of education. These are:
The word faith has various meanings and uses, however, the central meaning is similar to “conviction”, “belief”, “trust” or “confidence”, but unlike these terms, “faith” tends to imply a submissive and transpersonal relationship with God or with someone having superior powers. Faith is founded on certain beliefs; beliefs’ indispensability to faith is just like seeds’ inevitability to plants. A belief system has certain perceptual ingredients with practical implications. A living faith must fulfill two conditions, the necessary condition is logical reasoning and sufficient condition is practical fruits for believers / mankind. A living faith gives stability to the believer, creates dynamism in one’s personality, brings fruits in one’s life, promotes cohesiveness among the believers, and assigns a specific shape to a group with peculiar traits.
We mention a few verses of the Holy Quran to outline and explain the basic elements of Islamic Faith.
“A Glorious Book this! Which has nothing of doubt in it; it is guidance for the God-conscious who fear Allah. Those who believe in the Unseen and establish prayer and spend in Our way out of what We have provided them. And those who believe in that which has been sent down to you (O My Apostle) and in that which was sent down before you, and they also have faith in the August Day of Judgment. They are the ones who are rightly guided, and verily it is they who are successful in both the worlds.” (Al-Quran)
The first thing that the Quran does it removes the element of doubt, which is the foremost requisite of modern philosophy by introducing the faith as a fundamental factor behind reality. Doubt is a negative factor that hinders the exact understanding of reality; curiosity is far better alternate to doubt for knowledge development or to unearth realities. The faith concomitantly presupposes some obligatory beliefs – Unity of God, Unseen System (Angels, Heaven, Hell, etc.), Revealed Books, Institution of Prophets, Day of Judgment, Fate, and Life after Death. In addition, it imposes some obligations on believers – Kalimah (a confession of faith), prayer, fasting, alms giving, and pilgrimage. It is noteworthy that the idea of Unity of God must create the belief of mankind’s unity.
The Islamic approach towards faith is that it is revealed, explained, and planted through reverent personalities, i.e., prophets; a faith based on personal reasoning is not acceptable in Islam, the finality of prophets’ wording about faith elements is also essential. In addition, a loving and trustful posture towards prophets is fundamental for complete faith, without it faith is incomplete or objectionable. The very foundation of faith is thus love and submission to a reverent personality or a prophet. Simply, faith can be defined as accepting something true which has been told by someone who is believed to be trustworthy / praiseworthy.
The object behind development of faith is to make stable and balance psycho-spiritual formation of human personality. The prophets are sent as practical role modals and revealed books are accompanied as permanent working manual for guideline. The ultimate aim of developing faith elements is to equip the individual with necessary working tools to manage and tackle the conceptual or practical issues of life, either, big or small, simple or complex, independent or interlinked, a few or many, with fortitude and firmness. Thus, determination is necessary outcome of faith, no determination, than no faith.
Islam vehemently put forward two aspects of faith – human and transcendental. The human aspects propose the concept of unity of mankind, while the transcendental aspects propose the idea of Unity of God. Faith is incomplete if one aspect is ignored or not forcefully defined. In addition, the ignorance of one aspect makes the human personality lopsided and unstable. The repercussions of wrong belief about unity of mankind and Unity of God are manifold and penetrating to each and every aspect of human society. It can lead the nations into some kind of continuous strife and belligerent attitude towards each other. Moreover, the effects of wrong belief go beyond the present generations’ outlook and disturb the peace and tranquility of future generations, as well.
It is the understanding of the factual/declarative, procedural and conceptual aspects of something that a person acquires through education, observation and experience. Acquisition of knowledge is basic demand of human nature. It plays vital role in growth and development of a person or a nation.
1. Bases of Human Knowledge: -Let us quote some verses of the Quran on the subject:
And recall when your Lord said to the angels: “I am going to appoint a vice-regent in the earth.” They said: “Will You set in the earth such as will make mischief and cause bloodshed, whereas we celebrate Your praise and glorify You.” Allah said:” Surely I know that which you know not.”And Allah taught Adam the names of all things. Then He set them before the angels saying: “Tell Me the names of these if you are really truthful (in your opinion)” They said: “Glory to You! We have no knowledge what You have taught us. In truth, You alone are the All-Knowing, the All-Wise.”
Allah said:’ O Adam! Tell them the names of these things.” Then Adam had told the angels the names of those things, Allah said: “Did I not tell you that I know full well all the hidden mysteries of the heavens and the earth and I know whatever you disclose and whatever you have been concealing?
The verses manifest that the human nature has been made inherently fit and capable of receptivity and absorption of Divine Knowledge. Moreover, Adam’s knowledge has ability to conceptualize the things in nature. Thirdly, man has ability to develop language because Adam assigned names to items without prior formal training. These verses also show that the first man of the earth came down fully abreast of scientific knowledge, in full monopoly to develop it for natural conquest. According to Quran, than the program of human activity should proceed hand in hand with the divine cooperation and blessing, before the plan was being carried on unilaterally in which God has no vice-regent. The verses also indicate that a man has free will to choose right or wrong path of life. There is no external compulsion on his free choice. The verses also indicate that the mankind has strong tendency towards injustice and strife, however, it can be managed through human knowledge and is restrained by the Will of God.