THE NEED AND THE PLAN
|
Goal of Islamic Education
Islamic
Education declares openly that the problems facing mankind can never be
resolved until genuine and authentic revelation is accepted as the ultimate
source of knowledge. There is no dichotomy between science, reason and
revelation in Islam. Our own lack of understanding of the religious concepts
and dictums together with the rational and experiential process itself may
contribute to a temporary and apparent conflict between the three. However, the
apparent conflict can be resolved by enquiry taught to us by Islam.
Unlike most
modern educational philosophies, Islam does not hesitate in asserting that its
education system is mission oriented with explicit goals and objectives. These
goals ought to be directly related to the role of man on this planet. According
to the Qur’an, man has been created to assume the position of a vicegerent of
Allah on this earth. He can fulfill his mission by establishing the code of
life, which is Islam. Islamic education, therefore, strives to develop and
Islamic personality which would engage in the struggle of fulfilling this
destined role and mission. Thus Islam focuses upon not only the intellectual
development of a student, but also his physical, emotional, social and above
all moral and spiritual upbringing and training.
The concept of
Tawheed (Monotheism) serves as the pivot around which the entire Islamic way of
life rotates. Oneness of Allah clearly implies unity of life, unity of man,
universe and unity of knowledge. There is, therefore, no dichotomy and
dissection of religious and temporal life in Islam. All aspects and phases of
human existence are guided by the light of the knowledge received through
revelation, reason and sensual experiences.
Consequently, one of the chief
characteristics of an Islamic system of education is an integrated curriculum
which provides and Islamic perspective to all disciplines and subject-matter
fields. Indeed, if a discipline is not contributing in any way to the
accomplishment of the system’s Islamic mission, its continued existence as an
independent discipline ought to be questioned. For example, if one wishes to
study phraseology or bacteriology, one has to do it from the evolutionary
perspective. Other avenues of exploration are not open. Islam, naturally, is
not willing to accept the hypothetical worldview of the western theories of
organic evolution and socio=biology.
Islamization of
the disciplines is only one aspect of the entire process of Islamization of
education. The latter requires a thorough ecological change in an educational
institution where:
1. “Excellence (Ibsan) in living and
learning” is the motto.
2. The entire
environment is permeated by the fragrance of Islamic morals, manners and
etiquette.
3. Co-curricular and informal educational
activities are also directed by Islamic precepts.
4. The instructional process in the
classroom reflects Islamic teachings.
5. Creativity and perception (Fu’ad) are
emphasized.
6. “Learning by doing”, using the
community as a learning laboratory is underscored.
7. Social service and community
development are required.
8. The
relationship between teachers, students, administrators and staff are based
upon Islamic concepts of Okbowwa (brotherhood), Sbura (consultation), Adle (justice),
equality, sacrifice and Ibsan (beyond the call of duty).”
9. Teachers and
administrators present the best possible behavioral model for their students.
10. Education is
mission-oriented and child-centered rather than subject-centred.
Islamization of
Disciplines: The Framework
The most formidable challenge faced by
the Muslim scholars in their efforts to establish an Islamic system of
education is what Sardar (1991) refers to, as “true integration between
‘physics’ and ‘metaphysic’. The concept of Ilm (true knowledge) in Islam
includes:
1. Integration
of the pursuit of knowledge with the Islamic values, principles and teachings.
2. Looking at factual concerns with
metaphysical insights.
3. Promoting an
outlook of genuine and balanced synthesis of Islamic thought and contemporary
concerns and issues.
The integration
of curriculum from an Islamic point of view should be undertaken in the
following framework.
1. Islamic
theory of epistemology advocates the supremacy of authentic revelation received
through the prophets. (Prophet Muhammad was the last prophet).
2. Rational and
empirical knowledge is based upon the most important faculties bestowed by Allah
upon mankind. Their maximum usage and utilization are mandatory for man. There
cannot be any conflict between Islamic revelation, reason and science since all
of them are endowments of Allah and are a part of the unity of knowledge. The
ostensible dichotomies among them, if any, occur because of Mans limitations of
their proper understanding and usage. Further research and investigation ought
to continue in all such cases.
3. The division
between the religious sciences and the rational, intellectual and philosophical
sciences is simply unacceptable in Islamic thought. All knowledge ought to be
derived on the basis of a Single Source, i.e., Allah. Anything else is not knowledge (Ilm); rather
it can be termed as information alone.
4. The division
of perennial and acquired knowledge has the same connotation of dissecting
human life into two separate sections of spiritual vs temporal existence. In
Islam even such mundane issues as keeping the trusts of orphans honestly,
measuring and weighing with full justice, speaking the truth, and fulfilling
the covenant with Allah are regarded as a source of Dbikr (remembrance of Allah)
and spirituality. Similarly, the most steep and difficult path of faith is
manifested in the acts of granting freedom from bondage and feeding the
orphans, relatives and destitutes. Islam provides us guidance in all walks of
life. When we follow this guidance, we improve our spirituality and our
temporal life simultaneously. There are no monasteries in Islam where spiritual
training is offered. A Muslim is indeed a Mujahid who receives his spiritual
education in the thick of the battle of life. Acquired knowledge without the
guidance of perennial knowledge can be harmful and erroneous. On the other
hand, perennial knowledge separated from acquired knowledge may be irrelevant
to the immediate needs of the community.
5. Islamic
thought in any discipline should not be marginalized. The enforced dichoromy
between Islam and X makes Islam a subspecies of discipline X. It makes the
western disciplines the arbitrators of what is worthy and of value and what is
useless. It denies the independent validity of Islamic disciplines which ought
to be based on Islamic worldview. This mentality views islam as some kind of
detergent which when used on economics and psychology or architecture or mass
communication or whatever, cleanses the latter of impurities and somehow yields
a purified and Islamic discipline.
This
approach to Islamization fails to recognize that all western disciplines are
based upon a secular philosophy of life and a particular socio-cultural and
ethic worldview. Accordingly, the approach and the methodology of these
disciplines are also secularized and westernized. The task ahead of us,
therefore, is to re-build a particular discipline rather than to repair it with
some sporadic patches of Islam.
There is,
however, no need to be overwhelmed by the enormous challenge offered by this
more dynamic concept of Islamization of disciplines. A beginning has to be made
and a first step has to be taken. The curriculum guide simply represents that
first step. The critically significant factor in this respect is for the
teacher to acquire the proper understanding of the concept and process of
Islamization. Until the new building is built, the teacher’s own frame of
reference, based upon the old concept, will be reflected to the students in the
interim period. Science, for example, rather than being led by the world-view
of a modern society is busy advocating its own worldview. All scientific
presumptions, assumptions and paradigms are based upon this secular, skeptical
and evolutionary worldview. A Muslim teacher and scholar needs to be extremely
sensitive and careful in presenting the modern disciplines to his students. He
ought to first focus on the very foundation and methodology of the discipline
emphasizing the Islamic frame of reference and marginalizing the western.
- Each discipline ought to begin its discourse with the
exposition of the complete Islamic worldview. The concept of Islam as a
complete code of life and a dynamic movement to change this world ought to
be explicitly recognized while relaying the foundations of a given
discipline. It is impossible to discuss Islamic criminal law, for example,
without pointing out the fact that an Islamic state exists for the
explicit purpose of establishing good and healthy norms in a society and
eradicating the evil, i.e. “Amr bil Ma’ruf wa nabi unil munkar”.
This
implies that the state must create an ecological setting in which it will be
much easier to practice what is good and much harder to adopt what is bad
conduct. While a secular state avoids moral values and pretends to be neutral
towards them, an Islamic state is dedicated to the task of promoting and
facilitating the practice of Islamic values. If in spite of all efforts to
mould an Islamic personality and to foster an Islamically and morally conducive
environment, some one fails to provide any rational excuse for his crimes, he
is meted out harsh punishments. Similarly, the concepts of Islamic economics
cannot be explained without complete exposure to be moral system of Islam.
- It is obvious, therefore, that in an Islamic system
of education, each discipline must adopt an inter-disciplinary approach
from an Islamic point of view. Even a course in mathematics cannot be
taught without due regard to the Islamic perspective in economics,
sociology and ethics. Medicine, as another example, has to be related to
metaphysics, axiology, epistemology, sociology and psychology as Islamic
disciplines.
The
Committee on Natural Sciences during the First World Conference on Muslim
Education has succinctly recommended that the study of Islamic humanities be an
integral part of scientific and technical curricula during all stages of
education. It has further suggested that some natural science subjects and
mathematics should come under study in other faculties.
The
concepts of Tawheed and a comprehensive way of life (al-Deen) in Islam leave no
other recourse for a discipline except to relate itself positively with
another.
8.
Islam does not believe in the
pursuit of knowledge for knowledge’s sake. Rather, education, according to
Islam, ought to be goal-centered. In order to attain the goal (Iqamah al-Deen,
i.e., the establishment of Islamic way of life), Islamic education is also
problem centered (Amr bil Ma’ruf wa nabi unil munkar) and child-centered
(tazkiyab al-Nafs, i.e., the development of an Islamic personality).
One
of the important implications of these concerns is that Islamic education
focuses upon the needs of the society as well as the individual. The special
role of women, in accordance with their biological make-ups and social
functions, is, for example, to be highlighted in each discipline. Unlike the
western education, Islamic education does not close its eyes to the physical,
social and emotional differences among the two sexes. Their natural role in the
birth and total development of a child ought to be especially recognized in
disciplines like zoology, physiology, education and psychology. Likewise, a
sociology or social studies program has to underscore the role of a wife,
daughter, daughter-in-law, sister, sister-in-law, mother and mother-in-law,
etc. Their especial role as a teacher of children and teacher and social guide
(Da’iyab) of other females cannot be simply over-looked.
Similarly,
the primary and the secondary roles of both sexes have to be identified in all
the relevant disciplines and the need for maintaining a social distance between
them ought to be highlighted.
In
short, the Islamic approach to education requires that “the students should
have an understanding of the basic relation between knowledge and virtue,
knowledge and action, knowledge and power, knowledge and wealth, knowledge and
social environment, knowledge and national development, etc.”
- Lastly, the Islamization process for each discipline
must recognize the fact that the only authentic and absolute sources of
knowledge in Islam are the Qur’an and Hadith. All others (individuals as
well as books), no matter how eminent they may be, practiced the Islamic
principles and methodology of research (usul al-fiqb) based upon the
requirements of their time and place. While they are included in the
primary sources of research and investigation for us, it is possible to
have difference opinion with them based upon our ability for Qiyas
(analogy), Ijtibad (discretion) and Ijma (consensus). The doors of
Ijtibad, in view of the principles of Darurabb (necessity), Mastabab (need
of the hour), Istisbab (association) and Istibsan (preference) are still
open to apply the Divine injunctions (Qur’an and Hadith) to practical
problems of our time. Similarly, while we are indeed proud of the shining
contribution of great classical scholars in the various disciplines, all of
their works do not necessarily represent authentic Islamic thought. As
contemporary scholars and students of Islam, we are at liberty to differ
with their judgment and opinions. There is nothing sacrosanct about their
opinions. Maximum use of creativity, imagination and perception in the
light of the teaching of the Qur’an and Hadith is essential in order to
promote the third most important faculty Allah has bestowed upon us, i.e.,
F’ad:
Say: “it is He Who has created you, and made
for you the faculties of bearing, seeing and understanding: Little thanks it is
you give.” (67:23)
Unfortunately,
as Sayyid Mawdudi has pointed out, while we may have given some attention to
the development of our faculties of as-Sama’ (listening) and al-Basar
(observation), we have miserably failed in the last few centuries to develop
al-Fu’ad (perception). To Sayyid Mawdudi as-Sama’ represents our ability to accumulate
knowledge, al-Basar refers to the study of the contemporary science and
al-Fu’ad to the creative imagination.
The Approach
In
the light of the framework delineated above, the basic approach of this Manual
is to guide the curriculum planners in the various disciplines to present the
contents of their subject matter in an Islamic perspective from the outset,
while discussing other points of view intermittently as an addendum and
refuting Islamically objectionable stands.
The
late Professor Isma’il Faruqi has spelled out the following twelve steps
leading to Islamization of disciplines.
1.
Mastery of the modem discipline
2.
Discipline Survey
3.
Mastery of the Islamic legacy and
preparation of anthologies for the discipline
4.
Analysis of the Islamic legacy as
related to the discipline
5.
Establishment of the specific
relevance to Islam of the discipline
6.
Critical assessment of the
discipline, analyzing the state of the art
7.
Critical assessment of the Islamic
legacy outlining the state of the art (as related to the discipline)
8.
Survey of the Ummab’s major
problems as related to the discipline
9.
Survey of the problems of human
kind related to this field
10.
Creative analysis and synthesis
11.
Recasting the discipline under the
framework of Islam and preparing a university textbook
12.
Dissemination of Islamized
knowledge
One can be easily over awed by the enormity of the task outlined by
Marbum Professor Faruqi. But each small step leads to a giant step in the
future. While thorough research and investigation continue step by step, considerable
contemporary Islamic literature is already available which may have relevance
to one discipline or the other. The study of the basic sources of Islam (Qur’an
and Hadith) along with this literature can be sufficient, for the time being,
to prepare an Islamic curriculum guide in one’s own field of specialization and
to write textbooks at the elementary and secondary levels. Such an approach
will include:
1.
Review of the Qur’an and Hadith
with the assistance of various tafasir, indexes and computer programs.
2.
Review of the contemporary Islamic
literature relevant to the discipline
3.
A review of the available past
Islamic literature related to the field
4.
Review of the available curriculum
guides, manuals and textbooks used at the elementary and secondary levels
5.
The use of one’s own creativity
and ingenuity in completing this task
6.
Vigilance and sensitivity to
anti-Islamic aspects and contents of this discipline, its philosophy,
methodology, concepts, terms and readings. In natural sciences, for example, it
is important to separate scientific facts from theories and assumptions that
may alter with the passage of time and scientific progress. One ought to
abstain from interpreting the Qur’an in the light of such theories and
assumptions recognizing that they are merely based upon paradigms which are
susceptible to change and inferences.
7.
Inter-disciplinary seminars,
workshops, and consultations especially with scholars in Islamic studies and
other closely related disciplines to this field
8.
Appointment of a task force to
develop a curriculum guide in a given discipline (e.g. Sociology) or a group of
disciplines (e.g. Social Studies).
9.
An inter-disciplinary review of
the manuscript
10. Field testing the guide in two to three schools, making
revisions and publishing the material.
Given the above framework and approach to the Islamization of a
discipline, it is hoped that a curriculum guide could be prepared along the
lines suggested in the forthcoming pages.
Islamic View of Curriculum Development:
Basic Principles of Planning
The
authors of The Educator’s Encyclopedia have defined the term “curriculum” as
“the total experiences a learner has under the supervision of the school”. This
emphasis upon the totality of experiences, however, is somewhat diluted by the
four different conflicting approaches which have been suggested in elaborating
the concept of a curriculum.
1.
The cognitive-process approach
focuses upon only those experiences which will filter a reservoir of knowledge
and information into the minds of the students and provide an understanding of
it. What the child does with his acquired skills and how they are integrated
into his personality is a concern that lies beyond training and the realm of
the curriculum.
2.
The self-realization approach
would like the curriculum to confine itself to programs and activities which
will help a student find himself and enhance his personality without giving him
a definite direction.
3.
The social reconstructionist,
however, underscores the need for education and curriculum to highlight the
cultural reconstruction of the society.
4.
The approach of the academic
rationalists is to emphasize the hierarchy of values generated by the Great
Books and a thorough study of them.
Because
Islam is a complete way of life, it is inherently against any narrow and
exclusive approach to “curriculum”. Muslims have also been described as a
“justly balanced Ummah”. Their approach to the curriculum, therefore, has to be
balanced as well as comprehensive. While emphasizing the need to acquire
knowledge and Ilm, Islam develops the cognitive faculties of as-Sama,wa
al-Basar (listening and observing) i.e. to acquire the accumulated knowledge
and use empirical means to enhance it. However, Islam does not stoop the flow
of this process, rather it gives it a sense of direction through the faculty of
al-Afida (ability to think, rationalize, perceive and create).
Islam
calls for the curriculum to focus on the individual and the society
simultaneously. When it orders the social reconstruction (Amr bil ma’ruf wa
nabi unil munkar) and unity and solidarity of the society, it also points out
the development of an Islamic personality (Taqwa) as an essential ingredient of
accomplishing that task.
Thus
the Islamic approach to the concept of curriculum consolidates all the above four
approaches under the umbrella of Tawheed (unity of Allah). A good definition of
curriculum, therefore, ought to be “Curriculum involves the study of people and
their value systems, their beliefs, their philosophies, and their practices. It
is the reflection of political, religious, social and ethical values of any
given society in its school system”.
The
most outstanding scholar of curriculum development, Ralph W.Tyler has offered
perhaps the broadest general definition of the term “curriculum” as “the plans
for an educational program.” The term “curriculum development,” then, refers to
developing the plans for an educational program including the identification
and selection of educational objectives, the selection of learning experiences,
the organization of learning experiences and the evaluation of the educational
programs”.
This,
however, entails an enormous and elaborate program for curriculum development.
The
first step in the process of curriculum development is a thorough study of the
conditions which require the development of a new curriculum or revision in the
old. In the case of Islamic studies, for example, it is important first to
analyze the need and the nature of the program in a given society. In a Muslim
society, students may be receiving Islamic knowledge at home, from television,
newspapers, magazines, even novels and stories as well as from their neighbors,
relatives, peer groups, religious organizations, public meetings, mosques,
festivals and ceremonies. Most of these vital avenues of Islamic knowledge are
closed to a student who lives in a non-Muslim and/or secular society. Here,
even the school, one of the most powerful of all the factors determining a
student’s personality, may not be available as a source of Islamic knowledge and
teachings Instead most of these means of education often contribute strongly in
the mis- representation of Islam and its teachings. Obviously, more creative,
elaborate and well planned Islamic education programs will have to be organized
in a non-Muslim and/or secular society than in a Muslim country with rich
Islamic traditions and customs.
The
current nature of the Islamic studies program will also determine the direction
of the desired changes. If the program is based upon the concept of Islam as
merely a set of rituals or something related only to the personal life of an
individual, it will be drastically different from a more dynamic program
emphasizing both the individual and the collective aspects of Islam as a
complete code of life and a movement to change this world. A careful curriculum
designer, therefore, will have to be sensitive to the needs, goals and
aspiration of the people who are going to be the ultimate beneficiaries of the
program. Their desires and willingness to accept new ideas and to implement
them will greatly determine the success of the program. In addition to the
needs and problems of the society vis-à-vis the new curriculum, the nature of
the target population, i.e. the students, should also be studied before
designing a curriculum. The designer, for example, should keep in mind the fact
that the average Muslim student in the contemporary society is sandwiched
between the traditions and customs of his family/society (which may or may not
be truly Islamic but are presented to him as being in line with Islam), modern
western culture (which is affecting students everywhere) and the true Islamic
teachings (if he received them by chance). The kind of enabling objectives and
learning experiences selected for the program must take this important factor
into consideration.
Similarly,
the socio-economic, cultural, geographical, linguistic and ethnic backgrounds
of the students should be related to the curriculum in order to make it more
meaningful and relevant to them. An Islamic studies program for an immigrant
child in a Muslim or non-Muslim country, for example, should reflect his
concerns and needs; whereas the backgrounds of a young Muslim belonging to a
particular ethnic group whose family has recently accepted (or reverted to)
Islam should also be a vital part of the curriculum. All this, of course, has
to be undertaken with a positive and healthy approach.
It
is obvious by now that the curriculum development has to be vitally related to
the educational environment including the home, the peer group, the media, the community and the school. Some
ways of influencing the out-of-school environment are necessary or a curriculum
must be designed with highly potent internal rewards. This general principle is
even more applicable in case of Islamic perspective since this curriculum deals
with something to which parent and the environment at large may be emotionally
attached. Learning experiences and activities, therefore, must involve a
continuous inter-action with the environment. The Islamic school, for example,
should not just be concerned with the Islamic education of young Muslims. It
should also plan adult and continuing education programs particularly in
Islamic studies. The parents must also receive continuous feed-back on
students’ progress. They should be involved in the homework, field work and
behavior assessment of the students. Screening and analysis of television
programs and other media should also be a part of the curriculum plans.
Similarly, students should be encouraged to form peer groups, based upon
Islamic activities, by meeting some of the requirements of an Islamically
oriented educational program through such associations.
As
Tylor has said, “A curriculum designed as a complete, almost teacher-proof,
learning system will not usually be acceptable to teachers in any field in
which they feel confident that they could teach.” Teachers are more likely to
use a curriculum which recognizes their prerogative to make selections, choices
and adaptations in terms of what they perceive to be necessary for the
conditions under which they work and what they believe best utilizes their
skills, ingenuity and personal style. The teachers of Islamic schools,
therefore, should be involved, directly or indirectly, in developing a curriculum
plan. Once the curriculum plan is developed, the teacher must follow its
general direction, approach and theme and make use of its guidelines and
suggestions. However, the curriculum should not be taken as a substitute for
the teachers’ creativity, vitality and individual planning. At the same time,
the curriculum designers must also be concerned with in-service workshops and
orientation programs for teachers, in order to implement the plan successfully.
Finally,
the curriculum designers as well as the teachers should be fully aware that in
today’s world, one cannot put the blame on the quality of the students and the
extent of their parents’ involvement in their Islamic education. An Islamically
knowledgeable and committed student is the necessity of the Muslim Ummah. Mere
transfer of responsibility is not going to solve the problem of the Islamic
school or the Islamic society. It is essential, therefore, that not only the
teachers but also the students be involved in what is called by John Dewey as
“critical engagement” in cooperative curriculum planning, implementation and
assessment. In addition, the school must spare no effort in providing the
necessary human, physical, teaching and learning resources to develop and
implement the best possible curriculum plan.
It
must have become quite obvious through the short description given above that
the task of curriculum development requires a great deal of pre-planning,
analysis of various constraints and devising ways and means of overcoming them.
The values and goals of the society and/or immediate community, the needs of
the students, the role and interests of the parents and teachers and the
requirements of the educational environment all of them together play the most
crucial role in curriculum planning. The enormity of the task can be further
appreciated when one examines the various elements of a curriculum.
The
only solution to the cultural and social chaos identified by Bra-meld and his
associates is to be found in a truly Islamic system of education. This is the
only education system which provides a viable alternative to the secular,
atheistic and so-called “objective” and “neutral” epistemology. It alone
presents a philosophy of education based upon a balanced intellectual, rational
spiritual, materialistic, scientific and ethical perspective of life. It brings
the individual and the society together and at par rather than placing them in
opposite camps. It alone can stop the spread of confused and zigzagged
generations. It can bring social and cultural change without making this
process uncontrollable. It can multiply and expedite the efforts for social
welfare and development in Muslim societies and can prepare our new generations
for the leadership and Imamat of the world.
Adopted From:
Talat Sultan
MANUAL FOR CURRICULUM GUIDES:
AN ISLAMIC PERSPECTIVE
Makkah: Umm Al-Quraa University
THE FIRST STEPS
The
article presents practical steps that the Muslim Ummah needs to take to
Islamize its Educational System both at the national level and also at the
school level
There is a
desperate need for redesigning the education systems in the Muslim world. An
Islamic system of education can successfully respond to the needs of and
challenges facing the Ummah. A great deal has been written on the concept of
Islamic system of education in the last few decades in various languages of the
world notably, Arabic, Urdu and English.
However, in
response to the demand for an Islamic system of education, the Muslim
governments, and sometimes even private agencies, attempt to appease us with
the toy of research and development. Later on, it is discovered that the
research work has not even started, or whatever institution was established for
this purpose has now been closed or its human and financial resources have been
kept so limited that it cannot perform much substantial and positive work. On
the other hand, there may be situations in which the research plans are so
comprehensive and long range that it will take several generations to complete
them. In the mean time, what will happen to the poor Muslim student, the Ummah
itself and the current cultural and social crises of the World? These and other
similar questions do not seem to be the concern of these ivy tower researchers
and officials.
These designs
and recommendations are most valuable for a long range research plan and must
be a part of an over-all program to implement the Islamic system of education.
However, one ought to remember that a new system of education has never been
implemented in its total all at once in any country of the world. The process
has always been steady and gradual. Therefore, what ever changes we can make in
our education systems immediately, we ought to make them right away and then
generate a gradual process of Islamization based upon our continuous research
and development work.
The following
suggestions are offered for initiating the implementation of the Islamic system
of education in the Muslim world at the earliest.
A. The
Institute of Islamic Education
The Author
firmly believes that for the implementation of an Islamic system of education,
the greatest need of the hour is the establishment of a resourceful and
comprehensive institute for Islamic education attached to a university, especially
Islamic University, in a Muslim country. This Institute should become a model
for all other Muslim countries which should establish at least one similar
institution. The Institute will have five objectives:
1.
Educational and Training Programs
It
is the considered judgment of this author that the starting point in the
re-construction of education system in the Muslim world ought to be the
education and training programs for pre-service as well as in-service teachers
of schools, colleges and universities and the administrators and support staff
of the ministry of education. Even the best “work plan” will continue to
accumulate dust if the level of commitment for it among the administrators and
teachers is not very high.
The curriculum
guides, the anthologies, the “State of the art” documents and the Islamically
oriented textbooks are all very significant and essential for the total Islamic
thrust in education, but the most crucial role of teacher education programs
supercedes all of them.
It is imperative that the
teachers and administrators have a clear vision of firstly Islam as a complete
way of life and a dynamic movement, and secondly of the Islamic concept of education.
They should be able to express and demonstrate their firm commitment to this
new thrust in education through their words as well as deeds. The teachers with
a high level of ideological and moral commitment will not be totally dependent
upon and await the long erm process of Islamization of knowledge to be
completed. Their primary and immediate need will only be Islamically oriented
curriculum and instructional guides for formal and informal education programs
at all levels.
One ought to remember that compared with the textbooks, the concepts
and the character of a young student, especially at the elementary and
secondary levels, are primarily moulded by the precepts of his teachers, their
methods of teaching and the co – curricular activities and informal education.
The following steps, therefore,
need to be taken immediately for the purpose of training Islamically committed
teachers.
(a)
Teacher training programs at all
levels should be closely scrutinized from an Islamic point of view. Their
curriculum should be redesigned in an Islamic perspective (as far as possible).
Available contemporary as well as classical literature on Islamic philosophy,
theory methodology and mode of education should be prescribed at all levels of
teacher education.
(b)
Islamically committed qualified
teacher educators should be appointed to carry out this program.
(c)
In – service Islamic education
courses, seminars and workshops should be organized for teachers of schools and
the religious madrasahs, college and
university professors, officials of the ministries of education, information
and broadcasting.
2. Curriculum Development
The Second most important
objective of the Institute of Islamic education should be the preparation of
Islamically oriented curriculum guides for all disciplines at each level of
education. Each guide should include not only the contents of the subjects in
the light of Islamic thought; it should also provide guidance for the teachers
for Islamization of the instructional methods and technique and the co –
curricular activities.
In this respect, the foremost
importance ought to be given to the revision of the traditional course in “Islamiyat” or “Diniyat”. The course is taught merely as an appendix in out secular
system of education. Its contents mostly include minor FIQH issues and formal
religious rities and rituals. There is hardly an effort to present Islam as an
ideology a system of living and a movement. Wherever such efforts are bing
made, the uninteresting, obsolete and ineffective methods of teaching and the
limited Islamic prospective of its teachers become obstacles in its proper instruction.
In an ideal Islamic system of
education, this course probably will not be needed on an extensive level.
Instead of this course, the lessons of Tawheed
and al – Akhirah will be learned
in biology, botany, physics, chemistry, astronomy, geology and others. The
Islamic code of life will be taught through philosophy, sociology, economics,
political science, education, psychology and ecology etc. However, until such a
system of education is implemented, the Islamic Studies course needs to be
directly related to the various aspects of every day life and to contemporary
social issues and its method of teaching ought to be completely overhauled.
3. The Preparation of Textbooks and other Learning Resources
The functional goals of the
proposed Institute should also include the development of a multiplicity of
learning resources from an Islamic stand point for all disciplines at all levels.
This task also cannot be delayed too long. The practical (not merely the
theoretical) “work plan” for this would call for immediate addition of the
available teachings of the Qur’an, the
Sunnah, the Seerah, the Uswah and the
Fiqah into the respective books. A number of the present extra – curricular
Islamic books in the various disciplines can be “adopted” as textbooks or supplementary books. Articles, monographs
and audio – visual materials can be included likewise.
Another immediate step in this
direction is to focus on the preparation of work books as supplement to the
textbooks being currently used. At the same time, efforts to point new standard
text books written according to the needed specifications should continue.
In the preparation of a variety
of audio and visual instructional materials, greater emphasis ought to be
placed upon simple, inexpensive teacher-made materials designed with an Islamic
touch.
4. Model Islamic Primary and Secondary Schools
While the Institute itself should
become a model Islamic institution of higher education, it should establish a
laboratory Islamic School at the elementary and the secondary levels where some
of the Islamically based ideas and practices generated by the Institute could
be tired and the Institute’s student teachers could receive their professional
laboratory experiences, Successful graduates can be employed as full time
teachers at the schools. The curriculum guides, instructional manuals,
workbooks and textbooks prepared by the Institute can first be tried in these
schools before being released for wider distribution. Gradually, these Islamic
laboratory school models can be duplicated in the rest of the country.
5. Research and Development
Each major discipline and each
area within the pedagogy of education should have a few full time some part
time Islamic education researchers attached to the Institute. The faculty
members who spend time for research work ought to be compensated by lighter
teaching load and financial incentives.
The Research Development of the
Institute should prepare an anthology of Qur’anic verses and Hadith relating to
each discipline and make it available to all teachers. The primary focus of the
research work should be the preparation of excellent textbooks written with an
Islamic perspective for all levels. In addition, the research unit should
constantly evaluate the progress of the Institute, the laboratory schools and
other efforts for Islamization of education within a given country.
B. Similarity and Equality in the Educational System
In almost all Muslims countries
of the world, two or three systems of education are prevalent.
1. Regular Schools
Most of the Schools, whether
government or private, fall under this category. These schools are more the
children of the common man. Their medium of instruction is the national
language. In addition to the mostly secular education, one or two courses in
Islamic studies are also offered.
2. Deeni – Madaris
These religious schools represent
a completely opposite stream of education is most Muslim countries. The
contemporary literature in various fields is almost completely taboo here. The
emphasis is primarily upon teaching some of the classical books written several
centuries ago in various “Islamic fields” and selected “secular” disciplines
like logic and rhetoric. they primarily prepare Imams for the Masajid ,
religious speakers and scholars and Qadhis
(Judges) of the Shari’ah courts.
In the past, these schools used
to be the main stream of education, preparing student for the various official’s
positions under the Muslim rule. But the colonial secular system of education
has now restricted them to specialized fields. Unfortunately, these schools
have failed to successfully accomplish even this limited purpose. Their
curriculum, textbooks, other learning resources, if any, methods and style of
teaching are all mostly archaic. And only rarely any effort has been made to
bring them in line with the contemporary world and with the comprehensive,
universal and dynamic concept of Islam. Consequently, the gap between the
religious and temporal style of education and life, instead of being covered,
is ever widening.
3. Elite Schools
While the above two types of
schools are for the masses, there are a variety of educational institutions
which a re mostly for the elite, the rich and the prosperous. The medium of
instruction is mostly English, French or some other “prestigious” language.
These schools prepare students for western examinations, such as “O” Level and
“A” level, and SATs level. Naturally, therefore, irrespective of superficial
attempts to meet government’s minimal requirements for the teaching of the
national language and Islamic studies, their curriculum, environment and co –
curricular activities are mostly a reflection of the western culture and
traditions. Their ties with the Islamic and even the national cultural
traditions are often loose and unstable.
It is also a fact that most of
civil and military leadership and officials in the Muslim world are graduates
of these schools and colleges.
It is indeed a sign vitality and
dynamism of an education system to have a variety of different types of schools
under its fold. As a result of this, an opportunity is provided to experiment
with different methods of teaching in order to cater for the individual needs
of a variety of students. However, it is a matter of grave concern that we are
faced with altogether three different systems of education, each existing in
its own isolated island.
From an Islamic point of view,
this unhealthy situation has the following limitations.
(1)
The division between Deen
(religion) and Dunya (Temporary Life) is created and continues to grow.
(2)
The Islamic concepts of equality
and brotherhood are flagrantly violated.
(3)
Non-Islamic culture and traditions
are promoted.
(4)
Muslim Ummah is unable to develop
a unity of thought and actions.
In view of the above shortcoming,
it is essential that all children attend similar elementary schools, using the
same curriculum with occasional electives. An effort should be made to
establish comprehensive high school which would accommodate the needs of almost
all students. In the absence of such high schools, special schools can be
allowed, beginning with the middle/ junior high schools with the following
stipulated conditions.
(1)
The distinction between the
schools should not be on the basis of religious or secular set ups or rich and
poor. Rather, it should be on the grounds of their student’s well established
ability, aptitude and special needs.
(2)
In order to promote a peculiar
environment and style of education, special residential schools may be
established for Du’at (Islamic da’wah workers) to impart education of Islamic
Da’wah, Usul al-Deen and Shari’ah.
(3)
All special government schools
such as military academies etc. must admit students strictly on the basis of
their special abilities alone related to the charter of the school.
(4)
It should be mandatory for each
private school to admit 20% of students on the basis of merit alone
irrespective of their ability to pay the school fees. Rather, the school must
provide scholarships to such students in order to met their other expenses.
(5)
All foreign examination and
curricula should be strictly banned. Students should not be allowed to seek
admission in overseas university at the undergraduate level. They are too
immature at that stage to handle the onslaught of an alien and un-Islamic
culture.
(6)
The total curricula in all types
of schools should be based on Islamic grounds.
(7)
Seventy percent of each school’s
and fifty percent of each college’s curriculum should comprise the same common
Islamically oriented general studies program (core-curriculum). The rest can be
specialized.
(8)
It should be easy to transfer from
one type of school to another.
(9)
The regular government schools
should raise their academic standards so that people should not feel the need
to send their children to highly expensive private schools.
(10)
Prestigious private or autonomous
accrediting agencies should be established to ensure implementation of an
Islamic system of education and improvement in the quality and equality of
education.
C. Elimination of Co – Education
The Islamic injunctions mandating
the acquisition of knowledge apply equally to men and woman. Unfortunately,
however, women lag far too behind men in the field of education throughout the
Muslim world. One of the stumbling blocks in this respect is the alien concept
of co – education. Many parents hesitate to send their daughters to the same
school with boys. Many social and moral problems of contemporary society stem
from the practice of co – education.
It has been correctly pointed
out, “The evil consequences of the co – educational system consist of moral
corruption, family disintegration, inadequacy in the upbringing of the young,
truancy among them and their susceptibility to criminal and abnormal tendencies
at variance with the Islamic outlook.” In line with the concept of co –
education, the curricula required for girls in our schools and colleges is
often an exact replica of the one for boys. It completely disregards the unique
biological, social and emotional nature of woman and their special role in the
society.
It is, therefore, imperative that
at least after the elementary school, all education should be imparted
separately to boys and girls. With the help of closed circuit television, and
shared science laboratories and leaning resources, it should not be too difficult
to do so. In view of the distinctive family and social responsibilities of
women, special courses in related areas should Development and Family
Relationships from an Islamic perspective.
D. The Educational Environment
A complete and thorough change to
an Islamic point of view in the curriculum and the learning resources will
indeed be a time consuming long term project. It is true that this change will
itself make the total environment of the school sparkle. Similarly, the
Islamized teach education program will also have its positive impact on the
school’s cultural atmosphere. However, without waiting for this ideal
situation, a few steps can be taken to bring a constructive Islamic change in
this respect.
1. Complete adherence to the
Ibadat by the teachers and the students.
2. Observance of Dhiker Allah.
Numerous activities can be
organized to serve as a constant reminder of the school’s Islamic context and
direction, e.g.
(a)
The teachings of the Qur’an and Hadith can be posted decoratively on the
walls of the schools and the class rooms.
(b)
Encourage the wide spread use of Salaam and Tasabih such as Al-Hamdulil
– Allah, Yarhamak Allah and Insha’Allah.
(c)
All school activities including
individual lesson should start with a short supplication like Bismillah. Dua
for beginning and ending of breakfast or lunch hour and dua for wudu should
also be included.
(d)
All classes and activities must
end with the recitation of Surah Wal-Asr following practice of the companions
of the Prophets (PBUH).
(e)
All Assembly programs must begin
with the recitation and translation of selected Qur’anic verses and Ahadith and end with a dua.
(f)
A weekly Islamic studies seminar
should be organized for the entire institution with distinguished guest
speakers, selected teachers and students who should speak on Islamic ways of
life and the dynamic message of Islam as a movement.
(g)
Daily assembly programs to inspire
Islamic behavior and relationship should be conducted.
(h)
Continuous promotion of Islamic
manners, etiquettes and behavior should be observed by teachers, class monitors
and student unions through oral presentations, the use of inter-com, school
radio and television, personal contracts, school newspapers and bulletins and
the school year book and journals.
3. The Usra System
In the most educational
institutions in the West, especially the American, there are “Fraternities” for
the boys and “Sororities” for the girls which are a major vehicle of
strengthening the relationship among the students and promoting the cultural
values and traditions. In this period of cultural and social decay, these
institutions are also victims of many problems and scandals. However, these
organizations, in principle, are most valuable. It is surprising that no such
comparable associations are organized in the Muslim world.
Islam has taught us the
unprecedented concept of Okhowa (brotherhood) especially as practiced by Ansar
and Muhajireen in the city of Madinah .
In following the example of this unique system of informal Islamic education
and training for the total personality development, Islamic schools should
organized small groups (five students) of Usras on the residential basis for
all of their students. Each Usra will have a Nauib (convener and leader) who
will organize the following activities under the guidance of an adult (teach,
administrator or parent ) advisor.
(a)
Weekly study of Qur’an Hadith and
Islamic literature.
(b)
Encouraging each other to abide by
the Islamic code of behavior.
(c)
Promoting personal accountability
and inter-personal advice and guidance.
(d)
Personal contacts. Sports,
recreations, group dinners, poetry and debates etc.
(e)
Mutual interest in and assistance
for each other’s educational and personal problems.
4. The Counseling System
In most advanced countries of the
world, it is unthinkable to find a school, college or a university without
professionally trained counselors to guide students in their academic,
vocational as well as personal affairs.
|The very definition of an
Islamic way of life is al-Deen al-Nasiha, i.e. a code of life which is based
upon mutual sincerity and advice. Ironically, however, there is no concept of a
regular professional counseling program in the Muslim educational institutions.
In an ideal Islamic system of education, each teacher should serve as an
advisor and guide to a student. But to handle special problems, there should be
professionally trained, Islamically knowledgeable and committed full time
counselors in each school.
5. Co- Curricular Activities
In order to create a proper
Islamic environment in an educational institution, it is essential that the
traditional “extra” – curricular programs be recognized as “co- curricular
activities.”, i.e. they are given as much significance as the academic program
itself. These activities occupy a unique position and role in the development
of a student’s character and personality. An Islamic system of education gives
foremost significance to this aspect of a student’s educational program.
Therefore, it is imperative that an Islamic touch is provided to all the
functions of Student Unions including essay competitions, debates, literary
sessions, dramas, skits, picnics, study tours, field trips, seminars and
publications etc. even in sports, those exercises which are a source of
physical and mental growth should be promoted and wasteful vagabond sports be
avoided.
E. The Draft System
Islam makes it mandatory for each
Muslim to engage in Jihad for the sake of Allah and requires him to struggle in
his cause as he ought to. Allah’s help and assistance, forgiveness, blessings
and consent are given to such Muslims. In fact, the whole life of a Muslim
ought to be dedicated to complete obedience to Allah in all aspects of life,
disseminating his message and striving for the establishment of his rule and
code of life. Therefore, an Islamic system of education focuses upon the
education and training of a “Mujahid”, i.e. someone who engages in Jihad
(struggle).
It is a must that all Muslims
students (male and female) be provided with at least a rudimentary training in
the martial arts. Those male students who possess the ability and strength to
undergo military training must be drafted for two years. Others may complete
this requirement by engaging in prescribed social service activities for the
Community Welfare Movement for the same period in urban and especially in rural
areas.
F. Community
School
The Prophet (PBUH) has said:
“The example of the
fraternal relations, kindness and unity amount Muslims is like the body. When any part of it hurts,
the entire body does not get sleep and suffer
with fever.” (Muslim).
This is precisely the reason that
human welfare and social service have been an integral part of an Islamic
society. Even the Khulfa – Al – Rashideen (the rightly guided caliphs), in
spite of their hectic schedules, were personally engaged in performing menial
services for the handicapped, the poor and the destitute. As stated earlier, if
the school is not intensively involved in human service and community welfare
activities, the common man will continue to perceive it like an isolated island
by itself. An Islamic system of education, therefore, demands that:
(1)
he school should use the community
as a learning laboratory. For example, the lessons of botany and agriculture
should be given in the farms and fields in such a way that the crops are
multiplied, farmers learn new methods and techniques of irrigation and the
beauty of the entire neighborhood is enhanced with the addition of new plants
and their flowers.
(2)
Similarly, instead of rote
memorization of geometry and algebraic principles and theorems, students should
learn them by participating in construction work in the villages and the
neighborhoods. The health and physical fitness lessons should be given in the
hospitals and clinics. Likewise, each course should have field – related
aspects.
(3)
During summer vacations, students
must be required to engage in adult literacy programs and various other
community services.
(4)
The school doors should be opened
for parents, guardians and the common man. They should be invited not only to
participate but volunteer for the curricular as well as co – curricular
programs of the school. For example,. An attorney, a judge, an accountant and
even an ironsmith, a carpenter, a tailor and a farmer may be called upon to
serve as a resource person in a class room and full benefits may be obtained
from their special talents and abilities.
Parent – Teacher Associations
(PTA) should be organized in each school. Their members may be asked to
volunteer for the various co – curricular activities such as field trips,
annual functions and other special occasions. Their representative should be
included in the various administrative committees of the schools based upon the
Islamic principle of Shura. Gradually, the role of the educational bureaucracy
be reduced to that of advisors and assistants rather than the rulers and
bosses.
G. The Qur’an and Hadith Studies and Arabic Language Methodology of Teaching
An Islamic system of education is
founded on the basis of the Qur’an and Hadith. The proper development of an
Islamic personality is intricately related to a proper understanding of these
two fountains of Islamic knowledge and guidance. Arabic is the language of the
Qur’an and Hadith. While translations can help and assist in this task, the
fact is that there is no substitute for at least a basic comprehension of the
original language of the texts.
Whereas an Islamic Studies course
is required in almost all Muslim Countries, Qur’anic study is generally left
for the traditional Maktabs or Mosque schools at the discretion of the parents.
This practice has many limitations:
(1)
Children often resent the
additional study load after their regular school.
(2)
Students home work assignments are
often seriously affected.
(3)
The separation and dichotomy between
religious and temporal knowledge is consciously or sub-consciously built in the
minds of the students.
(4)
The sole emphasis is upon the
recitation of the Qur’an without any efforts to make the students recognize its
significance, meaning and understanding for the practical life.
(5)
Even if Arabic is taught in the
Maktab or the regular school, no effort is made to teach it in the context of
the Qur’an and Hadith.
(6)
The methods of teaching are mostly
traditional with exclusive emphasis on rote memorization and often corporal
punishment.
One of the first steps towards
Islamization of education, therefore, ought to be the introduction of a
required course in Qur’an Hadith and Arabic at all levels of education. Such an
integrated course will help foster the understanding of the Qur’an and Hadith.
It will also provide the proper focus for the study of Arabic language
especially for a non-Arabic speaking student. It should, of course, be closely
related to an Islamic Studies Program at the school. For Example, the verses
and the Ahadith which are studied in an Islamic Studies class ought to be the
ones which are linguistically analyzed and memorized in this course.
The teacher of this course should
be professionally trained. They should be urged to use modern methods and
techniques of teaching with an emphasis upon competency and performance based
instruction. Practical application of Qur’anic verses and Ahadith in the daily
life of the students should be practiced and required.
CONCLUSION
About two hundred years of direct
or indirect rule of colonial powers almost all over the Muslim world has given
us the doubtful gift of “secularism”. Nowhere is the instruction of secularism
into the Islamic world more evident that in the field of education. Some of the
major socio-cultural problems manifested by this contemporary education system
as follows:
(1)
Unrealistic separation of religion
and education and schooling.
(2)
The unbalanced relations of the
individual and the society.
(3)
The growth of confused
generations.
(4)
The absence of effective social
controls to offset the impact of rapid social change.
(5)
The lack of development of some of
the essential ingredients (religion, language and political stability) of
progress in the Muslim world.
(6)
The divorce between the school and
the community in the Muslim world.
Islam has effectively provided an answer to
the above educational and social issues. In order to overcome these problems of
contemporary education systems in particular and the society in general, the
following steps need to be taken for Islamization of education.
1.
An Institute of Islamic
Education
a.
To thoroughly Islamize the teacher
education program, in-service training for teachers, administrator and related
government officials.
b.
To develop Islamically oriented
curriculum guides and textbooks.
c.
To establish model elementary and
secondary schools which could be copied by the regular education system.
d.
To continue further research in
Islamization of knowledge and education.
2.
Equal opportunities to various
kind of education institution and the introduction of a common core of subjects
in an Islamic perspective.
3.
Elimination of co-education.
4.
Islamization of the Educational
institutional environment.
5.
Introduction of a draft system to
require social service and / or military training for all students.
6.
Re-vitalizing the study of the
Qur’an, Hadith and the Arabic language at all levels of education.
The purpose of this monograph was
not present a comprehensive analysis of Muslims education today or to design a
complete plan and structure for an Islamic system of education. This task
requires much more time and personnel. The present study is simply an attempt
to underscore the need for the reconstruction of education systems in the
Muslim world and to explain that the solution to our educational, as well
social problems, lies is designing an education system which is our own, based
upon our beliefs, values, needs and aspirations. It should be a system which
could take us out of the perplexed and confused state of mind which is the
major source of anguish for the entire humanity. It could save us from falling
into the steep ditch of cultural, social and moral chaos and destruction. This
truth is that the tide of time is taking us rapidly into the opposite
direction. Several of our generations, especially the new generations, while
helplessly dragged along, have become lost in the dark and dense forests. The
only beam of hope is to reconstruct our system of education so that the next generation
can take us to the shores of success and progress for which we are all
searching.
Adopted from:
Talat Sultan 1995
ISLAMIZATION OF EDUCATION: THE NEED AND THE PLAN:
"Makka: Umm Al Qura University"
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