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1 Name : Husien Al-Ashour ID# 201102587 Assignment 4: An Islamic Philosophy of Education Dr. Anil Belvadi, PMU Develop the learner’s interest and understanding of Islam and Muslims. Develop curriculum and plans that meet the developmental needs of students. Acquire deeper knowledge of Muslim cultures, societies, and civilizations and the changes. Draw attention to Islam and its role in the world in terms of politics, economics, social structure etc. Provide a program that meets the strategic objectives of UAS. Encourage the implementation of knowledge into the daily lives of students in and out of school. Enhance the Islamic perspective of students and their critical thinking, problem solving and creativity skills. There are some factors which are essential for effective teaching and learning to occur. They are meaningful, integrative, value-based, challenging and active. Effective Islamic teaching and learning must be meaningful. Students should feel that the content of their curriculum is worth learning, because it is meaningful and relevant to their lives. When learning is meaningful and relevant, students are intrinsically motivated to learn. Furthermore, students must be led to discover the larger connections between the knowledge and skills they are learning—rather than memorizing isolated bits of information. As Muslims, students must be trained to always keep their eye on the whole picture, or macro-view, when studying. Most important of all, effective Islamic teaching and learning must be value-based. By focusing on values and by considering the ethical dimensions of topics, Islamic education becomes a powerful vehicle for character and moral development, thus achieving its real purpose. Finally, effective Islamic teaching and learning must be active. Islamic Education should demand a great deal from both the teacher and students. The teacher must be actively and genuinely engaged in the teaching process—making plans, choices and curriculum adjustments as needed. The effective teacher of Islamic education must be prepared to continuously update his or her knowledge base, adjust goals and content to students’ needs, take advantage of unfolding events and teachable moments, and to develop examples that relate directly to students. Epistemology in Islamic philosophy: Muslim philosophers agree that knowledge is possible. Knowledge is the intellect's grasp of the immaterial forms, the pure essences or universals that constitute the natures of things, and human happiness is achieved only through the intellect's grasp of 2 Name : Husien Al-Ashour ID# 201102587 Assignment 4: An Islamic Philosophy of Education Dr. Anil Belvadi, PMU such universals. They stress that for knowledge of the immaterial forms, the human intellect generally relies on the senses. Some philosophers, such as Ibn Rushd and occasionally Ibn Sina, assert that it is the material forms themselves, which the senses provide. Epistemology concerns itself primarily with the possibility, nature and sources of knowledge. Taking the possibility of knowledge for granted, Muslim philosophers focused their epistemological effort on the study of the nature and sources of knowledge. Their intellectual inquiries, beginning with logic and ending with metaphysics and in some cases mysticism. Muslim philosophers consider knowledge to be the grasping of the immaterial forms, natures, essences or realities of things. They are agreed that the forms of things are either material (that is, existing in matter) or immaterial (existing in themselves). Thus Muslim philosophers, like Aristotle before them, divided knowledge in the human mind into conception (tasawwur), apprehension of an object with no judgment, and assent (tasdiq), apprehension of an object with a judgment, the latter being, according to them, a mental relation of correspondence between the concept and the object for which it stands. One must keep in mind, however, that when assent is said to be a form of knowledge, the word is then used, not in the broad sense to mean true or false judgment, but in the narrow sense to mean true judgment. In Islamic philosophy there are two theories about the manner in which the number of unknown objects is reduced. One theory stresses that this reduction is brought about by moving from known objects to unknown ones, the other that it is merely the result of direct illumination given by the divine world. The former is the upward or philosophical way, the second the downward or prophetic one. I would like to cite here a tradition of the Prophet (S) narrated by Amir al-Mu'minin 'Ali ibn Abi Talib: Once Gabriel came to Adam. He brought with him faith, morality (haya') and 'aql (reason) and asked him to choose one of the three. When he chose 'aql, the others were told by Gabriel to return to heaven, They said that they were ordered by Allah to accompany 'aql wherever it remained. This indicates how comprehensive are the notions of intellect and knowledge in Islam, and how deeply related they are to faith and the moral faculty. Teachers in Islam are given a number of different titles such as shaykh, or ‘alim in Arabic and mullah or hoja in Persian and Turkish. A teacher is often also a legal scholar (faqih), a specialist in prophetic traditions (muhaddith), a jurisconsult (mufti), a judge (qadi), or mystic (sufi). Many teachers are polymaths who excel in more than one of these positions. The status and role of teachers in Islam is rooted in the Qur’anic concept of knowledge and its importance. The first verses said to have been revealed to the 3 Name : Husien Al-Ashour ID# 201102587 Assignment 4: An Islamic Philosophy of Education Dr. Anil Belvadi, PMU Prophet Muhammad contain the command “Read!” (Qur’an 96:1) and also delcare that God teaches humanity “by the pen” (96:4). Studying and promulgating knowledge, especially religious knowledge, is portrayed as a community responsibility that is an important part of mobilizing for the cause of God (9:122). The Prophetic traditions (ha-dith) also emphasize the importance of knowledge. Prophet Muhammad tells Muslims that seeking knowledge is an obligation for believing men and women even if that means traveling to China. These ideals have led Muslims to travel in search of knowledge to study with various teachers throughout the world. Students would study in public or private madrasas, institutions of advanced religious learning, or in private seminars. In both madrasas and private study circles, learning was always very personalized. Throughout the early and medieval periods, students read to (qar’a ‘ala) and heard material from (sama’a) their teachers. Teachers would formally certify students who had mastered their subjects. The certification (ijaza) was personally inscribed by the teacher on the topic a student had mastered, and it granted the student permission to teach the material. The importance of the student/teacher relationship is evident in Islamic biographical dictionaries that contain sketches of Muslims spanning centuries and covering much of the Muslim world. An important element in such biographies is the list of an individual’s teachers and students. The teacher’s role—as described by the thirteenth-century mystic Nasir al-Din al-Qunawi—is to offer glimmers of illumination in a dark world (Renard 201). The ideal of a student’s respect for and devotion to his teacher is perhaps best illustrated by the eleventh-century Persian teacher, jurist, and mystic, ‘Ayn-al-Qudat Hamadani, who admonished students to “attend the sandals of teachers;” he considered such devotion to teachers more important than service to the ruler (Safi 187). 1. Akhtar, D. S. (n.d.). The Islamic Concept of Knowledge . Retrieved from Al-Tawhid: http://www.al-islam.org/al-tawhid/islam-know-conc.ht 2. Ashraf, S. A. (n.d.). The Aims of Education. Retrieved from The Aims of Education: http://www.cambridgemuslimcollege.org/Papers/CMC%20Papers%202%20%20Education%20by%20SAAshraf.pd 3. Teachers in Islam. (n.d.). Retrieved from what-when-how : http://what-whenhow.com/love-in-world-religions/teachers-in-islam/