This document summarizes a research article about Al-Ghazali's philosophy of education and aims of Islamic education. It discusses how Al-Ghazali viewed education, knowledge, and the purpose of life from an Islamic perspective. The researchers conducted a qualitative analysis of Al-Ghazali's writings to identify his views on education, including that the main aim should be associating a person's life with the aim of worshipping God. They conclude his philosophy can help develop educational aims and objectives in Pakistan that are aligned with Islamic principles as mandated by the country's constitution.
Imam Ghazali was an 11th century Islamic scholar who made important contributions to education. He recommended that the curriculum include both religious and worldly knowledge. Ghazali also emphasized progressive teaching methods like relating new lessons to prior knowledge, using simple examples initially before complex concepts, and showing affection rather than force. He stressed the importance of character building and physical education. Ghazali's views on establishing discipline through love instead of fear were ahead of their time. His recommendations for education influenced later Western educators and reflected modern principles of teaching and learning.
ABSTRACT: Acquiring the knowledge to serve the people is the main theme of knowledge and Education in Muslim perspective. Historically this is rooted and integrated with knowledge and education. While Islamic education has been introduced all levels of education at present
time, its graduates are not satisfying the Muslims’ expectations in terms of achievement such as having a sense of complementing each other, ability to manage personal affairs as well as to manage the social and state affairs competently. This paper argues that this failure is the result of their intellectual poverty, and it will be resolved if the authority of contemporary Islamic education integrates Islamic epistemological views with the contents of education. This paper depicts history of emancipatory worldview of Islam to shape modern Muslims’
epistemological view. The conceptualization of this history is founded on the syntheses of the history of education of past Muslims, their practices of teaching and learning, goal of the Quran as a content of education, prophet’s services towards his fellow people. Therefore, in order to empower the Muslim learners with the capacity to emancipate the human, this paper suggests looking back to the history. Then only Muslims will succeed to benefit the world otherwise they may fail to do so. The history that is discussed here will affect the attitude of Muslim learners to other contemporary civilizations, teaching learning practice.
While emancipatory worldview is quite a sociological subject matter in order to model it, this paper explains from the history, the Quran’s illustrations regarding role and position of Muslims in this world, prophet’s manner as an educationist, value system rooted in Muslim contents, and foundation of Muslim education. This paper finds that the emancipatory worldview can be propelled among the Muslims if the current pedagogy acts as a moderator
between the content and the history.
History of emancipatory worldview of muslim learnersTareq Zayed
This document summarizes a paper on the history of the emancipatory worldview of Muslim learners. It argues that current Islamic education is failing to empower graduates with the ability to serve society and manage social and state affairs competently. This is due to a lack of integrating Islamic epistemological views with educational content. The paper depicts the emancipatory worldview of early Muslims, which was based on integrating religious and conventional knowledge and instilling values of service and solidarity. It suggests looking back to how Muslim scholars and leaders worked together in the past to build successful civilizations through knowledge, in order to empower modern Muslim learners to benefit the world.
This document discusses the relevance of Al Ghazali's philosophy to education, particularly Islamic education. It outlines Al Ghazali's views on integrating spiritual, emotional, mental and physical development. It also discusses how his views on rewarding good behavior in students aligns with behaviorism. The document advocates for education to lead students towards God and to develop balanced individuals with integrated personalities who are knowledgeable, think critically and possess strong spiritual and emotional character.
Islamic education aims to develop students holistically by integrating religious and moral values into all aspects of life. It focuses on nurturing good character and behavior in addition to intellectual development. During the time of the Prophet Muhammad, the primary sources of Islamic education were the Quran and hadith, which were taught through both words and actions. The goal was to produce individuals who are conscious of God in all their thoughts and deeds. Later periods of Islamic history also emphasized pursuing knowledge as a form of worshipping God and fulfilling one's religious duties.
The document discusses the Islamic philosophy of education. It provides an overview of the aims and principles of Islamic education according to Islamic sources like the Quran and Hadith. Some key points discussed include:
- The goals of Islamic education are to teach students about Islam and how to live as Muslims, develop their character, and prepare them for this life and the afterlife.
- Islamic education focuses on developing students spiritually, morally, intellectually, socially and economically.
- The curriculum is based on Islamic principles and includes religious subjects as well as worldly sciences compatible with Islam.
- Teachers play an important role in guiding students on the right path and being good role models through their words and actions.
An introduction to avicenna’s thoughts on educational methodsAlexander Decker
This document provides an introduction to the educational methods proposed by Avicenna, a famous Muslim scientist. It discusses Avicenna's views on various methods including collective-cooperative learning, observation and experimentation, rewarding and punishing students, modeling good behaviors, practicing learned materials, questioning and debates, memorization, advising students, and encouraging moral development. The document also briefly introduces Avicenna's background and accomplishments. He made major contributions across many fields including philosophy, medicine, and education. Avicenna proposed that education should be grounded in religion but also emphasize rational thinking. His educational perspectives were humanistic and aimed at helping students achieve self-actualization and salvation.
Al Ghazali was an 11th century Muslim scholar born in Persia who made significant contributions to the philosophy of education. According to Al Ghazali, the purpose of education is to realize God and his relationship with humans. He viewed education as a process of developing students' religious, moral, intellectual and physical character. Al Ghazali emphasized the important roles of parents, teachers and students in the educational process and advocated for a balanced curriculum incorporating both mandatory religious instruction and optional subjects.
Imam Ghazali was an 11th century Islamic scholar who made important contributions to education. He recommended that the curriculum include both religious and worldly knowledge. Ghazali also emphasized progressive teaching methods like relating new lessons to prior knowledge, using simple examples initially before complex concepts, and showing affection rather than force. He stressed the importance of character building and physical education. Ghazali's views on establishing discipline through love instead of fear were ahead of their time. His recommendations for education influenced later Western educators and reflected modern principles of teaching and learning.
ABSTRACT: Acquiring the knowledge to serve the people is the main theme of knowledge and Education in Muslim perspective. Historically this is rooted and integrated with knowledge and education. While Islamic education has been introduced all levels of education at present
time, its graduates are not satisfying the Muslims’ expectations in terms of achievement such as having a sense of complementing each other, ability to manage personal affairs as well as to manage the social and state affairs competently. This paper argues that this failure is the result of their intellectual poverty, and it will be resolved if the authority of contemporary Islamic education integrates Islamic epistemological views with the contents of education. This paper depicts history of emancipatory worldview of Islam to shape modern Muslims’
epistemological view. The conceptualization of this history is founded on the syntheses of the history of education of past Muslims, their practices of teaching and learning, goal of the Quran as a content of education, prophet’s services towards his fellow people. Therefore, in order to empower the Muslim learners with the capacity to emancipate the human, this paper suggests looking back to the history. Then only Muslims will succeed to benefit the world otherwise they may fail to do so. The history that is discussed here will affect the attitude of Muslim learners to other contemporary civilizations, teaching learning practice.
While emancipatory worldview is quite a sociological subject matter in order to model it, this paper explains from the history, the Quran’s illustrations regarding role and position of Muslims in this world, prophet’s manner as an educationist, value system rooted in Muslim contents, and foundation of Muslim education. This paper finds that the emancipatory worldview can be propelled among the Muslims if the current pedagogy acts as a moderator
between the content and the history.
History of emancipatory worldview of muslim learnersTareq Zayed
This document summarizes a paper on the history of the emancipatory worldview of Muslim learners. It argues that current Islamic education is failing to empower graduates with the ability to serve society and manage social and state affairs competently. This is due to a lack of integrating Islamic epistemological views with educational content. The paper depicts the emancipatory worldview of early Muslims, which was based on integrating religious and conventional knowledge and instilling values of service and solidarity. It suggests looking back to how Muslim scholars and leaders worked together in the past to build successful civilizations through knowledge, in order to empower modern Muslim learners to benefit the world.
This document discusses the relevance of Al Ghazali's philosophy to education, particularly Islamic education. It outlines Al Ghazali's views on integrating spiritual, emotional, mental and physical development. It also discusses how his views on rewarding good behavior in students aligns with behaviorism. The document advocates for education to lead students towards God and to develop balanced individuals with integrated personalities who are knowledgeable, think critically and possess strong spiritual and emotional character.
Islamic education aims to develop students holistically by integrating religious and moral values into all aspects of life. It focuses on nurturing good character and behavior in addition to intellectual development. During the time of the Prophet Muhammad, the primary sources of Islamic education were the Quran and hadith, which were taught through both words and actions. The goal was to produce individuals who are conscious of God in all their thoughts and deeds. Later periods of Islamic history also emphasized pursuing knowledge as a form of worshipping God and fulfilling one's religious duties.
The document discusses the Islamic philosophy of education. It provides an overview of the aims and principles of Islamic education according to Islamic sources like the Quran and Hadith. Some key points discussed include:
- The goals of Islamic education are to teach students about Islam and how to live as Muslims, develop their character, and prepare them for this life and the afterlife.
- Islamic education focuses on developing students spiritually, morally, intellectually, socially and economically.
- The curriculum is based on Islamic principles and includes religious subjects as well as worldly sciences compatible with Islam.
- Teachers play an important role in guiding students on the right path and being good role models through their words and actions.
An introduction to avicenna’s thoughts on educational methodsAlexander Decker
This document provides an introduction to the educational methods proposed by Avicenna, a famous Muslim scientist. It discusses Avicenna's views on various methods including collective-cooperative learning, observation and experimentation, rewarding and punishing students, modeling good behaviors, practicing learned materials, questioning and debates, memorization, advising students, and encouraging moral development. The document also briefly introduces Avicenna's background and accomplishments. He made major contributions across many fields including philosophy, medicine, and education. Avicenna proposed that education should be grounded in religion but also emphasize rational thinking. His educational perspectives were humanistic and aimed at helping students achieve self-actualization and salvation.
Al Ghazali was an 11th century Muslim scholar born in Persia who made significant contributions to the philosophy of education. According to Al Ghazali, the purpose of education is to realize God and his relationship with humans. He viewed education as a process of developing students' religious, moral, intellectual and physical character. Al Ghazali emphasized the important roles of parents, teachers and students in the educational process and advocated for a balanced curriculum incorporating both mandatory religious instruction and optional subjects.
Islamic Education - Inside Vs. Outside Perspective (download ppt to read note...Muhammad Nabeel Musharraf
This document discusses perspectives on Islamic education from inside and outside views. It notes there are differing opinions on what constitutes Islamic education, from a traditional curriculum focused on core Islamic sciences versus a more contemporary issues-based approach. Traditional madrasas focused on subjects like Arabic, fiqh, hadith and tafseer. Reforms have pushed for adding more subjects while maintaining the core. The study also examines perspectives from outside the Islamic world, noting orientalist roots of Western Islamic studies and differences between education in Muslim-majority vs minority countries. It calls for balance between religious and worldly sciences in educational systems.
Imam Ghazali was an 11th century Islamic scholar and educator. He criticized the curriculum of his time for focusing too much on religious education and ignoring worldly education. Ghazali proposed a balanced curriculum that incorporated both religious and practical knowledge like agriculture and trade. He emphasized developing good character in students and recommended teaching methods like simplifying concepts, moving from simple to complex ideas, and using affection instead of corporal punishment. Ghazali's views on education emphasized its practical benefits and developing the whole person, and many of his ideas were later reflected in Western educational thought centuries later.
Imam Ghazali was an influential 12th century Muslim scholar and philosopher. He divided knowledge into beneficial, neutral, and harmful categories. Beneficial knowledge included religious and scientific disciplines that benefit society. The aims of education, according to Ghazali, were character building and drawing closer to God. He emphasized the importance of religion in education and memorizing the Quran. Ghazali also discussed teaching methods, the roles of teachers and students, and establishing an Islamic curriculum.
Highlights of The Concept of Islamic Education Majid 'Irsan Al-KilaniQUESTJOURNAL
ABSTRACT: This article tries to reveal the concept of Islamic Education Majid Irsan al-Kilani, namely through the analysis of the five papers he is closely linked to education, among other things: 1) Ahdaf alTarbiyah al-Islamiyya fi Tarbiyah al-Fard wa Ikhraj al-Umma wa Tan-Miyah al-Ukhuwwah al-Insaniyyah (Vision-Mission of the Islamic Education in Teaching Personal, cadres of the People and Develop Fraternity Human Brotherhood), 2) philosophy of al-MT al-Islamiyya: Dirasah Muqāranah Baina philosophy of alTarbiyahal-Islamiyya wa al-philosophy al-Tarbawiyyah al-Mu'ashirah (Philosophy of Islamic Education: A Comparative Study of Islamic Education Philosophy and Contemporary Educational Philosophy), 3) al-Fikr alTarbawi 'inda Ibn Taimiyyah (Islamic Educational Thought Perspective of Ibnu Taimiyyah), 4) Hakadza zahara Jil Shalah al-Din wa Hakadza 'Adat al-Quds (Emerging Shalahudin Generation and the return of al-Aqsa), 5) Tathawwur understand al-Nazhariyyat al-Tarbawiyyah al-Islamiyya (History conception of Educational Islamic epistimologi).
curriculum and Islamic values2 The impact of the linguisti.docxdorishigh
curriculum and Islamic values 2
The impact of the linguistic hegemony of English on the Islamic values of English text books in
Saudi Arabia: evaluating the content of English textbooks of secondary stage (Super Goal 6).
Mona Al-Qahtani
Thesis Proposal (December 13, 2018)
University of King Khalid University, Dept. of Applied Linguistics, Languages and Translation
curriculum and Islamic values
curriculum and Islamic values
Abstract
This paper attempts to propose ways to merge Islamic values in English textbooks and teaching methods in the secondary stage. These values include: optimizing the use of instructional materials to contain Islamic values, as well as preparing teachers to be with multiple efficiencies. Furthermore, this paper includes the teaching of English materials in a context that is compatible with Islamic objectives. By doing so, Saudi Students can maintain their Islamic identity and values. Moreover, this integration of Islamic teachings in textbooks would protect students of the split personalities that occur when Muslim youths learn English from textbooks that are heavily full of Western values. Simultaneously, Saudi Students in youth age will have English competence as a fort fortified to encounter their future.
1 Introduction
One day, I had a class titled as "They said, we said" and the lesson was designed inappropriately for Muslim students. In the coursework, there were pictures representing a group of people in a coffee shop named "The gossip café". In the picture, the group of people is shown talking and laughing in an inappropriate way. When I wanted to extract the Islamic aspects in the picture, I felt that there was something wrong. Nevertheless, I continued talking to my students about backbiting. I said that we should not listen to what others say about people, as it is extremely against the teachings of our religion. However, a student named Ahlam stopped me and said that this thing is being done mostly by all students, and she thought it is normal because everyone has the right to talk freely about whomever he/she wants. A year after the incident took place, I had been admitted to complete a Master’s degree. In one of his classes, professor Abdullah asked us a question "What is the role of you as English student to serve Islam?" at the same time, I remembered my student, Ahlam, who was the main rational reason to select this topic. My reasoning for this quick memory was an entrance to this research.
As Kachru's divided (1985, 1992),Saudi Arabia is considered one of the Expanding Circle countries where English is used as a foreign language. Saudi Arabia devoted great attention to English teaching and training. However, such efforts faced enormous resistance by people in Kingdom of Saudi Arabia who think that English is still carrying Judeo-Christian values and Western beliefs(Karmani, 2005a; b; c as cited in Alshammari,2015,366).Therefore, Ratnawati (2005) said that one of the point convergence.
The document discusses four approaches to Islamization of Knowledge proposed by various scholars: 1) Islamization of social sciences advocated by Ismail Raji al-Faruqi, 2) combining readings from two books proposed by Taha Jabir al-Alwani, 3) Islamization of political science developed by Abdul Hamid Abu Sulayman, and 4) Islamization of education. These approaches aim to reconcile modern disciplines with Islamic teachings and produce university textbooks from an Islamic perspective. They are promoted by the International Institute of Islamic Thought to address the crisis in Muslim thinking.
The document discusses curriculum in the Islamic system of education. It states that the philosophical, psychological, sociological, and economic bases of the curriculum are rooted in Islamic religious beliefs and laws. The core curriculum is the Quran, which is the first subject taught to children. Curriculum integration involves reducing barriers between subjects by considering common elements. The content selection in an Islamic curriculum focuses on validity, balance, appropriateness, learnability, and flexibility. The document provides models of curriculum for secondary classes with topics like Islam as a way of life and the sources of Islamic law.
This document summarizes the evolution of Islamic studies as a discipline in both Muslim-majority and Western contexts. It discusses how Islamic studies was traditionally focused on transmitted religious texts and principles in Muslim lands, while taking a more external perspective in the West. Over time, both approaches have evolved, with Western universities incorporating more social science perspectives and Muslim universities introducing more modern subjects, though imbalances remain. The document also traces the historical development of Islamic education institutions from early informal settings to formalized schools and universities under successive Islamic empires.
An investigation to majlessi anthropological theories about principles of edu...Alexander Decker
This document summarizes an investigation into educational principles derived from the anthropological theories of Mohammad Bagher Majlessi, a prominent Muslim scholar. Some key principles extracted from Majlessi's views include: involving students actively in the learning process to reflect human's social nature; considering individual differences in students' capacities and abilities; pursuing moderation and avoiding extremes; and linking ethical education to spirituality. The document provides background on Majlessi and his influential works before outlining his perspectives on human nature and identifying educational guidelines informed by his anthropology.
The document discusses the education system during the time of the Prophet Muhammad (PBUH) and compares it to modern education systems. Some key similarities between the two systems include a focus on character development and building a positive society. Some differences are that the modern system includes e-learning and co-education, while the Prophet's system focused more on stimulation, role modeling, avoiding punishment, and practical demonstration. The document argues that incorporating aspects of both systems could help develop students' character and benefit society.
The document provides an introduction to key concepts of curriculum. It defines curriculum and discusses its major components. Curriculum is defined as including permanent subjects, those useful for contemporary society, and all planned learning. The major components are aims/goals/objectives, subject matter/content, learning experiences, and evaluation approaches. Goals are more general outcomes while objectives refer to specific classroom outcomes and are assessable. Objectives are further classified by Bloom's taxonomy as cognitive, affective, and psychomotor. The philosophy of education and curriculum in Malaysia is also outlined, with the goal of developing students intellectually, spiritually, emotionally, physically, and as responsible contributors to society.
1. Imam Ghazali divided knowledge into four categories: prophetic, rulers, philosophers/scholars, and preachers. He also divided knowledge into useful/desirable and useless/undesirable types.
2. Ghazali believed the major aim of education is that it should be useful for both individuals and society by promoting good character. He emphasized religious and worldly education.
3. Ghazali's psychological concepts included that humans have the ability to become perfect with suitable education and training, as their nature is imperfect like a seed. He recommended self-analysis and input from teachers, friends, and foes to identify deficiencies.
Quality Assurance and Acreditation in Religious Higher Education:Indonesian C...inventionjournals
This study aims at examining whether the Higher Religious Education (Perguruan Tinggi Keagamaan/PTK) as an educational sub-system in Indonesia has implemented a quality assurance system. Practically, the quality control system in the Higher Religious Education illustrates that its units have udertaken synergic and systematic performance and have completed it according to the agreed standards. In addition, they have implemented and have continuously assessed the quality indicators, and have used the results of the assessment to the quality standards as basis for policy making. In the meantime, the Religious Higher Education management has undergone proper quality management which is implemented as it should be and has become a culture. According to the study of documents, accreditation data, and the Higher Education Database (PDDIKTI), the study shows that most Religious Higher Educations have applied a good quality assurance system and have made quality control as a culture. Similarly, they have realized that the accreditation is important for the reputation of their Higher Education itself and their study programs. They have even regarded accreditation as a way to give a guarantee on their services in the terms of educational systems to students and community. Overall, the increasing awareness of quality among Higher Educations and Religious Higher Educations in Indonesia has not only started achieving national standards for Higher Education, but has also begun adopting international standards as given opportunity by the state (Indonesia).
The concepts of Islamic education curriculumKaiyisah Yusof
The document discusses the concepts and principles of an Islamic education curriculum. It states that Islamic education is based on the religion of Islam and Sharia law, and aims to provide an Islamic perspective across all subjects. The curriculum has two main parts - revealed knowledge from the Quran and Hadith, and acquired knowledge of secular subjects informed by an Islamic worldview. It aims to create good and righteous individuals who worship Allah and build society according to Islamic principles. The purpose is to include Islamic contributions throughout the curriculum and ensure students understand the Islamic legacy.
Philosophy as a key instrument in establishing curriculum, educational policy...Alexander Decker
This document discusses how philosophy influences various aspects of education, including curriculum, educational policy, objectives, and goals. It argues that philosophy is the foundation of all knowledge and provides the theoretical basis for the practical components of education. The document examines how different educational philosophies like perennialism, essentialism, and progressivism influence curriculum design. It also explores how philosophy guides the development of educational policy and helps establish objectives and goals in education systems. Overall, the document positions philosophy as playing a key role in shaping many dimensions of education.
This document summarizes a study on the management of zakat (charity/alms) by the National Zakat Agency (BAZNAS) in Jambi Province, Indonesia to support education. The study assessed: 1) The legal basis used for zakat collection and distribution; 2) Zakat collection procedures; 3) Zakat distribution procedures; and 4) BAZNAS monitoring efforts. The study found that: 1) Zakat collection and legal basis includes Quran/hadith and Law 38 of 1999; 2) BAZNAS conducts zakat collection; 3) Zakat distribution references Quran/hadith concerning zakat; 4) Monitoring is based
Full Page Printable Lined Paper - Printable World HoLeonard Goudy
1. The document provides instructions for creating an account on the HelpWriting.net site and submitting requests for paper writing assistance. It outlines a 5-step process for registering, submitting a request, reviewing bids from writers, revising the paper if needed, and ensuring satisfaction.
2. The bidding system matches requests with qualified writers. Customers can choose a writer based on qualifications, history, and feedback, then pay a deposit to start the assignment. Revisions are allowed to ensure satisfaction.
3. HelpWriting.net promises original, high-quality content and refunds for plagiarized work. Customers can request assistance confidently knowing their needs will be fully met.
Concept Paper Examples Philippines Educational SLeonard Goudy
The document provides instructions for requesting writing assistance from HelpWriting.net, including creating an account, completing an order form with instructions and deadline, and reviewing writer bids before authorizing payment upon completion of revisions. The process aims to match clients with qualified writers based on qualifications and feedback to ensure high quality, original content through potential revisions until the client's needs are fully met.
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Islamic Education - Inside Vs. Outside Perspective (download ppt to read note...Muhammad Nabeel Musharraf
This document discusses perspectives on Islamic education from inside and outside views. It notes there are differing opinions on what constitutes Islamic education, from a traditional curriculum focused on core Islamic sciences versus a more contemporary issues-based approach. Traditional madrasas focused on subjects like Arabic, fiqh, hadith and tafseer. Reforms have pushed for adding more subjects while maintaining the core. The study also examines perspectives from outside the Islamic world, noting orientalist roots of Western Islamic studies and differences between education in Muslim-majority vs minority countries. It calls for balance between religious and worldly sciences in educational systems.
Imam Ghazali was an 11th century Islamic scholar and educator. He criticized the curriculum of his time for focusing too much on religious education and ignoring worldly education. Ghazali proposed a balanced curriculum that incorporated both religious and practical knowledge like agriculture and trade. He emphasized developing good character in students and recommended teaching methods like simplifying concepts, moving from simple to complex ideas, and using affection instead of corporal punishment. Ghazali's views on education emphasized its practical benefits and developing the whole person, and many of his ideas were later reflected in Western educational thought centuries later.
Imam Ghazali was an influential 12th century Muslim scholar and philosopher. He divided knowledge into beneficial, neutral, and harmful categories. Beneficial knowledge included religious and scientific disciplines that benefit society. The aims of education, according to Ghazali, were character building and drawing closer to God. He emphasized the importance of religion in education and memorizing the Quran. Ghazali also discussed teaching methods, the roles of teachers and students, and establishing an Islamic curriculum.
Highlights of The Concept of Islamic Education Majid 'Irsan Al-KilaniQUESTJOURNAL
ABSTRACT: This article tries to reveal the concept of Islamic Education Majid Irsan al-Kilani, namely through the analysis of the five papers he is closely linked to education, among other things: 1) Ahdaf alTarbiyah al-Islamiyya fi Tarbiyah al-Fard wa Ikhraj al-Umma wa Tan-Miyah al-Ukhuwwah al-Insaniyyah (Vision-Mission of the Islamic Education in Teaching Personal, cadres of the People and Develop Fraternity Human Brotherhood), 2) philosophy of al-MT al-Islamiyya: Dirasah Muqāranah Baina philosophy of alTarbiyahal-Islamiyya wa al-philosophy al-Tarbawiyyah al-Mu'ashirah (Philosophy of Islamic Education: A Comparative Study of Islamic Education Philosophy and Contemporary Educational Philosophy), 3) al-Fikr alTarbawi 'inda Ibn Taimiyyah (Islamic Educational Thought Perspective of Ibnu Taimiyyah), 4) Hakadza zahara Jil Shalah al-Din wa Hakadza 'Adat al-Quds (Emerging Shalahudin Generation and the return of al-Aqsa), 5) Tathawwur understand al-Nazhariyyat al-Tarbawiyyah al-Islamiyya (History conception of Educational Islamic epistimologi).
curriculum and Islamic values2 The impact of the linguisti.docxdorishigh
curriculum and Islamic values 2
The impact of the linguistic hegemony of English on the Islamic values of English text books in
Saudi Arabia: evaluating the content of English textbooks of secondary stage (Super Goal 6).
Mona Al-Qahtani
Thesis Proposal (December 13, 2018)
University of King Khalid University, Dept. of Applied Linguistics, Languages and Translation
curriculum and Islamic values
curriculum and Islamic values
Abstract
This paper attempts to propose ways to merge Islamic values in English textbooks and teaching methods in the secondary stage. These values include: optimizing the use of instructional materials to contain Islamic values, as well as preparing teachers to be with multiple efficiencies. Furthermore, this paper includes the teaching of English materials in a context that is compatible with Islamic objectives. By doing so, Saudi Students can maintain their Islamic identity and values. Moreover, this integration of Islamic teachings in textbooks would protect students of the split personalities that occur when Muslim youths learn English from textbooks that are heavily full of Western values. Simultaneously, Saudi Students in youth age will have English competence as a fort fortified to encounter their future.
1 Introduction
One day, I had a class titled as "They said, we said" and the lesson was designed inappropriately for Muslim students. In the coursework, there were pictures representing a group of people in a coffee shop named "The gossip café". In the picture, the group of people is shown talking and laughing in an inappropriate way. When I wanted to extract the Islamic aspects in the picture, I felt that there was something wrong. Nevertheless, I continued talking to my students about backbiting. I said that we should not listen to what others say about people, as it is extremely against the teachings of our religion. However, a student named Ahlam stopped me and said that this thing is being done mostly by all students, and she thought it is normal because everyone has the right to talk freely about whomever he/she wants. A year after the incident took place, I had been admitted to complete a Master’s degree. In one of his classes, professor Abdullah asked us a question "What is the role of you as English student to serve Islam?" at the same time, I remembered my student, Ahlam, who was the main rational reason to select this topic. My reasoning for this quick memory was an entrance to this research.
As Kachru's divided (1985, 1992),Saudi Arabia is considered one of the Expanding Circle countries where English is used as a foreign language. Saudi Arabia devoted great attention to English teaching and training. However, such efforts faced enormous resistance by people in Kingdom of Saudi Arabia who think that English is still carrying Judeo-Christian values and Western beliefs(Karmani, 2005a; b; c as cited in Alshammari,2015,366).Therefore, Ratnawati (2005) said that one of the point convergence.
The document discusses four approaches to Islamization of Knowledge proposed by various scholars: 1) Islamization of social sciences advocated by Ismail Raji al-Faruqi, 2) combining readings from two books proposed by Taha Jabir al-Alwani, 3) Islamization of political science developed by Abdul Hamid Abu Sulayman, and 4) Islamization of education. These approaches aim to reconcile modern disciplines with Islamic teachings and produce university textbooks from an Islamic perspective. They are promoted by the International Institute of Islamic Thought to address the crisis in Muslim thinking.
The document discusses curriculum in the Islamic system of education. It states that the philosophical, psychological, sociological, and economic bases of the curriculum are rooted in Islamic religious beliefs and laws. The core curriculum is the Quran, which is the first subject taught to children. Curriculum integration involves reducing barriers between subjects by considering common elements. The content selection in an Islamic curriculum focuses on validity, balance, appropriateness, learnability, and flexibility. The document provides models of curriculum for secondary classes with topics like Islam as a way of life and the sources of Islamic law.
This document summarizes the evolution of Islamic studies as a discipline in both Muslim-majority and Western contexts. It discusses how Islamic studies was traditionally focused on transmitted religious texts and principles in Muslim lands, while taking a more external perspective in the West. Over time, both approaches have evolved, with Western universities incorporating more social science perspectives and Muslim universities introducing more modern subjects, though imbalances remain. The document also traces the historical development of Islamic education institutions from early informal settings to formalized schools and universities under successive Islamic empires.
An investigation to majlessi anthropological theories about principles of edu...Alexander Decker
This document summarizes an investigation into educational principles derived from the anthropological theories of Mohammad Bagher Majlessi, a prominent Muslim scholar. Some key principles extracted from Majlessi's views include: involving students actively in the learning process to reflect human's social nature; considering individual differences in students' capacities and abilities; pursuing moderation and avoiding extremes; and linking ethical education to spirituality. The document provides background on Majlessi and his influential works before outlining his perspectives on human nature and identifying educational guidelines informed by his anthropology.
The document discusses the education system during the time of the Prophet Muhammad (PBUH) and compares it to modern education systems. Some key similarities between the two systems include a focus on character development and building a positive society. Some differences are that the modern system includes e-learning and co-education, while the Prophet's system focused more on stimulation, role modeling, avoiding punishment, and practical demonstration. The document argues that incorporating aspects of both systems could help develop students' character and benefit society.
The document provides an introduction to key concepts of curriculum. It defines curriculum and discusses its major components. Curriculum is defined as including permanent subjects, those useful for contemporary society, and all planned learning. The major components are aims/goals/objectives, subject matter/content, learning experiences, and evaluation approaches. Goals are more general outcomes while objectives refer to specific classroom outcomes and are assessable. Objectives are further classified by Bloom's taxonomy as cognitive, affective, and psychomotor. The philosophy of education and curriculum in Malaysia is also outlined, with the goal of developing students intellectually, spiritually, emotionally, physically, and as responsible contributors to society.
1. Imam Ghazali divided knowledge into four categories: prophetic, rulers, philosophers/scholars, and preachers. He also divided knowledge into useful/desirable and useless/undesirable types.
2. Ghazali believed the major aim of education is that it should be useful for both individuals and society by promoting good character. He emphasized religious and worldly education.
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Article Journal Of Education And Educational Developement Al-Ghazali S Aims And Objectives Of Islamic Education
1. 111
Vol. 6 No. 1 (June 2019)
Article
Journal of Education and Educational Developement
Al-Ghazali’s Aims and Objectives of Islamic Education
Sajid Ullah Sheikh
Prestige Academy, Pakistan
sajidullahsheikh@gmail.com
Muhammad Abid Ali
Bahria University, Pakistan
muhammadabid.buic@bahria.edu.pk
Abstract
The Constitution of Pakistan (1973) and our various educational policies have
given clear direction on aims of our education system, which should be based on
Islamic principles. However, since independence, Pakistan is still unable to devise
a system of education, the aims of which are derived from Qur’an and Sunnah as
mandated by the constitution. As such a dire need is felt to understand the aims
and objectives education from our ideological perspective. It has been generally
agreed that Al-Ghazali’s thoughts comply with the Qur’anic principles, he is well
accepted by vast strata of Muslims in Pakistan and appreciated by west as well.
Accordingly, this qualitative study explored educational aims and objectives from
Al-Ghazali’s thoughts and philosophy, using content analysis of various writings
of and on Al-Ghazali. Based on this research, we can conclude that the aim of
Islamic education should be associated with the aim of a person’s life. Based on
this fundamental assumption and guideline provided by Al-Ghazali, we can develop
aims and objectives of Islamic education as directed in the Constitution of Pakistan,
1973.
Keywords: Al-Ghazali, educational philosophy, Islamic education, objectives of
Islamic education.
Introduction
Education is one of the key instruments used for aligning young minds
to a nation’s ideology. In school, which being the first institution where formal
education is imparted, the youth is passed through a curriculum meticulously
designed to achieve certain objectives as laid down to achieve the state’s educational
2. Al-Ghazali’s Aims and Objectives
Vol. 6 No. 1 (June 2019)
112
objectives (Althusser, 1971). These schools, as a normal process, take in a big mass
of youth, churn them through the prevalent educational curriculum for around ten
to twelve years and prepare them for either higher education or vocational pursuits.
From Pakistan’s perspective, national educational goals should be derived from
the supreme constituting document, which is the Constitution of Pakistan (1973),
whereby the government is required to take steps to facilitate Muslims of Pakistan
to live their lives in accordance with Islam, both individually as well as collectively.
The basic institution for children’s education is school. In Pakistan, schools
can be broadly categorized into public schools, private schools and madaris.
Curriculum of both private and public schools is governed by various national and
international Educational Boards. Madrasah system follows a very different model
in comparison to schools, which focuses on Islamic jurisprudence. On the other
hand, over the last thirty-five years, we can see a growth in a new segment of
schools in private sector, which are known as ‘Islamic Schools’. These Islamic
schools have essentially adopted the conventional school structure, adopted from
the western world (Ali, 2011). It is felt that an extensive research is required to
define actual aims and objectives of education from our ideological perspective.
This aspect of education is greatly lacking and we see the aims and objectives of
contemporary education aligned with the western secular ideology. A need is felt to
understand what the aims and objectives of Islamic education should be therefore,
the present research will explore conceptions about aims and objectives as derived
from the thoughts and philosophy of Al-Ghazali.
Statement of the Research Problem
Even after more than thirty-five years of initiation of private Islamic schools
phenomenon, these schools are still in a state of confusion as to what Islamic
pedagogy should be, and what are the aims and objectives of education system
based on Islamic ideology.
Research Question
What are the aims and objectives of Islamic education at school level in the
light of the Holy Qur’an and Sunnah as articulated by Al-Ghazali?
3. Vol. 6 No. 1 (June 2019) 113
Sheikh & Ali
Literature Review
Any ideological nation or group will train its members around its own
ideological objectives and not around the objectives of others’ideology (Ali, 2011).
Similarly, Mawdudi, (2000) opines that a state, especially an ideological state,
cannot survive unless it provides training to the future administrators according
to its ideology; therefore, education is a matter of crucial importance for this state.
Education system of a nation thus has to be developed around its own ideological
objectives. Ali (2011) highlights that aims of Islamic education should be derived
from the Qur’an, which states that the objective for the creation of man is to worship
Allah (Al-Dhariyat: 56). It is therefore adamant that Muslims should devise and
design their own educational system according to Islamic aims and objectives.
It is noted by several Muslim scholars that many aspects of Al-Ghazali’s
guidance on teaching and learning are still valid (Alkanderi, 2001; Nofal, 1993).
Likewise, researchers generally agree that Al-Ghazali’s thoughts comply with the
Qur’anicprinciples.HeiswellacceptedbyamajorityofstrataofMuslimsinPakistan
and appreciated by the west as well (Nadvi, 1971; Nofal, 1993). His guidance can
be directly applied to the education system of not only Islamic world, but also to the
rest of the world (Abul-Quasem, 1978; Gil’adi, 1992; Nofal, 1993; Sherif, 1975).
Since he is recognized as the religious authority of his era, he is known as the proof
of Islam (Hujjat al-Islam) (Sherif, 1975). Zwemer (1920) called Al-Ghazali “The
greatest of all Moslems” (p. 11) since the days of Prophet Muhammad (PBUH) and
Watt believed that Al-Ghazali is by no means unworthy of that dignity (Al-Ghazali,
1952). Scholars have compared Al-Ghazali with a number of great western thinkers
such as Descartes, Thomas Aquinas, Kant and Eckhart (El-Shinqiti, 2012). He is
also equated with modern thinkers like John Locke, Jean-Jacques Rousseau and
John Dewey (Arani, Kakia, Moazani, 2014). M’Bow in 1986 reported that Al-
Ghazali’s importance is not confined to the Muslim world, for Al-Ghazali was the
first Arab author whose works were translated into Latin in Medieval Europe. In
addition, he was introduced to the west through his book Maqasid al-Falasifah
(The Aims of the Philosophers).
Education during the era of Al-Ghazali was not considered as a separate
subject hence, we may not be able to find a systematic record of educational
philosophy in any single book or work of Al-Ghazali, though he has written
extensively on education (Gunher, 2006). This research aimed at pulling together
4. Al-Ghazali’s Aims and Objectives
Vol. 6 No. 1 (June 2019)
114
thoseportionsofAl-Ghazali’swork,whichcomprisehisphilosophyofeducationand
present them in such a manner as to be accessible and relevant to the educationists.
Methodology
This was a qualitative research using content analysis of Al Ghazali’s
literary and philosophical works to explore his educational directives to derive
aims and objectives of education from Islamic perspective. Some of his famous
books, which have been translated in English and Urdu were reviewed critically,
especially his famous books Al-Ahya Ul Uloom Uddin (Revival of the Religious
Sciences), Munqidh Min Al-Dhalal (Deliverance from Error) and Ayyuhal Walad
(O’ Students - Letter to a Disciple). Apart from these, relevant books, research
articles and dissertations were also read to understand the philosophy from multiple
dimensions.
The content analysis of Al Ghazali’s literary and philosophical work was
done using thematic analysis, where the themes were derived after the literature
review. Both English as well as Urdu translations of his work were referred to for
a better and in depth understanding. The analysis was continuously monitored by
an expert.
Al-Ghazali’s Philosophy of Education
Education was not a separate discipline at the time of Al-Ghazali,
accordingly, though Al-Ghazali has written extensively on education, one will not
find a systematic record of his educational philosophy in any single book or work
(Gunher, 2006). The significant work in the field of Educational Philosophy by
Al-Ghazali is a few of the forty books that make up Al-Ahya ul Uloom Uddin
(Revival of the Religious Sciences). Other related work includes Ayyuhal Walad
[O’ Students - Letter to a Disciple], Meezan al-Amal [The Criteria of Action] and
Al-Munqidh Min al-Dhalal [Deliverance from Error].
What is Education?
Going through his various writings, we can draw a meaning of education
from Al-Ghazali’s perspective. Alavi explains it as an interaction between a teacher
and a student, which proceeds gradually, developmentally and continuously
throughout the student’s life, the purpose of which is to cultivate harmoniously
5. Vol. 6 No. 1 (June 2019) 115
Sheikh & Ali
and conclusively all that God has created in the student for his or her happiness
and spiritual benefit (Alavi, 2007, p. 312). Al-Ghazali sees education as a skill or
technique, instead of a science in itself.
Perception of God, world and life. The concept of God and His relationship with
mankind is the main premise of Al-Ghazali’s philosophy of education. Al-Ghazali
segregates this worldly life from the life after death. He considers this worldly life
as temporary and the life hereafter as permanent. God is not only the creator of the
universe and of its attributes and laws, but He is also the cause of every event in the
world, be it huge or small, past, present or future.
Concept and classifications of knowledge. (Al-Ghazali, 1962). Amongst the
characteristics of a man,Al-Ghazali considers awareness and knowledge as the most
important. He highlights that knowledge is derived from two sources; the senses
and the logics, but he considers both of these sources as weak sources which will
result in a man to know only the materialistic aspects of the world in which he lives.
On the other hand, divine revelation enables him to learn more about the life after
death, which he considers as eternal life. InAl-Ghazali’s view, true knowledge is the
knowledge of God, His books, His prophets, His creation, including the kingdoms
of earth and heavens. It also includes the knowledge of Shariah as revealed by His
Prophet. He classifies disciplines such as arithmetic, medicine, etc., as techniques
and believed that true knowledge can only be achieved if the self has been nurtured
through teachings the Holy Qur’an. The more one comprehends such knowledge,
the better he knows God and the closer he comes to Him. Al-Ghazali has several
classifications of the knowledge, based on following:
Nature.
1. Theoretical (pertaining to religion and theology)
2. Practical (pertaining to politics, ethics and family affairs)
Origin.
1. Revealed knowledge (pertaining to unity of God, morality, customs,
exegesis).
2. Rational knowledge (pertaining to natural sciences, mathematics, etc.)
3. In Al-Ghazali’s opinion, there is no contradiction between the revealed
6. Al-Ghazali’s Aims and Objectives
Vol. 6 No. 1 (June 2019)
116
knowledge and the rational knowledge. He considers both sciences as
complementing one another.
Effects.
1. Cursed knowledge (such as black magic or fortune telling, whichAl-Ghazali
considers as useless knowledge both in this life and the life hereafter)
2. Right knowledge (which is related to the soul of a human being)
Purpose.
1. Knowledge of transactions (relating to actions, behaviour and conduct of
one human with another)
2. Knowledge of unveiling (relating to discover the apprehension of the reality
and reality of things)
Aims of Education
Principle aim of education. As discussed above, Al-Ghazali considers getting
eternal salvation as the greatest achievement of man (Al-Ghazali, 1962). Nofal
(1993) articulates Al-Ghazali’s aim of education as “To cultivate man so that he
abides by the teachings of religion and is hence assured salvation and happiness in
the eternal life hereafter” (p. 5) and this is only possible with the proper knowledge
of acts of worship (Al-Ghazali, 1962). As such, the foundation of salvation and
happiness is the knowledge as Al-Ghazali states that of all works it (seeking of
knowledge) the most excellent (Al-Ghazali, 1962, p. 19). The fruit of knowledge in
the hereafter for a person is his nearness to Allah, where he will be closer to Him
even than the angles.
Other aims. Al-Ghazali has also mentioned the development of other aspects
of human life through education, which should be the other aims of education;
however, he asserts that these aims should support the main aim of education. The
other aims of education are drawn from the writings of Al-Ghazali (Abu-Sway,
1996;Al-Ghazali, 1962; MacDonald, 1899; Watts, 1963,Al-Ghazali, 1963a). These
are summarised below:
Character formation. Al-Ghazali realizes the significance of childhood age in
character building. He elaborates that a good childhood will give youngsters a good
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character and help them to carry on with an honourable life and a bad childhood
will ruin their character. Once character is lost it will be difficult to redevelop it.
Education is not limited to training the minds only and pouring information into it,
but it involves all aspects; religious, moral, intellectual and physical personality of
the learner.
Brightening the heart. Al-Ghazali considers the heart as a spiritual subtlety (Al-
Ghazali, 1963a) connected to the physical heart; and this spiritual subtlety is the
core of man, which learns, comprehends, and knows. Al-Ghazali asserts that the
process of education should result in cleansing the heart, as a result of which the
‘light of knowledge’ will brighten his heart (Al-Ghazali, 1962).
Moral development. Al-Ghazali assures that youngsters’ moral development is
one of the fundamental objectives of education. He gives an example of a garden
to explain to explain the processes of moral education; before planting flowers,
the ground must be cleared of weeds. Similarly, teachers must purify the students’
soul by removing from it filthy thoughts and immoral deeds before teaching moral
goodness and then all acts should be carried out for the sake of God (Al-Ghazali,
2005). Al-Ghazali views the role of various people as important in influencing
the moral development of a child, especially the parents, peers and teachers (Al-
Ghazali, 1962).
Earning a livelihood. In order to achieve the primary goal, human being has to
fulfil all the obligations, which include feeding himself and his family, which is also
a requirement of Shariah. Accordingly, man should learn certain art or get certain
amount of knowledge which would help him achieving the said goal.
Societal development.Al-Ghazali has also emphasized that apart from individual’s
responsibilities of self, Allah has entrusted him responsibilities pertaining to the
society’s development as well. He refers such responsibility as Farz-e-Kifaya, for
example, a society needs doctors to keep people healthy, who will be in a better
position to fulfil their responsibilities towards Allah.
Planned Objectives
For Al-Ghazali, the above mentioned aims of education can be achieved
through objectives related to multidimensional areas which are to be worked upon
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concurrently. Accordingly, his objectives can be broadly categorized into guidance
pertaining to the role of parents, role of teachers, role of students, curriculum and
environment. These are elaborated below:
Role of parents. Al-Ghazali views the role of parents as significant because a child
interacts with his parents more than any other person and influence the child the
most. Accordingly, Al-Ghazali emphasises the responsibility of parents to develop
all aspects of a child’s initial education. These aspects include language, cultural
traditions, religious and moral beliefs. A child is influenced by his parents for good,
as well as for evil. Accordingly, parents are admired if their child develops a good
character and held responsible if their child develops unacceptable traits. (Al-
Ghazali, 1962).
Role of teachers. When a student starts seeking knowledge from his teacher, Al-
Ghazali emphasises that the role and impact of the teacher is more important than
parents (Al-Ghazali, 1962). Al-Ghazali asserts that the educator’s own life must
be filled with the qualities which he instructs to youngsters to attain. Children
have strong tendency of impersonation and they will probably gain from what the
teacher does instead of from what he says (Al-Ghazali, 2005). Al-Ghazali (1962)
in his master piece Al-Ahya Ul Uloom Uddin book 1 titled Book of Knowledge
distinguishes the following eight standards of behaviour for teachers, the main
themes of which are:
1. The teachers should be sympathetic towards students and they should treat
them as their own children.
2. TheteachersmustfollowthenobleexampleofthelifeofProphetMuhammad
(P.B.U.H.) and teach for giving knowledge only and not for seeking praise
or fee.
3. The teachers should adopt progressive methodology whereby, they should
make students learn gradually by mastering one stage and then proceeding
to the next.
4. The teachers should also encourage students to leave bad habits in a
suggestive manner and compassionately, rather than aggressively and
embarrassingly.
5. The teachers should respect all sciences, including those that they are not
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teaching and should not derogate them.
6. The teachers should ensure that the knowledge being imparted to the
students is not very difficult for them. The teachers should also ensure that
the students enjoy learning continuously.
7. Al-Ghazali (1962) proposes that individual attention should be given to
the students, especially the weak ones. He asserts that the teachers should
ensure that only things which are clear and suitable to the students’ limited
understanding should be taught to them.
8. The teachers should practice and teach what they know and not allow
their work and behaviour to contradict their words, because knowledge is
comprehended through mind, while it works through the eyes.
Role of students. Al-Ghazali considers student’s own efforts and behaviour as
equally important as teachers’ and parents’. Accordingly, he has given guidance to
students as well. Following are the codes of ethics for students, which are compiled
in his book ‘Al-Ahya Ul Uloom Uddin’ book one ‘book of knowledge’(Al-Ghazali,
1962):
1. The students should purify their spirit by freeing themselves of bad habits
and other spiritual maladies. Thereafter they will become a vessel where
knowledge can be stored.
2. The students must separate themselves as much as possible from their
connection with the worldly affairs, as these ties will pull them away from
the focus on seeking knowledge.
3. The students should not consider themselves superior to their teachers and
should accept the knowledge and learning provided by them. The students
should accept advice of their teachers and trust the guidance received.
4. The students should ignore the opinions in contradiction to their thoughts
in their selected field and focus on mastering the one and only praiseworthy
way as guided by the teachers.
5. Serious students should get knowledge of all branches of science, because
all types of knowledge are related and linked to each other.
6. The students should set study priority according to the importance of the
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relevant discipline in their life.
7. The students should adopt progressive strategy whereby they must not start
new branch unless they master the existing branch.
8. The students should understand how to judge the nature of knowledge. This
judgement requires looking from two aspects: the nobility of its fruit and
authenticity of its principles.
9. The primary goal of the students should be the attainment of virtues and his
final goal should be to get closer to God rather than being ostentatious in
society.
10. The students should understand the relationship between different branches
of knowledge and that the ultimate goal of all knowledge should be getting
closer to Allah. This will enable them to give appropriate attention and
weightage to each branch.
According toAl-Ghazali, a person will always be a student till his death (Al-
Ghazali, 2005). Thus, he also gives guidance to the students who have completed
their curriculum and entered the practical life. In his book Ayyuhal Walad, Ghazali
(2005) gives eight guidelines in this regard:
1. Students should avoid religious debates and arguments as much as possible
as they result in more evil than good. Al-Ghazali warns studentss to refrain
from preaching which they themselves have not practised.
2. Al-Ghazali precautions students not to even greet any king, or influential
person, or any ruler and stay away from their company and gatherings. Al-
Ghazali thinks even looking at them has many evils, especially diverting
him away from God.
3. Al-Ghazali warns students not to accept any benefit or gift from the rulers,
even if the source of that gift is Halal (legal/permissible). Al-Ghazali
highlights that this acceptance of benefits or gifts will result in producing
sycophancy, partiality for them (rulers) and complicity in their tyranny in
the hearts of the receiver of such benefits.
4. Every student should act by keeping his relationship with Allah in mind;
and for this Al-Ghazali gives simile of a relationship which a servant has
with his master. Accordingly, he should do all the things that a master likes
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his servant to do for him and refrain from all the things that he likes his
servant to refrain from.
5. Al-Ghazali highlighted that students, while interacting with others, should
treat the others in a manner that he (students) would wish himself to be dealt
with by them.
6. He advices his students not to discontinue their connection with the
literature, as this is a continuous source of increase in knowledge. However,
such knowledge should result in brightening the heart and purging the ego.
7. Al-Ghazali discouraged the piling of resources and prohibits his students
not to stock the ‘world’s produce’ for more than one year.
Broad guidance on curriculum. In Al-Ghazali’s era, curriculum of education was
not strictly defined (Abu-sway, 1996), but it was flexible allowing students to choose
the subjects they aim to study. Since Al-Ghazali did not consider aims of education
as different from the aim of life, he essentially suggested a curriculum for student’s
whole life (Alkanderi, 2001; Watts, 1963). The curriculum suggested byAl-Ghazali
can be viewed from two aspects: content point of view, and methodology point of
view.
Content point of view. From content point of view Al-Ghazali divided his
curriculum into two parts;
• Obligatory (Farz-e-Ain) as the mandatory curriculum. This includes the
doctrine of the Qur’an, logic and hygiene. The purpose of mandatory
curriculum is to teach students how to live their lives as individuals as well
as members of the Islamic society.
• Optional (Farz-e-Kifaya) which is considered as compulsory, that is, as a
society someone must be doing it, which is not obligatory (farz) on every
person.
The aim of Farz-e-Ain is to develop behavioural aspects in students. Farz-
e-Kifaya on the other hand, is concerned with the economic and social aspects of
society. Accordingly, he suggests starting with the essential knowledge: the Qur’an,
followed by Sunnah, then Tafsir and then other sciences. With respect to subjects,
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Al-Ghazali divides the knowledge into six classifications: arithmetic, rationale,
regular sciences, mysticism, governmental issues and morals. Arithmetic, rationale
and the regular sciences don’t conflict with religion.
Methodology point of view. With regard to the use of methodology to impart
knowledge, Al-Ghazali’s suggestions include:
Effect of societal environment. Al-Ghazali gives importance to the environment in
whichlearningtakesplace.Theenvironmentincludesvalues,politicsandeconomics
of the society around an institution, which impacts the curriculum offered by the
institution and vice versa (Schubert, 1986). Before entering an institution, it is the
child’s parents who play the main role models (Al-Ghazali, 1962). After entering
institutions, the most important role player is the teacher (Al-Ghazali, 1962).
Understanding child psychology. Al-Ghazali signifies that if teachers wants to
have a maximum impact on children’s moral development, they should be aware
of how children’s motivation and interests change during the course of their lives
(Al-Ghazali, 1962).
Relaxed mental state through co-curricular activities. Al-Ghazali highlights that
children need time to relax through recreations and different exercises to ease the
fatigue of their study (Al-Ghazali, 1962). As such he recommends that a student
must be given reasonable time to play games (Al-Ghazali, 1962).
Discouragingmerememorization.Teachingmustbeaslowyetdynamicprocedure,
including incitement and inspirations.Al-Ghazali highlights that educating students
must be connected to real life circumstances. Teachers should avoid giving abstract
examples (Al-Ghazali, 1962).
Discussion
As a nation, the aim of education should be derived from the constitution.
However, since independence, Pakistan is still a passive receptor of secular
pedagogical paradigms imported from the west. On the other hand, over the last
thirty-five years, a new segment of schools is emerging, which known as ‘Private
Islamic Schools’. However, the educational interventions and applications of the
tools of education by these schools are basically adopted from western framework
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of education (Ali, 2011). These objectives and applications include the school
structure, education delivery framework and style, the curriculum, the focus on
English language, the uniformity in dressing and the assessment methodology. The
school structure is fundamentally on factory model, where the human resource is
being prepared for the countrys’ job market and economic requirements (Gatto,
2005; Robinson, 2010). This schooling system is the invention of the West and is not
more than two hundred years old (Robinson, 2010). Whereas, the Islamic principles
as articulated by Al-Ghazali, were formulated quite inclusively fourteen hundred
years ago. And soon after, the Muslims developed an educational methodology
which resulted in an intellectual revolution resulting in more than a thousand years
of leadership in all aspects of life by the Muslims.
As has been mentioned earlier, Al Ghazali looks at education from a holistic
perspectiveanddefinesindetailtheaimsandobjectivesofeducationandthefunction
and responsibilities of the teacher as well as the students in acquiring education. It
is observed that Al Ghazali stood for the passionate seeking of learning from the
students’ side, coupled with the passion of facilitating learning from the teachers’
side. This excludes the concept of imposing forced knowledge and learning from
the institutions’ side as is the present day practise. He discouraged rote learning as
is being practiced today in the Madaris and many schools.
Conclusion and Recommendations
Islamic education should be clear in its objectives, which essentially should
be linked with the objective of life. Accordingly, all activities should be developed
around these aims and objectives and not contrary to it. The purpose of education
should basically be to create a realization and to facilitate to achieve the purpose
of life, which is submission to Allah, as Allah says I did not create the Jinns and
the human beings except for the purpose that they should worship Me (Qur’an:
51:56). Al-Ghazali asserts that education as a process that must lead human beings
towards the consciousness of the Creator in order to obey His commands. Muslims
need a different model independent of the western influence, based on fundamental
assumptions of Muslim about his life. For this, I would strongly recommend further
research on the model that results in achieving the aims of Islamic education.
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Citation of this Article:
Sheikh, S. U., &Ali, M.A., (2019).Al-Ghazali’s aims and objectives of Islamic education.
Journal of Education and Educational Development, 6(1), 111-125
Received on: March, 2018
Revised on: December, 2018
Accepted on: March,2019