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.

1. «History of Education & Children’s Literature», IX, 2 (2014), pp. 623-642
ISSN 1971-1093 (print) / ISSN 1971-1131 (online)
© 2014 eum (Edizioni Università di Macerata, Italy)
History of emancipatory worldview of
Muslim learners
Tareq M. Zayed
Institute of Education, International
Islamic University Malaysia, Kuala
Lumpur (Malaysia)
tareq.zayed@live.iium.edu.my
Abdullah al-Mizan
Centre for University Req,
International Islamic University
Chittagong, Dhaka (Bangladesh)
almizan02@yahoo.com
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.
EET/TEE KEYWORDS: Islam; Principles of Education; Learning Process; Malaysia; Seventh
Century.

2. 624 TAREQ M ZAYED, ABDULLAH AL-MIZAN
Introduction
A general observation on the graduates of Islamic integrated education
institutions in Malaysia has revealed that Muslim learners are not satisfying
the social expectations in terms of performance 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. The contributing fact behind
this intellectual poverty may be the worldview of the graduates while the purpose
of the education is to instil the worldview1. This condition has happened in
the Muslim learners when the worldview has been corrupted in educational
contents.
Merely, the Islamic subject matter cannot resolve the issue of worldview. So,
the authors’ general observation is that the emphasis on religious subjects taught
in the schools did not yield much benefit in terms of Muslim development. On
top of that, in most Muslim countries, the essence of the school curriculum is
dichotomous2. The curriculum is either too religious such as Islamic education,
or too secular such as conventional education. In practice, the Islamic education
primarily consists of and founded on knowledge of the Quran, Hadith, Fiqh,
Aqidah, Arabic etc. Though this knowledge is essential for every Muslim it is
not enough to empower the learners with the ability to serve the world3. In
addition, the concept associated to goal and objective of education in Islam
may not be possible to achieve through the current curriculum offered by
education system because they are loosely integrated. Ignoring the history of
education of early Muslims in some institutes of Malaysia, Islamic subjects
and conventional subjects are taught together (in a day, but different time,
for example, in the morning and afternoon)4 and the teachers think that this
education will change the learners. While indeed, education and Knowledge
must be founded upon the Islamic epistemology. In the past Islamic education
integrated Islamic epistemology with the body of conventional knowledge and
1 S. Baba, The Integrated approach in Malaysian Education: The International Islamic
University Malaysia as a Model, «Jurnal Pendidikan Islam», vol. 13, n. 2, 2004, pp. 87-99; R.
Hashim, Intellectualism in Higher Islamic Traditional Studies: Implications for the Curriculum,
«The American Journal of Islamic Social Sciences», vol. 24, n. 3, 2006, pp. 92-115; S. Hussien,
Critical Pedagogy, Islamisation of Knowledge and Muslim Education, «Intellectual Discourse»,
vol. 15, n. 1, 2007, pp. 85-104; S.E. Krauss et al., Religious Socialization Among Malaysian
Muslim Adolescents: A Family Structure Comparison, «Review of Religious Research», vol. 54,
n. 4, 2012, pp. 499-518.
2 R. Hashim, Educational Dualism in Malaysia Implication for theory and Practice, Kuala
Lumpur, Oxford University Press, 1996, p. 204.
3 A. Izetbegovic, The Islamic Declaration: A Programme for the Islamization of Muslims and
the Muslim Peoples, Sarajevo, [s.n.], 1990.
4 A.F.A. Hamid, Islamic Education in Malaysia, Singapore, S. Rajaratnam School of
International Studies, 2010-Ministry of Higher Education (Preliminary Report: Malaysia
Education Blueprint 2013-2025), 2012.

3. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 625
education also instilled supreme values and interactive values in the mind and
practice of people5.
In this context, this paper will address the principles, foundations, and
methodology relating to concept and practice of integration of epistemology
in knowledge and education. In addition, it will explain the historical idea
of the epistemological foundation of Muslim learners as it was based on
emancipatory worldview. The issue of acquiring knowledge is no important
than the issue of emancipate the humanity although in almost every book of
Islamic education it is mentioned that «acquiring knowledge is essential for
Muslim male and female». In the history, education was considered as a means
of solution to problems prevailed in the Muslims. Thus we started the discussion
of emancipatory worldview of Muslim learners as derived from the resources
Muslims had. In contrast of our attempt, the Malaysian education system, for
example, introduced all over the country integrated education institutions five
decades ago6. Yet the output of these integrated education institutions needs to
be discussed in the context of graduates’ personality and impact on the society7.
In this case, we argue that the missing dimension in Malaysian education is the
unexplored emancipatory worldview among the learners.
1. Worldview, motivation and education
Worldview motivates to act in a certain way. The problems relating to the
outcome of graduates of Islamic education may be linked with the lack of
achievement motivation as it is a prerequisite for success8. Motivation is the
process of stimulating and arousing one’s behavior, giving direction to behavior
and sustaining the reinforced behavior. «It has been hypothesized as one of the
driving forces for the development of the nation and considered as a mental
‘virus’ which causes individuals to be competitive, hardworking and have more
persistence»9.
5 S. Baba, Integration and Collaboration in Education and Learning, Kuala Lumpur, Yayasan
Ilmuwan, 2013.
6 R. Hashim, Educational Dualism in Malaysia: Implication for theory and Practice, Kuala
Lumpur, Oxford University Press, 1996; Id., Intellectualism in Higher Islamic Traditional Studies:
Implications for the Curriculum, «The American Journal of Islamic Social Sciences», vol. 24, n.
3, 2006, pp. 92-115.
7 M.K. Hassan, A return to the Qur’anic Paradigm of development and integrated knowledge:
The Ulu al-Albab model, «Intellectual Discourse», 2010, vol. 18, n. 2, pp. 183-210.
8 C. Shekhar, R. Devi, Achievement Motivation across Gender and Different Academic
Majors, «Journal of Educational and Developmental Psychology», vol. 2, n. 2, 2012, pp. 105-110.
9 H. Elias, W. Rafael, A. Rahman, Achievement Motivation of University Students, «Pertanika
Journal of Social Science and Humanities», vol. 3, n. 1, 1995, pp. 1-10, cit. from p. 2.

4. 626 TAREQ M ZAYED, ABDULLAH AL-MIZAN
In addition, achievement motivation is linked to personal epistemology
belief10. Epistemology is concerned with the origin, limits, nature, and validation
of human knowledge. In recent studies, we have found the recognition that
individuals develop a personal epistemology and that affect the degree of
motivation to initiate in worldly affairs11. While epistemological belief causes
less motivation, actually Muslims as the Khalifa (representative) of Allah should
not be less motivated in worldly affairs and nation building. As Allah says in
the Quran:
So lose not heart, nor fall into despair: for ye must gain mastery if ye are true In Faith
(Ale-Imran, 3:139).
The recent Muslim scholars have tried to find the problems behind the
phenomenon. They discovered disintegrated education in Muslim countries.
Therefore, recent Muslim educationists have provided a framework to
motivate Muslim learners and students towards better condition by the names
of Islamization of Knowledge12, Islamization of education13, eclectic model14,
disciplining mind and soul etc.15 In these methods of integration, the basic efforts
have been put in the point that knowledge comes from the Almighty Allah,
and this constitutes the epistemology of Muslim education and knowledge.
Despite the constant efforts on epistemological integration still there are many
things to do to improve the learners. We justified in the following sections
that the statement «Almighty Allah is the source of knowledge» this cannot
direct the learners to be motivated to serve the world. Beside this approach, the
10 R. Ricco, S. Schuyten Pierce, C. Medinilla, Epistemic Beliefs and Achievement Motivation
in Early Adolescence, «The Journal of Early Adolescence», vol. 30, n. 2, 2009, pp. 305-340.
11 M.T. Mohamed, M. El-habbal, The Relationship between Epistemic Beliefs and
Academic Performance: Are Better Students always More Mature?, «Journal of Educational and
Developmental Psychology», vol. 3, n. 1, 2013, pp. 158-172; Ricco, Schuyten Pierce, Medinilla,
Epistemic Beliefs and Achievement Motivation in Early Adolescence, cit.
12 I. Ba-Yunus, Al Faruqi and Beyond: Future Directions in Islamizaiton of Knowledge, «The
American Journal of Islamic Social Sciences» vol. 5, n. 1, 1988, pp. 13-28; I.R. Faruqi, Islamization
of Knowledge: General Principles and Workplan, 3rd ed., Herndon, IIIT, 1997, pp. 1-134; I.R.
Faruqi, Islamization of Knowledge: Problems, Principles and Prospective, «Islam: Source and
Purpose of Knowledge», Herndon, IIIT, 1988, pp. 13-64; R. Hashim, I. Rossidy, Islamization of
Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi, «Intellectual
Discourse», vol. 8, n. 1, 2000, pp. 19-44.
13 A.A. AbuSulayman, From Islamization of Knowledge To Islamization Of Education,
«American Journal of Islamic Social Science», vol. 16, n. 2, 1999, pp. 1-4.
14 T.J. Al-Alwani, Outlines of A Cultural Strategy, London, IIIT, 1989; N. Othman, K.A.
Mohamad, Eclectic Model in the Malaysian Education System, «International Education Studies»,
vol. 4, n. 4, 2011, pp. 111-117.
15 S.M.N. Al-Attas, The concept of Islamic education, in The First World Conference on
Muslim Education, Makkah, Hodder and Stoughton, 1977; S. M.N. Al-Attas, Aims and objectives
of Islamic education, Jeddah, Hodder and Stoughton, 1979; Hashim, Rossidy, Islamization of
Knowledge: A Comparative Analysis of the Conceptions of Al-Attas and Al-Faruqi, cit.

5. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 627
emancipatory approach needs to be included in education as an epistemological
base.
Regarding the problem among the Muslim learners, it originated from the
lack of clear worldviews and this lacking generates many other problems. The
problems transcended the learners themselves and affected the institution’s goal,
practice and contents. For example, firstly, in some of the Islamic education
institutions memorization is practiced and more emphasized16. It has been
observed that the learners of the Quran i.e. students of Islamic education systems
and institutions cannot show their action in line with the teaching and essence of
the Quran. Secondly, nowadays the education institution is emphasizing more
on marketization of education. As a result of that, education became value
free and merely worldly oriented17. As a consequence, the educated people do
not lead the ethical life, and they ignore religious belief, moral attitude etc.
Thirdly, now Muslims are concentrating more on knowledge on how to manage
religious-personal affairs such as knowledge of Aqidah, Ibadah, Akhlaq etc.
They focus less on knowledge how to serve the world. As a result, they have
become the consumer of others’ products. They do not possess any technology
to manage natural resources gifted by Allah, such as oil, underground water,
uranium, gas etc. but lacking human capital and resources Muslims cannot
manage those resources.
2. Influence of worldview in building civilization
When we learn and emulate from our Muslim civilization in the past we find
the following features:
1. The synergy between the political leaders and the Muslim scholars;
2. Integration of revealed knowledge to the conventional knowledge;
3. Learning of comparative advantages from other civilizations.
The centre of these features is the application of knowledge in the path of
solidarity and serving humanity. As a consequence, the role of the political
leaders in the early days of Muslim history contributed to the establishment
of Muslim empire and development of Muslim civilization. While the leaders
16 G. Hardaker, A.A. Sabki, An insight into Islamic pedagogy at the University of al-
Qarawiyyin, «Multicultural Education Technology Journal», vol. 6, n. 2, 2012, pp. 106-110;
A.A. Sabki, G. Hardaker, The madrasah concept of Islamic pedagogy, «Educational Review», vol.
65, n. 3, 2012, pp. 342-356.
17 Hassan, A return to the Qur’anic Paradigm of development and integrated knowledge:
The Ulu al-Albab model, cit.; S.M. Natale, C. Doran, Marketization of Education: An Ethical
Dilemma, «Journal of Business Ethics», vol. 105, 2012, pp. 187-196; G. Whitty, S. Power,
Marketization and privatization in mass education systems, «International Journal of Educational
Development», vol. 20, 2000, pp. 93-107.

6. 628 TAREQ M ZAYED, ABDULLAH AL-MIZAN
maintained the polity, economy and geophysical development of the Muslim
nations, the Muslim scholars worked towards the development of intellectual
and spiritual needs of the nation via knowledge building. The scholars helped
in developing the golden age of Islam through great works of scholarships
that brought great fame to Muslim scholars in various fields of knowledge,
technology and innovation later.
The above features were resulted from the worldview was the integration
between revealed and the acquired knowledge. Muslims were required to
practice the teachings of Islam and its values in all aspect of everyday life from
simple things like respecting time by being punctual to management assets.
Man is a social being. We cannot live alone and separate from our own kind.
Societal living requires rules so that society will be harmonious and peaceful.
Muslim civilization is an evidence of successful implementation of integration of
Islamic teaching – the revealed knowledge with that of new and contemporary
knowledge be it technology, astronomy, psychology, medicine, biotechnology
or geology.
For instance, in the history of the first revelation of the Qur’an, it mentioned
the word «read» which indicates the essence of Islam is about knowledge. A good
Muslim is a knowledgeable Muslim. The word «read» also denotes scholarships
and how Islam promotes learning, educating, coaching. Islamic knowledge
was based on the revealed knowledge of Al Qur’an, and its best interpreter
was the Prophet. All his words and deeds were that of the interpretations and
culminations of what is the teaching of Islam is all about. This in turn became
the Al Hadith. Learning happened to them from reading and interpretation of
texts. This character emphasized on tradition of scholarships in the Muslim
civilization.
Another impact of the worldview of past Muslim civilization is learning of
«comparative» advantages from other civilizations. The early Muslim pioneers
began to pick and choose what was best and assimilated it to the Muslim
framework of knowledge building. Those initiatives had led towards the
integration of Islamic knowledge and possibly it was the first effort to establish
the movement of Islamization of knowledge among the scholars. Islamic state
began to expand with the expansion of other lands and people. This led Muslim
to learn, adopt, adapt and use the best available technology, knowledge,
techniques, business processes, trade, rules, polity, judicature, art, games,
design, construction technique, warfare, weaponry, engineering, architecture,
education systems, languages, agriculture, medicine, food production and
irrigation techniques.

7. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 629
3. Identifying worldview from agents of Muslim education. Past teaching
and learning process
The essence of Quranic teachings was not only memorization, but also
understanding; it developed the ability to articulate the memorization and
understanding. In addition, learning requires internalizing which is more
difficult, and then what a learner had internalized in his mind and heart enabled
him to manage self, and to manifest them into amal (‘action’)18. In the Quran,
we find that knowledge and education do not take place without the true process
of teaching and learning. The first revelation of the Quran was Iqra’ i.e. to read.
When Jibril (‘Gabriel’) came to the Prophet in the cave Hira he mentioned
to the Prophet many times to «read». By this event, the process of teaching-learning
started in the life of the Prophet. The Prophet memorized the part
of the Quran revealed by Jibril. Then he understood the verses of the Quran
and internalized the meaning. He always tried to articulate himself in order to
ensure that whatever he memorized is perfect and in the line with Allah’s will.
After this, he used to internalize the meaning and essence of the verses into his
life. Later, he practiced every teaching of the Quran in daily life and put into
action. From this process maintained by the Prophet, we understand that the
aim of Muslim’s teaching learning was the manifestation and performance.
History has proven that the Muslims’ education in the past was founded
upon the goal of innovation. For example, they started with memorization and
then they used to understand it. They continued to articulate it and internalize
it. Finally they manifested their knowledge in the form of producing a system,
which we call innovation, creativity, and discovery19. Muslim scholars like
Ibn Sina and al Khawarizmi for instance had memorized the al Quran when
they were eight and ten years old respectively. After memorization, they did
not stop understanding the meaning of the Quran. Even they continued to
ponder the essence of the Quranic verses. They also articulated the knowledge
of the Quran in different branches such as fiqh (‘law’), tafsir (‘exegesis’) and
languages etc. These helped them to acquire knowledge to serve the people. In
fact, this knowledge was the prerequisite of other kinds of knowledge. They
then proceeded to learn logic, philosophy, astrophysics, mathematics, science,
medicine and others, which are essential in serving the people. The same can be
observed in al Battani (D. 929 AD), Abbas Ibn Farnas (D. 887 AD), Al Zahrawi
18 S. Baba, The Integrated approach in Malaysian Education: The International Islamic
University Malaysia as a Model, «Jurnal Pendidikan Islam», vol. 13, n. 2, 2004, pp. 87-99.
19 S. Baba, Integrated Knowledge in the Tawhidic Curriculum, «Muslim Education Quarterly»,
vol. 17, n. 2, 2000, pp. 14-26; Id., The Integrated approach in Malaysian Education: The
International Islamic University Malaysia as a Model, cit.; Id., Tajdid ilmu dan pendidikan, Kuala
Lumpur, Techknowlogic Trading, 2011; Id., Issues and Challenges in Islamic Studies at ASEAN
universities in the Era of Globalization: The Needs for Collaboration among Islamic Universities,
«JAWI: Journal of Southeast Asia Islamic Contemporary Issues», vol. 1, n. 1, 2013, pp. 19-30.

8. 630 TAREQ M ZAYED, ABDULLAH AL-MIZAN
(D. 1013 AD), Ibn Nafis (D. 1288 AD), Ibn Haitham (D. 1040 AD), al Biruni
(D. 1048 AD) and many others. They initially pursued the knowledge to correct
their personal affairs so that they become God conscious and they studied the
al Quran as a source of guidance to explore further and develop the knowledge
to emancipate the people20.
Therefore, we can argue that the typology of teaching and learning such as
memorization, understanding, articulation, internalization, and manifestation
is indicative to the purpose of education21. So, if the teaching and learning
process is partial, incomplete, and is made by expert teachers the end product
that means the students will not be able to portray the worldview in their daily
life.
Another way to understand the Muslim learners’ worldview is through
the historical contribution of the Quran while it said to incorporate tadabbur
(‘continuous thinking’), tafakkur (‘careful thinking’), Fikr (‘cognition’) and
Zikr (‘articulation’)22. These terms are mentioned in the Quran in the following
chapters and verses: Anbiya-10, 67, Muminun-80, Qasas-60, Saffat-138, Ale
Imran-65, Baqara-170, 171, Maidah-58, Yunus-42, 100, Zumar-43, Hujurat-4,
Yasin-68, Baqara-219, 266, An’am-50, Ale Imran-191, A’raf-176, Yunus-24,
Hashar-21, Nisa-82, Muhammad-24.
The philosophy of these terms is to utilize the human cognition in
implementing the injunctions and orders of the Quran. Human cognition
must be based on the proper understanding of resources so that it can guide
people to think and understand. Then Islamic teachings will be internalized
and manifested properly. However, in the context of the education process in
Islam, ‘memorization’ is the cognitive process and heart feeling to receive ideas
and principles from guideline of syariah and Islamic teachings then transferred
to long-term memory to be stored and will be called back to the time required.
«Understanding» refers to the process of thinking with a strong cognition,
feeling in the heart that will bring to complete meaning of the ideas and will
guide to know the real nature and unseen (ghaibiyyat) to be closed to the
Creator. «Articulation» is a way of thinking to find out the truth that will lead
to an understanding of the difference between right and wrong, good and bad,
useful and usefulness, and so on. It is a process to seek the wisdom (hikmah)
of the knowledge received in the form of facts, experience, point of views, and
events in life. «Internalization» is the process of connection between the logical
mind, heart feeling, and entire body to receive and to absorb the meanings
and principles as own characters. It will relate the process of fikr and zikr to
establish awareness and willingness within factor of creed, worship, sharia and
20 Baba, The Integrated approach in Malaysian Education: The International Islamic
University Malaysia as a Model, cit.
21 Baba, Tajdid ilmu dan pendidikan, cit.
22 S. Baba, Fikir dan Zikir, Selangor, Dewan Bahasa dan Pustaka, 2009.

9. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 631
moral characters. «Manifestation» is the actual characters in the life that based
on a comprehensive understanding and knowing the wisdom to present good
conduct (akhlaq) and righteousness deeds within the society23. These steps were
followed in the past. The sequential method of the education in the past resulted
in the motivating factor of worldview.
The above description of the Quranic methodology of teaching and
learning leads to emancipate in two ways. Firstly it develops the ‘well equipped
individuals’ and then secondly it empowers them with the power to maintain
amanah (‘obligations’) of Allah. Finally, They control and take care of the
system as the Khalifa (‘representative’). Here self development occurs in a
complex process. Self is called nafs (‘self’) in Arabic. Self is the combination of
aql (‘cognition’), nafs (‘self’) and ruh (‘spirit’)24. Allah gave human knowledge
by which human can improve his self. For the development of ruh Allah
revealed Wahyu (‘revealed guideline’). With the combination of conventional
knowledge and revelation human perform amal (‘action’). So, amal is outer
or physical expression of human. In brief, development of self derived from
Deeniyyah (‘religious’) knowledge. When outer activities or amal is based on
good manners, and ethics we call it Akhlaq (‘character’).
Similarly, Allah sent Muhammad as His Prophet and He started with the
revelation of Wahyu. Then Allah developed the Akhlaq of the Prophet and
thus the Prophet became the Qudwah (‘model’). The same should be applied in
school. So we have to determine what kind of knowledge the school is teaching,
what kind of teacher is teaching, what is the effect of knowledge and teacher on
the students’ mind, thought, and akhlaq.
Based on the methodology of Allah, we can say that development of men
relies on the development of self and person. Once the self of an individual
becomes developed, his role is to perform the duty of khalifah. Allah made
human as His khalifa. The role of khalifa is to improve himself based on
the above outline. When human becomes well-developed, he takes taklif
(‘responsibility’). Having taklif means human has to find a way to serve fellow
human being. In early Muslim history, Muslim combined firstly, knowledge of
science and technology, secondly ethics of utilization, and thirdly, Knowledge
of comparative advantages.
23 P.W. Airasian, K.A. Cruikshank, R.E. Mayer, P.R. Pintrich, J. Raths, M.C. Wittrock, A
taxonomy for learning, teaching, and assessing: A revision of Bloom’s taxonomy of educational
objectives, ed. by L.W. Anderson, D.R. Krathwohl, New York, Addison Wesley Longmann, 2001.
24 M.N.A. Salam, Al-Ghazzali On Disciplining the Self, ed. by S.H. Nasr, Chicago, Great
Books of the Islamic World, Inc., 2010.

10. 632 TAREQ M ZAYED, ABDULLAH AL-MIZAN
4. Moral values and ethics
The education and content of knowledge were value laden, not value free.
In Muslim perspectives, source of ethics was the Quranic values25. Without the
knowledge of value learners cannot employ ethics, because ethics is derived
from values. In order to develop a civilization, learners have to maintain certain
standard i.e. Islamic ethics, values and morality26.
So, value based education will remind the students about their duties and
responsibilities towards themselves and others27. Therefore, the students must
possess value which should be expressed in their daily activities. Muslims
believed that on the Day of Judgment Allah would ask them not only about self
activities but also about the resources He has given them as Allah mentioned in
the Quran (in chapter al-Takasur):
Then, shall ye be questioned that Day about the joy (ye indulged in!).
This value is the pillar of worldview. As a result of the worldview, whenever
they produce goods they will do it for the benefit and welfare of the human.
They will consider the technology as the means, not the end. If they fail to
produce goods, at least they will use the technology for the good end, and
ethical purpose. When they learn conventional sciences, they will learn it with
the epistemological base. As a result of learning science with epistemological
base students will know that human is responsible as the Khalifa (‘representative
of Allah’) for its distribution, consumption, utilization.
Another historical value in Muslim education is adab (‘discipline’). Actually,
Adab’ refers todisciplining the soul and body, mind and action28. It says that if
the content of education and curriculum is erroneous it will not be effective in
producing well disciplined man. The end of education in Islam is to produce a
good man, and not to produce a good citizen. By ‘good’ in the concept of the
good man is meant precisely the man of adab (‘discipline’) in the sense here
explained as encompassing the spiritual and material life of man29. Thus the
goal of education in Islam is to produce well developed men having adab who
25 Baba, Tajdid ilmu dan pendidikan, cit.; M.H. Al-Migdadi, Issues in Islamization of
Knowledge, Man and Education, «Revue Académique des sciences humaines et sociales», vol. 7,
2011, pp. 3-16.
26 A. Hassan, A. Suhid, N.Z. Abiddin, H. Ismail, H. Hussin, The role of Islamic philosophy
of education in aspiring holistic learning, «Procedia – Social and Behavioral Sciences», vol. 5,
2010, pp. 2113-2118; Izetbegovic, The Islamic Declaration: A Programme for the Islamization of
Muslims and the Muslim Peoples, cit.
27 S.A.A. Mawdudi, Towards Understanding Islam, ed. by K. Ahmad, 3rd ed., Karachi, UKIM
Dawah Centre, 1960.
28 Al-Attas, Aims and objectives of Islamic education, cit.
29 Al-Attas, The concept of Islamic education, cit.; Id., Aims and objectives of Islamic
education, cit.

11. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 633
are able to serve in micro level and macro level. The objective of the learning in
Islam was to instil the worldview of Islam into the mind of learners, to produce
holistic man – a good man and also a good citizen. The purpose of knowledge
and education was to establish discipline, which is the essence of «education».
In order to put knowledge and education on a proper epistemological
foundation at present time, we have to investigate:
a. The kind of knowledge taught to the children and students;
b. The kind of education that has been given to them when the students are
taught deeniyyah (‘religious’) knowledge;
c. The effect of teaching learning process on the children in terms of achieving
adab (‘discipline’), and worldview by which they can lead a moral and
ethical life.
5. Emergence of emancipatory worldview
The Muslim worldview emerged from the demand of Ihsan (excellence).
Muslims were to achieve this excellence in personal self and social relationship.
In English, the self is called as individual characteristics, including personality,
abilities, etc.30 The centre point of self is taqwa (God fearing) and personal
salvation on the Day of Judgment. According to Al-Ghazali as it is explained
by Salam:
Self consists of three fundamentals: the same three fundamentals confirmed by modern
psychology and scientific studies-affect, behavior and cognition (the ABC of psychology).
The first fundamental is knowledge (cognition, awareness or consciousness). The second he
calls states (affect or emotion) that that knowledge or awareness produces in us. The third
he calls act or deed- the action that results from our emotion that came from our knowledge
or awareness of something31.
The term «system» in English is as «method» – a way or method of doing
things32. We mean by «system» a group or combination of interrelated,
interdependent, or interacting elements forming a collective entity; a methodical
(i.e. systematic) or coordinated assemblage of parts, facts, concepts, etc. for
instance economic, social, political, education systems. In fact, Allah blessed
us with the wealth and it demands systems to manage them. Similarly, they
needed knowledge to develop a system to manage the blessed resources and
30 E. Walter (ed.), Cambridge Learner’s Dictionary, 2nd ed., Cambridge, Cambridge University
Press, 2004.
31 M.N.A. Salam, Al-Ghazzali On Disciplining the Self, ed. by S.H. Nasr, Chicago, Great
Books of the Islamic World, Inc., 2010, p. 7.
32 Walter (ed.), Cambridge Learner’s Dictionary, cit., cfr. ad vocem.

12. 634 TAREQ M ZAYED, ABDULLAH AL-MIZAN
so that the systems benefit the human being, build the civilization, and make
life easy and establish control over indiscipline, chaos, disorder, confusion etc.
They understood the core of adopting system is the benefit of human kind,
independence from the others.
Muslim constructed the idea of ‘system’ by looking at the verses of the
Quran regarding Ihsan (excellence), community services, social and personal
rights given by the Islam, and so on. It is stated in the Quran:
[…] do good as Allah has been good to you […] (al-Qasas: 77).
Then shall anyone who has done an atom’s weight of good, see it! and anyone who has done
an atom’s weight of evil, shall see it (Zilzal: 7-8).
The above verses formed the concept of systematic social work among
Muslims. It was, however, more than a philosophical concept, but a practical
draft, even we believe that the social work is a part of Ibadah (worship) as
Muslim consider them necessarily ‘an obligation’ like prayers and fasting. It
seems that many are not aware of the Quranic basis for the duty to serve human
beings. There are many verses in the Quran that deal with the necessity of social
service: 107; 74:38-46; 90:12-18; 89:17-24; 92:5-10. The more prominent one
is the chapter Al Ma’oon in which Muslims were divinely mandated to attend
to the social needs of others, not as a philanthropic gesture, but as a prerequisite
condition for faith (Iman) itself, and a tangible acceptance of the Hereafter.
In al-Ma’oon 107:1-7, Allah said: «Have you ever seen a human being who
contradicts the (essence of) faith? That is the person who pushes the orphan aside
and does not promote feeding the needy». As the khalifa of Allah, Muslims had
to invent comprehensive and effective social work and services. The significance
of social work led the Muslims to think about acquiring knowledge to develop
a system for serving others.
At current time, education systems in Muslim countries like madrasahs
are not encouraging to promote the concept of Ihsan in real life. Instead, they
are focusing more on knowledge of how to manage self – such as belief on
Allah, Aqidah, Ibadah, how to perform Salat, Siyam, Hajj etc. Though these
are the very basic of Deen, Other than Ibadah and Aqidah we need the Shariah
that contains rules and regulations, and so it requires other aspects such as
values, ethics, and Akhlaq. If we measure the Ruhaniyyah (spiritual) dimension
of Muslims all over the world, we will find to some extent that the level is
relatively high. But if we look at the amal such as the conduct, punctuality,
and interpersonal relationship of Muslims we will find it relatively low33. This
indicates that the achievement from Ibadah and Shariah does not have an
33 Baba, Pendidikan Rabbani: Mengenal Allah melalui Ilmu Dunia, cit.; Id., Fikir dan Zikir,
cit.; Id., Tajdid ilmu dan pendidikan, cit.

13. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 635
impact on their practical and daily life. It happened in Muslims because they
forgot the basic emancipatory worldview of Muslim education.
6. Target of Shariah (Law)
The target of Shariah is social service. Thus it is inclusive in nature. At early
period of Muslims, the social service was also an Islamic obligation under
Shariah. Allah said:
It is not righteousness that you turn your faces towards East or West; but it is righteousness
to believe in Allah and the Last Day and the Angels and the Book and the Messengers; to
spend of your substance out of love for Him, for your kin, for orphans, for the needy, for
the wayfarer, for those who ask; and for the ransom of slaves; to be steadfast in prayers and
practice regular charity; to fulfil the contracts which you made; and to be firm and patient
in pain and adversity and throughout all periods of panic. Such are the people of truth, the
God fearing (al-Baqara: 177).
While maqasid Shariah (intent of the law) concerns preservation of wealth,
life, society and human resource it is important to save and protect human
from any scarcity, shortage, imbalance, and problem34. Islam combined aqidah
(belief), syariah (law) and akhlaq into the whole of human life. This makes Islam
a perfect religion to mankind. Generally known, aqidah is belief of Allah in all
matter. Even Muslims have to believe on commandments of Allah. Akhlaq or
ethic is based on His commandments. It is the spiritual value that can guide the
conduct of mankind, whether right or wrong. Akhlaq or ethic in Islam is based
on al-Quran and Sunnah. It is not only theoretical rather Muslims practiced it
in their whole life too. Al-Quran and Sunnah did not describe the entire ethics
in Islam directly. Most verses related to modern life and system in the Quran
merely mention the basic rules in Islam while quotations from Sunnah explain
how Muslims should conduct their life. Sunnah also guide Muslims to behave
towards being a good person and beware that unethical behavior will result in
negative impact or punishment35.
Anything what was good was accepted as legal as well at that time. In
Muslim terms husn means good, beauty and what is morally acceptable must
be done. Qubh means bad, ugliness and what is morally reprehensible must not
be done. However, man cannot identify what is the absolutely husn and qubh
without referring to the al-Quran and the Sunnah in order to determine what is
34 L. Amin, S.F. Sujak, S.N.S. Ramlee, A.L. Samian, M.S. Haron, M.N. Mohamad, Educating
the Ummah by introducing Islamic bioethics in genetics and modern biotechnology, «Procedia –
Social and Behavioral Science», vol. 15, 2001, pp. 3399-3403.
35 Ibid.

14. 636 TAREQ M ZAYED, ABDULLAH AL-MIZAN
husn and qubh and thereby resolving the above legal question. In contemporary
issues that may not have any direct explanation in al-Quran and Sunnah, other
Islamic sources like ijma should also be referred to when drawing up this code
of ethics. Apart from that, Qawaid Fiqhiyyah is useful to strengthen the code to
achieve the objective of Syariah36.
Therefore, from the Maqasid Shariah (‘intent of the law’) perspective they
inferred that systems for human kind should be derived from the Quranic and
Sunnatic injunctions, principles and foundations. Whatever they did in order
to extend and promote the higher intent of the Quran was accepted by the
prophet. They believed that who were involved and engaged in inventing and
systemizing the set of rules, regulations would be rewarded as well on the Day
of Judgment.
7. Ultimate goal of education
Ultimate goal of education is to achieve the capacity manage all kinds of
resources of life, to distribute them and benefit the human being. Allah endowed
human with powers, and faculties. Man possesses intellect and wisdom, will,
faculties of speech, sight, taste, touch and hearing, passions of love, fear, and
anger and so on. These faculties have been bestowed on him because they are
crucial to him. His very life and success depend on the proper use of these
powers for the fulfilment of his needs and requirements. These Allah-given
powers are aimed for his service, and unless they are used fully, life cannot
become worth living. Allah has also provided human with all those means and
resources to make his natural faculties function and to achieve the fulfilment
of his needs in the world in which human lives. And there are other people
living in his surrounding, so that they can co-operate with each other in the
construction of a better and prosperous life.
Allah gave human these powers and resources so that they may be used
for the good of others. The proper use of these powers is that which makes
them beneficial to them. That alone is the proper utilization of these powers.
Every other use, which results in waste or destruction, is wrong, unreasonable
and unjustified. For instance, if someone does something that causes him harm
or injury; it would be a mistake. If his actions harm others and make him a
nuisance to them that would be the misuse of God-given powers. If you waste
resources, spoil them for nothing or destroy them that too is a mistake.
Keeping this basic consideration in view, we see that Allah has given the code
of behavior- the Shari’ah, which Allah has revealed to man. The Shari’ah is the
law of Allah and provides guidance for the regulation of life in the best interests
36 Ibid.

15. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 637
of man. Its objective is to show the best way to the man and provide him with
the ways and means to fulfil his needs in the most beneficial way. It does not say
to leave the world, give up all ease and comfort of life. Therefore, Allah will ask
on the Day of Judgment about the proper utilization of what he gave us.
In order to be successful on that Day, the fundamental principle of the Law
is that the man has the right, as well as he has duties to others – to himself, to
Allah, to other creatures. Shariah is the combination of rights and obligations.
The shariah perspectives mentioned above urge to human to seek knowledge
to manage the life.
Islam regards knowledge and science as the common heritage of mankind.
Muslims have liberty to learn them and to learn how to practically use of that
knowledge. But as far as the question of the way of life is concerned, Islam
forbids imitating the modes of living of other peoples blindly (taqlid). The
psychological impact of imitation is that it creates a sense of inferiority, and it
destroys its inner vitality, its vision37.
Acquiring knowledge is equally important for success of self through
worshiping the Lord Allah, and for the service of other fellow human being.
From this obligation and responsibility perspectives we argue that the human
must learn knowledge to benefit and serve human. Regarding benefiting the
human, people and other civilization Allah says:
ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what
is wrong, and believing In Allah. if only the people of the Book had Faith, it were best for
them: among them are some who have Faith, but Most of them are perverted transgressors
(ale-Imran: 110).
Therefore, Islamic knowledge works for the sake of emancipation of the
entire human. It is not only to worship Allah but also to serve human. The
following examples and points inform us the Islamic knowledge is founded
upon emancipatory view:
1. Allah and Prophet mention about pondering the ‘why’ factors. Although,
the Quran is the ultimate source of knowledge, it does not give us the answer
of every question. The Quran consists of principles that are necessary for
human. Man has to think, search, and find the answers of questions he
needs. In the past Muslims like Ibnu Sina, al-Khawarizmi, Al-biruni, Abu
Qasim al-zahrawi and others managed to integrate the knowledge of shariah
into the knowledge to manage the system. They integrated both types of
knowledge. Knowledge is of two types: Ulum aqliah and Ulum naqliah.
Ulum aqliah must be supported by Ulum naqliah. Both are essential for the
development of human and the system. While in the past Muslims managed
to develop the civilization by their own expertise. Unfortunately, Muslims
37 Mawdudi, Towards Understanding Islam, cit.

16. 638 TAREQ M ZAYED, ABDULLAH AL-MIZAN
now a days concentrate more on Ulum naqliah not in a wider scope, and
they think that it will help them to achieve success in this world and the
life of hereafter. If we look at the curriculum of madrasah today, we see
that they do not include habit of pondering, inquiring, developing database.
While in the Quran Allah says yatafaqqarun, ya’qilun, yatadabbarun etc. Al-
Quran does not explain only ‘what’ factors but also ‘why’ factors. In order
to understand the essence of ulum naqliah and apply those in this worldly
life Muslims must have to concentrate Ulum aqliah.
2. Human is the Khalifah of Allah. As a Khalifa, he has to take the responsibility
of others. Allah says ‘Inni Jailun Fil Ardi Khalifa’ (al-Baqara: 30). Meaning
of Khalifa implies to be a manager, leaders and so on. So Khalifa must have
the ability to manage self and system. How can that be applied to the system,
for example, to that of the university, school, and colleges? Besides other
systems include social system, political systems, system for managing human
resources, mineral resources, transportation, communication, finance,
economy, and business. As a Khalifa of Allah, human will take education,
which means they will combine Tarbiyyah, Ta’lim and Ta’dib. Islam asks
to people to educate themselves in different fields as the means of building
the kingdom of God (Allah) on earth38. In addition explained function of
education in order to play the role of khalifa as follows:
Literally, Tarbiyyah means ‘educate’, Ta’lim means ‘knowledgeable’ and Ta’dib derived
from the word ‘adaba’ means ‘moral’. These terms comprehensively are concerning the
multilateral relationship of human and their society; human and environment; society
and environment; and in relation to Allah. These cross-sectional relations are all together
represent the scope of education in Islam of both ‘formal’ and ‘non-formal’, comprising the
FardhuAin and FardhuKifayah39.
Conclusion, limitations and further research
While the root of emancipatory worldview for Muslim education is
recognized in this paper, a strong strategically planning for its integration with
the Muslim knowledge and education system needs be done through two phases:
firstly, to put focus on students’ manifestation not only on memorization.
The assessment in the academic institution must be compatible to teaching
and learning taxonomy such as Memorization, Understanding, Articulation,
38 I.M. Hamm, Islamic Perspective of Education and Teachers, «European Journal of Social
Sciences», vol. 30, n. 2, 2012, pp. 223-235.
39 M.J. Salleh, The Integrated Islamic Education: Principles And Needs For Thematic
Approaches, in Singapore Islamic Education System-SIES Seminar, Singapore, Wisma MUIS,
2009, pp. 1-13, cit. from p. 1.

17. HISTORY OF EMANCIPATORY WORLDVIEW OF MUSLIM LEARNERS 639
Internalization, and Manifestation. Secondly, there must be research of the
impact of teaching learning upon students. So we have to measure what kind
of knowledge the school is teaching, what kind of teacher is teaching, what is
the effect of knowledge and teacher on the students’ mind, thinking, akhlaq.
Without the integration of emancipatory worldview, the Muslim learners will
not be able to serve the fellow being wholeheartedly – with the spirit of religion.
The purpose of this paper is not to explain the contribution of Muslims
during 7th century. The main objective was to restudy the selected verses and
prophet’s practice with a new dimension in order to conceptualize emancipatory
worldview of Muslim learners. The literature of Muslim philosophers between
the 8th and 12th centuries was not studied in this paper. Literature of this period
may evidently indicate the emancipatory worldview of the Muslim education.
In addition, the Muslims may be interviewed and surveyed in order to explore
and investigate the level of their agreement with this worldview. On top of that,
current educationists may be interviewed to find the scope of this worldview in
the contemporary Muslim education.
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