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05-05-2008, 05:04 PM
THE ROLE OF EDUCATION IN ISLAM FOR INDIVIDUALS AND SOCIETY
[By Imam Dr. Zijad Delic - Special to the CIC Friday Magazine]
=================================== =================================== =====
Introduction and Definition
Education in Islam encompasses serious goals and social responsibilities
whose aims have been the subject of great effort by Muslim and non-Muslim
philosophers in explaining them. Not surprisingly, this sustained focus on
such central human issues has resulted in varying viewpoints on the
definition of these goals and responsibilities.
Some regard the spiritual element as being of primary importance, while
others focus on more material, or tangible, benefits. Yet others see social
goals as the highest criteria of a good education. Combining some of these
elements, a fourth group prioritizes individual growth and personal
development over that of the community-at-large.
I am personally inspired by Wendell Berry's definition of education as "a
continuous process of transmitting knowledge and values in order to promote
the intellectual, moral, spiritual and physical development of the pupils,
enabling them to cope with challenges of modern society and grow up as
balanced and motivated individuals. It is about the harmonious development
of mind, body and soul. On the one hand, education helps equip human beings
with the required skills and experiences needed to meet the challenges of a
competitive society; on the other hand, it prepares them ... to live as
caring human beings in a diverse society. With effective dissemination of
these roles they attain peace in life and the pleasure of God." (Berry,
1992)
T'alim, Tarbiyah and Ta'dib -- Three Terms that Define Education in Islam
Muslims primarily use these three terms to describe education -- ta'lim,
tarbiyah and ta'dib. Each bears a slightly different connotation but
embodies various dimensions of the educational process as contained in the
primary sources of Islam, the Qur'an and the Sunnah.
Any one of these terms would sufficiently convey the meaning of education
as it is generally accepted in the world. A more detailed etymological
study, however, will reveal an instructive cross-section of various nuances
that can help to refine the meanings they all bring to the broad concepts
of practical and theoretical education.
Ta'lim
This term is widely used in a formal sense, stemming from the Arabic root
'alima which means to know, to be aware, to perceive, or to learn; it
relates to knowledge being sought or imparted through instruction and
teaching (Bernard Lewis et al, 1987, vol. III).
Ta'lim refers to types of instruction whose mental activities and
disciplines result in the gaining of knowledge the learner did not
previously possess (Bin Omar, 1993). It could also be defined as the
process of transmitting or imparting knowledge to a person that will help
in training his or her mind and in developing reasoning powers.
Thus, ta'lim is central to the process of instilling knowledge in such a
way that both the giver (teacher) and recipient (student, or learner) add
meaning and value, not only to their own lives, but to the total enrichment
of their community, society, and to all of human existence.
Tarbiyah
The word tarbiyah comes from the root raba, which means to increase, to
grow, to nourish, or to perform the gradual process of growing of something
to the stage of completeness or maturity (Al-Attas, 1979).
In contemporary Arabic usage, tarbiyah is often used to denote education.
It is associated with the purposeful intention of putting affairs into a
right and proper state or order. At this level, the term applies to the
growth process of humans, plants and animals (Ibn Manzur, 2000, Vol. I).
Among Muslim educators, tarbiyah is perceived as an educational process by
which the human personality is brought up through one stage to another,
until the stage of complete maturity is attained.
In short, as Bin Omar (1993) suggests, tarbiyah refers to education in its
broadest sense, meaning the development of the human personality and the
nurturing and rearing aspects of education, especially as applied to the
young.
Both ta'lim and tarbiyah are used in contemporary administrative affairs,
particularly in predominantly Muslim societies (Nasr, 1987). Tarbiyah is
seen as distinct from ta'lim in that the latter has a closer semantic
relationship to ‘ilm - knowledge that is generally understood to be the
result of formal education. For Nasr (1987), tarbiyah is the highest level
of education in that it embraces the development and education of the whole
being.
Ta'dib
The third term used in Islamic education is ta'dib. Its origins are in the
root adaba which means to be cultured, refined, or well-mannered;
disciplined and trained in mind and soul (Ibn Manzur, 2000, Vol. I). Ta'dib
suggests the social dimensions of a person's development, being a process
by which the most desirable attributes of mind and soul -- in terms of
proper behaviour and ethical conduct -- are acquired (Bin Omar, 1993). This
is the rationale of Islamic education that emerged historically in the
teaching systems developed through mosques and madaris.
Al-Attas (1985) describes adab as education that focuses at the highest
level on the development of the whole human being. It involves discipline
of the mind and spirit in order to attain recognition and acknowledgement
of each individual's proper place, appropriate to their physical,
intellectual and spiritual capacity and potential.
This means that in Islam, education can never be separated from adab in its
most profound sense, because adab encompasses the spiritual level of human
awareness. As Al-Attas (1979) suggests, an emphasis on adab, which includes
action (‘amal) in the educational process ensures that ‘ilm (knowledge) is
being put to good use in society.
Thus these three terms together -- T'alim, Tarbiyah and Ta'dib -- fully
define the goals of education in Islam.
The Goal of Education in Islam: Complete Personality
Modern Muslim scholars see education in Islam as a wholistic process, one
involving the complete personality (insan kamil in Arabic), including one's
rational, spiritual and social dimensions (Al-Attas, 1979). This
comprehensive and integrated approach to education strives to produce a
morally good and well-rounded person through balanced training of the
spirit, the intellect, the rational self, the emotions and the bodily
senses. This approach is wholly coherent with Islamic educational theory,
in which the objective of gaining knowledge is attained through striving
for perfection of all dimensions of the human being (Al Attas (1979).
Thus if the goal of education in Islam is the balanced growth of human
character, the soul should receive equal attention with the intellect.
Ashraf (1993) warns that the separation of human spiritual development from
the rational temporal aspects of personality is the main cause of psychic
degeneration and loss of identity.
Education in Islam must therefore be a twofold process involving
acquisition of intellectual knowledge as well as spiritual experience, for
the two are fundamentally inseparable for the healthy nurture of the whole
human being.
The educational philosophies of Al Attas and other Islamic specialists such
as Al Faruqi, Rahman and Ramadan, also echo the importance of making equal
provision for both intellectual and spiritual aspects. Acquiring knowledge
in Islam is not endorsed as an end in and of itself, but as a means to
stimulate increased moral and spiritual consciousness, making education not
merely a destination, but a life-long journey. It is, in reality, the art
of justly dealing with human nature at various levels and in diverse
contexts, thus ensuring healthy growth and maturation of each person's
identity and self-awareness within the framework of his or her society.
In this vein, we can see that a wholistic understanding of education
ultimately benefits both the individual and the wider community. Lerner
(1976) urges that education must aim both at those who are fulfilling and
fulfilled, who engage in a society where they can both give and receive
strength and nourishment. Unless education is shaped to be a truly fertile
ground for the entire human and communal life cycle, it will not have
explored or fulfilled its true aim.
Conclusion
It is evident that education in Islam comprises much more than formal
schooling; it is a life-long process. The Islamic perspective is echoed in
Illich (1998) and other post-modern theories about "de-schooling," or
acknowledging that education takes place continually, not only in the
classroom. This insight is evident in the words ta'lim, tarbiyah, and
ta'dib, all of which refer to different aspects of the Islamic education
process.
These three inter-woven terms express multivalent concern for individuals,
the environment and society as a whole, thus representing the comprehensive
scope of both formal and informal education in Islam.
For Muslims, the entire world becomes their classroom - the abundant and
diverse theatre in which one's journey to moral perfection and intellectual
excellence are embodied to the benefit of all humankind..)
[By Imam Dr. Zijad Delic - Special to the CIC Friday Magazine]
=================================== =================================== =====
Introduction and Definition
Education in Islam encompasses serious goals and social responsibilities
whose aims have been the subject of great effort by Muslim and non-Muslim
philosophers in explaining them. Not surprisingly, this sustained focus on
such central human issues has resulted in varying viewpoints on the
definition of these goals and responsibilities.
Some regard the spiritual element as being of primary importance, while
others focus on more material, or tangible, benefits. Yet others see social
goals as the highest criteria of a good education. Combining some of these
elements, a fourth group prioritizes individual growth and personal
development over that of the community-at-large.
I am personally inspired by Wendell Berry's definition of education as "a
continuous process of transmitting knowledge and values in order to promote
the intellectual, moral, spiritual and physical development of the pupils,
enabling them to cope with challenges of modern society and grow up as
balanced and motivated individuals. It is about the harmonious development
of mind, body and soul. On the one hand, education helps equip human beings
with the required skills and experiences needed to meet the challenges of a
competitive society; on the other hand, it prepares them ... to live as
caring human beings in a diverse society. With effective dissemination of
these roles they attain peace in life and the pleasure of God." (Berry,
1992)
T'alim, Tarbiyah and Ta'dib -- Three Terms that Define Education in Islam
Muslims primarily use these three terms to describe education -- ta'lim,
tarbiyah and ta'dib. Each bears a slightly different connotation but
embodies various dimensions of the educational process as contained in the
primary sources of Islam, the Qur'an and the Sunnah.
Any one of these terms would sufficiently convey the meaning of education
as it is generally accepted in the world. A more detailed etymological
study, however, will reveal an instructive cross-section of various nuances
that can help to refine the meanings they all bring to the broad concepts
of practical and theoretical education.
Ta'lim
This term is widely used in a formal sense, stemming from the Arabic root
'alima which means to know, to be aware, to perceive, or to learn; it
relates to knowledge being sought or imparted through instruction and
teaching (Bernard Lewis et al, 1987, vol. III).
Ta'lim refers to types of instruction whose mental activities and
disciplines result in the gaining of knowledge the learner did not
previously possess (Bin Omar, 1993). It could also be defined as the
process of transmitting or imparting knowledge to a person that will help
in training his or her mind and in developing reasoning powers.
Thus, ta'lim is central to the process of instilling knowledge in such a
way that both the giver (teacher) and recipient (student, or learner) add
meaning and value, not only to their own lives, but to the total enrichment
of their community, society, and to all of human existence.
Tarbiyah
The word tarbiyah comes from the root raba, which means to increase, to
grow, to nourish, or to perform the gradual process of growing of something
to the stage of completeness or maturity (Al-Attas, 1979).
In contemporary Arabic usage, tarbiyah is often used to denote education.
It is associated with the purposeful intention of putting affairs into a
right and proper state or order. At this level, the term applies to the
growth process of humans, plants and animals (Ibn Manzur, 2000, Vol. I).
Among Muslim educators, tarbiyah is perceived as an educational process by
which the human personality is brought up through one stage to another,
until the stage of complete maturity is attained.
In short, as Bin Omar (1993) suggests, tarbiyah refers to education in its
broadest sense, meaning the development of the human personality and the
nurturing and rearing aspects of education, especially as applied to the
young.
Both ta'lim and tarbiyah are used in contemporary administrative affairs,
particularly in predominantly Muslim societies (Nasr, 1987). Tarbiyah is
seen as distinct from ta'lim in that the latter has a closer semantic
relationship to ‘ilm - knowledge that is generally understood to be the
result of formal education. For Nasr (1987), tarbiyah is the highest level
of education in that it embraces the development and education of the whole
being.
Ta'dib
The third term used in Islamic education is ta'dib. Its origins are in the
root adaba which means to be cultured, refined, or well-mannered;
disciplined and trained in mind and soul (Ibn Manzur, 2000, Vol. I). Ta'dib
suggests the social dimensions of a person's development, being a process
by which the most desirable attributes of mind and soul -- in terms of
proper behaviour and ethical conduct -- are acquired (Bin Omar, 1993). This
is the rationale of Islamic education that emerged historically in the
teaching systems developed through mosques and madaris.
Al-Attas (1985) describes adab as education that focuses at the highest
level on the development of the whole human being. It involves discipline
of the mind and spirit in order to attain recognition and acknowledgement
of each individual's proper place, appropriate to their physical,
intellectual and spiritual capacity and potential.
This means that in Islam, education can never be separated from adab in its
most profound sense, because adab encompasses the spiritual level of human
awareness. As Al-Attas (1979) suggests, an emphasis on adab, which includes
action (‘amal) in the educational process ensures that ‘ilm (knowledge) is
being put to good use in society.
Thus these three terms together -- T'alim, Tarbiyah and Ta'dib -- fully
define the goals of education in Islam.
The Goal of Education in Islam: Complete Personality
Modern Muslim scholars see education in Islam as a wholistic process, one
involving the complete personality (insan kamil in Arabic), including one's
rational, spiritual and social dimensions (Al-Attas, 1979). This
comprehensive and integrated approach to education strives to produce a
morally good and well-rounded person through balanced training of the
spirit, the intellect, the rational self, the emotions and the bodily
senses. This approach is wholly coherent with Islamic educational theory,
in which the objective of gaining knowledge is attained through striving
for perfection of all dimensions of the human being (Al Attas (1979).
Thus if the goal of education in Islam is the balanced growth of human
character, the soul should receive equal attention with the intellect.
Ashraf (1993) warns that the separation of human spiritual development from
the rational temporal aspects of personality is the main cause of psychic
degeneration and loss of identity.
Education in Islam must therefore be a twofold process involving
acquisition of intellectual knowledge as well as spiritual experience, for
the two are fundamentally inseparable for the healthy nurture of the whole
human being.
The educational philosophies of Al Attas and other Islamic specialists such
as Al Faruqi, Rahman and Ramadan, also echo the importance of making equal
provision for both intellectual and spiritual aspects. Acquiring knowledge
in Islam is not endorsed as an end in and of itself, but as a means to
stimulate increased moral and spiritual consciousness, making education not
merely a destination, but a life-long journey. It is, in reality, the art
of justly dealing with human nature at various levels and in diverse
contexts, thus ensuring healthy growth and maturation of each person's
identity and self-awareness within the framework of his or her society.
In this vein, we can see that a wholistic understanding of education
ultimately benefits both the individual and the wider community. Lerner
(1976) urges that education must aim both at those who are fulfilling and
fulfilled, who engage in a society where they can both give and receive
strength and nourishment. Unless education is shaped to be a truly fertile
ground for the entire human and communal life cycle, it will not have
explored or fulfilled its true aim.
Conclusion
It is evident that education in Islam comprises much more than formal
schooling; it is a life-long process. The Islamic perspective is echoed in
Illich (1998) and other post-modern theories about "de-schooling," or
acknowledging that education takes place continually, not only in the
classroom. This insight is evident in the words ta'lim, tarbiyah, and
ta'dib, all of which refer to different aspects of the Islamic education
process.
These three inter-woven terms express multivalent concern for individuals,
the environment and society as a whole, thus representing the comprehensive
scope of both formal and informal education in Islam.
For Muslims, the entire world becomes their classroom - the abundant and
diverse theatre in which one's journey to moral perfection and intellectual
excellence are embodied to the benefit of all humankind..)