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Educational Reform-Balancing Values and Skills
Ibrahim B. Syed,
Ph. D.
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, USA
E-mail:
IRFI@INAME.COM
Website:
http://WWW.IRFI.ORG
ABSTRACT
Education---like democracy, free markets, freedom of the press, and "universal
human rights"--- is one of those subjects whose virtue is considered
self-evident. In Industrially advanced countries, education has become an
extension of the capitalist system; in other words, the purpose of education is
to provide for the economic prosperity of a country. Similarly on a personal
level today the purpose of education is to be able to earn a respectable living.
While earning halal living and providing for the economic well being of a
country are certainly important Islamic goals as well, the linking of education
to financial goals is extremely unfortunate. Now-a-days many internal
problems-corruption, injustice, oppression, crippling poverty--are rampant
everywhere in the Muslim world. Those who perpetuate these problems are educated
people, in some cases "highly" educated people. Why are Muslim communities in
the grip of so much materialism today? Why have we effectively relegated Islam
to a small inconsequential quarter in our public life? Some advocate that is
precisely where our secular education system has put it. Our imported education
system is devoid of all moral training. Why our societies are sick? Because our
education system is sick. Our schools and colleges have been the main agency for
secularization of Islamic societies. They have been effectively teaching that
Islam is irrelevant to understanding this world or to solving its problems. But
even when they are strong practicing Muslims, they have not been trained and
educated to detect and challenge secular dogmas that have been integrated into
their curriculums. This is the real crisis of education. Moral training, Tarbiya,
was always an inalienable part of it. The teacher (ustad), was not just a
teacher or mere professional, but a mentor and moral guide. In Tirmidhi we read
" No father has given a greater gift to his children than good moral training."
This must be the main criterion of our education, not a ceremonial cover. All
plans for improving our education will be totally futile unless they are based
on a full understanding of this key reality. This requires revamping our
curricula, rewriting our textbooks, retraining our teachers, and realizing that
we do all these things ourselves.
Introduction
Belief
and righteous conduct are the principles on which the Islamic society is
founded. This connection between values and practice lies at the very heart of
the Islamic way of life. A Muslim is known by his or her faith that is reflected
in one’s practice and daily moral conduct with other people. Muslims are
fortunate to have the beautiful teachings of the Holy Qur’an and Prophetic
Sunnah. Muslims have institutions such as mosques, Islamic schools and
organizations. Inspite such resources many Muslims today do not live in
accordance with the principles and values of their faith. What is wrong?1
Prosperous is he who purifies it, and
failed has he who seduces it. (91:7-10)
It is a
miraculous quality of Islam and the Quran that in spite of being the ultimate
religion it is also ever alive and fresh, capable of not only moving in step
with the movement and growth of human societies and the development of culture
and civilization, but also infused with the capacity to induce dynamism and
movement. It is so resourceful that it can always cater to the needs of changing
times and newly arising problems.
The Quran and
Islam can best be compared to Nature itself; like nature, the more it is
studied, newer dimensions are revealed, and fresher secrets are discovered with
new research. Neither this inquiry and investigation come to an end, nor the
discoveries and findings are ever exhausted. No matter how much progress and
advancement man may make in the field of science he is still confronted with new
enigmas posed by nature, which he has to understand and solve.
Knowledge has
no limits. The profound book of nature is so rich in content and meaning that if
the history of human thought continues forever, this book is not likely to be
read to its end. The Quran, too, is like the rich and profound book of nature,
with the difference that the Quran is articulate and eloquent while nature is
silent. But its content and resources are equally inexhaustible, and will ever
remain as fresh and novel. Every day it conveys a new message to the humanity.
That Islam had stirred various intellectual legal, educational, and cultural
movements in human history, and is ever dynamic and alive and that, we, too, are
called upon to actively participate in this movement and play our own role in
this mission.
Aim of
education is to teach the students the contents of the books and to provide them
with a diploma at the conclusion of their academic terms, a document that served
as a permit to enter some new lucrative trade. In this way, from the first day
all that the parents cared about was what his or her child would become after
twelve or sixteen or eighteen years of school and college education, what office
he would hold and what sort of income he would secure for himself.
Knowledge was
not relevant. The diploma and the certificate served as a bridge to cross over
to higher salary. Therefore, all that mattered was the diploma. There were, of
course, certain hidden objectives also behind this organization of the
educational system. The pagan system of the past wanted it that way that
education should be no more than a kind of distraction for the people,
ultimately ensuring cultural poverty, bankruptcy, dependence, absurdity and
sterility. That system of education was designed to breed generations of
indifferent, irresponsible and hollow individuals who cannot rely upon
themselves.
Sterility was
in built in all sections of life through the system of education, which produced
persons without any ideals, indifferent and neutral regarding their aims and
goals. The result was that they were totally devoid of the goals of
self-sufficiency, specialization, and expertise and consequently dependent upon
others regarding their industry and agriculture. The weak level of indigenous
specialization and expertise necessitated supervision and domination of a Muslim
country by foreign political, military, technical, and even educational advisers
and administrators 2.
There was
hardly any construction company, corporation, ministry, factory, research centre
or any other establishment in an oil rich Muslim country that was not run by
foreign experts and advisers. In almost every industrial contract that was made,
there were scores of various aspects of dependence on foreigners. In one atomic
energy project alone, and other such projects, there were approximately two
hundred military contracts that made us dependent upon two hundred different
international power centres. We were happy in our heart of hearts that we had
brought such and such a thing to our country, while in reality, with the
establishment of such a project we had made our economy dependent upon the two
hundred centres of exploitation and domination servile to the desires of
bloodthirsty colonialists, who were responsible for exporting consumerist
thinking and culture to our country. If they established some colleges in
certain specialized fields which, for example, produced good doctors, we were so
weak with regard to our goals and ideals vis-a-vis our own people that our
doctors were absorbed by American and European hospitals to treat others, as if
they deserved their services more than ourselves! If we established one or two
specialized faculties in our country and succeeded in producing some experts,
they were of benefit only for others. It was a strange thing that some of the
prescribed courses of specialization in the medical colleges were about diseases
that occurred in America and were not found in any Muslim country!
It is because
our entire system of education was geared to the foreign interests. Dependence
does not mean translation of foreign texts of physics and chemistry, for
instance, into our language. Learning from others is in no way opposed to the
ideals of self-reliance. The Muslims were responsible for developing the
sciences of physics and chemistry. It was Muslims who first taught these
sciences to others and later on other people made expansions in these fields. We
should learn from others, complying with the words of the Prophet (S):
And:
The question
of acquisition of knowledge from others is not a matter of dependence. Man
should acquire good ideas, thoughts, knowledge, and skills, from all corners of
the world. That is a different thing. The real problem with an educational
system not geared to the objective of self-sufficiency is that the people are
trained in such a way that instead of fulfilling the needs of their nation and
establishing a sympathetic relationship with the deprived masses, instead of the
service of the people and the care and treatment of the sick of our motherland,
instead of making roads for our deprived villages, all efforts are directed in
such a way that every effort undertaken is either for the sake of one's pocket,
or in the interests of the pagan oppressors, or for launching such projects as
multiply our dependence on foreign powers. The real problem is the culture of
dependence, adoption of hollow and empty cultural and intellectual ideals,
values, aims and principles, which are devoid of meaning and are bankrupt 2
.
High school
graduates want university education so that they can count upon their chances of
getting good employment, after college education and elevation of their place
and position in society. If they are told that the high school diploma bears the
same value in the employment market, then the majority of them would not care
for the university education. If one visits any Eastern or Western country, one
will find that only eleven to fourteen per cent of high school graduates find
way into the university. The majority, unable to find their way into the
university, is absorbed in other jobs and fulfils other needs of the society.
What is the
reason that our students while deciding upon the choice of their field of study
are always after the subjects which offer better chances of entrance into the
university or which are more paying. They do not give their mind as to which of
the subjects is more congruous to their taste, their capabilities, or is
appropriate to the needs of their society. It does not matter to them as to
which of the subjects can be more useful for improving the lot of the deprived
and the downtrodden, or which is more effective in assisting their societies in
achieving self-sufficiency. The only thing that they consider is the market
value of any field, or subject with better chances of admission to the
university, regardless of whether the subjects opted by them for study are in
conformity with their interests or not, whether they are in accordance with the
demands of their society. That is absolutely of no concern to them. All this
exhibits deterioration of our values, degeneration of ideals, and absence of any
sense of responsibility.
What purpose
schools serve?
For the
primary education perhaps it may be said that it serves the purpose of teaching
the children to read, write and to do arithmetical sums, so that they may learn
to sign their names and do not remain illiterate. But what is the purpose of
secondary education then? Why do our children have to go through the high
school?
Perhaps most
of you will say that the purpose is to learn and to make headway in life, to be
able to find a good job with good pay, or something of this kind.
Moreover, the
aims and purposes should be definite. Is it necessary for the children to study
all the lessons prescribed in their texts? Are those lessons useful for the
child and the future of his society? If they are not useful, we are obliged to
announce that such and such a chapter in such and such a book is useless and
unnecessary, or such and such a topic or even a subject is struck off from the
syllabus. But if any of them are useful, they should not only be retained, but
also studied, and learnt well. Sometimes I contemplate about this problem as to
why eighty or ninety per cent of the children put aside their books and
completely abandon them as soon as their examinations are over. What does this
attitude imply? Does it not show that the book was not read or studied for the
sake of its subjects, and there did not exist any bond between the student and
the book? In other words, the book was studied merely for the sake of marks on
the progress report. Once the report reflected the numbers, the whole affair
comes to an end. The book becomes irrelevant for the student. We have to see
first whether these lessons are essential for the society or not. If they are
essential, what is the explanation for this behaviour? 2
If we really
want to march forward in the direction of achieving self-sufficiency, if we do
not wish to import any experts and specialists from foreign countries, if we do
not wish to rely upon foreign experts and specialists for every small matter, we
should firstly make our universities and schools independent of alien elements.
We do not lack talent, as our youngsters are full of capacities. By God, Europe
and America are not specially favoured regarding their intellectual and natural
talents. That intelligence, intellect and potentiality exist in ample amount in
every Muslim country. Then why should we need to bring from other lands any
experts or managers for setting up and managing our factories or advisers for
training our armed forces? Why should we need to import spare parts from foreign
countries? Why should we depend upon others for all kinds of ordinary industrial
products? 2
Muslim
children have initiative, creativity, capacity for working hard and
productivity. When they become soldiers they can make certain important parts of
tanks and guns, but also they could manufacture certain parts of Phantom planes.
They can repair one of the biggest warships, the same ship that if they had
wanted to repair three years back, it would have had to be in British waters
waiting eleven months for its turn, and which would have cost us an expense of
several million dollars also. Our own workers repaired it. Muslim children have
immense capabilities, why shouldn't they be utilized? Why shouldn't they be
allowed to blossom? Why in lieu of this we should be so much dependent on
others?2
Why should a
student have to spend precious twelve years of his life and give nine months of
every year, and twenty to twenty-five days of each month, working four to five
hours a day, in order to obtain a certificate and run after jobs without
possessing any skill, any experience or capability whatsoever? Why should all
these resources be wasted? Is it inevitable that this waste and this loss should
occur?
Student who
takes his high school diploma in literature does not have the skills of writing,
does not know the art of public speaking, cannot do any kind of artistic work,
has no idea of research and cannot even write a simple political analysis.
The one with
a technical diploma does not know even very simple technological skills and
crafts. The one, who has completed the commerce and management course, knows
nothing about clerical work or keeping of accounts. All of them, what they were
after was to get a piece of paper. With this piece of paper in their hands, they
go from place to place saying, "Give me some job, wherever you can. Don't
consider what I have studied, management or literature. I just want some job, no
matter what. Give me one, and give me money."
Even now the
system of education is static, lifeless, sluggish, despondent, and decadent.
Let us see
how one of the so-called advanced countries of the world is doing in education.
If one visits Tokyo, Japan there one can enquire about their school vacations.
They will tell you that they have just a forty-day summer vacation, and two
other vacations of ten days each, which altogether make two months in the whole
year.
Incidentally,
that day when we went to visit the schools was their last working day after
which their forty-day holidays were to commence. Despite the fact that it was
their last working day, in whichever class we went we saw that the class was at
work. The teacher was busy teaching lessons while pupils attentively listened to
him and answered his questions. On the last working day, and even in the last
moments the classes were functioning normally. But in a Muslim country, as soon
as we smell vacations even from a distance, we give up everything to do with
teaching or learning.2
Schools
should raise the standards of education and attend to the needs of the children.
Muslim scholars should invigorate and animate the schools in order to attain the
goal of self-sufficiency. Schools should try to raise the general standard of
scientific knowledge, specialization, and expertise. The students should realize
their duties with earnestness and awaken to the sense of responsibility. At the
same time grade and designation should not be discarded. But as some used to say
about the pulpit (minbar) that if other things have drawn you to the
pulpit, at least think of God when you step upon the pulpit. In the same way, if
salary and grade or something else is required to draw you to the classroom, at
least as soon as you step into the class, enter for the sake of God, and teach
the children with devotion and dedication. The working hours should be increased
in order to assist the children properly. The idea of sitting idle for three
long months during vacation time should not be accepted. Instead the teachers
should organize camps, coaching classes, and classes for giving training in
first aid, social work, art work, and volunteer work. Teachers should organize
refresher courses, discussion classes and other study programmes. Programmes are
charted out for participation in the activities of the societies and social
work. The thought that we are idle today, or that we shall be idle this week
should be distressing to us. We should keep ourselves busy in one or some other
constructive activity.
Some of the
schools that are sufficiently equipped with respect to the physical training
equipment and have ample space shall be kept open to children. They may come for
half a day or twice a week and participate in the programmed activities. In a
short period of time a group of high school girl students can be trained in
first aid, nursing care of the sick Boy students may be given a short term
technical training so that they may become useful for their society. Islamic
classes for strengthening their thinking may also be organized.
Programmes
for learning political analysis, research and collection of political material
from newspapers, writing, and art techniques can also be arranged. For students
who have failed in certain courses special classes for coaching and for others
classes for teaching of languages like Arabic, English, etc. may also be
conducted.
The thought
that the children's energy is wasted in playing monotonous games in their homes
and in the lanes removed from any education and training, is of course a painful
one. Why shouldn't we, teachers organize some programmes? Why shouldn't we have
such programmes for ourselves too? We may hold certain sessions of group
discussions for discussing Islamic and ideological problems. But from where can
we bring such a large number of teachers who are more qualified and
extraordinary? What is wrong if ten or twenty persons sit together and hold a
meeting among themselves. But in any case, in my view, everything should
effervesce from within. 2
The zeal and
ardor for constructive work and guidance should also come from within. It is
important that we advance our work through discussions, debates, studies, and
through proper distribution of work among ourselves. By coordination and
distribution of work among themselves, they may be able to raise the general
standards, and hence their efficiency and effectiveness.
Education
Department should really be interested in educating people, in fashioning them
and in making them useful individuals. The teachers' attitude should change from
one of having to carry an uninteresting burden and the students' atmosphere
should be one of real interest in acquiring knowledge and learning various
subjects. The aim of education should be simultaneously to create both an
independent as well as an Islamic culture in character. Independence and
richness of content are indeed among the characteristics of the Islamic culture.
We hope to create a new generation of human beings, a new generation with new
values quite different from those of the previous generation. For example, ten
years back, when someone had asked a twelve-year-old boy as to his aspirations,
or as to how he wished his country to be, or what he would like to become in the
future, his answers would have been quite different from the answers of a
youngster of today. If today we go to a school and ask the same questions, the
children will answer in a completely different tone, as today new meanings have
significance for them, new concepts, new values have become relevant for them.
They want to work for the benefit of the deprived and the oppressed. They want
their country to march ahead in dignity and honour, that it may be a free and
independent nation. They wish that this enthusiasm, this ardor, this dynamism,
and this search should pervade every corner of our society. They aspire to be
truthful and sincere. They are averse to corruption and bribery. They dislike
being merely in the service of their pockets, but desire to serve humanity in
general. They want to live in such a manner that the East or the West may not
dazzle their eyes. They do not want to lose their identity when confronted with
foreign cultures. They want to bargain their dignity and honour. They want to
preserve their personal identity, and retain their sense of dignity. They want
to be at the sending end not the receiving end of the message. They want to be
exporters of thought and cultural values and not importers.
During the
past ten years, if a little girl was asked as to what good life meant to her,
and what she desired her future to be like, most probably she would have said
that good life meant for her plenty of cosmetics, variety of dresses, colorful
curtains, more luxury and more fun and recreation in life and above all a higher
income. But today, when the same question is put, it is definitely answered in a
completely different way. Today she says that she wants to serve, to struggle
and to endeavour, to be more humane, to preserve her identity and independence,
to be more self-reliant, effective, sincere and truthful.
Self-sacrifice and generosity, love of freedom, the resolve for resistance and
headstrong perseverance-all these are the new values of the new generation. Ten
years ago such values were completely dead or non-existent in a Muslim country,
but today they have been revived again and are a matter of pride and honour for
our people, contrary to the decadence of the past years, when dainty dresses,
dandyism, knowing a few foreign phrases, familiarity with films and film stars
were regarded as an accomplishment as a thing which conferred 'personality' on
one. Such was the kind of things our youth were after. Today the same youth
think in the terms of self-sacrifice, service, effort, struggle, movement,
resistance, etc.
These are the
new values, which are to be established firmly in our Muslim Youth. But whose
job is it to nurture them and bring to fruition, and where? Are the schools
exempted from the responsibility of this work?
If the
schools remain indifferent to this responsibility, where are these human beings
to be molded? And where are these values and virtues to grow and flourish? Where
are these children of ours to learn about Islam?
Accordingly,
our teachers are the apostles of today, encharged with a cultural and
intellectual mission and responsibility. Therefore, permit us to strongly resist
all deviate and corrupt intrigues in our schools, and not to let our children
fall prey to the foreign plots, to be corrupted by the venom of poisonous ideas
and values. We shall have to catch up with those unholy, treacherous hands,
which corrupt our children in the schools, and cast them away. And at the same
time, it is essential that we warmly clasp those hands that are sincere in
serving Islam. I do not say that we must be loyal to some individual, or to a
certain group; but I certainly emphasize the necessity of loyalty to Islam. But
first we have to stop intrigues and corrupt and treacherous practices and then
strive to provide opportunities for the development of all our sincere
colleagues.2
Society is
like a pyramid, and not everyone is at the apex of the pyramid, be it from the
viewpoint of commitment, faith, self-sacrifice, power, qualifications or any
other factor. However, there are persons who are more resistant, more
self-sacrificing, men of greater faith, greater sincerity, more aware and more
conscientious than others. The nearer we approach the apex, the narrower it is.
As a rule the pyramid is wider at the base, and there have to be people in the
lower parts of the pyramid also. However, what is more important is that we
should be a part of this pyramid, a part of the main stream of the ummah.
The doors of
the school should always be kept open for the sake of Islam, for the sake of the
Muslim Ummah, so that the Islamic cultural and intellectual activities may be
accelerated and enhanced.
These schools
are the centres for modeling human beings. Human beings are not modeled in the
electricity department or some other department. They are of course to be
fashioned in the schools. Why shouldn't we then educate and train others and
ourselves? Why shouldn't we speed up the movement of Islamic, ideological,
intellectual, and educational training? In this way, we can contribute our share
and fulfil our duty by making the schools, more fruitful. It is hoped that our
work, our behaviour, morality, and our mutual relations and dealings shall
conform to the Islamic standards.
The teachers
and schools should advance on the above-mentioned guidelines, raising the
general standards of education and enhancing the levels of the Islamic
commitment, and social activity. Those who have recently joined this profession
of teaching, and those who are going to join it in the future, will continue
their work in an atmosphere of cooperation, harmony, devotion, ardor, and
sincerity.
Education in
Muslim countries, in the recent centuries, has been taught primarily as a body
of information, rather than as a body of experiences. For many
Muslim children today-whether living in the Western societies or in Islamic
countries- Islam does not inspire, and seems meaningless and irrelevant to their
personal lives and experiences. This is not a problem facing the Muslim ummah
alone. Other religious communities face these problems, as well. Hence we need
to reevaluate the Islamic values, Islamic education and its curriculum. The need
here is to focus on personality and character development of the children. Hence
close attention should be given to the real needs and concerns of students.
Therefore it is indispensable to prepare the students with the western values of
critical thinking and problem-solving skills needed to survive and function
successfully in any society including the Muslims in society. In order to
succeed in our goal to raise our children Islamically, it is imperative that
Muslim educators and parents must develop a better understanding of how
children grow and learn. This is based on our understanding the processes of
moral development and the methods of effective teaching and learning. Our
children will not become moral individuals simply because we wish them to or
want them to or tell them to do so. In order to make them become moral
individuals it is necessary that they should cultivate their minds and
hearts, and we need to give them opportunities to actually see and
apply Islamic values in practice.
According to
Coles’ theory on Moral Intelligence 3, children learn some of the
most important lessons of life by observing and mimicking the behaviours of
those around them – specifically parents & teachers. His theory goes beyond the
teaching of moral lessons such as "you shouldn’t steal, or lie" and reaches a
deeper level of consciousness. He also provides practical solutions for parents
and teachers on handling moral issues.
The
Tarbiyah
Tarbiyah Based on Iman is the Foundation
4
-
Tarbiyah (education and training) is the
basic and necessary approach for any Islamic movement that seeks to change
the state of affairs by changing people themselves.
-
The point of focus in the field of tarbiyah
should be the preparation of the Muslim vanguard who will aid the cause of
Islam and who will represent in our age the role of the Prophet's
Companions.
-
The foremost quality that members of this
vanguard must have is Iman (faith), by which is meant the iman
of the Quran and Sunnah; the iman that has over seventy branches of
values and morals; the iman on which volumes have been written.
Iman does not come about by wish or by pretence, it is what settles in
the heart and is proved by acts.
-
So, what is meant here is not just the
intellectual knowledge whose effect does not extend to the heart so that it
may light it, or to the will, so that it may move it. Neither is it just
filling the memory with words and terms such as Allah, Rabb, Deen,
Ibadah, the different branches of Tawheed, taghut, Jahaliyyah,
and then feeling proud that one possesses what makes a true believer and
what constitutes Yaqeen (perfect and absolute belief) and dragging
others to arguments and verbal battles over these words and terms.
-
Neither argument nor verbal battles would yield
a belief like that of Pharaoh's magicians when they believed in the Lord of
Musa and Harun, or like that of the Prophet's Companions when they believed
in the Messenger.
-
The required Iman is the one of the
first generation as prescribed in the Quran and Sunnah. Only one verse from
a surah in the Quran needs to be quoted here. It is the verse with which
Allah answers the desert Arabs who said, 'we believe' while belief had not
entered their hearts: "Only those are Believers who have believed in Allah
and His Messenger, and have never since doubted, but have striven with their
wealth and their lives in the Cause of Allah. Such are the truthful ones."
[Surah Al Hujurat: 15].
-
It is also narrated in the hadith that the
Prophet said, "Whosoever possess the following three qualities will find the
sweetness of Iman: the one to whom Allah and His Messenger are dearer
than anything else; the one who loves a person only for the sake of Allah;
and the one who hates to revert to kufr (disbelief) after Allah saved
him from it as much as hating being thrown into Hellfire." [Bukhari, Muslim]
-
It may be enough for the common people who
follow the leaders to have a half or even a quarter of iman, but the
leading vanguard must have true Iman and should not be composed of
'half-believers' or 'quarter believers'.
-
Imam Hassan al Banna used to say to his
students, "Give me twelve thousand believers, and I will conquer with them
the mountains, cross the seas and invade the land."
-
But is this number enough to bring about the
great hopes and realize the ambitious aspirations of the Islamic Ummah? I
say yes, 12000 of true believers is enough! But I will also say that we will
not do with 24000 half-believers or 48000 quarter-believers, or any of the
'fractions' of believers whom one stumbles upon as a result of their
stupendous numbers but who can do nothing of use in times of need.
-
We want believers like the Ansar
(Helpers) of Madinah, who were described as 'increasing in number at the
time of war and decreasing at the time of distribution of the war booty'.
-
As for those who are many in numbers but of
little use in reality and are no better than - as the Prophet stated - 'the
scum of the torrent', they will never be fit to be in the leading vanguard,
even if they are millions in number.
Tarbiyah based on Iman and Rabbaniyyah (godliness) is the
first precondition for bringing up a generation that will defend the cause
of Islam, as described in the Quran: "Believers, whoever from among you
turns back from his religion (Islam), Allah will bring a people whom He will
love and who will love Him humble towards the believers, stern towards the
disbelievers, fighting in the Way of Allah and never afraid of the blame of
such as find fault. That is the Grace of Allah, which He bestows on whom He
wills. And Allah is All-Sufficient, All-Knower." [Surah Al Ma'ida: 54]
[From "Priorities of the Islamic
Movement in the Coming Phase" by Shaykh Yusuf al-Qaradawi]
The
ubiquitous influence of secular materialism and its value system prevailing both
in Western societies as well as many Muslim countries seriously challenges
religious -minded Muslims as well as their communities. To a large extent, the
future will depend on how well we educate our children today and to what extent
we are successful in transferring to them the Islamic values and Islamic way of
life. What is at stake is nothing less than the moral and spiritual survival of
our children and our communities as Muslims. Without a proper understanding of
the Islamic value system, there is little hope that the true goals, or maqasid,
of Islamic education can be achieved. Islamic schools have a crucial role to
play in providing concrete solutions and programs that will foster this
understanding among students and in promoting the role and responsibility of the
family in the process of Islamic tarbiyah. Auspiciously, a sense of new
start is prevailing in the minds of enlightened Muslims today. These learned
Muslims are eager to find real solutions to the problems and challenges facing
the Muslim ummah, including re-examination of both how and what we
teach our children about Islam. The basic proposition of this paper is that
Muslim educators must restructure the Islamic Studies schedule, both what
is taught and how it is taught, so that our children can develop the
spiritual survival skills that are required to survive as Muslims in
the twenty-first century. This paper outlines a new vision of Islamic education
which is capable of producing Muslim youth with a level of understanding,
commitment and social responsibility that will both inspire and implement them
to serve Islam and humanity effectively, Insha'Allah. Islamic education
must be able to produce Muslim youth that are able to identify, understand and
then work cooperatively to solve the problems that face their community and the
world in which they live and for which they are responsible. This is believed to
be the most effective form of Islamic da’wah.1
This sight,
in fact, is not really a “new vision,” but rather a “reinvigorated vision” of
Islamic education. It is a summons for the return to the classical—though not
traditional or customary—vision of Islamic education. In the lifetime of the
Prophet Muhammad (may Allah bless him and give him peace) Islamic education was
both practical and relevant. The Prophetic model of Islamic education drew its
material from the everyday experiences and day-to-day problems of the early
Muslim community. Although Islamic education will undoubtedly draw much of its
content from the foundational disciplines of Islamic Studies (such as Aqidah,
Tafseer, Fiqh, etc.), it must be done in a way that links this content to
the natural concerns of students as well as the larger issues facing the world
in which they live. This is the challenge of modern-day Islamic education.1
The Vision
The vision of
Islamic education presented here makes a fundamental distinction between
teaching about “Islam” and teaching about “being Muslim.” As
mentioned earlier, Muslim educators, for the most part, have been content
to teach “facts about Islam,” since this is an easier and less demanding
approach. We have not met the challenge of developing a systematic program to
teach our children about “being Muslim”—which requires a more subtle and
profound understanding of both the nature of children and Islam itself. The goal
of Islamic education is not to fill our children’s minds with information about
Islam, but rather to teach them about being Muslim 1. Several
assumptions about the nature and scope of Islamic education under-gird the
vision of Islamic education presented here. The first and foremost objective of
Islamic education must focus on teaching values and emphasize issues of identity
and self-esteem. Secondly it must address the real concerns of students, and it
must emphasize and provide for training in leadership. Finally, in order to
achieve the goals of Islamic education it is essential to gain the active
involvement of parents. In developing our approach, we should not hesitate to
benefit from recent educational research. This research suggests that several
factors are essential for effective teaching and learning to occur. These
factors are summarized in the statement that teaching and learning are effective
when they are meaningful, integrative, value-based, challenging and
active. These factors are discussed in detail in Expectations of
Excellence: Curriculum Standards for Social Studies. Washington, DC.
National Council for the Social Studies, 1996. These factors apply to Islamic
education as well and Muslim educators must become better aware of the important
role these factors play in effective learning. It is suggested that future
programs in Islamic education must be evaluated in light of these basic factors
and assumptions. These factors are briefly discussed below.1
Effective
Islamic teaching and learning must be meaningful. Students should feel
that the content of their curriculum is worth learning, because it is meaningful
and relevant to their lives. When learning is meaningful and relevant, students
are intrinsically motivated to learn. Furthermore, students must be led to
discover the larger connections between the knowledge and skills they are
learning—rather than memorizing isolated bits of information. Especially as
Muslims, our children must be trained always to keep their eye on the whole
picture, or macro-view, whenever studying. This, in part, is the meaning of
tawhid. Islamic teaching and learning must therefore focus on examining
major themes and important topics, rather than superficial coverage of many
different topics. This approach advocates that the Islamic Studies curriculum be
structured coherently around the concept of powerful ideas. Effective
Islamic teaching and learning must also be integrated. It must encompass
and engage the whole child, spiritually, emotionally, socially, intellectually
and physically. In addition, Islamic teaching and learning should be integrative
across a broad range of topics and in its treatment of these topics. It should
be integrative across time and place as well as integrative across the
curriculum. It must integrate knowledge, beliefs, and values with action and
application. These integrative aspects have the far-reaching potential of
enhancing the power of Islamic studies teaching and learning. Most important of
all, effective Islamic teaching and learning must be value-based. By
focusing on values and by considering the ethical dimensions of topics, Islamic
education becomes a powerful vehicle for character and moral development, thus
achieving its real purpose. Educators must realize that every aspect of the
teaching-learning experience conveys values to students and provides
opportunities for them to learn about values. From the selection of content,
materials and activities, to the arrangement of the classroom, to class rules
and management style, students are exposed to and learn values. Teachers must
therefore develop a better awareness of their own values and how those values
influence their behavior as role-models and what students ultimately learn from
these experiences about themselves, about others and about Islam. Effective
Islamic teaching and learning must also be challenging. Students must be
challenged to thoughtfully examine the topics they are studying, to participate
assertively in-group discussions, to work productively in cooperative learning
activities, and to come to grips with controversial issues.
Such
activities and experiences will help foster the skills needed to produce
competent Muslims who are capable of presenting and defending their beliefs and
principles effectively. Finally, effective Islamic teaching and learning must be
active. Islamic studies should demand a great deal from both the teacher
and students. The teacher must be actively and genuinely engaged in the teaching
process—making plans, choices and curriculum adjustments as needed. The
effective teacher of Islamic education must be prepared to continuously update
his or her knowledge base, adjust goals and content to students’ needs, take
advantage of unfolding events and teachable moments, and to develop examples
that relate directly to students. Moreover, learning must be active by
emphasizing hands-on and minds-on activities that call for students to react to
what they are learning and to use it in their lives in some meaningful way.
These are the key factors for effective Islamic teaching and learning. The
vision of effective Islamic teaching and learning set forth here is based on a
dynamic, rather than static, view of Islam and Islamic education. This
view is rooted in the belief that the mission of Islam is to positively affect
and transform the world, and that the purpose of Islamic education is to prepare
young men and women who are capable of carrying out this mission—emotionally,
morally, and intellectually.
REFERENCES
1. Tauhidi,
Dawud and Edited by Anas Coburn "A Vision of Effective Islamic Education."
(Dawud Tauhidi is Principal of the Crescent Academy International in Canton; MI.
Anas Coburn is Executive Director of Dar al Islam.). “A Vision of Effective
Islamic Education” was edited from the document “The Tarbiyah Project: Toward a
Program in Islamic Values Education”. The Tarbiyah Project began in 1995 and is
sponsored by Dar Al Islam. The concept has been piloted in five schools across
the United States; three schools have vigorously implemented it.
2. Bahonar,
Muhammad Jawad, The Goals of Islamic Education, Translated from
Persian by Mahliqa Qara'I (M.J. Bahonar was former Education Minister and Prime
Minister of Iran)
3. Coles,
Robert. The Moral Intelligence of Children: How to Raise a Moral Child.
Plume, 1998.
4.
Al-Qaradawi, Shaykh Yusuf, "Priorities of the Islamic Movement in the Coming
Phase"
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