Man has the capacity to understand the ideational relation between the two orders of reality. It includes all the functions of memory, imagination, reasoning, observation, intuition, apprehension and so on.
The world according to Islam is not the work of chance; it was created in perfect condition. Everything that exists does so in a measure proper to it and fulfils a certain universal purpose. Man has the capacity to know that purpose and ability to work accordingly.
Man is capable of modifying the activities of him and his society so as to actualize the divine pattern or commandant in himself as his fellows and environment must all be capable of receiving the efficacious action of man, the subject.
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Islam suggests rationalistic activities for man. These include the rejection of all that does not correspond with Reality. This protects the individual against making any untested, unconfirmed claims to knowledge. Rationalism does not mean the priority of reason over revelation but the rejection of any ultimate contradiction between them. The principle of openness to new or contrary evidence protects individuals against liberalism, fanaticism and stagnation-causing conservatism.
Tolerance is the acceptance of the present until its falsehood has been established. It is relevant to epistemology as well as ethics. Tolerance requires men to undertake a study of the history of religions with a view to discover within each the primeval endowment of God, which He sent to all His apostles at all places and times to teach.
Concept of Reality:
Muslims are certain that Islamic culture does have an essence which is Tawhid. Tawhid gives Islamic culture its identity.
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Reality is of two generic kinds, creation and creatures. Creation is one which is Allah, the Absolute and Almighty. The creatures include all creatures, the world of things. Neither creator can become the creature nor can the creature trans-figure itself so as to become in any way or sense the creator. The relation between the two orders of reality is ideational in nature.
The human being is strong enough to understand the will of God. When that will is expressed in words directly by God to man and when the Divine will is deducible through observation of creation.
The nature of the cosmos is purposive. Since everything was created for a purpose, the realization of that purpose must be possible in time and space.
Man is the creation in which the will of God is actualised not necessarily but with man’s own personal consent. The physical and psychic functions of man obey the laws of nature as all other creatures but spiritual functions depend on the subject and follow his determination.
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As subject of moral action, man must therefore be capable of changing himself, his society and his environment.
Man is responsible. Moral responsibility is impossible without responsibility or reckoning. Judgment is the necessary condition of moral imperativeness. It is immaterial whether reckoning takes place in space-time or at the end of it or both but it must take place. To obey God is to achieve success, happiness and ease.
Tawhid has two dimensions one is methodological and the other is the contextual. Man’s cosmic value is in his membership and in contribution to human society. God created life to be lived and not denied or destroyed, the world to be enjoyed.
Concept of Values:
Man’s whole existence on earth has its purposed obedience of God and the fulfillment of His command. God has invested man with His trust which heaven and earth were incapable of carrying and from which they shied away with terror. It unfulfills its ethical part only if it is realized in freedom and the man is the only creature capable of doing so. If it is realized in natural law then it is not moral. It is the existence of human freedom regarding obedience to God’s commandment that makes the fulfillment of the command moral.
God has created mankind so that men may prove themselves morally worthy by their deeds. All men are one, measurable only in terms of piety. They are all responsible, certain to be accountable and receive from their creator exactly what their deeds have earned for them.
God has placed man on earth that he may colonize it, eats its fruits, enjoy its goodness and beauty and cause it and himself to prosper.
All other creatures are subservient to man. He is obliged to transform his environment into productive orchards and beautiful gardens he ought to industrialize and develop. Such world affirmation is truly creative of culture and civilization.
If any person acquires knowledge, his duty is to teach it to the others. If anyone acquires food or comfort his duty is to share them with others. If anyone achieves success, prosperity and establishment his duty is to help the others do likewise. The holy Quaran constitutes Islam’s personal and social ethics, moral precepts to guide the conduct of the individuals and groups.
Human beings possess free will. But this deviates human beings from the laws of God but from the norms and values of society.
Aims of Education:
Islamic education considers the children having innate qualities and these qualities were given to them by Allah or God. Their perceptual, linguistic, social and emotional skills already set in place by Him become more and more revived. Children become generally articulate, sociable and highly curious by their fifteen years of age.
It is essential for Muslim parents to equip their children with a sincere understanding of and commitment to the Islamic way of life.
According to Islamic system education should be based on Islamic values which are quite distinct from other religions.
Preservation, extension and communication of Islamic cultural heritage as an aim of education: It will also develop traditional values, social ideals and morals of people. All the teachers who are not committed to Islam should be asked to leave the Muslim institutions.
Mother tongue as the medium of instruction. For this they stress the study of Arabic language is must. So that they can learn, understand and follow Islamic teachings which are written in Holy Quran which is written in Arabic language.
Islamic system does not make division of education into Religious education and non- religious education as it stresses that course of study should positively contribute for the knowledge of Islam.
Islamic system emphasises co-education but not after the age of ten years as it is against the moral code of Islam.
Physical education is also emphasised but teacher should adjust with the Muslim children during physical exercises or sports competitions during the month of Ramadan. As they feel a bit weak because of fast.
In this way Islamic system of education stresses value education, religious education, development of social and moral values, coeducation and even physical education etc. as the aims of education.
Curriculum:
The developers of school curricula see a need to differentiate between the kind of education received by those who would rule the society and those who would be ruled. Thus there is education for leadership and education for followership. They are also reflected when we refer ‘college preparatory’ and vocational education or programmes, for the gifted and those for masses.
Education for leadership has its focus on creativity, original thinking, inquisitiveness and decision making. Education for followership has its focus on discipline, order, routine task and repetition. In Islam leadership and followership has a different concept. Leadership is based on knowledge and Taqwa or piety and not on wealth and political power. The generation of muslim should be produced within the context of Islam.
It requires the development of Islamic philosophy of education, Islamically based science of teaching and Islamic based curriculum.
Every system of education should direct its students towards the values and beliefs of their culture. The difference between Islamic culture and western culture should be reflected in our educational institutions.
Islamic System of education stresses to synthesize the knowledge of Science and technology is the Quran and Sunnah.
Muslim have to develop children who are both living manifestations of Allah’s final revelation and knowledge of these branches of knowledge that had to mastery of this creation. And thus to develop a sense of competition.
Islamic education also emphaized on organizing curricular programmes with such time table that it becomes a positive contribution for performing five salat and one month fast.
Thus Islamic curriculum includes religious education, scientific and technical education vocational education languages and study of English also as it is a link language etc.
Methods of Teaching:
Islamic system accepts the dual nature of man. It is material as well as spiritual existence. When human beings have social interaction they have alternative choices. The choice is to be made on the basis of decision arrived at through reasoning. It means that they have freedom of choice, Things are not predetermined. They make their choice what seems to be the most reasonable to them.
The Islamic system of education wants to expand in order to encompass larger processes like consensus and co-operation on the one hand and conflict and competition on the other hand through various activities in the school which will help them in their future life as the social member of their society.
Students should be encouraged to follow practical work, project work etc. during teaching learning process. These activities will develop sense of responsibility, co-operation, group feeling, and feeling of team work and will develop scientific attitude.
The Islamic system wants to achieve Islamic objectives at individual level, group level, community level and international level. For this the system emphasised practices in religious activities. For developing positive attitude towards their religion this system stresses following experiences observing the practices of Islam, in the home as a child and adolescent, learning principles and practices of Islam, identifying with parents who are serious in practicing Islam exposure to Muslim, pears, study in Muslim school etc. But these practices will vary from child to child, society to society and country to country.
In this way Islamic system wants to develop creativity, decision making, discipline, social qualities, positive and scientific attitude and religious attitude with the help of practical activities and personal experiences.