Introduction to Islamic Education

Islamic education encompasses a set of concepts and tenets related to human nature, creed, intellect, and attitude, along with spiritual and physical values. These elements are intertwined within a unified perceptual framework, relying entirely on the Holy Quran and the Prophet’s Sunnah for their fundamentals and morals. Through Islamic education, individuals are educated and cultured using an all-encompassing method that involves all mentioned aspects without compromising any or giving primacy to one over the others.

Identifying the Meaning of Islamic Education

Muslim educationists have described the concept and meaning of Islamic education in various ways, including:

  1. Holistic Development: Cultivating all intellectual, emotional, physical, and social aspects of the personality based on Islamic teachings and values, aiming to achieve the optimal goals of leading a dignified life enriched with religious significance.
  2. Comprehensive Preparation: Providing Muslim individuals with an all-encompassing preparation process that involves all aspects of their personality, continuing throughout their growth phases to handle worldly and hereafter life in light of Islamic teachings and values, following an educational methodology defined by specialists.
  3. Procedural Efficiency: Applying correlated concepts within a rational framework that outlines procedural methods and practical techniques, proving highly efficient in refining and cultivating human behavior that reflects the spirit of the Islamic faith.
  4. Empowerment for Growth: Engaging in individual and social activities that cultivate individuals intellectually, doctrinally, spiritually, socially, physically, ascetically, and ethically, thereby empowering them with the knowledge, approaches, ethics, and proficiencies needed for sound growth to serve both practical and spiritual life.
  5. Purposeful Process: Guiding education by Islamic Shariah to cultivate all aspects of human personality, achieving total submission and worship to Almighty Allah. This process involves talented individuals directing the learning of others using specific educational materials and appropriate development techniques.

All these definitions assert that Islamic education essentially derives its schemes, principles, and highest aims from Islamic Shariah. This underscores that calls for developing an Islamic education without adapting the spirit of Islamic teachings are null and void.

Islamic Education’s Role

Islamic education is a purposeful endeavor to develop and shape the Muslim individual, society, and the entire Muslim Ummah, who are entrusted with the mission of Allah’s vicegerency on earth. This is achieved through education in institutions such as schools and universities, at home, and through media channels.

Generally, Islamic education, like any other type of education, seeks to cultivate the Muslim individual. It operates in all fields of educational research, including teaching philosophies, history, science, schemes, techniques, and teacher preparation, all bound to the Islamic viewpoint. This helps Muslims adopt behaviors that correspond with the Islamic faith.

Development of Islamic Education

Phase I – The Advent of Islam

This phase began with the rise of Islam in the Arabian Peninsula in the 7th century AD and continued until the end of the era of the Rightly Guided Caliphs. It laid the foundation for the political, religious, social, and ethical life of people, impacting Islamic life for centuries to follow.

The revelation of the Quran and the advent of Islam marked a milestone in Arab history and intellectual development. Islam emphasized the importance of seeking knowledge and encouraged individuals to analyze present realities, enhance human life, and contemplate the surrounding creation and natural phenomena. This period outlined a new Islamic intellectual framework supported by Arab sciences, experiences, and virtues such as courage, generosity, loyalty, modesty, and dignity.

A prime example of this emphasis is found in the Quranic verses commanding, “Read in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.” (Quran 96:1-5)

During this phase, the primary political and social foundation for the state was established. Scattered and warring tribes were united under a single leader, promoting unity and solidarity by adopting unified fundamentals and calling for the worship of one God, replacing the previous tribal polytheism.

The Prophet Muhammad, peace be upon him, embodied both religious and political leadership, basing all laws on the Holy Quran. The state developed its religious identity, growing into a community of believers bound by unified morals, values, traditions, brotherly feelings, and the Arabic language of the Quran. This phase set the stage for social doctrines that had a long-term impact on traditions and Islamic religious systems, emphasizing principles like brotherhood, equality, and mercy among believers, regardless of race or color, as stated in the Quran: “The believers are but brothers…” (Quran 49:10).

Prophet Muhammad also stated in a Hadith: “An Arab has no superiority over a non-Arab… except by piety.” These doctrines fostered spiritual unity and strengthened brotherhood and harmony among Muslims across all Islamic states, influencing the Arab cultural movement and the progression of education and learning among Arabs.

With the expansion of Muslim conquests during this phase, Caliph Umar ibn al-Khattab ordered the dispatch of teachers and judges to educate new Muslim converts and Muslim children, spreading knowledge and education throughout Muslim lands. These educational missions aimed to develop sound Muslim personalities, prosperous civilizations, and well-organized Muslim states.

Phase II – Islamic Conquests and the Development of the Muslim State

This stage spans from the end of the Rightly Guided Caliphs’ rule until the end of the Umayyad State. The Arab Muslim Empire expanded significantly, stretching from India in the East to the Atlantic in the West, and from the Caspian Sea in the North to Sudan in the South. During this phase, Arabs interacted with historic civilizations, leading to the intermingling of nations and cultures. Arabs maintained Greek schools in Syria, and the University of Alexandria continued under Umayyad rule, teaching subjects like medicine, astrology, and philosophy.

Arabs absorbed and integrated these influences, as seen in the education of Prince Khaled ibn Yazid, who studied language, poetry, chemistry, medicine, and astrology, using translations of Greek and Coptic books. This phase saw significant educational development aimed to:

  1. Preserve Arab Identity: Scholars set teaching curriculums, emphasizing the history of other nations.
  2. Assert Islamic Identity: Teaching Quran and Hadith sciences.
  3. Adapt to National Needs: Organizing state administrative and economic institutions, Arabizing administrations, and eliminating Roman and Persian influences.

Phase III – Creativity

Spanning from the 2nd century AH (8th century AD) to the mid-5th century AH (11th century AD), this phase reflects rulers’ dedication to their nations amidst fluctuating Islamic conquests. The intellectual and scientific integration of different nations and civilizations led to genuine intellectual prosperity.

Arabic became the main language for cultural representation, science, and communication, fostering cultural integration and unity. The translation of foreign books, especially Greek, Persian, and Indian, into Arabic gave rise to new disciplines such as philosophy, logic, geometry, astrology, music, medicine, chemistry, and geography.

Muslims used Greek, Persian, and Indian knowledge as references in various sciences, but they also contributed their own innovations, leading to significant inventions, research, discoveries, and breakthroughs.

Schools of Thought

  1. School of al-Fuqahaa and Muhadithin (Scholars of Islamic Jurisprudence and Hadith): This school underwent two main phases—initial consensus on the authenticity of Quranic texts and Sunnah, followed by the emergence of various schools of thought and legal jurisprudence. Notable scholars include Muhammed ibn Sahnoun, Muhammed ibn al-Hussain al-Ajery, and Aly Muhammed al-Kabesy.
  2. The Sufis School: Emerging towards the end of the 2nd century AH, this school focused on spiritual training and soul development. Notable writers include al-Harith al-Mohasaby and Abu Abdul Rahman al-Salmy.
  3. School of Philosophers: Balancing philosophy and religion, this school adapted philosophical trends to suit the Arab and Islamic spirit. Notable scholars include al-Faraby, Ikhwan al-Safa, ibn Sina, and Abu ‘Ali Ahmad ibn Muhammad ibn Ya’qub Ibn Miskawayh.
  4. School of al-Ash’ari Theologians: Founded by Abu al-Hassan al-Ash’ari, this school promoted interaction with contemporary trends without contradicting the Quran and Sunnah. Notable scholars include Ali ibn Mohamed al-Mawardy and al-Khatib al-Bughdady.

Educational Institutions

  • Houses of Knowledge and Wisdom (Dar al-Ilm and Bait al-Hikma): Established by Caliphs and princes, these institutions housed extensive collections of books and served as centers for scholarly activity. The House of Wisdom in Baghdad and Dar al-Ilm in Egypt were particularly notable.
  • Bimaristan: Originating from the Persian word for hospital, Bimaristans were advanced medical institutions that also served as universities for physicians, providing theoretical and practical medical education.
  • Schools: Prominent figures like Minister Nizam al-Mulk established schools that played significant roles in preparing judges, workers, writers, teachers, and employees across various social strata. Al-Mustansiriyah School in Baghdad is considered the first university in the Muslim world.
  • Mosques: Mosques served as major educational institutions, with centers like the Umayyad Mosque in Damascus and al-Azhar Mosque in Cairo becoming renowned for their educational missions. These mosques functioned as cultural and intellectual hubs, attracting scholars and students from across the Muslim world.

Phase IV – Decline

This phase, from the 5th century AH (11th century AD) to the 12th century AH (18th century AD), reflected the deterioration of the Arab and Islamic State. The Crusades, Mogul wars, and continuous conflicts among local rulers destabilized the state, leading to the decline of learning centers and institutions. The occupation by the Turks further isolated Islamic states, causing intellectual decline and widespread illiteracy.

Phase V – Vigilance

The final phase is characterized by vigilance and modern educational reform. It involved cultural isolation where inherited educational institutions did not develop further. However, it was also a period of intellectual revival with the emergence of various Islamic movements such as Salafist, Reformist, National, and Public movements.

Key figures like Mohamed Aly Pasha and his son Ibrahim established contemporary schools in Egypt and Syria, promoting education for all without tuition fees and preparing teachers through teaching academies. Since the 18th century, reform movements across Arab and Muslim nations emphasized the importance of education for Islamic renaissance and intellectual heritage revival, focusing on the Arabic language and establishing contemporary schools to preserve Islamic identity.

Objectives of Islamic Education

  1. Religious Objective:
    • Focuses on the Quran and the Sunnah as primary sources of knowledge.
    • Aims to develop a Muslim personality that believes in Allah, His prophets, angels, revealed books, the Day of Judgment, and destiny.
    • Revives Islamic rites, adheres to its instructions, and spreads its teachings among future generations.
  2. Worldly Objective:
    • Equally important as the religious objective.
    • Emphasizes acquiring knowledge and seeking it for personal and communal well-being.
    • Encourages Muslims to seek a good livelihood through lawful means such as trade, manufacturing, or agriculture.

Islamic education seeks to balance these two objectives, fulfilling Imam Ali’s statement: “Work for your temporal world as if you will live forever; and work for the Hereafter as if you will die tomorrow.”

  1. ‘Knowledge for the Sake of Knowledge’ Objective:
    • Reflects the spiritual pleasure of acquiring knowledge.
    • Motivates individuals to seek truth and embark on learning and research for the joy of learning itself.

Concepts and Principles Promoted by Arab and Islamic Education

  1. Education as a Duty and Right:
    • Islam promotes knowledge and education, giving rise to scientific movements and new fields of knowledge, including secular studies and fine arts.
  2. Caring for Childhood:
    • Emphasizes the importance of educating and raising children with care and attention.
    • Promotes leisure and entertainment after learning hours, discouraging force and toughness in education.
  3. Elevating Knowledge and Scholars:
    • Regards knowledge as the highest pursuit, with scholars considered the heirs of the Prophets.
    • Reveres scholars, encouraging the pursuit of knowledge through Hadiths that promise rewards for those seeking knowledge.
  4. Freedom of Thought:
    • Grants human beings freedom of thought and encourages scientific research.
    • Values the use of intellect and perceives it as the core of religion and its foundation.
  5. Equality and Equal Right to Education:
    • Applies democratic principles to education, providing equal opportunities for the wealthy and the poor, men and women, and non-Muslims alike.
  6. Inclusivity, Integration, and Balance:
    • Shapes the human personality in an all-inclusive physical and spiritual framework.
    • Encourages participation in developing human existence to serve humanity’s well-being and happiness.
  7. Education Beyond Time and Place:
    • Emphasizes that education is not restricted by time or place.
    • Regards thinking and intellect as the foundation of faith, encouraging the pursuit of knowledge and science.

Levels, Content, and Techniques of Education

Educational Levels

  1. Primary Education:
    • Conducted in al-Kuttab, where pupils learn reading, writing, mathematics, Quran, and basics of religion.
    • Sometimes includes Arabic language, Arab history, and lineage.
  2. Secondary Education:
    • Provided in schools and mosques, similar to modern universities.
    • Quality varies based on teachers and curricula, with some schools like Al-Nizamiyyah and Al-Mustansiriyah offering advanced education.
  3. Higher Education:
    • Resembles postgraduate studies, offered by institutions like Dar al-Ilm in Cairo and Bait al-Hikma in Baghdad.
    • Includes centers for translation, literature, and scientific research.

Educational Techniques

  • Repetition and Memorization: Essential in primary education for building foundational knowledge.
  • Dictation: Teachers read and explain texts, requiring students to follow along with their copies.
  • Question and Answer Sessions: Common in higher education, promoting debates and critical thinking.
  • Reading and Explanation: Students read to teachers who then explain and paraphrase the material.

Notable Educational and Cultural Institutions

  1. Houses of Knowledge and Wisdom:
    • House of Wisdom (Bait al-Hikma): Established in Baghdad, it housed extensive collections of Greek and Persian manuscripts and served as a major center for translation and learning.
    • House of Knowledge (Dar al-Ilm) in Cairo: Established during the reign of al-Hakim bi Amr Allah, it focused on Fatimid theological discourse and housed valuable books across various disciplines.
  2. Bimaristan:
    • The first Bimaristan was established by Al-Waleed Abdul Malik in 88 AH (706 AD).
    • These institutions served as hospitals and universities for physicians, fostering advancements in medicine.
  3. Schools:
    • Nizameyyah School: Established by Nizam al-Mulk in Baghdad in 459 AH (1067 AD), it played a significant role in preparing professionals and scholars.
    • Al-Mustansiriyah School: Considered the first university in the Muslim world, established in 625 AH (1227 AD) by Caliph al-Mustansir Bellah, it offered diverse disciplines and housed a vast library.
  4. Mosques:
    • Umayyad Mosque in Damascus: One of the oldest educational institutions, it served as a cultural and educational hub.
    • Al-Azhar Mosque in Cairo: Established in 361 AH, it became a leading Islamic university, influencing religious, cultural, and intellectual life.
    • Zaytouna Mosque in Tunisia: A key center for scholars migrating from Andalusia, it facilitated the study of both religious and secular sciences.
    • Cordoba Mosque: An architectural masterpiece and a center for Islamic sciences in Europe, maintaining its cultural influence for centuries.

Foundational Sources of the Islamic Theory of Education

  1. The Quran and the Sunnah of the Prophet: These primary sources provide guiding principles that are not mere assumptions but are foundational to Islamic education.
  2. Educational and Historical Study of Islamic Scholars’ Viewpoints: Analyzing the perspectives of scholars who have contributed to educational theory.
  3. Learning from Islamic Figures: Studying the contributions of figures like Ibn Khaldoun, Imam al-Ghazali, Ibn Taymiyah, and Ibn al-Qayyim.
  4. Scientific Research: Drawing conclusions from sound scientific research that aligns with Islamic creed and human experiences.

Creed Elements

  1. Resources
  2. Techniques and Methodologies
  3. Objectives and Aims

Followers of different theories may vary in their approaches to these elements. However, in Islamic education, resources and objectives are fixed, while techniques and methodologies evolve with human understanding, distinguishing the Islamic approach from other educational trends.

Islamic General and Educational Psychology

Islamic psychology is rooted in the Quran and the Sunnah, encompassing all aspects of human psychology from creation to eternity. Unlike Western psychology, which often views humans as natural beings without a soul, Islamic psychology considers the human individual as a created being with a soul, integrating spiritual and psychological dimensions.

Education Philosophy and the Theory of Education

Most education systems, except Islamic ones, rely on educational theories based on general philosophies. Philosophy, derived from Greek meaning “love of wisdom,” involves perceiving the universe, man, life, and nature, and understanding their interrelations. Educational philosophy applies these philosophical principles to education.

Educational Theory

  • Western Perspective: Focuses on interpreting matters based on fixed or variable beliefs within philosophical frameworks.
  • Islamic Perspective: Views education as a reflection of Islamic teachings, promoting knowledge, moral virtues, and a balanced approach between religious and worldly objectives.

Islamic Education vs. Western Education

  • Western Educational Theory: Often relies on single viewpoints and philosophical schools, focusing on either idealism or naturalism.
  • Islamic Educational Theory: Balances religious and worldly objectives, emphasizes the importance of knowledge and moral virtues, and promotes inclusivity and equality in education.

Conclusion

Islamic education is a comprehensive and balanced system rooted in the Quran and Sunnah, aiming to develop individuals intellectually, spiritually, and socially. Its historical development showcases a rich tradition of knowledge, scholarship, and institutional excellence. By adhering to its foundational principles and adapting educational techniques, Islamic education continues to play a pivotal role in shaping individuals and societies in alignment with Islamic values.

Egypt’s Dar Al-Ifta*