OBJECTIVES OF ISLAMIC EDUCATION

OBJECTIVES OF ISLAMIC EDUCATION

Attiya Abreshi

i. — Moral training is the essence of Islamic education :

Muslim philosophers unanimously agree that moral training is the essence of Islamic education and that acquir­ing a character is its true aim. This does not mean we un­derestimate the physical, mental, scientific and practical aspects, but that we are concerned with moral education as we are with all other types. The child needs intellectual and physical strength, learning and practical work, and training of his character, feelings, will, taste and personality.

Muslim educators agree that the purpose of education is not to stuff the minds of the students with facts, but to re­fine their morals, educate their spirits, propagate virtue, teach them propriety, and prepare them for a life full of sincerity and purity. The first and highest goal of Islamic education is moral refinement and spiritual training. Each lesson must be moral and all teachers must be concerned with morals. Every tutor must consider religious ethics above anything else. Religious ethics are the ideal, perfect ethics; noble character is the basis of Islamic education. To Al-Ghazali, the aim of education is to approach God without pride or superiority. The student's goal in education must not be to obtain power, money, or glory, or to act insolently or compete with his fellows; he is limited to moral education. It is possible to summarise the goal of Islamic education in one word: "virtue".

2. — Simultaneous concern with religion and worldly life :

Islam did not restrict the aims and objectives of education either to its religious or secular aspects. Instead, the Holy Prophet (ﷺ) called upon every member of the Muslim community to devote himself to spiritual as well as secular if pursuits simultaneously, saying: '' Work for your worldly life as if you would live forever, and work for the after-life as if you would die tomorrow. " He did not consider either the secular side of life only, or the religious aspect only, but the pursuit of both together, without neglecting either the worldly or the religious life.

3. — Stress on the profitable aspects of education:

Although Islamic education has been especially concerned with its religious, moral and spiritual aspects, it has not neglected to give attention to the profitable aspects in its institutions and programmes. This objective can be seen clearly in the letter circulated by the Caliph Omar ibn-e-Khattab to his governors, saying: "Teach your sons swim­ming and horsemanship, and relate to them the best proverbs and poetry.” Omar thus ordered that children be taught swimming, riding and physical sports, military arts, concern for the Arabic language, the transmission of well-known proverbs and good poetry. Only the most stubborn fanatic can deny that Muslim scholars have influenced the intel­lectual renaissance. In this context, Monroe says in his book “The History of Education” that "The Muslims made important innovations in medicine, surgery, pharmacopoeia, astronomy and physiology; they also invented the clock pendulum and taught Europe the use of the compass and gunpowder.”

Islamic education was not entirely religious, moral and spiritual, but this aspect dominated the practical side. It was not basically materialistic, but material possessions or the acquisition of sustenance were considered incidental in life, not to be sought for themselves, but secondary to educ­ation.

Al-Farabi, Avicenna and the Ikhwanas Safa were of the view that human perfection could only be achieved by a balance between religion and knowledge.

4. — Study of science for the sake of science :

Muslim students studied science for its own sake. To them, it was the most pleasant thing in life, and man was by nature a lover of learning. Therefore, Muslim philosophers were greatly concerned with the study of sciences, literature, and arts, to satisfy their natural inclinations towards the love of study and knowledge. The ideal education is to study sciences for the sake of sciences, literature for the sake of literature and arts for the sake of arts, since in it is a scient­ific, literary or artistic pleasure which is unmatched. In " Kashfal Zounun " Al-Haj Khalifa says that learning is the most enjoyable and exalted of all things; and in another place, "The goal of the study is not the acquisition of livelihood in this world, but the attainment of truth and the strength­ening of moral character, " — in other words, attainment of scientific truth and perfect character.

Islamic education was idealistic, seeking from knowledge what spiritual pleasure it contains, seeking also the attainment of scientific truths and of noble manners. Whoever considers the Muslims' scientific, literary, religious and art­istic heritage will find art immortal wealth unmatched any­where else in the world, showing their strong attachment to knowledge for literature and the arts for their own sake. This does not mean that they totally ignored education as a means to earn a livelihood, as may be seen from the follow­ing.

5. — Vocational, technical and. industrial education for earn­ing livelihood :

Islamic education did not neglect to prepare the ind­ividual to earn his livelihood by the study and practice of various professions, arts and trades, as is seen clearly in the words of Avicenna: " When the child finished the study of the Holy Quran and the elements of language, he should seek what trade he wishes and direct himself to it..." He should undertake vocational preparation until lie excels in a profession, art or trade, and is able to earn his living and lead an honourable life, preserving the moral and spiritual aspects. Islamic education was predominantly moral but did not neglect to prepare the individual for life and acquisi­tion of livelihood, not forget to train the body, mind, and heart, the emotions, will and taste, the hand, the tongue. and the personality.