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Presentation - Islamic Philosophy of Education
Presentation - Islamic Philosophy of Education
ISLAMIC PHILOSOPHY OF
EDUCATION
ASST.PROF.DR. TAHRAOUI RAMDANE
PREPARED BY:
Religious foundation: The main sources include Quran and the manner of the
Prophet (sunnah) in the rest place and then consensus of religious scholars
(ijma’e), analogy in drawing new religious decrees (qeias), general benets of
people (masalih morsalah), and preference of intuitive interests of the scholar
(istehsan). Terefore, religious sciences and their tools (such as the principles of
Islamic beliefs and Arabic language) and this worldly beneficial sciences (such as
philosophy and natural sciences), as far as they are compatible with Islamic
thoughts and ethics, are part of the content.
b)
Social foundation: The transition of the heritage of the Islamic society, learning
social manners, strengthening the family and other social institutions, are among
the issues that should be addressed in determining the content of the curriculum.
Division of curriculum by Al-Sheibani:
(a) The first stage in Islamic education: This stage includes the learning of
essential subjects such as memorizing and reading Quran, the principles of
religion and ethics, reading, writing and arithmetic, the rules and grammar of
Arabic language, reciting moral poetry, calligraphy, the lifestyle of the Prophet,
swimming and riding. In addition to these essential subjects, others such as the
history of Prophet’s wars, giving speeches, social manners, etc. can be added if
needed.
(b) The advanced stage in Islamic education: After the first stage, one can start
a profession or career or, instead, continue with advanced stage that can lead up
to acquiring a speciality. Education in this stage has no limits except for beneting
in the world and the Hereafter, suitable to the local needs and the time’s findings.
Al-Faruqi defines..
“Islamization of modern
knowledge as integrating
the new knowledge into the
corpus of the Islamic legacy
by eliminating, amending,
re-interpreting and adapting
its components as the world
view of Islam and its values
The phrase Islamization of dictate.”
knowledge was first used
and proposed by the
Malaysia Scholar Syed Definition : Islamization of Knowledge
Muhammad Naquib al -Attas in
his book “Islam and
Secularism”.
He said, the modern world has been
developed and structured upon knowledge
which cannot be considered Islamic.
There is nothing wrong with knowledge
weather it comes from Western or any
sources but it becomes wrong when it has
simply been misused.
Fazlur Rahman
Definition : Islamization of Knowledge
Al-Attas
● Islamization is the liberation of man first from magical, mythological, animistic,
national-cultural tradition (opposed to Islam), and then from secular control
over his reason and language.
● The Western vision of reality and truth is not founded on revealed Truth but is
established upon philosophical speculations which are characterized by
uncertainty and relativity. Consequently, knowledge and sciences that
emerge from it are also relative, uncertain, always subject to change and
entail alterations in the worldview and the metaphysical system that project it.
Al-Attas
● Islam derives its source from revelation, confirmed by religion and affirmed by
intellectual and intuitive principles.
● Knowledge is not totally and purely the product of the human mind and
experience but is also based on revealed truth.
● Knowledge is not totally and purely the product of the human mind and
experience but is also based on revealed truth.
● The main purpose of creation is to facilitate and assist man to act in good
deeds and attain happiness.
Fazlur Rahman
- He said that, ‘ilm in itself is good. It is its misuse or abuse that makes it bad.
But this decision of misuse does not depend on knowledge itself. It depends
on moral priorities.
- For him we must not get enamoured over making maps and chart of how to
go about creating Islamic knowledge. We have to invest our time, energy, and
money in the creation, not of propositions, but minds.
● In fact, Jawi writing and literature was eradicated driven to discontinue the
dominance of Islamic science. Of fact, Jawi is main interaction in the activities
and scientific tradition of Islam in Malaya.
Critique of Islamic Philosophy of Education
Orientalists and Islam
● Even the 11th century al-Ghazali, known for his Incoherence of the
Philosophers critique of philosophers, was himself an expert in philosophy and
logic.
● His criticism was that they arrived at theologically erroneous (incorrect)
conclusions.
● In his view the three most serious of these were:
1.believing in the co-eternity of the universe with God,
2.denying the bodily resurrection, and
3.asserting that God only has knowledge of abstract universals, not of particular
things, though not all philosophers subscribed to these same views.[110]
The Incoherence of the
Philosophers
The Incoherence of the Philosophers ( تهافت الفالسفة
Tahāfut al-Falāsifaʰ in Arabic) is the title of a landmark
11th-century work by the Persian theologian Al-Ghazali
and a student of the Asharite school of Islamic theology
criticizing the Avicennian school of early Islamic
philosophy.[1] Muslim philosophers such as Ibn Sina
(Avicenna) and Al-Farabi (Alpharabius) are denounced in
this book, as they follow Greek philosophy even when it
contradicts (berlawanan) Islam.
The belief that all causal events and interactions are not
the product of material conjunctions but rather the
immediate and present Will of God, underlies the work.
Conclusion
1. http://hrmars.com/hrmars_papers/Orientalists_and_Islam_Ramifications_to_Educational_System_in_Malaya.pdf
1. https://en.wikipedia.org/wiki/Islamic_philosophy
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oDMuVs6sCqUHPhyZi7SR_tNQp7cmI/mobilepresent?slide=id.g35f391192_00
2. https://www.researchgate.net/publication/327307519_The_Role_of_Islamic_Education_Teachers_in_Instilling_Student_Discipli
ne
3. Aminuddin Hassan, N. Z. (2011). Islamic Philosophy as the Basis to Ensure Academic Excellence. Asian Social Seience ,
4. Hassan, A. a. (2010). The role of Islamic Philosophy of education in aspiring holistic learning. Procedia Social and Behavioral
Sciences ,
5. LEAMAN, O. (1998). Islamic philosophy. Routledge Encyclopedia of Philosophy .
Islamic Studies. (n.d.). Retrieved from _7-10/Departments/Islamic_Studies.pdf.
State university. (n.d.). Retrieved from
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