Q.

1
Q.1 "Prophet Muhammad (PBUH) was the greatest
teacher of mankind". Elaborate
ANSWER:
Introduction:
Definition:
The term society has been derived from the Latin word ‘Socius’ which means a
companion, association or fellowship. It is because man always lives in the
company of his fellow beings. The term society is understood in different sense.
Society is used to refer to the members of specific in group. At some other time
society refers to an association like consumer’s society, co-operative society or
cultural society. Society is also used in the sense of a group such as rural society
or urban society.
But in Sociology, Society refers not to a group of people but to the complex
pattern of the norms or interaction or relationships that arise among them.
People exist only as an agent of social relationships. Mere congregation of
individuals does not constitute society. Rather society refers to the complicated
network of social relationships by which every individual is interrelated with his
fellowmen. Hence Society is abstract, not concrete, in nature. We can’t touch it
but fill it. Because society resides in the minds of individual.

BASIS AND STRUCTURE:

Society is a process of living not a thing, a motion rather than structure. A system
of social relationships is the most important aspect of society. Not all
relationships are social. A social relationship implies reciprocal awareness among
individuals. This reciprocal awareness direct and indirect are the characteristic of
every social relationship. This idea of reciprocal awareness is implied in F.H.
Giddings definition of society i.e. “a number of like-minded individuals, who know
and enjoy their like-mindedness and are, therefore, able to work together for
common ends.” Thus elements of society exists in the ‘Consciousness of Kind’ of
Giddings, ‘we feeling’ of Cooley or ‘a common propensity of W.I. Thomas.
When more than one individual live together and mutual relationship develop
among them and different social processes like mutual co-operation, competition
and conflict constantly take place in society. The relationships established around
these create society. Here exists blood relationship between parents and children,
brothers and sisters.
Society may be viewed as a system of interrelated mutually dependent parts
which cooperate (more or less) to preserve a recognizable whole and to satisfy
some purpose or goal. Social system refers to the orderly arrangement of parts of
society and plurality of individuals interacting with each other. Social system
presupposes a social structure consisting of different parts which are interrelated
in such a way as to perform its functions.

Education as a Sub-System:
Education is a sub-system of the society. It is related to other sub-systems.
Various institutions or sub-systems are a social system because they are
interrelated. Education as a sub-system performs certain functions for the society
as whole. There are also functional relations between education and other sub-
systems. For example, Education trains the individuals in skills that are required
by economy. Similarly education is conditioned by the economic institutions.
The effectiveness of organized activities of a society depends on the interaction
and inter relationships of these institutions which constitute the whole. Now we
will examine the role of education for the society and the relationship between
education and other sub-system of society in terms of functionalist perspective.
The functionalist view of education tends to focus on the positive contributions
made by education to the maintenance of social system.

Functions:
Emile Durkheim says that the major function of education is the transmission of
society’s norms and values. He maintains that, “society can survive only if there
exists among its members a sufficient degree of homogeneity; education
perpetuates and reinforces this homogeneity by fixing in the child from the
beginning the essential similarities which collective life demands”. Without these
essential similarities, cooperation, social solidarity and therefore social life would
be impossible. The vital task of all society is the creation of solidarity.
This involves a commitment to society, a sense of belonging and feeling that the
social unit is more important than the individual. Durkheim argues that to
become attached to society the child must feel in it something that is real, alive
and powerful, which dominates the person and to which he also owes the best
part of himself.
Education in particular the teaching of history, provides this link between the
individual and society. If the history of his society is brought alive to the child, he
will come to see that he is a part of something larger than himself, he will develop
a sense of commitment to the social group.
Durkheim argues that in complex industrial societies, the school serves a function
which cannot be provided either by family or peer groups. Membership of the
family is based on kinship relationship, membership of the poor group on the
personal choice.

Conclusion:
Membership of society as a whole is based neither of these principles. Individuals
must learn to cooperate with those who are neither their kin nor their friends.
The school provides a context where these skills can be learned. As such, it is
society in miniature, a model of the social system. In school, the child must
interact with other members of the school in terms of fixed set of rules.
Drawing on Durkheim’s ideas, Talcott Parsons argues that after primary
socialization within the family, the school takes over as the ‘focal socializing
agency’. School acts a bridge between the family and society as a whole,
preparing the child for his adult role. Within the family, the child is judged and
treated largely in terms of ‘particularistic’ standards.
In the wider society the individual is treated and judged in terms of ‘Universalistic’
standards. Within the family the child’s status is ascribed, it is fixed by birth.
However, in advanced industrial society, status in adult life is largely achieved.
Thus, the child must move from particularistic standards and ascribed status of
the family to universalistic standards and achieved status of adult society.
The school prepares young people for this transition. Schools operates on
meritocratic principle, status is achieved on the basis of merit. Like Durkheim,
Parsons also argue that the school represents society in miniature. By reflecting
the operation of society as a whole, the school prepares young people for their
adult roles.
As part of this process, schools socialize young people into the basic values of
society. These values have important functions in society as a whole.
Finally, Parsons sees the educational system as an important mechanism for the
selection of individuals for their future role in society. In his words, it “functions to
allocate these human resources within the role structure of adult society”. Thus,
schools, by testing and evaluating students, match their talents, skills and
capacities to the jobs for which they are best suited. The school is therefore seen
as the major mechanism for role allocation.
Like Parsons, Davis and Moore see education as means of role allocation. But they
link the educational system more directly with the system of social stratification.
According Davis and Moore social stratification is a mechanism for ensuring that
most talented and able members of society are allocated to those positions which
are functionally most important for the society. High rewards which act as
incentives are attached to these positions which means that all will win through.
The education system is one important part of this process.
 Q.2
Q.2 Discuss the philosophy of moral educationof
Shah Wali Allah.
ANSWER:
BACKGROUND:
Shah Wali Allah: was a great visionary, statesman and Muslim/Social
reformer, educator, jurist, politician, author and many others to count. He
flourished in the second half of the 19th century. His talent, deep-insight, love for
Islam and hard work played a major role in the revival of Muslims in India.
Sir Syed was born in an aristocratic family of Delhi, the capital of Mughal Empire,
at a time when rebellious governors, regional insurrections and the British
colonialism had diminished the extent and power of the Mughal state, reducing
its monarch to figurehead. With his elder brother Syed Muhammad Khan, Sir Syed
was raised in a large house in a wealthy area of the city. They were raised in strict
accordance with Mughal noble traditions and exposed to politics. Their mother
Azis-un-Nisa played a formative role in Sir Syed's life, raising him with rigid
discipline with a strong emphasis on education. Sir Syed was taught to read and
understand the Qur'an by a female tutor, which was unusual at the time. He
received an education traditional to Muslim nobility in Delhi. Under the charge of
Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects.
He read the works of Muslim scholars and writers such as Sahbai, Rumi and
Ghalib. Other tutors instructed him in astronomy and Islamic jurisprudence.
However Sir Syed Ahmed Khan attempted to make the community and country
progressive and take them forward on modern lines. His contributions for the
betterment and empowerment of the Muslims are great. His position in
the judicial department left him time to be active in many fields. His career as an
author in Urdu started at the age of 23. In 1847 he brought out an important book
"Monuments of the Great" on the antiquities of Delhi. Even more important was
his pamphlet "The Causes of the Indian Revolt". His interest in religion was also
active and lifelong. He wrote on the Life of Prophet Muhammad (Sal-am) and
devoted himself to write several volumes of a modernist commentary on the Holy
Quran. In these works he explained how the Islamic faith could go
with progressive scientific and political ideas of his time.
During the war of Independence he saved the lives of many English men. The
Government centered the title of Sir on him. Thus, he won the confidence of the
British Government. After the war of Independence the Muslims were passing
through a critical phase. By refusing to acquire western education they were not
keeping pace with modern times. The Muslims hated English language and
culture. They kept their children away from the schools and colleges. But in this
manner they were unconsciously damaging the interests of the Muslim
Community. Their ignorance of the English language and lack of modem
education kept them away from respectable government posts. On the other
hand the Hindus acquired modem knowledge and dominated the government
jobs. Syed Ahmed Khan was the first Muslim leader to realize the gravity of the
situation. He was greatly pained to seethe miserable condition of the Muslims
everywhere. He decided to devote his full efforts for the welfare of the Muslims.
The first need was the removal of mis trust about the Muslims from the minds of
British rulers.
For this purpose he wrote –Essay on the causes of Indian Revolt in which he
proved that there were many factors which led to the uprising of 1857 and that
only the Muslims were not to be held responsible for it. In addition he wrote
“Loyal Muhammadans of India” in which too he defended the Muslims against the
charges of disloyalty. These works restored confidence of the British in the
Muslims to a large extent. Sir Syed Ahmed Khan turned his attention towards the
educational uplift of his co-religionists. He told the Muslims that without acquiring
modern education they could not compete with the Hindus. He pleaded that
there was no harm in adopting western sciences and in learning English language.
He issued a magazine named “Tahzib-ul-Ikhlaq” which projected
adoptable European manners. Shortly afterwards Syed Ahmed Khan wrote a
commentary on the Holy Quran. In this work Syed Ahmed Khan interpreted Islam
on logical and scientific basis. Syed Ahmed Khan was one of the pioneers of the
Two Nation Theory. All his life, Syed Ahmad Khan protested against the practices
of
purdah, polygamy, easy divorce and many other superstitions. Promotion of mod
ernwestern education, however, was his priority. He believed that progress
was possible only if the Muslims adopted western scientific knowledge and
culture. In 1864, he founded the Translation Society at Aligarh. It was later
renamed the Scientific Society. Also it was the historical beginning of Muslim
education in India. This society published Urdu translations of books on science
and literature at its early times. Later it became as a World Wide familiar such
Aligarh Muslim University. He also established many schools in different parts of
the country.

HIS CONTRIBUTIONS TOWARDS EDUCATIONAL

REVOLUTION:
Through the 1850s, Sir Syed Ahmed Khan began developing a
strong passion for education. While pursuing studies of different subject’s includin
g European [jurisprudence], Sir Syed began to realize the advantages of Western-
style education, which was being offered at newly established college’s across
India. Despite being a devout Muslim, Sir Syed criticized the influence of
traditional dogma and religious orthodoxy, which had made most Indian Muslims
suspicious of British influences. Sir Syed began feeling increasingly concerned for
the future of Muslim communities. A scion of Mughal nobility, Sir Syed had been
reared in the finest traditions of Muslim élite culture and was aware of the steady
decline of Muslim political power across India. The animosity between the British
and Muslims before and after the rebellion (Independence War) of 1857
threatened to marginalize Muslim communities across India for many
generations. Sir Syed intensified his work to promote co-operation with British
authorities, promoting loyalty to the Empire amongst Indian Muslims. Committed
to working for the up liftment of Muslims, Sir Syed founded a modern madrassa in
Muradabad in1859; this was one of the first religious schools to impart scientific
education.
Sir Syed also worked on social causes, helping to organize relief for the famine-
struck people of North-West Province in 1860. He established another modern sc
hool in Ghazipur in 1863.Upon his transfer to Aligarh in 1864, Sir Syed began
working wholeheartedly as an educator. He founded the Scientific Society of
Aligarh, the first scientific association of its kind in India. Modeling it after the
Society Royal and the Royal Asiatic Society, Sir Syed assembled Muslim scholars
from different parts of the country. The Society held annual conferences,
disbursed funds for educational causes and regularly published a journal on
scientific subjects in English and Urdu. Sir Syed felt that the socio-economic future
of Muslims was threatened by their orthodox aversions to modern science and
technology. He published many writings promoting liberal, rational
interpretations of In face of pressure from religious Muslims. Sir Syed avoided
discussing religious subjects in his writings, focusing instead on promoting
education. He started his career as a humble judicial official in the English East
India Company. Later on he served on important jobs. Sir Syed Ahmed Khan alone
among his contemporizes realized that the plight of Muslims could not be
improved without a revolution in their attitude towards education. The Muslims
were inimical to western education for three reasons:
1. They considered it inferior to traditional Islamic learning.
2. It was being forced upon them by a foreign people, and
3. They thought that an education saturated with Christianity might corrupt
their beliefs.
Empowerment comes with knowledge, awareness, character and social identity.
Sir Syed knew that in a country with such variety there should be a sense of unity
in the community to bring out meaning full changes in governance and implement
significant changes right from grass root level. Sir Syed once said that,
“Do not show the face of Islam to others; instead show your face as the follower
of true Islam representing character, knowledge, tolerance and piety.”
He tried to make the community aware of the glorious past and feel proud of the
great civilization with such rich collection of culture and tradition. Referring to the
community he once said that we should not, by remaining ignorant and illiterate
tarnish the image of our able elders. Sir Syed famous speech which he made while
foundation of MAO College which was laid down by Lord Lytton on18th January,
1877 is the soul of Aligarh Movement. Sir Syed said:
“from the seed which we sow today, there may spring up a mighty tree, whose
branches, like those of the banyan of the soil, shall in their turn strike firm roots
into the earth, and themselves send forth new and vigorous saplings”
Sir Syed’s words are very rightly proved by the institution which calls itself a
citadel of learning, imparting knowledge without any discrimination on the basis
of caste, creed or religion.
Salient features of the political, educational and religious contributions of Syed
Ahmed Khan are as given below:
1. In 1863 Sir Syed Ahmed Khan established a Scientific Society. The purpose of
this society was translation of English books into Urdu language.
2. During his stay at Aligarh he issued a weekly Gazette called “Aligarh Institute
Gazette”.
3. In 1869 Syed Ahmed Khan visited England. There he studied the system
of Education. Moreover he wrote Khutbat-e-Ahmedya in reply to Sir William
Muir’s book “Life of Muhammad”.
4. In 1870 he issued his famous magazine named “Tehzib-ul-Ikhlaq” in order to
apprise the Muslims of their social evils and moral short comings. This magazine
promoted Urdu language immensely. Shortly afterwards Syed Ahmed Khan wrote
a commentary on the Holy Quran. In this work Syed Ahmed Khan interpreted
Islam on logical and
scientific basis. Syed Ahmed Khan was one of the pioneers of the Two Nation 
Theory. He openly declared that the Hindus and the Muslims were two different
communities with different interests. He advised the Muslims to refrain from
Joining
Indian National Congress. In May 1875, Syed Ahmed Khan founded Muhammadan
Anglo Oriental High School at Aligarh. Two years later in 1877 this school was
elevated to the status of a college by Lord Lytton the British Viceroy himself.
M.A.O College Aligarh was a residential institution. It rendered great services in
imparting modern education to the Muslims. It boasted of the services of many
renowned scholars of that period like Professor T.W. Arnold in Philosophy, Sir
Walter Raleigh in English, Maulana Shibli in Persian and Jadu Nath Chakarwati in
Mathematics. In 1921 M.A.O College was raised to the status of Aligarh
University. This seat of teaming played a significant part in infusing spirit of
Islamic nationalism among the Muslim students. These students later on became
the torch bearers of the freedom movement in Indo-Pakistan. With the view
of promoting the educational cause of 70 million Indian Muslims,
Sir Syed founded, in 1886, the Muhammadan Educational Conference which held
its meeting at various places to provide a forum for discussing problems that
affected the Muslims at large.

Q.3
Discuss who is a practical Muslim? Examine the
criteria of evaluation as a practical Muslim in Islam.
ANSWER:
 Ibn-e- Khaldun was one of the most talented and versatile person and thinker the
world ever saw. Besides being the top Muslim philosopher, he was also a
practicing politician and expert historian. In a nut shell he was a person gifted
with a great intelligence. His philosophical approach towards the understanding
of history gave him a place among the pioneers of philosophy of history.(Ahmad,
1984).
Let us reflect on the life of Ibn-e- Khaldun and his contributions in the field of
education.

Early Life:
It was the mid of the fourteenth century when Muslims in Spain were facing
persecution. Muslims were either expelled from the country, or were forced to
relinquish the religion of their ancestors by sword. Owing to the persecution in
the hands of the new rulers, Muslim families left Spain and headed towards
Africa. Ibn-e- Khaldun belonged to one of those noble Andalusian families who
had migrated from Seville to Tunis (Khalid, 2012 & Shahid, 2000).   He was born
on 1st Ramadan, 732 A.H. (27 th May’ 1332 A.C.) in Tunis, Africa (Enan, 1986).
Ibn-e- Khaldun was an intelligent man. He was brought up to be a man of great
knowledge and  wisdom; an expert at the subjects of history and politics. He is the
very first scientist who has left a permanent mark on the sciences of
historiography and sociology (Shahid, 2000).

Ibn-e- Khaldun attributes his origin to the Yemenite Arabs of Hadramaut, and
describes him as a scion of one of the oldest Arab Yemenite tribes (Enan, 1986). 
Khaldun belonged to a prominent and learned Arab family, and he inherited both
material and spiritual heritage of his forefathers.
Ibn-e-Khaldun's first teacher was his own father. From him he learnt the Holy
Quran by heart, studied different modes of recitation and interpretation, as well
as Hadith and jurisprudence. He also learned Arabic grammar, language and
rhetoric from the most famous and well–known teachers of Tunis. Tunis at the
time was a center of learning in Africa, and Ibn-e- Khaldun took full advantage of
the scholastic opportunities available there (Enan, 1986 & Khalid, 2012). Khaldun
himself was an eminent orator (Khalid, 2012).  His writings proved his brilliance to
a certain extent in Hadith and Maliki Jurisprudence, philosophy and poetry (Enan,
1986).
Ibn-e-Khaldun was a promising young man and an assiduous learner. It was due to
his great qualities that the ruler of Tunis Abu Ishaq II offered him qa position in his
court when he was only twenty years old.
Ibn-e-Khaldun had an adventurous soul! He migrated to various places, and
served different masters. When North Africa split into different principalities, he
moved to the principality of Morocco named Fez. There he was appointed the
Secretary of the state by Sultan Abu Inan of Fez. He then moved to the Straits of
Gibraltar and became the Fief – holder of the Sultan of Granada and later headed
a political mission to Pedro, the cruel King of Castile. Granada did not seem to be
exciting of Khaldun because of his conflict with one of the wazirs. He moved on to
the court of Prince of Jejaya, near Constantine and left Spain. He went back to
Granada in 1374 but again got expelled back to Africa where he got retired and
compiled his famous Prolegomena – Muqaddmah in a fort of Qilah-Ibne-Salamah.
The Prolegomena is said to be his fined thesis and study in the subject of
history. It presents his contributions to political and social philosophy. He went to
Cairo and spent rest of his there. During his stay at Cairo he also went to perform
Hajj at Makkah. In Cairo he held the post of Chief Justice and also lectured huge
audiences with ease and success. He compiled his history of the Universe mainly
of Arabs and Berbers in 1382. Khaldun left the world in 1406 and died in peace
(Khalid, 2012 & Shahid, 2000).

View of Education:
Ibn-e-Khaldun conveys that the education consists of the moral as well as the
intellectual training and teaching of humans which brings out the potential within
a man that helps develop the character and builds up the personality (Khalid,
2012). According to Khaldun, the knowledge can be divided into two parts of
streams, one of the subjects pertaining to philosophy depending upon one’s
mental potentialities and thinking faculties, the other dealing with the religious
subject. In the view of Ibn-e-Khaldun both types of knowledge are crucial for
mankind as both play a role in the development and progress of any nation
(Shahid, 2000).
According to Khaldun, the educational system of any society should be
formulated in accordance with the ideology of the society. E.g. it is important for
every Muslim man and woman to gain the knowledge the Holy Quran and Sunnah
and follow the guidance of Allah taught by the Holy Prophet (peace be upon him).
He provides the following advantages of education to man:
·         Education should develop social and economic efficiency in man to be
usefully absorbed in the society.
·         Education should be a means to bring happiness in life of people.
·         Important aim of education is to develop the power of thinking and
reasoning.
To him travelling is also a mean to gain knowledge and in receiving education
(Khalid, 2012).

Methods of Teaching:
Ibn-e-Khaldun discouraged the method of teaching which did not provide any
opportunity to the students to interpret lessons and solve problems on their own.
Also consequently reducing their inventiveness, originality and power to create,
invent and develop. He said that the traditional method of teaching was just
emphasizing on the memorization of notes and interpretations which were made
by others. This lead to less opportunity to struggle and did not develop the habit
of putting effort to think and interpret which was highly required for the learning
and teaching of Islam (Khalid, 2012). In his opinion the students had become just
the passive listeners and that the methods of teaching did not motivate their
learning and discouraged their participation in discussions. As a result of it is that
the students stayed silent in the class and focused on rote learning killing their
power and ability of thinking and reasoning (Shahid, 2000). Ibn-e-Khaldun was
very sad about the teachers who ignored the methods of teaching and did not
focus on the actual method of teaching the students. They started the lesson
from complex to simple and mixed up the advance knowledge with elementary.
Khaldun complained that the students were being targeted to hate the subject
they were taught as it was made so difficult for them to understand. He also said
“Let the teachers proceed from simple to complex, from known to the unknown
and from concrete to abstract.” (Khalid, 2012 & Shahid, 2000).
Ibn-e-Khaldun opined that the best and easiest way of gaining the ability to
effective learning is to participate in discussions over problems and also finding
their solution. He degraded the lecture methods of teaching and favoured the
discussions and debating methods which will provide an opportunity for the
students to bring out their views and interpretations (Khalid, 2012 & Shahid,
2000). He also said that the subject should be taught according to the level of
students’ ability and capacity. This way they will learn rapidly and understands
properly and easily. Ibn-e-Khaldun criticized the teaching methods of his time and
brought his own suggestions in this regard. In his opinion the process of teaching
should comprise of the following three stages:
·         Stage 1 (Introduction)
A brief introduction of the topic should be given to the students followed by
explanations and concrete examples to support the teaching topic.
·         Stage 2 (Development)
The topic should now be explained in great detail for the better understanding of
the students. The points briefly discussed in the first stage should now be
discussed thoroughly and critically.

·         Stage 3 (Recap)
In the end of the lesson the topic must be revised again in order to know if the
students have really understood the topic and has their learning enhanced
(Khalid, 2012 & Shahid, 2000).

Discipline:
Ibne-Khaldun says that the relationship of a teacher and student should be based
upon love and understanding. The teacher should act as a parent towards the
student and avoid harsh and cruel punishments (Khalid, 2012). In his opinion,
torture, whether by parents or teachers injure the mental faculties of the child
which leads to the destruction of child’s personality development (Shahid,
2000).   

Curriculum:
Ibn-e-Khaldun criticized the books of that time which were referred to as the text-
books and reference-books. The students had to study these books and their
explanations and commentaries in order to attain the graduation diploma.  In the
view of Khaldun, too much explanation is very harmful and difficult for the
students as every scholar has their own view and perception of presenting. Ibn-e-
Khaldun says that there is nothing new expect for the repetition of contents with
some variations of words and phrases, then why should students be compelled to
memorize and learn books (Shahid, 2000).
Regarding the content of education Ibn-e-Khaldun says that religion instruction
should be the corner stone of the curriculum as it helps in formation of the good
character and habits. According to him logic is very important for students as it
enables one to think and also analyze critically. Khaldun emphasizes on the
learning of language as it helps to study different subjects and also mathematics
as it sharpens the mental power and increases the power of reasoning. He felt a
need of professional and vocational subjects along with academic subjects
(Khalid, 2012).

Contribution in the field of History:

Ibn-e-Khaldun has achieved an eternal place among the great historical
philosophers and is considered to be the best of all as he was the first one to treat
history as a science and not merely as a narrative. Before him the history was just
a record of events in a disorganized manner. Khaldun gave a new approach to
history by providing new methods of explaining and reasoning also developing it
as a social philosophy. Being the originator of sociology, philosophical history and
political economy, his works possess originality and the truth. His book Kitab-al-
Ibar including the Al-Taarif (autobiography) is his everlasting work in history which
contains Prolegomena and biography. The book deals with the society, its origin,
sovereignty, sciences. The best part of the book is which describes the
creativeness, reviewing the diverse subjects like political economy, sociology and
history with striking originality and intensity (Ahmad, 1984).

Contribution in Education:
Ibn-e-Khaldun was a famous historian, a great philosopher, and also an incredible
educationist. His views on education and the deep psychological insight in the
educational process and development of human mind and body tagged him as a
great educator too. His contribution in education is considered to be worthwhile
and valuable across the world in the field of education because he emphasized on
the social efficiency as an aim of education and also promoted professional and
vocational subjects along with academic subjects in education. The modern
education literally advocates the methods provided by Khaldun in teaching
(Khalid, 2012).
The mastermind of Ibn-e-Khaldun was assorted and adaptable: he was an
accomplished philosopher, a seasoned politician, a reputed historian, and a
learned geographer. He was th founder of philosophy of History, a originator of
the “Philosophy of Sociology” and a pioneer of Demography.  Khaldun had great
command over imaginative and creative teaching potentials. He was not only a
teacher but an educator who could lay hands on any subject and lecture over it
with reference to his academic skills. He is the original thinker and philosopher
whose range and depth of wisdom in the field of education is just exclusive
(Shahid,2000).  

AL-FARABI
Al-Farabi was born in Wasij, in the province of Farab in Turkestan, in 872 AD (259
AH) of a noble family. His father, of Persian origin, was an army commander at the
Turkish court. Al-Farabi moved to Baghdad, where he studied grammar, logic,
philosophy, music, mathematics and sciences; he was a pupil of the great
translator and interpreter of Greek philosophy, Abu Bishr Matta b. Yunus (d.
942/329) in Baghdad; he then studied under Yuhanna b. Haylan, the Nestorian (d.
941/328), in Harran. Thereby he is affiliated to the Alexandrian school of
philosophy which had been located at Harran, Antakya and Merv, before
definitively settling in Baghdad. As a result of these years of study, he
accumulated such knowledge of philosophy that he earned the name of the
‘Second Teacher’, by reference to Aristotle, the ‘First Teacher’.
He moved to Aleppo in the year 943 (330) and became part of the literary circle in
the court of Sayf al-Dawla Hamdani (d. 968/356). Al-Farabi was given to
wandering on his own in the countryside to reflect and to write, and it was
probably his despair at reforming his society that inclined him towards Sufism. His
travels brought him to Egypt and it was in Damascus in 950 (339) that he died at
the age of 80.
Al-Farabi had a great desire to understand the universe and humankind, and to
know the latter’s place within the former, so as to reach a comprehensive
intellectual picture of the world and of society. He undertook the meticulous
study of ancient philosophy, particularly of Plato and Aristotle, absorbing the
components of Platonic and neo-Platonic philosophy, which he integrated into his
own Islamic-Arabic civilization, whose chief source is, as we all know, the Qur’an
and the various sciences derived from it.
Al-Farabi represents a turning-point in the history of Islamic philosophical
thought, since he was the true first founder of epistemology which relies upon
‘universal reason’ and the demonstrations he gave. The intellectual, political and
social circumstances prevailing in his day no doubt explain his approach since, in
fact, he lived in a historical period of great turmoil, during which the central
Islamic caliphate was torn apart into independent states and principalities in both
the east and west.

Q.4
On what bases it is needed to Islamize education for
an Islamic society?
ANSWER:
Integrated Islamic Curriculum:
Islamic curriculum is an instrument or plan that aims at giving the students a
clear, thorough understanding of Islamic teachings, moral behavior and Islamic
etiquette. It focuses on the development of an integrated personality that will fit
into every aspect of life. This means that Islamic education is universal and
relevant to all aspect of human life. That is, there is no separation between
religious and secular knowledge. Therefore, Integrated Islamic Curriculum is a
curriculum that covers all forms of knowledge derived from divine revelation and
acquired knowledge. It bridges the gap between revealed knowledge and
humanly acquired knowledge. It affords the students with the ability to question
and analyze the source of any information and application from Islamic point of
view.

Objectives of Islamic Studies:

Islam, as a religion, is very dynamic and practical as it deals with the life of man in
general. It wants a very active and dynamic person in the social order. The
objectives of Islamic studies vary form primary level to higher institution level.
However, the basic and general aims area:
a. To enable a Muslim have basic information in order to live an honorable life
b. To enable a Muslim sound mentally, physically and spiritually so as to live a
healthy life.
c. To develop in a Muslim the spirit of brotherhood and tolerance so as to live
harmonious life in the society.
d. To fully inform a Muslim about the socio-political and economic affairs of his
contemporary world or society so as to play his/her roles in the societal
development.
e. To imbibe in a Muslim and the society a simple life style.
According to Ibn Khaldun as quoted by Abdul-Fatouh (1967), to plant in a Muslim
a firm religious belief and a good moral by way of religion which come to purify
soul, improve moral and propagate it. However, as the paper is addressing Islamic
studies curriculum in tertiary institution, it hereby gives the following aims and
objectives according to the Nigeria University Commission (NUC) Benchmark for
Islamic studies (2014):
 To acquaint the student with the broad outline of Islam as a religion and as
a way of life.
 To prepare the student to understand Islam as culture and civilization.
 To present Islam to the student as it is in its original sources of the Prophets
particularly the Qur’ān and Sunnah.
 To sustain rigorous academic research into all issues affecting
contemporary Muslim communities with focus on Pakistan.
 To place Islam in the context of other world religious traditions, especially
those relevant to Pakistan.
 To prepare the student who will progress to postgraduate level with
intellectual capabilities and imaginative thoughts .
 To produce graduates that would adequately fit into establishments of
administration, Islamic legal departments, teaching at various levels, and
the foreign service
Scope of Islamic Studies:
Islamic studies, as said earlier is an all-encompassing subject that is so
comprehensive to the extent that it leaves nothing untouched. It is regarded as
the mother of all subjects. Therefore, its contents are divided into five (5)
different parts, according to Sidek (2000), as follows
a.Tawhid  (Theology): This part is concerned with the Islamic creed which entails
the study of the attributes of Allah and the relationship of the Creator with the
creatures especially mankind as well as the belief in the Prophets, Books,
Qadar and eschatology.
b. Fiqh (worship and jurisprudence): This part focuses on the way Allah is to be
worship and those things He has made lawful and unlawful. This also includes the
five (5) pillars of Islam.
c. Sirah (Life History of the Prophet): The historical life of Prophet Muhammad as
well as his conduct. This also includes the life history of the four rightly guided
Caliphs and other Muslim scholars.
d.Tahdhib (Moral and Social Teaching): This part deals with the study of moral and
social teachings of Islam as contained in the Qur’ān and Sunnah.
e.Qur’ān: The revelation and compilation of the Qur’ān as well as its explanation
(Tafsīr) and reasons for its revelation. Based on the above analysis, it can be
deduced that Hadith or Sunnah has been incorporated into S  ī rah instead of
standing independently. This is because the history of the Prophet entails
everything in his life time including his sayings and actions.

Problems Facing Islamic Studies in Pakistani Tertiary

Institution:
The curriculum of Islamic studies in Nigerian Tertiary Institution is facing series of
problems and challenges which are hindering it from achieving its set aims and
objectives. These problems range from the attitude of the school management,
poor Arabic background of the lecturers and the students, lack of adequate
material, inferiority complex among others.
Attitude of the School Management and the Government
: In most cases, there actions of both the government and school management
are not encouraging. There is no motivation for the students in terms of
scholarship as it is done for students in other courses except private or
organizational scholarship. Also, the subject or course is placed under religious
studies in most of the universities and does not stand independently, thereby
preventing the achievement of its aims and objectives, meanwhile, some
universities do not offer it as a special course except as a mixed course with other
religious studies. The lecturers are not also motivated like their counter parts in
sciences and other areas.

  Attitude of the Students: Islamic studies as a course is not initial

choice of most students studying it as a field of study. They found themselves in
the field because they had no other choice, are tired of seeking for yearly
admission and its cheaper than other courses in the privately owned higher
institutions. Some students were even forced by their parents to study it. Thus,
there is no willingness in studying the course by the students. By this, they have
little or no interest in it and do not count all the teachings, syllabus and
philosophy of the course as important and serious. They may not even attend
classes and if they do, they pay little or no attention to the lecturers.

Syllabus: The content of the curriculum itself is not adequate and sufficient
enough to achieve the goals of Islamic education. The elementary nature of the
curriculum makes students feel other courses are complex and difficult than
Islamic studies even though it is not. Some of the topics treated at the tertiary
levels are already being introduced at the secondary school level. At the tertiary
stage, it is expected that the curriculum should be the continuation of what has
been introduced in the secondary stage and not repetition which will make the
student feel he/she has been taught. In such cases of repetition, students decide
not to attend lectures or read on time which later leads to mass failure of such
students.

Poor Arabic Background: Many lecturers are deficient in the language

of sourcing for information in Islamic studies, which is Arabic language. This has
been hindering the effective implementation of the curriculum and thus making it
difficult to achieve the set objectives. The original and primary sources of Islamic
studies are written in Arabic language and have not been translated except few.
The students themselves find it difficult to do further research as the books are
written in Arabic.e.

Lack of Adequate Materials: The inadequacy of instructional materials

has posed a great challenge to the curriculum of Islamic studies in tertiary
institutions. Most students have no textbooks for further reading and even the
books cited for further reading are not at the disposal of the students. It should
be noted here that the library section of Islamic studies is not filled with both
Arabic and English books. The few ones supplied are not sufficient and even out-
dated, hence, hindering the student from the full understanding of the content of
Islamic studies curriculum

(ii) Revision of curriculum is a continuous process.

The field of curriculum studies owes much debt to Ralph Tyler who in 1949 asked
four questions about curriculum and they have had enormous influence on
curriculum development in schools and colleges until today. Tyler’s (1949) four
basic questions are:
1. What educational purposes should the school seek to attain?
2. What educational experiences can be provided that are likely to attain these
purposes?
3. How can these educational experiences be effectively organized?
4. How can we determine whether theses purposes are being attained?
These four questions have traditionally been referred to as the Tyler rationale and
have been extensively used in the development of curriculum. These questions
and the implicit method were accepted and have had enormous appeal because
they appear to be rational and reasonable. There is a sense in which peoples
comfort level is secured when they know that the curriculum they are planning or
delivering is composed of identifiable components (objectives, subject matter,
methods, materials, and assessment /evaluation strategies).
Curriculum development should be an ongoing process in institutions of higher
education. Indeed, continuous curriculum improvement ought to be a hallmark of
higher educational institutions work. There are two definitions of curriculum,
which will inform this discussion at this time. The definition offered by Doll (1996)
and that proposed by Print (1987). Doll offers the following definition for
curriculum “ … the formal and informal content and process by which learners
gain knowledge and understanding, develop skills, and alter attitudes,
appreciations, and values under the auspices of” (p.15) the institution. This
definition embraces what one learns and how one learns and highlights the
centrality of the learner in the curriculum processes. The curriculum thus defined,
especially the formal aspects which are planned and presumably observable, can
be readily reviewed and evaluated and hence improved upon. Those informal
aspects, for instance, strategies used by students to navigate the university
terrain including negotiating bureaucratic organizational arrangements and their
social relationships in the academic landscape create huge problems in terms of
planning for them and addressing them within the confines of the curriculum.
In fact, these issues can significantly undermine the influence and impact of the
planned formal curriculum, because such processes can inflame emotions and the
quality of interactions. This is immensely important in implementation. Another
definition that is important was offered by Print (1987): “Curriculum is defined as
all the planned learning opportunities offered to learners by the educational
institution and the experiences learners encounter when the curriculum is
implemented” (1987, p. 4).
It is abundantly clear that these definitions underscore the fact that ‘curriculum’ is
not only what is written in the course outlines but also includes among others
things, course design and development, selection of content, pedagogical choices
in relation to teaching and assessment strategies, facilities, timetabling and access
to information. The curriculum is also impacted by what is included and excluded.
Hence, curriculum encompasses intention, delivery and outcomes. It is important
to recognize that intention, delivery and outcomes are parts of the curriculum
and hence in curriculum development due care should be given to all of these
aspects of the curriculum.
Curriculum design and development is a dynamic process. The ongoing evaluation
of a curriculum at institutions of higher education is extremely important. In many
cases, when curricula are developed there are recommendations for curriculum
reform. These recommendations sometimes are not adhered to. Further,
depending on the educational bureaucracy at work in a particular educational
institution, changes to curriculum might be cumbersome, requiring many
processes and sometimes extending over a prolonged period. However, in order
to improve the curriculum and to ensure its on-going relevance, evaluation
mechanisms should be in place and should be followed. Each year, there needs to
be a review of courses taught and decisions made about how they might be
improved. Similarly, programmes should be reviewed after each cohort of
students has graduated. In this way curriculum development becomes an ongoing
process and ongoing curriculum improvement might become institutionalized into
the higher educational landscape.

Q.5
Discuss formative, Summative, internal and external
evaluation within Islamic system of education.
ANSWER:
Formative, Summative, internal and external
Evaluation:
The student-teacher relationship is very important for children and adolescents
for improving their mental health. Children spend approximately 5 to 7 hours a
day with a teacher for almost 10 months a year. All of us have gone through
schooling and we have had a many number of favourite teachers. A positive
relationship between the student and the teacher is difficult to establish.
Improving students’ relationship with teachers has essential, positive and long
lasting implications for student’s academic and social development stated that
teachers who experience close relationships with students reported that their
students were less likely to avoid school, appeared more self-directed, more
supportive, and more engaged in learning. The communication between the
student and the teacher serves a connection between the two and which provides
a better atmosphere fora classroom environment. A teacher then needs to
understand the value of the students' senses of belonging which can be of greater
value to overall development of the students in all aspects irrespective of the
racial confrontations.(Keywords: Teacher, student, mental health, relationship,
school)

Need for student-teacher relationship:

The student-teacher relationship is very important for children and adolescents
for improving their mental health. Children spend approximately 5 to 7 hours a
day with a teacher for almost 10 months a year . All of us have gone through
schooling and we have had a many number of favorite teachers. A positive
relationship between the student and the teacher is difficult to establish.
Improving students’ relationship with teachers has essential, positive and long
lasting implications for student’s academic and social development.
Battistich, Schaps, & Wilson, 2004; Birch & Ladd, 1997; Hamre
&Pianta , 2001 have exposed Positive teacher-student relationships —evidenced
by teachers’ reports of low conflict, a high degree of intimacy and support, and
little dependency — have been shown to support students’ adjustment to school,
contribute to their social skills, uphold academic performance, and foster
students’ resiliency in academic performance. It is the duty of a professional
teacher to bring out the potentiality of a student. Nobody is fool and it is also
foolish to call a student a fool. Sigmund Freud has told that if a dozen children
were entrusted to him, he would make one an engineer, one a doctor, one a
carpenter, one a rowdy, etc. From this we can perceive that a students’ mental
growth depends upon a balanced feeding of constructive knowledge imparted by
a teacher. Here the relationship between the teacher and the student is
strengthened in a positive way.

Necessity for teachers’ involvement and interaction:

According to Birch & Ladd, 1997; Klem & Connell, 2004 , it is stated that teachers
who experience close relationships with students reported that their students
were less likely to avoid school, appeared more self-directed, more supportive,
and more engaged in learning. The communication between the student and the
teacher serves a connection between the two and which provides a better
atmosphere for a classroom environment. A teacher then needs to understand
the value of the students' senses of belonging which can be of greater value to
overall development of the students in all aspects irrespective of the racial
confrontations. By making a student like the school, he/she reaps important social
advantages such as building friendship, gaining respect for peers and adults and
learning social skills. These side by side help the student get good academic
records and performance. The student-teacher relationship is made strong by the
teachers’ inspiring the students to interact constructively in the classroom
situations. The teacher should behave in such a way that a student should love
him/her with respect. As (Montalvo, Mansfield & Miller, 2007) have suggested,
adults often assume that children like school due to the opportunities it offers for
peer interaction. Although previous studies support that notion, research also
indicates that certain teacher traits serve as strong indicators of students’ like or
dislike for school. In addition, findings indicate that students attain better grades
in classes taught by their teachers they like.

Combined responsibility:
Both a student and a teacher should be aware that a school is a place to learn
when they enter the school building every day. Apart from this, it is the job of the
students as well as the teachers to make sure that the relationship the two have is
a good one. If a student is constantly giving a teacher a rough time about
everything, the student cannot have a good relationship with the teacher .The
student-teacher relationship is like a bridge that connects knowledge, experience
and efficiency of a teacher to bring out the potentiality of a student with his/her
aspirations. The distance between the two should be the distance we cross the
bridge. Apart from the syllabus allotted to the students, the teachers should give
information about the critical society in which they are living. For this, they should
not be confined themselves to the work of completing their allotted portions but
they are supposed to introduce the students to a wider knowledge of the world in
which they are living.

Adaptability of changes:
We should understand that the world in which the teachers lived is different from
the world in which their students are living. There is a vast and tremendous
change in which our present students are going to face as the world has shrunk in
many aspects. A student should not be constrained with imposition of the past.
They should be given freedom to think whether the past or the present is
desirable. The world is going so fast and there is a necessity that we have to adopt
the changes that are inevitable and reasonable. A good teacher by imparting all
these changes with mixing of classroom situations can create the best students.
The present students are going to meet a more complicated world which is
entirely different from the world which the teachers of fifty to sixty years old have
met. For instance, a teacher who is running fifty years now has not heard about
“ATM” and “cell phones” while they were young, whereas the present students
are quite acquainted with these. In the very future one may ask, “Where are you
going?” The other may reply that he/she is going to moon. The present teacher-
student relationship is related to these changes. In this world of computers and
internet, the system of education and curriculum should be framed to meet these
needs and problems. The student-teacher relationship is likely to be different now
from the past. We have travelled a long way from the Gurukula system in India.
India is a country consisting of many states, religions, cultures and climates and
even fashions. System of education is different from state to state. This may make
the relationship between a student and a teacher different. Precisingly saying, the
student-teacher relationship will be fruitful by taking into account the
environment, social problems, necessities of the people of the society and the
comparison of the social problems with others.

Aspiration for achievement:

Only a human being can achieve. There is no second thought in it .The present
world is a contribution of the intellectuals, scientists, explorers and persons of
excellence in the world. The foremost thing is to create a child to achieve
excellence through the means of education. For that the student-teacher
relationship is considered to be a must to create a better and prospective earth
consisting of human beings. To clear this point again, the author likes to say that
only a human being can achieve and not any other animal. The crucial period in a
human being’s life is the adolescent period. It may be constructive or destructive
as per the temperament of the particular human being. There may be various
causes for this. The student-teacher relationship plays a very important role in
establishing a constructive one. The author once happened to see a statement in
the garden of a college she visited “One should not waver his/her mind during the
period of achievement”. Here stands the teacher as a great person to regulate the
feeling of an individual student to make him/her aspire for achievement.