TOPIC 2: ISLAM AND EDUCATION

Compiler: Wan Nurul Afiqah Akmal W.M. Affandi

Introduction
The first revelation, SËrah al-ÑAlaq (96:1-5) emphasises on the significance of seeking
knowledge. In fact, these Qur’anic ÉyÉt could be considered as a declaration against illiteracy
and encouragement to people especially Muslims to acquire knowledge as it is the fundamental
element of education.

Beside various Qur’anic verses emphasising the importance of knowledge, there are a large
number of Prophetic traditions encourage Muslims to acquire various types of knowledge from
any corners of the world. It implies the obligation of al-ÑIlm, attainment upon all Muslims
covering the sciences of theology, philosophy, law, ethics, politics, and the wisdom imparted by
the Prophet S.A.W.

What is knowledge (Al- ÑIlm)?

The word ÑIlm appears hundred and five times in the Qur’Én that indicates the importance
of this term in the worldview of Islam.

The literal meaning of knowledge could be seen from these various terms:
 al-MaÑrifah: Experiential knowledge (knowledge gained through experience).
 al-Fiqh: Understanding
 BaÎÊran: Mental perception
 Tadabbur: Observation and reflection
 Tadhakkur: Remembrance
 Tafakkur: Contemplation

The meaning of knowledge must consist of two important keywords: cognitive

discernment and affirmation through verification. The man must strive to use the intellect to
identify what is right and its opposite using the proper sources of verification.

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 The following are various meanings of knowledge from the Islamic perspective:
 Al-JurjÉnÊ: Knowledge is the awareness of a thing concerning reality. Also,
the state of knowing and understanding of something at the level of
certainty.
 Al- GhazÉlÊ: Knowledge is the realisation of the meaning of a thing.
 Al-ÑAÏÏÉs: Knowledge is the obtainment of the meaning of an object in the
soul and the arrival of the soul at the meaning of a thing or an
object of knowledge.

The Meaning and Concept of Education

The revelation of the first five ÉyÉt of SËrah al-ÑAlaq to the Prophet S.A.W. concerns
education. These Qur’anic ÉyÉt highlights the importance and value of acquiring knowledge as
the basis of education in Islam.

‫﴾ ذ ااَّلي عَ ذ ََّل اِبلْقَ َ اَّل‬٣﴿ ‫﴾ ا ْق َر ْأ َو َرب ُّ َك ْاْلَ ْك َر ُم‬٢﴿ ‫﴾ َخلَ َق ْال َنس َان ام ْن عَلَ ٍق‬١﴿ ‫ْس َرب َاك ذ ااَّلي َخلَ َق‬
‫ا‬ ْ ‫ا ْق َر ْأ اِب‬
‫﴾ إ‬٥﴿ ‫﴾ ع ذَّل ْالنسان ما لَم يع ََّل‬٤﴿
ْ َْ ْ َ َ َ َ َ
‫إ‬
Read! In the name of your Lord, who created man, out of a mere clot of
congealed blood. Read: And your Lord is Most Generous. He who taught the
use of the pen. Taught man that which he knew not. (Al-ÑAlaq:1-5)

The Qur’anic ÉyÉt states six key points related to knowledge and education:

1. The obligation to seek knowledge upon all Muslims.

2. The aim of seeking knowledge for the sake of Allah.

3. The scope of knowledge includes everything created by Allah in the universe.

4. The outcome of knowledge is the creation of the good and righteous man who
glorifies and worships Allah truly.

5. The process of acquiring knowledge through recording, preserving and disseminating

it to the coming generations.

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 6. The source and origin of all knowledge is Allah.

Besides, the significance and means of education are also mentioned directly and indirectly
in many other sËrah in Al-Qur’Én. (2:31, 2:151, 3:164, 4:32, 6:80, 9:122, 58:11)

Definition of Education

In order to have a better understanding of the aims and objectives of education, one must
have a clear understanding of the definition of education. The terminology of education from
Islamic perspective is often defined by Muslim scholars from three different dimensions which
are reflected in different concepts introduced, important among them, are1:

● TaÑlīm, from the root ‫( َع ِل ََم‬to know, to be aware, to perceive, to learn), which is used
to denote knowledge being sought or imparted through instruction and teaching.
● Tarbiyah, from the word َ‫( َرب‬to nurture, to bear, to feed, to foster, to nourish, to
cause to increase growth, to rear) implies a state of nurturing and training of man
spiritually, physically and ethically in accordance with the will of God.
● َ ‫( اَد‬to educate, to discipline, to be cultured, refined, well-
Ta’dīb, from the word َ‫ب‬
mannered), suggests a state of inculcating of Adab that includes the spiritual and
material life of a person as to instil the quality of goodness that it sought after i.e.
person's development of sound social behaviour).

According to Al-ÑAÏÏÉs2, Ta’dīb is more appropriate to denote education, as its meaning

conveys the process of educating man intellectually, spiritually and socially. Its meaning is
already including Tarbiyah, TaÑlīm, and also knowledge or the content. The word Ta’dīb is also
used by the Prophet S.A.W. when he says,

‫فأحس َن أتدييب‬
َ ‫رب‬ ِّ ‫َّأدبين‬

1
Raudotul Firdaus Binti Fatah Yasin & Mohd. Shah Jani, “Islamic Education: The Philosophy, Aim, and
Main Features”, International Journal of Education and Research 1, no. 10, (October 2013), 6-10,
https://www.ijern.com/journal/October-2013/18.pdf
2 S.M. Naquib Al-ÑAÏÏÉs, The Concept of Education in Islam: A Framework for an Islamic Philosophy of

Education, (Kuala Lumpur: Muslim Youth Movement of Malaysia (ABIM). 1980).

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 “My Lord educated (addaba) me, and made my education (ta’dīb) most excellent”.3

In addition, Al-GhazÉlÊ defined Adab as educating a person’s internally and externally that
include four aspects within an individual; speech, deeds, belief and intention.

Thus, education in Islam must take into consideration of all dimensions of teaching and
learning activities that reflect the concept of TaÑlÊm, Tarbiyah and Ta’dÊb. Through proper
education, it will lead man to the recognition and acknowledgement of his proper place in front
of The Creator.

Based on the definitions mentioned above, one may conclude that education in Islam is not
only of acquiring knowledge but it is a means of moulding the nature and character of an
individual. Later, he can uphold Islamic values and behave as a vicegerent of Allah on the earth.

Aims of Education in Islam

Education in Islam as stipulated in the First World Conference on Muslim Education held
in Jeddah-Mecca (1393A.H.-1977A.D.) aims at the “balanced growth of the total personality of
man through the training of man’s spirit, intellect, the rational self, feelings, and bodily senses”4.
It caters for the growth in all aspects including spiritual, intellectual, imaginative, physical,
scientific, linguistic, both individually and collectively, and incorporates all these aspects in a
holistic system of education towards goodness and the attainment of perfection. The ultimate aim
lies in the realisation of complete submission to Allah as the Creator, on the level of individual,
community and humanity at large.

In line with the above mentioned aim, Al-AÏÏÉs emphasises that the objective of education in
Islam is not only to produce a good citizen or a good worker but more than that a good man.5 A
good man is the man of adab who has inculcated by ta’dÊb. Indeed, he is the righteous servant of

3
Reported by ImÉm al-SuyËÏÊ in al-JÉmÊÑ al-ØaghÊr. According to scholars of ×adÊth, this chain of this
tradition is weak. (ÖaÑÊf).
4 Ghulam Sarwar, Islamic Education: its meaning, problems and prospect. Issues in Islamic Education,

(London: The Muslim Educational Trust, July 1996).

5 Conference Book, First World Conference on Muslim Education, King Abdul Aziz University, Jedda-

Mecca.1393A.H.-1977A.D.
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Allah who glories and worships Him truly, upholds Islamic values and behaves as a vicegerent of
Allah on the earth.

Aims and Objectives of Education in Islam: Theories from Muslim Intellectuals

1. Ibn Miskawayh (932-1030 AD)

Ibn Miskawayh’s theory and objectives of education were based on the Aristotelian theory
of education which stipulated intellectual, physical, and moral education aiming at producing
good human beings from the social point of view and achieving eternal happiness and self-
realisation. Like Plato and Aristotle, he believed that education is related to statecraft. He,
therefore, visualised an education system which could fit the people to perform the duties
entrusted to them by the state. Like Aristotle, he presented the view that physical education must
precede the spiritual and intellectual education. To Ibn Miskawayh, the goal of life was to
combine the human will with the Divine Will. The best preparation of it consisted in making the
body an ally rather than an enemy of the soul. True education must, therefore, minister to the
needs of the body no less than the aspirations of the soul. Thus, asceticism was entirely
unacceptable to him. The need for religious education is, however, apparent because of his
professed aim of combining the human will and the Divine Will. The aim of religious education
was not only to shield against irreligion but for building the conscience of the child.

2. Ibn SÊnÉ (980-1037 AD)

Ibn SÊnÉ sees the aims of education as the overall growth of the individual; physical,
mental, and moral. It is followed by the preparation of an individual to live in society through a
chosen chose trade according to his aptitudes. So Ibn SÊnÉ education does not neglect physical
development and everything implied by it; physical exercises, food and drink, sleep and
cleanliness. It does not aim exclusively at the intellectual development and the amassing of
knowledge. Likewise, Ibn SÊnÉ does not devote his attention to the moral aspect alone but aims at
the formation of a personality complete in body, mind and character. He does not restrict the task
of education to creating a complete citizen. Instead, he sees that education must also prepare him
for a profession whereby he can contribute to the social structure. In Ibn SÊnÉ’s view, society is

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built entirely on ‘cooperation’ on the specialisation of each individual in a craft or profession and
on the mutual exchange of services between its individuals.

3. Al- GhazÉlÊ (1058-1111 AD)

According to Al-GhazÉlÊ, the ultimate aim of education is the development of character

including the promotion of moral and ethical qualities such as obedience, humility, simplicity,
and the good attitudes such as complete surrender to the will of God, reliance on God, and
thankfulness to Him alone. Education should make a child aware of the laws of Islam trough the
study of Qur’Én and ×adÊth. Education should habituate the child to perform prayers regularly,
and to observe fast, and follow other mandatory laws of Islam. Thus, education should make the
child firm in religious beliefs; otherwise, he will be led astray.

He also believed that education aims to cultivate man to abide by the teachings of religion;
and hence, is assured of salvation and happiness in the hereafter. Other worldly goals such as the
pursuit of wealth, social standing or power, and even the love of knowledge are illusory since
they relate to the temporary world.

4. Ibn KhaldËn (1332-1406 AD)

The aim of education to Ibn KhaldËn is to make Muslims firm believers in God through the
study of the Qur’Én and religious sciences. Knowledge of God and faith in Islamic laws will
make Muslims know the reality, which in turn will lead to right action and possession of good
character. Thus the knowledge of Islamic sciences and leading his life according to the tenets of
Islam will help him to be a good Muslim and a useful member of society.

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Principles of Islamic Educational System6

The educational system of Islam is basically different from other educational systems in its
principles. Unlike other systems, it is based on religious foundation and is guided by Divine
Revelation. Among its major principles are:

1. Al-TawÍÊd

The first fundamental principle of Islamic education is Al-TawÍÊd. It is the recognition that
Allah, al-×aq (the truth) is one. This principle is very substantial in education as it recognises
Allah as the only source of truth and knowledge. Accordingly, the educational system of Islam
considers the knowledge of one true God as the highest knowledge and all other types of
knowledge are subservient to the knowledge of God. As the affirmation of the Absolute Oneness
of God, TawÍÊd is the affirmation of the unity of the sources of truth. Allah is the Creator of
nature whence man derives his knowledge. 7

In the very first revealed verse of Al-Qur’Én (Al-ÑAlaq; 1-5) there are indications in the
words rabb, khalaq and Ñallama that acquisition of knowledge is to be made in such a way that
its objective of tarbiyah and development of human mind could be attained in a proper and
appropriate form. Therefore, education must lead to the establishment of a relationship with the
Rabb who is all the time the source of tarbiyah and the source of creation and the bestower of
consciousness. Education in Islam, consequently, leads man to the accomplishment in the
purpose of his creation as stipulated in Al-Qurʾān, that is, to worship Allah;

‫َو َما َخلَ ْق ُت الْجا ذن َو ْال َنس ا ذل ال َي ْع ُبدُ ا‬

‫ون‬
‫إ إ‬
And I did not create the jinn and mankind except to worship Me (al-DhÉriyÉt; 51:56)

6 Mohamad Johdi Salleh, “The Principles of Education in Islam, International Seminar on Philosophy of
Education and Islamic Civilisation”, International Seminar on Philosophy of Education and Islamic
Civilisation Organiser: Majlis Ugama Islam Singapore. 2 – 3 August 2008,
http://irep.iium.edu.my/15103/1/International_Seminar_on_Islamic_Civilsation_MUIS_2008.pdf
7
IsmÉÑÊl RÉjÊ al-FarËqÊ, TawÍÊd: Its implication for thought and Life, (Herndon: IIIT, 2000).
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2. Revealed and Unrevealed Sources

Knowledge in Islam consists of “Revealed Knowledge” and “Unrevealed Knowledge

(Acquired Knowledge).” The revealed knowledge is the ultimate source in Islamic education
comprised of Al-Qur’Én and Al-Sunnah. The unrevealed knowledge refers to knowledge
acquired via one’s study and observation of natural phenomena, human psychology, and history.
This type of knowledge is considered as secondary source and needs to be authenticated in the
light of revelation.

Al-Qur’Én applies the term ÉyÉt to represent natural phenomena and human psychology.

‫َش ٍء َشهاي ٌد‬ ‫َس ُ اُن اهي ْم أ آ ََي اتنَا اِف ْاْلآفَ ااق َو اِف أَن ُف اسه ْام َح ذ َّٰت يَتَبَ ذ ََّي لَه ُْم َأن ذ ُه الْ َح ُّق ۗ َأ َول َ ْم يَ ْك اف اب َرب َاك َأن ذ ُه عَ َ َٰل ُ ا‬
َْ ‫ك‬
“We will show them Our signs in the horizons and within themselves until it becomes
clear to them that it is the truth. But is it not sufficient concerning your Lord that He
is, over all things, a Witness?” (FuÎÎilat: 41:53)

The phrase ÉyÉtinÉ implies two categories such as;

● AfÉq (horizons): Physics, Chemistry, Biology, Zoology
● Anfus/Nafs(souls/human): Psychology, Sociology, Anthropology, Politics

In reference to historical phenomena, Al-Qur’Én uses the term Ñibrah (lesson, guidance) from
which moral lessons should be extracted (YËsuf; 12:111).

3. A Religious Obligation

Islam makes the acquisition of knowledge as a religious duty upon Muslim. It is so

important that Allah specifically chose to address it when He first revealed the Quranic
message to Prophet MuÍammad S.A.W. The first revealed word was َْ‫ ا ْق َرأ‬- Read! Indeed,
reading is an essential part of attaining knowledge. The commandment for man to read is
essentially a call for him to seek knowledge, expand his understanding, analyse God’s creation
and think and reflect on the universe and his existence.

As recorded in the first five verses of SËrah al-ÑAlaq which marked the beginning of
MuÍammad’s prophethood, Allah introduced Himself as Rabb - interpreted by some scholars

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as “the educator”. In the same revelation, Allah informs mankind that He is the One who
created (khalaqa) them (insÉn) and that He is also the One who taught (Ñalama) them what
they knew not.

It is through the revelation of Allah, man is taught how he should submit and worship
Allah, the Only God. This shows that, indeed, one need to first and foremost be equipped with
the knowledge of ÔmÉn in Allah and the methods taught by the Prophet S.A.W. in worshipping
Him. Therefore, Islam obliges Muslims to study knowledge of TawhÊd and Fiqh. By this
knowledge, one can develop deeper ÔmÉn and become closer to his Creator.

4. A Life-time Process

Another unique principle of Islamic educational system is a life time process. It is a

concept of continuous learning from the cradle to the end of life, in line with the phases (stages)
of human development. Each phase during the development of an individual must be filled with
learning. In order to fulfil this developmental task, a learning process has to begin from
childhood until the end of life. By continuously learning, one will be continuously relevant and
productive throughout his or her life time. Lifelong learning can be carried out in formal
institutions or non-formal educational activities.8

This principle is highlighted by many Muslim scholars of the past. ImÉm ÑAbd Allah ibn
al-MubÉrak said, “We shall continue to seek knowledge from the cradle to grave”. In addition,
ImÉm AÍmad said: “I will take my inkpot to my grave” He made this statement while
answering a person who asked him, “How long will you continue to run like these (with young
people) to seek knowledge?”

There is also a wise saying : “The ink of the scholar is more sacred than the blood of the
martyr."9

8
Mawardi Hasan, “The Concept of Lifelong education in Islam”, Ar-Raniry, International Journal of
Islamic Studies 4, No 2, (2017): 258-259. https://core.ac.uk/download/pdf/323433190.pdf.
9
The preferred view is that this is actually the statement of ×asan BaÎri R.A, the famous TÉbiÑÊ and not a
×adÊth of Rasulullah S.A.W (Mukhtasarul MaqÉsidil ×asanah, ×adÊth: 926.
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 Albert Einstein, a western physicist, is reported to have stated, “Once you stop learning,
you start dying”. This is rightly said, learning actually is a sign of life and a tool to enhance one’s
vision. Thus, learning is a never-ending process. It is a process of preparing an individual to
actualise his role as vicegerent (khalÊfah) of Allah on earth and thereby to contribute fully to the
reconstruction and development of his society in order to achieve well-being in this world and
well-being in the hereafter. (Al-Baqarah; 2:201; Al-ÑArÉf; 7:156; An-NaÍl; 16:122).

5. Equal Opportunities

All members of the Islamic society have equal educational opportunities between gender,
races and socio-economic status. The Prophet S.A.W said:

“The acquisition of knowledge is compulsory for every Muslim, whether male

or female.”10

The Prophet S.A.W clearly stated that education is a religious obligation of every
individual Muslim, male and female. This means that Islam provides equal opportunity and
responsibility in education for all the followers regardless of gender because it is an ÑÊbadah.

6. Holistic Nature

The philosophy of Islamic Education is to provide human with sufficient knowledge in

order to make them know and realise their creation, responsibility, and the way they should
discharge the responsibility as the khalÊfah of Allah.11

The Islamic educational system implements a holistic approach towards the actualisation
of its philosophy and aim. Holistic nature of education is a total and complete system that does
not separate the mundane affairs of life from the moral and spiritual aspect. This term is
significant in education as it includes the aspect of intellect, emotion, spiritual, and physical of
human being.

Sunan Ibn MÉjah, Book 1, ×adÊth 229, Grade; ÖaÑÊf

10
11
Abdul Rahman Aroff and Zakaria Kasa, Falsafah dan Konsep Pendidikan, (Selangor: Penerbit Fajar
Bakti Sdn. Bhd. 1988).
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 The Islamic educational system caters among others three important dimensions: 12

 Holistic in regards to components of human nature - It caters all basic components of

human nature spiritually, intellectually, emotionally and physically. It is designed as
to develop each of these components without neglecting of any of them. The
relevance of Islamic education is uniquely described by Ibn SÊnÉ as an educational
system that develops soul, body and character.

Education in Islam is an effort to develop the proactive individual; i.e. an individual

who realise his creation, status, trustworthiness, and his responsibility as the slave of
Allah. This individual also has the strength of thinking, vision and an ability to look
something in the right perspective; aware and sensitive towards every act, as each
will be judged, until every choice are made based on right and implemented through
the right path.

It is also to reinforce the self-potential of an individual. From the aspect of

intellectual, each human has already been provided with the ability to empower the
knowledge and truth. From the aspect of physical, human has the ability to develop
strength and resistance. Thus, through education, humans will gain a sense of
perfection in their life and also able to strengthen their civilisation.

 Holistic in curriculum – It integrates between religious sciences and non-religious

sciences in the curriculum. According to al-ÑÓÏÏÉs13, in Islamic education, the core of
knowledge must be composed of ingredients relate to the nature of religion (dÊn),
man (insÉn), knowledge (Ñilm and maÑrifah), wisdom (Íikmah), justice (Ñadl), and
right action (Ñamal as adab). These key concepts are the essential elements of and
must be articulate in system of education from the lower to the higher level.

12
Ahmad Tijani Surajudeen, Muhammad Zahiri Awang Mat and Faetmeh Alizadegani, An Exploratory
Factor Analysis (Efa) In Determining Dimensions Of Integrated And Holistic Islamic Education Among
Kuliyyah Of Education, The Online Journal of Islamic Education 3, Issue (1January 2015), 24-25,
http://irep.iium.edu.my/39669/1/39669.pdf
13 S.M Naquib Al-AÏÏÉs, Preliminary Thought on the Nature of Knowledge and the Definition and Aims

of Education. Paperwork presented in First World Conference on Muslim Education. Mecca. 1977.

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 Holistic in educational process – It consists of three components namely curriculum,
pedagogy or teaching strategies and technology for teaching and learning. These
three components are to be employed according the ability, aptitude of the
knowledge seekers and every effort must be made to render the process of education
easier for them.

The Prophet S.A.W has established the basic principle by saying:

‫ وال تُنَ ِّف ُروا‬،‫ وبَ ِّش ُروا‬،‫يَ ِّس ُروا وال تُ َع ِّس ُروا‬

“Provide ease and do not put people to hardship, give good news and do
not make them abhor you” [Al-BukhÉrÊ]

ÑAlÊ bin Abi ÙÉlib R.A., the fourth caliph elaborated the same principle in these
words: “Heart of people have desires and aptitudes, sometimes they are ready to
listen and at other times they are not. Enter into people’s hearts through their
aptitudes, talk to them when they are ready to listen, for the condition of the heart is
such that if you force it to do something, then it becomes blind”.

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