Education in the context of Islam is regarded as a process that involves the complete person, including the rational, spiritual, and social dimensions. As noted by Syed Muhammad al-Naquib al-Attas in 1979, the comprehensive and integrated approach to education in Islam is directed toward the "balanced growth of the total personality…through training Man's spirit, intellect, rational self, feelings and bodily senses…such that faith is infused into the whole of his personality" (p. 158). In Islamic educational theory knowledge is gained in order to actualize and perfect all dimensions of the human being. From an Islamic perspective the highest and most useful model of perfection is the prophet Muhammad, and the goal of Islamic education is that people be able to live as he lived. Seyyed Hossein Nasr wrote in 1984 that while education does prepare humankind for happiness in this life, "its ultimate goal is the abode of permanence and all education points to the permanent world of eternity" (p. 7). To ascertain truth by reason alone is restrictive, according to Islam, because spiritual and temporal reality are two sides of the same sphere. Many Muslim educationists argue that favoring reason at the expense of spirituality interferes with balanced growth. Exclusive training of the intellect, for example, is inadequate in developing and refining elements of love, kindness, compassion, and selflessness, which have an altogether spiritual ambiance and can be engaged only by processes of spiritual training.

Education in Islam is twofold: acquiring intellectual knowledge (through the application of reason and logic) and developing spiritual knowledge (derived from divine revelation and spiritual experience). According to the worldview of Islam, provision in education must be made equally for both. Acquiring knowledge in Islam is not intended as an end but as a means to stimulate a more elevated moral and spiritual consciousness, leading to faith and righteous action.

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Despite its glorious legacy of earlier periods, the Islamic world seemed unable to respond either culturally or educationally to the onslaught of Western advancement by the eighteenth century. One of the most damaging aspects of European colonialism was the deterioration of indigenous cultural norms through secularism. With its veneration of human reason over divine revelation and its insistence on separation of religion and state, secularism is anathema to Islam, in which all aspects of life, spiritual or temporal, are interrelated as a harmonious whole. At the same time, Western institutions of education, with their pronounced secular/religious dichotomy, were infused into Islamic countries in order to produce functionaries to feed the bureaucratic and administrative needs of the state. The early modernizers did not fully realize the extent to which secularized education fundamentally conflicted with Islamic thought and traditional lifestyle. Religious education was to remain a separate and personal responsibility, having no place in public education. If Muslim students desired religious training, they could supplement their existing education with moral instruction in traditional religious schools–the kuttāb. As a consequence, the two differing education systems evolved independently with little or no official interface.

Aims and Objectives of Islamic Education

The Arabic language has three terms for education, representing the various dimensions of the educational process as perceived by Islam. The most widely used word for education in a formal sense is ta'līm, from the root 'alima (to 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 root raba (to increase, to grow, to rear), implies a state of spiritual and ethical nurturing in accordance with the will of God. Ta'dīb, from the root aduba (to be cultured, refined, well-mannered), suggests a person's development of sound social behavior. What is meant by sound requires a deeper understanding of the Islamic conception of the human being.

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During the golden age of the Islamic empire (usually defined as a period between the tenth and thirteenth centuries), when western Europe was intellectually backward and stagnant, Islamic scholarship flourished with an impressive openness to the rational sciences, art, and even literature. It was during this period that the Islamic world made most of its contributions to the scientific and artistic world. Ironically, Islamic scholars preserved much of the knowledge of the Greeks that had been prohibited by the Christian world. Other outstanding contributions were made in areas of chemistry, botany, physics, mineralogy, mathematics, and astronomy, as many Muslim thinkers regarded scientific truths as tools for accessing religious truth.

Gradually the open and vigorous spirit of enquiry and individual judgment (ijtihād) that characterized the golden age gave way to a more insular, unquestioning acceptance (taqlīd) of the traditional corpus of authoritative knowledge. By the thirteenth century, according to Aziz Talbani, the 'ulama' (religious scholars) had become "self-appointed interpreters and guardians of religious knowledge.… learning was confined to the transmission of traditions and dogma, and [was] hostile to research and scientific inquiry" (p. 70). The mentality of taqlīd reigned supreme in all matters, and religious scholars condemned all other forms of inquiry and research. Exemplifying the taqlīd mentality, Burhän al-Din al-Zarnüji wrote during the thirteenth century, "Stick to ancient things while avoiding new things" and "Beware of becoming engrossed in those disputes which come about after one has cut loose from the ancient authorities" (pp. 28, 58). Much of what was written after the thirteenth century lacked originality, and it consisted mostly of commentaries on existing canonical works without adding any substantive new ideas. The lethal combination of taqlīd and foreign invasion beginning in the thirteenth century served to dim Islam's preeminence in both the artistic and scientific worlds.

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History of Islamic Education

Thus, in this way, Islamic education began. Pious and learned Muslims (mu' allim or mudarris), dedicated to making the teachings of the Koran more accessible to the Islamic community, taught the faithful in what came to be known as the kuttāb (plural, katātīb). The kuttāb could be located in a variety of venues: mosques, private homes, shops, tents, or even out in the open. Historians are uncertain as to when the katātīb were first established, but with the widespread desire of the faithful to study the Koran, katātīb could be found in virtually every part of the Islamic empire by the middle of the eighth century. The kuttāb served a vital social function as the only vehicle for formal public instruction for primary-age children and continued so until Western models of education were introduced in the modern period. Even at present, it has exhibited remarkable durability and continues to be an important means of religious instruction in many Islamic countries.

The curriculum of the kuttāb was primarily directed to young male children, beginning as early as age four, and was centered on Koranic studies and on religious obligations such as ritual ablutions, fasting, and prayer. The focus during the early history of Islam on the education of youth reflected the belief that raising children with correct principles was a holy obligation for parents and society. As Abdul Tibawi wrote in 1972, the mind of the child was believed to be "like a white clean paper, once anything is written on it, right or wrong, it will be difficult to erase it or superimpose new writing upon it" (p. 38). The approach to teaching children was strict, and the conditions in which young students learned could be quite harsh. Corporal punishment was often used to correct laziness or imprecision. Memorization of the Koran was central to the curriculum of the kuttāb, but little or no attempt was made to analyze and discuss the meaning of the text. Once students had memorized the greater part of the Koran, they could advance to higher stages of education, with increased complexity of instruction. Western analysts of the kuttāb system usually criticize two areas of its pedagogy: the limited range of subjects taught and the exclusive reliance on memorization. The contemporary kuttāb system still emphasizes memorization and recitation as important means of learning. The value placed on memorization during students' early religious training directly influences their approaches to learning when they enter formal education offered by the modern state. A common frustration of modern educators in the Islamic world is that while their students can memorize copious volumes of notes and textbook pages, they often lack competence in critical analysis and independent thinking.

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History of Islamic Education, Aims and Objectives of Islamic Education

Islam has, from its inception, placed a high premium on education and has enjoyed a long and rich intellectual tradition. Knowledge ('ilm) occupies a significant position within Islam, as evidenced by the more than 800 references to it in Islam's most revered book, the Koran. The importance of education is repeatedly emphasized in the Koran with frequent injunctions, such as "God will exalt those of you who believe and those who have knowledge to high degrees" (58:11), "O my Lord! Increase me in knowledge" (20:114), and "As God has taught him, so let him write" (2:282). Such verses provide a forceful stimulus for the Islamic community to strive for education and learning.

Islamic education is uniquely different from other types of educational theory and practice largely because of the all-encompassing influence of the Koran. The Koran serves as a comprehensive blueprint for both the individual and society and as the primary source of knowledge. The advent of the Koran in the seventh century was quite revolutionary for the predominantly illiterate Arabian society. Arab society had enjoyed a rich oral tradition, but the Koran was considered the word of God and needed to be organically interacted with by means of reading and reciting its words. Hence, reading and writing for the purpose of accessing the full blessings of the Koran was an aspiration for most Muslims. Thus, education in Islam unequivocally derived its origins from a symbiotic relationship with religious instruction.

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Sunnah:

Sunnah is defined as a verbally transmitted record of teachings, deeds and saying, silent permission (or disapproval) of the Islamic prophet Muhammad (PBUH), as well as various reports about Muhammad’s companions.

Hadith:

Hadith is defined as a collection of tradition containing saying of the prophet Muhammad (PBUH) with accounts of his daily practice (the Sunnah), constitute the major source of guidance for Muslims apart from the Quran.

Sunnah (SAW) A Most Precious Gift For Muslims:

Along with the Quran (the holy book of Islam), the Sunnah makes up the two primary sources of Islamic theology and law. Our beloved prophet Muhammad (PBUH) practically proved all the teachings of the Qur'an through his deeds, lifestyle, behavior and the whole concept of life in light of Quran. The Sunnah is also defined as a way or path (a manner of life), all the traditions and practices of the beloved prophet Muhammad (PBUH) as a model to be followed by Muslims. The concept of Sunnah can be applied to mental and physical acts, Sunnah counts as law of behavior. Sunnah also means the actual practice which gains the status of normative. The most important thing to understand is that, first of all, learn Quran and learn to read Quran because if you are just reading the Quran, but not getting the actual concept of the Quran so it's just like reading a book without meaning. Try to understand Quran and the real concept that what Almighty Allah wants from us and for this we have Sunnah of Muhammad (PBUH) which deeply tell us about what the Quran means and how we have to spend our lives in the light of Holy Quran.

Hadith (SAW) A Most Beautiful And Authentic Saying That Make Us The Real Muslims:

Hadith (SAW) is the most beautiful gift for Muslims that tells us about the beauty of Islam, the truthfulness of Islam and many other things that can take us from floor to sky if we follow it with our full sincerity and consciousness. The saying of the prophet: All those words which the Messenger (S.A.W) spoke or his talks during the period of his prophethood are included in the Hadith. In this advanced world we have all facilities so we can easily go for many things to learn Quran. The Holy Quran and the Hadith are no doubt two separate entities, but they are both closely related to each other that we cannot think of their independent existence. We can follow and learn about Hadith through many resources like online Quran learning, online Quran classes and online Quran academy where you can learn Quran in a very good way and will be very helpful for you to follow the Sunnah and Hadith of Muhammad (PBUH).

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Ramadan is here and the Muslims around the world rejoice in being the opportunity to witness this bless month again.

Ramadan is indeed an opportunity; nay, a golden opportunity. It is the opportunity to gain rewards multiplied by seventy! it is the chance to get our sins forgiven and to save ourselves from the hell fire; it is the time to make hay while Shaytan is locked up and cannot mislead us; it is the month where we witness the miracle of the Night of Power- the night which is better than a thousand months; it is the month of patience, and the reward of patience is Heave; it is the month of charity, and a month in which a believer’s sustenance is increased!

The Quran and Ramadan have a special relationship. It is on that fateful night of Ramadan that the Quran was revealed to our beloved Prophet Muhammad (sa), a night which has since been known as Laylatul Qadr or the Night of Destiny. The Quran is the ultimate guide to success. It is the blueprint of how we are to lead our lives in this world so that we can attain Jannah. `Abdullah ibn `Amr reported that the Messenger of Allah (saw), said: “The fast and the Qur’an are two intercessors for the servant of Allah on the Day of Resurrection. The fast will say: ‘O Lord, I prevented him from his food and desires during the day. Let me intercede for him.’ The Qur’an will say: ‘I prevented him from sleeping at night. Let me intercede for him.’ And their intercession will be accepted.” [Imam Ahmad]

This Ramadan, let it not be a month of feasting. Let us all vow to make this month about “The Quran, Ramadan and me”! Here is what we all can do to make this a Quran-centric Ramadan:

Step 1: Reciting the Quran

Each Juz of the Quran is 20 pages long. Divided amongst the five prayers, that comes to just 4 pages to be read after every Fardh Salah. This is an easy way to make sure that we recite the entire Quran this Ramadan. To make up for the loss of time during the menstrual cycle, reciting 5 pages every Salah will help keep Muslimahs on track with their goal. Another way to do this is to hire a tutor who can listen to your recitation for an hour daily to keep you organized and on track,

Step 2: Understanding the Quran

While there is immense reward for recitation, one of the rights of the Quran on us is for us to understand what it means as it is primarily a guide for us. Alhamdulillah, there are countless lectures and Tafseer (explanation of the Quran) by various scholars on YouTube, podcasts and audio files online. You can also sign up for daily WhatsApp recordings of lectures to help you understand the message of the Quran.

Step 3: Improving Tajweed

“And recite the Quran (aloud) in a slow, (pleasant tone and) style.” (73:4)

Allah wants us to read the Quran with proper recitation, and this can be done by learning the rules of Tajweed. Changing the pronunciation of the words of Arabic can completely change the meaning and hence we should learn to recite the Quran correctly. There are many online tajweed tutors who can be employed to help learn the correct recitation from the comfort of your home and at times that are convenient to both.

Step 4: Teaching it to others

“The best among you (Muslims) are those who learn the Qur’an and teach it.”
[Sahih Bukhari]

Try to teach Quran to others this Ramadan, even if it is one page! This may be your own siblings, children, parents, servants or students you may find online.

Let us hope that this Ramadhan, we are able to create a closer connection the Quran!

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