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  • Ashraf

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    MUHAMAD WAAIZ MOHD RIJAL
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    The document discusses the goals and purposes of Islamic education according to several Muslim scholars. It states that Ashraf (1979) defined education as benefiting the individual, society, and expanding knowledge of reality. Al-Attas (1984) maintained that Islamic education prepares students for lives of purity and sincerity over memorization of facts. The 1977 World Conference on Muslim Education in Mecca concluded Islamic education should develop students spiritually, intellectually, imaginatively, physically, and scientifically to motivate goodness and perfection. Islamic education systems and curriculums must therefore be planned according to an Islamic worldview.

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    The document discusses the goals and purposes of Islamic education according to several Muslim scholars. It states that Ashraf (1979) defined education as benefiting the individual, society, and expanding knowledge of reality. Al-Attas (1984) maintained that Islamic education prepares students for lives of purity and sincerity over memorization of facts. The 1977 World Conference on Muslim Education in Mecca concluded Islamic education should develop students spiritually, intellectually, imaginatively, physically, and scientifically to motivate goodness and perfection. Islamic education systems and curriculums must therefore be planned according to an Islamic worldview.

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    10 views2 pages

    Ashraf

    Uploaded by

    MUHAMAD WAAIZ MOHD RIJAL
    The document discusses the goals and purposes of Islamic education according to several Muslim scholars. It states that Ashraf (1979) defined education as benefiting the individual, society, and expanding knowledge of reality. Al-Attas (1984) maintained that Islamic education prepares students for lives of purity and sincerity over memorization of facts. The 1977 World Conference on Muslim Education in Mecca concluded Islamic education should develop students spiritually, intellectually, imaginatively, physically, and scientifically to motivate goodness and perfection. Islamic education systems and curriculums must therefore be planned according to an Islamic worldview.

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    © All Rights Reserved
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    Download as docx, pdf, or txt
    of 2

    1.

    Ashraf (1979) defines education as a process involving three rewards: the individual, the society
    or the community to which he or she belongs and the whole content of reality, both material
    and spiritual, which plays a dominant role in determining the nature and destiny of man and
    society.

    2. Al-Attas (1984) maintains that the purpose of Islamic education is not to cram the pupil’s head
    with Facts but to prepare them for a life of purity and sincerity

    3. World Conference on Muslim Education in Makkah in 1977, the following words: Education
    should aim at the balanced growth of the total personality of man through the training of man’s
    spirit, intellect, his rational self, feelings and bodily senses. Education should cater therefore for
    the growth of man in all its aspects: spiritual, intellectual, imaginative, physical, scientific,
    linguistic, both individually and collectively and motivate all aspects towards goodness and the
    attainment of perfection. The ultimate aim of Muslim education lies in the realization of
    complete submission to Allah on the level of the individual, the community and humanity at
    large (Ashraf, 1985, p. 4).

    4. Therefore, as agreed by Muslim scholars in the Mecca Declaration above, it is clear that in order
    to develop the Islamic system and society, an educational system and its curriculum must be
    planned according to Islamic worldview as Langgulung (2004) stresses that Islamization of
    curriculum is to place the curriculum and its four components i.e. aims and objectives, content,
    methods of teaching and method of evaluation within the Islamic worldview.

     The end of Umayyad period.


     The main characteristics of religious curriculum of this period are: • purely Arabic in nature •
    strengthening the basis of Islamic religion and spreading its teaching • based on religious sciences
    and Arabic grammar • concentrate more on study of Hadith and jurisprudence • concentrate more
    on Arabic grammar and literature • the initial study of foreign languages

     The Umayyad/Andalusia, .
     The second period is the flourishing period of education starting in the East with the emergence
    of Abbasid dynasty until the downfall by Tartar in 659H/1258 M whereas in the Western part of
    Islamic Empire the important centre is Andalusia, especially under the rules of Umayyad
    Caliphate. During this period the curriculum was expanded to include non-religious sciences as
    well as the centre also expanded to include Makkah, AlMadinah in Hijaz; Basrah and Kufah in
    Iraq; Damascus in Sham (Syria); Cairo in Eygpt and Granada and Sevilla in Andalusia.
     kejatuhan

    The third period was the period of weaknesses and decadence which started in the East and North
    Africa with the resurgence of Ottoman Empire which lasted until the independence of Muslim countries.
    The most important characteristics of this period are: • the entire curriculum was based on the
    transmitted knowledge • the decline of the Arabic language • the method was based on memorization •
    the deterioration of scientific research and thinking process • the spread of the method of
    summarization and repetition of what was made by early scholars.

     latest

    The fourth period is known as the period of revival, awakening and rebuilding education in Muslim
    countries which started subsequent to the independence these countries. This process is still going on to
    the present time. The most important characteristics of religious education during this period are as
    follows: • adoption of Western educational system • increasing concern on natural as well as human
    sciences • penetration of Western culture • an attempt toward eliminating dualism between modern
    education and religious education.

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