Islamic View On Education Part 2
Channel: Bilal Philips
File Size: 7.42MB
With the group,
portions of the crime, they repeat it in unison together, they are required to memorize it as their homework, they come back, and he's going to find that some of them are able to memorize and absorb more of the information faster than the others. So, those students will tend to excel. And what will happen is that, you know, by the time he has gotten to a certain stage, some of those students will have larger portions of the crime than the others, and they will have mastered the principles of reading better than the others. So what he then does after he reaches a certain stage, as new students come in, he does a general recital for them, then those advanced students will take those
new students, new students and new students will read for the advanced students, and they will correct them, they will go over the passages, then they go back to the main recital, so that, you know that the principles the basic principles of collective learning have been practiced for centuries, you know, for many centuries in Islamic
centers of learning. I mean, this is just one example with with regards to the memorization of the Quran.
So, the principle is quite applicable. I mean, though,
it is modern,
modern educators have now
or in recent times identified, it's important to know and have
the need for utilization of the principles of collective learning in classrooms.
Similarly, the use of
learning aids, you know, which is, of course, very popular now, in the various modern learning circumstances, you know, whether it be computers and computer programs, or flashcards, and, you know, other
materials, charts, etc, you know, overhead projectors and things like this, you know, to enhance the learning environments for the students.
Of course, Islam doesn't project any of these instruments, of course, I mean, these instruments will be used to project the the material, you know, from an Islamic perspective or maintaining an Islamic perspective.
So, in an Islamic classroom, for example, in an
educational setting, in which Islamic
which aims to be used to provide additional information for the students, for example, in areas like the sciences, where one may not necessarily seek to
overhaul the sciences and produce a new Islamic science, which has as has been erroneously proposed by some individuals, you know,
but, instead, the media or or
teaching aids may be used to inform the students of the contributions of, of Muslim scientists in that particular given field, etc, etc, which does tend to be neglected for many of the the modern text
or texts of the past, which teach various subjects. So,
in this way, those aids may be utilized to further enhance the Islamic content or the or
clarify for the students the role that Islam has played in the contribution of knowledge. And of course, you know, this doesn't mean that one denies the role or contribution of anybody else. It should be when one is teaching and one shows the different contributions one mentioned, contributions made by other civilizations, etc. But the stress is put on the Islamic contributions for the students to to realize that
mastery of the sciences and their utilization
in the technology of the society
perfectly in tune with the Islamic ideals. I mean, when when one looks at, for example, the development of the Arab in the mosque. I mean, this is a technological advancement.
places of worship, which provided a a means of amplifying the voice of the
prayer leader, the Imam.
And this was an employment Muslims had no problem in introducing utilizing this as a means of, of,
of amplifying the voice. Similarly, the menara, or minarets, the which was developed to help the margin or the
caller to prayer, the one who makes the call, or to help that individuals voice reach a larger audience. It was raised up above the, the the height, the the tops of the houses in a given city or town in order to, to aid in that process. I mean, Muslims had no problem in introducing these architectural innovations. Because it's enhanced and served the the goals of a worship.
So though Islam is 10, new is this 10 there's a tendency to, to look at Islam or Islamic movement or Islamic Society is being conservative, in the sense that it's opposed to adultery, and fornication, and these kinds of they have severe penalties for it, you know, it isn't conservative to the point of, of,
you know, absurdity, you know, where you find, for example, some societies in America, which maintain many of these principles of trauma in Islamic Society, but at the same time, you know, they have this
approach whereby they will continue to dress as their forefathers dressed, you know, in the 16th century or 16th century. And, you know, that is like the mode of dress that they must wear, or they're not allowed to use electricity, or they're not allowed to, you know, use modern cars, they have to use hot horse drawn buggies and things like this, you know, I mean, this is really, it's absurd, you know, it is,
it is, it is, you know, if one did so, for example, to avoid pollution is another huge issue. But, I mean, this is not the rationale behind it, the rationale is that these are, you know, modern inventions, which have gone beyond the scope of the forefathers, and they want to stay in the same channel as the forefathers and then it becomes rather absurd in a number of circumstances. Whereas from a design perspective, though, you know, in terms of morality, yes, there is conservativism there, you know, because the moral codes are not subject to human speculation and modification, they are fixed codes which are set by God. And as such, they will not be they're not modifiable, we
cannot change them as the the changing
trends in society may demand or may suggest,
but other areas in terms of dress,
in terms of transportation, and these type of things, and are Islam and Islamic Society has no difficulty in absorbing these things, as long as they stay within the bounds of what is considered morally sound from an Islamic perspective
regards to the student in an Islamic educational setting,
though traditionally, or maybe in the last 200 years, the madressa system, which evolved in
in response to the colonial,
control or takeover of Muslim lands and the imposition of Western culture and its values, through the education systems, which they set up in these countries.
The schools the addresses which develop
came out of a period
of, of stagnation, religious stagnation, where questioning was, was discouraged. You know, where people were
To follow a particular school of thought, and to, to go beyond that school is considered to be criminal to be sinful, you know, the great rigidity had developed within the
the Islamic legal system. And that rigidity spilled over into the overall educational
approach, which then led to
that that very
rigid approach in the educational system of them addresses where and information was being imparted. And no one was allowed to question it. You know, there was this, the teacher was just unquestionable the fact that their information their passing was unquestionable, as the scholar would pass his or his fatwas or his rulings, and the people were not expected to question it, they shouldn't question it. It's not beyond their capacity to understand them. And this is always sort of looked at. So the teacher there, you know, became an unquestionable authority, and questions were discouraged. So it was just the process of learning was just one of memorizing what the teacher had conveyed, and
memorizing it enough until one then replaced, it became a teacher likewise. Now, this particular approach, as I said, is a process.
This particular approach is a product of a period of
in which Islamic scholarship had reached its lows.
Koran itself invites questioning, Allah states first Allah, Allah decree in quantum law talamona those who know if you don't know, you ask, the question is not limited merely to, to get the information.
But to understand that information, I mean, which would require other questioning and the tradition of the early scholarship from the time of the Sahaba The problem is, when they would ask the Prophet Moses Alam questions to get clarification. You know, when he said that,
that a lot graded some people for the Hellfire and some people for paradise, you know, the comparison is often more than what's the point in doing any, you know, any any good. It has already been set and fixed. You know,
there are many instances where, where the problem was that Allah made different statements, and they asked him for clarification.
So, I mean, he didn't discourage
the game, you know, it's again, codification, he did discourage excessive questioning, that's where, where people, you know,
question unnecessarily they're going to extremes in questioning, like, that which is mentioned in the crime with regards to the cop was to be slaughtered.
When Prophet Moses told the people to slaughter a
coffin, or they were questioning how big was color, you know, and all this kind of things, they're going to extremes, to the point where they almost didn't do it at all. Whereas, you know, from a design perspective, you know, questioning to gain
deeper understanding, this is, this is encouraged, and this was the way of the, the
students who studied under the companions of the Prophet may got dismissed, we find him and the scholars who came after them, and when we look into the, the lives of scholars, like Abu hanifa and the others, you find that they were discouraging their companions, their their, their students, their contemporaries, from blind following and encouraging them to question and to to find the sources of statements that are made or positions that are taken. And this is a general
recommendation to ensure that people do not fall into this mode of
blind following which, which numbs the brain and and makes one feel incapable of determining for oneself or you know, where the molana or the religious scholar becomes, like a priest who depend dispenses formula and prescriptions for things without any explanation. You know, he is he is close to God and whatever he is, is narrated. That must be accepted.
It is not in accordance with the Islamic outlook on
the gaining of knowledge, you know, the student is not encouraged to be a blind follower, but to benefit from the knowledge of those who came before to respect those who are teaching them, because the issue of respect is very, very important. This is the profit mega prism has to be upon him, it stated that, you know, whoever doesn't respect the scholars is not, you know, a true follower of his. So respectful scholars should be there, those are knowledgeable, we're passing on that information.
But that respect doesn't mean you know, blind following, because if if one gives to other human beings,
that kind of respect or respect to that degree where they will follow them blindly, then in doing so, they have destroyed the respect which was due to the Prophet, peace, be upon him, that he was the only one who should be followed in that fashion. This is the essence of the declaration of faith, the second part of the declaration faith, that Muhammad is the Messenger of Allah, that he may got this message upon him, was guided by revelation, his errors were were corrected, and became a source of guidance. And then of course, one must, firefighter deserves, we're not errors of sin, but errors and judgment between what is good and what is better. But the point is that, you know,
Allah corrected when he made those kinds of errors and judgment, and they became that said, sources of guidance for the followers and for the Muslim community, in the generations that followed.
So, he is the only one who has to be followed like this, because a lot stated with regards to following him, my UCR also follow along whoever obeys the messenger has obeyed the law.
So he is in a special category, Mata Kumara Sousa, Hello, Mr. Santo, whatever the profit is given you should be accepted and followed and whatever he is forbidden, you should be avoided, accepted and avoided,
you know, this is a special category that he has, which is unique to him, this is what being the Messenger of Allah means. So, now, if this kind of obedience or this kind of following
is now attributed or given to other human beings, then it
puts them on the same level of profit, because this must be upon him. Now, Allah has stated in the Quran, that, you know, loving God is expressed by following the process.
I mean, this is how a lot I have said that specifically, in their regard, but this is not set for any other human being, this is not said for others, because although we are taught to believe, to obey those who are in authority over us, you know, oh you believe obey Allah and the messenger and those in authority over and of course, this includes causes such as obey them, where they have instructed us, you know, and where, you know, the evidence as far as we can see for their instruction is firm, because
scholars are human beings and committed errors, not intentionally in a sorority, but they committed errors, they were in error,
as is the case of all human beings as the profit makeup.
pizza recipe, eponymous head
khulumani Adam hapa, every descendant of Adam
commits, errors constantly commit terrorists.
So questioning and seeking the origin of rulings and
using this faculty
quest in the United society representing doubts, because of course, you know, that's a source of questioning also, but just questioning for clarification. I mean, this is a part of the Islamic tradition in learning. And this has to be there. It has to be revived in a way where it is missing and
be recognized as a pillar
of Islamic learning with regards to the student and the teacher.
Perhaps the last component of the learning process
could be referred to as the learning environment.
The learning process began in the mosques
and they were also in the homes if not by
the live in Minnesota the companions is to hold classes in their homes previous to come to the home of Ayesha, the wife of the profit loss 11 study under her gain knowledge from her. So, these represent different aspects of learning environment, we did say that
the learning environment does have
a role in the process of learning and
AI such from the point of view of design point of view with regards to education, you know, that environment should be as supportive of both the students and the teacher, you know, as possible.
Part of the way in which the environment is affected is that there is a separation of sexes in the course of education from an Islamic perspective, that environment where students are,
are mixed together, you know, clearly affects their learning abilities for one, you know, the distractions that
are natural, when young men and women are placed in the same
is, is avoided in the Islamic
point of view, you know, as training as really part of the training for for life in the Islamic environment, where there is a separation of the sexes, of course, you know, this is in the, this is in the latter stages of education in the very early stages, primary stages, you know, until the child reaches about the age of 10, you know, it is permissible from an Islamic perspective that the children
that the children learn together,
but, you know, once maturity starts to set in, which is somewhere around the age of 10 is based on the fact that the profit they got pizza recipe upon them, it says teachers children prayer at the age of seven, and spank them for it, you know, for abandoning it and deliberately not doing it at the age of 10 to you know, this is a time when now, and also separate them in their bed view and explain that children should be separated in their bed, they don't mix up beyond that point, because this is where the beginnings of consciousness sexual consciousness to develop the major age, of course, if children are detected at an earlier stage to have this consciousness, then they should be
So the learning environment is one in which there's a separation of the sexes, basically, from Islamic perspective, this is the part of the Islamic educational environment for children or young people
over the age of 10
studies Western studies have shown in although this was the practice in the past, and which has been supplemented in
certain points in western history, I mean study Recent studies have shown that, you know, both boys and girls, you know, are more are better learners, when the environment is a single sex environment.
Of course, you know, you know, other studies have shown
certain things in terms of behavior. Some have pointed out, the boys tend to be a bit rougher and cruder in when they're all together.
But, the girls when they, when they study together, they tend to be more outward and not overshadowed by the male in their presence, and they tend to speak out more and tend to be more progressive.
So, when we weigh the
moral factor or the character factor with regards to the boys in relationship to the academic benefits on both sides, as well as the the developmental benefits for the for the young woman, then that issue of boys and their behavior
becomes you know, of lesser importance, though it should be tackled, it's something that if it's known that this is a natural phenomena, then obviously there is a need for you know, a stronger discipline in in this type of environment. And this may be something which has been observed, you know,
To the report that I had looked at it was one being given by a female teacher teacher was teaching a group of all males and how the boys relate in an environment where there's a female teacher is quite different from from that of a male teacher.
Draw me picked me up, took me to the masjid.
And when the slot was over, we got out of the masjid and I walked to the Imams call and I said, Ma'am, you left your car on is I know.
And so you left the door open. I know.
We were in the master frame and the man left his car on turn on with the key in it and the doors open
mmm Do you know Jesus did
left open on purpose.
City man doesn't know that every year 1,600,000 cars are stolen
when the doors locked
with a club on it
with an alarm on it. Because people they want to protect their property so they lock the doors in and they put on the they put on the club so you can't get in people's homes and they put on bars because they're afraid somebody's gonna try to come in.
So you got to put a lock on it. You gotta close the door so people can't come in. It's all luck keeps a lock on.
You can't get in unless you open up the door.
At wobbu janela
look at the word look and look. However they use the word not fest to have he opened it. It was open.
You can't open the door.
Ally's only one who can open the door. You can open the door unless by law permission.
The doors are
Going to walk
what I tell you today, the doors of gender will be open inshallah tomorrow or the next day when Ramadan begins the doors are
Now is the time to do it.
Now is the time to do why.
Because more than ever, you have a marvelous time to get the blessing of Allah subhanho wa Taala and go to gentlemen, although be leguminosae on your regime
in no matter what found Oh Judah Khun yo mellow piano for men zoo, the hat on a naughty we're older Hello Jen Nakata as with my hieratic dunia, Illa moto guru or
every soul shout taste of death
but not until the day of judgment will you be paid in full for all that you have done in those who are saved from the fire
into the agenda? paradise. They got the success
that's the success
not your bank account.
Oh good to have money. That's not the measure of success.
Successful those who avoid the Hellfire saved from the Hellfire and then Allah energems agenda. That is the success.
So brothers and sisters, my admonition to you is this.
In this blessed month of Ramadan is coming.
I want you
to put in your mind
to not miss one mandatory not one.
Make intention not to miss one prayer.
But make every prayer on time.
helped me to make my bed that to you. Number one
helped me to fast these 29 or 30 days helped me to fast every day. Make me not miss one of them.