Holger Daun - Handbook of Islamic Education
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This Handbook traces and presents the fundamentals of Islam and their history and background, and provides a global and holistic, yet, detailed picture of Islamic education around the world. It introduces the reader to the roots and foundations of Islamic education; the responses of Islamic educational institutions to different changes from precolonial times, through the colonial era up to the contemporary situation. It discusses interactions between the state, state-run education and Islamic education, and explores the Islamic educational arrangements existing around the world. The book provides in-depth descriptions and analyses, as well as country case studies representing some 25 countries.The work reflects the recent series of changes and events with respect to Islam and Muslims that have occurred during the past decades. The globalization of Islam as a religion and an ideology, the migration of Muslims into new areas of the globe, and the increasing contacts between Muslims and non-Muslims reinforce the need for mutual understanding. By presenting Islamic education around the world in a comprehensive work, this Handbook contributes to a deeper international understanding of its varieties.
Holger Daun: author's other books
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Holger Daun
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Part I
Islamic Education: Historical Perspective, Origin, and Foundation
Islamic Education: Historical Perspective, Origin, and Foundation
Springer International Publishing AG, part of Springer Nature 2018
Holger Daun and Reza Arjmand (eds.) Handbook of Islamic Education International Handbooks of Religion and EducationIntroduction to Part I: Islamic Education: Historical Perspective, Origin, and Foundation
Reza Arjmand 1
(1)
Department of Education, Linnus University, Vxj, Sweden
Reza Arjmand
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Abstract
Whereas the concept of ilm (knowledge) includes both religious as well as mundane knowledge, the traditional Islamic thought tends to identify the totality of knowledge as religious knowledge. The typology of knowledge in Islam divides the entire human knowledge into two all-embracing categories: al- ulm al-aqlyah (rational/argumentative knowledge) and al-ulm al-naqlyah (knowledge by transmission). This division conceptualizes the foundations of the Islamic epistemology and forms the educational arrangements in Islam. Four major approaches to education and knowledge acquisition include: (1) Constructive approach, which is using rules of logics and qiys (analogical deductive reasoning) aims to attain human knowledge; (2) Theological approach which is based on kalm (dialectical theology) aims to decipher the divine knowledge as well as mundane one; (3) Philosophical approach which is inspired and informed by the Neo-Platonist movement and Peripatetic Islamic philosophy in which knowledge is attained through the process of wham (estimation) and using the active intelligence to achieve the unknowns through the known premises; and (4) Mystical/theosophical approach which argues for the notion of knowledge by presence. The mystical approach rests on the argument on the divine knowledge as the source of all knowledge and intuition as an instrument to achieve it. Such an epistemological principal has informed not only various approaches in the acquisition of knowledge but also institutions of education and learning. Although the social and political climate and the local cultures have significantly affected the development of the educational institutions across the Muslim world, a trifold model of the educational institutions prevail across the Muslim world. Madrasah as the final product of this development, however, is challenged by the waves of modernization and domination of western values across the Muslim world.
Keywords
Islamic education Knowledge Islamic epistemology Islamic philosophy KalmIntroduction
Knowledge in Islam and an Islamic approach to education has been a domain of contestation and the core of scholarly debates and contentions across the Muslim world. In an endeavor to enhance understanding on the importance of knowledge in Islam and various methodologies and trajectories to knowledge acquisition by different factions of Muslims, this introduction provides an overview of Islamic epistemology and approaches to education suggested by different schools of thoughts in Islam.
To reflect the reality of the Muslim world, the discussion will follow the division of Islam wherein the Sunn views are compared to those of Shah. Arguably such division is not the paramount approach to study education, not least since many ideas and theories are not the matter of either/or. However, this approach may contribute to a better understanding of the theoretical diversity within the Muslim world which is fashioned based on a sectarian division.
The theories are mostly discussed as in their original form. Albeit modified and reformed, they are still utilized both as theoretical foundations and as indigenous policy-making instruments in most of the Muslim educational settings. Discussing the theories without reflecting on their temporal evolutions by no means is to undervalue the dynamics of intellectual and educational thought in the Muslim world, nor to deny the efforts and achievements of Muslim thinkers whose scholarly contribution to modern intellectual and educational outlooks have extensively been acknowledged. Such reforms in the education theories and adaptations of the new approaches, not least inspired by Western theories and practices, are discussed in the introduction to Part II of this volume: Islam and Education in the Modern Era Social, Cultural, Political Changes and Responses from Islamic Education.
Islamic Epistemology
Islamic epistemology primarily addresses the classic questions about the possibility, nature, and sources of knowledge. Knowledge in Islam is sharply divided into divine and mundane, the latter subordinate to the former. While the divine knowledge is present and is only accessible to the Prophet through revelation, the mundane is acquired by scholastic means. The divine knowledge ultimately is identical with human knowledge while at the same time it is somehow of higher order, both quantitatively and qualitatively (Dahln : 436437) divides the entirety of human knowledge into two all-embracing categories:
The first kind comprises the philosophical sciences. They are the ones with which man can become acquainted through the very nature of his ability to think and to whose objects, problems, arguments, and methods of instruction he is guided by his human perceptions, so that he is made aware of the distinction between what is correct and what is wrong in them by his own speculation and research, in as much as he is a thinking human being.
The second kind comprises the traditional, conventional sciences. All of them depend upon information based on the authority of the given religious law. There is no place for the intellect in them, save that the intellect may be used in connection with them to relate problems of detail with basic principles. Particulars that constantly come into being are not included in the general tradition by the mere fact of its existence. Therefore, they need to be related [to general principles] by some kind of analogical reasoning. However, such analogical reasoning is derived from [traditional] information, while the character of the basic principle, which is traditional, remains valid [unchanged]. Thus, analogical reasoning of this type reverts to being tradition [itself], because it is derived from it.
With this typology, knowledge of various nature fall into one of the categories of the two-fold taxonomy: they either belong to the first type known as al- ulm al-aqlyah (argumentative knowledge); or they are part of the second category labelled as al- ulm al-naqlyah (knowledge by transmission). Hence, two distinct approaches to knowledge acquisition appear in Islam, each of which is established in the form of various theories of knowledge within the Muslim epistemology. The first approach is the knowledge as the direct divine illumination, a prophetic approach for which human spiritual development is required. The second approach, however, relies on a philosophical methodology: to understand unknown phenomena through the known ones. While the latter moves from the imagination upward to the theoretical intellect, the prophetic approach takes the reverse path, from the theoretical intellect to the imagination. For this reason, knowledge of philosophy is knowledge of the natures of things themselves, while knowledge of prophecy is knowledge of the natures of things as wrapped up in symbols, the shadows of the imagination (Inati ). The philosophical approach requires scholastic methodologies to knowledge acquisition and the process of knowledge attainment is gradual. The prophetic knowledge, however, could not be gained in the same philosophical manner. The philosophical approach is based on the acquired intellect, gained through acquired knowledge. It is acquired, because it comes from outside. The acquired intellect is the highest human achievement, a sacred state which conjoins human and divine realms by conjoining the theoretical and agent intellects (ibid.: 14). Unlike, the philosophical approach, the prophetic trajectory requires a set of preparations through which the human soul is equipped to receive knowledge.
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