scholarly journals Critically Explore Perceptions of Human Development in Classical Muslim Educational Thought and Discuss its Implications for Contemporary Islamic Education.

2021 ◽  
Vol 4 (1) ◽  
pp. 32-45
Author(s):  
Idris Sidat
Keyword(s):  
Human Development ◽  
Philosophy Of Education ◽  
Educational Practice ◽  
Spiritual Transformation ◽  
Islamic Education ◽  
Developmental Models ◽  
Educational Thought ◽  
Self Reflection ◽  
Development Models ◽  
Mental Transformation

Education is a contemporary social science that has received a lot of attention. As education defines society, it is imperative to introspect the philosophy of education. Moreover, the current philosophy of education in conventional settings is confined to empiricism. Thus, the broader concepts of education such as spiritual transformation and character reformation seem to be non-existent. The lack of discussion-based pedagogies compounds the educational crisis. This article aims to explore human development models relevant to Islamic education as its purpose is, alongside enhancing academic prowess, to provide spiritual transformation that leads to Gods pleasure and good character.  The inquiry uses a historical-textual methodology with a particular focus on psychological foundations of Islamic theory to answer its questions. It will aim to explore childhood developmental models briefly and the concept of self-reflection more specifically and how it can be applied in Islamic education. The key findings of the study illustrate the concept of the three types of Nafs and how self-reflection is integral in achieving transformation, a concept that is condoned in conventional educational practice. Muhāsibī’s Risālatul Mustarshidīn with Shaykh Abdul Fattāh Abū Ghudda’s footnotes is the primary text used to establish the broader purpose of education. A brief overview of Qushayrī’s Risālah and Ibn Qayyim’s Kitābul Rūh will be outlined.  Moreover, multiple attributes of human development conform to the demands of contemporary psychology to achieve a healthy mental transformation.

Education, history of philosophy of

2018 ◽  
Author(s):  
Randall R. Curren
Keyword(s):  
Philosophy Of Mind ◽  
Philosophy Of Education ◽  
Educational Practice ◽  
Classical Antiquity ◽  
Education History ◽  
Educational Thought ◽  
Religious Wars ◽  
History Of ◽  
Free Development ◽  
Civil Authority

The philosophy of education may be considered a branch of practical philosophy, aimed ultimately at the guidance of an important aspect of human affairs. Its questions thus arise more or less directly from the features of educational practice and the role of education in the promotion of individual and social wellbeing, however much its answers may be conditioned by the larger philosophical and historical settings in which they are posed. Philosophers have concerned themselves with what the aims of education should be, and through what forms of instruction, inquiry and practice those aims might be attained. This demands attention to the contents of instruction and who shall have authority over it. It demands attention to the nature of instruction itself, its epistemic dimensions and what is entailed by its reliance on language; the nature of learning and human development, both moral and intellectual; and how all of these are interrelated. The philosophy of education thus stands at the intersection of moral and political philosophy, epistemology, and the philosophy of mind and language, as they bear on the foundations of educational practice. The philosophy of education began in classical antiquity with the challenges posed by Socrates to the educational claims of the sophists. Plato and Aristotle developed systematic theories of education guided by an ethic of justice and self-restraint, and by the goal of promoting social harmony and the happiness or wellbeing of all citizens. The Stoic descendants of Socrates were expelled from Rome and the oratorical model of higher education given official sanction, but Augustine re-established the philosophical model through a synthesis of Platonism and Christianity, and in his mature educational thought brought elements of the oratorical and Platonic models together in his account of the Christian teacher’s training. The religious wars of the Reformation inspired several philosophical stances toward the relationships of Church, state, school and conscience. Hobbes argued for a consolidation of ecclesiastical and civil authority, with full sovereign authority over education; Locke for liberty, religious toleration, and private education aiming at self-governance in accordance with reason; and Rousseau not just for the free development and exercise of the full array of human faculties, but for the establishment of a civic religion limited to the core of shared Christian beliefs which Enlightenment figures from Descartes onward had thought evident to natural reason. The Enlightenment’s embrace of science and reason yielded efforts towards the development of a science of learning and pedagogy in the nineteenth century, but Rousseau’s romantic reaction to it and defence of democracy were also powerful influences. In the twentieth century, Dewey produced a new synthesis of Enlightenment and Rousseauian themes, drawing on Hegel, the experimentalism of Mill, evolutionary theory and psychology, and aspects of the substance and intent of Rousseau’s pedagogy.

PEMIKIRAN PENDIDIKAN SPIRITUAL SYAIKH 'ABD AL-QADIR AL-JILANIY

ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin
Keyword(s):  
Moral Education ◽  
Education System ◽  
Teaching Method ◽  
Moral Values ◽  
Islamic Education ◽  
Religious Leaders ◽  
Spiritual Education ◽  
Educational Materials ◽  
Educational Thought ◽  
The Core

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.

Paradigma Baru Konsep Pendidikan Islam Perspektif Syeikhul Islam Ibn Taimiyah

KUTTAB ◽  
2017 ◽  
Vol 1 (2) ◽  
pp. 126-133
Author(s):  
Achmad Fageh
Keyword(s):  
Human Resources ◽  
Philosophy Of Education ◽  
Islamic Education ◽  
Education Students ◽  
Islamic Studies ◽  
Education Philosophy ◽  
Complex Problems ◽  
Purpose Of Education ◽  
Strategic Role ◽  
Islamic Society

Islamic education is one field of Islamic studies who received a lot of attention from scientists. This is because in addition to a very strategic role in order to enhance human resources, as well as in Islamic education there are a variety of complex problems. Ibn Taymiyyah for example, he was known as a scholar, thinker and politician. The thinking in the field of education is a response to the various problems facing the Islamic society that demands split logically through education. Philosophy of education, he said, should be built on the foundation of monotheism, the belief in the oneness of God. Monotheism which is the basis of education include; rububiyah monotheism, monotheism asthma wa uluhiyah and nature. Based on the insights of faith is then Ibn Taymiyyah describes the purpose of education, students, teachers, curriculum and so on.

Dialecticism across the Lifespan: Towards a Deeper Understanding of the Ontogenetic and Cultural Factors Influencing Dialectical Thinking and Emotional Experience

2017 ◽  
Author(s):  
Igor Grossmann
Keyword(s):  
Human Development ◽  
Cultural Context ◽  
Cultural Psychology ◽  
Emotional Experience ◽  
Cross Cultural ◽  
Future Directions ◽  
Developmental Models ◽  
Empirical Inquiry ◽  
Cultural Processes ◽  
Dialectical Thought

Before dialecticism became a topic of empirical inquiry in cultural psychology, scholars in related disciplines has discussed dialecticism as a model of human development, as an essential component of maturity and wisdom. This review chapter bridged these two perspectives, comparing conceptualizations of dialecticism in developmental and cultural psychology. After reviewing historical portrayals of dialecticism in various philosophical traditions, this chapter provides comparison of historical characterizations with the contemporary treatment of dialecticism in human development and cultural psychology. Both streams -- developmental and cross-cultural -- are proposed as essential for an integral understanding of the construct. Subsequently, the chapter discusses the emerging developmental models of dialecticism across the lifespan and reviews the accompanying empirical evidence, situating it in a cross-cultural context. It concludes with an outline of future directions of research on dialectical thought, with attention to psychological and socio-cultural processes engendering dialecticism across the lifespan.

Dialecticism across the Lifespan

2018 ◽  
Author(s):  
Igor Grossmann
Keyword(s):  
Human Development ◽  
Empirical Evidence ◽  
Cultural Context ◽  
Cultural Psychology ◽  
Cross Cultural ◽  
Future Directions ◽  
Developmental Models ◽  
Empirical Inquiry ◽  
Sociocultural Processes ◽  
Dialectical Thought

Before dialecticism became a topic of empirical inquiry in cultural psychology, scholars in related disciplines had discussed dialecticism as a model of human development, as an essential component of maturity and wisdom. This chapter bridges these two perspectives, comparing conceptualizations of dialecticism in developmental and cultural psychology. After reviewing historical portrayals of dialecticism in various philosophical traditions, the chapter provides a comparison of historical characterizations with the contemporary treatment of dialecticism in human development and cultural psychology. Both streams—developmental and cross-cultural—are proposed as essential for an integral understanding of the construct. Subsequently, the chapter discusses the emerging developmental models of dialecticism across the lifespan and reviews the accompanying empirical evidence, situating it in a cross-cultural context. It concludes with an outline of future directions of research on dialectical thought, with attention to psychological and sociocultural processes engendering dialecticism across the lifespan.

Feminist critique of developmentalism

2005 ◽  
Vol 3 (3) ◽  
pp. 299-326 ◽  
Author(s):  
Linda Spatig
Keyword(s):  
Learning Communities ◽  
Human Development ◽  
Educational Practice ◽  
Educational Reforms ◽  
Feminist Critique ◽  
School Practices ◽  
Feminist Literature ◽  
Curriculum And Pedagogy ◽  
Educational Implications ◽  
Teachers And Students

Drawing on published feminist literature, this essay deconstructs developmentalism as a metanarrative that contributes to the oppression and exploitation of women and underpins educational practice. First, I examine feminist critiques of developmentalism, distinguishing between ‘insider critiques’ formulated by feminist psychologists evaluating and trying to improve traditional theories of human development and ‘outsider critiques’ articulated by feminists, both within and outside psychology, challenging science itself. Second, I address educational implications of the insider and outsider critiques of developmentalism. Educational reforms spawned by insider feminist critiques consist largely of efforts to make curriculum and pedagogy more ‘girl-friendly’. Reforms aligned with outsider feminist critiques call for ‘critique-friendly’ schooling that provides opportunities for reconceptualizing gender dualisms, critiquing school practices that strengthen dualisms and ongoing critique of educational reforms initiated in the name of such critiques. Following the outside critiques, I argue for feminist learning communities with authentic relationships between teachers and students whose diverse and changing identities and ideas are respectfully and compassionately acknowledged.

Nussbaum’s philosophy of education as the foundation for human development

Human Affairs ◽  
2018 ◽  
Vol 28 (3) ◽  
pp. 328-338
Author(s):  
Vasil Gluchman
Keyword(s):  
Human Development ◽  
Philosophy Of Education ◽  
General Development ◽  
Philosophical Concept ◽  
Critical Exploration ◽  
Growth Development ◽  
The Individual

Abstract The author of the paper investigates Martha C. Nussbaum’s philosophical concept of education in which education is considered key to all human development. In the first part, the author focuses on some of the more interesting ideas in Nussbaum’s philosophy of education regarding the growth, development and improvement of the individual, community, society, nation, country and humankind. The second part is a critical exploration of the individual in education, looking specifically at the general development of humankind and the shaping of abstract cosmopolitan world citizens, which are the main political goals of Nussbaum’s philosophy of education.

scholarly journals Philosophy of Education in view of the pressing Muslim Requirement in the Islamic and World Perspective

IIUC Studies ◽  
2015 ◽  
Vol 9 ◽  
pp. 79-106
Author(s):  
Muin ud Din Ahmad Khan
Keyword(s):  
Philosophy Of Education ◽  
Islamic Education ◽  
Catching Up ◽  
World Perspective

In Islam education is endemic to humanity and to the Muslims talabul ilm, acquisition cum research, is imperative, whereas by being bounded within the four walls of husulul ilm, acquisition of knowledge, education of the present-day Muslims has became epidemic by dint of their enthusiasm especially for chewing the cud of the foreign nations in the name of modernization of education which practically throws the Muslim elites out of the global Ummatic social arena turning them into supplanted personalities. Hence, in order to catching up with the dynamic spirit of Islamic education the Muslims are required to suitably overhaul the mentality and aims and objects of education.IIUC Studies Vol.9 December 2012: 79-106

scholarly journals PEMBELAJARAN KONTEKSTUAL PENDIDIKAN AGAMA ISLAM : PERSPEKTIF IBNU KHALDUN

2020 ◽  
Vol 4 (2) ◽  
pp. 157
Author(s):  
Sari Wulandari ◽  
Amaliyah Amaliyah ◽  
Andy Hadiyanto
Keyword(s):  
Analytical Method ◽  
Research Method ◽  
Human Life ◽  
Human Person ◽  
Contextual Learning ◽  
Islamic Education ◽  
Ibn Khaldun ◽  
Educational Thought ◽  
Human Personality ◽  
Library Research

This study aims to describe: 1) the objectives of Islamic Education according to Ibn Khaldun, 2) the concept of contextual learning according to Ibn Khaldun, 3) the relevance of Ibn Khaldun's educational thought to modern contextual learning. The research method used in this study is library research. While the analytical method used is descriptive qualitative. The results of this study indicate that, 1) the purpose of Ibn Khaldun's contextual learning is to form a perfect human person, while at the same time forming a human personality to be able to live in society, 2) the concept of contextual learning according to Ibnu Khaldun is practically realistic, namely the concept of learning oriented to experience and realistic towards the needs of human life, 3) Ibn Khaldun's educational thought is relevant to modern contextual learning.

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