Internalization of Islamic values in education
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The document explores the internalization of Islamic values in education, emphasizing the holistic role of teachers as models of moral character and the comprehensive nature of Islamic teachings. It contrasts Islamic value education with Western secular approaches, highlighting the integration of religious principles in moral education. Various sociological perspectives on moral values in education are discussed, including value transfer, reflective practices, moral sensitivity, and the importance of dialogic learning.
Internalization of Islamic values in education
- 1. INTERNALIZATION OF ISLAMIC VALUES IN EDUCATION HISTORY PHILOSOPHY SOCIOLOGY PSYCHOLOGY
- 2. HISTORICAL PERSPECTIVE • Moral values as had been seen in the ancient Greek paganism, or in Judaism, or Christianity ignoring discussing their views, shapes and forms in Islam • some Europeans during the nineteenth century tried to extract moral values and principles from the Holy Quran but never reached the real stage • secularists who study values in Islam compared them to the values of Arabian life before Islam
- 3. • they decided that if values are matching between Islam and what its precedents, then this is an indicator that Islam revealed them from previous religions • if there is difference, then this is an indicator that values are not absolute but relative • that matching could come from that Islam is the source of values as it is in the previous religions, because it came from Allah who sent all messengers and prophets • a lot in the Al- Quran and even hadith of Prophet Muhammad S.A.W. that Islam has a comprehensive set of values
- 4. • What had been taught by the Holy prophet had been practiced by the sahabah • Among the revelational texts, hadiths of Prophet Muhammad and Islamic histories that highlight about values that can be internalized in education are: - Islam teaches noble values. We can see from the “chosen figure” appointed by Allah with specific characteristics of three-fold function of prophethood which are tilawah, tazkiyah and ta’lim
- 5. - Surah Anbiya’ verse 107 that Islam becomes the only religion that calls universally onto others into its teachings - Madinah al-Munawwarah besides being the city where dwelt the Companions whose values were noble and morality were high, it also reflected the visage of Islam that appreciated and respected the plurality of the society as seen in the Madinah Charter - Islam has the most valuable model of man, The Messenger of Allah (SWT), who in himself is the perfect role-model as depicted in Al- Quran so that the society was transformed into a society with dignity and the best of values
- 6. PHILOSOPHICAL PERSPECTIVE • In Islam a teacher is not merely functioning as a source of knowledge for his students but also a model. That’s why a teacher not only must reflect himself as a figure of knowledge but must also a figure of high spiritual quality apparent in his akhlaq
- 7. • The aim is to educate and develop children from five dimensions physical education, emotional education, mental development, aesthetic development and the moral and spiritual domain. To be educated in the real sense of the term is to be able to think right, to feel the right kind of emotions and to act in the desirable manner
- 8. • Plato a Greek philosopher and the most reputable student of Socrates’ later developed thoughts on the concept of good and evil which was pioneered by his teacher • He maintained that reality is fundamentally good and as such there is no such thing as evil or bad. What is deemed bad is in reality a reflection of an imperfect reality (good) • Plato asserts that the soul comprises of three elements, intellect, will, and emotion. Each of these elements has its own standards of virtue
- 9. • Virtue in intellect is knowledge, in will is courage, and in emotion is temperance • Aristoteles, a student of Plato, The Modern West’s main reference, proposed the concept of virtue and its connection to happiness. He said that the foundation of happiness comes from doing good deeds • the civilization of Islam was firmly grounded on human mind and logic guided by the revelation (wahy)
- 10. • In virtue of this fact, the nature of Islamic philosophy is one that was established not by speculative thinking alone, but based on God’s revelations, the Qur’an and the Sunnah, which essentially is the unity of perception of all things (tawhid) • Islam does not recognize the separation of worldly or temporal matters from heavenly or eternal ones, or the separation of religious matters from non-religious ones. All these concepts of Islamic values centre on Allah, so that every concept of ethics or value in Islam always innately has religious meanings
- 11. • The uniqueness of value education in the philosophy of Islam which other civilizations do not have is the perfect role model for man, the Messenger of Allah, Muhammad PBUH • We can see clearly the philosophy of teaching moral and values in Islam is different from the secular point of view : Islam focus on both dimension here and hereafter to become a good man but in the philosophy of west is to develop moral just to pleased the society and become a good citizen
- 12. PSYCHOLOGICAL PERSPECTIVE • The role of the teacher in fostering this development is to be an example from what was taught in books or by teacher themselves in order to lead student to follow their practicing • Olson and Bruner (1996) asserted that educational practices are based on teachers’ views or ‘‘folk psychologies’’—their beliefs about children, learning, and knowledge
- 13. • Drawing upon contemporary research in child development, Olson and Bruner identified four general models of children and pedagogy typically held by teachers • In their framework, less sophisticated folk psychology perspectives concentrate on children’s behavior, view learning as imitation, and conceptualize teaching as presenting information, whereas more sophisticated views conceive of children as competent and intentional meaning makers and of education as a process of forming, identifying, questioning, weighing, and producing ideas based on evidence subject to scrutiny
- 14. • They also note that an understanding of children’s socio-emotional development is necessary for effective teaching but do not identify and explicate those views and associated pedagogy • Most importantly, their framework invites us to conceptualize teachers as developing people, an idea that has often been overlooked
- 15. • There was one research done in Thailand, Chaewae (2008) studied the teaching behaviors among 86 Islamic studies teachers of elementary schools in the Narathiwat Educational Service, Region Two • Results showed that the moral cultivation of Islamic teachers was perceived in the highest level compared with instructional preparation, using teaching aids, and evaluation of learning and teaching
- 16. • Thus, from the reviewed literatures, the researcher considers the role of the teacher in inculcating Islamic manners (adab) in the classroom as the characteristics and duties of Islamic behavior • To measure their Islamic behavior, teachers were asked to evaluate their abilities in the: (1) Teachers’ Inculcation of Islamic Manners (2) Teachers’ Reflection/Internalization of Islamic Manners
- 17. Malaysian secondary school students’ perceptions • Tamuri and Mohd Yusoff (2006) studied the Malaysian secondary school students’ perceptions on the teaching of akhlāk (Islamic moral and ethical characters) and found that students were satisfied with the processes of teaching and learning of akhlāk as well as the roles played by their religious teachers
- 18. • Furthermore, the study revealed that the ability to follow the lessons as well as the teacher’s positive attitudes and examples were other main reasons for students’ satisfaction with the lesson
- 19. SOCIOLOGICAL PERSPECTIVE • The term value in sociology in general means “group conceptions of relative desirability things” • Culturally, value is defined as an idea on something important • Value with regards to culture is idea on what is good, bad, and appropriate
- 20. • Sociologists in the West have differing opinions as to what value is conceptually “ A sociologist Robert K. Merton stated that the most important value in American society is wealth, success, power and prestige, but not everyone has the same chance to achieve them. While another sociologist, Talcott Parsons noted that Americans have a shared value which is the “American work ethic” which drives them to work hard
- 21. • The West regards value as a product of human rationality and when value lies in social and cultural context it is considered as a consensus amongst a group of people • Value = Relative • Knowledge= value free • On the other hand, Islam does not view education as value free or simply intended to attain human happiness in the world
- 22. • Education according to Ibn Khaldun is not only placed as an integral part of civilization (al-umran), but also as a vehicle for man to know laws of Allah SWT prescribed to them and attain ma’rifat by practicing the rituals • Education in Islam is always under the basis of Islamic values
- 23. Different Sociological Approaches on Moral Values in Teacher Education 1-Value transfer - Focuses on the transfer of moral values in education. Morality consists of virtues, of traits that support good behavior - As a teacher, being a good moral example, and teaching students about good moral people are important methods in this approach. (students’ reflectivity is not really strengthened) - The value transfer method is part of a pedagogical vision that has well-defined ideas about the good life and about important cultural traditions
- 24. 2- Reflective practitioner - According to many sociological analyses, modern society needs citizens who are flexible and reflective. - In education this calls for a practice in which youngsters reflect on their behavior, take responsibility for their actions, and try out new behavior in an experimental and reflective manner - Prospective teachers in reflective oriented teacher education practice are continuously challenged to inquiry their beliefs and their teaching behavior - The emphasis in the reflective practitioner approach to teacher education is on reflection on one’s own professional behavior (Korthagen 2004) - The assumption is that one’s personal beliefs influence one’s pedagogical-didactic behavior
- 25. 3- Moral sensitivity - Moral values are abstract and are normative because they say something about the good life, about good and bad. Moral values are embedded in all narratives and practices, but how to detect them? - Knowing about moral values and moral dilemmas is not enough. Teachers should have the awareness to detect when moral values are involved - Not only is knowledge about teachers’ behavior, as in the reflective practitioner perspective, necessary, but what is even more important is an insight into the identity development of students. And this implies seeing how students position themselves; give meaning to their experiences and the world around them, and how they work with the values involved
- 26. - Teachers should incorporate this moral sensitivity in the art of their teaching - Analyzing processes of meaning making by students and teachers in many situations and comparing different constructions for the same situation can stimulate the development of moral sensitivity
- 27. 4- Participation and dialogue - More culturally-oriented sociological analyses of society argue that youngsters need to develop dialogic competences and an active action-oriented participation in society - Education should therefore pay more attention to dialogical learning, learning by experience, and activity-oriented learning - Students should be involved in communication actions that challenge their ideas, deconstruct the values interwoven in their ideas, and this can help them reconstruct their own personal beliefs - Teachers should learn to use these dialogic and action-oriented activities in a learning environment that supports this kind of professional development
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