Dr M Athar Khan
WHAT is special about the Qur’anic principles and methods of teaching? Modern formulations of principles and methods of teaching and learning are based upon theories of learning, developed as a result of laboratory research on animals {Stimulus-Response (SR theory); Operant Conditioning; Classical Conditioning theories of learning being examples of such theories) and speculative or cognitive theories of learning that include Gestalt theory of learning, Schema Theory, Social learning theory and Humanistic theory of learning. Gestalt theory of learning is based upon experiments on chimpanzees and hypothesizes that ‘whole of something has a meaning apart from its parts whereas, the parts in themselves have no meaning until they are perceived in relation to each other as a configuration, a pattern or an organized field. Schema Theory vies learning in reference to a diagram, plan, or scheme that provides basis for perceiving, understanding, interpreting new knowledge or information, and integrating it with what already exists in one’s mind. Social learning theory emphasizes cognition which in psychology means the mental act or process by which knowledge is acquired. Humanistic theory of learning is more of a philosophical view of learning based on belief that man is a unique being and a feeling, thinking individual, whose behaviour cannot be equated with any of the animal beings.
In either case views about principles and methods of learning and teaching have been subject to changing thoughts and experiences of theorists, which limit their applications to people, time and place. On the other hand the Qur’anic principles and methods are based upon revelationary truths about human beings which distinguish man from all the other beings and determines man’s superiority over them on the basis of Ilm (knowledge) which includes both, the man’s knowledge and his capability to know and understand the nature of things and elements and the laws that govern them. Ilm as such gives humans power to use things and elements for their welfare and benefit, which in turn must develop and enhance his capabilities to fulfil the very purpose of his creation on earth as it is emphatically stated in the verses: Just recall the time when your Lord said to the angels, “I am going to appoint a vicegerent on the Earth.” (2:30) and “I created the jinn and humans for nothing else but that they may serve Me”; (51:56). It clearly means that the purpose of education of man is none other than maximizing developments of all the physical, mental and spiritual capabilities of man which are commensurate with his place, and purpose of his creation on earth.
Purposefulness of life of man and his mission on earth as it is implied in the verse, “I created the jinn and humans for nothing else but that they may serve Me”; (51:56) implies that both teaching and learning must primarily aim at developing all of the physical, mental and spiritual aspects of man as they should conform to the purpose of his creation. Accordingly the Qur’anic principles and methods of teaching and learning lay emphasis on inculcating in the student knowledge and capabilities, which he is inherently capable of, and for which he has natural inclination and motivation. Principles and methods of teaching and learning based on modern theories of learning, especially the ones developed and propounded by behaviourists, emphasize animal characteristics in learning and advocate their use as if they are equally applicable to human beings particularly in school learning situations. Behaviourist theories of learning are based upon the premise that all animal behaviour—that includes learning behaviour also—are instinctively subjected to influences and adaptation (or extinction otherwise) to the environmental factors and conditions. Accordingly the behaviourist approaches to teaching consist in creating and/or manipulating conditions and situations to cause and control learning and other behaviour in all situations.
Principles and methods of teaching and learning based on the knowledge of Qur’an are much older and long precede the modern psychology. Unlike animals, humans are not subjected to environmental influences. On the contrary they are inherently inclined and capable of influencing and controlling environments and all environmental factors to their needs and will. The Qur’anic principles and methods of teaching and learning are based upon the concept of nature of human nature, which in the Qur’an has been defined and explained in terms of strengths and weaknesses that are characteristic of all human beings with no exception to their racial, cultural, social and regional discreteness. As opposed to the present day psychological explanations of human behavior (that includes learning behaviour also), the Qur’anic psychology presents a holistic view of human nature, which is derived from verses of the Qur’an in terms of inherent strengths and weaknesses of mankind which include the following: Man is Aalim: Man’s being Aalim denotes his tendency and capability to acquire and posses Ilm. Man is Qadir: He has power to doing and becoming what he wants. Man is Mutakallim: He has ability and power to use language. Man is Samee and Baseer: In simple literal sense the two terms respectively refer to man’s abilities of seeing and hearing. In a broader sense they imply the sources of Ilm and intelligence. Man is Mudabbar: Being Mudabbar is the man’s being able to keep his eyes on the effects or the end results of all things and matters. Man is Hakeem: In general sense the term Hakeem refers to ‘stopping’, ‘checking’ and ‘preventing’. But in application it denotes ‘Ha’ka’ma’, which is the highest function of human intellect.
—The writer is Prof & Advisor to the VC, Sarhad University, Peshawar.
