Dr M Athar Khan
PURPOSEFULNESS of life of man demands that processes of teaching and learning must focus development of human aspects by making use of all inherent human strengths and weaknesses that provide natural inclination and motivation for human behavior in all situations that include teaching and learning as well. As it continues from the previous article, human weaknesses also provide equally strong bases and motives for all learning acts and activities. While man has been endowed with strengths that distinguish him from all the other creations, he is not without weaknesses of his own. As regards his strengths, they place man above and as superior to all the other beings, as man has power to use them for manipulating things and situations to his own will and welfare as well as for the benefits of the Ibaad (all the others who concern man in any way). In the same context the human weaknesses are such that as stated in the Qur’anic verse 95:5-6, they cause man to become the lowest of the low. Because, they are such that they make the man use them negatively for himself and for others. It is these weaknesses that necessitate disciplining the mankind through the process of education. The human weaknesses include the following:
Ungratefulness: It simply means one’s being unable to realize and appreciate the value and make proper use of what he has had from someone else. Fakh’r: Fakh’r is often symptomatic of inactivity and lack of diligence. Injustice: Injustice is opposite of the word justice, which in Arabic is translated as Adl, meaning equalizing or making of the same weight. It also means proportion, balance and the middle of two extremes (e.g. right and wrong, good and bad, truth and falsehood, virtue and evil etc.). Injustice in Arabic language denotes opposite of Adl. Man’s tendency to be unjust causes one to negatively destroy balance in his thoughts, behaviour, dealing with other people and the like. Al‘ajalah: Al’ajalahis a human weakness which causes one to seek or desire to hasten. It is opposite of patience and perseverance. It connotes the desire to pick fruit before it is ripe. Fatara: The word Fatara in Arabic is used to denote weakening, slowing down, quiting down or decreasing intensity of activity, briskness, liveliness etc.
Qanit: Despondency (feeling downcast, disheartened, hopeless etc.), which is usually caused by hardships in life and failures in attaining goals or objectives. Zaalim: Basically the Arabic root word za’la’ma’ means darkness. It has been used in Qur’anic verses in several contextual meanings to signify darkness, ignorance, injustice, wrongdoing and transgression etc. It is also used for not placing or using a thing at its proper place and time, In ethical context the word za’la’ma’ is used to mean to injure; to be unjust, wicked, oppressive and/or tyrannical. All of what the word za’la’ma’ means is ascribable to being Zaalim. Jaahil: The two words Zaalim and Jaahil are sometimes used together to mean both transgression and ignorance. However, while one’s being Zaalim is overt, and it is observable in the individual’s behaviour as it affects others; being Jaahil relates to the inner self. It is covertly reflective of an individual’s mental and emotional state as it affects one’s own self and behaviour. Al’jidaal: means dispute, argument, controversy, discussion. In its real sense the word Al’jidaalimplies futility as the purpose of jidaal is only to prove ones’ superiority over the other.
Dho’f: The word Dho’f means and includes all kinds of weaknesses—physical, mental and spiritual. What is special about Qur’anic principles and methods of teaching and learning: For teaching and learning, as for all purposes, the Qur’anic view of ‘nature of human nature’ as stated in terms of his strengths and weaknesses, identifies and defines the inherent characteristic attributes of mankind, that provides bases for explanation, understanding and control of human behaviour in teaching, learning and in all the other situations. Accordingly, the features that are characteristic of the Qur’anic principles and methods of teaching and learning and distinguish them from others include the following: (a). Each of the methods of teaching is based on specific human characteristic.(b). Keeping in view the Qur’anic concept of Ilm, each method of teaching aims at developing in the learner, both, the knowledge and the related capability or capabilities in the field of learning. (c). Each of the methods of teaching involves more than one capabilities of man for learning things; hence each act of learning develops more than one capability in the learner. (d). The present day Cognitivist Approach to learning, appears to be somewhat closer to the Qur’anic view of learning: however, as compared with it, the Cognitivist Approach to learning still presents a narrower view of human element in learning. (e). Qur’anic principles and methods of teaching are based on the revelationary source of knowledge. They are characterized by universality, absoluteness and constancy. They, therefore, hold true for all times, climes situations and conditions.
—The writer is Prof & Advisor to the VC, Sarhad University, Peshawar.
