Dr M Athar Khan
MODERN concepts of teaching are based upon theories of learning, developed as result of laboratory research on mals (Stimulus- Response or SR theory, Operant Conditioning and Classical Conditioning theories of learning), or speculative theorizing of views about learning. In either case views about principles and methods of teaching have been subject to change and variation. On the contrary, the Qur’anic principles and methods of teaching are derived from and based upon the revolutionary (stated in the verses of the Qur’an) facts and principles that are absolute and universal. The Qur’anic concepts of Iq’ra, Ilm, Ibaadah and Kasab lie at the base of all aspects of Madrassa. In reference to teaching each of the above concepts has its own meaning, which together with others denotes concept, scope and process of teaching in the Madrassa.
Iq’ra: Iq’ra, the first word of revelation (Wahee) has special significance for teaching in Islam. The Arabic meanings and its uses in the Qur’an include ‘reading’, ’teaching’, ‘proclaiming’, ‘announcing’, ‘compiling’ etc: all of which relate to teaching in one or the other way. The order and place of the word Iq’ra in the revelation of the Qur’an, its meanings and religious significance, and the whole text of the Holy Book that follows it, have following implications for vocation of teaching and the job of the teacher in Islam. (i) Implementing Iq’ra at first step necessitates expression in thought and/or words Niy’yat (Intent) for consciously and voluntarily focusing attention on what one has to do in a given situation. Primarily Niy’yat in teaching involves vow or declaration in thought and/or words for performing act of teaching in accordance with the Qur’an and Sunnah of the Holy Prophet (SAW). (ii) Religiosity and sanctity of vocation of teaching equates teaching to the mission of prophets and act of Ibaadah, which prescribe norms and standards of ‘teaching behaviour’ with reference to the personality characteristics, and mission of prophets of which life of Holy Prophet (SAW) presents the best copyable model. (iii) All acts of teaching and related activities emerging from Iq’ra, imply obeying orders of Allah (SWT), which further imply that one’s ‘teaching behaviour’ in all aspects must conform to the objectives, norms, principles and methods of teaching as they are derivable from the text of the Qur’an.
Ilm: The concept of Ilm as described earlier demands that the teacher must possess and demonstrate in his teaching behavior the kind and level of the Ilm (knowledge combined with practice) that he teaches. In all its meaning the word Ilm always denotes knowledge and skills that are good and beneficial and lead to the life of piety in this world as well as salvation in the life hereafter. For Muslims it is important to understand and remember that it is only the Qur’an which provides complete code of life of piety for this world and guidance for the world hereafter. The teacher in Islam is, therefore, required only to acquire and impart Ilm that is good and beneficial to the individual and to the Ibaad in general. It is also important that Ilm is acquired and imparted (taught) in ways that conform to the principles and methods of teaching and learning which are explicitly stated or implied in the verses of the Qur’an (Article-12). Ibaadah: Concept of Ibaadah as it relates to teaching requires that it is focused on inculcating in the student (the learner) knowledge and understanding of his obligations as well as demonstrable practice of the same in all matters relating to his responsibilities to himself (developing his potential and preparing himself for life as a Muslim), his responsibilities to the Ibaad (to care, respect and safeguard the interests, and promote welfare of other people and things and to justly and properly treat and add to things and objects that constitute his environment and that are used as means of man’s subsistence, well being and comfort) and his responsibilities to his Creator (SWT) in way of obeying His orders in all matters of life.
Kasab: In the context of education in Islam—together with the concept of Ibaadah—the element of Kasab forms the core of all teaching activities. The word Kasab means, “To gain, acquire, seek after, and gather (riches). In the Qur’an it is frequently used in reference to the provision, which a man has laid up against a future life.” The term Kasab implies the interests of one’s self as well as the interests of others. In reference to teaching it implies that the knowledge and ability that are taught must not only focus the benefit of the student as an individual, but they must be beneficial to the others also. As it is implied in the meanings and broader connotations of Iq’ra and Ilm, teaching in Islam signifies all of a prophetic mission, a sacred duty, and a religious binding on all Muslim men and women. It also means that in Islam, teaching is an occupation as well as an act of righteousness which promises Riz’q for this and the world hereafter. In Arabic language the word Riz’q has a wider connotation. It includes all those means and materials that are essential for subsistence, continuation and development of human life and which are only beneficial to man.
—The writer is Prof & Advisor to the VC, Sarhad University, Peshawar.