Informal Islamic Education and its Role in Human
Resource
Development in Society: A Theoretical Evaluation
Kamiz Uddin Ahmed Alam∗
Mohammad Aman Uddin Muzahid*∗
Lecturer of the Department of English Language and LIterature, Darul
Ihsan University, Dhaka, Bangladesh.
∗* Assistant Director, STAD, IIUC, Dhaka Campus and Ph.D researcher
under the Department of Islamic Studies, Dhaka University.
Abstract: This article attempts to focus on Islamic education in the informal
setting, its correspondence with human resource development and the role of
this development to create a sound and balanced environment in society with
moral and spiritual values. Firstly, the paper addresses education and its
function in general and then education from Islamic perspective. Secondly,
it discusses the character of informal Islamic education, the role players
of the field of informal Islamic education, their status as teachers, the role
of a teacher, the competencies of a teacher, and teacher - learner
relationship in the light of Islamic culture and heritage. Finally, proposal on the specific subject of
Informal Islamic education and the strategies of imparting it are presented
in the article.
1. Introduction:
Education enlightens people on culture and
values. Islam has its own attitude towards education that education is the
instrument by which people can be trained in the Islamic way of life. It
aims at producing human resources following the Islamic teachings especially
spirituality and morality. The target can be materialised through the
different channels of education, i.e., formal, non-formal and informal. So,
Islamic education in the informal process is not negligible and its role
deserves to be considered significant comparing with that of formal Islamic
education. We observe that while formal Islamic
education is imparted, teachers and institutes
are engaged and the methodology is applied, but no technique is usually
applied for presenting Islamic teachings though in society a great number
of people with their missionary zeal are dedicated to imparting these in
the informal way. However, these people have the opportunities to apply the
teaching methodology and technique to carry out their noble duties
effectively. Considering this, the paper emphasises the status of the role
players of informal Islamic education, methodologies and techniques and the
certain aspects of this process of teaching to be followed by them for
developing human resource that surely can play an important role to build a
healthy environment in society.
2. Explanation of Paradigms
a) Education:
Education is a social function. Thus it serves
the society which maintains it. Its first and foremost role is to conserve
the existing culture [and values], by transmitting it from generation to
generation. But an equally important role is to renovate this culture so
that it may keep pace with changing times. As a cultural undertaking,
education is, therefore, not only an instrument of social stability, but
also an agent of social change. In both of its two roles, it serves one
purpose: continuity and growth of society. A society must be stable enough
to give us a foothold in the world of perpetual change and yet at the same time,
it must be flexible enough to adapt itself to changing needs of the time.
However, stable a society might be, it cannot rule out the possibility of
change in its cultural traditions; if it does, it becomes static and loses
not only its vigor, but also its hold and is finally wiped out of
existence.
Education is a process by which men and women, young
and old, are taught how to contribute to their own welfare and the welfare
of the society to which they belong. It prepares them for playing their
role in society adequately. In Platonic terminology, education is the
training of each individual to do, for what his talents peculiarly suit, in
such a way as to benefit the whole social group.
b) Education and Islam:
In Islamic perspective the principle of education
is that the recognition and acknowledgement of the proper places of things
in order of creation so that it leads to the recognition and
acknowledgement of the proper place of God and His existence.
Through education man must know his place in
human order that is his station and condition in life in relation to his
self, his family, his people, his community, and his society. He must know
the relationship between creations and creator applying the Qur’ānic
criteria of intelligence, knowledge and virtue.
According to Islam, education is the device for
enabling an individual to attain full stature and realize his nature, which
is
divine. It would be realization to become all he
has the capacity to be. This was due to this importance of education in
Islam that the Muslims established an exemplary system of Islamic
education.
It is clear from the various Western theories of
education that the West has utilitarian and materialistic emphases, while
in Islam seeking knowledge is the duty of every Muslim, a form of Islamic
worship for the betterment of this world and the hereafter.
Islamic educational terms, tarbiyah, ta’lim and
tadib, taken together convey the meaning and scope of education in Islam,
both formal and non-formal [and informal, also].
The Arabs used the word ta’dib meaning
“refinement or discipline” for what we call education. They called an
educator as muaddib (one who refines or teaches manners). In Arabic, the
word tarbiyah (education) is derived from the root raba-yarbu meaning to grow
or increase. Hence, education means gradual bringing of something to completeness,
perfection or maturity.
c) Informal Islamic Education:
Informal education is different from both formal
and non-formal education. Informal education is the life long-process by
which everybody acquires knowledge, skills, attitudes and insights from
daily experiences at home, at work, at play whereas formal education is
highly institutionalised, chronologically graded, and well structured education
system, and non-formal education is generally defined as any organized and systematic
educational activity carried on outside framework of the formal education system
to provide selected types of learning to particular sub-groups in the
population.
Besides, informal education is generally unorganised
and often unsystematic. Therefore, Islamic teachings and values that have
been imparted to people traditionally (not institutionally) for generation
after generation in the communicative approach are informal Islamic
education.
Islam starts its very journey with informal
education from the first Prophet Hazrat Adam (As) to the last Prophet
Hazrat Mohammad (Sm.). The Prophet’s (Sm.) teaching people from Darul Arkam
in Mecca to Masjid-e-Nababi and Ahle-Suffa in Madina and his last public
speech at Arafat imparted education which was informal education. Every day
activities of the Prophet (Sm.) still alive education for his followers.
And Islam was preached in different continents through informal education. Still
today it can play a vital role in Muslim society in bringing back its past
glory as well as coping with the modern
age.
Informal education is an immense need in our present
society if we consider the following realities:
a) A large number of people are still illiterate
(50%).
b)Even in formal channels, Islamic education is
not equally accessible to all.
c) There is the lack of concepts of Islam even
amongst the educated Muslims.
Islam is a practical religion in which Shari’āh
is based on the oneness and greatness of Allah and Prophethood. It would be
necessary to remind ourselves of the main elements of Islamic moral
education, either formal or informal education. These elements are:
a.
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The teaching of substantive moral judgments
which are taken from Shari’āh and which are binding on all Muslims.
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b.
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The cultivation of rationality, awareness and
moral understanding.
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c.
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The creation of a healthy environment in
society to allow people to discipline themselves practically into a moral
framework. This can he done by creating contexts and activities through
which moral education can be achieved.
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3. The Role Players of Informal Islamic
Education:
Mosques and Imams, Preachers, Islamic Donors and
Social Workers (NGO’s), Media, Teachers, Conscious Writers and Cultural
Activists and Local Government are absolutely able to impart informal
Islamic education all over the Muslim World.
All of
them can be generalized as teachers, and if they function accordingly, they
all deserve the status ensured by Islam to teachers. And the Muslims
irrespective of literate, illiterate, man, woman, professional,
nonprofessional, young and old can be regarded as learners of informal
Islamic education throughout the life.
a) Status of a Teacher:
Teachers in the Islamic system enjoyed a unique
status in the Muslim world [in its glorious era]. They presented a pattern
of moral and social leadership, which has no parallel in the social
structure of the modern world. The social gauge by which prestige of individuals
could be measured was not so precise and simple as it today.
In the Islamic society, teachers or ulama enjoy
a high social status. We have seen how the first verse in the Qur’ān
encouraged learning and teaching. Those who possess knowledge and teach it
to others are exalted and respected by Islam. The Qur’ān says: (58:11) “God will exalt those of you who believe
and those who are given knowledge to high degrees.”
The Prophet (Sm) says: “The learned ones are the heirs of the Prophets – they leave knowledge
as their inheritance: he who inherits it inherits a great fortune.”
In this saying the ulama or teachers are exalted
by being described as the heirs of the Prophets. To show the importance of
teachers, the stress in the saying is also on conveying or teaching
knowledge to others and this knowledge is described as great fortune,
indicating the worthwhile activities of the teachers.
b) The Role of a Teacher in Islam:
In all ideological systems of education,
specially the religious ones, it is the teacher who occupies the central
position. ... As an heir of the Prophet, the Muslim teacher is the custodian
of the cultural [and moral] values of Islam and that of the society which
derives strength from them. He is responsible for preserving the cultural
tradition by transmitting it from generation to generation and thus making
the growth and continuity of society possible.
His
responsibility thus is two- fold: to preserve the existing cultural
tradition; and to mobilise it, by bringing it into closer contact with its
own original spirit and with the spirit of modern times.16 So, a teacher to
impart Islamic education in informal channels, who has the opportunity to
play his role from the grassroots to the upper class of the society, should
be equipped with some essential competencies as well as the teacher-learner
relationship.
c) The Competencies of a Teacher:
A Muslim teacher should be aware of certain competencies.
We have to keep these characteristics in view while imparting informal Islamic
education for ensuring its beneficial effects on society and also
developing or organizing any programme of teacher training in the ummah.
These are as follows:
a.
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A Muslim teacher should comply with the
Sharia’āh .
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b.
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A Muslim teacher should fear God.
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c.
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A Muslim teacher should possess sound personal
character.
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d.
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A Muslim teacher should be a model for
students in personality and character.
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e.
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A Muslim teacher should be kindhearted, gentle
and lenient to students.
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f.
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A Muslim teacher should be dignified and
solemn.
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g.
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A Muslim teacher should be a missionary.
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h.
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A Muslim teacher should teach with good
motive.
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i.
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A Muslim teacher should be intellectually
competent.
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j.
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A Muslim teacher must possess and transfer the
Islamic vision.
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d) Teacher-Learner Relationship:
The teacher-pupil relationship in Islamic
education was raised to such a level that Muslim teachers treated their
sons and pupils alike. In most cases they did the fullest measure of justice
to the intellect and ability of students and prized talented pupils more
than their sons. Caliph Ali (R.A) rightly bestowed teachers the status of
one of the three fathers of man, the other two being real father and the
father-in-law. Teachers of the Muslim world were essentially loco parents
for pupils and helped them with all the means at their disposal in pursuit
of learning. Teachers even used to extend monetary help to needy students
of their circle instead of receiving tuition fees from them. Imam Shafii
was helped most generously by Imam Muhammad bin al-Hasan and even by Imam
Maalik while the help rendered by Imam Abu Hanifa to his pupil Imam Abu
Yusuf prevented him from giving up his studies. Qazi Ibn Furat received
eighty diners from his teacher
when he came to know that his student could not
continue his studies with the money his family gave.
4. Informal Islamic Education and Human Resource
Development:
Human resource development is a process of
helping people to acquire competencies. It is a process of increasing knowledge,
skill and the capacity of people in society. From economic and political
perspectives the concept of human resource development is viewed in
different ways. From the social and cultural point of view, the development
of human resources contributes to the enrichment of life. To Islam human development
means the development of spiritual and human virtues. The Islamic
perspective of education and human resource development corresponding to
the three stages of human development is depicted in the following table.
Mohsenun Nafsul Mutmainna
Development of spiritual or human virtues)
↑
Muttaqin Nafsul Lawwaman
Realization of the Ultimate Truth and
Development of love and obedience to Allah)
↑
Muslimun Nafsul Ammara
(Development of physical skill and mental
competence)
↑
Mushriq+Mu’min An-Naas
(Non-believers) + (Believers) = (Men)
In fact, Islam encourages its followers to
achieve the highest degree of human virtue i.e. Ihsan that is also the root
of Islamic spiritualism and morality. In Islamic moral teaching it is to be
remembered that we will have to provide an account to the Almighty Allah on
the Day of Judgment for all of our action on earth.(Qur’ān 2:281).Informal
Islamic education aims at producing spiritually and ethically developed
human beings. This Islamic perspective can effectively be imparted to the
people of the society in the informal setting of Islamic education through
its different ways and the people will be able to play the vital role to
build a society being enriched with moral and spiritual values.
a.
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Some important Aspects of Informal Islamic Education
for Creating a Healthy Environment in Society:
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Society and individuals are reciprocally
dependent. Individuals have the definite role to preserve their faith,
culture and way of life in the society. They can build a society that will
be really a place of peace and harmony and free from the different sorts
of conflicts and chaos. To build such a society, the following aspects can
be regarded as the subjects of informal Islamic education, and they
should be presented to the people in the light of Islam with the
explanations of their social, religious, moral and spiritual functions:
• Teaching people regarding the accountability
to Allah
• Teaching people to lead a disciplined
Society
• Brotherhood
• The principles of humanity
• Taking decisions through consultation
(Mushwarah)
• Sense of obedience
• Sense of sacrifice
• Justice
• Good behavior
• Forgiveness
• Reliability
• Respect and love
• Ensuring others rights
• Tolerance
• Calling for good and forbidding evil.
In addition to that one curriculum may be
developed to impart informal Islamic
education.
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b.
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Teaching Strategy:
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Informal education is practically based on
communicative teaching method. Communicative teaching must be interactive
in nature and must not become merely a matter of uninterrupted
transmitter and receiver. ‘The Grand Principles’ of Communicative
teaching is outlined in the Holy Qur’ān: “Call to the way of your Lord
with wisdom and beautiful preaching and
argue with them with that which is best.”
(Qur’ān16:125 ) has three distinct parts:
a.
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Application of wisdom: The
teaching materials have to be judiciously chosen keeping in view, the
learners’ age, background, experience and qualification.
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b.
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The materials have to be
suitable and worthwhile.
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c.
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Application of beautiful
preaching i.e. exposition: For beauty of
exposition the teachers of
informal Islamic education have to consider
the application of logic in
teaching, the use of appropriate language
and the importance of clear
voice to impart Islamic education.
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d.
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Application of the best
possible way of arguing: The best possible
method of arguing can be
obtained only when the teacher attempts
with care and patience, to
answer as far as possible various queries
that exist in the minds of the
learners.
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Incidentally, query is the basis of knowledge
and the Holy Qur’ān does not discourage queries as long as the queries are
made for the satisfaction of one’s soul (Qur’ān 2:260).
According to Alexander White, to transmit
something three things i.e. greed, fear or curiosity will be created among
the audience.21 According to Robert E. Slaving, effective instruction is an
art of teaching that is sensitive to the content, the context and to the particular
needs of students. There are many models and literature about effective instruction
and one of them is the QAIT model recommended by Robert Slaving. QAIT stands
for Quality of Instruction, Appropriate levels of Instruction, Incentive
(teachers
make sure that students are motivated to work on
instructional tasks and learn the material presented) and Time (needed to
meet the students’ ability to comprehend the lesson or material presented).
We have observed the Prophet’s (Sm) rich methods
of instructions guided by the Qur’ān. A brief summary of them can be
categorized as follows:
•
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Story telling (primarily to derive lessons
from stories of past)
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•
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By example/modeling
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•
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Stories of righteous
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•
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Physical example
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•
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Discussion using current event (taking
advantage of current situation to stress a point)
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•
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High morals
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•
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Using concept of hope (or reward i.e.,
Paradise)
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•
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Using concept of fear (or punishment i.e.,
Hellfire)
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•
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Competition to attain goodness
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•
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Speaking to people in the language they can
understand (past knowledge/ experience is an important factor)
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•
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Reaching a point step by step
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•
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Sense of humour (without deviating from the
truth or losing selfrespect)
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•
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Duaa in front of a person
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•
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Indirect instruction (to benefit all the
audience and at the same timewithout embarrassing any particular person )
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•
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Repetition
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•
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Enumerating ( mention a number before
delivering the point in order to prepare the audience on what to expect)
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•
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Raising points by raising questions
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•
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Rhythm (delivering advice in a rhythmic
manner)
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•
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Stressing on using preposition [connectors] to
state an important fact (i.e., indeed, at the beginning of a point).
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It is vivid that no techniques of teaching
Islamic materials would succeed unless the teacher has a good image amongst
his audience. The techniques must be based on an effective interaction
between the teacher and the learner and should be focused on the involvement
of people. The techniques should vary from learner to learner depending on the
levels of their education and understanding. The techniques should also
depend on the ways in which informal education is being imparted. The ways
may include the following:
• Woaz
• Khutba
• Talk on Radio
• Talk on Television
• Seminar or Workshop
• Written materials
• Cultural Programmes.
Though some of them have their association with
formal education, they can be applied as the instruments of the informal
process of Islamic education.
The people engaged in imparting informal Islamic
education must apply the above methodology. They must be knowledgeable and
thoughtful. Further, Informal Islamic education should be communicated in
the most convenient way.
5. Conclusion:
In this article an attempt has been made to
highlight the role of informal Islamic education to help build a healthy
environment in society from moral and spiritual perspectives, it also gives
an extensive strategy to be applied by the concerned teachers for imparting
informal Islamic education effectively. Certain contents of informal
Islamic education outlined here, if implemented, surely will function as
effective means for building the stable society. This type of society is an
immense need in the age of the moral and spiritual crises. Such a society
can help the Muslims live harmoniously and peacefully, and achieve
salvation from Allah in the life hereafter. Besides, the society will inspire
the non-Muslims towards the teachings of Islam and play a very significant
role to remove the misgivings about Islam.
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