On an Ethical Enunciation of Islamic Philosophy of Education

In Ann Chinnery, Nuraan Davids, Naomi Hodgson, Kai Horsthemke, Viktor Johansson, Dirk Willem Postma, Claudia W. Ruitenberg, Paul Smeyers, Christiane Thompson, Joris Vlieghe, Hanan Alexander, Joop Berding, Charles Bingham, Michael Bonnett, David Bridges, Malte Brinkmann, Brian A. Brown, Carsten Bünger, Nicholas C. Burbules, Rita Casale, M. Victoria Costa, Brian Coyne, Renato Huarte Cuéllar, Stefaan E. Cuypers, Johan Dahlbeck, Suzanne de Castell, Doret de Ruyter, Samantha Deane, Sarah J. DesRoches, Eduardo Duarte, Denise Egéa, Penny Enslin, Oren Ergas, Lynn Fendler, Sheron Fraser-Burgess, Norm Friesen, Amanda Fulford, Heather Greenhalgh-Spencer, Stefan Herbrechter, Chris Higgins, Pádraig Hogan, Katariina Holma, Liz Jackson, Ronald B. Jacobson, Jennifer Jenson, Kerstin Jergus, Clarence W. Joldersma, Mark E. Jonas, Zdenko Kodelja, Wendy Kohli, Anna Kouppanou, Heikki A. Kovalainen, Lesley Le Grange, David Lewin, Tyson E. Lewis, Gerard Lum, Niclas Månsson, Christopher Martin & Jan Masschelein (eds.), International Handbook of Philosophy of Education. Springer Verlag. pp. 671-688 (2018)
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Abstract

The question about what Islamic philosophy actually is, might best be answered by looking at the Qurān. In this text, one encounters terms like ‘ilm, hikmah, ‘aql and tafakkur, which are generally associated with actions of inquiry and hence attuned to philosophical inquiry. It is important to bear in mind that, although the Islamic faith came into contact with a number of other civilisations – such as Greek, Persian, Syrian, Egyptian and Indian cultures – thanks to the rapid expansion of the Muslim Arab civilisation, following the death of the Prophet Muhammad, these contacts should be not overestimated in relation to their philosophical influence. While the seminal thoughts of Socrates, Aristotle and Plato are widely evident in the works of Islamic philosophers such as al-Kindi, al-Fārābī, ibn Sīnā, ibn Rushd, ibn Miskawayh, al-Ghazzālī’ and ibn ‘Arabi, philosophy in Islam is focused expansively on hermeneutical expositions of the Qurān and most commonly related to the notion of hikmah.In considering, therefore, what an Islamic philosophy of education might embody and propagate, this chapter will use the Qurān to offer particular ethical insights into, firstly, how education is conceived in Islam and, indeed, what constitutes an educated person. Secondly, I consider why the pursuit of education is obligatory on all Muslims and why the Qurān is explicit in its stance that without knowledge an individual can know neither him- or herself nor God. Thirdly, I attempt to establish what the Qurān hopes to achieve through its insistence on the pursuit of education.

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