course: islamic system of education (6505) assignment no: 1

1

Kashmir Academy 0345-5395288; WhatsApp: 0312-5043992

Course: Islamic system of education (6505)

Assignment no: 1

QNO1: Write down the distinctive features of Islamic society and compare the

contemporary society with Ideal Islamic society.

ANS: The Islamic Society is unique in its structure, composition and its characteristics. These

characteristics are depicted from the Quran and Hadith. The following is a partial list of the

characteristics of an Islamic society:

1. Enjoining what is good

2. Forbidding what is bad

3. Faith in Allah

These three characteristics are summarized in the Quran in Surah Al-'Imran (The Family of

'Imran). "You are the best of peoples, evolved for mankind, enjoining what is right, forbidding

what is wrong and believing in God" (3:110).

4. The fourth characteristic of the Islamic Society is based on Moderation, and it is an Ummah of

moderation. This concept of community of moderation is explained in the Quran very nicely. In

Surah-Al-Baqarah (The Cow), Allah says, "Thus have we made of you an Ummah justly

balanced, that you might be witnesses over the nations, and the Apostle a witness over

yourselves,"(2:143).

2


5. The fifth characteristic of the Islamic Society is one Ummah. This concept of being one

Muslim community is explained nicely in the Quran. In Surah Al-Anbiya (The Prophets), Allah

says:

"Verily, this brotherhood of yours is a single brotherhood, and I am your lord and cherisher:

Therefore serve me (and no other)" (21:92).

This concept of being one Ummah is explained nicely in Surah Al-Mu'minun (the believers)

Allah says:

"And verily this brotherhood of yours is a single brotherhood, and I am your lord and cherisher:

therefore fear me (and no other) (25:52)

6. Another characteristic of the Islamic Society is based on the concept of Consultation. Allah

designated a whole Surah in the Quran under the title of Consultation. In Surah Ash-Shura

(Consultation) Allah says: "And who (conduct) their affairs by mutual consultation; who spend

out of what we bestow on them for sustenance," (42-38).

7. Another characteristic is that of Brotherhood. The Islamic society is built on the concept of

brotherhood. Muslims are ordained to have the feelings and application of concept of

brotherhood. In this regard, the Quran states in Surah Al-Hujurat (The Inner Apartments) the

following:

"The believers are but on single brotherhood." (49:10).

3


This concept of brotherhood is explained in the Hadith of the Prophet Muhammad (pbuh)which

has been narrated by Al-Nu'man Bin Basheer that prophet Muhammad (pbuh) said: "The

similitude of the believers in their kindness, mercy, affection and compassion toward one

another, is like a body, when one organ ails, the whole body is drafted to take care of the

problem."

8. Another important characteristic of the Islamic society is that it is built on the concept of

Taqwa. This word "Taqwa" may be defined to mean self-discipline, self control, self-restraint,

self evaluation and self education. In this regard Allah demanded from the Muslims who are the

members of the Islamic Society to have Taqwa. In this regard, the Quran states in Surah Al-

Imran. "O you who believe! Fear God as He should be feared, and die not except in a state of

Islam," (2:102)

This concept of Taqwa was explained by one of the companions of the Prophet to mean: "Taqwa

is the respect (fear) of the Almighty, the doing by what was revealed, the acceptance of whatever

little you receive, and the preparation to depart from this world."

9. Another characteristic of this Ummah of Islam is being an International one. Islam merged all

nationalities altogether into one Ummah. Islam transcended all types of nationalities, languages,

and ethnic backgrounds and hence established an international community committed to the

concept of La Ilaha Illallah and Muhammad Rasulullah. This type of international community is

being demonstrated during the daily prayers, the Friday congregational prayers, during the two

feasts and especially during the time of Hajj Pilgrimage). It should be mentioned here that Allah

reminded the Muslims that they are made out of different nationalities. The Quran states in Surah

4


Al-Huiurat the following: "O mankind! We created you from a single (pair) of a male and a

female, and made you into nations and tribes, that you may know each other(not that you may

despise each other). Verily the most honored of you in the site of God is (he who is) the most

righteous of you. and God has full knowledge and is well acquainted (with all things)," (49:13)

10. Another characteristic is the reciprocal responsibility of the individual and the Ummah. The

individual is to strive to help and protect the community. On the other hand the community is to

take care of the welfare of the individuals. The concepts of Zakat, charity (Sadaqah) and interest

free loans (Qard hasana) are among the financial reciprocal responsibilities of the community

and the individuals toward one another.

11. The concept of Advice is another characteristic of Islamic Society. Prophet Mohammad

(pbuh) said narrated by Abu Ruqaiyah Tamim BinAwss Al Dari that the Prophet (pbuh)said:

"The Religion is Advice. We asked: for whom? He said: for Allah, for his book, for his

messengers, for the Imams of the Muslims, and for the rest of the Muslim Ummah." Reported by

Muslim.

12. The concept of leadership is another characteristic of the Muslim Ummah. Muslims are

commanded to appoint a leader. They are ordained to obey him as long as he is applying the

rules of Allah; and as long as he is serving them by him self. Allah says in the Quran in Surah

An-Nisa' (The Women): "O you who believe! Obey God and obey the Apostle, and those

charged with authority among you. If ye differ in anything among yourselves refer it to God and

His Apostle, if you do believe in God and the last day, that is best," (4:59)

5


Prophet Mohammad (pbuh) said: "There is 110 obedience to any creature while disobeying the

Creator." Reported by Ahmad and Al-Hakim.

It should be pointed out here that the leader is riot infallible. The concept of "The Infallible

Imam" does not exist in Islam. The only infallible are the Prophets themselves.

13. One important characteristic of the Islamic Society is the concept of Jihad. Jihad is to be for

the sake of Allah, i.e. to apply rules and regulations of Allah, and for the pleasure of Allah. Jihad

is meant also to defend the land of Islam and to defend the Muslims themselves. Allah says in

Surah-Al-Baqarah: "Fight in the cause of God those who fight you, but do not transgress limits:

for God loves not transgressors." ( :190). Prophet Muhammad (pbuh) said "If any community

leaves Jihad behind them, Allah is to prevail punishment on them."

The above mentioned characteristics are by no means all the ones that the Islamic Society is

privileged with. However, if Muslims of today do adhere to such characteristics and apply them

in their daily lives, many of their daily problems will be solved.

Comparison of contemporary society with Ideal Islamic society:

Modernity signifies "both a historical period as well as the ensemble of particular socio-cultural

norms, attitudes and practices that arose in post-medieval Europe and have developed since, in

various ways and at various times, around the world. While it includes a wide range of

interrelated historical processes and cultural phenomena, it can also refer to the subjective or

existential experience of the conditions they produce, and their ongoing impact on human

culture, institutions, and politics." 1

https://www.islamicity.org/9110/islam-and-modernity/#1.

6


Modernity is the quality of being modern, contemporary or up-to-date, implying a modern or

contemporary way of living or thinking. Modernity is often depicted as a period marked by a

questioning or rejection of tradition and its normative uniformity as well as structural

homogeneity, in favor of such novel or burgeoning standards and systems as rationalism,

personal freedom, individualism, social, scientific and technological progress, industrialization,

professionalization, secularization, representative democracy, public education, etc. At the heart

of modernity stand cultural and intellectual self-realization, self-consciousness and re-birth, that

is, deliverance and liberation from the fetters of Middle Ages stained with ignorance and

superstition, and when the voice of religious authorities was imposed over personal experience

and rational activity. Hence, the appellations of some of the major cultural, intellectual, social

and philosophical currents of the day, especially those of the early modern period from the 15th

to the 18th centuries, featured such catchy terms as re-birth, reason, enlightenment, discovery,

revolution, etc., so as to unmistakably draw attention to the omnipresent exuberance.

The word modern comes from the Latin words modo, meaning just now, and modus, meaning

now, but the term modernity has a stronger meaning, suggesting the possibility of a new

beginning based on human autonomy and the consciousness of the legitimacy of the present

time. Modernity is also said to imply that everything is open to query and to testing; everything

is subject to rational scrutiny and refuted by argument.2 While the term modernity was firstly

coined in the 19th century, the first known use of the adjective modern was in the late 16th

century.3 However, according to some, the first use of the term modern goes back to the early

Christian Church in the 5th century when it was used to distinguish the Christian era from the

pagan age. However, the term did not gain widespread currency until the 17th century.4




7


The initial emergence of the concepts of tradition, modern and modernity had nothing to do with

Islamic scholarship and the world of Islam. However, since one of the most important features of

the early European modern period was its globalized character, the Islamic world, which never

ceased its close cultural, social and military interactions with the West, was quickly affected by

the large-scale changes that were sweeping across Europe. The matter was further exacerbated

by the fact that while the Western world was in its dramatic cultural and intellectual ascendancy,

the Islamic world was in its as dramatic and swift decadence. One of the most painful corollaries

of those developments was the subsequent colonization of Muslim Land by the leading Western

Powers. Thus, insatiable quest for modernity in Europe turned for Muslims into colonization, and

the latter soon became a lengthy process of Westernization of Islamic personality and culture.

Consequently, there has been a tendency in the Islamic world since the late 19th century to

explore more systematically the prevalent calamity and try to put forth some comprehensive,

authoritative and well-structured solutions.

QNO2: Write down the educational objectives and their significance given by Allama

Iqbal. Enlist some specific objectives as a teacher.

ANS: It is important to note that all great educators have been great philosophers. Plato’s

scheme of cultural education depended upon his idealism. Rousseu’s anti-social philosophy gave

rise to his natural education. Pragmatist philosophy has been responsible for the project method

in education. It is true that Iqbal was not an educationist in the strict sense of the word; but one

cannot deny his contribution to our educational ideology. He did not present any specific

8


educational technique or methodology; but he directed our attention to those basic and

fundamental principles of education which underlie all the sound educational practices. When we

work out the practical implications of his educational ideas they do throw lurid light on the

modern problems of education and point out to their healthy solution.

Education

Education, which signifies the development of personality, is a purposive process; it is a process

which is consciously directed towards some end. Mill defines it as, “culture which each

generation purposely gives to those who are to be successors in order to qualify them for at least

keeping up and if possible for raising the level of improvement which has been maintained”.

Similarly, K. G. Saiyadain remarks that “Education in its full and correct signification must be

visualized as the sum total of cultural forces which play on the life of individual and community.

If this is clearly understood, it follows that an emergence of an outstanding creative thinker, who

has distinctive message to give or new values to present before the world, is a phenomenon of

the greatest interest for the educationists, and the more his ideas catch the imagination, the

understanding and enthusiasm of his contemporaries, the greater must be his influence as the

educative force”.

Viewed in his perspective, one cannot escape the fact that Iqbal comes under the category of the

educationists, though he is not an educationist in the limited sense. Every educational system is

concerned with the critical evaluation and transmission of the cultural heritage, knowledge and

ideas of social groups, to its young members, and is thus much wider in its outlook than the

narrow system of education that goes on within the precincts of schools and colleges. This

9


limited process of teaching and learning does not take into account the social and the personal

influences which shape and modify the destiny of the individual and of the community. Iqbal

lays special emphasis on these cultural factors and his philosophy of life is of infinite value for

education. Like other educationists, he stresses the fundamental point that the educator must

necessarily inquire into the nature and function of the self in relation to the environment in which

it is placed.

Self, according to him, is not a mere illusion, as some of the pseudo-mystics and pantheists

would have us believe. It has, on the other hand, an abiding significance of its own. The doctrine

of self-negation, according to Iqbal, is positively dangerous in its socio-political implications.

Thus, Education is concerned with the problems of individual and society. It is the process of

enabling the individual to take his rightful place in the society. It must, therefore, be interested in

those studies which concern the individual on the one hand and the society on the other.

Naturalism in Education

The child occupies the central figure in the educational system of the naturalists. The subject and

method of education must be in consonance with the natural tendencies of child’s mind, his

instincts and emotions. While educating the child the teacher must take into consideration his

dominant psychological trends and the stage of development of his personality. The psychology

of development is of utmost importance for education. We must study the nature of infants,

children and adolescents and adjust our educational approach accordingly.

10


Psycho-analysis has given a great impetus to naturalism in education. It stands for unrestricted

expression of the unconscious impulses of the child. He must be given freedom and opportunity

for natural development so that he may not suffer from mental depression and conflict. It

condemns sexual taboos, authoritarian methods and corporeal punishment.

Rousseu considered that the first twelve years of human life are extremely important. During this

period the child must be given full opportunities for the perfection of his instruments of

knowledge, namely, his sense organs. Nothing was to be done during this period to mould child’s

mind. He was not to read and write. His body and his sense organs were to be exercised and

trained. No moral training should be imparted to him during this period.

Like, Rousseu, Iqbal emphasises the empirical aspect of know-ledge. He realised the importance

of sense-perception. According to him development of an active personality is impossible

without concrete environment. Self-realization, which according to Iqbal, is conducive to

educational goal cannot be conceived without the material environment. He further realised the

importance of freedom which was particularly emphasised by the naturalists. According to Iqbal,

the latent power of the individual cannot develop, unless he is placed in an atmosphere of

freedom and is thus able to interact with the environment and thereby get direct and first-hand

experience. Yet, he is a rigid disciplinarian and advocates such strict regulations as prepare the

child for straneous obligations of life. In other words, he does not agree with Rousseu’s

“freedom idea” in its extreme form. Naturalists further stress on adjustment to environment as

the educational aim. Iqbal differs from the naturalists, insofar as he holds that, not adjustment,

but the conquest of the environment is the real aim of education. Therefore, according to him the

child should not yield himself to environmental forces. Man has always been mastering his

11


material environment and shaping and re-shaping it according to his own needs and desires.

Consequently, against the views held by the naturalists, Iqbal contends that the environment

should be shattered and re molded if it does not accord with the aspiration of the individual. He

expresses this idea when he pleads that if the world does not conform to your standards, instead

of submitting to it you should destroy and remold it.

QNO3: Describe the need and importance of education with reference to Quran and

Sunnah.

ANS: The word Islam defined by the Quran itself means submission to the Supreme Being and

compliance with His laws, which constitutes Nature. Islam lays special emphasis on the

acquisition of knowledge.

Concept of vicegerent of man: According to Quran, Allah has made man as a vicegerent due to

knowledge (IIm-ul-Asma), when angels argues about the vicegerent of man than Allah (SWT)

taught Adam the names of some things and then Adam told them and hence proved his ability for

vicegerent on earth. This shows the importance of acquiring knowledge from the Quranic point

of view (Surah AL-Baqra Foruth Ruku). It is obligatory alike for both Muslim male and female.

Knowledge is of two types, revealed knowledge and acquired knowledge. Revealed knowledge

has been given to human beings, through prophets by Allah. Acquired knowledge is that which is

being acquired by the human beings though the study of natural phenomena, attitude of man and

through the study of society. Quran says that for the prosperous life on earth both kinds of

knowledge, revealed and acquired is necessary. It shows the basis of the educational set-up in

Islam where the children are not only equipped with religious knowledge but also with acquired

12


that is scientific knowledge so that they can live a righteous and prosperous life. That is why the

knowledge in Islam is considered as the greatest gift of Allah to Man. It helps man to attain

righteous and prosperous life. Education is the process through which knowledge is transmitted

from a section of society to another section. It also reflects the philosophy on which it is based.

Islamic philosophy derives its origin from the spirit of teachings of the Quran and Hadith (the

saying of the Holy Prophet may peace be upon him). The Qayas and Fiqqah, are also the crucial

components.

The word Quran literally means reading or recitation. Islamic education aims to discovering and

formulating Allah’s will.

Quran indicated basic principles that lead a Muslim to observation of the universe and Nature,

where he can find the answers to many question by his own efforts.

We would certainly appreciate that how nicely Quran gives hints in respect of various branches

of learning and advises man to use intellect. So much so that Quran says in Surah Al-Aaraf that

those who do not us their abilities us as intellect, eyes and ears will enter into the fire of hell

because they are inferior than animals. It should be noted that the Quran explains the actual

practical shape of life by demarking the borders of the various aspect of life.

Quran being a complete code of life says “We have sent down to you the book, as an explanation

for everything.”

The Quranic text is divided into 114 chapters. Each chapter is called “Surah” which consist of a

certain number of verses each called “Ayah”.

The revelations continued in Quran were not all revealed on one occasion but at long intervals

and in response to special needs to the prophet (peace be upon him) lived at Mecca for thirteen

years and at Medina for ten years. The revelations which the Prophet (peace be upon him)

13


received in Mecca period are mostly concerned with general percepts that urges strongly and

earnestly the man to righteousness.

Quran is not a book of science or any other particular field of knowledge but it deals, mainly

with basis principals of human life. Therefore, Quranic concept of education is that it explicitly

teaches its readers principles in each and every sphere of life so that its followers have complete

knowledge about their pattern of life.

Quran is the fountain head of wisdom, from which all other sources of knowledge derive their

authority. It consist of very words of Allah, revealed on Prophet Muhammad (Peace be upon

him) in twenty three years, first in Mecca and completed in Medina. The Holy Quran says, “This

day have I perfected for you, your religion and completed My favor on your, and chosen for you

Islam as a religion.

Islamic education system comprises of the following principles:

1. Belief in the oneness, immateriality, absolute power, mercy and supreme compassionateness

of the Creator.

1) Charity and brotherhood among mankind.

2) Subjugation of passion.

3) The outpouring of a grateful heart to the Giver of all good.

4) Accountability of human actions in another existence.

5) Developing a sense of social consciousness i.e. enjoining what is right and forbidding what is

wrong.

Hadith

The next source of Islamic foundations of education is the Hadith, Ahadith as plural. Hadith

derives its authority and validity from Holy Quran. Quran says ‘obey Allah and obey the

14


Messenger’ (4:49). Thus, Hadith offers best explanation or interpretation to Quran.

Ahadith are not only explanatory to the Quranic text but also complementary to it. Prophet

(peace be upon him) is a teacher appointed by Allah who not only teaches the Book and

philosophy but purifies the soul as well. He (peace be upon him), himself was a role model who

presented ideal practical life in the light of those limits enunciated by the Quran. Thus, the Quran

declared the Prophet (peace be upon him) to be the interpreter of Quranic texts. Hadith is the

index and vehicle of the Sunnah which gives concrete shape to the Quranic teachings. A Hadith

is a statement of the Prophet (peace be upon him). A sunnah may be embodied in a Hadith, but is

not itself a Hadith. His (peace be upon him) Sunnah is both an instrument for the

institutionalization and practice of Allah’s will, as well as a strong force for the propagation of

Islam. As we studied earlier that the man is expected to learn through experiments on the

foundations given by the Quran and whose example is preserved in the life, activities and saying

of Prophet (peace be upon him). The Prophet (peace be upon him) before emigration (Hijrat) to

Medina deputed a teacher, there to arrange the education of the believers. After the Hijrat, the

Prophet’s Mosque in Medina became the center of education. A covered platform called Suffa,

was built in front of the Prophet (peace be upon him) house to give instructions in the Quran and

Hadith. On the other hand the Prophet’s wives (MAPT) were in charge of the education of

women.

The foundations laid by Hadith and Sunnah for Islamic education is that children should not only

be taught theoretically but there should be a practical guidance for them to adapt in practical life.

That is why prophet Muhammad (PBUH) was given the task to teach his companions, Quran,

practically.

There are hundreds of Hadith which emphasize on necessity and supreme value of gaining

15


knowledge. Some of them are the following:

· He dies not who takes from learning.

· The ink of the scholar is more holy than the blood of the martyr.

· He who leaves home in search of knowledge walks in the path of Allah.

· The acquisition of knowledge is a duty incumbent on every Muslim male or female.

· Seek after knowledge even though it may in China.

· To be present in a circle of learned men is better than prostrating oneself in prayer a thousand

times or visiting a thousand sick persons and attend a thousand funerals.

· A word of wisdom is like the lost treasure of a believer who has got the best right to secure it

wherever he might have found it.

In Islam to acquire knowledge is an act piety, he/she who speak of it praise Allah, he/she who

seeks it adores Allah and he/she who imparts it performs an act of devotion.

QNO4: Elaborate the functions of curriculum in Islamic system of education.

ANS: Education is needed to guide the process of living life to overcome his old neighborhood

and into a new environment with new experiences and new creations, according psychophysical

growth phase. Viewed from the perspective of the human world of education is no longer a

"home" fixed and immutable but the transformation of the world, not everyone will be able to

stay permanently in orderly cosmos, and continues to seek new and more open environment

which is affected by various trends that are not prescribed by the instincts, but formed on the

interaction of the world2 . Therefore in this paper can be underlined that human life is currently

showing its presence in the possibility that necessitates constantly changing toward

transcendental matters3 . The intensity of the development of communication and human

16


relationships are the hallmark of which essentially are in a dynamic state that is offset by the

growing human soul with the build environment, just the history of mankind can be perfected

himself by creating back, and bring people who realize that the human world is history. This

view has implications for education should come first motion and activity to alter the possibility,

directing the various possibilities that are based on human openness into actuality, human

behavior can be changed essentially from the results of the learning process, and therefore

education should direct human behavior in order to change Life reality. As a necessity, education

is considered capable of changing human behavior as the more humane reality. Therefore

education should aim at the realization of the process of humanization activity, education dealing

with human beings who have the same degrees as well as a more noble purpose, not just making

it up, but entrenched suppose seen from a historical perspective. Through education expected of

every human being is able to make choices that are considered good for others and the

environment, the process is known as a culture that only exists in humans, because human life

without culture can not be understood, and not directional. Differences such as human and

animal behavior that I know to make sure animals are formed along the physical structure like a

monkey can jump from one tree to another tree, a bird can fly, and the fish can dive along the

world Fauna (animals) whose life is immersed in the reality. The number of human beings

continue to evolve in the process of historical change, human with creating a culture of education

that human life has experienced the world through the development of civilization, in this case

education leads man find his world that is typical cultured and civilized society. Sign his form of

civilization according to Ibn Khaldun is the development of science such as physics, chemistry,

geometry, arithmetic, astronomy, optics, medicine and so forth. Even the reciprocation of a

civilization depends on reciprocation of science, so the substance of the most important

17


civilizations in Ibn Khaldun's theory is science. But science is not possible to live without the

active community, because it is a civilization has to start from a "small community" and when it

was enlarged community will be born umran great. The community usually appears in urban or

even form a city of cities that will form a community that has a variety of activities arising

therefrom life of a system of the society and ultimately born of a State such as the City of

Medina, the city of Cordova, Baghdad, Samara city, Cairo and other cities etc. are few examples

of cities that come from a community that gave birth to the State4 . Contemporary Muslim

scholars generally accept the idea that religion is a principle of civilization, reject religion is

savagery. Sayyid Qutb assert that faith is a source of Islamic civilization paradaban although the

organizational structure and shape is materially different, but the principles and values have been

violated is a single and permanent. The principles of the Islamic civilization is devotion to God

(taqwa), belief in the oneness of God (tawhid), human supremacy over everything that is

material, the development of human values and the preservation of animal desire, respect for

family, realizes its function as vicegerent of Allah on Earth by the instructions and commands

(Shari'a). In line with Sayyid Qutb, Sheikh Muhammad Abduh stressed that religion or belief is

the principle of all civilization. Ancient nations such as Greece, Egypt, India, and others were

able to build their civilization on a religion, faith or belief. Education should aim at the balanced

growth of the total personality of man through the training of man’s spirit, intellect, his rational

self, feelings and bodily senses. Education should cater therefore for the growth of man in all its

aspects: spiritual, intellectual, imaginative, physical, scientific, linguistic, both individually and

collectively and motivate all aspects towards goodness and the attainment of perfection. The

ultimate aim of Muslim education lies in the realization of complete submission to Allah on the

level of the individual, the community and humanity at large. Islamic religious curricular has

18


gone through four distinct periods in Islamic history. The first period is the period of

development which started with the resurgence of the Prophet Muhammad (P.B.U.H) in Makkah

until the end of Umayyad period. The main characteristics of religious curriculum of this period

are:

• purely Arabic in nature

• strengthening the basis of Islamic religion and spreading its teaching

• based on religious sciences and Arabic grammar

• concentrate more on study of Hadith and jurisprudence

• concentrate more on Arabic grammar and literature

• the initial study of foreign languages

QNO5: Describe various principles of Islamic supervision and administration in the light of

Quran and Sunnah?

Islamic principles in administration provide a more comprehensive system as they incorporate

both moral and spiritual dimensions. These principles are universally applicable and important

for the success of Muslims’ organization. Since Islam is a comprehensive way of life, it treats the

most minor and simple to detailed and major issues in various aspects of human life and

activities including the administration of organization or institution. It addresses all mankind

without distinction of race, region, language or time. The principles of Islamic administration are

derived from the Quran, which is the most fundamental source in Islamic shari’ah, and the

19


sunnah, which is the second important source in Islam. The most crucial principles are

knowledge, commanding good and forbidding bad, amanah (trust), justice, shura (consultation),

brotherhood, moral and ethical behaviours, responsibility (trustworthiness), muhasabah

(accountability), and, motivation. Those are the values embody the administration in Islamic

approach which should be implemented by those who employed in any organization.

Islamic principles of educational administration has put into effect that any agreement about

payment or salary should include the following:

1. As practiced and spelt in any contract of employment, the payment must be defined in

advance by the employer to avoid any confusion and argument between both parties. This will

create concentration and ensure that the employee’s work is according to a well defined terms of

the agreement.

2. The formulation of the salary scale should be made carefully according to widely accepted

criteria in the prevailing market, standard of living and benchmarked-studies from other

similar/equivalent organization. Islam also views that the determination of the wage/salary

should also be based on employees’ past experience and qualification. More importantly, the

wage to be granted by the employer to the employee must commensurate with the work done and

performance made by the employee.

3. In deriving the quantum of the salary, employees should refrain themselves from any

prejudice, bias, favoritism in order for them to arrive at a very just and fair amount of salary to

be granted to the employees. Islam affirms the need to give out salaries in full without the

unwanted elements as said above. At all material time, it is stressed by the Islamic principles of

20


educational administration that the amount of the salary should be sufficient enough to cover the

needs of staff (especially taken into consideration the prevailing standard/cost of living).

4. It is also worth to be noted by the employer of the organization that salary should be given

immediately after a job is completed by the employee (this is also in tandem with prominent

Hadith by the Holy Prophet (s.a.w) who has said "Pay the labourer his wages before his sweat

dries” and Anas (r.a) states that Prophet (s.a.w) never paid a low wage to any person. One of the

three persons that the Prophet (s.a.w) will argue against on the Day of Judgement is a man who

engaged a labourer and enjoyed full benefit from him, yet did not pay him (his due) wages.

5. As such, employer should refrain themselves from delaying in payment of staff (as the

employee may in dire and urgent need of the money for their personal/family needs).

Be that as it may, in the Islamic principles of administration, remuneration in real sense does not

only confine to monetary or materialistic sense but more importantly the pleasure of Allah S.W.T

and the promise of paradise are other forms of valuable and precious rewards which motivate

Muslim to struggle and work hard. This can be aptly described in the light of the following verse:

“Whoever does righteousness, whether male or female, while he is a believer - We will surely

cause him to live a good life, and We will surely give them their reward [in the Hereafter]

according to the best of what they used to do” (An-Nahl:97) The above Quranic in fact is a

strong motivation to every employee in any organization to work hard in carrying out the duties

entrusted to them as these good deeds would be given endless reward in the Hereafter; a reward

which could not be compared with any monetary reward given by the employer or organization

in this world.

course: islamic system of education (6505) assignment no: 1

Documents