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The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education
This book was originally presented as a paper at the Second World Conference on Muslim Education in 1980. For the first time in contemporary Islamic thinking, the book elaborates on new and originally conceived ideas and definitions, in a clear and coherent manner. Key concepts such as religion (din), man (insan), knowledge (ma'rifah andd 'ilm), wisdom (hikmah), justice ('adl), right action ('amal and adab) are discussed, elaborated and formulated into a framework for an Islamic philosophy of education. The concept of methodology of scientific research and the study of nature along the lines of Qur'anic interpretation (tafsir and ta'wil), the Islamization of languages and its relation to the Muslim mind and worldview, as well as the diferences between tarbiyah, ta'dib and ta'lim are all discussed. This is a book of definitions relating to the essential elements in the concept of education and the educational process as envisaged in Islam. Essential reading for Muslim educators and all those interested in Islamic philosophy and the Islamization of knowledge.
46 pages, Paperback
First published January 1, 1980
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893 people want to read
About the author
Syed Muhammad Naquib al-Attas
37 books590 followersSyed Muhammad Naquib al-Attas, born September 5, 1931 in Bogor, Java, is a prominent contemporary Muslim thinker. He is one of the few contemporary scholars who is thoroughly rooted in the traditional Islamic sciences and who is equally competent in theology, philosophy, metaphysics, history, and literature. His thought is integrated, multifaceted and creative. Al-Attas’ philosophy and methodology of education have one goal: Islamization of the mind, body and soul and its effects on the personal and collective life on Muslims as well as others, including the spiritual and physical non-human environment. He is the author of twenty-seven authoritative works on various aspects of Islamic thought and civilization, particularly on Sufism, cosmology, metaphysics, philosophy and Malay language and literature.
Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King’s Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.
In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.
In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought a
Al-Attas was born into a family with a history of illustrious ancestors, saints, and scholars. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaysia, but during the Japanese occupation of Malaysia, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, Wales and later at the Royal Military Academy, Sandhurst, England (952 -55). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King’s Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore 1957-59. While undergraduate at University of Malay, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis “Raniri and the Wujudiyyah of 17th Century Acheh” . Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzah Fansuri.
In 1965, Dr. al-Attas returned to Malaysia and became Head of the Division of Literature in the Department of Malay Studies at the University of Malay, Kuala Lumpur. He was Dean of the Faculty of Arts from 1968-70. Thereafter he moved to the new National University of Malaysia, as Head of the Department of Malay Language and Literature and then Dean of the Faculty of Arts. He strongly advocated the use of Malay as the language of instruction at the university level and proposed an integrated method of studying Malay language, literature and culture so that the role and influence of Islam and its relationship with other languages and cultures would be studied with clarity. He founded and directed the Institute of Malay Language, Literature, and Culture (IBKKM) at the National University of Malaysia in 1973 to carry out his vision.
In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought a
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Displaying 1 - 21 of 21 reviews
September 12, 2020
Buku ini menghuraikan dengan lebih terperinci konsep2 yang terdapat dalam falsafah pendidikan Islam seperti yang dibentangkan oleh Prof. Syed Naquib di Persidangan Pendidikan Islam Dunia kali pertama di Makkah.
Konsep2 ini telah dibentangkan di Persidangan Pendidikan Islam Dunia yang kedua, di Pakistan.
Antara yang menarik adalah perbezaan antara konsep ta'dib dan tarbiyah dan kenapa konsep ta'dib adalah lebih tepat untuk digunakan.
Dalam buku ini juga diterangkan kerangka Universiti Islam yang patut dibina untuk mengambil tempat pendidikan universiti yang dijalankan menurut acuan Barat. Model insan kamil yang ingin dilahirkan melalui universiti Islam, adalah berasaskan manusia contoh yang telah diutuskan Allah kepada kita, iaitu Rasulullah SAW.
Universiti ini perlu menekankan fardu ain sebagai asas dan pengkhususan fardu kifayah yang sudah dijernihkan daripada unsur-unsur asing yang boleh merosakkan perspektif insan tentang agama Islam.
Konsep2 ini telah dibentangkan di Persidangan Pendidikan Islam Dunia yang kedua, di Pakistan.
Antara yang menarik adalah perbezaan antara konsep ta'dib dan tarbiyah dan kenapa konsep ta'dib adalah lebih tepat untuk digunakan.
Dalam buku ini juga diterangkan kerangka Universiti Islam yang patut dibina untuk mengambil tempat pendidikan universiti yang dijalankan menurut acuan Barat. Model insan kamil yang ingin dilahirkan melalui universiti Islam, adalah berasaskan manusia contoh yang telah diutuskan Allah kepada kita, iaitu Rasulullah SAW.
Universiti ini perlu menekankan fardu ain sebagai asas dan pengkhususan fardu kifayah yang sudah dijernihkan daripada unsur-unsur asing yang boleh merosakkan perspektif insan tentang agama Islam.
December 21, 2015
Prof al-Attas menjelaskan dengan teliti dan mendalam akan maksud sebenar pendidikan sebagai ta'dib, bukannya ta'lim (instruction) atau tarbiyah (good breeding). Dengan mengambil makna ini, beliau menyimpulkan bahawa tujuan pendidikan ialah untuk menghasilkan insan yang baik (good man) dan bukannya warganegara yang baik (good citizen). Kebaikan itu bermula dari dalam diri, di mana dengan mengenali diri maka seseorang itu akan berhasil menjadi warganegara yang baik, yang sedar akan hakikat dan tanggungjawabnya di dunia.
November 24, 2023
Another splendid work by our very own Professor Syed Naquib al-Attas. Short yet dense, this book delivered a powerful and original introduction of education in Islam.
It is important to note that al-Attas insisted of a holistic Islamization in every aspect of life. While every primary schooler is taught that Islam is more than a mere religion, it is din, which meaning implies an organised and civilized living, a metropolitan; a microscosmos in a macrocosmos, none of other modern authorities speak as vocally as al-Attas. This book aimed to introduce an original notion of education from the Islamic point of view, a radical suggestion of an alternative to the incumbent Western secular brand of education. While it would be good to read on his elaboration of the Islamic university rather than a presentation of the "do's and don'ts", he insisted in the introduction that this work is a framework rather than a complete exposition.
Even so, I was thoroughly enjoyed with al-Attas way of slowly developing his discussion. His work possess the rare taste of authority and explanation, rather than blatant polemical way of writing. He started from the very bottom, to the definition of education.
Education, according to al-Attas, is first and foremost a function of knowledge rather than cherishing or mercy, as we would elaborate later. Education consists of both "...recognition and acknowledgement of the proper places of things in the order of creation..." It is important to note that al-Attas insisted that acknowledgement entails concomitant action.
We have already mentioned that education is a function of knowledge rather than cherishing. What holds education together is ta'dib. Ta'dib alone, rather than now-popular word of tarbiyyah that according to al-Attas deserved the pedestal of Islamic education. He insisted that tarbiyyah does not equate to education, nor it is enough to bring proper fruits towards the learner.
He believed that the concept tarbiyyah already showed its fault in the semantic field, as the word cannot be found in any major Arabic lexicons. If there's any, the word only implies a general function of "cherishing, nourishing etc" that can also be applied to cattle-rearing or others as well. Education, as we can see priorly, is a function of recognition and acknowledgement which threads closely to the rational faculties only inherent in man. Secondly, the word implies of a borrowed authority, in the sense of the word rabba which implied the position and power that a parent had over their children, for an example. This borrowed authority does not refer at all to knowledge but rather existential conditions a rabb can bestow upon their vassals. Moreover, the word rabba implies the function of rahmah or mercy rather than 'ilm or knowledge. We have insisted again and again that education implies knowledge rather than nourishing.
It is in this sense that a verse in the Quran where the Pharaoh questioned the prophet Moses, "Did we not cherish (nurabbika) thee as a child among us?" (26:18) No one doubts the inability of the Pharaoh in educating the Prophet, and that is why rather than educate, the Qur'an used the word cherish in describing Pharaoh relation to the Prophet. We have said that tarbiyyah implies a distinct function than knowledge, that is mercy or rahmah. What is meant by mercy in Islamic metaphysics, is the act of bringing towards the degree of completion. As God is the All-Merciful, than it suited to him that his act of rahmah is of the greatest feat, that is bestowing of existence to everything that exists. A murabbi, possessing far more limited power of rahmah than the All-Merciful could only bring towards the degrees of completion of physical and intellectual field of his learners. And this, is far less than satisfactory demanded by education.
The critique against the concept of tarbiyyah came as a shock to me as I have always assumed that the neo-Islamization movement in Malaysia came directly from the students of al-Attas. But recent meetings with a handful of youths that assumed the name of murabbis proved that the name of al-Attas seemed destitute from their mind. Then, from where these murabbis acquired their path of education? I must refrain from providing any comments regarding the activities of those circles of murabbis and their acolytes, but I can attest that their brand of education at first gland thread more closely to the function of cherishing rather than knowledge. Heck, even some of the people are calling their brand of education as "Islam geli-geli" (Islam viewed from the rose-glossed glass panel), and in dark corner somewhere people are saying that those circles are no more than a matchmaking activity. Who knows? But if indeed the matchmaking activity is true, then it accomplished the meaning implied by the word tarbiyyah (nourishing, cherishing), is it not? ;)
It is important to note that al-Attas insisted of a holistic Islamization in every aspect of life. While every primary schooler is taught that Islam is more than a mere religion, it is din, which meaning implies an organised and civilized living, a metropolitan; a microscosmos in a macrocosmos, none of other modern authorities speak as vocally as al-Attas. This book aimed to introduce an original notion of education from the Islamic point of view, a radical suggestion of an alternative to the incumbent Western secular brand of education. While it would be good to read on his elaboration of the Islamic university rather than a presentation of the "do's and don'ts", he insisted in the introduction that this work is a framework rather than a complete exposition.
Even so, I was thoroughly enjoyed with al-Attas way of slowly developing his discussion. His work possess the rare taste of authority and explanation, rather than blatant polemical way of writing. He started from the very bottom, to the definition of education.
Education, according to al-Attas, is first and foremost a function of knowledge rather than cherishing or mercy, as we would elaborate later. Education consists of both "...recognition and acknowledgement of the proper places of things in the order of creation..." It is important to note that al-Attas insisted that acknowledgement entails concomitant action.
We have already mentioned that education is a function of knowledge rather than cherishing. What holds education together is ta'dib. Ta'dib alone, rather than now-popular word of tarbiyyah that according to al-Attas deserved the pedestal of Islamic education. He insisted that tarbiyyah does not equate to education, nor it is enough to bring proper fruits towards the learner.
He believed that the concept tarbiyyah already showed its fault in the semantic field, as the word cannot be found in any major Arabic lexicons. If there's any, the word only implies a general function of "cherishing, nourishing etc" that can also be applied to cattle-rearing or others as well. Education, as we can see priorly, is a function of recognition and acknowledgement which threads closely to the rational faculties only inherent in man. Secondly, the word implies of a borrowed authority, in the sense of the word rabba which implied the position and power that a parent had over their children, for an example. This borrowed authority does not refer at all to knowledge but rather existential conditions a rabb can bestow upon their vassals. Moreover, the word rabba implies the function of rahmah or mercy rather than 'ilm or knowledge. We have insisted again and again that education implies knowledge rather than nourishing.
It is in this sense that a verse in the Quran where the Pharaoh questioned the prophet Moses, "Did we not cherish (nurabbika) thee as a child among us?" (26:18) No one doubts the inability of the Pharaoh in educating the Prophet, and that is why rather than educate, the Qur'an used the word cherish in describing Pharaoh relation to the Prophet. We have said that tarbiyyah implies a distinct function than knowledge, that is mercy or rahmah. What is meant by mercy in Islamic metaphysics, is the act of bringing towards the degree of completion. As God is the All-Merciful, than it suited to him that his act of rahmah is of the greatest feat, that is bestowing of existence to everything that exists. A murabbi, possessing far more limited power of rahmah than the All-Merciful could only bring towards the degrees of completion of physical and intellectual field of his learners. And this, is far less than satisfactory demanded by education.
The critique against the concept of tarbiyyah came as a shock to me as I have always assumed that the neo-Islamization movement in Malaysia came directly from the students of al-Attas. But recent meetings with a handful of youths that assumed the name of murabbis proved that the name of al-Attas seemed destitute from their mind. Then, from where these murabbis acquired their path of education? I must refrain from providing any comments regarding the activities of those circles of murabbis and their acolytes, but I can attest that their brand of education at first gland thread more closely to the function of cherishing rather than knowledge. Heck, even some of the people are calling their brand of education as "Islam geli-geli" (Islam viewed from the rose-glossed glass panel), and in dark corner somewhere people are saying that those circles are no more than a matchmaking activity. Who knows? But if indeed the matchmaking activity is true, then it accomplished the meaning implied by the word tarbiyyah (nourishing, cherishing), is it not? ;)
June 17, 2017
Enlightenment!
It helps me to understand how important adab is and how it links towards the concept of education in Islam. Something that i had not understand before.
It helps me to understand how important adab is and how it links towards the concept of education in Islam. Something that i had not understand before.
September 1, 2012
A penetrating and (in my view) correct diagnosis of the root of the contemporary problems facing the Muslim Ummah, followed by an original exposition of the Islamization of contemporary knowledge by one of the most prominent Muslim thinker/scholar of our age. Erudite, confident and exquisitely written.
January 21, 2026
Alhamdulillah, feeling grateful to have had an opportunity to prepare for “Seminar Pembangunan Intelektual, PMMM” by reading this book.
Few points from the book;
The Concept of Education in Islam.
• Reframing the educational concept of the Muslim intellectual tradition. (Like bringing al-Ghazali’s ideas— al-Ihya’)
1) The scientific nature of the Arabic language
• Begins by defining the terms. The effect of terms and language on one’s worldview.
2) Islamisation of language
3) Today’s General dilemma is caused by lack of “Adab”.
• Definition of “adab”
• How “adab” is lost in the community: Confusion and error in knowledge.
• Loss of adab in community gives rise to unqualified leaders.
4) Concept of Education in Islam:
• Ta’dib rather than Tarbiyah.
5) The form of Education in Islam:
• The purpose: to produce a good man rather than a good citizen
• All men should learn فرض عين
• Redefining the فرض عين (not just things that are taught in the childhood stage)
6) Concept of Islamic University
• Supports the purpose of the education “to produce a good man”: University must be a reflection of the perfect man.
• Subjects that should be taught in the Islamic University.
——
That’s just my brief review, conclusion on this book. Definitely need to read it again and again…
For those study in the Islamic studies field, books by the Royal Professor Syed Muhammad Naquib Al-Attas should be read, his works bridge the gap between the islamic intellectual theories and the reality of this age. Of course 5/5 to the masterpiece.
Few points from the book;
The Concept of Education in Islam.
• Reframing the educational concept of the Muslim intellectual tradition. (Like bringing al-Ghazali’s ideas— al-Ihya’)
1) The scientific nature of the Arabic language
• Begins by defining the terms. The effect of terms and language on one’s worldview.
2) Islamisation of language
3) Today’s General dilemma is caused by lack of “Adab”.
• Definition of “adab”
• How “adab” is lost in the community: Confusion and error in knowledge.
• Loss of adab in community gives rise to unqualified leaders.
4) Concept of Education in Islam:
• Ta’dib rather than Tarbiyah.
5) The form of Education in Islam:
• The purpose: to produce a good man rather than a good citizen
• All men should learn فرض عين
• Redefining the فرض عين (not just things that are taught in the childhood stage)
6) Concept of Islamic University
• Supports the purpose of the education “to produce a good man”: University must be a reflection of the perfect man.
• Subjects that should be taught in the Islamic University.
——
That’s just my brief review, conclusion on this book. Definitely need to read it again and again…
For those study in the Islamic studies field, books by the Royal Professor Syed Muhammad Naquib Al-Attas should be read, his works bridge the gap between the islamic intellectual theories and the reality of this age. Of course 5/5 to the masterpiece.
July 30, 2012
It is a good guide for islamic education. The books provide the idea of framework and the distinction between tarbiyyah and ta'dib
December 31, 2014
buku yang penuh dengan persoalan dan membaca buku ini umpama membuka sebuah pintu kepada buku-buku lain
September 6, 2020
As the author states at the start, this is a "book of definitions relating to the essential.elements in the concept of education and educational process as envisaged in Islam".
October 14, 2021
Baca naskhah terjemahan dalam bahasa Arab مفهوم التعليم في الاسلام اطار تصوري لفلسفة اسلامية للتعليم.
September 24, 2025
The main ideas of this book highlight that Prof emphasizes the concept of education in Islam as being more about ta'dib rather than tarbiyah.
Prof explains from the beginning what the true meaning of education is, as well as the meaning of tarbiyah and ta'dib and the differences between them.
Tarbiyah mainly refers to nurturing and focuses on physical and mental growth, whereas ta'dib is about instilling proper adab (right action), with greater emphasis on the intellectual and spiritual dimensions. All of this is presented with arguments supporting Prof's idea.
Another interesting idea is that Prof stresses that the main purpose of Islamic education is to form a good man, not merely a good society or citizen as in the secular framework.
The ultimate goal is to attain sa'adah (true happiness) through knowing God. A community made up of good men will eventually form a great ummah.
Prof explains from the beginning what the true meaning of education is, as well as the meaning of tarbiyah and ta'dib and the differences between them.
Tarbiyah mainly refers to nurturing and focuses on physical and mental growth, whereas ta'dib is about instilling proper adab (right action), with greater emphasis on the intellectual and spiritual dimensions. All of this is presented with arguments supporting Prof's idea.
Another interesting idea is that Prof stresses that the main purpose of Islamic education is to form a good man, not merely a good society or citizen as in the secular framework.
The ultimate goal is to attain sa'adah (true happiness) through knowing God. A community made up of good men will eventually form a great ummah.
June 22, 2018
apparently this is philosophy book, not what I expected but good to know
November 11, 2020
enjoyed this thoroughly, can't wait to discuss it in the book club hosted by the legacy institute!
February 5, 2022
No need new policies no need new ijtihad prof al attas already elaborate succintly clear about how education should be instilled in human being as rational animal.
November 30, 2022
The author gives a good explanation of education in Islam. This book deserves a wider audience.
July 31, 2012
Bagus: menelaah konsep pendidikan Islam dengan bertolak dari konsep-konsep kunci dan melacaknya dari sudut bahasa.
Saya membaca buku ini dalam versi terjemahan bahasa Indonesia. Terbitan Mizan, diterjemahkan oleh Haidar Bagir, diedit oleh Jalaluddin Rakhmat.
Saya membaca buku ini dalam versi terjemahan bahasa Indonesia. Terbitan Mizan, diterjemahkan oleh Haidar Bagir, diedit oleh Jalaluddin Rakhmat.
unfinished-books
May 31, 2015I read a few pages and then gave up. Too long-winded for me. Maybe I'll pick it up one day when I have all the time in the world.
Read
June 15, 2013I want to read this book
March 10, 2014
buku yg dari dulu ingin saya baca
alhamdulillah..
alhamdulillah..
January 20, 2016
All is all a short but good read; Prof. Naquib al-Attas takes a lexicographical approach in restoring meanings to key terms and concepts in order to clarify the concept of Education in Islam.
May 1, 2018
The author, SMN introduces and explains ta’dib as the right term for education instead of tarbiyah.
Displaying 1 - 21 of 21 reviews