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Chapter 3: Al-Farabi and Ibnu Sina
1
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Upon completion of this chapter, you should be able to:
describe briefly who is al-Farabi
explain al-Farabis views on education
compare the teaching methods proposed by al-Farabi
trace the life of Ibnu Sina
evaluate Ibnu Sinas views on education
explain the curriculum proposed by Ibnu Sina
Chapter Outline
Who is Abu Nasr al-Farabi?
His Works
Goals of education
Curriculum
Teaching & Teaching Methods
Teachers
Who is Ibnu Sina?
Goals of education
Curriculum
Teaching Methods
References
Preamble
This chapter discusses the views of two Islamic philosophers. Al-Farabi and Ibnu Sina
on the aims of education and the curriculum. A-Farabi, a prolific writer wrote
extensively on education and proposed the subjects should be taught. Ibnu Sina, though
more well-known for his works on medicine, did write about his views on education. He
also suggested how humans develop from infancy until adulthood.
Chapter 1:
Philosophy & the Malaysian Philosophy of
Education
Chapter 2:
Socrates and Plato
Chapter 3:
Al-Farabi and Ibnu Sina
Chapter 4:
Jean Rousseau and John Locke
Chapter 5:
Confucius and Mencius
Chapter 6:
Paulo Freire and Ivan Illich
Chapter 7:
John Dewey
Chapter 8:
Rabindranath Tagore and Vivekananda
Chapter 9:
Four Philosophical Traditions
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Chapter 3: Al-Farabi and Ibnu Sina
2
Al-Farabi
872 950 A.D.
WHO IS ABU NASR AL-FARABI?
Al-Farabi, was born in Wasij, a small village in
the province of Farab in Turkestan, in 872 AD. His
father, of Persian origin, was an army commander at the
Turkish court. He completed his earlier education at
Farab and Bukhara but, later on, he went to Baghdad for
higher studies, where he studied and worked for a long
time from 901 to 942 A.D. In Baghdad he studied
grammar, logic, philosophy, music, mathematics and
sciences.
He studied and translated Greek philosophy into
Arabic. In 943 AD, he moved to Aleppo (in modern day
Syria) and served in the court of the ruler named Saif al-
Daula's. It was here that his fame spread far and wide.
But he repeatedly returned to Baghdad. During the course
of his career, he suffered great hardships and at one time
was the caretaker of a garden. He died a bachelor in
Damascus in 950 A.D. at the age of 80 years.
Al-Farabi had a great desire to understand the place of humankind in the
universe and to arrive at a picture of the world and society. He turned to Sufism and
studied in depth ancient philosophy, particularly of Plato and Aristotle and earned the
name of the Second Teacher, by reference to Aristotle as the First Teacher. He integrated components of Platonic philosophy with Islamic philosophy based on the
Quran. He believed the first aim of knowledge was knowledge of God and His attributes. The core of his philosophy is the unity of society which is to be achieved
by unity of thought, wisdom and religion, just as there is unity and order found in the
universe. Al-Farabi argued that philosophy and religion were not in conflict nor in
contradiction and for him, they were simply two expressions of a single truth,
HIS WORKS
Many of his books and articles have been lost but 117 are known. Out of which 43 are
on logic, 11 on metaphysics, 7 on ethics, 7 on political science, 17 on music, medicine
and sociology, while 11 are commentaries.
Ara Ahl al-Madina al-Fadila is a famous book on sociology.
Kitab al-Musiqa (Great Book of Music) was a book on music. He was a great expert in the
art and science of music and invented several
musical instruments, besides contributing to
the knowledge of musical notes. It has been
reported that he could play his instrument so
well as to make people laugh or weep at will.
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Chapter 3: Al-Farabi and Ibnu Sina
3
Fusus al-Hikam is a book on philosophy which has been used as a textbook for several centuries at various centres of learning and is still taught at some
institutions.
Kitab al-lhsa al 'Ulum is a book which discusses classification and fundamental principles of science in a unique and useful manner.
Ara Ahl al-Madina al- Fadila (The Model City) is a significant early contribution to sociology and political science.
GOALS OF EDUCATION ACCORDING TO AL-FARABI
Al-Farabi used a large number of terms to describe education and the following are
some definitions. EDUCATION is:
Discipline (tadib),
Correction/assessment (taqwim),
Training (tahdhib),
Guidance (tasdid),
Instruction (talim),
Exercise or learning (irtiyad),
Upbringing or education (tarbiya).
Al-Farabi was most concerned with the human soul and according to him and the main goal of education is to lead the individual to perfection since the
human being was created for this purpose. The goal of humanitys existence in this world is to attain happiness, which is the highest perfection the absolute good.
Who is the perfect human being? o According to al Farabi, the perfect human being (al insan al kamil) is
the one who has acquired both theoretical virtues and practical virtues;
thus becoming perfect in his moral behavior (see Figure 3.1). He
emphasised that education should focus on the acquisition of values,
knowledge and practical skills within a particular period. In other
words, morality, is the fundamental objective of education.
What is virtue? o Al-Farabi defines virtues as states of mind in which the human being
carries out good and kind deeds. Among the virtues identified by al-
Farabi are temperance (self-control and not indulge in excesses),
courage, generosity and justice.
3.1 LEARNING ACTIVITY
a) Trace the life of al-Farabi
b) Briefly discuss some of the books written by al-Farabi
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Chapter 3: Al-Farabi and Ibnu Sina
4
o These virtues must be internalised so that a person is ready to act upon them. Rather than find these virtues burdensome, he or she should
earnestly desire them and find them attractive (Al-Farabi, Fusil mabadi ahl al-madina al-fadila, in: Kitab al-milla, edited by Muhsin Mahdi, Beirut, Imprimerie catholique, 1968. p. 24).
What is the role of society? o He takes it a step further and argues that theoretical and practical
perfection can only be obtained within society. It is society that
nurtures the individual and prepares him to be free. If he were to live
outside society, he might only learn to be a wild animal. Hence, it is
important that individuals be prepared at an early age to become a
member of society and reach their own level of perfection.
o Since society plays such an important role in nurturing individuals towards becoming perfect human beings (al-insan al kamil) and
attaining happiness, education should seek to create an ideal society.
Figure 3.1 The perfect human being (al insane al kamil) according to al-Farabi
How does one create an ideal society and the role of education? o Any ideal society or community is led by leaders. One of the aims of
education is the education of political leaders, because ignorance is more harmful in monarchs than it is in the common people.
o According to al-Farabi the political leader is like a doctor. The doctor treats the body while the political leader treats souls and maintains the
well-being of society and is a model to his people.
o The work of the politician is not restricted to the organization and management of society but to also to encourage people to help one
another in achieving good things and overcoming evil. He must use his
political skills to protect the virtues and praiseworthy activities that he
has been encouraging in the citizens (Al-Farabi, Fusil mabadi ahl al-madina al-fadila, in: Kitab al-milla, edited by Muhsin Mahdi, Beirut, Imprimerie catholique, 1968. p. 65).
SOCIETY SOCIETY al insan al kamil
Theoretical
virtues
Practical
virtues
LEADER
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Chapter 3: Al-Farabi and Ibnu Sina
5
Al-Farabi considers it a duty of the State to put aside a budget for education, taking a
portion from the alms tax (zakat) and land tax (kharaj), as well as other State
resources for this purpose: Taxes and duties are of two kinds: one is taken to support
mutual assistance and the other for the education of the young.
CURRICULUM
In every age, to reach its objectives, education has to follow a program listing the
matters which will enable the individual to learn about the cultural heritage of his
nation, on the one hand, and also to learn the knowledge which will lead him to
maturity in his feelings, in his judgement and actions, and in developing a critical
approach. al-Farabi is considered to be the first Muslim philosopher to classify the
sciences and learning, not just for the sake of enumerating them, but also with an
educational objective.
LANGUAGES
For al-Farabi, the sequence of learning must begin with the language and its structure, i.e. its grammar, so that the student can express himself as do the
people who speak that language; without this ability, he will not be able to
understand others nor they him, and he will not develop properly. Mastery of
the common language, the foundation for all other kinds of knowledge, is
therefore indispensable.
Al-Farabi was keenly aware of the value of language since he spoke several languages himself that allowed him to compare cultures and tongues.88
LOGIC
After languages comes logic, the instrument of the sciences and their methodology, and leads to sound reflection; it is also closely connected with
language. Furthermore, the Arabic word for logic (mantiq) includes both verbal expression and intellectual procedures, and this is why, in his opinion,
language comes before rules about forming the mind, and prepares the way for
it.89
MATHEMATICS, SCIENCE & MUSIC
Then comes mathematics, which the Muslim philosophers call the teachings (taalim). Al-Farabi considers that arithmetic comes first, since it is an important stage in the hierarchy of the theoretical sciences: Whosoever desires to learn the theoretical art begins with numbers, then ascends to
3.2 LEARNING ACTIVITY
a) Who is the perfect human being according to al-Farabi?
b) What is the role of society in developing the perfect
human being?
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Chapter 3: Al-Farabi and Ibnu Sina
6
magnitudes (measures), then to the other things to which numbers and
Magnitudes essentially belong, like perspectives (optics).
The study of optics, astronomy and the natural sciences in general requires mathematics, and arithmetic is one of the basic tools.
Al-Farabi divides mathematics into seven parts: o numbers (arithmetic), o geometry, o the science of perspectives, o scientific astronomy (contrasted with astrology), o music, o dynamics o science of machines.
Al-Farabis explanation for beginning instruction with mathematics o numbers and magnitudes do not allow for any confusion, and perfect
order reigns. They are an example of precision and clarity, and train
the students intellect in that path. o The student must proceed in stages to different levels of mathematics,
from the immaterial and the immeasurable, then to what needs some
matter, and so on. Geometry comes after arithmetic, for it depends on
demonstrations giving us certain knowledge and banishing all uncertainty.92 Geometry has two methods: that of analysis and that of structure. Then there is perspectives, astronomy, music, dynamics and
last of all mechanics,93 then the natural sciences whose subject is
matter (animal, vegetable, mineral, etc.).
With regards to the sciences Al-Farabi argued teaching the subject have no meaning unless they can be applied in practical reality otherwise they are void
and useless. The real practical sciences are those which are linked to readiness for action20 and absolute perfection is what the human being achieves through knowledge and action applied together .21 Moreover, if the speculative sciences are learned without having the opportunity to apply them,
this wisdom is marred.22
ISLAMIC STUDIES
Islamic studies focusing on jurisprudence (fiqh), law (qanun) and academic theology (kalam) should be taught.
THE ARTS
Among the other aims assigned to education, al-Farabi includes proficiency in the arts, because, in his view, perfection in theoretical and practical arts is one of the expressions of wisdom; for the wise are those who are very proficient in the arts, and reach perfection in them.18
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Chapter 3: Al-Farabi and Ibnu Sina
7
TEACHING AND TEACHING METHODS
Education, as Al-Farabi sees it, is necessary for every individual in the nation,
since without it nobody would be able to reach perfection and happiness. So, if
education must be available to all, the method of teaching should however be adapted
according to the group it is intended for. In other words, the method of instruction
must be appropriate to the level of the learners, depending on whether people belong
to the common people or the elite. Al-Farabi proposes two fundamental methods (see
Figure 3.2):
Demonstration for the Elite Persuasion for the Common people
Figure 3.2 Instruction According to Al-Farabi
He further suggested that the method of instruction may also vary according to the
content or subject. Thus, teaching theoretical intellectual virtues is carried out by
demonstration, while teaching practical arts and crafts is by way of persuasion.
The demonstrative approach involves the teaching using speech for most of the teaching and is most appropriate in the acquisition of theoretical
virtues. The aim of this is to gain precise knowledge based on reliable
proof. Debate is encouraged so that opinions can be convincingly argued
and agreed upon by all involved.
The persuasive method is conducted through both speech and activity and is suitable for teaching the applied arts and practical virtues. The learner
does things that he or she belives to be true without having to proof
anything. The teacher resorts to metaphors or appropriate illustrations,
especially when confronting someone who stubbornly denies the way of
truth. (Al-Farabi, Falsafat Aristutalis, edited by Muhsin Mahda, Beirut,
Dar majallat al-chir, 1961)
Al-Farabi also makes the distinction between Understanding and Memorisation. Memorisation or learning by heart words and expressions which the
INSTRUCTION
(taalim)
Demonstrative
Method
Persuasion
Method
For the Elite which is
essentially verbal
For Common people
which is both verbal and
activity oriented
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Chapter 3: Al-Farabi and Ibnu Sina
8
listener repeats until they are memorized, such as learning a language, the Quran, ethical virtues and songs. Understanding is when the learner inscribes the meanings of these expressions in the listeners soul (Al-Farabi, Al-Burhan, manusc. Maktabat Michkat, Tehran University, No. 140/10).
According to Al-Farabi, understanding is better than memorization, because
the action of memorization deals mainly with words and expressions, in other words
with details. But the action of understanding concerns meanings, universals and laws.
When the individual learns principles and concepts, and when new information is
presented, he or she is able to compare the new information with the principles and
concepts learned.
3.3 LEARNING ACTIVITY
a) What are the subjects proposed by al-Farabi?
b) Discuss the difference between the demonstration and persuasive method. What is the rationale for each of the methods?
The Art Of Explaining According To Al-Farabi
Al-Farabi was most concerned about how to clarify and explain
the meaning of things so as to enhance understanding. The
following is the sequence of steps to explain the meaning of a
concept or principle:
1. Use the correct name which describes the concept; use simple names
2. Define it 3. Explain the various parts of the definition 4. Explain its particular and general characteristics so that
the particular forms part of the general
5. Use illustrations to explain the concept by resorting to something that resembles it or compared to it; i.e.
analogy, metaphor
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Chapter 3: Al-Farabi and Ibnu Sina
9
Ibnu Sina
980 1037 A.D.
WHO IS IBN SINA?
Ibn Sina was born on 980 AD in Afshana in
present day Uzbekistan. His father was from
Afghanistan and his mother was from Uzbekistan. He
left Bukhara when he was 21 years of age, and spent the
rest of this life in various town in Persia. He has been
described as the leader of Islamic philosophy and was highly regarded in medicine. He composed 276 works,
all of them written in Arabic except a very few small
books written in Persian. Unfortunately, most of these
works were lost, but there are still 68 books or treatises:
43 works in medicine 24 in philosophy 26 in physics 31 in theology 23 in psychology 15 in mathematics 22 in logic 5 in the Holy Quran
In addition, many treatises in asceticism (self-discipline, abstinence, moderation), love, music and some stories.
He wrote in all branches of science, but he was most interested in philosophy and
medicine. He was described as a prince of the physicians during the Middle Ages. His
philosophical views have engaged the attention of Western thinkers over several
centuries, and his books have been among the most important sources in philosophy.
In medicine, his great work, al-Qanun (The Canon), was translated into Latin towards
the end of the twelfth century AD, and became a reference source for medical studies
in the universities of Europe until the end of the seventeenth century. His writings on
education was much less compared to his writings on medicine. He wrote a book
titled Politics to Education and speaks in some length about the upbringing of infants. He also wrote about the meaning of knowledge and human nature.
Ibnu Sina was a man of extraordinary independence and oftentimes he would
teach his teachers. We are told that at the age of 14 he explained logic to his master
al-Natili. He had no teacher in the natural sciences or in medicine but by age 16 he was had famous physicians working under his direction. He cured the Emir of
Khurasan of a severe illness and was allowed to make use of the vast library
belonging to the royal household. At the age of 18 he had mastered all the then known
sciences and at the age of 21 he wrote his first philosophical book.
However, the following year, the death of his father forced him to enter government service in order to earn his living. He was spotted by the royal government and was often consulted on medical and even political matters, He was
made a minister several times and his advice was listened to. Unfortunately, several
people became envious of him and was persecuted by his enemies. He had no choice
but to leave government service and on several occasions had to hide. However, he
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Chapter 3: Al-Farabi and Ibnu Sina
10
Figure 3.3 Mausoleum of Ibnu Sina in Hamadan, Iran The monument currently standing, incorporating a library
and museum, was erected in the 1950's on the site of an earlier tomb structure.
was caught and imprisoned but managed to escape and lived in peace in Isfahan, Iran.
He died in 1037 on journey from Isfahan to Hamadan, Iran where he was buried (see
Figure 3.3).
Source: Aga Khan Visual Archive, MIT
Ibnu Sinas View on the Mental Powers
Ibnu Sina classified human mental abilities as consisting of three components (see
Figure 3.4):
Figure 3.4 Mental Abilities According to Ibnu Sina
1. Vegetative faculties this is shared by both humans and plants and are concerned with the survival of the human being. They comprise feeding,
reproduction, growth and reproduction.
2. Motion and Comprehension/perception faculties this is shared by humans and animals which allow how humans are attracted to what they desired and to
Mental
Abilities
Vegetative Faculties
Motion & Comprehension Faculties
Active & Cognitive Faculties
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Chapter 3: Al-Farabi and Ibnu Sina
11
be repelled by anything harmful. Perception of the exterior world is through
the FIVE senses sight, hearing, smell, taste and touch.
3. Active and cognitive faculties This group of faculties distinguishes the human being from animals. The active faculty directs the humans practical conduct and the cognitive faculty directs the humans intellectual conduct. Both are given the name intelligence.
Is the human being good or evil by nature?
Ibnu Sina is of the opinion that the human being is neither good not bad by nature,
although tending more to good than to evil. However, the human being is influenced
by the environment and their education. If a person is accustomed to evil, he or she
will become evil; if accustomed to good, he or she becomes good.
AIMS OF EDUCATION
Ibnu Sina sees the aims of education as the overall growth of the individual:
physical, mental and moral; followed by preparation of this individual to live in
society through a chosen trade according to his aptitudes. So he does not neglect
physical development and everything implied by it: physical exercise, food and drink,
sleep and cleanliness. It does not aim exclusively at intellectual development and the
amassing of knowledge; likewise Ibnu does not devote his attention to the moral
aspect alone, but aims at the formation of a personality complete in body, mind and
character.
He does not restrict the task of education to creating the complete citizen, but
rather sees that education must also prepare him for a profession whereby he can
contribute to society, because society, in Ibnu Sinas view, is built entirely on co-operation, on the specialisation of each individual in a craft or profession and on the mutual exchange of services between its individuals. We can say then that education
in Ibnu Sinas opinion is the making of an upright citizen, sound in body and mind, and preparing him for some intellectual or a practical work.
He advocates the use of logic in acquiring knowledge or doing intellectual
work because through logic a person reduces the chances of making a mistake. But,
intellectual work could be connected to the traditional sciences or to the theoretical
sciences that Avicenna esteemed so highly. He counts industry or crafts as a kind of instruction requiring vocational preparation and specialization.
3.4 LEARNING ACTIVITY
a) Trace the life of Ibnu Sina
b) Why was he called the prince of the physicians?
c) Briefly discuss the three components of human mental
abilities identified by Ibnu Sina
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Chapter 3: Al-Farabi and Ibnu Sina
12
He says:
instruction and learning include the practical, like carpentry and dyeing, for it is only acquired by practice of that craft.
STAGES OF DEVELOPMENT
More than a thousand years ago, Ibnu Sina had conceived the concept of
stages in human development which according to him is shown in Table 3.1:
Stage Age
Infant Birth to 2 years
Childhood 3 to 5 years
Teaching 6 to 14 years
Specialised 14 onwards
Table 3. 1 Stages of Human Development According to Ibnu Sina
1) Infant Stage: from Birth until the Second Year Ibnu Sina concern with the child begins from birth. He wrote extensively
about the childs sleep, bathing, feeding and exercise suitable to the infants age. About the infants sleep, Ibnu Sina says:
He should be put to sleep in a room with a mild temperature, not cold; the room should be fairly well
shaded, with no direct rays of light. When he lies in his
cot, his head should be higher than the rest of his body.
Care must be taken that the cot does not allow his neck or
limbs or his spine to be twisted in any way (Ibn Sina, al-Qanun, Vol. I, Cairo, Matbacat Bulaq)
Ibnu Sina insists that the infant should be bathed more than once a day, and that the
mother should breast feed her new child and gradually wean the child gradually
around two years of age. After which, the baby should be fed solids such as bread
3.5 LEARNING ACTIVITY
a) Discuss Ibnu Sinas view on education. b) To what extent are his view on education relevant
today?
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Chapter 3: Al-Farabi and Ibnu Sina
13
soaked in water and honey, juice or milk and given
in small quantities (Ibn Sina, al-Qanun, Vol. I, Cairo, Matbacat Bulaq)
2) Childhood Stage: 3 to 5 Years Ibnu Sina emphasised the importance of physical
and motor development in children.
He stressed the importance of games and physical
education but it should differ according to the childs age and ability. For example,
3) Teaching Stage: 6 until 14 Years of Age When the child reaches the age of 6 years, the
child is ready for instruction and Ibnu Sina defines
the start of the sixth year as the stage of primary teaching. He was not concerned with any specific kind of teaching, but merely with creating a happy
childhood as regards physical, mental and moral
health. He concentrates here on three educational
concerns:
1. The childs morals, and keeping him away from any harmful influences which might
affect his soul and his morals.
2. Development of the body and movement. Emphasised the need for play and exercise. For example,
Games form a necessary element in the childs life at this stage, whereby he acquires various physical and motor skills. He also learns how to live in a
group and benefit from that life.
It can be very vigorous, demanding considerable physical
strength; it can also be slight; swift or slow; it can be rapid,
combining strength and speed; and again it can be relaxing. Each
of these types has its own appropriate place and necessity in the
life of the young child (Ibn Sina, al-Qanun, Vol. I, Cairo,
Matbacat Bulaq).
When the child wakes from sleep, it is best for him to be bathed, then let him play for an hour; then he is given a little
food to eat, then he is allowed to play for a long time, then he
is bathed, then fed. Children should not be allowed to drink
water straight after food, for then it would go into their system
raw without being digested (Ibn Sina, al-Qanun, Vol. I, p. 150)
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Chapter 3: Al-Farabi and Ibnu Sina
14
3. The development of taste and behaviour. Ibnu Sina placed importance on music. It is
necessary for the child to listen to music
which will prepare him later to learn music;
and this education in taste will be further
refined in the next stage, when he learns
simple poetry with easy rhymes, bringing
the child pleasure as well as encouraging
him to appreciate virtue. He was a skilled
musician both as a composer and a
performer. He expressed that mu ic brings
about in children feelings of joy, pleasure
and purity. He further reiterated that through music, a child learns harmony
and discord such as rhythm, treble, bass and the instruments used.
At this stage, children learn the principles of Islamic culture from the Quran and Arabic poetry, calligraphy, and Islamic rules of good conduct. Students are to
memorise, read and learn the Quran. Children should be encouraged to practice good manners and respect parents and be hospitable to guests. Poetry presented to children
should have a message that will inculcate good moral values. He emphasised the need
for group instruction because it will encourage children to interact and also learning
will not be boring. Ibnu was most concerned about the harm that could result from
physical punishment, permitting it only in cases of necessity, considering that
excessive beating includes an element of revenge and does not achieve the desired
educational effect.
4) Specialised Stage (age 14 Onwards) When children reach the age of 14 onwards, they should be prepared for an
occupation by learning mathematics, good handwriting and practical skills such as
trade, jewellery and craft. This comes after the child has completed general primary
teaching, and his aptitudes have become apparent either to continue in an educational
or vocational branch of learning (see Figure 3.5). . Each student would then
specialize in the branch which he wished to be his future occupation, and the source
of his income in working life. Based on their aptitudes, the young person defines for
himself the type of study or the type of vocational work that appeals to him during the
specialised stage.
3.6 LEARNING ACTIVITY
a) Elaborate on Ibnu Sinas opinions on how infants and children should be treated. Do you agree?
b) What are his ideas on what children should be taught
at the Teaching Stage? Do you agree?
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Chapter 3: Al-Farabi and Ibnu Sina
15
EDUCATION (Theory) VOCATIONAL (Practical)
Figure 3.5 Branches of Learning at the Specialised Stage According to Ibnu Sina
According to him, the young persons preferences should be take into consideration. They should not be forced to follow a branch of learning that does not
correspond their abilities and inclinations. Teachers should know whether a certain
branch of learning is suitable for a particular person and guide the learner to make a
decision.
After he has chosen the particular branch of learning in which he is going to
specialize and has made some progress, Ibnu Sina advised the student to put this
learning into practice. For example,
if the student was studying medicine, he should try to apply himself in a practical way to this profession.
if he was studying literature, calligraphy and composition, he should try to earn his living by his pen.
His intention is for the student to become more responsive to his studies and to have
greater faith in their usefulness, as well as perfecting them through practical
application, at the same time as learning to earn a living. He says,
CHILDREN WITH SPECIAL NEEDS
Ibnu Sina was aware of children with special needs. These were children who
were not able to follow an education (theory) or vocational (practical) stream. He suggested that they must be given a special place apart where they would live under
the supervision of a warden. Those who were seriously disabled should be given
special care, food and accommodation.
SPECIALISED STAGE
If the boy is immersed in his craft to some extent, then it is a good moment for him to earn his livelihood from it, because it
brings two advantages: first, when he is rewarded by the
enjoyment of earning through his own craft and recognizes its
potential, he will have esteem for it, and will be all the more
motivated to excel in it and to explore all its secrets, and,
secondly, he becomes accustomed to earning his own
livelihood. (Ibn Sina, al-Qanun, Vol. I, p. 1074).
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Chapter 3: Al-Farabi and Ibnu Sina
16
TEACHING METHODS
When we read accounts of the teaching methods followed by Ibnu Sina
himself in his study circles and in imparting learning to his students, we find that he
did not restrict himself to any one method. Sometimes he dictated his lessons to the
students, sometimes he held discussions with them; most often he gave them
explanations, composed treatises or books to present his point of view, or replied to
some letter, and he would advise his students to read, investigate and study, indicating
to them particular reference books for every branch of learning.
THE TEACHER
Ibnu Sina felt it was important to make a good
choice of teacher, and to give that person a good
theoretical and moral training. Indeed, the teachers role in educating young people goes beyond presenting
them with facts, for students acquire from their teachers
a great many habits, ideas and values. Therefore, Ibnu
Sina requires that the teacher should be an excellent
person, a person of religion, kind and understanding,
virtuous, clean and practices the values of society and
moral virtues so that the students will follow him as a
guide and model.
He emphasised that the teacher not only
conveys knowledge and facts to his students, but brings
them into contact with those values and ideas in which
he believes, and those manners and virtues with which he is endowed. If he for his
part transmits knowledge with care and feeling, then the students will copy his
manners and his virtues, effortlessly and without realising it, in the process of
learning by imitation.
.
3.7 LEARNING ACTIVITY
a) What are the two branches of learning proposed by
Ibnu Sina? To what extent are they similar to Malaysia?
b) What are his ideas on children with special needs?
c) Do you agree with views on teachers?
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Chapter 3: Al-Farabi and Ibnu Sina
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REFERENCES
Ammar al-Talb (2000). Al-Farabi. Prospects: the quarterly review of comparative
education. vol. XXIII, no. 1/2, 1993, p. 353-372. Paris, UNESCO: International Bureau of Education.
Abd al-Rahman al Naqib (2000) Ibnu Sina. Prospects: the quarterly review of
comparative education. vol. XXIII, no. 1/2, 1993, p. 53-69. Paris, UNESCO: International Bureau of Education.