Religiosity is an important foundation of the Islamic knowledge of understanding acquisition and dispensation conventionally called “education.” Thus, being educated in Islam does not suggest just being well grounded in a specific discipline that’s helpful for living in the culture but additionally being well subjected to the knowledge for evaluating between what is correct and wrong (i.e., knowledge about the existence of God) Tafsir al ahlam. This is because Islam is not only perceived as a civilization but additionally as a means of living (J. B. Yusuf & Abdulsalam, 2011) with rules that permeate all areas of individual living including organization and rational relations. Thus, to know and use these rules in one’s opted for field, one has to be guided at every stage of the instructional ladder. Spiritual understanding suppresses despair and hopelessness in living, and the noise knowledge about religious values could manual graduates so as that they do not lose trust in the face of unemployment some time after their larger education. Persistence (Ṣabr) and rely upon God (tawakkul) don’t come automatically; they are inculcated from childhood. Thus, the promotion of religious values in colleges could help students to rely upon Allah and prevent the crimes related to unemployment.
The Teacher–Learner Relationship in the Teaching and Learning Method
Al-Zarnuji dwells much on the student–instructor discourse since much of the type making requires devote this context. Understanding is delivered, through the teaching process, by the instructor to the student. The scholar obeys the instructor as his moral duty or support to him as the teacher’s own duty would be to offer the scholar in the exact same manner. This technique reflects the concept of servanthood (‘ubūdiyyah) because they mutually offer one another in humility and loyalty the same as support to God (‘ibādah). That comes down seriously to the issue of knowledge as a part of ‘ibādah (service to God and humanity) in the Islamic understanding. Person is referred to in the Qur’ān as ‘abd (“servant” or “slave”). He’s to offer God, and the relationship between him and God is that of a servant and a master. In the institution context, the teacher’s relationship with his scholar is almost related since as the scholar provides him, though, he, the instructor, also provides the scholar in exchange, the instructor shoulders an additional duty of offering because the ethical choose (master) of the student’s conduct. It’s, therefore, a give-and-take process. However, the role of the instructor because the ethical choose in the Islamic context areas much obligation on him in the teaching and learning process. A instructor should, therefore, be legally or ethically noise to qualify to take-on the obligation of correcting others. There is, therefore, the issue of trait since he’s expected to produce a good impact on the student.
Promotion of Problem-Solving Features in the Pupils
Understanding is worth using when it equips the people with the capability for innovative and original thought in addition to problem-solving skills. This is a key goal of understanding acquisition in every culture whether religious or innately secular. The international thinking process has become really complex nowadays and that requires really rigorous way of scholarship. While teaching and inculcating the religious price of rely upon God (tawakkul), the ideal knowledge system should also inculcate in students the ability of purpose (the ma‘qūlāt sciences) and useful understanding for financial output and relevance in the society.
Relevance to Culture and Enthusiasm for Excellent Results
Al-Zarnuji’s recognition of the 2 types of understanding, specifically, the individually required understanding and the knowledge required by the culture (i.e., farḍu ‘ayn and farḍu kifāyah), also implies the idea of relevance. While professions such as for instance medical technology and engineering, the farḍu kifāyah, essentially, aren’t holding on all customers of the culture or that culture is free on the internet of its responsibility when some customers focus included, it is acceptable to also include that culture is always in need of these fields. It’s a fact that the amount of people with medical technology knowledge cannot be adequate at any material time in Muslim societies. Thus, for almost any instructional institution to reach a balance in the promotion of understanding, it will bear these requirements in mind in order that there might be number damping in the culture due to the around manufacturing of educated people in the irrelevant fields at the cost of the more essential ones. There is always the need for specialization in places wherever expense is required for the society’s well-being. Working out offer must, therefore, be result oriented. It’s possible to speak of a community wherever people stay moral lifestyles when services for self-improvement are available. A student trained with understanding that’s on large need in the culture stands an improved opportunity of creating the appropriate usage of his understanding compared to the one with irrelevant knowledge. Thus, although the pursuit of quality understanding grounded in religious values is an unmatched asset for usually the one who pursues it, this would not be promoted only and at the cost of scientific knowledge. However, Al-Zarnūjī’s idea of understanding illustrates the necessity to take the moral aspect more severe in the teaching and learning process in most of the professions in order that, with it because the guiding concept, individual knowledge can reveal the knowledge of the transcendental.