Ibn Sina on Education (Continued)
Back Table of contents 1. Introduction
2. The man and his age
3. The philosophical foundations of Ibn Sina's educational views
3.1. His view of the human being
3.2. The relationship between the mental faculties and the body
3.3. Is the human being good or evil by nature?
3.4. The social nature of the human being
3.5. The divine nature of society
3.6. The gate of ijtihad must be left open
3.7. The choice of the Caliph
4. His view of knowledge and ethics
4.1. Knowledge
4.2. Ethics
5. Ibn Sina's educational views
5.1. The aims of education
5.2. The educational stages
6. Teaching methods
6.1. Infants under 6 years
6.2. Methods at the ‘primary' stage (6 to 14 years)
6.3. Methods of higher instruction (age 14 onwards)
6.4. The teaching of girls
7. Methods of instruction
7.1. The method of learning the Qur'an, calligraphy and Arabic literature
7.2. Styles of moral education
7.3. Various methods of higher education
7.4. Practical application
7.5. Teacher training * * * 7. Methods of instruction 7.1. The method of learning the Qur'an, calligraphy and Arabic literature  | Large image | Figure 8: Madrasat al-'Attarin (Attarin school) in Fez, Morocco, a classical school built in 1350-55 CE by the Merinid Sultan Abu ‘Inan (Source). |
Ibn Sina says: ‘And when he has reached the age of 6 years, he should be brought to the the tutor and the teacher' [60]; to the tutor so that he can memorize some Arabic poetry and to the teacher to memorize the holy Qur'an. Ibn Sina considers that the tutor should choose poems that are simple in expression and language, with short stanzas and a light meter so that students can easily memorize and understand them. The tutor must be careful to select poetry which has been composed with a high moral purpose, praising noble virtues and condemning misdeeds, because the child during these years is strongly influenced by what he reads and hears [61]. 7.2. Styles of moral education Ibn Sina shows a profound understanding of the psychological bases of moral education. Here he has a double approach, since he is interested both in a concern for incentives, as represented by good examples, a healthy environment, encouragement, persuasion and kindness; and also in preventive measures, such as admonition with anger and punishment. Ibn Sina was concerned a lot 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 [62]. 7.3. Various methods of higher education When we read accounts of the teaching methods followed by Ibn 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 epistle, and he would advise his students to read, investigate and study, indicating to them particular reference books for every branch of learning. 7.4. Practical application After one had chosen the particular branch of learning in which one was going to specialize and had made some progress, Ibn Sina advised the student to put this learning into practice. 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. Ibn Sina's intention was 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. Ibn Sina says: ‘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' [63]. 7.5. Teacher trainingIbn Sina perceives how important it is to make a good choice of teacher, and to give him a good theoretical and moral training. Indeed, the teacher's 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, Ibn Sina requires that the teacher should be an excellent person, discerning the values of society and moral virtues so that the students will follow him as a guide and model. Ibn Sina says: ‘The educator must be intelligent, a man of religion, [...] skilful at instructing children, dignified, calm, far removed from foolishness or pleasantries, not given to levity or slackness in the youth's presence; neither rigid nor dull; on the contrary, he should be kind and understanding, virtuous, clean and correct. He is one who has served the leaders of the nation, knows the kingly virtues in which they take pride and the correct manners used in society' [64]. Ibn Sina noticed 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 realizing it, in the process of ‘learning by imitation' [65]. This glance at Ibn Sina's educational thinking shows him as an original thinker, with distinctive educational views. In addition, he was the leader of a philosophical school which influenced education both in the Islamic east and the Christian west [66]. For these many reasons, we still have a great deal to learn from him today. Footnotes [58] The Muqaddima of Ibn Khaldun, vol. III, Cairo: Matba'at Bulaq, 1350 H, p. 950. [59] Ibn Sina, Kitab al-siyasa, op. cit., p. 1074. [60] Ibn Sina, Al-Qanun, op. cit., vol. I, p. 157. [61] Ibn Sina, Kitab al-siyasa, op. cit., p. 1074. [62] Ibid., p. 1074-75. [63] Ibid., p. 1076. [64] Ibid., p. 1074. [65] A. Zaki Saleh, Al-Usus al-nafsiyya li-'l-ta'lim al-thanawi, Cairo: al-Nahda al-Misriyya, 1959, pp. 401-402. [66] For more details on the influence of Avicenna in both East and West, see: A. al-Naqib, Falsafat al-Tarbiya ‘ind Ibn Sina, op. cit., pp. 156-177.
by: Abd al-Rahman al Naqib, Sun 18 January, 2009
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