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Chapter 3: Al-Farabi and Ibnu Sina

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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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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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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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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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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


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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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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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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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.


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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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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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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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.


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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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


a) Discuss Ibnu Sinas view on education. b) To what extent are his view on education relevant

today?


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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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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.


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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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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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.

.


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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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.

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Documents

ibnu sina chapter

plato chapter

abu nasr alfarabi

mencius chapter

vivekananda chapter

life of ibnu sina

john dewey chapter

john locke chapter