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The Role of Teachers, Students and Curriculum in

Classical Islamic Education

M Agil Febrian

a ,1

, Predi Ari Repi

b,2

, Fatma Yulia

c,3

a,b,c

North Sumatra State Islamic University, Medan, Indonesia

agil0331234006@uinsu.ac.id;

predi03312340[email protected];

[email protected].id

ARTICLE INFO

ABSTRACT

Article History:

Accepted: 15 March 2024

Revised: 13 April 2024

Approved: 20 May 2024

Available Online: 25 June 2024

This article discusses the role of teachers, students, and curriculum in the

context of classical Islamic education, with a focus on literature analysis from

various primary and secondary sources. The main aim of this writing is to

describe the contribution of each entity in building a solid foundation for

Islamic education. Teachers in classical Islamic education are considered the

main pillars in transmitting religious and moral knowledge, while students

act as recipients of knowledge who are responsible for understanding and

applying these teachings in everyday life. The curriculum in this context is

designed to ensure a thorough understanding of Islamic spiritual and ethical

values, as well as to develop students' critical thinking. This research

methodology involves a comprehensive literature study, analyzing classical

texts and secondary literature to explore the relevance and application of

educational concepts in the classical Islamic tradition. Thus, this study is

expected to provide in-depth insight into the roles played by teachers,

students, and curriculum in classical Islamic education and their relevance in

the context of modern education.

Keywords:

Classical Islamic education

Teacher's role

Curriculum

This is an open access article under CC BY -SA license

1. Introduction

Classical Islamic education is a valuable heritage originating from the time of the Prophet

Muhammad SAW and his successors. In this context, the role of teachers, students, and the

curriculum have a central role in forming the spiritual and intellectual foundation of Muslims.

Since the beginning of its history, Islamic education has not only aimed to convey religious

knowledge, but also to build strong character and noble morals in accordance with the teachings

of the Koran and Sunnah. The time limit of the classical period can be different depending on

the perspective of the writer, whether a Muslim writer or a Western writer. Western writers often

refer to the 7th to 12th/13th centuries AD as the dark age , while Muslim writers identify the

period as the golden age ( al-'ashr al-dzahabi ) (Hodgson, 1974) . According to Harun Nasution,

Islamic history can be divided into three periods: (a) the classical period, which lasted from 650

to 1250 AD, starting from the birth of Islam until the destruction of Baghdad, (b) the medieval

period, from 1250 to 1800 AD, which began with the destruction of Baghdad and lasted until the

emergence of renewal ideas in Egypt, and (c) the modern period, which started from 1800 AD

until today (Nasution, 1985a).

The role of teachers in classical Islamic education is not just as teachers, but also as role

models in everyday life (Akmalia, 2019) . They are responsible for transmitting not only

theological knowledge, but also ethical values, morals, and spirituality to students. (Zaki et al.,

2022) . In this way, they help students to develop a deep relationship with Allah SWT and to

practice Islamic teachings in every aspect of their lives. On the other hand, the role of students

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in classical Islamic education is very important because they are considered as recipients and

inheritors of religious teachings (Siahaan, Akmalia, et al., 2023) . They are required to have high

dedication in studying the Koran and hadith, as well as to internalize the values taught by their

teachers. In this way, they became not only copyists of sacred texts, but also guardians and

custodians of Islamic teachings for future generations (Zulfitria, 2018).

The curriculum in classical Islamic education is carefully designed to cover various aspects

of life including religious knowledge, Islamic law, philosophy and ethics (Siahaan, Supardi, et

al., 2023) . It aims to provide a holistic understanding of Islam and to prepare students with the

skills necessary to become positive contributing members of society. During the classical Islamic

period, the educational curriculum developed significantly along with the progress of Islamic

civilization which included various fields of science. Education at this time was not only limited

to religious teachings, but also included world sciences such as mathematics, astronomy,

medicine, philosophy and literature (Setiarini, 2022). Educational institutions such as kuttabs ,

madrasas and mosques became important centers of learning. The curriculum implemented in

these institutions is designed to form individuals who not only have broad knowledge but also

have noble character (Irani et al., 2014) . The main focus of the curriculum during that period

was memorizing the Al-Qur'an, understanding hadith, and mastering various sciences that

support the social and intellectual life of Muslims.

2. Method

This research method, known as library research, involves collecting and analyzing

information from various written sources such as books, journals, articles, reports, and other

library documents. Based on Bodgan and Taylor's explanation, library research is included in the

qualitative research category (Moleong, 2016).

3. Results and Discussion

Teachers in the Classical Islamic Period

In the context of education, teachers or educators refer to all individuals who are involved

or have an influence on someone, be it in the form of nature, humans, or the environment (Nata,

2013) . Humans in the role of educators have a variety of types, but the most commonly known

in education include parents of students, teachers at school, friends, and other figures or figures.

In the tradition of Islamic education, there are several terms that refer to educators, such as

mu'allim kuttab and muaddib . Mu'allim kuttab refers to individuals who live a simple life and

generate their own income to support their families. Meanwhile, muaddib is a private teacher for

the children of the caliph and the prime minister. A muaddib trusted by the caliph would educate

their children, with strict requirements in the palace, including not only imparting knowledge but

also teaching skills such as swordsmanship and horsemanship (Lailatul, 2018).

The difference between muallim kuttab and muaddib is not only visible in terms of the

appreciation and respect received from the community, but also in terms of financial income.

Most kuttab teachers often do not get enough appreciation and respect from the community,

which may be due to their less than commendable moral level as educators, which may also be

influenced by the lack of allowances from student guardians. On the other hand, muaddib

received very high respect and appreciation, especially in front of the general public and the

caliph and palace officials. Islamic thinkers have given many definitions and conditions

regarding the relationship between teacher and student, both in understanding each other's rights

and obligations. Even Al-Ghazali, in his book Ihya Ulumudin, placed the teacher as a very noble

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figure, as the position directly under the Prophet Muhammad SAW, and specialized him with

the attributes of purity (Unfortunately, 2009).

A person who has knowledge and puts it into practice is worthy of respect in this world,

like the sun which gives light to others while illuminating himself, or like musk oil whose smell

is enjoyed by others and he himself is also fragrant. People who work in the field of education

have chosen honorable and very important work, therefore they must maintain manners and

courtesy in carrying out this task (Dulay & Pasa, 2016) . The Qur'an indicates that the duties of

a teacher are comparable to those of the Prophets, the most important of which is teaching the

science of monotheism (An-Nahlawi, 1995) . In general, the criteria for teachers during the

classical Islamic period are described based on the opinions of Islamic philosophers who lived

between 650 and 1250 AD, which is often referred to as the golden age of Islam until the fall of

Baghdad.

Ibn Sina provides a concept regarding the criteria for a good teacher (Nuryadin et al., 2022).

According to him, a good teacher must have the following characteristics: intelligent, understand

how to educate morals, competent in educating children, have a calm appearance, don't like

joking or playing around in front of students, don't be surly, polite, clean, pure, and pure.

Furthermore, Ibnu Sina added that ideally, a teacher is a man who is honorable, has noble

character, is intelligent, thorough, patient, painstaking in educating children, fair, frugal in the

use of time, likes to hang out with children, and is not harsh. heart. Apart from that, teachers

must also prioritize the interests of the people over personal interests, distance themselves from

people with low morals, and be polite in debating, discussing and socializing. By paying attention

to these criteria, Ibnu Sina describes teachers as role models who emphasize teaching

competence and good personality. These competencies enable teachers to educate their students

with various knowledge, while good morals help develop noble mental and moral qualities

(Asari, 2018).

Ibn Maskawih views teachers as equal to the Prophet, especially in matters of love. Love

for teachers is placed second after love for God. However, the teacher referred to by Ibnu

Maskawih is not just a formal teacher because of his position, but a teacher who has requirements

such as being trustworthy, intelligent, having a good reputation in society, and being a nobler

role model than his students. (Nata, 2016) . According to Al-Ghazali, a teacher who is worthy of

teaching must have perfect intelligence and reason, as well as good morals and a strong physique.

(Ashari, 2020) . With perfect intelligence and reason, teachers can have a deep understanding of

various sciences. Good morals make him an example and role model for his students, while

physical strength enables teachers to carry out their teaching and educational duties well. Apart

from these general characteristics, Al-Ghazali also mentioned special requirements for a teacher,

namely: having a loving nature, not asking for wages for his work, functioning as an honest and

correct director and instructor in front of his students, using sympathetic and gentle teaching

methods without violence or insults, appearing as a role model in front of his students,

recognizing the different potential of individual students, understanding the nature and

psychology of his students, and sticking to what he says (Al-Ghazali, 2014).

According to Al-Qosqosamdi, the requirements to become a teacher in the classical period

in Egypt can generally be classified into two categories: physical requirements and psychological

requirements. Physical requirements include a good body shape, an attractive face, a wide chest,

and a clean face. Psychological requirements include having common sense, a civilized heart,

sharp understanding, being fair to students, being an officer, being patient and not easily angered.

Apart from that, a teacher must be able to speak by showing the breadth of his knowledge, using

words that are clear and easy to understand, choosing good and noble words, and avoiding

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actions that are not praiseworthy. (Sulaeman, 2020) . (An-Nahlawi, 1995) suggests that to carry

out their duties well, a teacher must have the following characteristics: 1) Rabbani behavior and

thought patterns. 2) Be sincere in carrying out your duties. 3) Be patient in teaching various

sciences to children. 4) Be honest in conveying what he teaches. 5) Always equip yourself with

knowledge and try to improve your quality. 6) Able to use various teaching methods in a varied

manner and choose methods that suit the child's needs. 7) Able to manage students well. 8) Study

the psychological life of children according to their age level of development, so that they can

treat students according to their intellectual abilities and psychological readiness. 9) Responsive

to various world conditions and developments that influence children's mental development. 10)

Be fair to all students, without distinguishing between one another.

Learners of the Classical Islamic Period

Students are children who are studying, namely those who receive basic education from an

educational institution (Ahmed, 1968) . Before the emergence of schools and universities which

became known as formal educational institutions, in the Islamic world there had actually been

developing non-formal Islamic educational institutions. Some of these non-formal Islamic

educational institutions include: Kuttab as a basic educational institution, Lower education at the

palace, Book merchant shops, Ulama houses, Majlis or literary salon, Badiah (hamlet where the

Badawi live ), Library, Mosque. At the beginning of the development of Islam, students of

knowledge were not differentiated. When Rasulullah was still alive, all friends had the same

opportunity to gain knowledge and experience about Islamic teachings directly from Rasulullah

SAW. However, not all friends can take advantage of this opportunity to learn from him. This is

understandable because friends have various jobs and activities. In classical times, there were no

definite provisions regarding the age limit for someone who wanted to study at a kuttab. The

students entering these basic educational institutions vary in age. Some students are 5 years old,

some are 7 years old, and some are even 10 years old (Asari, 2014).

At the beginning of the development of Islam, educational activities were carried out at the

house of Al-Arqam bin Abi Al-Arqam. Then, this activity moved to the mosque. As time went

by, Muslims felt the need to have a special place for their children's learning activities, so they

made the kuttab a place for basic education. (Langroll, 1988) . At the kuttab , students are taught

basic skills such as reading and writing the Koran as well as the basics of religion (Al-Jumbulati,

1994) . The length of study at the kuttab depends on the student's willingness and ability. Students

who are intelligent and diligent can complete their studies in a relatively short time, while those

who are less intelligent and lazy take longer (Lailatul, 2018). However, generally the study

period at a kuttab is around five years. Graduation is based on the student's ability to memorize

the Koran. According to Mahmud Yunus, students at the kuttab study six days a week. Lessons

start on Saturday and end on Thursday. Study time starts in the morning and ends after Asr

prayers. Usually, after midday prayers, the students go home to eat (Pito, 2018). From this

description, it can be concluded that students spend more time in the kuttab during the day,

interacting with teachers and other students. Students who are under the care of a teacher have

longer social time with the teacher than other students who have to go home after class.

Therefore, it can be assumed that the teacher who teaches at the kuttab is someone who is very

close to the students, apart from their parents.

Education Curriculum During Classical Islam

1. Islamic Education Curriculum at the time of the Prophet SAW.

Education during the time of the Prophet can be divided into two periods: the Mecca period

and the Medina period. In the Mecca period, from the time the Prophet was sent as an Apostle

until he moved to Medina for approximately 13 years, the Islamic education system depended

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heavily on the Prophet. No other party has the authority to determine educational materials other

than the Prophet (Nasution, 1985b) . In general, the material from the Qur'an and the teachings

of the Prophet at that time focused on religious studies which emphasized theology and worship,

such as believing in Allah, His Messenger and the Last Day, as well as performing prayers. Zakat

was not yet part of educational material, because at that time zakat was better understood as alms

to the poor and orphans. Apart from that, moral material is also taught to encourage noble

behavior and avoid evil actions. The scientific material has not yet been used as a formal lesson,

but the Prophet gave encouragement to pay attention to human, animal, plant and natural

phenomena.

During his time in Mecca , the Prophet's teachings included: a) Religious education which

emphasized the importance of reading using the name of Allah alone, without associating

partners with Him with idols, because Allah is the Greatest and Most Gracious. Therefore, the

worship of idols must stop. b) Rational and scientific education, namely studying the creation of

humans from a clot of blood and the creation of the universe. Allah will teach these things to

those who research and study them, even though they did not know them before. To gain this

knowledge, one is expected to read a lot and take notes with a pen. c) Character and moral

education, in accordance with the teachings contained in the Al-Qur'an and Hadith. d) Physical

and health education, namely paying attention to physical health and strength, as well as

maintaining cleanliness of clothing, places and food (Daulay, 2009).

2. Islamic Education Curriculum at the time of Khulafa al-Rasyidin

The preparation of the Islamic education curriculum during the Khulafa al-Rasyidin era

was carried out autonomously, without interference from the government, except during the time

of the caliph Umar ibn Khattab who was involved in adding curriculum material at the kuttab

institution . Companions who had religious knowledge opened their own educational councils,

so that during the time of Abu Bakar, kuttab educational institutions experienced significant

progress. The progress of this kuttab institution occurred when Muslims had succeeded in

conquering several regions and establishing relations with other advanced nations. This

educational institution became so important that the ulama at that time argued that teaching the

Koran was an adequate collective responsibility. (Asari, 2018). This condition creates challenges

for non-Arab Muslims in reading and understanding the Koran. Therefore, it is considered

important to provide a thorough knowledge of Arabic. Since then, Islamic education began to

combine learning Arabic in parallel with learning the Koran (Dulay & Pasa, 2016).

The educational curriculum taught during the time of Caliph al-Rasyidin, before the time

of Umar ibn Khattab (d. 32 H/644 AD), for kuttab included: (a) learning to read and write, (b)

reading the Koran and memorizing it, and (c) learn the basics of the Islamic religion such as

ablution, prayer, fasting, etc. When Umar ibn Khattab was appointed Caliph, he instructed the

townspeople to teach their children (a) swimming, (b) riding camels, (c) archery, and (d) reading

and memorizing simple poetry and proverbs. Meanwhile, educational material at the middle and

high levels includes: (a) the Al-Qur'an and its interpretation, (b) hadith and its collection, and (c)

fiqh (tasyri) . Sciences that were considered worldly and philosophy were not yet known at that

time. This was possible because the social structure of society at that time was still in the stage

of developing Islamic insight, which was more focused on a literal understanding of the Koran

and Hadith (Astuti, 2016).

3. Islamic Education Curriculum during the Umayyad Dynasty

During the Umayyad Dynasty, the education pattern was decentralized. The study of

science in this period was centered in various cities such as Damascus, Kufa, Mecca, Medina,

Egypt, Cordova, as well as several other cities such as Basrah and Kufa in Iraq, Damascus and

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Palestine in Syria, and Fustat in Egypt. At this time, Islamic education experts used the word "al-

Maddah" to refer to the curriculum. This was because the curriculum at that time was more

identical to a series of subjects that had to be given to students at a certain level (Daulay, 2016)

. Essentially, Islamic education during the Umayyad Dynasty was almost the same as education

during the Khulafa al-Rasyidin era. However, there are differences and developments of their

own. The authorities' attention to the field of education is relatively lacking, so that education is

not regulated by the government but is managed by ulama who have in-depth knowledge. There

was almost no educational policy from the government, so the Islamic education system at that

time ran naturally.

During this period, developments achieved in the field of education included the

development of nahwu science which was used to provide punctuation marks, record language

rules, and transmit language knowledge. Although there are differences of opinion regarding the

formation of nahwu science, this scientific discipline became one of the important characteristics

of progress in that period. In this period, the evolution of the discipline of jurisprudence showed

significant progress. This era saw the birth of a number of mujtahids in the field of fiqh. At the

end of the Umayyad period, important figures emerged in the Islamic jurisprudence school, such

as Imam Abu Hanifah in Iraq (born 80 H/699 AD) and Imam Malik ibn Anas in Medina (born

96 H/714 AD). Meanwhile, Imam al-Shafi'i and Imam Ahmad ibn Hanbal were born during the

Abbasid era (Chalil, 1989).

The various curricula that developed during the Umayyad dynasty can be seen from level

education, namely at the lower level of education, basic education is generally delivered

individually by teachers to students at kuttab institutions. There, they learn reading and writing

skills, as well as studying the Koran by memorizing it, as well as understanding the principles of

the Islamic religion such as the procedures for ablution, prayer, fasting, and so on. Sometimes,

language, Arabic grammar (nahwu), and metrics (arudh) were also taught. Meanwhile, in the

secondary education curriculum, teachers teach their students in mosques. The material taught

at this level includes the study of the Qur'an and its interpretation, hadith and its collection, as

well as the science of fiqh (tasyri') (Syibromilitia, 2021).

As for the Higher Education Curriculum varies depending on the sheikh who is the teacher.

According to Rahman, this kind of education is called adult education because it is aimed at

many people with the main aim of teaching them about the Koran and religion. (Siregar &

Yulianti, 2017) . The educational curriculum at this level is divided into two departments, namely

the department of religious sciences ( al-ulum al-naqliyah ) and the department of science (al-

ulum al-aqliyah). This second curriculum is characteristic of the second phase in the

development of Muslim thought, where they began to interact with thought from Greece, Persia

and India. According to Mahmud Yunus, the curriculum for this type of education includes

mantiq (logic), natural sciences and chemistry, music, exact sciences, geometry, astronomy

(astronomy), divinity, animal science, plant science, and medicine.

Hasan Langgulung stated that one of the achievements of the Umayyad dynasty in the field

of education was developing scientific aspects in the mosque so that the mosque became an

important center for the development of higher science in Islamic society. With this approach, in

mosques various disciplines are taught, such as literature, poetry, ancient history and theology

using the debate method. Therefore, the period from the beginning of the second century Hijriyah

to the end of the third century Hijriyah is considered the golden age of education in mosques.

(Langroll, 1988).

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4. Islamic Education Curriculum during the Abbasid Dynasty

In the 4th century Hijriyah, there were seven educational "institutions" that had been

established. The seven institutions include (a) kuttab (basic educational institution), (b) masjid

(educational institution in a mosque), (c) book seller's shop, known as al-hawanit al-waraqin ,

(d) residence of scholars or manazil al-'ulama , (e) arts and literature studio or al-shalunat al-

adabiyah , (f) library or dawr al-kutub wa dawr al-'ilm , and (g) madrasah (school educational

institution) (Daulay, 2016) . All of these "institutions" have unique characteristics and different

fields of study. In general, all educational institutions can be grouped into three levels. At the

first level, namely at basic education, the curriculum includes (a) learning to read the Koran and

memorizing it, (b) the basics of the Islamic religion such as procedures for ablution, prayer and

fasting, (c) writing skills, (d ) stories of great figures, (e) reading and memorizing poetry, (f)

basic mathematics, and (g) basics of Arabic grammar. However, this kind of curriculum is not

consistent across places, because each region has variations. For example, according to Ibn

Khaldun's opinion quoted by Hasan 'Abd al-'Al in Morocco, only the Koran and writing were

taught. Meanwhile, in Andalusia, the curriculum includes the Koran, writing, poetry, as well as

Arabic grammar and fine print. In Tunisia, the focus is on the Qur'an, hadith, and the basics of

religious knowledge, with special emphasis on memorizing the Qur'an (Yunus, 1992).

At the basic education level, the methods used are repetition and memorization methods.

This means that the teacher will repeat the readings of the Koran in front of the students, and the

students will follow along and are expected to memorize the readings. This memorization does

not only apply to material from the Koran or hadith, but also to other sciences. Included in poetry

lessons, the teacher delivers poetry using the simplest wazn (patterns or rhythms) so that students

can memorize them quickly. At the secondary education level, the following subjects are

available: (a) the Koran, (b) Arabic language and Arab culture, (c) fiqh (Islamic law), (d) tafsir

(interpretation of the Koran) , (e) hadith, (f) nahw (grammar)/ sharf (morphology)/ balaghah

(rhetoric), (g) exact sciences, (h) mantiq (logic), (i) falak (astronomy), ( j) date (history), (k)

natural sciences (natural science), (l) medicine, and (m) music. Just like in lower education, the

curriculum at secondary education level also varies in various regions (Daulay, 2009).

In the Abbasid era, educational materials were prepared by ulama, a group of individuals

who were respected for their knowledge and recognized as authorities in religious and legal

matters. However, the state also controls the influence produced by each educational institution

and even carries out investigations into its teaching methods. With this kind of intervention, the

state can determine the curriculum structure that educational institutions must follow. The

curriculum during the Abbasid dynasty was divided into three levels. First, the basic education

curriculum (kuttab) includes lessons such as reading the Koran and memorizing it, Islamic

religious principles such as procedures for ablution, prayer and fasting, writing skills, stories of

great Islamic figures, reading and memorizing poetry or prose, mathematics, as well as the basics

of Arabic grammar. Second, the secondary education curriculum includes the study of the Koran,

Arabic language and literature, fiqh, tafsir, hadith, Arabic grammar (nahwu/sharaf/balagoh),

exact sciences, logic (mantik), astronomy ( falak science ) , history (date) , natural sciences,

medicine, and music. Third, the Islamic higher education curriculum is divided into two

departments, namely naqliyah sciences (sciences that originate from revelation) and aqliyah

sciences (rational sciences) (Asari, 2018) .

4. Conclusion

Overall, classical Islamic education emphasizes the important role of teachers, students

and the curriculum in forming a solid foundation for religious and moral learning. Teachers are

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considered the backbone in transmitting knowledge and religious values to students, while

students are responsible for internalizing and applying these teachings in everyday life. In

kuttab, which was basic education at that time, students' various social backgrounds were not a

barrier to obtaining an education, with children from poor families able to study for free.

Students spend their time in direct interaction with teachers and fellow students in the kuttab,

which allows for intensive coaching from the teachers. Smart students are given the opportunity

to continue their education at the Jami' mosque halaqah or madrasa after successfully

completing the study phase at the kuttab, with their graduation assessment based on their ability

to memorize the Koran.

At the secondary and higher education levels, students receive various facilities such as

scholarships and dormitories, which support their learning at the madrasa. However, there are

also students who study under the guidance of certain lecturers and pay fees according to the

agreement. The role of teachers during the classical Islamic period was very important, not only

in teaching science, but also in shaping the character and morality of students, with their position

considered strategic and honorable in society, even under the direct influence of the Prophet

Muhammad SAW.

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