By: Dr. Md. Wasay Zafar
Abstract
‘What
should be the essential characteristics and qualities of a good teacher?’ has
been an important issue of discussion among educationists, philosophers and
social thinkers in almost all the ages of human civilization. Every person
answers this question according to his own understanding of the human nature,
nature of the society as well as of the teaching, learning and educational
process. As a result, conflicting viewpoints have emerged. The Holy Qur’ān
claims itself to be the divine book of guidance for the whole mankind in all
the spheres of life. So the question arises naturally, what are its guidelines
regarding the qualities of a good teacher? Those guidelines may be decisive in
resolving the conflicts regarding the qualities of an effective teacher. The
researcher in this article has tried to explore those guiding principles of the
Holy Qur’ān.
Key
Words: Teacher, Effective Teacher, Ideal
Teacher, The Qur’ān
The
Context:
The significance of teachers in the system of education has been
realized and acknowledged in almost all the societies in every age. They are
expected to play a significant and valuable role in the education of
individuals as well as in the development of a civilized society. Therefore their
characteristics and qualities also demand attention and discussion in each
society in every age. The societies having different philosophical perspective
expect different traits and attributes in the teachers. In an idealistic
society teachers are accorded very high position and also the high
expectations. “The teacher must be excellent, in order to serve an example for
the student, both intellectually and morally……The teacher must excel in
knowledge and in human insight into the needs and capacities of the pupils; and
must demonstrate moral excellence in personal conduct and convictions. The
teacher must also exercise great creative skill in providing opportunities for
the pupils’ mind to discover, analyse, unify, synthesize, and create
applications of knowledge to life and behaviour.”[1] According
to Plato, the father of Idealism, a successful teacher must have a loving,
affectionate and friendly relationship with his students.[2]
In a pragmatic and
progressive society teacher is supposed to be a friend and a guide of the
learner. He is expected to be intelligent, creative, interdisciplinary, patient,
flexible, cooperative and socially aware.[3] Besides
he should know well the nature of group behaviour and the significance of role
to be played by individuals in group processes.[4] Moreover,
he is required to have training in pedagogy and child psychology, by virtue of
which he is expected to own special knowledge of the child’s nature together
with what is good for him and what he should know?[5] He
is not supposed to feed the learner with readymade doses of knowledge but to develop
in him curiosity and interest to learn, help him in identifying the significant
problems of life and to train him in the problem solving skills. The teacher
should assist the child when he is in difficulty and should guide his general
growth which according to progressivists is “increase of intelligence in the
management of life” by controlling his environment.[6]
In a communistic society teacher is presumed as the leader and
authority in a classroom. He is supposed to deliver carefully structured
lessons in his classroom. He is expected to utilize the scientific principles
of learning to teach knowledge of factual material as well as political orthodoxy.
In technical and practical subjects after lecture and demonstration he is
assumed to supervise the students’ work and evaluate their progress. He is
expected to be an authoritarian and to conduct the whole educative process in
an ordered and disciplined environment.[7] However
he himself has limited freedom that remains within the confines of communist
ideology and has less respect than the party workers, trade unionists and
educational officials.[8]
In a democratic society, besides academic competencies, a teacher
is expected to have deep faith in democratic ideals and values and to inculcate
the same in the learners. He is supposed to be fully aware of his rights and
duties towards the nation and the society, and is anticipated to impart the
same to his students in order to make them a responsible citizen.[9] He
is also expected to discover the individual uniqueness of the learners and to
nurture their individuality to fullest extent. Open-mindedness, productive
cooperation and healthy competition are other important values, a teacher is
expected to instil in the young minds.
In this context the researcher has tried to explore and deduce the
viewpoints of the Holy Qur’ān which is the primary source of Islam and Islamic
culture, and indisputably a treatise on the education of man.
The
Theme:
The Qur’ānic educational philosophy accords very high position to
the teachers. The teacher is not considered simply responsible for the
transaction of knowledge but also for the development of a sound character in
the learners based on the eternal values of Islam. The Qur’ān reflects that for
proper education and guidance, man has always been in need of an ideal teacher
since the time of the creation of Adam (A). The first role of the teacher was
played by Allah (SWT) Himself. The Qur’ān says:
وَعَلَّمَ
آَدَمَ الْأَسْمَاءَ كُلَّهَا ۔۔۔۔۔
﴿2:31﴾
“And He taught Adam the name of all
things…..”[10]
In fact Adam (A) was in need of a good teacher who
could explain before himself the names, nature and attributes of all things
which he had to face in this world. Since no other human being was present at
that time and man’s supremacy over the Angels was to be established as well,
Allah (SWT) Himself
fulfilled this need of Adam (A) directly. Education was thus the first activity in which Adam (A) participated. He was
given the status of Khalīfatullāh fī al-Arz (the Vicegerent of Allah on
the earth) and consequently was made responsible for the education and guidance
of his descendants. Later on Allah (SWT) made the arrangement of
the education of mankind by sending prophets to each and every nation. The Qur’ān
states:
وَلَقَدْ
بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا
الطَّاغُوتَ ۔۔۔۔۔۔۔۔ ﴿16:36﴾
“For We assuredly sent
amongst every People a Messenger, (with the Command), "Serve Allah, and
eschew Evil":…”[11]
The Qur’ān also declares that Allah (s.w.t)
revealed Books and Saheefay (Smaller Books) on the prophets for the guidance of
mankind.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ
وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
...... ﴿57:25﴾
“We sent aforetime our messengers with Clear Signs and sent down with them the Book and
the Balance (of Right and Wrong), that men may stand forth in justice..”[12]
The verse reflects the importance of the
books and the teachers in the process of education. Though both are necessary
but teachers occupy the primary position as books cannot be learned
appropriately without the help of a teacher. Furthermore inculcation of values
and development of character can only be realized by the help of an ideal
teacher. That is why Allah (SWT) sent both the books and the ideal teachers –
the prophets, to the people of the world. The Qur’ān also reveals that sending
of the last Prophet to the world to teach people the Book and the Wisdom was
actually a great favour bestowed by Allah (SWT) on the humankind particularly on the
believers.
لَقَدْ مَنَّ اللَّهُ عَلَى
الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو
عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ
وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ ﴿3:164﴾
“Allah did confer a great favour on the
believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, purifying
them, and instructing them in Scripture and Wisdom, while, before that, they
had been in manifest error.”[13]
Since a teacher is supposed to transact the
knowledge and mould the behaviour and character of the learners in desired
direction, his mission becomes like that of a prophet. The verse also gives the
message that getting the opportunity of receiving education from an ideal
teacher is a kind of Allah’s bounty and favour upon the person concerned.
Therefore the learner should respect the teacher considering him/her as Allah’s
bounty and he/she should also be thankful to Allah for providing him/her a good
teacher.
The
Personal Qualities of an Ideal Teacher
In the light of the teachings of the Qur’ān,
teachers must have the following personal qualities.
1. A Teacher must be a Sympathizer and
Well-wisher of His Students
This is the first and the foremost quality
of a teacher that he should be a keen sympathizer and well-wisher of his
students. If a teacher possesses this quality he can manage all the components
of the teaching learning process in a proper way keeping in mind the benefits
of the students. The following verse of the Holy Qur’ān reflects this important
principle.
لَقَدْ
جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ
عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ ﴿9:128﴾ فَإِنْ تَوَلَّوْا فَقُلْ
حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ
الْعَرْشِ الْعَظِيمِ ﴿9:129﴾
“Now hath come unto you an Messenger from
amongst yourselves: it grieves him that ye should suffer: ardently anxious is
he over you: to the Believers is he most kind and merciful. But if they turn away, Say: "(Allah)
sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the
Throne Supreme!"[14]
The above verse describes the
qualities of Prophet Muhammad (SAW) who was an ideal teacher. The Qur’ān says that he was very
affectionate and sympathetic to his disciples and he used to be very anxious
for their ideological and behavioural change. He was anxious for the welfare of
his disciples to such an extent that Allah (SWT) consoled him in the following words.
فَلَعَلَّكَ بَاخِعٌ
نَفْسَكَ عَلَى آَثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا
﴿18:6﴾
“Thou
wouldst only, perchance, fret thyself to death, following after them, in grief,
if they believe not in this Message.”[15]
Verse 129 of surah At-Tauba cited
above also suggests that an ideal teacher must have firm faith in Allah in all
respects. He must have complete reliance on Him and should seek His blessings,
assistance and mercy in his every effort of the fulfillment of his mission.
The
Holy Qur’ān also indicates that man likes warm, affectionate and gentle
treatment and dislikes rough, hard-hearted and unfriendly treatment. This
tendency of man has been revealed in the following verse that is addressed
specially to the Holy Prophet.
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ
الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ
وَشَاوِرْهُمْ فِي الْأَمْرِ ۔۔۔۔۔۔﴿3:159﴾
“It is part of the Mercy of Allah that thou
dost deal gently with them Wert thou severe or harsh-hearted, they would have
broken away from about thee: so pass over (their faults), and ask for (Allah's)
forgiveness for them; and consult them in affairs (of moment) …..”[16]
It has been
told in the above verse that Prophet Muhammad (SAW) was gentle, generous and
kind hearted due to which people gathered around him, accepted his teachings
wholeheartedly and loved him far beyond the concerns of their own lives and
belongings. Had he been rough,
hard-hearted, they would surely have scattered away from him and the mission of
educating human beings with which he was sent to this world would have never
been realized as desired.
The above
verse gives some important norms for the teachers and reformers. Firstly, a
teacher or a reformer must have a patient, affectionate and kind hearted
personality. He should give gentle, kind and very affectionate treatment to the
children and the people around him. He should not adopt the method of coercion,
intimidation and humiliation. He should regard the sense of self-respect
present in the young learners. Secondly, a teacher should have forgiving
attitude towards the mistakes of his students. Instead of giving punishment and
humiliation in public he should adopt suitable corrective measures like
persuasion, admonition, appreciation and encouragement because man by nature
likes these techniques of behaviour modification and chances of improvement is
greater than the methods of reproach, reprimand, criticism and condemnation. If
the teacher wins the heart of his disciples with love, sympathy, and
compassion, it will not be difficult for him to dissuade them from doing any
wrong. Unless the teacher conjoins affection
with admonition and love with caution in dealing with the children, he will not
succeed in pruning the unwanted growth of unpleasant traits and bad habits in
them. In short in the teaching learning process clemency should be preferred to
harshness, affection to anger and prejudices, and sympathetic guidance to
coercion and corporal punishment.
3. A Teacher Must be a Role Model for His
Students
About the Prophet Muhammad (SAW) the Holy Qur’ān says;
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآَخِرَ وَذَكَرَ اللَّهَ
كَثِيرًا ﴿33:21﴾
“Ye have indeed in the Messenger of Allah an excellent exemplar for him
who hopes in Allah and the Final Day, and who remember Allah much.”[17]
وَإِنَّكَ
لَعَلى خُلُقٍ عَظِيمٍ ﴿68:4﴾
“And thou hast sublime morals.”[18]
The verses
indicate that a teacher must be a man of strong character and a role model for his students. He should
not manifest any immoral behavior before the students or in the society and
should be very careful about his words and deeds otherwise he could not realize
the goal of character formation and inculcation of values in the students. The
differences in the teachings and the deeds of a person have also been condemned
by the Holy Qur’ān.
يَا
أَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ ﴿61:2﴾
كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ ﴿61:3﴾
“O ye who believe! Why say ye
that which ye do not? Grievously hateful is it in the sight of Allah that ye
say that which ye do not.”[19]
Though the agreement between words
and deeds should be maintained by each and every person but a teacher due to
his dignified position is expected to maintain this accord with high degree of
perfection.
4. A Teacher Must be a God Fearing Person
A
teacher must be a God fearing person who should think himself accountable to
Allah for all his responsibilities for every responsibility is a kind of trust
which Allah has commanded to protect. The Qur’ān says:
يَا
أَيُّهَا الَّذِينَ آَمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا
أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ ﴿8:27﴾
“O ye
that believe! betray not the trust of Allah and the Messenger, nor
misappropriate knowingly things entrusted to you.” [20]
The word 'trust' encompasses all the responsibilities which are
bestowed to someone because he is trusted. It may include the obligations
arising out of an agreement or collective covenant. It may also cover the
secrets of a group, personal or collective property, or any office or position
which might be bestowed upon a person by the group. Though the propagation of
knowledge is itself a responsibility given by the Allah (SWT) which should
be done free of charge for seeking the good pleasure of Allah but when a person
is given the responsibility of educating the young children by the society and
for that he is paid, it becomes a double trust on his shoulder. Therefore, a
teacher must be very conscious about fulfilling his duties and
responsibilities. It is also obvious that this sense of accountability often
originates due to the fear of Allah and the Qur’ān declares that true fear of
Allah springs from knowledge.
۔۔۔۔۔۔
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۔۔۔۔۔۔۔۔﴿35:28﴾
Being a knowledgeable person a teacher must be God
fearing and virtuous otherwise he could not develop these qualities in the
students and the whole education process will become fruitless.
The
Professional Qualities of an Ideal Teacher
In the light of the Holy Qur’ān, the Professional Qualities a teacher must possess are as under:
1. A Teacher Must Have a Good Command over
His Subject
A good command over the subject is the prerequisite for the success
of a teacher. Without knowledge of the subject teaching cannot be imagined.
This principle can be deduced from the following verses of the Holy Qur’ān.
وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي
اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ ﴿22:8﴾
“Yet there is among men such a
one as disputes about Allah, without Knowledge, without Guidance, and without a
Book of Enlightenment.”[22]
وَإِنَّ
كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ
أَعْلَمُ بِالْمُعْتَدِينَ ﴿6:119﴾
“But many do mislead
(men) by low desires without knowledge. Thy Lord knoweth best those who
transgress.”[23]
In the first verse cited
above those persons have been criticized who debate over the existence and
attributes of Allah (SWT) without having any knowledge and
guidance, and without studying any relevant book. In the second verse those individuals have
been criticized who guide people without having proper knowledge and ultimately
mislead them from the truth. This suggests that a teacher
should not go to the class and he should not initiate discussion on any topic
without having its in-depth knowledge. What transaction of knowledge can be
expected from a person who himself have no knowledge or partial knowledge?
2. A Teacher Must Have Knowledge of the
Pedagogy
The Qur’ānic verse
which suggests that a teacher must have expertise in the teaching methodology
is as under.
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ
وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۔۔۔۔۔۔ ﴿16:125﴾
“Invite (all) to the Way of thy Lord
with wisdom and beautiful preaching; and argue with them in ways that are best
and most gracious…”[24]
The verse
establishes the principle that invitation to the way of Allah (the Path of
Truth) should be given in a most prudent, decent and logical manner using
beautiful words. The term “Hikmah” which has been translated above as ‘wisdom’
is a very comprehensive word which means knowledge that gives profound insight
and ability to make the perfect judgment. It covers all the logical,
psychological and methodological abilities which are needed in the work of
dawah (invitation to the right path). Judging the psychological traits of the
addressee, his temperamental conditions and the right occasion to preach him
are all included in hikmah. Analogically it applies to the field of education
as well. A teacher must be very clear about whom to teach, when to teach, what
to teach, and how to teach. He must have deep knowledge of educational
psychology especially the developmental psychology, the psychology of learning,
motivation, intelligence, aptitude, attitude, personality and the psychology of
adjustment. He must also have meaningful understanding of the logical and
psychological organization of the subject matter. He is also required to have
deep knowledge of the pedagogy, the science of teaching. It includes knowledge
of the different methods and skills of teaching and their appropriate
application according to the nature of the content. A teacher must also have expertise
in logical argumentation and reasoning and logical presentation of the subject
matter. Therefore teaching with wisdom covers the possession of all these
qualities.
3. A Teacher Must Have Keen Interest in
Increasing His Knowledge
Knowledge of any
person cannot be complete and perfect. The Qur’ān also says that man has been
given very little knowledge, “وَمَآ أُوتِيتُمْ مِنَ
الْعِلْمِ إِلَّا قَلِيلًا”[25] (wa
maaa üǘtiitum minal-‘ilmi ‘illaa qaliilaa).
Therefore man specially a teacher must have a tendency to seek knowledge more
and more in order to go nearer to the stage of perfection. Prophet Muhammad (SAW) despite
having knowledge of prophetic stature was told to pray for the increment of
knowledge.
وَقُلْ رَبِّ زِدْنِي
عِلْمًا ﴿20:114﴾…….
“..Say, "O my Lord! Increase me in knowledge”."[26]
The prophet was
told to pray for the advancement of knowledge because he was in direct guidance
of Allah (SWT)
and no worldly effort was necessary for him to increase his knowledge. But for
a common man (teacher) both is necessary; to adopt appropriate means of
increasing knowledge and to pray also to Allah for He is the ultimate knowledge
giver.
4. A Teacher Should Share all the Required
Knowledge to the Students
A teacher is expected to share all
the required knowledge as per demand of the curriculum to the students without
hiding any portion of it so that they could get clarity in thought and
understanding. To save the students from perplexity and confusion is one of his
important tasks. The Qur’ānic guideline in this concern is available in the
following verse.
وَلَا تَلْبِسُوا
الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ ﴿2:42﴾
“And cover not Truth with falsehood, nor
conceal the Truth when ye know (what it is).”[27]
Therefore a teacher should make a clear distinction between truth
and falsehood, between right and wrong conceptions, and also between good and
evils. He should not pass any information
or give statement which is dubious, unwarranted and contradictory to the
established and generally accepted truths.
Conclusion:
On the basis of
above discussion it can be said that Holy Qur’ān gives ample reflections
regarding the qualities of an ideal teacher. It gives very high status to the
teachers assuming him in the prophetic role. In its philosophy a teacher
besides possessing profound knowledge, wisdom and expertise in the pedagogy of
his subject, must have an idealistic character and be a role model for his students.
He is also expected to have a kind hearted personality; able to deal the
learners most psychologically and affectionately, and to be a well-wisher of
his students. He must have a sense of accountability to Allah concerning his
responsibilities towards the institution and the society. He must have keen
interest in increasing his knowledge and in guiding the students in the
concerned field with recent and advanced knowledge. If a person lacks in these
qualities he should not be assigned the work of teaching otherwise he will
mostly ill-educate the children and thus will crush not only their talents but
the potential human resources of the country. He may also misdirect the young
minds in wrong and unapproved channels as is being observed these days in the
institutions of higher learning, and ultimately may spoil the whole education
system causing the degeneration of the society.
References:
[1] . Callahan, Joseph F. &
Clark, Leonard H. (1977) Foundations
of Education – Planning for Competence, New York: Macmillan Publishing Co.,
Inc., P. 84.
[2] . Dupuis, A. M. (1972) Philosophy of Education in
Historical Perspective, New Delhi: Thomson Press (India) Ltd., P. 46.
[3] . Callahan, Joseph F. & Clark, Leonard H., Op. Cit., P. 88,
see also Ellis, A. K. et al. (1986) Introduction to the Foundations of
Education, New Jersey: Prentice- Hall, P. 116-117.
[4] . Kneller, G. F. (1963) Foundations of Education, New
York & London: John Wiley & Sons Inc., P. 88.
[7] . Callahan, Joseph F. & Clark, Leonard
H., Op. Cit., P. 92, see also Dupuis, A. M., Op. Cit., 215-216.
[8] . Brubacher, J. S. (1950) Modern
Philosophies of Education, New York: McGraw-Hill Book Company Inc., PP. 129-130
& Kneller, G. F., Op. Cit., 190. See also Chen, Theodore Hsi-en (April 14,
2017) "Education under communism”, Retrieved from
https://www.britannica.com/topic/education/Education-under-communism
[9] . Saxena, N. R. S. (1992) Principles of Education, Meerut: R.
Lall Book Depot, P. 178, See also Kneller, G. F., Op. Cit., 197-200.
[10] . Ali, Abdullah Yusuf (1413
AH) The Holy Quran: English
Translation of the Meanings & Commentar (Revised & Edited by The Presidency of
Islamic Research, IFTA, Call and Guidance), Al-Madinah Al- Munawwarah: The
Ministry of Hajj and Endowments, K.S.A., Al-Baqarah 2:31
[27] . Ibid, Al-Baqarah 2:42, see also Al-Baqarah
2:146, 159, 174, Ali Imran 3:187, An-Nisa 4:37, Al-An'am 6:20, Al-A'raf 7:169,
Yusuf 12:51, 81 etc.
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