History and Philosophy of Islamic education

The purpose of the article was to describe and analyze strategies of Islamic Religious Education (IRE) Teachers in Improving Students' Learning Motivation in Madrasah Aliyah (MA) Class X Hikmatul Amanah. The type of research used is qualitative with a case study approach. Data collection is done by observation, interviews, documentation. Data analysis used the Miles and Huberman method, namely by reducing, presenting, and certifying data. To test the validity of the data by testing credibility, transferability, dependability, and confirmability. The results of this article show 1) IRE teachers at Hikmatul Amanah Mojokerto Islamic School have implemented strategies and methods that are in accordance with the applicable curriculum at the school. However, there are still shortcomings where the teacher lacks varied and boring strategies and methods in the learning process so that students are less motivated to learn pie subjects 2) the inhibiting factor of the teacher's strategy...

Maka dari itu, kehadiran guru sebagai pembimbing dalam belajar menjadi sangat  penting, agar pencari ilmu tidak jatuh ke dalam keraguan dan kebimbangan. Bak kata Imam al-Ghazālī: “mencegah orang yang baru belajar dari mencampuri persoalan
- persoalan yang meragukan, sama halnya dengan mencegah orang yang baru saja masuk Islam dari pergaulan orang-orang non-muslim (kafir” (al-Ghazālī, Ihya ‘Ulumiddin
, jil.1: 51). Di sinilah peran guru sebagai penunjuk jalan kepada pelajar tersebut. Oleh sebab itu, benarlah nasehat Sahabat Ali r.a. bahwa salah satu syarat untuk mendapatkan ilmu adalah melalui irsyādu ustādz, bimbingan guru (al-Zarnuji,Ta’līm al-Muta‘allim: 23).

The violence that continues to paralyse too many South African schools on a daily basis often has its origins in highly complex and dysfunctional communities. To this end, traditional punitive measures, as well as various disciplinary-based policies have not always provided an adequate response to violence in schools. In searching for alternative ways of dealing with disruption and violence in schools, the article explores the practices of four high school principals. Following on these particular practices-couched as 'listening to learners'-the article considers, firstly, whether caring relations between principals (by extension, educators) and learners can make a difference to disruptive and violent behaviour among learners. Secondly, in drawing on care ethics, the article considers how the practice of 'listening to learners' might contribute towards the cultivation of democratic citizenship.

U ovom radu ćemo se posvetiti analizi vrlo utjecajne ličnosti koja je živjela na razmeđu ideoloških svjetova, u vrijeme geopolitičkih preustrojavanja i vlastitom ingenioznošću iznalazila vrlo respektabilne odgovore na zahtjeve koje je to doba postavljalo te je s punim pravom možemo nazvati sinom svoga vremena (ibnu-l-waqt), kako bi to sufije kazale.

Islamic Insight Journal of Islamic Studies invites papers on Qur’anic Studies, Hadith Studies, Islamic Jurisprudence, Islamic Theology, Islamic Mysticism, Philosophy, Comparative Religion, Islamic Social Sciences and Culture of Muslims. The relevant topics from other disciplines also will be welcomed. The papers will be sent for a double blind peer review process and accordingly will be published.

İÇİNDEKİLER / CONTENTS

•  Dinde Sahâbenin Yeri - Mehmet Yaşar KANDEMİR
•  Ben Ne Yaptım? - İ. Necmettin NURSAÇAN
•  Asr-ı Saâdet ve Sahâbe Neslini Anlamak: Tasavvufun Rehberi Olarak Sahâbe Nesli - Ekrem DEMİRLİ
•  Hazreti Peygamber'in Ashâbı - Ahmet Yüksel ÖZEMRE
•  Sahâbe, Hakîkate Sahip Çıkandır - Necmettin ŞAHİNLER
•  Hz. Mevlânâ'nın Sahâbe Anlayışı - Cemâlnur SARGUT
•  Şehrimizin Sultanı: Eyüp Sultan Hazretleri - Dursun GÜRLEK
•  Ashâbım Gökteki Yıldızlar Gibidir - Ahmet TURGUT
•  Genç Sahâbîler - H. Nur ARTIRAN
•  Sahâbeler ve Topkapı Sarayı'ndaki Kutsal Emânetler - Sevgi AĞCA
•  Siyer-i Nebîde Resimlenen Sahâbîler - Zeynep ATBAŞ
•  İstanbul'daki Sahâbe Türbelerinin ve Kabirlerinin Özellikleri - M. Baha TANMAN

Ich stelle mir diesen Artikel als ein kurzes Gespräch mit unseren Eltern und Religionspädagogen vor. Unlängst habe ich einen guten Freund, einen für gewöhnlich guten und begeisterten Muslim, dabei vorgefunden, wie er einen Artikel über die Erziehung der muslimischen Jugend schrieb. Ich habe mir den Artikel, der noch nicht vollendet war, aber dessen Hauptgedanken bereits ausgeführt waren, durchgelesen. Indem er auf einer Erziehung im Geiste des Glaubens besteht, ruft mein Freund Eltern dazu auf, bei Kindern unter anderem die Tugenden der Sanftheit, des guten Umganges, Bescheidenheit, Unauffälligkeit, Barmherzigkeit, Vergebung, Frieden mit dem Schicksal und Geduld zu fördern. Er ermahnt die Erzieher insbesondere dazu, Kinder von der Straße fernzuhalten, vor Western-und Kriminalfilmen, unnützen Druckwerken, vor allen möglichen Sportarten, die Aggressivität und den Geist des Wettkampfes fördern. Das häufigste Wort im Artikel meines Freundes war wohlgemerkt Gehorsam. Zuhause soll das Kind den Eltern gehorchen, im Mekteb 2 dem Hodscha 3 , in der Schule dem Lehrer, auf der Straße dem Ordnungshüter, morgen bei der Arbeit wiederum dem Direktor, Chef, Vorgesetzten. Um sein "Ideal" zu illustrieren, präsentiert der Autor einen Jungen, der sich von allem Schlechten fernhält, der nie auf der Straße rauft, keine Westernfilme schaut (stattdessen nimmt er Klavierstunden in der Musikschule), nicht Fußball spielt, keine langen Haare hat, nichts mit Mädchen zu tun hat (seine Eltern werden ihn verheiraten "wenn die Zeit dafür reif ist"). Er schreit nie, seine Stimme ist nirgends zu hören ("als wäre er nicht lebendig"), er bedankt und entschuldigt sich überall. Der Autor sagt das nicht, aber wir könnten [diese Logik] fortsetzen: man benachteiligt ihn-er schweigt. Man verpasst ihm eine Ohrfeige-er

Muculnya sekolah-sekolah Islam yang besepadu dengan sistem pendidikan modern juga tak terlepas dari banyaknya alumni Universitas Al-Azhar Mesir yang telah menyelesaikan pendidikannya di sana. Mereka adalah hasil dari sistem pendidikan yang telah direformasi oleh Muhammad Abduh.

Dalam menghadapi perubahan masyarakat modern, secara internal pendidikan Islam harus ‎menyelesaikan persoalan dikotomi, tujuan dan fungsi lembaga pendidikan Islam, dan ‎persolalan kurikulum atau materi yang sampai sekarang ini belum terselesaikan.

Penelitian ini memfokuskan  kepada beberapa hal: (1) kondisi objektif lembaga pendidikan Pondok Pesantren Madrasah Tarbiyah Islamiyah hari ini, (2) sistem pendidikan Pondok Pesantren Madrasah Tarbiyah Islamiyah yang sedang dijalankan hari ini, (3) problematika lulusan Pondok Pesantren Madrasah Tarbiyah Islamiyah yang sedang dihadapi, dan (4) langkah-langkah stratejik dalam upaya pengembangan dan peningkatan mutu pendidikan Pondok Pesantren Madrasah Tariyah Islamiyah.   
Penelitian ini dilakukan pada enam pondok pesantren yakni; (1) Pondok Pesantren Batang Kabung Kota Padang, (2) Pondok Pesantren Nurul Yaqin Padang Pariaman, (3) Pondok Pesantren Syekh Muhammad Jamil Jaho Tanah Datar, (4) Pondok Pesantren Syekh Sulaiman Ar Rasuli Candung Kabupaten Agam, (5) Pondok Pesantren Tabek Gadang Lima Puluh Kota, dan (6) Pondok Pesantren Darussalam Aur Duri Sumani Solok.

This book attempts to portray philosophy and its impact and implications on the 21st century learner mainly from Islamic and Western, and secondarily from Christian and Eastern perspectives. It follows the basic premise of this volume, stating that individuals cannot eagerly arrive at their destination unless a vivid enlightenment of knowing the determined destination as well as the map to the
expected results is familiarized. This idea is highly crucial as it leads to the thought and discussion about the goals, reflections about values, and inquiries about the nature of truth and reality. The emerging critical questions about
purpose have attracted tremendous foundational philosophical issues.

There is a connection between the philosophical positions and educational practices, which affect policies. It is also a truism that educational practices and policies have their foundation and philosophical beliefs. The role of teachers‘
practical educational considerations as facilitating methodologies, curriculum issues, the role and function of schools and the nature of the learners, have eventually become philosophical perspectives.

Religion is another significant domain that plays a crucial role in the life of most individuals, and is a major factor with how we behave and make decisions. Religious educational institutions must clearly understand their basic beliefs and determine how those beliefs can and must affect their planning and practices. For example, Islamic educators should be assisted in their duties and
responsibilities by studying the ideas of historical and contemporary educational philosophers and theorists.

The purpose of this text is to depict and discuss those aspects of philosophy that are relevant to all educational professionals, highlighting the relationship between philosophical starting points and educational conclusions. It does not seek to give answers to every question presented, but hopes that the questions will stimulate discussions, further cognitive reasoning, and collaborative
analysis.

Thinking, being one of the major highlights of the study, is a continuous process and one of the most valuable results and corollary from the study of educational philosophy. This is attained when students arrive to the point where
they are incapable of considering educational practices in isolation from the basic questions of life and the ultimate meanings that endow those practices with significance.
This book has been written for the tertiary level learner – college and university. However, other general and interested users of philosophy and educational practices will find it helpful for analyzing and comparing Islamic,
Western, Christian and Eastern philosophical beginnings and contributions to this field. It can be used as a core book for a course, for reference or in conjunction with readings from philosophers and educational theorists. This
text also highlights the contributions of Islamic philosophers who are only occasionally mentioned in the general world discussions on philosophy, but
who have influenced the global philosophical thinking.

It consists of ten Units: 1 Introduction to Philosophy, 2: Problems of Philosophy, 3: Significance of Philosophy for Human Life, 4: Greek and Western Philosophers, 5: Muslim Philosophers, 6: Islamic Philosophy-I, 7: Islamic Philosophy- II, 8: Western Philosophy, 9: Educational Philosophies, 10: The Philosophical Movements in Education, and 11: Educational Philosophies
for Learners in the 21st Century.

This paper explores solutions to the limitations of the purpose of education as currently understood and advocated in postmodern Britain. By adopting an interdisciplinary approach, it takes a closer look at the objectives of education as per another major civilization with a rich educational heritage–that is, the Islamic tradition–and compares the two distinct philosophies. The research finds that the contemporary British philosophy of education has several drawbacks due to focusing only on building the economy and shaping a political worldview. As such, this paper discusses how Britain might mitigate its current weaknesses by suggesting to integrate the Islamic model of education (tarbiyah) in order to foster personal development, civic engagement, and objectivity in research, learning, and producing new knowledge-without the need compromise its strong economy.

Harfleri “tuhaf” bulan sözlü geleneğin hüküm sürdüğü ümmî bir toplumda,  kırk yaşına kadar okumamış ve yazmamış ümmî bir insana verilebilecek sayısız emir ifadeleri arasından  “oku” demek, “kalem”i zikretmek enteresan olsa gerek. Neden “oku”? Şaşırtıcı değil mi? Ne okuyayım? “Ben okuma bilmem”  ki, biz okuma bilmeyiz.  Sanki Allah bütün insanlığa, uçsuz bucaksız bir çöl yurdunda insanî yanlarını hatırlatıyor ve “oku” diyor.
Kur’an’ın ilk ayetleri insanlık tarihini ikiye böler gibidir. Artık sözün yerine sözü de yaşatan ve kuşatan yazı, kuruntuların yerine de bilgi ikame ediliyor. Alak suresinin eğitim-yoğun ilk beş ayeti, içindeki tüm unsurlarla maddî ve manevî ilerlemenin yolu olarak ilmi ve eğitimi işaret ediyor.   
Bu kitap, Alak suresinin ilk beş ayetinin 14. asrın sonuna kadar 45 tefsir üzerinden geç kalmış bir iz sürümüdür.

In Islam, education is a complete whole in itself that addresses all aspects of human life. Strictly speaking, the term ‘Islamic education’ is non-existent in the Qur’an, while the concept of ilm nafei (beneficial knowledge) is there in the Sunnah. So Islam encompasses in its own structure any knowledge that benefits its recipient as well as others and does not cause injustice (harm) to any. As such, Islam does not recognise the dualism of ‘religious’ and ‘secular’ education. As British writer Marmaduke Pickthall said in a speech he gave in Madras in 1927, “There was no distinction between secular education and religious education in the great days of Islam. All education was brought into the religious sphere.”

Many people associate Islamic educational Institutions, including International Islamic University Malaysia (IIUM), with backwardness, rigidity and anti-modernity. Located in Kuala Lumpur, IIUM was established in 1983 to integrate Islam into mainstream education. It offers almost all subjects taught in conventional universities. However, mainly because of the term ‘Islamic’ in its name, some believe that it produces only imams and religious teachers to staff masjids and madrasas. Since its inception, IIUM has been helping many students know themselves and gather confidence. It gives them a sense of pride and helps them hone their abilities and reconnect with the divine in full harmony with their fitrah (the natural, original state in which God created humans). It is committed to producing ethically-grounded future leaders who will unleash their potential for self and others.

Religious education for Muslim is Islamic Education originating from Al-Qur’an dan As Sunnah. This study elucidates the dynamic of the change and development of Islamic education in the era after the death of the prophet Muhammad shallallāhu 'alaihi wa sallam, especially in the period of Khulafāur Rāsyidīn. It was revealed how the education system had been implemented in each caliphate and the situation having influenced the educational system. The finding showed that the pattern of the education in the era of caliph Abu Bakar radhīyallāhu ‘anhu was generally still same as the system applied in the era of the prophet of Muhammad shallallāhu 'alaihi wa sallam. The massive development occurred in the period of caliph Umar bin Khatab radhīyallāhu ‘anhu which was continued with the caliph Utsman bin Affan radhīyallāhu ‘anhu. Nevertheless, there were some fundamental changes, especially in the regulation as well as the education method.

In this study the institutional history of Imam Azam Madrasah, founded in Baghdad by the Saljuks beside the tomb of Imam Azam Abu Hanifa, has been tried to be examined. The building of Madrasah of Mashhad Abu Hanifah was completed before that of Baghdad Nizamiyah Madarasah, its contemporary. This madrasah was opened to education in May 5, 1067. Madrasah of Mashhad Abu Hanifah was constructed by Sharaf al-Mulk Sa’d al-Kharazmy, the vizier responsible for financial affairs of Alp Arslan, Great Saljuk Sultan.
Mashhad Abu Hanifah was one of the pioneers of the chain of madrassas, gaining the identity of a boarding school, with its library, classroom, masjid, refectory, dormitory. The madrasa had waqf’s revenue which met financial needs of not only teaching and service staff but also scholars found here. There was a mudarris who administrated madrasa, as well as a waqf trustee. Yet, the staff of waqf trustee mostly used to be left to the charge of mudarris appointed. We can see some mudarrises of waqf trustee involved in corruption. There had been those dismissed, even thrown in jail, for these claims before the court.
It was stipulated by founder of waqf that the lectures taught in the madrasah be executed according to the Hanafi sect. The library was at the service of scholar and researcher jurisprudents, and hâzin (officer of library) at the head of this branch was responsible for every job he does to the mudarris. The appointing and dismiss of mudarrises were, also, affected by political turmoil in Baghdad. Struggle for influence amongsts Faqihs (Jurisprudents) was also benefited by the politicians, even caliphs
tempted to gain legitimacy through the influence of faqihs.
In Mashhad Abu Hanifah many famous faqihs from the school of Hanefî Sect held office, such as Abu Talib al-Zaynabi, Ziya al-Din al-Turkistani, Abdullah b. Mahmud al-Mavsili, Lamgani, Signaqi, Ibn al-Fasih, Itkani. Mashhad Abu Hanifah continued its education even after Mongolian Invasion, during Ottoman Empire with the renovation and restoration made, this madrasah came to these days. Madrasah of Mashhad Abu Hanifa with its thousand-year past represented a deep-rooted tradition.

For this critical review, the chapters by Abdullah Sahin (2013) and Wan Mohd Nor Wan Daud (1998) will be assessed. The opening chapter, by Sahin, is titled “New Perspectives on Islamic Educational Theology and Philosophy: Tarbiyah as the Critical-Dialogical Process of Becoming”; followed by the chapter “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas”. The review will commence with a summary and examination of the aims, objectives and main arguments of each chapter. Following this will be a review and comparative analysis of Sahin’s concept of Islamic educational process as ‘tarbiyah’; in contrast to Al-Attas’s concept of ‘ta’dīb’. In the conclusion, the chapters’ observations and findings will be summarised, and critical and analytical remarks will be presented.

Muslim countries have a rich history of intellectual traditions and educational institutions, which have evolved over the course of 1400 years. Like every other intellectual tradition, educational traditions and institutions in the Muslim countries have also been subject to change and a fluctuating trend of emergence and development, and regression and decline. Although there is an increasing interest in Islam in general and in Muslim education in particular, there is still a significant shortage of academic and analytical historical research on Muslim educational traditions and institutions. This chapter explores and analyses how Muslim educational traditions and institutions emerged in the classical period, evolved over the course of history, and have been handed down to the present time.

There has been a notable surge in the number of studies exploring different aspects of the intersection between Islam/Muslims and education in western universities and in the Muslim world. Researchers from diverse disciplinary backgrounds are increasingly interested in examining educational issues within the context of historical and contemporary Muslim majority and minority societies. However, there is an ongoing, and often confused, debate within western academia over how best to frame the research on these multi-layered, intersecting themes around education, Islam and Muslims. An equally daunting challenge is how to classify and assess the plethora of literature on these themes produced by researchers working within diverse disciplines and academic units/departments spread across the Social Sciences and Humanities. Most of this literature appears to be produced in conventional Islamic Studies centres which are often located in Middle/Near Eastern Studies, Religious Studies and occasionally Theology departments or in the few remaining Orientalist institutes. Some newly-established academic outlets offer a variation of Islamic Studies by focusing, for example, on the study of British Islam/Muslims or European Islam. They mostly adopt an ethnographically-informed sociological, political approach to analyse the presence of ‘Islam and Muslims’ within secular public space including issues around migration, race relations, social integration, religious radicalisation and education policy.

Penulisan artikel ini adalah untuk memberikan berbagai gambaran tentang aliran-aliran
yang terdapat dalam psikologi pendidikan dan implikasinya dalam pendidikan oleh
karenanya dalam paper ini akan membahas beberapa hal yang berkaitan dengan aliran
dalam psikologi dan impikasinya dalam pendidikan. Pembahasan secara mendalam dan
komprehensif tentang paper ini akan dibagi dalam beberapa pembahasan dan bahagian.
Bahagian pertama, paper ini akan membahas tentang definisi dan uraian tentang aliran
behaviorisme. Bahagian kedua, paper ini akan membahas tentang definisi dan
pembahasan tentang aliran kognitif. Bahagian yang ketiga, dari paper ini akan
membahas tentang definisi aliran humanistic dan uraiannya tentang teori humanistic.

Dalam sejarah Islam, masjid merupakan sebuah institusi yang amat penting. Ia bukan sekadar merupakan satu tempat bagi umat Islam melakukan ibadat-ibadat khusus seperti solat, membaca al-Qur’an, berzikir dan seumpamanya semata-mata,
bahkan ia telah dijadikan tonggak pendidikan dan pembangunan masyarakat Islam yang
lebih menyeluruh. Oleh kerana itulah usaha pertama yang dilakukan oleh Rasulullah S.A.W untuk membentuk masyarakat dan negara di Madinah ialah dengan mendirikan masjid. Peranan utama masjid sebagai tonggak kecemerlangan pendidikan mula terhakis bila diwujudkan universiti yang memisahkankepentingan agama dan kepentingan dunia
sehingga fungsi masjid menjadi semakin kecil bermula pada pertengahan abad yang ke 13. Kertas ini bertujuan untuk menggesa usaha mengembalikan peranan dan fungsi
masjid sebagai qalbu dalam aspek yang luas merangkumi segenap aspek kehidupan khususnya ilmu dan pendidikan tanpa terbatas kepada aktiviti keagamaan.

This Article examines the interpretation ushul fiqh of KH. Sahal Mahfudh in Indonesia includes concept, methodology and contribution. This article shows that (a) the concept ushul fiqih of KH. Sahal Mahfudh have two models that antrophosentrism based on benefit of the local community and idealization of implementation of Islamic law as a ethnics, control and social liberation (b) KH. Sahal Mahfudh used two methodology that textual and contextual approach (c) The contributin of Ushul Fiqih KH. Sahal Mahfudh includes management of zakat for poverty, envirom=nmental preservation and relocation of prostitution. In summary, KH. Sahal Mahfudh Shows creativity to operate fiqh for respond social problem throught rational, operational and measurable action.

Keywords : KH. Sahal Mahfudh, Concept, Methodology, Contributions

A. Pendahuluan 1. Latar Belakang Menurut Islam, pendidikan adalah corak hitam putihnya perjalanan hidup seseorang. Oleh karena itu ajaran Islam menetapkan bahwa pendidikan merupakan salah satu kegiatan yang wajib hukumnya bagi pria dan wanita, dan berlangsung seumur hidupsemenjak dari buaian hingga ajal datang (Al-Hadis)life long education. Kedudukan tersebut secara tidak langsung telah menempatkan pendidikan sebagai bagian yang tak terpisahkan dengan hidup dan kehidupan umat manusia. Dalam hal ini Dewey berpendapat bahwa: "Pendidikan sebagai salah satu kebutuhan hidup (a necessity of life), salah satu fungsi sosial (a social function), sebagai bimbingan (as direction), sebagai sarana pertumbuhan (as means of growth), yang mempersiapkan dan membukakan serta membentuk disiplin hidup, 1 lewat transmisi baik dalam bentuk informal, formal maupun nonformal". Bahkan jauh Lodge mengatakan bahwa: "Pendidikan dan proses hidup dan kehidupan manusia itu berjalan serempak, tidak terpisah satu sama yang lainlife is education, and education is life." 2 Dengan demikian, pendidikan menyandang misi keseluruhan aspek kebutuhan hidup dan berproses sejalan dengan dinamikanya hidup serta perubahan-perubahan yang terjadi. Sebagai akibat logisnya maka pendidikan senantiasa mengandung pemikiran dan kajian, baik secara konseptual maupun operasionalnya, sehingga diperoleh relevansi dan kemampuan menjawab tantangan serta memecahkan masalah-masalah yang dihadapi oleh umat manusia.

Ang paninirang puri ng isang tao" ay isang sinasabi o sinasalita na kasama ang lahat para sa anumang pahayag na nakakasakit sa reputasyon ng isang tao. Ang nakasulat na paninirang-puri ay tinatawag na "libel," habang binabanggit ang paninirang puri ay tinatawag na "paninirang-puri." Ang paninirang puri ay hindi isang krimen, ngunit ito ay isang "tort" (isang sibil na mali, sa halip na isang kriminal na mali). Ang isang taong na-defame ay maaaring mag-file ng isang claim sa tao na ginawa ang labanan para sa mga pinsala.

This inquiry examines how the love of learning, embodying the transformative educational vision of Islam (tarbiyah), emerged as the humanizing pedagogic vocation within classical Islamic higher education. There is a large body of literature exploring philosophical, literary, theological, mystical and aesthetic perceptions of love in the Muslim tradition. Classical Islamic scholarship has attracted the attention of Western historians of Islam. These studies, however, are limited to providing descriptive accounts of medieval Islamic knowledge systems and institutions. They do not offer an educational reading (hermeneutics) of the Muslim intellectual heritage. The love of learning as a central pedagogical value in classical Muslim higher education has not been subject to systematic inquiry. The study aims to fill this gap within the emerging field of critical Islamic Education Studies and contribute to the interdisciplinary comparative research on values in higher education. The ‘crisis of legitimacy’ facing the modern university is traced to the commodification of its educational good within the economic priorities of neoliberalism and privileging the pedagogy of scientism. The inquiry argues that the love of learning in the Muslim tradition springs from the distinctive image of God in the Qur’an as the loving, compassionate educator (al-Rabb/al-Waduud) and its transformative pedagogies of self-cultivation. The study considers critically whether the love of learning in Islam can accommodate ambiguity, questioning, and critical faithfulness.

Keywords
Values and Higher Education Love of Learning Islamic Education Studies Qur’an and Human Development Critical Faithfulness Decolonizing University Madrasah Tarbiyah

There are many ways of understanding the nature of philosophical questions. One may consider their morphology, semantics, relevance, or scope. This article introduces a different approach, based on the kind of informational resources required to answer them. The result is a definition of philosophical questions as questions whose answers are in principle open to informed, rational, and honest disagreement, ultimate but not absolute, closed under further questioning, possibly constrained by empirical and logico-mathematical resources, but requiring noetic resources to be answered. The article concludes with a discussion of some of the consequences of this definition for a conception of philosophy as the study (or “science”) of open questions, which uses conceptual design to analyse and answer them.