ALLAMA IQBAL OPEN UNIVERSITY ISLAMABAD

FOUNDATION OF EDUCATION 0831

DEPARTMENT OF MASTER EDUCATION

ASSIGNMENT NO: 01

COURSE CODE: 0831

NAME: AMREEN

ROLL NO: CE618632

LEVEL: MED (STUDY)

SEMESTER: (1ST) AUTUMN2021

SUBMITTID TO: HANIFULLAH

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QUESTION NO ;01
DISCUSS THE ADVANTAGES OF STUDYING ISLAMIC FOUNDATIONS OF EDUCATION
FOR DEVELOPING A HIGH QUALITY EDUCATION SYSTEM.
The word Islam defined by the Quran itself means submission to the Supreme Being and compliance
with His laws, which constitutes Nature. Islam lays special emphasis on the acquisition of knowledge.
Concept of vicegerent of man: According to Quran, Allah has made man as a vicegerent due to
knowledge (IIm-ul-Asma), when angels argues about the vicegerent of man than Allah (SWT) taught
Adam the names of some things and then Adam told them and hence proved his ability for vicegerent on
earth. This shows the importance of acquiring knowledge from the Quranic point of view (Surah AL-
Baqra Foruth Ruku). It is obligatory alike for both Muslim male and female. Knowledge is of two types,
revealed knowledge and acquired knowledge. Revealed knowledge has been given to human beings,
through prophets by Allah. Acquired knowledge is that which is being acquired by the human beings
though the study of natural phenomena, attitude of man and through the study of society. Quran says that
for the prosperous life on earth both kinds of knowledge, revealed and acquired is necessary. It shows the
basis of the educational set-up in Islam where the children are not only equipped with religious
knowledge but also with acquired that is scientific knowledge so that they can live a righteous and
prosperous life. That is why the knowledge in Islam is considered as the greatest gift of Allah to Man. It
helps man to attain righteous and prosperous life. Education is the process through which knowledge is
transmitted from a section of society to another section. It also reflects the philosophy on which it is
based. Islamic philosophy derives its origin from the spirit of teachings of the Quran and Hadith (the
saying of the Holy Prophet may peace be upon him). The Qayas and Fiqqah, are also the crucial
components.
The word Quran literally means reading or recitation. Islamic education aims to discovering and
formulating Allah’s will. Quran indicated basic principles that lead a Muslim to observation of the
universe and Nature, where he can find the answers to many question by his own efforts.
We would certainly appreciate that how nicely Quran gives hints in respect of various branches of
learning and advises man to use intellect. So much so that Quran says in Surah Al-Aaraf that those who
do not us their abilities us as intellect, eyes and ears will enter into the fire of hell because they are
inferior than animals. It should be noted that the Quran explains the actual practical shape of life by
demarking the borders of the various aspect of life. Quran being a complete code of life says “We have
sent down to you the book, as an explanation for everything.”
The Quranic text is divided into 114 chapters. Each chapter is called “Surah” which consist of a certain

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number of verses each called “Ayah”. The revelations continued in Quran were not all revealed on one
occasion but at long intervals and in response to special needs to the prophet (peace be upon him) lived
at Mecca for thirteen years and at Medina for ten years. The revelations which the Prophet (peace be
upon him) received in Mecca period are mostly concerned with general percepts that urges strongly and
earnestly the man to righteousness. Quran is not a book of science or any other particular field of
knowledge but it deals, mainly with basis principals of human life. Therefore, Quranic concept of
education is that it explicitly teaches its readers principles in each and every sphere of life so that its
followers have complete knowledge about their pattern of life. Quran is the fountain head of wisdom,
from which all other sources of knowledge derive their authority. It consist of very words of Allah,
revealed on Prophet Muhammad (Peace be upon him) in twenty three years, first in Mecca and
completed in Medina. The Holy Quran says, “This day have I perfected for you, your religion and
completed My favor on your, and chosen for you Islam as a religion. Islamic education system comprises
of the following principles:
1. Belief in the oneness, immateriality, absolute power, mercy and supreme compassionateness of the
Creator.
1) Charity and brotherhood among mankind.
2) Subjugation of passion.
3) The outpouring of a grateful heart to the Giver of all good.
4) Accountability of human actions in another existence.
5) Developing a sense of social consciousness i.e. enjoining what is right and forbidding what is wrong.
Hadith
The next source of Islamic foundations of education is the Hadith, Ahadith as plural. Hadith derives its
authority and validity from Holy Quran. Quran says ‘obey Allah and obey the Messenger’ (4:49). Thus,
Hadith offers best explanation or interpretation to Quran.
Ahadith are not only explanatory to the Quranic text but also complementary to it. Prophet (peace be
upon him) is a teacher appointed by Allah who not only teaches the Book and philosophy but purifies the
soul as well. He (peace be upon him), himself was a role model who presented ideal practical life in the
light of those limits enunciated by the Quran. Thus, the Quran declared the Prophet (peace be upon him)
to be the interpreter of Quranic texts. Hadith is the index and vehicle of the Sunnah which gives concrete
shape to the Quranic teachings. A Hadith is a statement of the Prophet (peace be upon him). A sunnah
may be embodied in a Hadith, but is not itself a Hadith. His (peace be upon him) Sunnah is both an
instrument for the institutionalization and practice of Allah’s will, as well as a strong force for the
propagation of Islam. As we studied earlier that the man is expected to learn through experiments on the
foundations given by the Quran and whose example is preserved in the life, activities and saying of

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Prophet (peace be upon him). The Prophet (peace be upon him) before emigration (Hijrat) to Medina
deputed a teacher, there to arrange the education of the believers. After the Hijrat, the Prophet’s Mosque
in Medina became the center of education. A covered platform called Suffa, was built in front of the
Prophet (peace be upon him) house to give instructions in the Quran and Hadith. On the other hand the
Prophet’s wives (MAPT) were in charge of the education of women. The foundations laid by Hadith and
Sunnah for Islamic education is that children should not only be taught theoretically but there should be a
practical guidance for them to adapt in practical life. That is why prophet Muhammad (PBUH) was given
the task to teach his companions, Quran, practically. There are hundreds of Hadith which emphasize on
necessity and supreme value of gaining knowledge. Some of them are the following: He dies not who
takes from learning. The ink of the scholar is more holy than the blood of the martyr. He who leaves
home in search of knowledge walks in the path of Allah. The acquisition of knowledge is a duty
incumbent on every Muslim male or female. Seek after knowledge even though it may in China. To be
present in a circle of learned men is better than prostrating oneself in prayer a thousand times or visiting
a thousand sick persons and attend a thousand funerals.
A word of wisdom is like the lost treasure of a believer who has got the best right to secure it wherever
he might have found it. In Islam to acquire knowledge is an act piety, he/she who speak of it praise
Allah, he/she who seeks it adores Allah and he/she who imparts it performs an act of devotion.

QUESTION NO ;02
DISCUSS IN DETAIL HOW PHILOSOPHY OF EDUCATION INFLUENCE OUR SYSTEM OF
EDUCATION.
Philosophy means "love of wisdom." It is made up of two Greek words, philo, meaning love,
and sophos, meaning wisdom. Philosophy helps teachers to reflect on key issues and concepts in
education, usually through such questions as: What is being educated? What is the good life? What is
knowledge? What is the nature of learning? And What is teaching? Philosophers think about the meaning
of things and interpretation of that meaning. Even simple statements, such as "What should be learned?
Or What is adolescence?" set up raging debates that can have major implications. For example, what
happens if an adolescent commits a serious crime? One interpretation may hide another. If such a young
person is treated as an adult criminal, what does it say about justice, childhood, and the like? Or if the
adolescent is treated as a child, what does it say about society's views on crime?
Your educational philosophy is your beliefs about why, what and how you teach, whom you teach, and
about the nature of learning. It is a set of principles that guides professional action through the events and
issues teachers face daily. Sources for your educational philosophy are your life experiences, your
values, the environment in which you live, interactions with others and awareness of philosophical

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approaches. Learning about the branches of philosophy, philosophical world views, and different
educational philosophies and theories will help you to determine and shape your own educational
philosophy, combined with these other aspects.
When you examine a philosophy different from your own, it helps you to "wrestle" with your own
thinking. Sometimes this means you may change your mind. Other times, it may strengthen your
viewpoint; or, you may be eclectic, selecting what seems best from different philosophies. But in
eclecticism, there is a danger of sloppy and inconsistent thinking, especially if you borrow a bit of one
philosophy and stir in some of another. If serious thought has gone into selection of strategies, theories,
or philosophies, this is less problematic. For example, you may determine that you have to vary your
approach depending on the particular learning needs and styles of a given student. At various time
periods, one philosophical framework may become favored over another. For example, the Progressive
movement led to quite different approaches in education in the 1930s. But there is always danger in one
"best or only" philosophy. In a pluralistic society, a variety of views are needed.

Branch Metaphysics: What is the Epistemology: What is the nature Axiology: What
nature of reality? of knowledge? How do we come to values should one
know? live by?

Educational –Do you think human beings –How would an anthropologist –Is morality
Examples are basically good or evil? look at this classroom? A political defined by our
–What are conservative or scientist? A biologist? actions, or by what
liberal beliefs? –How do we know what a child is in our hearts?
knows? –What values
should be taught in
character
education?

Sub- –Ontology Knowing based on: –Ethics

branches What issues are related to –Scientific Inquiry What is good and
nature, existence, or being? Is –Senses and Feelings evil, right and
a child inherently evil or –From authority or divinity wrong?
good? How might your view –Empiricism (experience) Is it ever right to
determine your classroom –Intuition take something that
management? –Reasoning or Logic does not belong to
–Cosmology What reasoning processes yield you?
What is the nature and origin valid conclusions? –Aesthetics

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 of the cosmos or universe? Is –Deductive: reasoning from What is beautiful?
the world and universe orderly the general to the particular All How do we
or is it marked by chaos? children can learn. Bret is a fifth recognize a great
What would one or the other grader. He has a learning disability. piece of music?
mean for a classroom? Can Bret learn? Art?
–Inductive: reasoning from the Can there be
specific to the general. After beauty in
experimenting with plant growth destruction?
under varied conditions, stu-dents
conclude plants need water and
light

So understood, “naturalism” is not a particularly informative term as applied to contemporary

philosophers. The great majority of contemporary philosophers would happily accept naturalism as just
characterized—that is, they would both reject “supernatural” entities, and allow that science is a possible
route (if not necessarily the only one) to important truths about the “human spirit”.
Even so, this entry will not aim to pin down any more informative definition of “naturalism”. It would be
fruitless to try to adjudicate some official way of understanding the term. Different contemporary
philosophers interpret “naturalism” differently. This disagreement about usage is no accident. For better
or worse, “naturalism” is widely viewed as a positive term in philosophical circles—only a minority of
philosophers nowadays are happy to announce themselves as “non-naturalists”.[1] This inevitably leads to
a divergence in understanding the requirements of “naturalism”. Those philosophers with relatively weak
naturalist commitments are inclined to understand “naturalism” in a unrestrictive way, in order not to
disqualify themselves as “naturalists”, while those who uphold stronger naturalist doctrines are happy to
set the bar for “naturalism” higher.[2]
Rather than getting bogged down in an essentially definitional issue, this entry will adopt a different
strategy. It will outline a range of philosophical commitments of a generally naturalist stamp, and
comment on their philosophical cogency. The primary focus will be on whether these commitments
should be upheld, rather than on whether they are definitive of “naturalism”. The important thing is to
articulate and assess the reasoning that has led philosophers in a generally naturalist direction, not to
stipulate how far you need to travel along this path before you can count yourself as a paid-up
“naturalist”.
As indicated by the above characterization of the mid-twentieth-century American movement, naturalism
can be separated into an ontological and a methodological component. The ontological component is
concerned with the contents of reality, asserting that reality has no place for “supernatural” or other

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“spooky” kinds of entity. By contrast, the methodological component is concerned with ways of
investigating reality, and claims some kind of general authority for the scientific method.
Correspondingly, this entry will have two main sections, the first devoted to ontological naturalism, the
second to methodological naturalism.
Of course, naturalist commitments of both ontological and methodological kinds can be significant in
areas other than philosophy. The modern history of psychology, biology, social science and even physics
itself can usefully be seen as hinging on changing attitudes to naturalist ontological principles and
naturalist methodological precepts. This entry, however, will be concerned solely with naturalist
doctrines that are specific to philosophy. So the first part of this entry, on ontological naturalism, will be
concerned specifically with views about the general contents of reality that are motivated by
philosophical argument and analysis. And the second part, on methodological naturalism, will focus
specifically on methodological debates that bear on philosophical practice, and in particular on the
relationship between philosophy and science.

QUESTION NO ;03
WRITE A DETAILED NOTE ON RECONSTRUCTIONISM.
Social reconstruction is a condition in which the population achieves a level of tolerance and peaceful
co-existence; gains social cohesion through acceptance of a national identity that transcends individual,
sectarian, and communal differences; has the mechanisms and will to resolve disputes nonviolently; has
community institutions that bind society across divisions; and addresses the legacy of past abuses. For
the social well-being of a society, social reconstruction includes twin approaches: directly addressing
the legacy of violent conflict through inter- and intra-group reconciliation767 and indirectly building
societal links768 by promoting reconciliation through community-based development and cooperative
action.769 Following violent conflict, social cohesion may be almost nonexistent. Returnees,
combatants, and victims of the conflict often have great difficulty finding their place in the community
again. Disputes over land, water, pasture rights, inheritance, marriage, and other community issues may
arise, further affecting already traumatized communities. Local institutions—both formal and informal—
that helped bind the population before the conflict may be shattered. Spoiler narratives and impromptu
war memorials that reinforce societal cleavages may be present. Without the tolerance and cohesion that
enables peaceful coexistence, individuals and communities may resort to violence to address their
grievances and resolve disputes.
Is an educational philosophy that views schools as tools to solve social problems. Social
reconstructionists reason that, because all leaders are the product of schools, schools should provide a
curriculum that fosters their development. Reconstructionists not only aim to educate a generation of

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problem solvers, but also try to identify and correct many noteworthy social problems that face our
nation, with diverse targets including racism, pollution, homelessness, poverty, and violence. Rather than
a philosophy of education, reconstructionism may be referred to as more of a remedy for a society that
seeks to build a more objective social order.
Outraged at the inequity in educational opportunities between the rich and the poor, George Counts
wrote Dare the School Build a New Social Order? in 1932. He called on teachers to educate students to
prepare them for the social changes that would accompany heightened participation in science,
technology, and other fields of learning, without compromising their cultural education. This text was
important in the development of social reconstructionist schools in the United States. For social
reconstructionists, the class becomes an area where societal improvement is an active and measurable
goal.
The reconstructionist classroom contains a teacher who involves the students in discussions of moral
dilemmas to understand the implications of one’s actions. Students individually select their objectives
and social priorities and then, with guidance from the teacher, create a plan of action to make the change
happen.
For example, a class may read an article on texting while driving and watch a documentary on the need
for awareness in school systems. Also, a police officer or a loved one of someone who has been affected
by texting while driving may speak to the class and describe dangerous and fatal events that have
resulted from choosing to text while driving. If the article, the movie, and the speaker inspire them, the
students may take on a long-term awareness project.
One group may choose to analyze the regional news coverage on texting while driving, while another
may choose to conduct a survey, analyzing student viewpoints on the subject. Either or both groups may
schedule meetings with political leaders and create programs or legislation. Alternatively, they might
create a web page and present it to the media. All the while, the teacher advises on research techniques,
writing skills, and public communication methods, building core skills that will be applicable across a
broad range of topics.
An excellent example of social reconstructionism is the 2007 movie Freedom Writers. In the movie the
teacher was determined to get the students interested by requiring them to write. Students were allowed
to write about anything they wanted and were free to express themselves in their journals however they
pleased. The journal writing not only taught basic writing skills; in some individual instances, it helped
to bring students out of a life of crime.
Reconciliation is a contentious term. The controversy derives from its meaning as both a goal and a
process.770 While reconciliation may not be a realistic end goal within the time constraints of a typical
S&R mission, reconciliation processes are still crucial to the social recovery and development of the

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population. Simply put, reconciliation is a process through which people move from a divided past to a
shared future, the ultimate goal being the peaceful coexistence of all individuals in a society.
Reconciliation programs seek to promote tolerance and mutual respect, reduce anger and prejudice from
the conflict, foster intergroup understanding, strengthen nonviolent conflict resolution mechanisms, and
heal the wounds of conflict. As well as address the causes of conflict, reconciliation can deter future
violence and violations of human rights.
Understand the cultural context to shape strategies for promoting reconciliation. Reconciliation processes
are delicate and highly political in nature and should be grounded in the culture.773 To mitigate potential
skepticism and fear about biases and intentions, reconciliation programs should involve all of society,
including everyone from high-level politicians down to the ordinary survivor.774 Creating effective
reconciliation programs requires assessing the social, political, economic, and cultural context before
determining the best methods. Restoring social relationships successfully involves paying close attention
to cultural or traditional mechanisms that exist for dealing with crises. It also entails assessing popular
support for these processes to ensure that programs will be effective and that victims do not feel
pressured into participating.

QUESTION NO ;04
DIFFERENTIATE BETWEEN LEARNING AND MATURATION BY GIVING EXAMPLES.
The main difference between learning and maturation is that learning is the process of
acquiring knowledge, skills, and behaviours, whereas maturation is the process of becoming mature or
developed.
Although learning and maturation are two inter-related activities, they are not the same. Maturation
refers to both mental and physical development of a person. Learning can be both informal and formal,
as well as conscious or unconscious. Mental maturation or cognitive maturation is necessary for learning.
In fact, maturation facilitates learning.
Learning is the acquisition of knowledge, skills, behaviours, values, or preferences. It can occur both
consciously and unconsciously. It can occur through education, training, experience as well through
personal development. Moreover, there is no age limit for learning; we learn new things every day, all
throughout our lives. As babies, we learn to eat, crawl, talk, walk, etc. and we learn a wide range of other
skills as we grow up. And, this type of learning happens through observing, experimenting and
experiencing.
It’s not only humans who have the ability to learn; animals, plants and even machines also have the
ability to learn. However, this ability to learn is often different from a human’s capability to learn.
Curiosity and intrinsic motivation are the factors that often promote a person to learn. Furthermore, our

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capacity to learn varies depending on different factors such as motivation, personality, intelligence level,
and learning style.
Maturation is basically the process of maturing or growing. It is the process by which we change, grow
and develop throughout our lives. Also, this is a biological, physical and mental process. We can
basically categorize maturation into two sections as physical maturation and cognitive maturation.
Physical maturation naturally refers to the physical changes and development in our bodies. For
example, as babies grow up, they develop motor skills and coordination. They also grow tall and gain
weight as they age. Moreover, they also go through hormonal changes when they reach puberty.
Cognitive maturation, on the other hand, refers to the cognitive development from our birth to adulthood.
We learn to think, learn and interact with various people and situations. Developing reasoning skills,
language acquisition, and developing intellect and memory are some examples of cognitive
development.
RELATIONSHIP BETWEEN LEARNING AND MATURATION
Learning and maturation are intertwined processes. In fact, it is maturity that facilitates learning. When
you are teaching something to a person, it is always important to make sure that person has achieved the
necessary mental maturity required for that lesson.
Difference Between Learning and Maturation
DEFINITION
Learning is the process of acquiring knowledge, skills, and behaviours through experience, training and
education. In contrast, maturation is the process of becoming mature or developed, both mentally and
physically. Thus, this is the fundamental difference between learning and maturation.
Type of Process
Moreover, learning is mainly a mental process, whereas maturation is both mental and physical
development.
OCCURRENCE
Another difference between learning and maturation is that learning happens through experience,
practice, training, or education, while maturation occurs through individual growth.
EXTERNAL STIMULI
While learning happens because of external stimuli, maturation does not need any external stimuli.
CONCLUSION
Learning and maturation are two intertwined processes. The main difference between learning and
maturation is that learning is the process of acquiring knowledge, skills, and behaviours, whereas
maturation is the process of becoming mature or developed. Thus, maturation is a mental and physical
growth, whereas learning is mainly a mental process.

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 QUESTION NO ;05
EXPLAIN THE NEED FOR STUDYING SOCIO-ECONOMIC FOUNDATIONS OF
EDUCATION FOR TEACHERS.
Social Foundations of Education draws upon several disciplines and fields to examine education, namely
history, philosophy, comparative/ international education, cultural studies, sociology, and political science.
Social Foundations inquiry helps to sharpen students’ capacities to understand, analyze, and explain educational
issues, policies, and practices in order to improve education.
Thus, the purpose of Social Foundations study is to draw upon these humanities and social science disciplines to
develop students’ interpretive, normative, and critical perspectives on education, both inside and outside of
schools (Council for Social Foundations of Education, 1996, 2004). The development of such perspectives
helps educators to “exercise sensitive judgments amidst competing cultural and education values and beliefs”
(CSFE, 1996).
Rather than reducing education to a formula for best practice, courses in the Social Foundations of Education
challenge students to think deeply about the relationships between education (formal and informal) and
society(ies) at large. Social Foundations encourages educators to use
Each perspective or method of inquiry is described as follows:
Interpretive perspective: Students use concepts and theories from the humanities and social sciences to examine
educational phenomena. Social Foundations perspectives (comparative, cultural, historical, and philosophical)
are applied to examine and analyze an educational aspect or issue and these perspectives affect the meaning and
interpretation of that educational issue.
Normative perspective: Students examine education in relation to differing value orientations and assumptions
about schooling and education. Educational issues, policies, and practices are examined in light of differing
value positions and students engage in reflection and development of their own values about education (Kubow
& Fossum, 2007).
Critical perspective: Students develop the ability to question the contradictions and inconsistencies among
educational values, policies, and practices.
These perspectives are not only important to the development of pre-service and in-service educators but also
central to the professional standards promoted by the National Council for Accreditation of Teacher Education
(NCATE) and the National Board for Professional Teaching Standards (NBPTS). Thus, all preparation
programs for prospective teachers and other professional educators must include study in the Social
Foundations of Education.
Principle #1: The educator has acquired a knowledge base of resources, theories, distinctions, and analytic
techniques developed within the humanities, the social sciences, and the foundations of education. That is, the
educator has developed habits of using this knowledge base in evaluating and formulating educational practice.

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Principle #2: The educator understands and can apply normative perspectives on education and schooling. That
is, the educator understands and employs value orientations and ethical perspectives in analyzing and
interpreting educational ideas, issues, and practices.
Principle #3: The educator understands and can apply critical perspectives on education and schooling. That is,
the educator has developed habits of critically examining educational practice in light of this knowledge base.
Principle #4: The educator understands how moral principles related to democratic institutions can inform and
direct schooling practice, leadership, and governance. That is, the educator understands how knowledge from
Social Foundations of Education illuminates the conditions that support education in a democratic society.
Principle #5: The educator understands the significance of diversity in a democratic society and how that bears
on instruction, school leadership, and governance. That is, the educator understands how social and cultural
differences originating outside the classroom and school affect student learning and how educational
understanding includes sensitivity to human potentials and differences.
Principle #6: The educator understands how philosophical and moral commitments affect the process of
evaluation at all levels of schooling practice, leadership, and governance. That is, the educator can articulate
the moral and philosophical assumptions underlying evaluation measures or processes.

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