Abstract
This article takes a critical look at three conceptions of Islamic education. I argue that conceptions of Islamic education ought to be considered as existing on a minimalist–maximalist continuum, meaning that the concepts associated with Islamic education do not have a single meaning, but that meanings are shaped depending on the minimalist and maximalist conditions which constitute them, that is, tarbiyyah (nurturing), ta`lim (learning) and ta`dib (goodness). I then explore some liberal conceptions of cosmopolitanism, showing how these notions connect with meanings of Islamic education. Finally, I show how maximalist views of Islamic education connect with cosmopolitanism, while minimalist views of Islamic education seem to undermine the pursuit of cosmopolitanism.
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Notes
The Qur’ān (in Hujurat), chapter 49 verse 11 makes it clear that God has created peoples differently in order that they experience one another.
In fact, controversy in Muslim communities often arises as a result of people departing from the interpretations of these jurists. It must also be emphasised, however, that these scholars encouraged critical engagement with their thoughts.
I am not suggesting that Muslims should not patriotically support other Muslims. However, if Muslims are wrong, one cannot blindly support their actions. [Of course, even if Muslims are not wrong, “blind” following would be unwise]. For instance, if Muslims are responsible for terrorist acts, these acts should be condemned.
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Waghid, Y. Islamic Education and Cosmopolitanism: A Philosophical Interlude. Stud Philos Educ 33, 329–342 (2014). https://doi.org/10.1007/s11217-013-9390-3
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DOI: https://doi.org/10.1007/s11217-013-9390-3