Introduction “Surely We have brought them a Book which We expounded
with knowledge: a guidance and a mercy to those who believe.” (1) The opening title of this paper introduces four key concepts that have important connotations for humanity and particularly for Islamic civilization. Human resources have to do with the assets, properties, characteristics, potentials and the promise of human beings. Enhancement of human capital or my preferred term human resources development is concerned with the growth, the improvement, enhancement and actualization of human beings. Human development per se, is therefore about the growth of human capital. Education has to do with the edifying, the enlightening, the intellectual capacity, the scholarly and the academic; those essential civilizing aspects of humanity. Excellence has to do with merit, quality, distinction and brilliance of human beings. Excellence is conferred on an individual but should not be acknowledged by that individual. Excellence is something sought after and aspired to but never achieved, often striven for and pursued but seldom attained.
The dynamic inter-relationships between these four concepts together with the
exploration of related Islamic injunctions can have important impacts and consequences
for Muslims. In this paper I will explore the implications of these
interrelationships and build theory for Muslims involved in developing human
resources and capacity through education. In conclusion, I will suggest some
practical recommendations for capacity building for the realization of the
promise of human potential. Human Resources: Promise and Potential As human beings we are blessed with abundant resources. The human being is
indeed a miracle of creation. Human resources have to do with the assets, properties,
characteristics, potentials and the promise of human beings and
mankind. We are set apart from all other creations with high and special status.
All human beings are blessed with opportunity, possibility and potential. One
of the essential ingredients to unleash our full potential is confidence and high
self esteem. The greater our confidence level the more likely we are to maximize
our opportunity and achieve our potential. If we provide nurturing environments
and develop positive attitudes we enable human beings to be confident
and boundless. One of the greatest obstacles to human beings achieving their
full potential is the fear of failure, an attitude which cripples us into the belief
that we cannot and that things are impossible and the profound teachings of the
Holy Qur’an reminds us that: “On no soul does Allah place a burden greater than it can bear.” (2) I suggest nine essential characteristics which allow us to think big and enable
us to unleash our full potential: 1. Believe in Allah and make Dua Have faith in the Almighty and follow the Prophetic Sunnah. Dua often reflects
our vision for a desired state of being. Remember and believe that Prayers come true. In fact, be careful of the Prayers you make- they have a mysterious way of
actualizing. 2. Overcome the fear of failure. Do not be afraid to fail, failure is part of the foundation of success. Stand up
after a failure and persevere. The fear of failure has kept many talented persons
from achieving their full potential. 3. Let your confidence soar.
Ideas are meant to be boundless, do not constrain yourself. Have an “I can” attitude.
4. Do not let small people get in the way of your big ideas.
Often important innovative ideas are put down by people with negative smallmindedness.
Seek out open- minded people and avoid people who create obstacles
even before you start working on your ideas.
5. Get into the habit of taking action.
Do not wait or procrastinate too long. Take considered action and get into the
habit of taking action. Many great innovations have been left by the wayside
because of inaction.
6. Think outside the box or even get rid of the box.
‘Think outside the box’ is a metaphor to encourage us to explore outside the
taken-for-granted parameters. Stimulate creativity by discovering paths that are
less worn, less traveled.
7. Constantly experiment.
Constantly try and experiment in different ways with ideas. Practice improves
performance and superior performance often leads to superior outcomes.
8. Enjoy the adventure and the journey
It has been observed that the more you enjoy an activity the more you become
successful at it. Therefore, enjoy the journey of discovery.
9. Have Dreams
Having a goal, an ambition and even a dream makes the outcome more possible.
It is important to visualize where you want to be, to conceptualize where
you are going. Having those visions make your goals more attainable, more
probable. (3) Human Development and the Enhancement of Human Capital By being alive and interacting with our environment we enhance our human
capital or our human resources all the time. Human development is intricately
involved with the growth, improvement, enhancement and actualization of
human beings and we by nature strive to actualize ourselves. Our physical state,
age, temperament, intelligence, perceptual capacities, social and family background
and emotional makeup all have something to do with our development
as psycho-social and moral spiritual beings. While all these factors tend to contribute
to our uniqueness as human beings, our education and moral values
particularly make us very different.
Human development by itself is therefore about the growth of human capital
and human resources. The more conducive and the more nurturing the
environment is, the faster and deeper the development and growth of human
beings. Psychologically speaking, despite the fact that human beings are very
resilient, the more neglect and disadvantage a human being is subjected to, the
slower and shallower the development. A psychological approach to human
development allows us to see human beings as a changing system, dependant on
its biology and psychology and constantly subject to the effects of the experience
and learning from the environment.
Clearly then, human development and the enhancement of human
resources and capital can be enhanced by interventions which provide nurturing
environments. Teaching strategies and skills and giving intellectual tools
enable human beings to grow even further.
All human beings have in their destiny the elements for improvement and
actualization. We are growing all the time. As Muslims we believe we are on an
upward spiral towards growth and development and even in the after life we
look forward to a new phase of our development, in life after death. As Muslims
therefore we have the potential and promise for growth in this life and in the
hereafter. Education Education has to do with the edifying, the enlightening, the intellectual capacity,
the scholarly and the academic; those essential civilizing aspects of humanity. It
is through education that Muslim society will progress. In Islam we do not
make a distinction between formal and informal education. Education is concerned
with all aspects of the development of mankind. We accept the notion of
life long education; “from the cradle to the grave.” In Islam we do not make a
distinction between the secular and the spiritual, both are intricately intertwined.
The concept of education in Islam is therefore about this world and the
hereafter. It is about the material and the spiritual. We have to be adequately
equipped to live in this world and we have to be prepared for the life in the hereafter.
In our prayers we therefore ask the Almighty: “O Allah grant us good in this world and good in the hereafter”. (4) In a groundbreaking treatise on education, Al-Attas defines the concept of
education in Islam as; “the recognition and acknowledgement progressively
instilled into man, of the proper places of things in the order of creation, such
that it leads to the recognition and the proper place of God in the order of being
and existence. He links the concept of discipline (Adab) to education by suggesting
that Adab “is the discipline that assures the recognition of body, mind
and soul; the discipline that assures the recognition and acknowledgement of
one’s proper place in relation to one’s physical, intellectual and spiritual capacities
and potentials...” The concept of wisdom (hikmah) and justice (‘adl) are the enabling notions
through which education is actualized. The purpose therefore of seeking knowledge
through education is to inculcate goodness in mankind. As Al-Attas says;
“The end of education in Islam is to produce a good man”. (5) Throughout the world there are many Muslim institutions engaged in education;
edifying and enlightening, building intellectual capacity and encouraging
scholarly and academic quests and pursuits. In a short but penetrating
philosophical article, Fataar postulates that: “to cultivate, in a creative, intellectually
substantiated and patient manner a discourse (an approach) that will
help us break through our normal everyday existence, one that will allow us to
view the world in a different and more enabling light, (that) will move this community
from intellectual and social complacency to an intense grappling and
identification with localized concerns of Muslims and other communities.”(6)
This implies that Muslims in our educational endeavors must be able to
openly and critically engage discussion where differences and disagreements are
not only tolerated but also encouraged. In this way we will be better able to rise
above the challenges that Muslims face and to overcome the very difficult sociopolitical
conditions that we encounter in this millennium. Through education
we can teach an Islam that is attractive, we can practice an Islam that is alluring;
demonstrate an Islam that is appealing, and expound an Islam that strives for excellence.
Excellence Excellence has to do with merit, quality, distinction and the brilliance of human
beings. Excellence can be conferred on an individual but ought not to be accepted
by that individual. Excellence is something sought after and aspired to but never
achieved, often striven for and pursued but seldom attained. Mankind has a
combination of God-given attributes that enable us to reach for the stars and
still land on the moon. The highlights of human history are certainly the
accomplishments that human beings have achieved over the millennia. Human
beings have indeed reached and achieved distinction and brilliance in many
endeavors, the list of the distinctions of course, too many to enumerate. Our
Prophet Muhammad (SAW) says emphatically; “Indeed Allah has prescribed (on you) excellence in all things.” (7) In Islam excellence should be an aspiration in all things and at all times. A survey of the literature on excellence and an examination of successful
people that have aspired to excellence reveal certain attributes and characteristics
that are worth mentioning; Steven Covey (8) has written several books on the
subject of excellence and highly effective people and he lists seven habits of
highly effective people: Habit 1: Be Proactive
Take the initiative and act upon it.
Habit 2: Begin with an End in Mind
Visualize what you what to achieve. Design your project and begin with roles,
goals and outcomes.
Habit 3: Put First Things First
Decide what is urgent and important and what is not urgent and unimportant.
Habit 4: Think Win/Win
Explore mutual benefits and mutually satisfying outcomes for all involved.
Habit 5: Seek First to Understand, Then to be understood
Know how to be understood, diagnose before you prescribe.
Habit 6: Synergize
The whole is greater than the sum of its parts, be ecological; build on strengths
and differences. There is a bigger picture and the component parts are essential.
Habit 7: Sharpen the Saw
Make sure you have the right tools including the following; the physical, the
mental, the socio-emotional as well as the spiritual faculties.
People who aspire to excellence and who show extraordinary success in their
lives often display particular characteristics. Tom Peters (9) in his best-selling book
lists three main qualities of people that strive for excellence: 1. Receptiveness for the common sense.
2. An interest in Innovation
3. A inclination towards leadership Ultimate excellence of course belongs to our Creator, our Lord the Perfect.
Despite the fact that human beings have achieved spectacular moments of
excellence and brilliance, we strive for excellence, but excellence is seldom
achieved. For us excellence becomes an aspiration but never an achievement. Of
all of the creations Muslims believe that only the Prophet Muhammad (SAW)
has achieved a state of excellence. The Prophet (SAW) is the only human being
that can achieve this-he is the ultimate example and exemplar to Muslims and mankind. Dynamic Interrelationships and Theory Building There is a dynamic interplay between the concepts of human promise, the
growth of human capital, education and excellence. Through education of the
right kind and through the striving for excellence we can influence very strongly
the growth of human capital so that individuals can achieve their promise and potential.
To understand human development in this dynamic way we have to take
into account how human beings actualize themselves and negotiate and make
meaning in the context in which they find themselves. The human being has
cognitive ability, intellectual and thinking capacity. The human being also exists
in a particular cultural context which makes a substantial contribution to
understanding our world and how we interact in that world. The human being
also lives in a social world interacting with others in an interpersonal context.
The three elements of the cognitive capacity, the cultural context and the
interpersonal dynamics interact in dynamic ways to make us intra-individual,
inter-individual as well as socio-cultural beings:
1. The intra-individual (inside the individual) dimension is the area of cognitive
processes of constructing, reflecting and consolidating the individual.
2. The inter-personal (between individuals) dimension is the area where
human beings participate in social interaction and negotiate meaning.
3. The socio-cultural (the social and cultural) dimension is where human
beings encounter the cultural mores and norms and culturally defined
expectations which becomes the aspiration, hopes and desires of the human being. This model which Haste (10) calls the Vygotsky (11) Triangle model can be conceptualized
as follows: Intra-Individual
The human being Internally experiences concepts in a social practice and social
negotiation of meaning that brings complexity to the encounter with the world.
Interpersonal
The human being learns through Interpersonal social contexts like the media,
parents, teachers, peers, the justification for making sense of his own intra-individual
thinking which further develops understanding.
Cultural Context
Interaction with others in a particular Cultural Context provides frameworks to
define and understand meaning-making on the individual as well as the interpersonal level. (12)
As Muslims and believers we should add a fourth dimension this model.
The fourth level can be conceptualized as the Spiritual Level which is about
belief; the divine, the sacred, the religious, and the revered.
Given the model above it becomes clear that in a particular society we
should educate by developing and focusing on human capacity, human potential
and excellence on these four levels:
1. The Individual level
2. The Interpersonal level
3. The Cultural level
4. The Spiritual level As a consequence of the above, we improve the prospects of making deeper
impacts in such a manner that we can transform Muslim society. In other words
we must have an integrated approach to education; education which focuses on
the individual, the social setting as well as the cultural and spiritual context.
Education which can happen in all four of these dimensions will be more effective
than just in formal school-bound contexts. Further, not only must education
focus on all four dimensions, but it must also center on the outcomes that
we want to pursue. Education must therefore focus on desirable outcomes such as an aware,
reflective human being by; 1. Developing Human Potential,
2. Valuing and Enhancing Human Capital
3. Teaching and Developing Excellence
4. Encouraging Belief and the Exposition of Islam Recommendations and Conclusion Education is a key element for the survival, the success and the flourishing of
Muslim society. As Muslims we do not live as a separated and isolated community.
We live in close proximity to other belief systems, cultures and societies. We
live in a multi-cultural pluralistic world, and we have a choice between particularism
and universalism. In an incisive article on Islam and civilization, Siraaj
Hendricks points out that “Islam is as much defined by its distinctive religious
traits as it is by universal doctrines and perspectives” (13). Hendricks goes further
by stating that “It is entirely dependant on the Muslim Ummah, and particularly
its leadership, whether it will emphasize – in its exposition of Islam – its universal
or its particularistic aspects. As Muslims it is not our duty to convert; it is our duty to expound. We need
to do that in the spirit of the Qur’an where Allah states; “And invite to the way of your Lord with wisdom and sound
reasoning and argue with them in ways that are (excellent)
best and gracious. For your Lord knows who have strayed from
His path and who receive guidance.” (14) 2007 places us at a particular edge regarding world developments and tragic
events such as the Occupation of Palestine, the Invasion of Afghanistan,
September 11, the invasion of Iraq and July 7 has brought religion and particularly
Islam into public debate in the media as well as academic institutions like
never before. The thesis of a “Clash of Civilizations” has contributed to even
more polarization. Islamic academic institutions are under close scrutiny from
the outside as well as from the inside. The content of what is taught in Islamic institutions, the didactics and how
these contents are taught, the ideology of the institutions and where it is taught
and finally who teaches the orientation of the academic staff and where they were
trained are now more than ever before, issues that matter. We cannot isolate ourselves
from other societies, indeed there is much that we can learn from them.
Western societies have much to teach us about developing human potential, they
have much to say about human resource development, they have much to teach
us about aspiring to excellence. So, we must learn from them and appropriate it
for Islam. Indeed it has been said that; “A word which contains wisdom is the stray
beast of the wise man so wherever he finds it he is the most entitled to it”. (15)
Many Islamic scholars agree that there is enough evidence in the holy
Qur’an that support inter-faith and cultural dialogues and pluralism. The following
well-known verse from the Holy Qur’an is often used to justify and
encourage this approach:
“O Mankind! We created you from a single (pair) of male and
female and made you into nations and tribes that ye may
know each other (not despise each other). Verily the most
honoured of you in the sight of Allah is (he who is) the most
righteous of you. And Allah has full knowledge and is well
acquainted (with all things)” (16) In a world of intolerance, mistrust, despair and the projection of war and catastrophe
the notion of the “Clash of Civilization” is largely accepted, but this is
not a fait accompli. There is much hope and optimism for peace and freedom.
Muslim can play an active role to avert this catastrophe. We need to be vigilant,
we can do much consciously or unconsciously to decrease strife, tension and
intolerance by what we teach and how we teach in our academic institutions.
We live in a pluralistic world; there are many diverse belief systems, distinct
faiths and distinctive cultures. We have choices and we could, in our Islamic
institutions either recoil from or fear differences or we could choose to connect
with other cultures and celebrate diversity. Islamic institutions in my view
simply have no other choice.
We have to connect with other cultures, celebrate diversity; the consequences
of not doing so is too ghastly to contemplate.
Islam is an integral part of this world and critical and selective assimilation
from other cultures and civilizations has been part of Islam since the beginning.
The teaching of religion and religious studies has to incorporate the celebration
of this diversity. The strategic and cultural importance of higher education
cannot be over emphasized. It is clear from history that the spirit and ethos as
well as the overall quality of a particular nation or civilization are rooted and
reflected in its institutions of higher learning. As each nation or civilization
becomes influential it tends to develop leading intellectual centers of its world.
Islamic institutions have an important strategic and cultural role and responsibility
to bring about these intellectual qualities.
Islamic institutions in the 21st century have a special opportunity and a
great responsibility to ensure that the time ahead, to quote Dickens’s Tale of
Two Cities, is not a season of Darkness but a season of Light, not a Time of
Despair, but a Time of Hope, not an Era of Foolishness but an Era of Wisdom
and that wisdom implies a time of reaching out to become part of the other
while sustaining our individuality and our heritage. Islam by it very nature is
pluralistic and pluralism is what we have to pursue. We have choices to make;
we can recoil in the apprehension of differences or connect with others and
celebrate diversity.
In his lecture tour of South Africa in 1970, the illustrious Fazlur Rahman
Ansari shared some interesting and provocative ideas about education and knowledge in the modern era. He argues that; “Generally, those Muslims with a
narrow, conservative Islamic education regard Western education, especially at
a tertiary level, as a vice. They do not approach learning with an open mind and
pursue knowledge for its own sake, even if it comes from a non-Muslim educational
institution. As long as Muslims are clear about their Islamic values, there
is no need to fear these levels of knowledge that come from a foreign source.
Nowadays, it is important to pursue higher education for a career, but the pursuance
of knowledge as such is also an Islamic duty”. (17) As I indicated earlier, seeking of knowledge and education has to do with
the edifying, the enlightening, the intellectual capacity, the scholarly and the
academic; those essential civilizing aspects of humanity. It is through education
that Muslim society will progress. We simply cannot adopt an approach where
we separate this world and the afterlife, the body from the mind or the secular
from the spiritual.
Where Muslims are in minority and not in positions of power, we need to
strategize and maneuver as well as reach out and engage in dialogue. Where
Muslims are in the majority and in powerful positions we must utilize this position
of power to promote Islamic values and not be dogmatic and dictate. Now
more than ever, polarization, narrow-mindedness and prejudice need to be
replaced with the exchange of ideas, discussion, dialogue, open-mindedness.
Adjustments and alignments, which promote interaction in both the content
and the process of the academic curriculum of Islamic institutions, will have to
be made. With the help of Allah, through education which focuses on human
potential, human development and the pursuit of excellence, we shall overcome.
We must not become the victims of our circumstances but rather the
victors and masters of our own destiny.
Your God is One God, There is no God but He;
The Most Merciful, the Most Compassionate.
To guide those who use their reason (to this Truth)
There are many signs in the structure of the heavens and the earth,
In the constant alternation of the night and the day (18) Dr. Salie Abrahams holds a Doctorate in Education from Harvard University. He is also a Fulbright
Scholar. He is currently the Registrar and Vice-Rector of the International Peace University
South Africa. Bibliography
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Notes
1 Qur’an 7: 52
2 Qur’an 2: 286
3 S Abrahams, A.Mukadam and E. Khamisa, Effective Parenting, AKM Consultants, Cape Town, 2002
4 Qur’an 2: 201
5 Syed Muhammad Naquib Al-Attas, The Concept of Education in Islam. A Framework for an
Islamic Philosophy of Education, ISTAC, Kuala Lumpur, 1980, pp. 22-23.
6 Aslam Fataar, “Educational Reflexivity in the Age of Discursive Closure. Issues and Strategies”,
in South African Muslims in a Changing World: Issues and Strategies, Proceedings of the
International Peace University South Africa Seminar Series 2005
7 Prophetic Hadith quoted in Nawawi’s “Forty Hadith “ – Hadith no. 17
8 Stephen Covey, The Seven habits of Highly Effective People, Simon and Schuster,New York, 2004,
pp 65, 95, 145, 204, 235, 261, 287
9 Tom Peters and Nancy Austin. A Passion for Excellence. The Leadership Difference. Collins. 1985.
10 Bruner, T and Haste, H (eds), Making Sense: The Child’s Construction of The World, Methuen,
London, 1987
11 L. Vygotsky as quoted in Cole, M., Johns-Steiner, V. and Schribner, S. (eds) Mind and Society,
Harvard University Press, Cambridge, MA.1978
12 Salie Abrahams Moral Reasoning in Context: Construction of the Adolescent World Under
Apartheid A Doctoral Thesis Presented to Harvard Graduate School of Education. Harvard
University, 1995 pp 39- 41
13 Seraj Hendricks, “Islam as a Universal Civilization” in South African Muslims in a Changing
World: Issues and Strategies, Proceedings of the International Peace University South Africa
Seminar Series, 2005, pp74-75
14 Qur’an 16:25
15 A Prophetic Hadith, narrated by Tirmidhi and Ibn Majah
16 Qur’an 49 :13
17 Fazlur Rahman Ansari, Islam to the modern mind, eds Y.Mohamed / M. Kriel, 2nd edition, Iqra
Publishers, Cape Town, 2002, p23
18 Qur’an 2:162
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