Muhammad Iqbal's educational philosophy

In addition, the good man lives his life in the name of the Lord, dedicating his powers and knowledge to working out his purpose and thereby deserving himself for the position of God's vicegerent on earth.

[7] He underscored the importance of freedom, which allowed for experimentation with the environment, for the exercise of choice and discrimination in the use of methods and substance, and for learning by direct, first-hand experience.

Iqbal states that "our duty is to carefully watch the progress of human, and to maintain an independent critical attitude towards it, Education system structured on mere instinctual needs without purification (on the criteria of absolute knowledge) will produce a mal-adjusted and split-personality.

[10] The aims of education in accordance with Iqbal's philosophy are to Produce a true personality (maumin) by strengthening his unique individuality (khudi) in order to play his destined role in the world to meet the diversified challenges of all times.

[12] In this sense knowledge is to disclose the hidden potentialities of the individual and nationalized them for achieving excellence, The purpose of education is to inspect and critic the world research and lastly to organize its own thoughts.

Hence according to Iqbal, the cultivation of any of the faculties like reason, intellect, and intelligence is not the aim of education; rather they are the means of the ideal of continuation and enrichment of life.

[13] These objectives according to Iqbal, grow out of dynamic, forward - moving activity of the individual in relation to his environment, culture heritage, ongoing experience and projected ideals.

The objectives depend also upon the nature of the pupil, social institutions, contemporary life with due regard to the activities of children and adults for the development of their personalities and character and preparation for vocation.

In this regard Iqbal outlines the education process when reduced to its most elementary terms, is the fact of a living human organism in constant interaction, which keeps on changing and growing as a result of this continuous intercourse.

Iqbal, therefore, states that like a philosopher, the educator must enquire into the characteristic nature of these two terms of activity, the individual and the environment, which ultimately determine the solution of all problems.

It is therefore absolutely necessary to examine his doctrine of individuality because, of its importance in his system of thought but, also because modern psychology, biology and educational theory have emphasized on these aspects and, recent mass movements and the rise of dictatorships have given this problem an increased political significance.

He has stated that the bold and fearless self – realization runs right through his works and philosophy, and regards the cultivation of individuality as the highest goal of all social and educational effort.

It is important to therefore note and explicitly understand, he says that when education is organized under the inspiration of a new and healthy ideology, it will aim at the strengthening of people's individuality and, will revitalize sources of national culture and will also use its riches to quicken creative activity.

In other words Iqbal outlines and indicates man's rise from a primitive state of instinctive appetite to the conscious possession of a free self, capable of doubt and disobedience.

That is why he is at one with modern thinkers who sound a note of warning against an over intellectualistic conception of education and holds a balance view which gives due weight to all the elements of experience, cognitive, conative and affective, which make up the variegated texture of life.

Even then it has always been one mastermind endowed with far superior powers of insight and foresight, whose inspiration and right guidance has steered the ship of humanity gone adrift in troubled waters through to the shore of safety.

Philosophy, as matter of fact, is the mother of all sciences, but due to vast cleavages in the thinking of the Western nations and their materialistic approach to the over increasing problems of life, it has, unfortunately lost much of its importance.

[22] According to William Frankena, education is the transmission or acquisition of the excellence (desirable abilities, habits, states and traits) by the use of techniques like instruction, training, studying, practice, guidance and discipline.

The Quran elaborated that the great educators sent by Allah to humanity as His Messengers were equipped with the following four things integrated into one discipline called Nubuwwat; law (Kitab, or the book), wisdom (Hikmah), authority (Hukm) and knowledge (‘ilm).

[23] Thus the seed of rift that the word philosophy contained in it its earlier meanings was removed and men were warned not to shift emphasis from wisdom to knowledge otherwise that would cause great detriment to human society.

[23] Its first discipline, law or the book, is the most perfect, complete and progressive way of life that gives practical training to people in keeping things in right order and correct proportion.

Science he says must occupy a central space in it, giving man not only sovereignty over nature but control over the scientific method through which he can explore and consciously reconstruct his world.

In this regard, he says that only by raising a fresh vision of his origin and future that man will eventually triumph over a society motivated by inhuman competition and a civilization that has lost its spiritual unity by an inner conflict of religious and political values.

But at the same time he denounces ruthless efficiency as was experienced during the age of the puritan work ethic and, the preoccupation with trivial, pointless activity which ignores the appreciation of life.

Finally, education must be conducted in the most liberal and broad-minded spirit so as to give the generation of youth a definite bias in favour of an all-embracing humanity, and a truly international outlook and to arrest the growth of narrow, political, racial or geographical, loyalties.

According to Saiyidain, Iqbal has repeatedly stressed the point that question, (i.e. asking dependence on others), displays the slavish imitation of their weakened self and that, unless individuals as well as the community develop self reliance and evolve the inner richness of their own being, their potentialities will remain warped and repressed.

[20] Society, according to Sayyid Sajjad Rizavi, can change the behavior of individuals, who constitute it, in so far as it liberates and limits the activities of men and sets up standards for them for being followed and maintained.

Known as socialization, it is both a molding and creating process, in which the group tries to bear upon the child, and in which the individual's thoughts, feelings and behavior gradually and continually change and develop in accordance with the values set by the society.

[22] In order to build up and maintain a society, not only do we need a change in the behavior of a newly born child, but also have to develop a sense of social adjustment among its members.

Iqbal upheld arrangement of instruction wealthy in its suggestions with expansive based educational programs in order to uphold national – confidence and global comprehension.