A Comparative Study on Educational Ethics: Insights from Islamic Educational Philosophy and Western Literature

This research paper deals with the complex facet of moral framework in education. It juxtaposes a millennia-old Islamic educational philosophy with diverse ethical narratives of Western literature. Islamic educational philosophy is emblematic of the teachings of Quran and Hadith hence scholars like Al-Attas (2005) in Islamic philosophy: An Introduction and Rizavi (1963) in Islamic Philosophy of Education have elucidated the main principles of Islamic education. Islamic philosophy of education emphasizes an integrative approach. It combines knowledge acquisition with ethical and moral growth. This philosophy anchors itself in the Quran and Hadith and hence advocates for the holistic development of individuals. The concept of Tarbiyah in this context is pivotal. It refers not just to education but also to nurturing and spiritual growth that aim for the formation of individuals who are intellectually capable, spiritually aware and morally upright (Al-Attas, 2005). According to Shah (2015), in this tradition education transcends mere intellectual pursuit. It becomes a pathway to understanding and living a life aligned with Islamic tenets. It illuminates this aspect showing how Islamic education molds the character alongside the intellect. According to Al Zeera (2001) such an approach stands in contrast to more secular educational philosophies where moral and spiritual dimensions often remain distinct from academic pursuits. Simultaneously the Western educational literature with its roots in Greco-Roman philosophy has evolved through Enlightenment and modern thought and presents a contrasting ethical paradigm. Notable works in this domain include Nodding’s (2010) works on educational philosophy and Biesta’s (2015) The Beautiful Risk of Education which explores the aspects of Western educational ethics. Biesta (2015) explores the unpredictable nature of education. He challenges the prevailing focus on standardization and measurable outcomes in Western education. He argues for a more holistic approach that values the unique, the creative, and the unpredictable in educational processes. His work suggests that true educational excellence might lie in embracing uncertainty and supporting the individuality of learners. Both the scholars contribute significantly to the discourse on Western educational ethics. Their works highlight a critical divergence from the communal, faith-based approach of Islamic philosophy. They present a narrative that values individual agency, critical thinking, and the development of personal, moral and ethical frameworks. This Western perspective provides a counterpoint to the Islamic view, enriching the global dialogue on educational ethics (Biesta, 2015; Noddings, 2010). This study’s primary aim is a thorough analysis of ethical principles in Islamic and Western educational thought. It seeks to unearth the moral underpinnings and pedagogical implications within each tradition. The secondary aim is the evaluation of potential synergies between these frameworks. This inquiry proposes the integration of these diverse ethical narratives into contemporary educational ethic-based curricula that foster an inclusive and global ethical framework in education. This study ventures beyond mere comparison. It endeavors to synthesize the ethical dimensions of these two rich traditions. Such a synthesis could offer fresh perspectives in the field of educational ethics that potentially transform how ethics are taught and understood in diverse educational settings. This comparative analysis may not only highlight the contributions of each tradition but also paves the way for a more integrated and comprehensive approach to teaching ethics in education.