Notes: This is a paper written as a partial fulfillment to the requirement of Spiritual Dimensions of Educational Psychology subject. Any citation is allowed as long as it does not breach the rules and ethics. Reference should be made accordingly.
Human
Nature
Man
is dual in nature. It is a physical being, an also spiritual being. In Islamic
perspective, many Muslim scholars have contributed ideas and concept in
discussing the nature of man. Among them Ibn Sina and al-Ghazali who talk about
soul and its divisions, Mulla Sadra who proposed that soul is a single entity
with different levels and interpretations, and also Sufi practitioners who put
a great emphasis on soul and spirit on man’s development and perfection. Syed
Naquib al-Attas came later and further discuss the complexity of the nature of
man in a more comprehensive, fathomable manner.
Allah
breathed into Adam ruh, or spirit, which makes him a man. Ruh is something that
could not be understood by senses, and little that we know about it, “And they
ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my
Lord. And mankind have not been given of knowledge except a little.” (Quran, 17:85).
However, ruh could be known by looking into the actions that originate from it.
Ruh is pure, as it comes from God. It is the centre of human being, the very
essence of a man, and it is indivisible.
In Western perspective, ruh is referred to as
spirit, but it also denotes the ‘nafs’; that is ‘soul’ or ‘ego’ as discussed in
Western spirituality ( Hermansen,2008).
Both
physical and spiritual aspect develop, however if physical development could be
seen through height, weight, change of skin elasticity and texture, how about
spiritual development? How could we say that someone has developed spirituality?
What is spiritual development?
Spirituality
In Pargament (1999, as cited in
Boyatzis, 2005, p.125), spirituality has been defined as “the search for and
relationship with whatever one takes to be a holy or sacred transcendent
entity”. In other literature concerning
qualitative work done on children and spirituality, spirituality is marked by
the perceptiveness of the child of his relation with God, other people or self
(Hay & Nye, 1998; Reimer & Furrow, 2001, as cited in Boyatzis,
2005). Spiritual development could be
understood, therefore, as the process of growing intrinsic human capacity to
attain self-actualization or self-transcendent, and develop the commitment and
responsibility to contribute to others (Benson, 2003; Lerner, Dowling, &
Anderson, 2003, as cited in Boyatzis, 2005).
In Islam, spirituality is closely
related to religion; Islam itself. Spirituality in Islam is based on the Quran
and teachings of Prophet Muhammad (pbuh), the essence or nature of man’s being,
which lead to the discovery of the true understanding of man’s inner being
which is related to the outer being of it and everything around it (Yildirim,
2006). Spiritual development in Islam
then, could be related to the progress towards being a practising Muslim based
on the Quran and teachings of Prophet Muhammad (pbuh) with reference to the
nature of man as created by Allah.
Spiritual
Development in Childhood
Children
are the gift of God, and we are the bearers of the trust (amanah) to educate
and nurture them according to Islamic practice and teachings, with reference to
the nature of man as created by God.
Spiritual development, according to
Yildirim (2006) is to be attained and learned. Though man has been engineered
with the innate nature to conform to God, however that innate nature should be
guided and shaped accordingly so as to conform to the right path; i.e Islam.
There are many factors that could be contributed to the spiritual development
of a man. Spiritual development starts from the very beginning of man’s
creation. Therefore childhood is really crucial in spiritual development.
As children learn more through
social learning such as imitation and observation of adult’s behaviour,
Yildirim (2006) stated that children learn through observing spiritual practice
of adults in their environment, especially the one closest to them such as
close family members. Nursi is in line with this as he wrote that childhood is
a vulnerable period, as children are strongly influenced by the parents’
attitude. Positive attitude depicted in front of the children will give
positive impact towards the mental scheme and affective dimension of the
children, thus lead to the growing of a healthy and functional adults,
insyAllah (Hermansen, 2008). Boyatzis (2005) also spoke about social learning
in spiritual development, as he stated that “the child interpersonal contexts –
family, church, peers – help children articulate their views on the
metaphysical, and these contexts are, for much of the world’s children,
embedded in cultures that publicly discuss or worship the divine (p. 124).
Studies in religious and spiritual cognition
have shown that every child was born with their own intuitive belief system
that would help them to form their own understanding and faith about
metaphysical and religious thing (Boyatzis, 2005). They would not fully accept
and believe inputs of spiritual or religious practices and beliefs that they
receive from their surroundings, as they are able to filter it before they form
it as their faith. However, this will only happen when they are older.
Author
has conducted an observation in an Islamic private preschool in Ampang for two
months. The subjects of study are 23 students aged 5 years old; 13 boys and 10
girls. They are in the same class, and being taught and handled by two female
teachers. Both teachers are the class teacher and assistant teacher. They are
responsible to teach all subjects including Islamic studies. As this particular
preschool adopted the module specially design for integrated Islamic and
English education, it was easier for the researcher to observe the application
and nurturance of spiritual issues in class as Islamic education is integrated
almost in all subjects. To get richer data of this research, the author also interviewed
the children to get in-depth understanding based on the observation.
From the observation, kids around the age from
4 to 6 years old were much influences not only by what they see their parents
do, but also they put much or full believe in what their parents tell them
about metaphysical things and about God. When they come to school, they will
reflect it in their social interaction with their friends. For example in Malay
Muslim culture in Malaysia, it is quite a norm that parents threat the children
with the notion of Hellfire to abstain them from doing bad things or saying bad
words. The children would then use the threat when they see their friends are
going to do the bad things. In this sense, their conception of God and spirituality
has been formed through parental sayings and threats.
Besides
social learning, a kid needs to feel love, trust and confident in God to
develop as spiritually healthy person (Yildirim, 2006). How could we nurture
the love, trust and confident in God at this early age? It is the environment
that plays a vital role in nurturing these values in the children’s affective and
spiritual dimension. This could be linked to the education that should be given
to the children in the early age.
According
to al-Ghazali, children should be taught firstly of the Islamic creed (aqidah)
and good character (akhlaq). To learn
aqidah , which is an abstract or unseen thing is quite hard for a child aged 4,
5 and 6 years. However, the concept of aqidah could be instilled through the environment
and the physical things that exist in the surrounding as they are the creations
of God. As God is unseen and abstract in concept to be understood by the
children, nurturance of love towards God could be done starting with loving the
creations of God. To nurture the love in God, children should be taught first
to love the words of God which is al-Quran, to love the Prophet through His
teachings, and to love the family members.
Love
of al-Quran and the recitation of Quran, love of prophet and love of family
members are the symbiotic relationship that will lead to the healthy spiritual
development of a child. How could it be? A child that is nurtured by good
family members with love, trust and confident will build a sense of security
within himself. From this sense, he would be brave to explore more and to learn
new things around him. The family members are responsible to nurture the love
of Quran and teachings of Prophet (pbuh) by integrating both in their daily
life, through ibadah such as prayer, through good deeds that is practised in
the house, and through akhlaq or good character/ attitude.
Based
on the observation, some of the students were able to recite verses of Quran
fluently, and some of them were not. From the interview, it is clear that those
who were able to recite verses of Quran such as al-Fatihah and other short
chapters have been trained by their parents or grandparents at home. The
students have practise to recite and memorize the short chapters and also
prayers before they were sent to school. It is a normal practice way back in
the 90’s but it is common for parents to send their children to school and rely
on teachers to teach their children.
Quoting
al-Ghazali, Yildirim and Nursi who are in line with the notion that spiritual
development starts with education and moral development, it would be best to
refer to the al-Ghazali’s idea on the formation of good character as the kick
start of childhood education.
Though it start with nature; from
choosing of spouse to genetics, however it is noted that environment play a
major role in shaping and influencing character and attitude of a man,
regardless of the phase of life he is in to. The four influential factors in
child education are; heredity (nasab), habituation (al-i’tiyad), socialization
(al-mukhalatah), and learning (al-ta’allum).
Spiritual development starts with
education or formation of good character, as heredity provides the foundation
of the development itself. Heredity plays important role as choosing the right
spouse will lead to transmitting good genetics to the child. Good genetics with
good upbringing from the good spouse will lead to a strong foundation to
positively developed man in spiritual domain. Habituation of good character
could employ the reward and punishment concept, alongside cultivating it
through daily chores and routine. In this sense, parents who practise teachings
of Prophet Muhammad (pbuh) during eating, working, social conduct and many more
could be a good example to the children.
Socialisation
sees that parents have the utmost authority in determining children’s peer
group and to prohibit the children from bad friends and amusements that would
expose children to the negative things such as nonsense talks, insults and
luxuries. Teacher on the others hand could promote and teach the students the
healthy and right way to socialize with others and mingle around in class or in
school. Learning factor utilised the concept that teacher (mu`allim) has the
right to punish and educate the students while parents should prepare children
to bear the punishment.
In
the preschool, children actively participate in their own spiritual development
through three of the four factors of formation of good character. The 22 students being observed have been
taught by the teachers to practise good habits in class, such as lining up to
wash hand, washing hands before eating, and recite prayers before learning and
also eating. These practices were
repeated daily, and as time went by, the children has understood the
instruction and were doing it automatically. Though sometimes there are numbers
of children who forgot to do it, but other friends will remind those who
forgot. This is the impact of positive socialization that is influenced by both
parents and family members at home, also the way teachers taught them in school
on how to mingle with and treat their friends. From the observation, both class
teacher and assistant teacher involve the children in the class management, by
appointing numbers of student each day to help the teachers with the class
chores. Among the tasks given to the children are; sending used plates and cups
to the pantry, organizing their school bags, keeping the toys.
Along
doing the chores, the children are learning to communicate among each other. It
is normal to see them fighting each other to be the first to organize the beg,
to be the one who get the chance of sending the used plates to the pantry,
however this is the part where teachers play the role as mediator and also
tutor to guide the children on how to behave appropriately and how to respect
other’s right. For example, in one scene, several children were rushing to the
teachers, trying to grab the used plates from the teacher’s hand while pushing
one another. The teacher put the plates on the table, and said “okay, please
stop. I will select those who will send the plates today.” Then the students
shouted their name, hoping that they will be chosen for the chores. Pushing and
pushing one another again. This time the teacher warned the students to behave
and the plates will only be given to those who show good behaviour. They
stopped. The teacher immediately gave the plates to four students and quickly
announced four other names that will send the plates tomorrow. She promised the
student that everyone will get the chance of sending plates, and it will be
listed on the whiteboard. In this case, the teacher has shown that everyone has
equal rights to be responsible, and she has taught the students to be patient
and to wait for own turn.
The
famous Muslim scholar, Bediuz Zaman Said Nursi’s idea on spiritual development
seems parallel with Kohlberg’s theory of moral development. Both scholars
emphasized on the idea of overcoming conflicts and the importance of moral
education (Hermansen, 2008). Therefore, it is clear that in Islam, spiritual
development is closely related to religious practices and proper education
especially by the parents and family members.
In
Nursi’s writing and other Muslims mystics, a model of progressive
psychospiritual development has been traced, proposing the concept of soul
(Hermansen, 2008). According to
the Islamic scholars like Ibn Sina, al-Ghazali and Syed Naquib al-Attas, there
are three main level of nafs or soul that shape and influence human actions.
The first is nafs al-ammarah bi al-su’, the nafs or soul that is prone to lust
and evil. This type of soul is in the lowest rank, and it paralyzes the use of
‘aql or intellect in making choice and decision. The nature of this type of
soul is it directs the man to every wrong direction and action, as Allah says
in the Quran, “And I do not acquit myself. Indeed,
the soul is a persistent enjoiner of evil, except those upon which my Lord
has mercy. Indeed, my Lord is Forgiving and Merciful” (Quran, 12:53).
The second level of soul is nafs
al-lawwamah, which direct man to internalize his own actions and the effect of
it. Nafs al-lawwamah is the blameworthy self, which is constantly aware and
criticise the shortcomings done by the man. It could be referred back to the
creation of man from clay, as the nature of this self is it often change and alter.
After nafs al-ammarah bi al-su’ has done mistake, nafs al-lawwamah directs man
to feel guilty and remorse. This will lead man to repent to God of the sin he
has done. Nafs al-lawwamah has been stated in the Quran (Quran, 75:2), “And I
swear by the reproaching/accusing soul.” In the case of Adam a.s and Eve, after
they have been sent down to Earth for following the desire of their nafs
ammarah bi al-su’, they have come to their consciousness and awareness of their
mistake, and they repent to God.
The third level of soul is nafs
al-mutmainnah, or the self at peace. It is the highest level of soul, as it is
in peace, tranquillity and satisfaction. Nafs al mutmainnah is very hard to
achieve, and only the one who immerse himself in love to God can attain it. It
is the state of hate doing sin and love of good, righteous acts. It is the aim
of every man to attain nafs al-mutmainnah, and the reward is enormous. “[To the
righteous it will be said] O reassured soul, return to your Lord, well-pleased
and pleasing [to Him], and enter among My [righteous] servants, and enter My
paradise.” (Quran, 89:27-30).
In developing healthy spiritual
development, it is important to train the soul to submit to the iman as it is
the highest authority or agent. In childhood development, particularly
spiritual development, the child does not have the ability or skill yet to
control his action, moreover to train and control the soul from misbehaving or
from deviate from the right path. Therefore, education and good character formation
is important in this phase. From the education and good character formation,
the child will insyaAllah be able to subtly train the lowest soul to abide by
the moral conduct, and as he get older is able to internalize and reflect back
(muhasabah) the wrongdoings or misbehaving, then avoid himself from repeating
the same mistake.
Issues
in Spiritual Development in Childhood
There
are several topics or issues that are interesting in spiritual development,
namely; origin or existence of things, conception of God, soul and the After
Life, and spiritual or religious practices.
On
the origin of things, “when interviewed about the origin of a variety of
natural things (i.e., plants, animals, the earth, the sky, large rocks),
pre-schoolers are about seven times more likely to attribute responsibility to
God than to people (Petrovich, 1997, as cited in Richert & Granqvist,
2013). In Islamic preschool, the students have been exposed to the concept of
everything in the universe is of Allah’s creation. When asked, most
pre-schoolers will attribute all the things even chair and table to God. They
could not differentiate in the first time, which things are created by God and
which is invented by human.
On
the conception of God, psychologists in the West are interested in studying
children’s developing mind. From the studies done with the children, several
interesting results have been found. Among them are; children come to the
understanding that humans have different personal perspective and knowledge,
and could do mistakes in ideas and thinking, around the age of four to five
years (Wellman, Cross, & Watson, 2001; Sabbagh, Xu, Carlson, Moses, &
Lee, 2006, as cited in Richert & Granqvist, 2013), and human’s mind
limitation is not attributed to God (Barrrett, Richert, & Dreisenga, 2001;
Barrett, Newman, & Richert, 2003; Richert & Barrett, 2005, as cited in
Richert & Granqvist, 2013).
In Muslims context round the world, the understanding
of God is delivered differently according to culture. In Malaysia, way back
then, God has always been illustrated to the preschool children in a negative
way, for example; God will punish whoever did something wrong, God will send
those who say bad words to Hell and God does not love those who not pray.
However, as psychology consciousness has been permeated extensively in early
childhood education, many pre-schoolers have been given the right conception of
God through their Islamic education in preschool, such as God is all-loving,
God loves people who help teachers, God loves children who say good words to
friend. This is a good example of how education should promote positive
attitude and not abstaining and talking about bad behaviour in promoting
positive spiritual development. During observation, researchers has overheard
for many times students approaching the teacher saying, “Teacher, he hit me.
People who hit other will be sent to hell, right?” The teacher then replied,
“Who hit you? Oh, Rizqi? Come here boy. (and the student who hit the other boy
who complaint came near the teacher) Why do you hit him? Look, it is not good
to hit others. Do you like others to hit you? Punch you? Kick you? (the boy
said no in a low voice) See, you also do not like it if others hit you. then,
you must not hit others alright? Allah loves child who love his friend, who do
not hit his friend.” The teacher has done her task excellently, as she promoted
God in a positive way, and this would help the children to feel encouraged to
behave properly. Their conception of God will be a positive one.
On
the issue of soul and the After Life, studies found that as early as 4 years
old, children have the understanding that dead person has no agency and could
not come to live again (Barrett & Behne, 2005; Poling & Evans, 2004, as
cited in Richert & Granqvist, 2013). Soul was understood as the only thing
that could connect a person to God and soul will go to Heaven when the person
died (Richert & Harris, 2006, as cited in Richert & Gonqvist, 2013).
From my observation, this understanding is same with Muslim children’s
understanding, in which they believe in soul though subtly (they understand
that when someone died, they meet God) and they understand that dead person is
not able to come back to the living world.
On
religious or spiritual practice, Richert’s (2006, as cited in Richert &
Granqvist, 2006) study on children and religious rituals found that 6 years old
children view that “ the ritual would no longer be effective if mistakes were
made during the ritual” (p. 169). In my observation, this founding is parallel
with the view of 6 years old Muslim children, provided that the children have
proper education of the religious practice. For example, 6 years old children
understand that it is important to follow the right way to perform solah
(prayer), however 5 and 4 years old children are still playing around and not
concentrating in their solah practice.
Conclusion
Spiritual
development should not be neglected besides physical, cognitive and emotional
development, as it is one of the important dimensions in developing a healthy,
well-balanced person. Spirituality in Islam could not be separated from
religion, therefore spiritual development in childhood particularly in
preschool years demand constant and sensitive attention from family members and
teachers. They act as educators and models in nurturing the spiritual
development of the child through social learning, inner values such as love and
trust, and also education.
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