The Vision of Majid Irsan Al-Kaylani as an Islamic Educational Thinker in Shaping the Learner Profile: An Analytical Study in Foundations of Education (http://doi.org/10.63386/619941)

Omar M. Khasawneh College of Educational Sciences Yarmouk University Irbid- Jordan Email: Khasawneh.64@yu,edu,jo

Eslam M.Karasneh College of Educational Sciences Yarmouk University Irbid- Jordan Email: eslammhk506@gmail.com

Abstract

Islamic educational thought forms a comprehensive theoretical framework that guides the educational process in accordance with the nation’s beliefs, values, and philosophy. Rooted in the intellectual contributions of Muslim scholars, it aims to cultivate morally upright individuals through a holistic development of spiritual, intellectual, and physical dimensions. This study explores the vision of Majid Arsan Al-Kilani, a leading contemporary Islamic educational thinker, regarding the shaping of the learner’s profile. Drawing on his foundational works, the study analyzes how educational content, familial and social factors, and cultural contexts contribute to building a learner who is balanced, adaptable, and ethically grounded. The research adopts a qualitative approach, relying on content analysis of Al-Kilani’s major writings. The findings highlight a comprehensive educational model centered on moral, cognitive, and spiritual development, aimed at producing learners capable of reform, critical thinking, and societal advancement. Based on the study results, the researchers provided several recommendations, the most important of which was conducting further research on learner profiles regarding Scholars in Islamic pedagogy and comparative education. And uncover how Al-Kilani’s learner-centered model can be adapted to 21st-century learning environments and global challenges.

Keywords: Islamic Educational Thought; Majid Arsan Al-Kilani; learner Profile; Moral Education; Educational Philosophy; Islamic Pedagogy; Holistic Development.

Introduction

Islamic educational thought represents a rich and dynamic intellectual tradition shaped by Muslim scholars over centuries, drawing from the Qur’an, Sunnah, and the broader Islamic intellectual heritage (Khatatbeh, 2014). This tradition encompasses diverse theories, principles, and pedagogical insights aimed at nurturing individuals spiritually, intellectually, and socially. Central to this thought is the concept of the learner’s profile, which refers to the holistic set of traits, behaviors, and moral characteristics that define a student’s developmental journey (Al-Kilani, 1996). The learner is not merely an academic entity but a multidimensional being whose growth is guided by Islamic values and societal responsibilities.

A key figure in contemporary Islamic educational discourse is Majid Arsan Al-Kilani, a Jordanian reformist thinker whose work emphasizes the role of education in shaping individuals and societies (Al-Kilani, 2014). His contributions highlight the integration of faith, knowledge, and ethical conduct in learner formation, positioning education as a tool for personal and communal advancement. Islamic educational thought is further grounded in the fundamentals of education, which include philosophical, psychological, and sociocultural principles that inform educational systems and policies (Abu El-Enin, 2004). These fundamentals ensure that education remains aligned with Islamic objectives while addressing contemporary challenges.

The theoretical framework of Islamic educational thought is deeply rooted in Islamic scripture, scholarly tradition, and historical pedagogical practices. As Al-Rashdan (2004) explains, it comprises a vast body of principles and methodologies developed by Muslim scholars to foster personal refinement and societal reform. This framework seeks a harmonious balance between material and spiritual development, striving for human perfection, moral integrity, and civilizational progress. Scholars such as Saadeh and Ibrahim (2016) stress that Islamic education unites divine purpose with human growth, serving both individual transformation and collective welfare.

Amayreh (2000) characterizes Islamic educational thought as a living, adaptive system capable of evolving with changing circumstances while preserving its foundational values. Its ultimate aim is to cultivate virtuous character, inspire righteous conduct, and prepare individuals to fulfill their obligations to God, society, and themselves. Al-Zuhairi (2012) further elaborates that Islamic education fosters a balanced personality grounded in faith and ethics, enabling individuals to lead purposeful and morally accountable lives. This perspective aligns with Al-Kilani’s (2005) assertion that educational institutions—including the family, mosque, school, and community—must collaborate to develop individuals who embody faith, knowledge, and social responsibility.

Research Gap and Justification for the Study

Despite the depth of Islamic educational thought, there remains a significant gap in contemporary research regarding its practical application in modern educational systems. While classical and reformist scholars like Al-Kilani have provided robust theoretical frameworks, there is a need for empirical studies that examine how these principles translate into effective pedagogical strategies in today’s rapidly changing world. Additionally, much of the existing literature focuses on historical perspectives rather than addressing how Islamic educational philosophy can respond to contemporary challenges such as globalization, digital transformation, and shifting sociocultural dynamics.

Al-Kilani’s educational vision, in particular, offers a comprehensive model for learner formation, yet his contributions have not been sufficiently explored in relation to modern educational psychology, curriculum development, and institutional policy-making. His emphasis on moral discipline, intellectual flexibility, and societal reform presents a unique approach to education that balances tradition with adaptability—a perspective that remains highly relevant but understudied in current academic discourse. By analyzing Al-Kilani’s framework in depth, this study seeks to bridge this gap, offering fresh insights into how Islamic educational thought can contribute to the development of ethically grounded, critically thinking, and socially responsible learners in the 21st century.

In summary, Islamic educational thought provides a comprehensive and adaptable framework for human development, integrating divine guidance with pedagogical innovation. By emphasizing the learner’s holistic growth, moral formation, and societal contribution, it remains a vital and relevant tradition in contemporary educational discourse. This study aims to revitalize scholarly engagement with Al-Kilani’s work, demonstrating its enduring significance in shaping education that is both spiritually enriching and practically impactful.

Study Problem, Questions, Objectives, and Terminology

This study seeks to analyze the vision of the Islamic educational thinker Majid Arsan Al-Kilani regarding the shaping of the learner’s profile, as articulated in his writings. Al-Kilani’s educational thought reflects a profound and integrated intellectual vision that transcends traditional views of learners by addressing their spiritual, intellectual, and moral dimensions. His model for shaping the learner is grounded in holistic development and prepares individuals to engage in nation-building while remaining anchored in cultural and religious identity.

Al-Kilani is recognized as a leading figure in Islamic education, having contributed significantly to educational philosophy, curricula, and responses to contemporary challenges. His vision for the learner—rooted in self-discipline, critical thinking, and moral awareness—emerges as a distinctive educational framework worthy of in-depth study.

This research was also motivated by the researcher’s professional experience in early childhood education, where the foundational formation of the learner begins. Upon reviewing the literature, a notable gap was found in studies addressing learner development from the perspective of a contemporary Islamic educational philosophy. Al-Kilani’s contributions are particularly underrepresented, despite his prominent role in Arab and Islamic educational thought.

Study Questions

1. What vision does Majid Arsan Al-Kilani offer regarding the shaping of the learner’s profile?
2. How did familial, social, cultural, and scientific factors influence Al-Kilani’s development as a learner and his educational vision?
3. What educational implications influence the shaping of the learner’s profile based on Al-Kilani’s thought?

Study Purposes

• To explore Al-Kilani’s vision for shaping the learner’s personality.
• To identify the familial, social, cultural, and scientific factors that influenced his development.
• To analyze the educational contents and concepts that form his model of learner formation.

Research Gap and Justification for the Study

Despite the depth of Islamic educational thought, there remains a gap in research on its practical application in modern educational systems. While classical and reformist scholars like Al-Kilani provide robust theoretical frameworks, few studies explore how these principles translate into effective pedagogical strategies in today’s rapidly changing world.

Existing literature often focuses on historical perspectives rather than addressing contemporary challenges such as globalization, digital transformation, and sociocultural shifts. Al-Kilani’s vision—emphasizing moral discipline, intellectual flexibility, and societal reform—offers a unique yet understudied approach to balancing tradition with adaptability.

This study bridges this gap by analyzing Al-Kilani’s framework in depth, offering insights into how Islamic educational thought can develop ethically grounded, critically thinking, and socially responsible learners in the 21st century.

Theoretical Framework: Foundations of Islamic Educational Thought

Islamic educational thought represents a rich and dynamic intellectual tradition shaped by Muslim scholars over centuries, drawing from the Qur’an, Sunnah, and the broader Islamic intellectual heritage (Khatatbeh, 2014). This tradition encompasses diverse theories, principles, and pedagogical insights aimed at nurturing individuals spiritually, intellectually, and socially. Central to this thought is the concept of the learner’s profile, which refers to the holistic set of traits, behaviors, and moral characteristics that define a student’s developmental journey (Al-Kilani, 1996). The learner is not merely an academic entity but a multidimensional being whose growth is guided by Islamic values and societal responsibilities.

A key figure in contemporary Islamic educational discourse is Majid Arsan Al-Kilani, a Jordanian reformist thinker whose work emphasizes the role of education in shaping individuals and societies (Al-Kilani, 2014). His contributions highlight the integration of faith, knowledge, and ethical conduct in learner formation, positioning education as a tool for personal and communal advancement. Islamic educational thought is further grounded in the fundamentals of education, which include philosophical, psychological, and sociocultural principles that inform educational systems and policies (Abu El-Enin, 2004). These fundamentals ensure that education remains aligned with Islamic objectives while addressing contemporary challenges.

The theoretical framework of Islamic educational thought is deeply rooted in Islamic scripture, scholarly tradition, and historical pedagogical practices. As Al-Rashdan (2004) explains, it comprises a vast body of principles and methodologies developed by Muslim scholars to foster personal refinement and societal reform. This framework seeks a harmonious balance between material and spiritual development, striving for human perfection, moral integrity, and civilizational progress. Scholars such as Saadeh and Ibrahim (2016) stress that Islamic education unites divine purpose with human growth, serving both individual transformation and collective welfare.

Amayreh (2000) characterizes Islamic educational thought as a living, adaptive system capable of evolving with changing circumstances while preserving its foundational values. Its ultimate aim is to cultivate virtuous character, inspire righteous conduct, and prepare individuals to fulfill their obligations to God, society, and themselves. Al-Zuhairi (2012) further elaborates that Islamic education fosters a balanced personality grounded in faith and ethics, enabling individuals to lead purposeful and morally accountable lives. This perspective aligns with Al-Kilani’s (2005) assertion that educational institutions—including the family, mosque, school, and community—must collaborate to develop individuals who embody faith, knowledge, and social responsibility.

In summary, Islamic educational thought provides a comprehensive and adaptable framework for human development, integrating divine guidance with pedagogical innovation. By emphasizing the learner’s holistic growth, moral formation, and societal contribution, it remains a vital and relevant tradition in contemporary educational discourse

The Impact of Other Thinkers on Majid Arsan’s Educational Thought and the Learner Profile Shape: Comparative Contributions

Majid Arsan Al-Kilani’s educational philosophy is deeply influenced by classical and contemporary Islamic scholars, whose ideas collectively shape his vision of the learner profile—a holistic model of intellectual, moral, and spiritual development. By synthesizing the contributions of thinkers such as Ibn Taymiyyah, Sayyid Qutb, Al-Ghazali, and Ibn Khaldun, Al-Kilani constructs an educational framework that balances faith, knowledge, and societal reform. A comparative analysis of these influences reveals how Al-Kilani integrates their insights into his own pedagogical approach, reinforcing the idea that education must cultivate a pious, capable, and reform-oriented individual (Al-Kilani, 2014).

1. Ibn Taymiyyah: Purification of Faith and Moral Fortitude

Al-Kilani (1986) draws significantly from Ibn Taymiyyah’s (d. 1328) emphasis on faith purification (tazkiyah) and soul refinement, which form the cornerstone of Islamic education. Ibn Taymiyyah argued that true knowledge must strengthen one’s relationship with God while fostering moral discipline (Ibn Taymiyyah, 2005). This aligns with Al-Kilani’s learner profile, where faith (īmān) and character (akhlāq) are central. For both thinkers, education is not merely cognitive but transformative, molding individuals who resist corruption and uphold divine principles in personal and social conduct (Al-Kilani, 2005).

2. Sayyid Qutb: Holistic Development and Practical Application

Sayyid Qutb’s (1980) educational philosophy complements Al-Kilani’s model by stressing language mastery, physical development, and the integration of theory with practice. Qutb viewed education as a means to cultivate a strong, intellectually agile, and physically capable Muslim, prepared to contribute to civilizational progress (Qutb, 1980). Al-Kilani adopts this perspective, ensuring that his learner profile includes linguistic proficiency (particularly in Arabic for Qur’anic understanding), physical well-being, and experiential learning (Al-Kilani, 1996). This approach ensures that students are not just passive recipients of knowledge but active participants in societal reform.

3. Al-Ghazali: Balanced Spiritual and Intellectual Growth

Al-Ghazali’s (d. 1111) contributions to Islamic education highlight the interconnectedness of mental, moral, spiritual, and psychological development. In Iḥyā’ ‘Ulūm al-Dīn, he argued that true knowledge must lead to God-consciousness (taqwā) and ethical behavior, rejecting purely theoretical learning disconnected from lived reality (Al-Ghazali, 1997). Al-Kilani incorporates this into his learner profile by emphasizing applied knowledge (‘ilm nāfi’), where education is meaningful only when it shapes behavior and spirituality (Al-Kilani, 2005). Like Al-Ghazali, Al-Kilani sees the learner as a balanced individual whose intellect and soul grow in harmony, ensuring wisdom (ḥikmah) guides action.

4. Ibn Khaldun: Critical Thinking and Civilizational Progress

Ibn Khaldun’s (d. 1406) educational model, as articulated in Al-Muqaddimah, prioritizes reflective thinking, intellectual rigor, and mastery of knowledge as tools for societal advancement (Ibn Khaldun, 2005). His cyclical theory of civilization (ʿumrān) suggests that education must produce innovative, analytically skilled individuals capable of sustaining cultural and scientific progress. Al-Kilani integrates this into his learner profile by promoting critical reasoning (tafakkur) and problem-solving skills, ensuring students contribute meaningfully to their communities (Al-Kilani, 2014). Both thinkers view education as a dynamic force for civilizational renewal, countering stagnation through intellectual and moral vitality.

Synthesis: Al-Kilani’s Integrated Learner Profile

While each scholar emphasizes different dimensions of education, Al-Kilani synthesizes their contributions into a cohesive learner profile that includes:

• Faith and morality (Ibn Taymiyyah, 2005; Al-Kilani, 2005)
• Linguistic and physical development (Qutb, 1980; Al-Kilani, 1996)
• Spiritual and applied learning (Al-Ghazali, 1997; Al-Kilani, 2005)
• Critical thinking and civilizational engagement (Ibn Khaldun, 2005; Al-Kilani, 2014)

This integrated approach ensures that the learner is not only devout and ethical but also intellectually competent, socially responsible, and reform-minded. Al-Kilani’s educational vision thus stands as a bridge between classical Islamic pedagogy and modern reformist thought, demonstrating that true Islamic education is timeless, adaptable, and transformative (Al-Kilani, 2014).

The contributions of Ibn Taymiyyah, Sayyid Qutb, Al-Ghazali, and Ibn Khaldun collectively shape Al-Kilani’s conception of the ideal Muslim learner. By weaving their insights into his framework, he presents education as a comprehensive, dynamic process that nurtures individuals capable of personal excellence and societal leadership. This comparative analysis underscores the richness of Islamic educational thought and its enduring relevance in shaping morally grounded, intellectually vibrant, and civically engaged generations (Al-Kilani, 2014).

Majid Arsan Al-Kilani: A Contemporary Islamic Educational Thinker

Biographical Background and Key Contributions

Majid Arsan Al-Kilani (1932–2015) was a Jordanian educator, historian, and reformist whose works—such as The Philosophy of Islamic Education and The Elements of the Muslim Personality—emphasize education’s role in civilizational revival.

Core Principles of Al-Kilani’s Educational Vision

1. Faith and Knowledge Integration – Education must strengthen God-consciousness (taqwā) while fostering intellectual curiosity.
2. Moral Discipline – Learners should develop willpower (irādah), sincerity (ikhlāṣ), and ethical conduct.
3. Critical Thinking and Reform – Education should produce analytically skilled, socially responsible individuals capable of addressing contemporary challenges.

The Learner’s Profile in Al-Kilani’s Framework

Al-Kilani’s ideal learner embodies:

1. Spiritual Awareness – Rooted in Islamic faith and values.
2. Intellectual Rigor – Capable of critical analysis and problem-solving.
3. Emotional Resilience – Balanced and psychologically grounded.
4. Social Responsibility – Actively engaged in community betterment.

This model rejects passive learning, instead advocating for an active, reform-oriented educational approach.

Key Influences on Al-Kilani’s Educational Thought

Al-Kilani’s philosophy was shaped by a combination of familial upbringing, social context, and intellectual engagement with classical and contemporary thought. These factors collectively refined his vision of the ideal Muslim learner and the role of education in civilizational renewal.

1. Familial and Early Religious Formation

Growing up in a family that valued knowledge, piety, and social responsibility, Al-Kilani internalized the importance of moral discipline and religious consciousness from an early age. This upbringing laid the foundation for his later emphasis on character-building (tarbiyyah al-akhlāq) as a core objective of education. His concept of the learner as a morally upright individual reflects this early influence, reinforcing the idea that true education must cultivate both faith (īmān) and ethical conduct (ʿamal sāliḥ).

2. Social and Educational Experiences Across the Arab World

Al-Kilani’s exposure to diverse educational systems in Jordan and other Arab countries deepened his understanding of the challenges facing Muslim societies. He observed how secularization, intellectual stagnation, and cultural fragmentation weakened the Ummah’s unity and progress. This led him to advocate for an education system rooted in Islamic values yet responsive to contemporary needs. His vision thus emphasizes critical thinking, civic engagement, and cultural revival, ensuring that learners become agents of positive change rather than passive recipients of knowledge.

3. Engagement with Classical and Modern Thought

Al-Kilani’s work reflects a synthesis of classical Islamic scholarship and modern educational theories. He drew extensively from Ibn Taymiyyah’s focus on faith purification, Al-Ghazali’s holistic approach to spiritual and intellectual development, and Ibn Khaldun’s emphasis on critical reasoning and civilizational progress. At the same time, he engaged with contemporary thinkers like Sayyid Qutb, who stressed linguistic mastery, physical fitness, and the integration of theory with practice. This interdisciplinary approach allowed Al-Kilani to develop a dynamic educational model that remains deeply Islamic yet adaptable to modern challenges.

Al-Kilani’s Enduring Legacy

Majid Arsan Al-Kilani’s educational philosophy offers a comprehensive, balanced, and actionable model for Muslim educators today. By merging Islamic tradition with contemporary pedagogical insights, he presents a vision where education is not just about career preparation but about building individuals who embody faith, knowledge, and reformist zeal. His emphasis on moral integrity, intellectual vitality, and social responsibility ensures that his ideas remain relevant in addressing the challenges of modernity while staying anchored in Islamic principles.

In an era where Muslim societies grapple with identity crises, intellectual dependency, and ethical decline, Al-Kilani’s work serves as a guiding framework for nurturing generations capable of personal excellence and civilizational leadership. His legacy continues to inspire educators, policymakers, and reformers seeking to revive Islam’s educational tradition in the 21st century.

Key Components of Educational Content:

Education, in the Islamic tradition, is not merely the transmission of information but a transformative process that shapes the mind, soul, and society. Majid Arsan Al-Kilani’s educational framework is built upon this holistic vision, where knowledge, pedagogy, and moral development are seamlessly interwoven. His model rejects the compartmentalization of religious and worldly sciences, instead advocating for an integrated approach that nurtures well-rounded individuals—intellectually competent, spiritually elevated, and socially responsible.

At the heart of Al-Kilani’s philosophy is the belief that true education must align with Islamic ontology and epistemology, recognizing the learner as entrusted with both personal and communal duties. This necessitates a curriculum that harmonizes divine revelation with empirical knowledge, instills ethical consciousness, and fosters active engagement in societal reform.

The following elements constitute the core of Al-Kilani’s educational content model, each reinforcing the other to cultivate a learner who embodies faith, wisdom, and moral leadership:

1. Knowledge – Integration of Revealed and Acquired Sciences

Al-Kilani insists that Islamic (revealed) and worldly (acquired) knowledge must not exist in isolation but should be taught in a way that reinforces clarity, critical reasoning, and religious commitment. This dual emphasis ensures that students appreciate the unity of truth, seeing empirical sciences as extensions of divine wisdom rather than opposing forces.

2. Educational Philosophy – The Learner as God’s Vicegerent

Central to Al-Kilani’s approach is the concept of the learner as a responsible steward (khalīfah), tasked with spiritual refinement, intellectual inquiry, and societal betterment. Education, therefore, must nurture God-consciousness (taqwā), curiosity, and a sense of duty toward humanity.

3. Curriculum and Institutions – Values-Based Active Learning

For Al-Kilani, curriculum design and educational institutions must reflect Islamic ethics, promoting active learning, moral discipline, and community service. Schools, mosques, and universities should function as environments where knowledge is not just absorbed but lived and applied in ways that benefit society.

4. Effectiveness and Values – Willpower, Sincerity, and Constructive Action

Beyond cognitive skills, Al-Kilani emphasizes moral and psychological traits—such as willpower (irādah), sincerity (ikhlāṣ), and proactive engagement—as essential outcomes of education. These qualities, rooted in Qur’anic teachings and prophetic tradition, empower learners to navigate life’s challenges with resilience and purpose.

The Ideal Learner: A Balanced and Reform-Oriented Individual

Al-Kilani’s model rejects fragmented education, instead advocating for a unified developmental process that produces individuals who are:

• Intellectually sharp and ethically principled – Capable of critical thought while upholding justice and integrity.
• Emotionally balanced and spiritually grounded – Resilient against materialism and moral decay, anchored in divine consciousness.
• Socially aware and reform-driven – Equipped to address societal challenges with wisdom and proactive solutions.

This integrated educational paradigm ensures that learners are prepared for the complexities of modern life without compromising their Islamic identity and values. By synthesizing knowledge, faith, and action, Al-Kilani’s model offers a timeless yet adaptable blueprint for cultivating individuals who contribute meaningfully to both worldly progress and eternal salvation.

Previous Studies and Comparative Analysis

Several academic studies have examined aspects of Majid Arsan Al-Kilani’s work, although most focus on his historical or cultural contributions rather than his detailed educational philosophy. Notable examples include:

Al-Hasani (2019) conducted a descriptive and analytical study highlighting Al-Kilani’s role in enriching Islamic culture and his contributions to educational awareness and civilizational renewal.

Oragh (2022) presented a doctoral dissertation exploring educational grounding in contemporary Arab thought, using Al-Kilani as a model. The study emphasized Al-Kilani’s synthesis of intellectual and ethical frameworks.

Oragh & Sharad (2023) examined the epistemological structure of Al-Kilani’s philosophy of education, identifying the philosophical underpinnings of his educational vision.

Khassawneh (2022) and Barakat (2023) compared Al-Kilani’s ideas with other major Islamic educational thinkers such as Al-Ghazali and Ibn ʿAbd al-Barr.

Comparative Discussion

While previous studies address themes related to Al-Kilani’s thought, they often focus on broader educational or cultural topics. This study, by contrast, delves specifically into the learner’s profile as envisioned by Al-Kilani. Unlike comparative studies or historical overviews, this research offers a focused exploration of how Al-Kilani conceptualized and articulated the development of a righteous and reform-minded learner.

Methodology

This study adopts a qualitative methodology based on documentary analysis of primary and secondary sources. The primary data consists of Al-Kilani’s books, articles, and unpublished works such as Life’s Stations: Personal Memoirs (2014). Secondary sources include dissertations, journal articles, and comparative studies.

Analytical Steps

1. Text Selection – Core works by Al-Kilani and supporting literature were identified.
2. Content Analysis – The texts were read closely to extract educational themes and ideas related to the learner’s development.
3. Thematic Coding – Data were classified according to major categories: influencing factors, educational content, learner characteristics, and reform objectives.
4. Interpretation – Findings were interpreted using educational and philosophical frameworks to construct a coherent model of Al-Kilani’s vision.

This method was chosen due to the philosophical and conceptual nature of the topic and the reliance on textual rather than empirical data.

Study Results: Theoretical Framework: Foundations of Islamic Educational Thought

Islamic educational thought is deeply rooted in scripture, scholarly tradition, and historical pedagogical practices. Key principles include:

1. Holistic Learner Model

Al-Kilani’s educational philosophy advocates for a comprehensive approach to learner development, encompassing intellectual, spiritual, moral, psychological, and social dimensions. He rejects reductionist models that prioritize cognitive skills at the expense of character and spirituality. Instead, his framework ensures that learners grow as balanced individuals—intellectually competent, spiritually aware, ethically grounded, emotionally resilient, and socially responsible. This holistic model aligns with classical Islamic educational traditions, which view knowledge (‘ilm) as inseparable from moral refinement (tazkiyah).

2. Integrated Knowledge

A central theme in Al-Kilani’s thought is the harmonization of religious and worldly sciences. He critiques the artificial separation between sacred and secular knowledge, arguing that true Islamic education must synthesize both. His proposed curricula emphasize:

• Value-based learning, where all disciplines—whether scientific, literary, or technical—are taught within an ethical and spiritual framework.
• Critical engagement, encouraging learners to analyze, question, and apply knowledge rather than passively memorize it.
  This approach ensures that education remains relevant to modern challenges while staying rooted in Islamic principles.

3. Moral and Ethical Formation 

Al-Kilani places strong emphasis on character formation, particularly the cultivation of willpower (irādah), ethical conduct (akhlāq), sincerity (ikhlāṣ), and social responsibility. He argues that true education is not merely about information transfer but about shaping individuals who embody:

• Self-discipline and perseverance, enabling them to overcome challenges and remain steadfast in their principles.
• Integrity and accountability, fostering trustworthiness and a sense of duty toward society.
• Compassion and justice, ensuring that knowledge is used for the betterment of humanity.
  His focus on moral development reflects the Prophetic tradition of nurturing both the mind and the heart.

4. The Learner as a Reformist Agent

Unlike passive models of education, Al-Kilani envisions the learner as an active contributor to societal and civilizational reform. He rejects the notion that students should be mere recipients of knowledge; instead, they should be:

• Critical thinkers who assess societal issues and propose solutions grounded in Islamic ethics.
• Change-makers who work toward reviving Islamic civilization by addressing intellectual stagnation, social decay, and cultural alienation.
• Role models who exemplify Islamic values in their personal and professional lives.
  This perspective aligns with the Islamic concept of islāh (reform), where education serves as a catalyst for positive transformation.

5. Education as a Civilizational Tool

Al-Kilani’s most far-reaching contribution is his view of education as the key mechanism for civilizational renewal. He argues that Muslim societies can only regain their intellectual and cultural vitality by:

• Reviving Islamic identity through curricula that reconnect learners with their heritage while engaging with modernity.
• Bridging tradition and progress, ensuring that advancements in science, technology, and governance are harmonized with Islamic ethics.
• Empowering communities through education that fosters leadership, innovation, and social cohesion.
  His vision positions education not just as an individual pursuit but as a collective effort to rebuild a thriving Islamic civilization.

Findings: A Dynamic and Practical Model for Islamic Education

The findings demonstrate that Al-Kilani’s educational thought offers a balanced, actionable, and visionary framework for contemporary Muslim societies. His model:

• Rejects fragmentation by integrating knowledge, morality, and societal engagement.
• Empowers learners to be proactive contributors rather than passive consumers of information.
• Addresses modern challenges while remaining anchored in Islamic principles.
  By adopting Al-Kilani’s approach, educational institutions can cultivate individuals who are not only knowledgeable but also ethically grounded, socially conscious, and capable of driving meaningful change. His work thus remains a vital resource for educators, policymakers, and reformers seeking to revitalize Islamic education in the 21st century.

.

Educational Implications and Recommendations

For Curriculum Development

• Integrate religious and secular knowledge to avoid fragmentation.
• Emphasize experiential learning (community service, leadership training).

For Teacher Training

• Professional development on moral pedagogy and interdisciplinary teaching.

For Policymakers

• Advocate for systemic reforms that align with Islamic educational objectives.
• Balancing Religious and Secular Knowledge: Designing curricula that harmonize Islamic moral teachings with modern academic disciplines, ensuring students develop both faith-based wisdom and critical thinking skills.
• Emphasizing Applied Learning: Incorporating experiential and project-based learning methods that align with Al-Kilani’s emphasis on practical knowledge (‘ilm nāfi’)—where education translates into ethical behavior and social contribution.
• Strengthening Identity and Citizenship: Including modules on Islamic civilizational history, ethical reasoning, and community leadership to foster a strong, values-driven identity that engages constructively with global challenges.

For Future Research

• Comparative studies with global pedagogies (e.g., Montessori, transformative learning).
• Longitudinal assessments of Al-Kilani-inspired curricula.

Conclusion:

The integration of Al-Kilani’s educational philosophy into modern systems requires concerted efforts from governments, educators, researchers, and communities. By aligning curricula with his holistic learner profile, investing in teacher training, advancing academic research, and advocating for systemic reforms, Muslim societies can cultivate generations that are devout, intellectually agile, and civically proactive. This approach not only preserves the ethical foundations of Islamic education but also ensures its relevance in addressing 21st-century challenges. Ultimately, Al-Kilani’s model presents a timeless yet adaptable framework for nurturing individuals who contribute to both spiritual upliftment and civilizational progress.

References

Abu Daf, M. (2003). The features of educational thought in the interpretation of Sayyid Qutb through his work In the shade of the Qur’an. Islamic University Journal, 11(2), 45-67.

Abu El-Enin, A. (2004). Foundations of education: Philosophical, psychological, and social bases. Anglo-Egyptian Bookshop.

Al-Ghazali, A. H. M. (1997). Iḥyā’ ‘Ulūm al-Dīn [Revival of the religious sciences]. Dar Al-Kotob Al-Ilmiyah.

Al-Hasani, S. M. (2019). The efforts of Dr. Majid Arsan Al-Kilani in serving Islamic culture: An analytical study [Unpublished doctoral dissertation]. Umm Al-Qura University.

Al-Kilani, M. A. (1986). Al-Tarbiyah al-Islāmiyyah wa Mashrū’ al-Nahḍah [Islamic education and the renaissance project]. Dar Al-Furqan.

Al-Kilani, M. A. (1996). Sūrat al-Tālib al-Muslim [The profile of the Muslim student]. Dar Al-Bashir.

Al-Kilani, M. A. (2002). Thus appeared the generation of Salah al-Din and thus Jerusalem returned (2nd ed.). Dar Al-Qalam.

Al-Kilani, M. A. (2005a). The goals of Islamic education. Dar Al-Qalam.

Al-Kilani, M. A. (2005b). Methods of Islamic education and the educators working within it. Dar Al-Qalam.

Al-Kilani, M. A. (2009). Philosophy of Islamic education. Dar Al-Fath.

Al-Kilani, M. A. (2014). Life’s stations: Personal memoirs [Unpublished manuscript].

Al-Marzouqi, A. H. (1995). An educational article on Surah Al-Baqarah. Educational Studies Journal, 10(71), 112-130.

Al-Rashdan, A. Z. (2004). Islamic educational thought. Dar Wael.

Al-Zuhairi, A. (2012). Development of Arab educational thought. Dar Safa.

Amayreh, M. H. (2000). Islamic educational thought. Dar Al-Maseera.

Barakat, S. S. M. (2023). The Islamic educational thought of Imam Muhammad ibn ʿAbd al-Barr al-Qurtubi and its applications in the educational process. Jordanian Journal of Islamic Studies, 19(1), 173-195. https://doi.org/10.33985/1638-019-001-008

Ferianto, F., Amini, R., Suhartini, S., & Nurdin, E. (2023). Ibnu Khaldun’s constructivism in Islamic education. *Al-Hayat: Journal of Islamic Education, 8*(2), 552-563. https://doi.org/10.35723/ajie.v8i2.557

Ibn Khaldun, A. B. M. (2005). Al-Muqaddimah [The introduction]. Dar Al-Fikr.

Ibn Taymiyyah, A. A. H. (2005). Majmū’ al-Fatāwā [Collection of fatwas]. Dar Al-Wafa.

Khatatbeh, A. M. I. (2014). Determinants of Islamic educational thought and their implications for the vision of the contemporary educational thinker. *Al-Manarah for Research and Studies, 21*(2), 279-306.

Khassawneh, O. M. A. (2022). The philosophical educational thought of Abu Hamid Al-Ghazali and John Dewey: A comparative study. The Jordanian Journal of Educational Sciences, 19(2), 505-519. https://doi.org/10.47015/19.2.14

Moqaddadi, Y. M. (2015). Moral thinking and its relation to psychological well-being, self-efficacy, and prosocial behavior. The Jordanian Journal of Educational Sciences, 11(3), 269-284.

Oragh, N. (2022). Educational rooting in contemporary Arab thought: Majid Arsan Al-Kilani as a model [Doctoral dissertation, University of Batna].

Oragh, N., & Sharad, F. (2023). The epistemological model in the philosophy of education of Majid Aran Al-Kilani. Journal of Social Sciences, 17(2), 19-29.

Qutb, S. (1980). Tarbiyatunā al-Rūḥiyyah [Our spiritual education]. Dar Al-Shorouk.

Saadeh, J., & Ibrahim, A. (2016). The contemporary school curriculum. Dar Al-Fikr.

Saiful, S. (2023). The concept of the learner in the perspective of Islamic education: An in-depth analysis of children’s emotional and spiritual development. International Journal of Education and Computer Studies, 3(1), 13-17. https://doi.org/10.35870/ijecs.v3i1.1799

Sinulingga, N. N., Usiono, E. S., & Dalimunthe, A. Q. (2024). Literature review on the nature of learners and the philosophy of Islamic education. Teaching, 1(4), 1-10.