Course: Islamic system of Education (6505) …...Course: Islamic system of Education (6505) Assignment no: 2 QNO1: Give historical perspective of teaching in Islam. Also discuss the

1

Kashmir Academy 0345-5395288; WhatsApp: 0312-5043992

Course: Islamic system of Education (6505)

Assignment no: 2

QNO1: Give historical perspective of teaching in Islam. Also discuss the position of teacher

in Islamic history.

ANS: In the process of development and expansion, when a religion becomes complex, it needs

the interpretation of its sacred texts and legal codes to be adjusted to the changing conditions. At

this stage, society requires religious experts and well-versed scholars who can explain, interpret,

and expound religious tenets to the people. The requirement to produce religious scholars is

fulfilled by the religious schools known in the Christian world as seminaries and in the Muslim

world as madaris (singular madrasa). In the early period of Muslim history, there were no

educational institutions in the Muslim world. The ulema (religious scholars) either used mosques

or their residences as centres of learning where they gathered students around them and delivered

their lessons. As books and writing material were rare, students were expected to memorize the

lessons of their teachers. Lessons were written down on parchment or papyrus which was

possessed only by the rulers and aristocrats. Teachers instructed students to memorize each and

every word of a book so that if it was lost, he could reproduce it on the basis of his memory. In

751 C.E, the Arabs came to know about the technique of paper manufacturing from the Chinese.

In 793 C.E, the first paper manufacturing factory was set up in Baghdad. This was followed by

the manufacture of paper in Morocco and Grenada in Muslim Spain, from where the art of

making paper reached Europe. In the 13th century, the Turks brought it to India. The

manufacturing of paper revolutionized education. Rare manuscripts which were inaccessible to

scholars and students now became available. The calligraphists copied and supplied them to

scholars. The manufacture of paper also facilitated administrative work and important events

could also be recorded on paper. In the early ninth century C.E, the Abbasid Caliph Haroon ur

Rashid founded the Baitul Hikmat (House of Wisdom), which was further patronized by his

successor Caliph al-Mamoon. It was an institute of higher learning in which famous scholars

were appointed to undertake research work as well as translations from Greek and Indian

philosophy. Among these scholars there were Christians, Jews, Indians and Muslims. Al-

Mamoon also built an observatory for the scientists who were working there. The institute

2


possessed an excellent library that consisted of rare manuscripts and books. In 1258, the institute

was burnt down by Halagu Khan who invaded Baghdad. It was said that when the manuscripts

were thrown in the river of Tigris, the water turned black because of the ink of the manuscripts.

The institution of madrasa was first introduced in Khurasan at the turn of the tenth century C.E.

Subsequently, madaris were set up in every city of the Islamic world. The main emphasis of the

madaris was on the four schools of Islamic jurisprudence: Hanafi, Maliki, Shafa'i and Hanbali.

The students of these schools frequently quarrelled with each other which affected the religious

atmosphere of the cities. Instead of producing religious scholars who could interpret religion to

the common people, the seminaries became centres of communal movements. Among them, the

Hanbalis were extremists who disturbed the social and musical gatherings in the city of Baghdad.

According to historians, Baghdad and Nishapur suffered heavily as a result of these conflicts. In

972 C.E, the Fatimid Caliphate founded the university of Al-Azhar in Cairo. Its objective was to

train missionaries for the propagation of Ismaili teachings. To counter this, move and defend the

orthodoxy, Nizam-ul-Mulk Tusi, the prime minister belonging to the Saljuq dynasty established

Madrasa Nizamia at Baghdad. Its first principal was the well-known religious scholar, Imam

Abu Hamid Ghazali, (d.1111 C. E) who was reputed to be rigid and orthodox. There were two

types of curriculums in these madaris. One was known as Maqool (logic, reason) which

emphasized jurisprudence and logic. It produced qazis (judges), muftis (legal experts) and

mohtasibs (ombudsmen) who became the state officials. The second type of curriculum was

known as Manqool (tradition, transmission), which laid stress on learning the Holy Quran and

traditions of the Holy Prophet (PBUH). Those who completed this education became imams

(prayer leaders), khateebs (orators) or muezzins (those who give the call for prayer). Generally,

madaris were financially supported either by endowments or donations from the rulers and the

nobility. In the time of the Mughals in India, it was a tradition to allot a small piece of land

known as Madade Muaash (economic assistance) to the ulema. In this period, secular education

in subjects such as architecture, medicine, engineering, carpentry and calligraphy was

communicated through a system of apprenticeship with masters taking apprentices in their fields.

In some cases, these were family professions which were inherited from one generation to

another. In 1866, when the Deoband madrasa, Darul Uloom, was founded in India, its founders

adopted modern educational practices such as annual examinations, awarding degrees and

3


holding convocations. They also divided education into different departments. The most

important department was Darul Ifta or Department of Jurisprudence. These responded to

questions asked by the Muslim community on different social, political and economic issues.

Later, the collection of these fatawa (religious opinions) was published in book form for public

knowledge. The curriculum of the Deoband madrasa did not include philosophy or any subject

relating to the social sciences. At the time of its foundation, it was suggested that the students

should also be trained for different professions, such as carpentry, pottery making and weaving.

This was opposed by the teachers as well as students, who regarded it below the dignity of a

religious scholar to learn such crafts. After the emergence of modern education which imparted

secular knowledge, the madrasa became important as a centre of purely religious education. This

divided the educational system and produced people with two different kinds of education.

Today, the madrasa educated are perceived to be religiously orthodox and conservative while

those with modern education are considered as enlightened and progressive. In practical life, it

has progressively become difficult for madrasa educated students to get respectable jobs leading

to unemployment and frustration among them. There is a need to bring the madaris into the

mainstream of education so that their students can receive modern and up-to-date education to

become useful citizens of society.

Position of teacher in Islamic history:

Teachers are some of the most influential people in society and have great importance in modern

society. Teachers bear the responsibility of moulding students’ personalities and educating them.

It is because of this important role of teachers, that Islam has granted such high status and rights

to teachers. Islam has paid considerable attention to teachers and has granted them one of the

highest ranks in society.

All the Prophets played the role of a teacher by teaching and guiding their nations towards the

religion of Allah and righteousness. This automatically raises the status of teachers to greatness,

since it was the profession of the Holy Prophets. The Prophet cared for teachers and showed their

elevated standings. Once, he passed by two circles of people; the first was supplicating to God

while the other listening to a teacher. He commented, “The first is begging Allah who may or

4


may not give them. The second was learning. I have been sent as a teacher.” Hence, he joined the

second.

The status and role of teachers in Islam is rooted in the Quranic concept of knowledge and its

importance. The first verses said to have been revealed to the Prophet Muhammad (pbuh)

contain the command “Read!” (Q96:1) and also declare that God teaches humanity “by the

pen” (Q96:4). Studying and promulgating knowledge, especially religious knowledge, is

portrayed as a community responsibility that is an important part of mobilizing for the cause of

God. (Q9:122).

Islam lays great emphasis on knowledge. At numerous times and instances has Allah ordered the

Muslims to acquire knowledge and learn. The reason why angels were asked to bow before

humans was because humans had greater knowledge. So, if Islam lays such stress on knowledge,

how much would it respect the ones who imparted knowledge? Teachers, thus, have one of the

highest status in Islam.

Umar Ibn Al Khattab RA said: “The death of a thousand worshipers is easier to bear than the

death of a scholar who has knowledge of what Allah has permitted and forbidden.”

The reward of teachers is also much greater than rewards for other people. Imam al-Baqir (a)

said: “He who teaches an item of knowledge that leads to the right guidance will be having the

same rewards of them who apply that item to themselves, without any decrease in their rewards.

And he who teaches an item of deviation will have to burden the same punishment that is

decided for those who practice such an item without any decrease in their punishment.”

Islam also grants teachers numerous rights which are binding upon all students to give to their

teachers. Imam as- Sajjad (a) said:

“The right of the one who trains you through knowledge is magnifying him, respecting his

sessions, listening well to him, attending to him with devotion, avoiding raising your voice

against him, avoiding answering any question before he answers, avoiding talking to anyone

during his instructions, avoiding backbiting anyone before him, doing your best to defend him

5


when he is backbitten and cover his flaws and publicize his good traits. Do not sit with his

enemy and do not antagonize his friend. If you do so, the angels will testify for you that you have

attended to him and received his knowledge for the sake of Allah, not people.”

QNO2: Critically analyze the educational philosophy of Sir Syed Ahmed khan. Enlist his

services in cause of education.

ANS: The conditions of the Muslims of Indian Sub-continent were very pathetic especially after

the war of Independence in 1857. The consequences were disastrous for whole of the country but

the Muslims were targeted particularly. Britishers started persecuting Muslims in every field as

they grabbed the power from them and considered that the Muslims were the only threat to their

power. They blamed Muslims the sole force behind the rebellion. Indeed, the darkest and awful

period started for the Muslims of India. As recorded by Garratt and Thompson: “The

Mohammedans were packed up by the British in pigskins and pork's fat was applied on them.

Their bodies were charred and the Hindus were compelled to defile them” During his early life,

access to knowledge was denied to Syed Ahmad. Therefore, he pursued it with great fervor as he

grew up. Especially, he was drawn towards science. The advancement of science is what

attracted him more towards the West as he felt the development of scientific temperament was

highly essential to bring about the future that he visualized. The depraved nature of the Mughal

Court had dragged it farther from the days of peace and enlightenment that it enjoyed once. The

Mughal Emperor had become a puppet in the hands of the perpetrators. He was only enjoying a

royal life of pomp and show and doing nothing more that is due to a responsible ruler. Observing

all these signs of a weakening empire, Syed Ahmad decided it was not his place and took up jobs

with the English. He got his first appointment in the court of justice through the reference given

by his maternal uncle Khalillullah khan, who was then a sub- Judge.9 According to Dr. Arshad

Islam: “Following the demise of Sir Syed's father in 1837, all the sources of steady income to the

family were closed. For its survival and daily bread, his family had to totally depend on the small

stipend given by the Mughal Court. Forced by the grave financial crunch, in 1837 he decided to

join the services of the East India Company in Delhi. At the same time, he continued his

association with the Mughal court too and received several honors. In February 1839, he was

deputed as the na’ib munshi (administrative assistant) of Agra. In December 1841, he passed the

6


judicial service examination and was therefore made as the Munsif (sub-judge) at Mainpuri

(Dist. Etah, U.P). In the year 1842 he was deputed to Fatehpur Sikri (Dist. Agra). During this

year, the Mughal Emperor Bahadur Shah Zafar conferred on him the title of Jawwad al- Dawala

‘Arif Jang’. Upon his transfer to Delhi in 1846 he resided there for about eight years and then

went to Rohtak. Upon being posted as the Sadar Amin (chief revenue collector) of Bijnor in

1855, he stayed there till 1857”.10 An overview of Syed Ahmad’s life till this point adequately

reveals the inclination he shared with many others towards favoring the British administration.

To a large extent, this fact had dissuaded him from resisting the British rule in the country as his

own occupation was very well tied up with the British in India. However, earlier he had a great

appreciation for the native system of administration especially during the glorious period when

the Mughals ruled over the subcontinent. In fact he had always wanted to draw the attention of

the public and the British rulers to the laudable merits of the Mughal administration so that it

could help refine the contemporary approach to the statecraft.11 Talking of the influences that

shaped Syed Ahmad, we cannot miss out mentioning how the death of his dear brother impacted

him. His brother was more than a companion for him and when he lost him, he underwent an

excruciating agony for quite some time. He was totally engrossed in the anguish it caused him

that he did not even care much about his appearance and clothing. He had totally renounced all

fun and sport in his life and got succumbed to wailing the loss inside the depths of his heart. In

1857, what is called as the mutiny or the great revolt broke out in India. The lead given by some

chieftains that triggered mass participation attracted Syed Ahmad’s attention. The British wanted

to belittle the event and thus called it Sepoy Mutiny. But the people of India, especially Muslims

heralded it was known as the First War of India’s Independence. Discussing the factors that

steered the break of the revolt and the effects it caused will let us understand the stand that Syed

Ahmad took regarding the situation. Down the history, the British entered India and got

permission from the Mughal Emperor Jahangir (1569-1627) to trade in India. Eventually, they

established their presence in the coastal towns of Bengal. What started as a trade organization in

the subcontinent slowly started tactfully intruding into the internal administrative matters? In the

18th Century, the Mughal Empire was weakening under Shah Alam who started losing his hold

over his territories. The British obtained his permission to rule over Bengal and Bihar. They did

not stop with this. They rapidly expanded their territories by extending their sphere of influence

7


over the adjacent regions. They started ruthlessly intruding into the administration of the

different chieftains in the neighborhoods and even farther away in the distant provinces of India.

By this time, the British had built strong forts and had developed strong bastions, armor and

army. They motivated clashes between the local chiefs and participated in the foul game of

playing against each other by supplying them military support to attack each other.13 The mid

nineteenth century was thus a chaotic period in the history of India when those who denied the

involvement of the British suffered and started losing their territories while those that wanted to

cheaply benefit from their support seemingly entered into an era of developments and

expansions, which could not of course last for long. Zobairi observed: “The first phase of Syed

Ahmad’s life and activities ended with the coming of the mutiny in 1857. The catastrophe and its

after-effects suddenly brought him face to face with the harsh realities of his age and brought a

consequent change in his entire outlook. After having witnessed large-scale suffering and misery

among his fellow countrymen and, particularly, on a much large scale, among his co-religionists,

Syed Ahmad was forced to abandon his dreamy visions of the past and narrow sectarian

controversies. “The Mutiny showed him, as by a flash of lightening, the frightful danger in which

his community stood.”

Advancement of Education, Science and Technology

Syed Ahmad had a strong belief that any national or religious cause can be promoted only on the

strong foundation of education centered on a scientific temperament. So far he had succeeded in

making the slumbering people rise with a resurgent spirit that they could now fearlessly face the

situations of their times and hope for a promising future. Syed Ahmad’s views were farsighted

and logical. During the aftermath of the revolt, he was subscribing to the views of the British that

the language spoken by the masses is the best vehicle for educational instruction. However, the

practical problem was the volume of scientific literature that had to be translated into Urdu. Even

there was a dearth of translators who could do this. Therefore, Syed Ahmad thought English

Education was a better and practicable option. Syed Ahmad had succeeded in establishing

several schools and colleges by then. Graham stated: “Syed Ahmad’s first venture in the field of

education can be traced to a Persian madrasah he established in Moradabad in 1859. Though the

madrasah was founded on old classical lines, it had some important features which distinguished

8


it from other Persian schools. First it included the study of English besides Urdu and Persian.

Secondly, unlike other schools, the study of modern History was a very important part of its

curriculum. The emphasis in this area was so great that it led Graham to observe that the school

at Moradabad was opened “especially for the study of modern history”.32 In the school founded

by him in Gazipur, English was given importance on par with other languages that were taught

including Urdu, Persian, Arabic and Sanskrit. Even Hindus came forward to contribute to this

laudable mission of Syed Ahmad. So, to say, the very first patron of the school in Gazipur was

Raja Herdev Narayan Singh. 33 For quite some time, Syed Ahmad wanted his educational

initiatives to address the interests of Hindus as well. According to Begum Naz: “But even at the

school he founded at Ghazipur, English was considered equally important and joined the other

main languages like Urdu, Persian, Arabic and Sanskrit. That was not long after war of

Independence in 1857. Funds were raised from Hindus as well. In fact the first patron of this

school was Raja Herdev Narayen Singh. For a long time, Sir Syed in his educational programs

also included the interests of Hindus. He wished to found a University at Benares, a manifesto

had already been sent to government. His attitude only changed when the Hindus of Benares

started an agitation against Persian and Urdu script in favor of Devanagari and Hindi. While

having an interview with Benares Commissioner Mr. Shakespeare, he surprised him by

discussing with him the language of instruction for Muslims. Hitherto he had always spoken in

terms of both Hindus and Muslims. Said Mr. Shakespeare: “Today is the first time that I hear

you speak of the progress of the Muslim only, previously you appeared to think always of the

welfare of the Indian people in general”. It was at this stage that Syed Ahmad first expressed his

fear about Hindu-Muslim Unity. He said, “I am now convinced that not in work could both these

communities co-operate. The opposition of those people who regard themselves as educated is

not yet fierce but in future it will increase”.34 The middle of the nineteenth century witnessed a

series of movements around the world. The main impetus too many such movements were given

by the Industrial revolution in England that had completely modernized the thinking of people in

all spheres of life. Most people realized that the old models and ways of life were no more

effective and a new paradigm and standards must be evolved for life during the times ahead.

Motivated to advance the cause of educating the Muslims, Syed Ahmad visited the Cambridge

and took up an intensive study of the University and the educational system prevailing there.

9


Zobairi observed: “During his stay in England Syed Ahmad visited Universities and schools,

studied the English educational system, saw museums and libraries, engineering workshops,

ship-building yards and ammunition factories and was impressed by all that he saw. His

numerous letters to his friends in India reveal his unqualified admiration for western culture and

civilization, and his deep frustration over the backwardness of his own countrymen and

especially of the Muslims”.

QNO3: Write a detail note on the nature of guidance derived from Holy Quran.

ANS: All praise be to Allah. We celebrate His glory and seek His assistance.

And He has cast great mountains in the earth lest it might be convulsed with you, and rivers

and roads that you may go aright; and landmarks; and by the stars they find the right way. (al-

Nahl, 16/15-16)

The term “guidance” always brings to one’s mind the notion of spiritual instruction and

direction. However, in the case of God Almighty and His constant and widespread grace, we

cannot confine this term to such a narrow sense. A study of the great organization of the cosmos

and the intricate detail of our own creation makes us reach the conclusion that the system of

existence is founded on a set of essential principles in which every creation and phenomenon has

its particular place and role. The Creator has guided every one of His creations according to its

nature and composition and has prepared a program for every aspect and phase of its existence.

Universal guidance:

Muslim thinkers unanimously agree that within the scheme of creation, God guides every

creature towards its physical perfection; from the smallest cell, whose internal processes are

governed by a special system, to the most magnificent phenomena in the cosmos – despite all

their wonders, whenever they attain a certain station, they require and receive the guidance

reserved for that station.

10


Indeed, everything is in utter need of Him so that not only may He allow it to achieve its inner

potential, but also so that he may gently coax it along the correct direction of development

through His permeating radiance. If it was not for this guidance, the entire universe would never

be able to stand fast and become stable – in fact, it would not be able to even realise a tinge of

existence.

2. Legislative or prescriptive guidance (hidayat-e tashri’i)

Just as the order of life has originated from the boundless wisdom and knowledge of God,

guidance about the purpose of man in the system of existence is likewise from God, because the

necessary consequence of life and intellect is to have an objective and goal. Aside from the

intuitive knowledge that is inherent in every human being and which assists him in recognizing

certain truths so that he may freely, without any preconceptions, choose his path based on this

essential inner faculty (fitra), external guidance that would strengthen and support the intellect

and thefitra is also necessary. This is so that he may reform the rebellious and immoderate

elements in his temperament as well as protect his intellect and fitra from perversion.

Just as God Almighty guided man to seek physical perfection through the instinct of self-interest,

He likewise guided him to reach human perfection through the agency of legislative or

prescriptive directives, in addition to the guidance of the fitra. This is because when existential

guidance encounters self-interest, it requires some assistance.

God appointed Prophets (A) to come to the aid of man, to take his hand and introduce him to the

subtle cognitive abilities latent in his own fitra and to enliven his positive and noble inclinations

and motivations and inspire him to use these faculties in the manner they were meant to be used,

and point out to him all the impediments that might obstruct his journey towards perfection.

It should be noted that this guidance is a manifestation of God’s grace and a preparation to

examine the worthiness of the individual and to determine the kind of reward he will earn

through his actions; it is not mean to divest man of choice or the power of independent rational

thought and to extinguish the radiance of his free will, rather this is the manner in which the

measure of the excellences and failures of individuals is manifested. Every human being can use

https://www.al-islam.org/hidden-truths-gods-word-sayyid-mujtaba-musawi-lari/guidance-nature#2%C2%A0%C2%A0%C2%A0%C2%A0legislative-or-prescriptive-guidance-hidayat-e-tashri%E2%80%99i

11


the internal and external Divine guidance at his disposal to ennoble his actions and ascend the

ladder towards intellectual maturity and perfection. Indeed, the path to perfection does not accept

stagnation and man’s ascent will not take place until he consciously takes steps to fundamentally

transform himself.

3. Guidance about the needs of life (hidayat-e zisti)

When we look at the life forms that inhabit the world as a whole and analyse their various

aspects, we find that all members of this system occupy a position appropriate to their specific

status. And when a particular subset of the creation is subjected to the laws of nature it starts to

flourish in its preordained direction. From this perspective we can clearly see the general

equilibrium that exists in the world between these members of creation (in the human, animal

and plant kingdoms), all of whom possess their own intrinsic guidance.

When we analyse the characteristics of animals we conclude that their natural constitutions and

habitats are totally different from that of plant matter, because nature does not place their

sustenance at their disposal; rather animals have to ceaselessly forage and hunt to provide food

for themselves, and obviously this necessitates the development of the appropriate tools and

appendages for the task.

However, man who has reached higher stations and who possesses a determined and free will, is

still at a lower level when it comes to his instincts. His physical constitution is comparatively

weak and poorly equipped and he is much less able to withstand physical trauma than animals;

indeed, it takes him many years to become self-sufficient and able to cater for his own needs.

These particular characteristics which embrace all creatures are the means to the gradual

progression towards perfection.

The verse above discusses a type of guidance that helps man in his daily life, and sheds light on

some of the mysterious realities of creation. God the Almighty, who is the source of mercy, and

whose grace is continually flowing throughout the cosmos, has not neglected to create a variety

https://www.al-islam.org/hidden-truths-gods-word-sayyid-mujtaba-musawi-lari/guidance-nature#3%C2%A0%C2%A0%C2%A0%C2%A0guidance-about-needs-life-hidayat-e-zisti

12


of natural features and combinations of structures in the complex systems of the world which

serve to guide its inhabitants during the course of their earthly lives.

The Creator of the cosmos – that grand Designer and Possessor of limitless power – has granted

to His creatures special and wondrous perceptive powers and sensitivity so that they are able to

live and flourish to achieve perfection. These abilities allow them to adopt the correct path in the

journey that each must undertake in this world, and guide them in the course of their amazing

lives.

When Musa (A) was asked by Fir‘awn to introduce his Lord, he replied,

قال ربنا الذي أعطى كل شيء خلقه ثم هدى

Our Lord is He Who gave to everything its creation, then guided it (to its goal) [Ta Ha, 20/50].

Animals and birds have an acute sense of direction by which they accurately navigate distances.

During the course of their lives, birds use this mysterious sense to easily move between their

nests and remote feeding places without ever losing their way back.

The knowledge that every creature possesses is a bounty that has been placed in its essence and

the majesty and grandeur of creation is amply manifested by these wondrous abilities that we see

in different creatures.

Migratory birds sometimes travel across hundreds of kilometres to reach their destination, where

they live for a long time before flying back along the same route until they unerringly return to

their starting point.

What kind of compass do these birds use, that is so faultless and accurate, to be able to cross vast

distances, stay in foreign lands for several months and then return back to their point of origin?

Even today human science has not been able to completely unravel that mystery.

Many scientists have conducted a variety of experiments to try to understand more about the

sense of direction that all birds possess and they have not been able to inactivate it in an animal

13


(even by introducing different factors to confuse it); the birds are even able to use this calculated

system to produce many other wondrous (acrobatic) movements within themselves which is a

product of the same unknown system.

During their migration, these birds form aerial flocks and converge from different places and

sometimes change places with one another creating a beautiful and awe-inspiring pattern in

flight. What instrument has been placed in their nature and constitution that allows them to fly in

perfectly efficient formations without colliding with one another?

Consider airplanes, which possess many intricate components and sensitive and advanced

instruments; when they perform air manoeuvres, they could never gather and fly together in

close proximity in these vast numbers and safely perform the various manoeuvres that birds

effortlessly exhibit.

Often, even modern airplanes, which undergo rigorous testing and are put through planned

simulations in an attempt to cope with any eventualities, have had accidents and fatal crashes

when they participated in aerial displays.

Apart from birds, other animals and insects also follow established systems and exhibit many

forms of mysterious and unfathomable behaviour; to fulfil their needs they make use of

astonishing locating abilities which are unique to their own species. Animals have been

blindfolded and relocated hundreds of kilometres away from their normal habitat, and yet are

amazingly able to return unerringly to their homes.

However, according to the Qur’an:

وخلق اإلنسان ضعيفا

And man is created weak. (al-Nisa’, 4/27)

Man is relatively weak physically and has no internal direction/location system to speak of. At

the same time he possesses an efficient and creative brain and a powerful intellect that is vastly

superior to every other creature.

14


In any case, the Divine hands fashioned natural phenomena to make up for this deficiency in

human bodies, so that they would serve man as beacons and signposts for him, and alert and

protect him on his travels from possible dangers on his journey.

In ancient times the mode of travelling was confined to pack animals. Often, during journeys

which were undertaken across deserts and plains which were devoid of mountains and hills,

travellers would lose their way and become exposed to severe perils. In many cases, they strayed

into unknown trails and lost their lives as a result. However, on routes which were flanked by

mountains on one side, there was less likelihood of people getting lost because they could use

them mountains as a guiding landmark to reach their destinations.

The verses under study make clear that in order to compensate for the lack of an internal radar

system within man – a system that exists in various forms in other living creatures – God

prepared for man a natural system to tell direction in the shape of mountains and hills and

springs and rivers and clefts inside mountains so that when man travelled in the land form one

place to another, these unchanging features would serve as landmarks and signs for him to easily

plot his course of travel.

Even in our times, with the advances in scientific knowledge, airplane pilots, besides relying on

their electronic systems to locate their position, also use mountain ranges, rivers and

geographical features to check their course.

This is one of the innumerable blessings of God and is a testimony to the various uses and

benefits which these natural phenomena afford to the inhabitants of the earth according to God’s

plan, one of which is to guide and direct human beings. The benefits of these natural features are

clearly visible when the sun shines forth warmly and brightly in the day; both the heat and the

light of this magnificent heavenly body assist the inhabitants of the earth in their movements and

travels.

For travel in the night also, God has created a system of stars in the heavens whose light and

sparkle guide the inhabitants of the earth in the land and the seas. The system of the movement

of the planets, stars, sun and moon as they follow their ordained orbits, all serve to guide man:

15


وبالنجم هم يهتدون

And by the stars they find the right way. (al-Nahl, 16/16)

A study of the horizons and a survey of how beneficial the various natural phenomena are for

mankind is in itself a source of spiritual inspiration and knowledge about God.

We know that the cosmos is never-ending and therefore knowing and understanding all of its

secrets is also an infinitely difficult task; man’s advancing knowledge is still unable to explain

many of the mysteries behind the phenomena that have been created for him. Despite every one

of these signs and systems, which can be witnessed and perceived in nature, existing in such

exalted planes, they cannot be compared to the intricate and complex constitution of the human

being and the human intellect. For an individual who has intelligence and insight – which are

also granted by God creative will – this matter is very instructive.

The existence of these landmarks throughout one’s journey from one place to another is a matter

of comfort and peace of mind, and everyone can select the easiest path to reach their destination

across nature’s mountains, rivers and gullies. Additionally, in travelling through these natural

features they may contemplate on these signs of God and analyse them; as they marvel at the

many amazing sights scattered throughout the world, they can witness the power and planning of

God, most High. In every single atom in the expanse of nature they will see a testimony to the

existence of the Source of creation and be thus inspired and guided.

It is not possible for a creature to acquire existence or reach perfection and yet be independent of

God’s nurturing influence; giving new life, bestowing bounties and conferring favours are

amongst the distinctive prerogatives of the Creator, and the signs of this invigoration and

constant bestowal and favour are clearly evident and manifest in every creation:

16


QNO4: Explain the term “Islamization”. Discuss the four main themes of Islamic

Educational Conferences

Ans: ISLAMIZATION:

Islamization for the Ulema and their parties means8 primarily the re-introduction of past

institutions and practices with no substantive change, “For the majority of them [the Ulema/ the

traditionalists], there was and is no question even of the interpretation of the classical Hanafi

law, let alone of the Quran and the Sunnah, for modern times.”9 Islamization has been confined

to the implementation of the laws of Sharia in their original form. So it is seen as a movement to

make Islam a relevant source of power and social control that led even Clifford Geertz to view

Islamization as “an effort to make Islam a universal, in theory standardized and essentially

unchangeable and usually well integrated system of rituals and beliefs… not merely as a religion

but a complete and comprehensive way of life.”10 The religious leadership seems to be medieval

in its outlook and trained in only in classical interpretations of theology, Islamic history of the

classical school as well and other old fashioned disciplines. The purely religious training has

kept it isolated and intellectually estranged from the needs of the people. H.A.R. Gibb noted the

same reality in these words, “It would be difficult to deny in the majority of Ulema a certain

narrowness of outlook, an inability or even an unwillingness to realize the demands of the new

life around them and to face the grave issues with which Muslim society is confronted.”11These

religious leaders are skillful in theological hair-splitting, competent in expounding the

orthodoxies of their particular sects but less aware of modern movements and developments. A

great many of them, while living on the blood and sweat of the common man in the name of

religious guidance as peripatetic religious teachers remain involved in fighting religious war

against their counterparts of other schools of religious thought. They are literalist in approach

and concerned with the letter of the law and take great pains to emphasize the total self-

sufficiency and comprehensiveness of Islam. They think that it is only they who can give the

right lead to the people forgetting that the majority Muslims in the areas that form today’s

Pakistan follow the century’s old spiritual teachings of the mystics and believes in the non-

violent and equalitybased version of Islam.12 Even the approach of reformers towards this

phenomenon has been made ‘predominantly traditional in orientation’ mainly because of the

17


traditionalist background of majority of religious leaders, a fact which is recognized by John L.

Esposito Allama Muhammad Iqbal, the intellectual formulator of Pakistan expected Islam to

deliver social justice based on humanitarian approach. He wanted that Islamic ideology should

be interpreted, formulated and presented as liberal and dynamic rather than conservative and

static - a fact which should be well known to those who have read his sixth lecture entitled “The

Principle of Movement in the Structure of Islam”14. He attacked the Ulema’s commitment to the

principle of Taqlid (doctrinal conformity) which he argued had ossified Islam and made it remote

from the realities of the contemporary world. Taqlid, he believed, was the root cause of the

present decline of Muslims.To revitalize Muslim society, ijtihad had to be reinstated through

ijma (consensus of the community). He argued further that “the transfer of ijtihad from

individual representatives of schools to a legislative assembly…. Is the only possible form ijma

can take in modern times.” Furthermore referring to provisions of the Persian constitution of

1906 he repudiated as “dangerous” the idea of giving the Ulema power to supervise legislative

activity. The Quaid-i-Azam Mohammad Ali Jinnah, the political founder of Pakistan also wanted

the implementation of egalitarian aspects of Islam. “Thirteen hundred years ago, he (Prophet

Muhammad) laid the foundations of democracy… It (Islam) is based on the highest principles of

honor, integrity, fair play and justice for all… in Islam there is no difference between man and

woman. The qualities of equality, liberty and fraternity are the fundamental principles of

Islam”16. He did not see any dichotomy between Islam and a modern democratic state believing

that a state that pursued policies conducive to the prosperity and moral health of its citizens was

certainly Islamic. In fact the sort of Islam that he put forward was simple and straightforward,

free of all theological and doctrinal subtleties and something which the ordinary Muslim masses

could understand. This had a very strong appeal for the Muslim masses with an unmatched

response from them. The history of Pakistan shows that the imposition by the state of selective

religious ideology of the few by ignoring the religious views of the huge majority has created

religious discrimination. Moreover it has put the socio-economic institutions under the control of

the upper classes. Focus upon rituals has relegated realities of social inequality, etc., to a lower

rank. Creation of an attitude of ‘religiosity’, ‘a sentimental emotionalism’, ‘a religiously correct

mind’, a ‘pure’ idea, in isolation from social and economic realities, has diverted attention from

real issues. This stress on religiosity to the exclusion of humanitarian services of Islam as

18


believed by the people has strengthened power of the ruling classes. Further the politicization of

religion has added to the confusion and exploitation of the poor masses. It has also increased

corruption to levels never seen before. External displays of religiosity have created a defense

mechanism through which its practitioners, mostly feudalists and capitalists or their cronies, are

able to hide behind it. Misuse of religion has provided means of concealment or justification for

any misdeeds, moral ineptitude, individual and collective inefficiency, and irresponsible actions,

including even murder, of those innocent people who dare to stand up to it. The ideology of

Pakistan as comprehended by the people of Pakistan and as understood by the leadership that

established, Pakistan has been pushed aside. The true message of Islam has been misinterpreted

to deprive the people of its real blessings and a facade of false Islamization has been erected to

shelter the corrupt, the inefficient, the exploiters and even the killers. Here lies the real problem.

This approach is a direct outgrowth of the two-nation theory which formed the basis of the

struggle for Pakistan. However, it is argued in this study that the two-nation theory basically took

shape when the Muslims of northern India considered that their socioeconomic interests were

endangered by Hindu domination of major spheres of life throughout the country. This group

then tried to popularize itself and attempted to create a base amongst the Muslims in India

through a political organization. The purpose was not to establish a theocratic state and the

decision to organize Muslim League was not a religious act.21 It was in fact a movement in

which diverse Muslim groups from different regions of India, representing different social strata

and interests were allied under the flag of Muslim League in pursuit of their material objectives.

QNO5: Write a comprehensive note on the curriculum suggested by Waliullah.

ANS: The introduction forms the background of the study in which discussion on various aspects

of Shah Waliullah's achievements has been attempted from the beginning of his career to its end.

fhis is followed by chapter I, which deals with the events of Shah Waliullah's life. He was bom

on the 4th of Shawwal 1114 A.H. His birth was fore told to his father Shah Abdur Rahim in his

vision. When he reached the age of seventeen years his father died. During the twelve years after

the death of his father he was busy is his father's institution Madrasai Rahi"Ma in giving lessons

on theology, h^ 'c and Philosophy. In the year 1143 A.H he visited the holy cities of Mecca and

Madina. He stayed there for about two years taking lesson In the science orHadllh fVom the

19


renowned scholar Shaikh Abu fahir. Then he returned home on the 14'*' of Rajab 1145 A.H.

(December 20'*' thel732 A.D.) During his life Shah Waliullah saw the period of the region of ten

Mughal rulers. I he main events of this period are the massacre of the population of Delhi by

Nadir Shah, rise of Sadat Bara, the imprisonment of Farrakh sair, his.torture and death, rise of

Maratha and Sikhs and the destruction of Maratha power. As regards the social conditions no

doubt the religion of Islam had left its influence in India but at the same time it is Islam that has

accepted more from the culture and religion of the country. In practice people had forgotten the

life to come after death. The enjoyment of Life on this earth was the order of the day. The morals

of the public ^ so debased that it was only the \\orldly interest with which they were concerned.

The so called Mujahedcen has lost the sprit of fighting in the way of God. Some people had

occupied the posiiuip of court poets enjoying the company of the rulers and the nobles. Others

entered the profession of mystics, Faqirs and story tellers which had became their profession and

the means of living. In short lawful means of livelihood, which require hard work and sense of

moral values became ascertained people were indulging in the art of idleness. In his analysis of

the rise and fall of nations Shah Waliullah goes deep and links the moral degradation to the ills

of the economic system prevailing in the society ). As regards educational conditions of shah

Waliullah's period, doubt the interest had shifted the study of the science of Hadith to other

sciences. No doubt the old pattern which was adopted by the Muslim countries was prevalent

here also with minor changes which suited the local conditions. The courses of study were also

based on the old pattern, educational activities were carried out either in mosques or the private

houses of the nobles, it was mostly in mosques that the school functioned, but in cities and towns

the houses of the nobles served the purpose of the school buildings. The great institution of Shah

Waliullah's time Madrasai Rahimia has the distinction of catering to the needs of the Islamic

education for generations. Students from different parts of the Muslim world flocked to it.

Though the Institution did not remain but it left its influence for the generation to come. The

founders of the great Muslim educational centers Muslim University Aligar Darul Ulum

Deoband are the products of the same school of thought.

The courses prescribed were taught stage by stage. here were four stages of education:

1.Standard

20


Reading of the Quran without its translation.

2. Standard II

Study of Persian with elementary basic Arabic

3. Danishmandi

4. Fadil.

School equipment’s and libraries.

Shah Waliullah set upon the mission of reforming the social and political order of his day. Being

a realist, he diagnosed the ills which had entered into the body politic of Muslim society and

suggested remedies. He criticised the un-Islamic customs which had crept into Muslim society

due to its contact with Hinduism. He was particularly against excessive extravagance in

marriages, festivals and other ceremonies. He advocated the remarriage of widows. He carefully

analyzed the factors responsible for the economic degeneration of the Muslim society during his

time and proposed radical changes in the economy of the Muslim society. He advocated wider

distribution of wealth on socialistic lines and in this way became the forerunner of Karl Marx. In

an illuminating chapter of "Hujjat-Ullah-il-Baaligah", he outlined the evils of capitalism which

brought about the fall of the Roman and Sassanid Empires. He is highly critical of the economic

exploitation of the poor, which, in the past, had brought about many revolutions and is the root

cause of all troubles and unrest in the world. He even criticised the Mughal rulers and nobility

for their indolence and luxury. Addressing the rapacious nobility of his time he observes: 'Oh

Amirs! Do you not fear God? (How is it that) you have so completely thrown yourself into the

pursuit of momentary pleasures and have neglected those people who have been committed to

your care! The result is that the strong are devouring the (weak) people..... All your mental

faculties are directed towards providing yourself with sumptuous food and soft-skinned women

for enjoyment and pleasure. You do not turn your attention to anything except good clothes and

magnificent palaces.'

Documents

Course: Islamic system of Education (6505) …...Course: Islamic system of Education (6505) Assignment no: 2 QNO1: Give historical perspective of teaching in Islam. Also discuss the