In bringing up his Companions, Prophet Muhammad (pbuh) adopted various educational methods. Following are some of them:

1. Using illustrative parables:

Abu Bakr (may Allah be pleased with him) said, “I heard the Messenger of Allah (pbuh) saying, ‘Behold! Can anything of his dirt remain on the body of any one of you if there were a river at his door in which he washes himself five times daily?’ They said, ‘Nothing of his dirt will remain (on his body).’ He said, ‘That is like the Five Prayers by which Allah obliterates sins.’” (Reported by Muslim)

2. Drawing the addressee’s attention by means of taking oaths:

Abu Shurayh (may Allah be pleased with him) reported that the Prophet (pbuh) said, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that person, o Allah’s Messenger?” He said, “That person is he whose neighbor does not feel safe from his evil.” (Reported by Al-Bukhari)

3. Being joyful in advice so that his Companions would not get bored:

In this context, we recall the incident when a man came to the Prophet (pbuh) and said, “O Messenger of Allah! Give me a mount.” The Prophet (pbuh) said, “We shall give you a she-camel’s child to ride on.” He said, “What shall I do with a she-camel’s child?” The Prophet (pbuh) replied, “Do any others than she-camels give birth to camels?” (Reported by Abu Dawud)

4. Considering the state of the addressee:

Abu Wa’il reported that Abdulrahman used to give a religious talk to the people on every Thursday. Once a man said, “O Abu Abdulrahman! (By Allah) I wish if you could preach us daily.” He replied, “The only thing which prevents me from doing so, is that I hate to bore you. No doubt, I consider your state in preaching by selecting a suitable time just as the Prophet (pbuh) used to do with us, for fear of making us bored.” (Reported by Al-Bukhari)

Dr. Isma’il Raji al-Faruqi was born in Jaffa, Palestine. His father, ‘Abd al-Huda al-Faruqi, was an Islamic judge (qadi) and a religious man well-versed in Islamic scholarship. Dr. Faruqi received his religious education at home from his father and in the local mosque. He began to attend the French Dominican College Des Frères (St. Joseph) in 1936.

His first appointment was as a Registrar of Cooperative Societies (1942) under the British Mandate government in Jerusalem, which appointed him in 1945 the district governor of Galilee. When Israel became an independent Jewish state in 1948, Dr. al-Faruqi at first emigrated to Beirut, Lebanon, where he studied at the American University of Beirut, then enrolled the next year at Indiana University’s Graduate School of Arts and Sciences, obtaining his M.A. in philosophy in 1949. He was then accepted for entry into Harvard University’s department of philosophy and was awarded his second M.A. in philosophy there in March 1951, with a thesis entitled Justifying the Good: Metaphysics and Epistemology of Value. However, he decided to return to Indiana University; he submitted his thesis to the department of philosophy and received his Ph.D in September 1952. By then he had a deep-rooted background in classical philosophy and the developing thought of the western tradition.

He then studied Islam at Cairo and other centers of Muslim learning, and Christianity at the Faculty of Divinity, McGill University. He taught at the Institute of Islamic Studies, McGill University; the Central Institute of Islamic Research, Karachi; the Institute of Higher Arabic Studies of the League of Arab States, Cairo University; and al Azhar University, Cairo, and, between 1964 and 1968 was Associate Professor of Religion at Syracuse University, developing a program of Islamic Studies.

From the fall of 1968 he was Professor in the Department of Religion at Temple University until his death in 1986.

Dr. Isma’il al-Faruqi attempted to articulate an Islamic worldview by fortifying it with rational and scientific arguments. In the latter part of his career, he became more and more concerned with the spiritual aspects of Islam. He advocated a radical Islamization of new knowledge. He recognized that the crisis of the modern world was the crisis of knowledge. And this crisis, al-Faruqi thought, could only be cured via a new synthesis of all knowledge in an Islamic epistemological framework. The “Islamization of Knowledge” project, as it was later know, sought to arouse Muslims to become active participants in intellectual life and contribute to it from an Islamic perspective.

Summarizing the approach of Ismail al-Faruqi, Ibrahim Kalin wrote in God, Life and the Cosmos (Ashgate, 2002 p. 60-61):

Ismail [al-]Faruqi’s work known under the rubric of “Islamization of knowledge” is a good example of how the idea of method or methodology (manhaj and manhajiyyah, the Arabic equivalents of method and methodology, which are the most popular words of the proponents of this view) can obscure deeper philosophical issues involved in the current discussions of science. Even though [al-]Faruqi’s project was proposed to Islamize the existing forms of knowledge imported from the West, his focus was exclusively on the humanities, leaving scientific knowledge virtually untouched. This was probably due to his conviction that the body of knowledge generated by modern natural sciences is neutral and as such requires no special attention.

Thus, [al-]Faruqi’s work and that of [International Institute of Islamic Thought] IIIT after his death concentrated on the social sciences and education. This had two important consequences. First, [al-]Faruqi’s important work on Islamization provided his followers with a framework in which knowledge (`ilm) came to be equated with social disciplines, thus ending up in a kind of sociologism. The prototype of [al-]Faruqi’s project is, we may say, the modern social scientist entrusted as arbiter of the traditional `Alim. Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes, to say the least, toward the secularizing effect of the modern scientific world view. This leaves the Muslim social scientists, the ideal-types of the Islamization program, with no clue as to how to deal with the questions that modern scientific knowledge poses. Furthermore, to take the philosophical foundations of modern, natural sciences for granted is tantamount to reinforcing the dichotomy between the natural and human sciences, a dichotomy whose consequences continue to pose serious challenges to the validity of the forms of knowledge outside the domain of modern physical sciences.

 saitji@yahoo.com

DURING the early days of Islam – and when Islam started being strong, or “the Golden days of Islam” – the education system of the child was “complete” – right from the beginning.

The role of the Masjid was to introduce the kids to Qur’an and Hadith (which is still being maintained in the madrasahs nowadays) – but also to provide necessary education to the potential students (children and adults) with the “dunia education (Math, Arabic, science, medicine, etc.) – therefore, the kids would have strong education in basic Islamic concepts, but could also learn “dunia” material all at the same time. Thus the education was complete and there was no need for “public school” or any other kind of school (dunia school) to complement madrasah education.
When the masjid functioned as a school, the kids would automatically pray the daily prayers and learn everything while developing taqwa(awareness of Allah’s greatness and the fact that our role in life is to worship Allah alone and without any partners). Thus, many of the great and well-known Muslim scientists at the time actually were first and foremost Alims (Muslim scholars), who clearly understood the purpose of life as a Muslim. Such examples are Ibn Battuta (great Muslim traveller), Avicenna(Abū ‘Alī al-Husayn ibn ‘Abd Allāh ibn Sīn- doctore, mathematician, etc), Abu Bakr Muhammad ibn Abd al-Malik ibn Muhammad ibn Tufail al-Qaisi al-Andalusi (ibn Tufail – mathematician, scientist) – etc. Many of the alims had great roles in different fields of study- such as Math, science, geography, astronomy, etc. – all at the same time.

In present day – we have two “schools” for our children – the madrasah and the dunia school – this is in fact a result of secularism (separation of religion and state); it is in fact one school based on tawheed (For Allah’s sake) and one school for dunia, practicaly based on kufr (worshipping other than Allah) –especially in countries with non-Islamic governments.

Therefore, we have confused children – as to what is right and wrong – since the Islamic values and the “public school”/kufr values are in obvious contradiction. Therefore, we see the “ills” of such public education, especially by the time a child reaches high-school – where it is usually all the evils of the “freedom culture” are well-known to all members of society up to the point that even non-Muslims do not like the effects such “education” on their own kids ( drugs being sold in almost any high-school in North America, no respect for parents, sexual freedom outside of marriage, overall lack of morals and manner, etc.)

www.withkidsinmind.net , www.withkidsinmind.blogspot.com

Allama Shibli Nomani

MUHAMMAD Shibli Nomani (1857-1914) more popularly known as Shibli Nomani or even simply as Shibli was born in a respected family of landed aristocracy in Bindawal, a village of Azamgarh district in eastern U.P. in 1857. Thus Shibli was born while the first war of independence was at its peak. Azamgarh and surrounding areas were particularly affected by its patriotic fervour. It was a matter of symbolic significance that on the day of his birth the freedom fighters broke open the gates of district jail and set free the prisoners incarcerated there. He took his first breaths in this highly surcharged patriotic and rebellious atmosphere. It was bound to have an abiding influence on the thinking and attitudes of Shibli in the days to come. He had imbibed the indomitable spirit of independence in his cradle and it remained with him as a distinctive trait of his personality throughout his life.

Shibli occupies a very important place in the history of Muslim community in modern India. His role in revitalizing and reviving the community is enormous. By his scholarly and intellectual attainments, he revived the memories of the great scholars of our past. He was an accomplished scholar of Islamic sciences and Arabic and Persian languages and literature. He was a prolific writer of Urdu both in prose and poetry. He was a prose writer of great excellence who remains unrivalled for the literary elegance and beauty of his writings. His poetry, both in Persian and Urdu, was of a very high order and excellence. He is considered as the last great poet of Persian in India. His historical writings opened new vistas and touched unprecedented heights of scholarly depth, incisive interpretation, deep insight, penetrating criticism and refreshing approach. It earned for him the title of the first teacher of history of the Indian Muslims, an honour that he thoroughly deserved. By his powerful writings he not only defended Islam against the ideological onslaught of the orientalists but eminently succeeded in creating a deep and abiding sense of pride, attachment and belonging with the past among the Indian Muslims. His personality was multifaceted and his contributions are immense and multidimensional. The people whom he taught, trained and influenced are legion and the exact nature and magnitude of their contribution in the fields of their interest is difficult to assess. Among them are included such illustrious personalities as Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi to name only a few. He built many institutions that continue to play a vital role in the life of the community. Darul Musannifin Shibli Academy had no parallel in the Sub Continent as a centre of historical research and publication. He was an Alim, scholar, educationist, reformer, historian, litterateur and much more. It is, therefore, not possible to attempt even a brief survey of his varied accomplishments and contributions in a small article. The endeavour here therefore would be confined to a brief study of his association with Aligarh and the contribution that he made to the Aligarh Movement.

1881 proved to be a turning point in his life. In that year he went to Aligarh along with his father to pay a visit to his younger brother, Mahdi Hasan, who was a student at M. A. O. College. In this journey he also met Sir Syed, a meeting that was destined to change his life and give it a new purpose, meaning and direction. In accordance with the traditions of the time he presented an Arabic Qasida (Ode) in praise of Sir Syed. Contrary to the style of those days, it was composed in the style of classical Arabic poetry. Sir Syed was impressed by it as he could see through it the great creative genius of the writer. He published it in Aligarh Gazette with a note of appreciation. This paved the way for Shibli’s eventual appointment at Aligarh. A new star of matchless brightness was to impart its lustre to the intellectual firmament of Aligarh and the conditions for this were created on this occasion.

In 1882 there was a vacancy for a teacher to teach Arabic and Persian languages in the College. Towards the end of January Shibli was appointed as Professor of Persian and Assistant Professor of Arabic. He joined his duty on 1st of February 1882. He spent next sixteen years at Aligarh. Initially his salary was fixed at Rs. Forty a month. Shibli belonged to a well to do family. He seems to have felt deeply hurt at this paltry salary. But he also seems to have realised the immense possibilities that Aligarh offered to the growth of his intellectual faculties and attainment of academic excellence. He settled for the later. There could not have been a better bargain. Later in 1886, he was promoted as Professor of Arabic as well and his salary was also raised accordingly. Ultimately it rose to Rs. 100 per month. But the extremely vital role that he was destined to play in the uplift of the College, furtherance of the objectives of the Aligarh Movement and enlightenment of the Muslim community of the Subcontinent could not be determined and understood in terms of salaries and stipends.

The most important thing that Shibli acquired at Aligarh was his abiding concern for the plight of the community and realization of the imperative need to work for its uplift and taking it out of the morass in which it found itself. It was a natural outcome of his contact with Sir Syed. It provided a direction to him and gave him a purpose and objective to work for. It fired his imagination and opened up new horizons before his eyes. This concern remained with him throughout his life. At Aligarh he came into contact with European scholars. He developed very close and friendly relations with Professor T. W. Arnold and learnt from him modern methods of research and scholarship, which he put to maximum use in putting across his own views and researches. He learnt French from him and taught him Arabic. He has referred to him as a friend and a mentor. It was here that he had access to the works of the orientalists and became painfully conscious of the great need to do something to resist and stop their onslaught against Islam and the Muslims and it determined the course of his future academic activities. He was a voracious reader and at Aligarh he had access to a virtual treasure of rare books to satisfy his thirst. Sir Syed’s library was perhaps the best library of its kind during those days in the entire subcontinent. It had an excellent collection of Arabic and Persian books of great Muslim scholars, which were being published in Europe and which, according to Shibli himself, were still beyond the reach of scholars even in Egypt. Seeing Shibli’s interest in scholarly pursuits, Sir Syed had allowed him free access to his library. This opened up new vistas of research and scholarship before him. The results of his researches delighted and amazed even great scholars. Sir Syed was deeply impressed by his scholarship and began to rely more and more on him in his researches. He built a banglow for him near his residence so that he could have easy access to his library. They spent much time together discussing scholarly subjects of mutual interest. Shibli had a very high opinion about Sir Syed’s great qualities of mind and heart. This mutual respect and appreciation for each other found expression on many occasions and forms a shining chapter of Aligarh’s history.

The contribution of Shibli to the Aligarh movement and his services in furthering its cause are varied and many. First of all he was a committed and dedicated teacher and was fully alive to his responsibility towards educating and building the character of his students and molding their views. His erudition, scholarship, vast knowledge of Islam and Islamic history and his ability to effectively communicate with them enabled him to establish effective rapport with his students. This he used to create in the students an interest in Islam and instill a sense of pride and belonging to its glorious past. He always tried to uphold the sublime traditions of Islamic civilization and did not inculcate in his students a sense of loyalty to the British or interest in western civilization. He always emphasized Islamic values in his teachings, lectures and writings.

He used every available forum to educate and train the students to be able to fulfil their role in the society and to retain the distinctive mark of having been students of the M. A. O. College. Besides the union where students acquired debating and oratory skills, there was an association with the name of Ikhwan us Safa. It was a forum where students were trained in Urdu speaking. He actively participated in both these forums and gave talks and lectures there to instruct and guide the students. He established a new forum for training students in speaking and writing Arabic and took keen interest in its development. When Aligarh Gazette decided to publish an Urdu supplement, its charge was given to him. Later, it acquired a separate identity of its own and came to be known as Aligarh Magazine. Some of his important writings initially appeared in this magazine. Through this magazine he trained a generation of students in writing Urdu.

An important aspect of Aligarh Movement was Sir Syed’s desire to retain the Islamic identity while acquiring modern education and acquainting oneself with the western values. Modern education at the cost of religion was not acceptable to him. He was very clear on this point and his pronouncements on the subject are too well known to bear repetition. He never wanted to impose his own religious ideas on the students or include his writings in the curriculum of the College. The religious aspect of the College was left entirely to the care of a graduate of the famous seat of religious learning, Darul Ulum at Deoband, Maulana Abdullah Ansari. Maulana Ansari was not only a product of that great seat of Islamic education but he was also son in law of Maulana Muhammad Qasim Nanatuwi, the founder of the Darul Ulum. Shibli was professor of Arabic and Persian and technically religious instruction was not one of his concerns. But it would appear in the light of the available evidence on the subject that his role in inculcating in the students an attachment with the religion was by far the most significant. To achieve this end he adopted various means and employed different methods besides personal contacts. He was very closely associated with Lujnatus Salat, an association that was formed to ensure punctual performance of five times prayers among the students and was proud of his own role in making it a success. Sir Syed entrusted him the responsibility of giving lectures to the students on the meaning and interpretation of the Holy Qur'an, a responsibility that he performed with great earnestness and enthusiasm. It became very popular among the students. When Maulana Abdullah Ansari was appointed, Shibli expressed his desire to be relieved of this responsibility but Sir Syed would not agree. He therefore continued to perform this responsibility till the end of his stay at Aligarh. Maulana Muhammad Ali Jauhar had observed that his interest in the Holy Book goes back to these lectures. There must have been many others who were inspired by his expositions of the meaning and exegesis of the Holy Qur'an.

On the instance of Sir Syed he compiled a book on the early history of Islam titled Bada’ ul Islam (The Beginning of Islam) to be included in the syllabus of Theology. This book was translated into Persian by his cousin and pupil, Hamiduddin Farahi, who was a student of the College at that time and later rose to be the greatest scholar of Quranics in modern times. It was included in the curriculum of Persian. The function celebrating the birth of the Prophet had become a hallmark of the University. It is interesting to note that it was begun by Shibli to acquaint the students with the life account of our beloved Prophet, a theme that was destined to emerge as the main interest of his life and for which he received universal acclaim. In the beginning it was held at his residence but as it could not accommodate all those who wanted to attend it, the venue was shifted to some other place. Besides these, his writings, poems and lectures went a long way in instilling in the students a deep sense of attachment to the religious and cultural moorings of Islam. He was a source of inspiration and a role model to the students in this regard. It could be seen that in this particular sphere he made significant contribution in realising and furthering some of the basic objectives of the Aligarh Movement.

As noted above, he was a poet of great excellence. In the academic circles of the College he was first introduced as an excellent poet. His poetic talent was used in the service of the College and furthering of the objectives of the Aligarh Movement. Keeping with the traditions of the time, important personalities were welcomed at the College with a Qasida and it was invariably his responsibility to compose and present it on behalf of the College. It would seem that he did not relish this job which smacked of flattery still he did it in the interest of the College. He also presented his poetic compositions at the annual sessions of Educational Conference. One of his most stirring poetical compositions “Masnavi Subh-e Ummid” was presented at the 1885 session of the conference. After depicting the hopeless situation in which the Muslims of India found themselves, he makes a very forceful presentation of the Aligarh Movement and its objectives and considers it as the morning of hope for those who had lost all hope. It contains one of the finest portrayals of Sir Syed and his dedication to his mission. There could be little doubt about the fact that his poetic compositions rendered yeoman service in furthering the objectives of the Aligarh Movement and his forceful voice was an asset and a source of great strength for the Movement.

Shibli had written some polemical writings to his credit before his joining the College. But his career as a writer and author in fact began at Aligarh. Here he had access to the books that were published in Europe and Egypt and these introduced him to a world that was not known to him before. Sir Syed’s library was perhaps the richest repository of such books in the entire Subcontinent and Shibli had full access to it. His discussions with Sir Syed introduced him to new ideas in the fields of literature, history and other areas of learning. Shibli’s scholarly exploits are varied and many but his greatest contributions are in the field of history and sirat. He has been called the first teacher of Indian Muslims in history and rightly so. The book that seems to have stimulated his interest in the study of history was Gibbon’s history of Rome. Sir Syed had got it translated into Urdu for his personal use. Thereafter history became the field of his main interest and his researches in Muslim history have acquired legendary status that has been celebrated by succeeding generations of Muslim scholars. There could be little doubt that Sir Syed’s writings on the Muslim history particularly Khutbat-i Ahmadiyya that he wrote to dispel the allegations and malicious insinuations contained in the Life of Mohamet of William Muir must have inspired him and convinced him of the imperative need of meeting the onslaught unleashed by the Orientalists against Islam and the Prophet. Shibli’s achievements in the field are unrivalled but it would be useful to remember that the trend was set by Sir Syed who was first to stand up against the scholarly tyranny of the west against Islam. Shibli, however, was a perfectionist and he thought it necessary to first fully equip himself with all the essential means and resources for this onerous task before accepting the challenge and throwing down the gauntlet. From the date of joining the College till 1887 he seems to have been mainly engaged in study and preparation for the task that he had set for himself. Though his reputation as a scholar was established he contented himself with expressing his ideas and concerns for the community and the urgent need for reform mostly through the medium of poetry.

In 1892 Shibli undertook an academic journey to collect necessary material for his proposed book al Faruq. This took him to Constantinople (Istanbul), Cairo, al Quds and Beirut. This was first journey of this kind by a professor of the College. Sir Syed had gone to England before he launched his movement for the establishment of the College to collect material for his rebuttal of William Muir’s infamous book on the life of Prophet. Among the professors of the College, however, Shibli was first to have done so. In a way he was the first ambassador of the Indian Muslims to Turkey and was instrumental in establishing first contacts of the Muslims of South Asia with that region. This shows his thirst for knowledge and spirit of enquiry. This journey was undertaken with his personal resources and without any help from any outside agency. He spent six months on this academic tour, most of which was spent in Constantinople, scouring its many libraries for the books that he needed. Most of the books that he needed were still in manuscript form. The libraries were situated at considerable distance from each other and he had to walk for miles to go from one library to the other and it was very tiring but he bore it cheerfully as a labour of love. Academically this tour was a great success but the general conditions of the Muslim countries he visited greatly dismayed and depressed him. He had gone from a country that was under the subjugation of others to those which were free and masters of their own destiny. He made it a point to meet the scholars and visit the academic institutions there. But to his great dismay same ailments seemed to be infecting those Muslim countries as well, which were the bane of Muslim society in India. He found the great divide between the old and new systems of education particularly very disturbing because his studies had convinced him that without a judicious combination of the two systems there would be no possibility of progress for the Muslims in the modern times. But living and breathing in a free country was an experience in itself. In recognition of his great academic achievements and service for the community, the Ottoman government awarded him Tamgha-i Majidi. It was first such honour achieved by a professor of Aligarh. It brought fame not only to Shibli but also to Aligarh where he belonged. Theoretically, Ottoman Sultan was still considered as the head of the Muslims and a symbol of the unity of the community. And therefore recognition of a scholar by him was indeed a matter of great honour. Shibli took the name and fame of the College wherever he went and was instrumental in introducing the College to the academic circles of the countries he visited. Those who came into contact with him were deeply impressed by his great scholarship and depth of knowledge. This was bound to create favourable impression about the institution where he taught. Among those whom he met at Cairo was included the great Egyptian scholar Mufti Muhammad Abduhu. He spent considerable time at the grand al Azhar University discussing with the Ulama matters of mutual interest and looking for books in its library. On his return he was felicitated both by the staff of the school and the College. Sir Syed also attended the felicitations.

In 1894 Shibli was granted the title of Shams ul Ulama by the British Government. It was the firs title that was granted to a professor of the College by the government. Keeping in mind the fact that Shibli had not yet crossed 37 years of his age and during those days grant of such titles was not very common, this event was considered to be very significant. Besides Sir Syed none of his associates had received any title from the government so far. Even such eminent luminaries and members of Aligarh fraternity as Hali and Nazir Ahmad received it much later. There were celebrations in the College. Ikhwan us Safa and Lujnat ul Adab held a joint function on January 19, 1894 to felicitate Shibli on the receipt of this honour. Among others, it was attended by Sir Syed, Syed Mahmud, Muhsin ul Mulk, Hali, Muzammilullah Khan, Theodore Beck and Arnold. The meeting was chaired by Muhsin ul Mulk. Besides others, Hali also presented a congratulatory poem in Arabic which was appropriately titled “From friend to friend”. Among the students Hamid ud din Farahi, Zafar Ali Khan and Ghulam us Saqlain were included among those who spoke on the occasion and presented their poetic compositions. The high academic standards of the students of those days could be assessed from the fact that majority of the poetic compositions of the students presented on the occasion were either in Arabic or Persian. On February 17 another function was held in the Strachey Hall, which was attended by the European officers, their ladies, notables of Aligarh and the College community. In this function the title and the robe of honour (khil’at) was officially conferred on him.

Under the influence of the Aligarh Movement and realising the imperative need of introducing modern education to the Muslims, soon after his joining of the College Shibli had founded a school at Azamgarh with the name of National School in 1883. By 1895 it was upgraded as a High School. After independence it became a Post Graduate College with the name of Shibli National Post Graduate College. At present it is the best minority college in the province of Uttar Pradesh with post graduate facilities in all the main branches of Science and a number of subjects in Arts and Social Sciences. It also offers courses in law, commerce and education. It has all the potential of being developed as a university. Over a period of more than a century since it has been in existence it has continued to fulfil the same objectives in the region of Eastern U. P. which Aligarh Movement tried to propagate and popularise among the Muslims.

In 1895 he was nominated as a member of the Faculty of Arts and Board of Studies of Allahabad University. It may be recalled here that M. A. O. College was affiliated to Allahabad University before it became Aligarh Muslim University. Around that time a move was afoot to remove Persian as a subject from the syllabi of the University as its syllabus was considered to be below standard. Due to his intervention it was retained and Shibli was asked to prepare a new and suitable syllabus. He prepared a standard syllabus for this purpose. The course of study that he prepared continued to be taught at the university for many years. Shibli used to give a portion of the income that accrued to him from this course to the College fund.

Sir Syed died on March 27, 1898. Shibli left the College after few months. First he took leave for six months in May and after the expiry of the leave, he tendered his resignation form the service of the College. Thus the relationship that had that had begun in 1882 and had lasted for sixteen years that saw Shibli achieve glory and fame, came to an end. It may, however, be useful to remember in this context that in spite of all the admiration of Shibli for Sir Syed and appreciation of Sir Syed for the unusual calibre and talent of Shibli, there were a number of issues on which they differed. Men of substance do not agree with each other on each and every point. It was only natural that men of such stature as Sir Syed and Shibli would differ on some issues. It does not seem to be a coincidence that Shibli continued to serve the College as long as Sir Syed was alive in spite of whatever differences he might have had with him and in spite of the fact that he had been contemplating to leave thee College for quite some time. It was only after his death that he found it necessary to severe his relationship with the College. Even long after he had left Aligarh, there were moves particularly during the stewardship of Muhsinul Mulk to revive his association with the College. It would appear that Shibli was not averse to the idea but some how it did not materialise. Shibli lived another eighteen years. These years saw his talents blossom to the full. He authored many great books on a variety of subjects with equal ease and felicity. One is struck with wonder on the range of his interest. On every subject that he did chose, he wrote with compelling authority and beauty. But the crowning glory of his scholarship was the biography of the Prophet, peace be on him, for which he received universal acclaim and which remains unsurpassed even today. He founded many institutions and participated in many movements. These include, among others, Darul Musannifin Shibli Academy, Nadwatul Ulama and Madrastul Islah. His role in mobilising assistance and support for Turkey was very important. He did not actively participate in politics but supported the Congress from the very beginning. These and many other aspects of his life are no doubt very important but they are out of our purview here. In the midst of the plethora of real and alleged differences of Shibli with Sir Syed and Aligarh Movement, it would be useful to remember that after Sir Syed Shibli was the most towering personality among the galaxy of great men who had gathered around him and he made enormous contribution towards furthering the objectives of the Aligarh Movement.

Muhammad Shibli Nomani

Born 3rd June 1857 in Bindawal Azamgarh (UP)
Died on 18th November 1914 in Azamgarh (UP)
Father : Shaikh Habibullah
Mother: Moqeema Khatoon (d/o Mr.Qurban Ahmad, Phariha Azamgarh)
Wife: Majidunnisa (Married 1876-77)
Brothers : Mahdi Hasan, Mohammad Ishaq, Mohammad Junaid, Mohammad
Children : Hamid Hassan Nomani , Rabia Khatoon , Jannutul Fatima

Teachers: Maulana Farooq Chirayyakuti, Chirayyakot Azamgarh, Maulana Irshad Husain, Rampur, Maulana Faiz ul Hasan Saharanpuri, Lahore, Maulana Ahmad Ali Saharanpuri

MAO College Association: 1882 – 1898, Professor of Persian and Arabic

Founder Editor: The Aligarh Magazine (Urdu)-1891

Famous Students:
Hamid ud din Farahi, Abul Kalam Azad, Saiyid Sulaiman Nadvi, Muhammad Ali Jauhar, Zafar Ali Khan, Sajjad Haider Yaldram, Aziz Mirza, Masud Ali Mahvi, Abdus Salam Nadvi, Abdul Bari Nadvi, Shibli Mutakallim Nadvi

Books :

Seerat-un-Nabi – 7 Volumes (co-edited by Syed Sulaiman Nadvi), Muqadmat-Seeratun Nabi, Al-Farooq : Biography of Hazrat Omar Farooq (R.A.), Al-Ghazali, Al-Mamoon , Seerat-un-Noman, Swaneh-Maulana Roomi, Al-Kalam, Ilmul-Kalam, Safar Nama Room-Misr-o- Shaam, Sherul-Ajam -5 Volumes, Kuliyat-e-Shibli (Urdu), Kuliyat-e-Shibli (Farsi), Mawazenah Anees-o-Dabeer, Al-Inteqar, Auragzeb Alamgeer per Ek Nazar

This is a series of columns for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA, in 18 series of the weekly column “Personal Notes.”

Published:  Muslims Weekly, September 3, 2004, Issue #235

MUSLIMS had their comprehensive education system during the period of their rule in India. The system was uniform, cohesive, and provided the people with in-depth knowledge with a holistic look in different fields of life. When British occupied India, they ruined the economy of Muslim education, de-educated the masses and massacred the intellectuals. After a gap of about a century, a small group of people was educated under the new policy of British educationalist Lord Macaulay in 1835. The purpose of the education was to serve the British Raj, working as clerks and overseers.

At the time of independence, the literacy rate had been reduced to 11% as compared to more than 80% in Muslim India before the British occupation in eighteenth century. In two centuries, Indians were not only de-educated but also secularized. Muslims and Hindus had forgotten their golden religious principles of unity, respect, universal brotherhood, and tolerance, and they were de-politicized with narrow nationalistic outlooks. Hindus and Muslims united separately in their nationalist political platforms, namely Indian National Congress and All India Muslim League. It was the dissemination of Western thought by John Locke, Milton, and Thomas Paine, etc. at the Calcutta and Allahabad University that injected the ideas behind Hindu nationalism.  At M. A. O. College, Aligarh initiated the emergence of Muslim nationalism.

Muslims of India feared that the British would leave the country with the new Western style of democratic government (dictatorship of the majority) led by Western educated Hindus (racist Brahmins) that would crush the ambitions, wishes, culture, and language of Muslims.  Even the lives of Muslims would not be safe under the new political environment of Hindu nationalism promoted in the Western education system. Muslims started their demand for a separate Islamic state, Pakistan.  In the beginning, Hindu leadership opposed the division of India. Gandhi stated, “The division of India is like the division of my mother.” Brahmin leadership, however, convinced the Hindu political players of the benefits of the division of India by arguing that migration of Muslim leadership and intelligentsia to the two corners of Pakistan will guarantee full freedom and non-interference to fulfill the Hindu wishes in India. The third party British, ruling India under the divide-and-rule policy, also saw the division of India to their benefit for the continuation of economic and cultural control of the subcontinent. The enemy and occupier became the mediator and judge in the case of the two nations. The mediator was foul and biased. The last viceroy Mountbatten divided India unfairly against Muslims, and gross injustice plagued Kashmir, Hyderabad Deccan, and Junagarh.

One can think that the occupation of Muslim India by the British and the unfair division of India could definitely lead to hatred against British systems and that, when Pakistan was formed, all the symbols and signs of Britain would be destroyed and abolished. Unfortunately, however, the small percentage of educated Muslim intelligentsia, military, and bureaucracy was so westernized and in habit of obedience that they did not have the courage to reverse the Western influence.

It is a universal truth that no nation can be independent unless it has control of its education system. By this definition, Pakistan is still not an independent state.

Nawab Bahadur Yaar Jang, the second in command of the Muslim League after Qaide Aazam Muhammad Ali Jinnah, declared the Islamic education policy of Pakistan in the last public meeting of Indian Muslim League held in Karachi; Qaide Aazam approved it and promised he will not accept anything less. Nawab Bahadur Yaar Jang had a clear concept of Islamic Pakistan and its system of education and economy, and he was declared “Qaide Millat” and was supposed to be the first prime minister of Pakistan.  He was murdered, however, by poison put in the water of a huqqa at a meeting in the home of a Nawab in Hyderabad a few years before the creation of Pakistan.  (A huqqa is used for smoking; the tobacco is burned at the top, and the smoke is drawn down the tube, into the bottle which is full of water, and up through the other pipe to the mouth.)

In 1947, after the independence and birth of Pakistan, the first conference on education was held in Karachi, the capital of Pakistan. The conference was under the instruction and guidance of the first Governor General and founding father of Pakistan, Qaide Aazam Muhammad Ali Jinnah.  He said in his speech, “You know that the importance of education, and the right type of education cannot be ignored as our first priority.  Under foreign rule for over a century, in the very nature of things, regretfully sufficient attention has not been paid to the education of our people, and if we are to make any real speedy and substantial progress we must earnestly tackle this question and bring our educational policy and program along the lines suited to the genius of our people. We must consider our consonant worth, our history and culture, and the modern conditions and case developments that have taken place all over the world.”

At the same conference, the first education minister of Pakistan Fazlur Rahman emphasized the importance of Islamic education.

The resolution passed in the conference: 1. Islamic system of life will be the foundation of our education system; 2. The education of Islamiat will be mandatory; 3. Islamic moral system, universal brotherhood, fraternity, and justice will be the values of our education. The conference suggested establishment of a Center of Islamic Research, research departments in Teacher’s Training Institutions, an educational advisory body, Inter University and several other institutions.

Quaid' Aazam Muhammad Ali Jinnah, in his last message on 14 August 1948 (the first anniversary of Pakistan), said, "The foundations of your State have been laid, and it is now for you to build and build as quickly and as well as you can." He died on 11 September 1948. Lord Pethick Lawrence, the former Secretary of State for India said, "Gandhi died by the hands of an assassin; Jinnah died by his devotion to Pakistan."

Liaquat Ali Khan, the first Prime Minister of Pakistan, tried to fill the vacuum created by the departure of the Father of the Nation. Under his prime-ministership, Pakistan took its first steps in the field of constitution making, as well as foreign policy. He presented the Objectives Resolution in the Legislative Assembly. The house passed this on 12 March 1949.

Liaquat Ali Khan was assassinated on 16 October 1951; that created anarchy and political destabilization in Pakistan for a long period.

In 1957 a Commission for National Education had been formed and was headed by the education minister. In 1959 the commission submitted its report popularly known as Sharif Commission Report. The report had 27 chapters that suggested the expansion of education, efforts for the uniformity in quality of education. This policy reiterated the objectives of 1947 Educational Conference and provided a rational framework for translating the abstract concepts into practical realities. According to the report, Islamiat should be mandatory till eighth grade. This report categorized the education: 1. General Education;  2. Technical Education. The report emphasized broad-based and technical education, and a need was articulated to shift the focus of education away from rote memorization and to expand facilities for scientific and technological education. The report was partially implemented. General Ayuub Khan, President, martial law administrator and the ruler of the time, said that we had to organize and revive our education system to reflect our moral, spiritual, and cultural values. He said in his speech, “The present system of education prevalent in Pakistan is the heritage of the pre-partitioned British India. This system of education was designed by Lord Macaulay to produce ‘your most obedient servants.’

In 1970 another education report popularly known as Noor Khan Report was prepared. The first part of the report discussed the educational condition of the time, and in the second part some recommendations were proposed. The government saw this report positively but never got a chance to implement it.

The failure to develop a proper education system that suits to the beliefs and wishes of Muslims of Pakistan and the failure to make a consensus constitution led to the disaster and fall of East Pakistan and its breakup into Pakistan and Bangladesh. Active from the beginning to make Pakistan a failed state, Bharat (India) and other enemy countries played a great role in the division.

In 1973, under the government of Zulfiqar Ali Bhutto, the nation passed a consensus constitution and provided the guidelines of the education system in “Islamic Republic of Pakistan.” Pakistan took Shahada by its constitution and became an Islamic State. Before the independence of Pakistan, a leader asked Quaede Azam what would be our constitution; Quade Azam replied, “We already have a constitution, and that is al Qur’an.” The popular slogan of the Pakistan Movement was, “Pakistan Ka Matlab Kiya (What is the meaning of Pakistan?) La-Ilaha Illallah (No god but Allah).” However, the practical and final announcement, endorsement, principles and laws came in the shape of the 1973 constitution. The objective resolution was incorporated in the constitution that says, “The Muslims shall be enabled to order their lives in the individual and collective spheres in accordance with the teachings and requirements of Islam as set out in the Holy Qur’an and Sunnah.”

Article 31 of the Constitution says:

1. Steps shall be taken to enable the Muslims of Pakistan, individually and collectively, to order their lives in accordance with the fundamental principles and basic concepts of Islam and to provide facilities whereby they may be enabled to Holy Qur’an and Sunnah.

1. The State shall endeavor, as respects the Muslims of Pakistan: A. to make teachings of Holy Qur’an and Islamiat compulsory, to encourage and facilitate the learning of Arabic language, and to secure the correct and exact printing and publishing of the Holy Qur’an; B. to promote unity and observance of Islamic moral standards.

General Ziaul Haq came to power on 5 July 1977. He carried out a bloodless coup overthrowing Bhutto's government and enforcing Martial Law in the country. In 1978, a National Educational Conference was held in Islamabad. This conference presented various important recommendations and should be called the first educational conference that emphasized amalgamation of Islam into the education; it was decided that if any word against Islam or contradictory to Islam was found in any book of Syllabus, it would be removed. According to this policy, Masjid Maktab, Mohallah Maktab, and Dehi Maktab (village centers of education) were accommodated in the system. This policy, called National Education Policy 1978, defined the purpose of education: “To foster in the hearts and minds of Pakistanis in general and students in particular a deep and abiding loyalty to Islam and Pakistan and a living consciousness of their spiritual and ideological identity, thereby strengthening unity of the outlook of the people of Pakistan on the basis of justice and fair play.”

All the recommendations, policies and plans failed in Pakistan because of the Pakistan’s civil and military bureaucracy’s determination to never implement it and only fool the people on false promises. Dr. Muhammad Afzal was the education minister at the time of the educational plan, 1978. He had a secular mindset. He put the plan on the shelf and made his own “working plan” to implement it. One can know his thinking by an example; In the working plan, he was against Mir Taqi Mir, Mirza Ghalib, Akbar Allahabadi and Allama Iqbal (the top Urdu poets) and advocated only “working knowledge” of Urdu. However, various international Islamic conferences were held in the era of General Ziaul Haq and presented practical recommendation for Islamisation of knowledge and Islamisation of education. When Late General Ziaul Haq announced a Shariah ordinance, he also established an Educational Commission under the leadership of an educationist Dr. Raziuddin Siddiqui. The purpose of this commission was to revive the education system in a way that fulfills the requirements of Islamic Shariah. This commission was different from the past because it had given a permanent status.

Benazir Bhutto came to power bringing more disaster in the education system. Her education minister was Ghulam Mustafa Shah who was deadly against Urdu language and Iqbal. He promoted regional and ethnic nationalism. He brought World Bank in the education that prepared a scheme for the education in Pakistan. The scheme was kept in top secret and waited for a proper time. Benazir Bhutto’s government was toppled and Nawaz Sharif came to power. Fakhar Imam became the education minister (education ministry of Pakistan was always given to the person who were loyal to and darling of the West). He put the World Bank’s report on his table for a long time, but finally published it. Nawaz Sharif’s government began working on it, and General Musharraf enforced the same plan by his military power. It was the same American agenda that had been highlighted and discussed in the American media after 9/11 and the factor of the Taliban. The world bank plan is the implementation of more cultural and materialistic oriented Western education system by privatizing the schools and by putting loans in dollars and by developing special curriculum and syllabus to produce a generation who continues to be slave to the capitalist unipolar system and subordinate of Western civilization. The “Private Power” that is planning to control the education system is now willing to destroy the Madrasah system of Pakistan. It is continuously campaigning against it as it hinders the power’s cause because the education in Madrasah 1. is free, 2. is classless (rich and poor join together and accommodate each other), 3. is in accord with Qur’an and Hadith that liberates the mind and purifies the heart from materialism and greed.

American Shaukat Aziz now became Pakistani Prime minister under the protection of powerful military of Pakistan and Bush administration to set and enforce the “new world order.”

The education of science and technology in Pakistan is outdated and not compatible to the West. But instead of reviewing it and making it more modern, the government is interested in changing the books on Islam and deleting the Qur’anic Ayahs from the books of school syllabus. All the governments of Pakistan worked hard to de-Islamize the society in the name of “Islam” and de-educated in the name of “education’ in 57 years, with all their efforts to maintain their old Master’s education system. The state of the education can be judged by the following horrible data and facts:

1. Pakistan produced a total of 2,000 PhD’s till now. Till 1985, the average was 2 to 3 PhD’s per year in all the fields of art and science combined. After 1985, the average is 20 to 30 per year.

1. The annual budget of a good American university is twenty times more than the annual total budget spent on science and technology in Pakistan.

1. According to some notification of Public Service Commission, the quality of education of candidates appearing in Commission exam is deteriorating fast. Medical doctors were unaware of even the ABC of medical science. Engineers are not fit for any employment. M.A. and M.Sc. were disqualified for any job. B. Pharmacists and M. Pharmacists were unaware about even the ingredients and compositions of medicine.

1. Reports published in the newspaper showed that criminals and ethnic mafias control education centers. Examiners can only distribute the papers and materials; they can’t check any irregularity. Students openly copy the answers from the textbooks. Controllers of examination receive threats from students that if they do not receive better than 80% marks, they would kidnap the controllers’ daughters. University administration has to bring Rangers and Police on campus just to maintain peace and avoid violence.

1. Pakistan spent 2.5% of the total gross national production (GNP) in education. However, Malaysia, another Muslim country liberated much after Pakistan, spends 7% of its GNP. Pakistan spends only 6% of its budget on education while Malaysia spends 26% of its budget and India spends 11% of its budget.

1. Pakistan has a literacy rate of only 26.2%. That means 73.8% of the population is still illiterate.

It seems that sooner or later people of Pakistan will have to fight again to liberate Pakistan from the clutches of Western stooges who are corrupt, criminals and illegal occupiers working against the wishes and ambitions of the people.

Jawed Anwar can be reached at: jawed@themuslim.ca

www.themuslim.ca

This is a series of columns for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA, in 18 series of the weekly column “Personal Notes.”

First Published: August 13, 2004, Issue #233

NOW I will discuss in brief the more intelligent and refined efforts in India.

Nadwa tul Ulema, Lucknow

In the annual ceremony of Madrasah Ila’hiyat in 1892, an organization of Ulema (scholars), Nadwatul Ulema, was formed. The president of the organization was Maulana Muhammad Ali Moongeri Khalifa Hazrat Shah Fazlur Rehman Gunj Moradabadi (1895).

Maulana Abdul Lateef Aligarhi, Maulana Abdullah Tonki, Maulana Habib ur Rehman Khan Sherwani, Maulana Shibli Nomani and other Shia and Ahle-Hadith ulema were the members. This organization’s main success was the establishment of the educational institution “Madrasah Nadwa tul Ulema,” Lucknow. The first meeting was held in Kanpur on Shawwal 15-17, 1310 (April 22-24, 1893), and all the members of Nadwa agreed to establish a Madrasah, but to finalize and agree on the curriculum and syllabus was the most difficult task, taking five more years to finalize. Darse Nizami had already become an old and gradually dried curriculum. After a long struggle, Nadwatul Ulema (the organization) developed a new curriculum. Tafseer and Hadith got the right status in the syllabus, and the education of logic and philosophy were given a lower priority. New books were prepared in modern style. Arabic was taught as a living language. English and some modern education were also incorporated into the system. Social sciences, especially history and geography, were ranked high in importance. Ulema accepted the amended syllabus and broke the “idol” of Nizami Syllabus (Maulana Abul Kalam Azad and Maulvi Muhammad Ismail Meerathi criticized the Nizami Syllabus in very strong words) and opened the door of reform.

Maulana Shibli Nomani started a magazine Al-Nadwa to publicize the ideas of the Madrasah. The Madrasah got its final shape in 1908, and Maulana Shibli, who was teaching in Aligarh College, left Aligarh to join Nadwa as a chief. Maulana Shibli was gifted with diversified qualities. Under his leadership the Madrasah Nadwatul Ulema progressed tremendously. There were three stages of education: Ibtadaiya (pre), Aalmia (secondary), and Faazlia (higher).

Ustaad Taqi uddin Hilali wa Al Marakashi (Moroccan) developed a true taste for the Arabic language in students. Alumni of Nadwa got a reputation not only in India but also in the Arab world. Nadwa got an excellent position in this field and also in the field of writing research papers and books. Darul Mussanifin (the house of writers), an academic and research organization of the Muslim intellectuals of the time, was the by-product of Nadwa. This Madrasah produced many men of letters.

Unfortunately, Nadwa did not have the impact on society as Deoband and Aligarh had in their circles. This institution failed to reform the Muslim society from stagnation and is not known to have made any major achievements. It did, however, produce some individuals who contributed great services to Islam and Muslims.

Except Jamia Abbasia, Bhawalpur, no other institution followed the pattern of Nadwa.

Madrastul Islah, Sarai Meer

The founder of the famous Anjuman Islah ul Muslemin (foundation in 1903), Maulana Muhammad Shafie, led the foundation stone of Madrasahtul Islah in a barren field of Sarai Mir, a suburb of Azamgarh, U.P., India. Disheartened with the situation of Nadwatul Ulema, Maulana Shibli Nomani also joined this Madrasah in 1912. The initial sketch of aims and objectives of this Madrasah was also drawn by him. He found the environment of this Madrasah to be more suitable for him to serve the purpose.

Maulana Shibli Nomani, the most prominent Islamic scholar of his time, was disturbed because of the Munazra (religious debate) of Hindu Arya Samajis. Grukul Kangri (Adjacent Hariduar) was the religious and residential educational institution of Arya Samajis. Maulana Shibli Nomani in a letter to his cousin (maternal) Maulana Hameeduddin Farahi wrote, “I advise you to manage this institution in the pattern of Grukul Kangri.”

Maulana Shibli Nomani didn’t have much time to implement his ideas and died in 1914. His cousin Maulana Hameeduddin Farahi, disheartened with the situation in Jamia Osmania, Hyderabad, left the Jamia and started living in his home Azamgarh. He spent most of his time for Madrasahtul Islah till his death in 1930. Maulana Hammeduddin Farahi was a brilliant person. He, graduated from Aligarh, had a deep knowledge of Islam and modern education. He was an expert in various languages including Hebrew. He spent forty years in thinking over the meanings of the Qur’an. He is known as a founder of a new school of Tafseer (commentary and description of Qur’an). He proved that every Ayah (sentence) and every Surah (chapter) is connected with next Ayah and next Surah. It is in sequence, and they confirm and complement each other.

He declared that the Qur’an will be the main source of knowledge in understanding any knowledge. He designed a wonderful syllabus, approved the explanatory books, and discarded the difficult-to-understand and complicated books. He approved only two to four books on Sarf, Nahoo, and logic. As far as teaching methods, he started one field of knowledge in one year and with extensive practical workshops. Vocational training of technology and industry were included in the curriculum so that Ulema could work independently.

Independence, self-respect, commitment, and sincerity were the main characteristics of the Madrasah. The bad impact of the tradition of door-to-door collection of funds established by Aligarh and Deoband was already revealed, and Maulana Farahi was extremely against this type of fund collection and donations. Some people had given some property in Bombay and Rangoon, and a few people were donating by themselves regularly. Teachers and students were living and learning in huts and eating simple foods. However, the survival of any Madrasah without donation became difficult in newly established traditions, and ultimately this Madrasah had to start collecting donations.

The designer of the curriculum claimed, “Neither in India nor in any Islamic country was there ever implemented a better curriculum than this.” Maulana Ameen Ahsan Islahi, Maulana Akhtar Ahsan Islahi, Maulana Abul Lais Islahi, Maulana Sadruddin Islahi, etc were the products of the Madrasah and experts in the understanding of the Qur’an. The deep understanding and in depth knowledge of the Qur’an were specialties of the Madrasah.

Some of the Madrasahs were established in the pattern of Madrasahtul Islah: 1. Jamiatul Falah, Balaria Ganj, Azamgarh; 2. Dersgaah Islami, Mahmoodabad, Rampur; 3. Islamia College Shantapuram, Malapuram, Kerala, South India; 4. Darul Uloom Port Billiard, Island of Andaman, India.

After the independence and creation of Pakistan, the old Indian pattern of education (dominant Aligarh and Deoband) was implemented in Pakistan without realizing that they are now living in a completely new situation.

The present effort of General Musharraf and his team to change the system of Madrasah and all the schools to make them more compatible as required by his master in the West have an evil and nefarious design. No wise Muslim is going to accept such changes. Only Allah-loving educational experts can change the system to make it more relevant and to place the Muslim Ummah in a leading role.

Jawed Anwar can be reached at: jawed@themuslim.ca

www.themuslim.ca

This is a series of columns for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA, in 18 series of the weekly column “Personal Notes.”

First Published: Muslims Weekly, August 13, 2004, Issue #232

VARIOUS efforts have been made to merge the two systems --Secular, Western education and Islamic education-- but unfortunately most of them failed. Here are two examples:

Jamia Osmania, Hyderabad

Mir Osman Khan was the ruler Nawab of Hyderabad Deccan, a Muslim Independent State under the dominion of British India. He, an education-friendly ruler, established Jamia Osmania in 1917. The initial planning was made by Islamic and educational experts like Syed Ali Bilgrami, Allama Shibli Nomani, and Maulana Hameeduddin Farahi. Islamic knowledge and Western knowledge were merged after a process of deep thinking and research by these elders, but the administrations of the university and the State later amended and changed the system.

The Eastern Islamic tradition in the university was maintained due to the overall State’s traditional practices; however, the hopes of a revival of the Islamic education system proved to be an illusion. This university’s medium of education was Urdu, and the technical and scientific syllabus books were available in Urdu.

The government of Pakistan (established in 1947) maintained from the beginning that Urdu was not sufficient to be used for higher education or as the government’s official language. Osmania University, however, proved in its beginning that the Urdu language was rich and powerful enough to educate and communicate in the modern world.

Jamia Millia Islamia, Aligarh, Delhi

Khilafat Movement started in India in 1919 by an Aligah Alumni Maulana Muhammad Ali Jauhar. Created out of the anger against the British who played a significant rule to end the Khilafat-Osmania (Caliph of Ottoman), Turkey, the movement attempted to save the institution of Khilafah of Turkey and protect the concept of the Unity of Ummah (Muslim community of the world).

The administration of the university retained the pro-British policy. The rebellious students of Aligarh, under the leadership of Maulana Jauher, established an Islamic Institution in the Jamaa Masjid of Aligarh. Sheikh ul Hind Maulana Mahmoodul Hasan Deobandi, who was released from being imprisoned in Malta by the British occupying government on October 29, 1920, was invited by the rebel students of Aligarh to inaugurate the “Jamia Millia Islamia, Aligarh.” The financial supporter of this effort was Hakim Ajmal Khan Dehlavi, a great physician of his time. Khawja Abdul Majeed, B.A., Cambridge, became the first principal of the university. In the curriculum committee, along with Maulana Muhammad Ali Jauhar and the principal, following were the members:

Tasadduq Ahmed Khan Shirwani, B.A., Cambridge; Secretary Jamia Millia Islamia; Muhammad Ali Khawja, B.A., Cambridge; ex-principal of Habibia College, Kabul; Maulvi Mohiuddin Qusuri and his father Maulvi Abdul Qadri Qusuri; President Khilafat, Committee, Punjab.

In the introductory book of Jamia Millia, Maulana Muhammad Ali Jauhar, the purpose of the Jamia was stated, “Our purpose of the education is that we want to produce from our institutions those youth who, will not only be educated from all modern standards, but will be Muslims in true meanings and will have the spirit of Islam and be educated at such a level that they will work as preachers of Islam independently. For this purpose, we declare that the understanding of the complete Qur’an is the foundation stone of our education.

“Now, in this way, the knowledge of this Duniya (World) and Deen (the Islamic way of life) will gather under one roof from which everybody will be benefited, and curtains of ignorance between the two system that makes the knowledge of Deen senseless and knowledge of Dunya purposeless and Godless will disappear.”

Arabic syllabus was implemented similar to Aligarh; however, the full focus was on Arabic literature and eloquence, and there was only a short syllabus of Islamic education. There was one book on each: Tafseer and Seerat e Rassol (s.a.w.). There was no book on Hadith, Fiqah, and Kalam.

The most important thing about this education was that, instead of English, Urdu was the medium of education, and technological and vocational training was given importance so that students could get economic freedom and start their professional lives independently.

The British government of India closed the door to employment for the students of Jamia; however, the universities in Europe accredited the Jamia. Several students, after completing their education, went to Europe and, upon returning, they could get government employment in India.

This university was later moved to Delhi. Dr. Zakir Hussain (Aligarian and ex-President of India) became the first vice chancellor of Jamia Millia. The academically prestigious Professor Mujeeb and Dr. Abid Hussain were professors of the university. These people had struggled and persevered in a difficult situation and promoted their cause by wielding the weapon of the pen and page.

This university was established in opposition of Aligarh. From outer appearances, it seemed that they were different, but it was finally proven that the difference was the opposition of the British government. The approach to education, however, was similar. Islamic Colors as defined by its founder faded away soon. In the Khilafat movement, Hindu-Muslim friendship was developed, and soon, in opposition of the British, Hindus and Muslims joined the Congress Party of India and brought Indian nationalism inside the university. They painted the new ideology of the university with Indian nationalism and the Islamic color was completely faded away. Even the weekly holy day of Jummah was replaced by Sunday.

The roots of Jamia Millia Islamia were cut off from Aligarh (Muslim nationalism) and Deoband (Islam) and became the Indian nationalist university, which is opposite to its name.

From these efforts and practices, one should realize that any effort to place a human mind in the body of a monkey (Islam in a secular education system) would be fruitless. Similarly, any effort to place a monkey’s mind in a human body (secular education in an Islamic setting) will equally be in vain.

Jawed Anwar can be reached at: jawed@TheMuslim.ca

www.TheMuslim.ca

This is a series of articles for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA.

First Published: Muslims Weekly, August 6, 2004, Issue #231

AFTER British occupation, India was in a situation in which financial resources were completely under control of the new government and it was extremely unfavorable to run an Islamic educational institution. There was a danger of discontinuation of Imams and educators of Qur’an, Hadith and Fiqah. A group decided to establish institutions in which Imams and Mudarris (teachers) could be continuously produced. This group decided to separate itself from the affairs of politics and business and to restrict its roles to religious affairs. This group’s main concern was to protect the intellectual work of their Islaf (ancestors) and continue Islamic education without undue attention to the new political and economic situation. The leader of this point of view was Maulana Inayat Ahmed Kakorvi. After his release from prison in Andaman in 1860, he established a Madrasah, Faiz e Aam, in the newly developed city of Kanpur, U.P., India. From his effort, this Madrasah became successful, and noted Ulema (Scholars) were produced from this institution.

The public figure of this point of view was Maulana Mohammad Qasim Nanotvi (d.1277H/1880AD). He inaugurated the Madrasah “Darul Uloom” in a village Deoband district Saharanpur, U.P., India. Keeping distance from and operating independent of the government and depending on public donations became the basic policies of the Madrasah. All the hardships in establishing and running the Madrasah were assumed to be good omens in favor of Madrasah. Maulana Nanotvi wrote in his will, “Until there is no definite source of income, this Madrasah, Insha’Allah [God willing], will be continued like this. If there will be a fixed source of income, like property or factory, or there is a promise of any authority, then it seems that this fear and hope that is a blessing for looking towards Allah, will be gone; hidden help of Allah will be vanished, and dispute will arise among the workers. In short, the paucity must be maintained in income and development.”

The volunteers and teachers of Darul Uloom Deoband Madrasah went all over India to collect the donations, and, in so doing, helped to build a closer public relationship. No educational institution in India had such a large number of sympathizers and promoters.

The syllabus of Mulla Nizamuddin Sahalwi, continuously in development, was implemented in Deoband. The education of hadith, literature, and history was added. In the first year of education, students had to read six books of Sarf (the grammar of Arabic to know the structure of words), three books of Naho (the grammar of Arabic to know the structure of sentences), one book of Adab (Arabic literature), and three books of logic. In the second year, students had to read two books of Sarf, three books of Naho, two books of Adab, two books on Fiqah (Islamic Laws and Jurisprudence), three books on logic, and one book of history; in the third year, one book of Naho, one book on Maani and Bayaan (Arabic idioms, language, writing, and speaking)), one book on Urooz (Arabic Poetry), one book on literature, one book on history, two books on Fiqah, two books on Logic; in the fourth year, one book on Maani and Bayaan, one book on history, one book on Kalam (art of Speaking and Argument), two books on Fiqah, one book on Munazra (debating), two books on logic, and one book on Hikmat (usage of wisdom); in the fifth year, one book on history, three books on Kalam, two books on Fiqah, two books on Hadith, and two books on Tafseer (description, explanation, and commentary of Qur’an); in the sixth year, three books on literature, one book on history, four books on Fiqah, one book on Farayez (knowledge of inheritance), two books on Hikmat, and two books on Hindsa (mathematics); in the seventh year, one book on Maani and bayan, two books on Kalam, one book on history, two books on history, two books on Mantaq, two books on philosophy, one book on Tafseer, and four books on medicines. Teaching coinciding with these books may be expanded according to the capabilities of the students. The seventh year has a “yield” sign; by this is meant that all the necessary and old syllabus has been completed here. Then in the eighth year, students participated in Daura Hadith (extensive study of Hadith) in which ten books of ahadith were taught. Then in the ninth year, there were two books on Tafseer and twelve books on Tajweed Qur’an.

From the beginning, this Madrasah got the teachers who were genius scholars, pious and committed for the cause. They dedicated themselves and faced all hardships. The graduated students from this Madrasah dispersed all over India and kept the light of Islam cutting through the darkness of new political and social storms. This Madrasah became the most famous Madrasah of the subcontinent, and students from outside India also started coming here for education. Following the pattern of Deoband, several Madrasahs were established all over India. It then became the tradition that Alumni try to establish Madrasahs wherever they go. These people never surrendered to the Western civilization, and they protected the work of ancestors (Islaaf) and their heritage. Darul Uloom produced Ulema of Hadith of high caliber. Allama Anwar Shah Kashmiri and Allama Shabbir Ahmed Usmani may be counted in the top names in later Muhaddethin (researchers and experts of Hadith).

The renowned scholar of Egypt, Allama Syed Rashid Raza (1935), praised these scholars with his high regards in the preface of his book: “If our brothers Hindustani Ulema didn’t devote themselves in the pursuit of knowledge of Hadith, this knowledge might be completely faded from the world. From the tenth century (of Hijra, Islamic Calendar), this knowledge has been weakened in Egypt, Syria, Iraq, and Hijaz, and now in the fourteenth century its weakness is in the last stage.”

This Madrasah combined several Islamic educational traditions of India because of the purpose of protecting all the previous works and knowledge. The curriculum and syllabus of the Madrasah became very heavy, cumbersome, and a burden on students. Maulana Munazir Ahsan Gilani, an Alumni of Madrasah, and an education expert said, “The syllabus of Deoband is very heavy and long. To complete this syllabus, students spent most of the time of their youth.” The personality of Deoband developed in a way that he was highly concerned to protect the past but would not have any interest to shape the future.

Along with the spreading of education, this Madrasah also helped to reform the society from different false beliefs and centuries-old, deviated Islamic practices. However, several wrong Fatawa (decisions) also damaged the reputation of the Madrasah. The high responsible characters of the Ulema of the past diminished day by day. The dominance of philosophy and logic in the system complicated the minds, and such minds lost straightforwardness. They became habitual in lengthy arguments, speeches, debates, and getting points from points. They were unable to understand and solve even the simple problems of everyday life. Their logical, philosophical, argumentative minds divided the Madrasah, Masjid, and the whole Ummah. The Darul Iftas (judgment offices) became the factory for producing “Fatwas” (judgments) against all those who did not share a similar point of view. The disagreement on any issue was considered a healthy sign (from a meaning of Hadith of Prophet Muhammad (s.a.w.), but now the disagreement became synonymous of Kufr (denier).

Prophet Muhammad (s.a.w.) taught us to ask Allah for Hasnah (good things) of Duniya (this world) and Hasnah for Akhira (world after death), but now this system taught us to ask only for Akhirah. Prophet Muhammad (s.a.w.) told us that this Duniya is the cultivating field for Akhira, but now the Ulema of this group kept distancing themselves from the affairs of the world, the society, and the people. The group produced a people with the mindset of believing that everything can be achieved only from “Dua.” They distorted the reality of life to fashion a myth that human beings can be angelic enough to earn whatever they want in this life, when the truth is that humanity is placed in a world of struggle, in a world governed by cause and effect. Whatever the founders of Deoband did, it was an “Ijtihad” (the creative and pragmatic decision of the time in the light of Qur’an and Sunnah), and the founders were Mujtahid (persons performing Ijtihad) of their time; but later, the Madrasah began producing mere Muqallid (blind followers of ancestors).

There were several scholars of Deoband that needed reform in the system, but they didn’t have courage to do or speak in front of their elders. Several Madrasahs of Deobandi thought in Pakistan, however, made minor adjustments in the syllabus. The old Nizami syllabus was good to counter the challenges of the time, but it was not developed according to circumstances and new challenges. Islamic knowledge, particularly Tafseer, Hadith, and Fiqah, also didn’t get the attention needed and required. In Tafseer, energies were put into the first quarter of Sura Baqra, and the rest of the Qu’ran was taught quickly and lightly. In teaching Hadith, instead of focusing on the comprehensiveness of the Islamic system of life, more energy was put into proving the validity of Fiqah Hanafi.

In Fiqah, the chapters of Taharah (purity) and Ibaadah (prayers) were focused on, and the matter of public affairs studied superficially. Teachers barely touched on the practical approach in the different fields of social, political, economic, educational, and cultural life. Even on the focused area of “Taharah,” one could comprehend the horrible state of the Madrasah and Masjid managed by these people.

Also Seerah Rasool [Life of Prophet Muhammad (s.a.w.)] and Seerah Khulfa e Rashideen [the life of first four Khulfa (heads of the state) after Prophet Muhammad (s.a.w.)] didn’t get even an entry in this syllabus.

In the West, the education of social sciences, political science, sociology, history, geography, and literature had been developed in a different way and level. The knowledge of business and technology was also developed outside of our system. All such knowledge needed to be categorized, prioritized, and Islamized, and then incorporated into our education system.

Imam Abu Hanifa, whom they followed, was the most successful businessman and trader of his time, and he never asked for donations to expand educational work, but instead gave scholarships to students. However, the products of this new system came under the employ of Masajid controlled by large donors, and the Islamic scholars became dependent on the neo rich and idiots of the Muslim society. Ulema lost their independence, honor, and self-respect. A continuous derogatory attitude of Western-educated Muslim Masters and the continuous campaign from the West against Mullahs changed the image of Islamic scholars in our society. Ulema dropped from the upper ladder of leadership and scholarship position to the ground level. This is the result of the absence of Ulema from politics and business of the centuries. Now all the complaints against the West and their system and all the time blaming the West for a “hidden conspiracy” would not help. The British government allowed the Deobandi pattern and never objected in the affairs of the Madrasah because of the reason that this education system was not a challenge to the new establishment and couldn’t harm its political and economic agenda. The Madrasah intentionally cut their students from worldly affairs and kept them aloof from the world.

In the past, Ulema played a leading political, social, and economic role, and the education systems were designed accordingly. But now Ulema were cut off from the mainstream of life. Resultantly, after freedom from Britain in 1947, the mainstream of Muslim politics and society was occupied by Western-educated people, and they are still controlling the power. After a breakthrough and success in Afghanistan and power-control by Madrasah-educated Taliban for a short period of time, now the Western lobby and America’s enslaved Pakistani military no longer want to tolerate even the existence of these harmless Madrasahs. Some individual Ulema from Deoband struggled and fought for the liberation of India from Brits and played some political role after independence on both sides --India and Pakistan. However, in general, Deoband depoliticized our education system and kept the scholars of Islam away from power and left this world for Fasiqoon and Mushrikoon (the aggressors and oppressors).

However, the credit of protecting basics of Islam in South Asia goes to Deoband who produced Allah-fearing Ulema in large numbers who, despite severe financial hardships, taught students and are still doing so. Wherever an Alim of Deoband goes anywhere in the world his first priority is to establish a Madrasah.

In this part of the world, we have some Madrsahs because of their effort. They are the initiators, and others follow.

Several scholars of Deoband now are thinking to change the system and accommodate it according to the needs of the era and world. However, the “Ijtihad” and taking forward and practical steps are not easy for those who are practicing “Taqleed” from centuries.

The duplicating of Deoband curriculum of education is now the work of never-thinking minds and blind followers of the ancestors, and it will not work now.

Jawed Anwar can be reached at: jawed@TheMuslim.ca

www.themuslim.ca

This is a series of columns for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA, in 18 series of the weekly column “Personal Notes.”

First Published: Muslims Weekly, July 30, 2004, Issue No.#230

DURING the complete destruction and occupation of India under British rule in 1857, over 7,000 Muslim scholars and educationists were executed, and the rest were deported or forced to leave. This left an abnormal situation in which to revive the Muslim education system. The only alternative for remaining Muslims was to adjust and compromise as they accepted the harsh reality that Muslims were eliminated from government, politics, business, and education and that the Muslims of greatest genius and enlightenment were gone. The only Muslims left were those of mediocre intelligence, and, to survive, they had to reconcile their faith and ideals with the new situation into which they were thrust.

Two groups emerged under the new circumstances. The first group advocated the adoption of the Western education system with the addition of the subject of Deeniat (Islamic basics) and the development of residential institutions where Muslim students could be trained in the Islamic way. However, the main purpose of the education was to prepare students for getting jobs in the new system and to be acceptable to the new rulers.

The leader of the group was Sir Syed Ahmed Khan (1234H/1818A-1315H/1898A), founder of Aligarh Anglo Oriental College (grown up Aligarh Muslim University in 1920).

The second group believed that Muslims should be apart from this world of politics and business and develop institutions that could continuously produce Imams of the Masajid and Mudarris (teachers) of the Madrasah, and that Muslims should restrict their roles to religious affairs and leave the worldly affairs for others. This group’s main concern was to protect the intellectual work of their Islaaf (ancestors). (I will write about this group in the next column.)

In India, when Muslims and their states became weaker, a group of elite people started a relationship with the British East India Company. Sir Syed Ahmed Khan belonged to an elite group who had a good relationship with the East India Company and British. Sir Syed’s grandfather (maternal), Khawja Fareeduddin, obtained employment with the East India Company. Sir Syed started his career with employment in the East India Company in 1839. His book Aasaar As Sanadid (Monuments of the Great), written in 1847, was about the landmark buildings of Delhi. It was dedicated to the Company’s resident in Delhi (against the tradition) instead of to the Muslim Mughal Emperor. One chapter of his book was about the life of Syed Ahmed Shaheed and Maulvi Muhammad Ismail Shaheed, who were Mujahideen (great freedom fighters) and were martyred. The chapter was obviously disliked by British officials because they wanted to keep Muslims ignorant about their Mujahideen and their freedom struggles. In the second edition of the book, published in 1854, Sir Syed Ahmed Khan deleted the whole chapter to please his masters. As indicated by the change in the book, the author’s mindset was for the benefit and progress of the East India Company. In the mutiny, revolt, and last freedom struggle from Muslims in 1857, Sir Syed Ahmed Khan, risking his own life, saved the lives of various British occupiers. When the revolt was crushed by force, Sir Syed’s image was multiplied in the eyes of the company government; however, the government retaliated by destroying the Muslim society completely. Sir Syed was shocked. He was deeply concerned about the nation and committed himself to pro-action. He wrote, “What was the revolt? It was started by Hindus, but they protected themselves and became clean like taking a bath from the Ganga [a river of religious significance for Hindus], but all the families of Muslims were destroyed.”

He became so grieved that, even at his young age, he looked like an old man. After deep thinking, he outlined his strategy and came up with a solution. He decided first to improve the economic standard of the Muslim society and make Muslims respectable. First he had to cool down the ruler’s anger and develop a good relationship between government and Muslims. He tried his best to play a middleman between Muslims and British government officials and clear the misunderstanding and mistrust. It was such a time that even a Brit could not speak in favor of Muslims, but Sir Syed bravely spoke out in favor of Muslims. He was an iron man crossing all hurdles. He lived forty years after the mutiny and spent every moment advancing toward his goal. He succeeded in calming the anger of the ruler and in convincing Muslims to get a Western education.

He wrote another book, Asbaab e Baghawat Hind (The Causes of the Indian Revolt), which was appreciated by the British Government in London, and this book paved the way to reject the extremist point of view of British against Muslims of India. He started publishing a journal Loyal Mohammedans of India in which he published stories of Muslims who, risking their own safety, saved the lives of British. Only a few issues of this journal were published; however, it helped to some extent to change the image of Muslims in the eyes of British.

British didn’t like being called the Muslim word “Nasara,” but Sir Syed explained that the word “Nasara” is not a derogatory word. William Hunter wrote a book Hindustani Musalman, in which he tried to prove that Muslims, particularly Wahhabis, were bound to revolt against British rule according to their beliefs and could never be loyal citizens. Sir Syed Ahmed Khan criticized and rejected this viewpoint and wrote a review, “Hunter on Hunter,” and proved that all Muslims, including Wahhabis, are loyal. Sir Syed Ahmed Khan wrote Tabayyin ul Kalam, a book in which he presented a comparative study of religion. On each page of the book were three columns presenting the texts of the Qur’an, Bible, and Torah. It was difficult and extremely laborious work never before attempted. The Christian authors in general appreciated his effort.

Sir William Muir, Governor of UP, wrote a blasphemous book on Prophet Muhammad (s.a.w.). Sir Syed Ahmed Khan, extremely disturbed after reading the book, responded with the book Khutabat e Ahmadiya. He traveled to London and used the Western research method in refuting the polemics of Muir. He also managed to translate the book and publish it in English.

For twelve years, Sir Syed Ahmed Khan tried to build an atmosphere in which Muslims could live without persecution. However, in clarifying the misconception and bridging the gap, he also distorted several teachings of Islam and disagreed with the clear-cut ahadith. In several matters of life, he made his own and deviated point of view of Islam. However, by considering the fact that he was the product of extremely unfavorable circumstances and was extremely serious and committed about the community, his shortcomings should be forgiven. It must be said without doubt that his services to the community were extraordinary in an extraordinary situation.

His son Syed Mahmood got a government scholarship to study in London. Sir Syed Ahmed Khan took a long vacation in April 1869 and joined him in the journey to see and learn England and also to collect the contents to write a book to refute William Muir. He also planned to build a university for Muslims in India. He studied the Cambridge University in detail and designed his own details to build a university in India. He brought various syllabus and non-syllabus books and teaching materials.

In England, Sir Syed Ahmed Khan was welcomed and got more praise and respect than he ever expected. No Indian had ever been praised and welcomed like Sir Syed. Duke of Argyl, in a celebration on August 16, 1869, awarded him as CSI and presented a shield. Royal Queen Victoria by herself met him on November 6, 1869. The Queen’s eldest son Prince of Wales also met him separately. The Royal Asiatic Society of London gave him fellowship. A club of intellectuals and highly learned people, Athenium Club, gave him honorary membership. These favors, awards, and honors tremendously influenced the heart and mind of Sir Syed Ahmed Khan. When he returned back to India in 1870, he was a completely changed person. One can imagine his mental situation by his saying, “All the best qualities, whether worldly or heavenly (Deeni), which should be in a human being, has been given by Allah to Europe, particularly England.”

Sir Syed Khan established Aligarh Mohammedan Anglo Oriental Collage in Aligarh, U.P., India, on May 24, 1875, the birthday of Royal Highness Queen Victoria. The Viceroy Robert Bulwer-Lytton, on returning from Delhi to Calcutta on January 8, 1877, placed the foundation stone of the building. In the beginning, it was affiliated with Calcutta University (which covers all north India including Punjab). This A.M.A.O. College became a university in 1920, named Aligarh Muslim University). Internal administration of the college was on the pattern of public school Rugby, Eton, and Harrow of England. Extra curricular activities were more emphasized like Oxford and Cambridge. The principal of the college and several important faculties were always British. The principal was not only independent in the educational affairs but was also a guide in political and social affairs implemented by Sir Syed. The British rulers took special interest and visited the college frequently. They always gave heavy funds and scholarships to the college. In the next hundred years of British occupation, no other college got so much attention and interest of the government like Aligarh. This college opened the door of the government employment mainly clerical on Muslims. The teachers and principals were very influential people, and they always helped their students get jobs. Now the Muslim youth had only one purpose of life: “Compete with Hindus in Economic Life.” Their motto was, “Jo Tum Karo Ge, Hum Karen Ge” (“What you will do, I will do the same”). This purpose of life and ambition has continued till now.

The group of people claiming to be agents of Allah on this earth (Khaleefatullah Fil Ardh) to lead the nations to the right path, were now satisfied just to get bread twice a day. In the Muslim heartlands, as in the West, the difference between humans and animals was diminished. From the very beginning, Aligarh College had a political agenda. In his speech to the Students Union Club on August 26, 1884, Sir Syed explained his political agenda: “If you (the audience) want to promote a better education in our communities, then the best strategy is to join ‘Crescent’ and ‘Cross’ together. Several British and Indian friends think that it is impossible. However, I am positive that these will merge like this” (and he showed pictorially the merger of cross and crescent).

From this speech, one can ascertain that the purpose of the Aligarh College was to make Muslims good friends with the British and provide assistance in their governance and to accept the occupation forever. However, Aligarh Education movement made a great impact on Muslim India, and a chain of Islamia Schools and Islamia Colleges was formed all over India in the pattern of Aligarh. Presently, whatever the mindset of Muslims of India, Pakistan, and Bangladesh had is the impact of Aligarh. This movement promoted the Western concept of nationalism. Neo Muslim nationalists emerged in the Islamic world. Indian nationalism, Pakistani nationalism, Bengali nationalism, Turk nationalism, and Arab nationalism are only the byproducts of Muslim nationalism. Like a mad dog bite of Western education, they became crazy over nationalism. Muslims were always encouraged to strive in the name of Allah (s.t.) and Rasool (s.a.w.). Sir Syed was the first person who invited the Muslims in the name of “nation.” (In Arabic, Qaum was used as a group of people; Sir Syed used it as a nation, in a Western meaning.)

Sir Syed wanted to induct the Islamic education with Western education, but his meaning of Islamic education was just the introductory education, praying, and fasting. He appointed a Peshe Namaaz (Imam) in every hostel in the pattern of Cambridge University. The religious Fathers of the hostels of Cambridge were highly educated and respectable persons; however, Aligarh’s Muslim Imams were ignorant and were always a laughingstock of students.

Sir Syed was not in favor of deep knowledge and understanding of Islam as a way of life and as a solution of the modern world’s problems. The fear of Allah, high character, justice and righteousness were the integral values of the Islamic education system. Muslim educational institution’s environment was echoed with the teachings of Imam Abu Hanifa, Imam Bukhari, Sheikh Abdul Qadir Jilani, Imam Ghazali, and others. The new education system under the leadership of Sir Syed brought selfishness, hypocrisy, and manipulations. They divided the education system and divided the educated groups into Misters and Mullahs. According to Akbar Allahabadi, “Dil Badal Jayen ge Taleem Badal Jaane Se” (“Heart will change with the change of education”).

Aligarh education movement changed the heart and mind of the Muslim intelligentsia of the Indian subcontinent. The formation of Pakistan may be one of their success stories (for those who believe it as a success story) inspired by the Western concepts of nationalism. This group still controls and rules Pakistan. The Pakistani nation was divided again in 1971 in the name of Bengali nationalism and Punjabi nationalism. If this “Islamic” Western (Aligarh style) educated group of people continues to rule over Pakistan, it will break into pieces in the future. The division, selfishness, and corruption are deep rooted in this education system. Now, you can find people who never went to college and university more honest and honored than the educated people of this system. Unfortunately, most of the present efforts from the Muslims all over the world in the education field are more or less Aligarh style (secular, Western education with old patch-ups of Islam).

At the end, by the looking to the products of his own institution, Sir Syed realized his mistakes. In his speech in April 1894, in Jalandhar, he said, “My dear friends! Our education will be our own when we will be independent from the universities (Calcutta and Allahabad) and we will control our own education. And we will promote education in our nation after getting freedom from these universities. Philosophy will be in our right hand, Natural Science will be in our left hand, and the crown of Lailaha Illallah Muhammad ur Rasoolallah (Islam) will be on our head. The education of universities is making ourselves donkeys.” He died four years after his speech, and Aligarh College became a university in next 25 years. Nothing has changed, and no efforts were ever made to change after getting the freedom from the universities. If Sir Syed were alive, only Allah knows what would be his next course of action.

Aligarh de-Islamized and de-characterized the Muslim education system. Any effort to follow this education system in the Muslim community is disastrous and a criminal act. It will only increase “donkeys” (in Sir Syed’s own word) in our society.

Jawed Anwar can be reached at Jawed@TheMuslim.ca

www.TheMuslim.ca

This is a series of articles for the understanding of the history of centuries old Madrasah and Islamic Education System in South Asian perspective published in Muslims Weekly, New York, USA, in 18 series of the weekly column “Personal Notes.”

First Published: Muslims Weekly, July 9, 2004, Issue No.#227

WHEN the British first began control of India, Muslims were the ruling power and the heart and mind of the society. They held intellectual and physical superiority over the communities. Therefore, the British East India Company instigated a policy to humiliate and degrade Muslims from all spheres of life. Governor General George Hilario Barlow (ruled from 1805 to 1807), in his letter to Lord Willington, wrote ,“I can’t shut my eyes to the fact that this race [Muslims] is basically our enemy; therefore, our correct policy should be to please Hindus.”
To degrade Muslims and make them ineffective and humiliated, the British devised three strategies:

1. Render Muslims bankrupt and impoverished so that they must spend all their time managing basic survival needs, thereby distracting them from contemplating serious issues related to religion and politics.
2. Disconnect them from their glorious past, and then it would become easy to sweep them out.
3. Break their educational incline and prohibit access even to Western education. Ignorance would keep them from rising again.

This was the policy of the Company government for almost a century. The result was obvious and according to their wishes. A most civilized, cultured, developed and enthusiast nation descended to the level of illiterate, poor, and declining. A nation had been thrown from the stars to be dashed on the rocks of oppression.

Muslims had three main economic resources: agriculture, industry and skills, and government employment. The Company government adopted the policy to seize all these three resources from Muslims. It was a government of a corporation, and profit was the sole purpose of governance. The complicated system of Moghal’s collection of revenues (easy for tax payers) was eliminated by Governor General Warren Hastings (1772 to 1786). Without sympathy for lands or landlords, he adopted a policy to auction the lands on annual contracts. One can imagine the level of atrocity to the farmers and harvesters by the contractors who had never gone through relationships with landowners and workers. When the next Governor General Charles Cornwallis took control of the government, he didn’t want to bother with an annual auction but instead gave the land to the contractors permanently and developed new landlords and created a new rich class. In the Moghal period, there were special courts to defend the rights of farmers. These courts were abolished, and peasants, land workers, and cultivators were left to the mercy of merciless new landlords. All the cases were referred to the civil courts where justice was impossible. The new ruling class imposed dozens of taxes, including “kitchen tax” (on cooks) and “beard tax” (on bearded men). Even taxes were collected in the name of “Durga Puja” and “Kaali Puja” (Hindu festivals) from Muslims. (Information from British Policy and Muslims in Bengal by A. R. Mullick.)

Resident Delhi (Mayor of Delhi) has commented that there would be no other country in the world where there was such atrocity at that level where few people got all the lands by bribing and by using different wrong means.

The new rich class of Sen, Das, Gupta, Banerjee, Chatterjee, Mukharjee, and Tagore emerged and were the products of the new arrangement.

In the Islamic periods and Muslim rules, there was an established tradition that government, rich people, and businessmen were to allot properties and build trusts in favor of Ulema (scholars), Fuqha (interpreters of Islamic laws), Mashaikh (trainers of morality and characters), and Durvesh (a person who has assigned himself to do a task for the benefit of humanity) so that these people with economic freedom can educate, train, and develop the standard of the society. Muslim governments never formed a separate education department; instead, education was a self-developed department established with participation from all the members of the society and had a complete freedom and noninterference from the government. Muslims in general had big hearts to donate for the cause, particularly education. Thousands of institutions were working under these trusts and tax exempted properties, scholars, and teachers had no need to worry. British government spotted the high quality and standards of the Muslim educational system and the leading and dominating role of the Ulemas in society. They also knew the respect of these ulema was because of their economic freedom and independence.

Governor General Richard Wellesley passed “Resumption Act” in 1818 to obtain control of all the trust properties and lands from ulema. Lord William Cavendish-Bentinck passed another “Resumption Act” in 1828 to get all remaining properties. The Bengal residency of that time extended from Burma to East Punjab. A new department “Department of Resumption” had been formed, and a collector, deputy collector, and other officials were appointed only for that purpose. The spies of the agency were spread out everywhere to search out any property that supported Muslim education. False and paid witnesses were disseminated and forced to give false statements about these properties. According to William Hunter, it was the deathblow of Muslims Education System. (Information from Our Indian Mussalman by W.W. Hunter, p-177.)

The class of Ulema was completely destroyed, and ultimately the high society of Muslims dropped to its bottom level. Lord Minro and Duke of Willington said that it was an act to create enmity of Indians and make them beggars. However, from these “resumptions,” the Company got annual three hundred thousand pounds income.

Several groups of the Indian Muslim society were industrially and technologically advanced. The textile industry of Bengal and Bihar was most advanced industry. The Company government did severe atrocities and made several oppressive laws to destroy this industry completely. The textile industries of Manchester flourished only after the destruction of the Indian textile industry. Company government forced julahas (Muslim textile workers and owners) to make clothes according to the government’s required quantity, required quality, and at a fixed government price. Julahas went from owning their own factories to being slave workers and bonded laborers of the East India Company government. They were whipped, and their properties were confiscated if they didn’t follow the new rules. Several Julahaas cut their own thumbs in order to be excused for disability.

All the other industries were also destroyed in the same pattern. The Western historians lie when they say that India was an agricultural nation, and the British made them industrialized. As a matter of fact, they de-industrialized first in order to rebuild an exploitive system of capitalism and profitism where workers didn’t get any benefit from the production, and capitalists and governments had control over their enslaved industrial workers.

A large number of Muslims were employed in military, civil, and court systems. The Company government took measures to oust them from all these jobs. Governor General Warren Hastings (rule 1773 to 1786) abolished the speedy “Revenue Courts” established all over India in the Moghal rule. Next Governor General Charles Cornwallis abolished the department of village police (security), thereby making law and order worse and putting Muslims out of work. Muslims were the overwhelming majority in the military, but they were limited because the Company government didn’t trust them. Muslims could be ordinary soldiers but not officers; they were not allowed to have any noble civil or military position.

The judges of the Islamic era were highly respected persons, but they became degraded to the lowest level. Most of these posts were contractual and only for profit. Governor General Henry Hardinge, by an order, closed the door of employment to anyone not fluent in English. After this order, a Muslim who might be a scholar in all knowledge, but didn’t know English, couldn’t get any job. New Chatterjees and Mukherjees, however, got high positions just because they knew a little English.

In 1860, Sadar Adalat was converted to High Court, and all the proceedings were changed from Urdu to English. In 1864, the government passed Qazi Act; after that, there was no need of Muslim judges even for the personal laws of Muslims (divorce, inheritance, etc.), and the lawyers became jobless. Sir Syed Ahmed Khan said, “Go and see the condition of the scholars of Eastern knowledge [lawyers]; flies murmur on their mouths.”

In 1812, the Company government imposed “house tax” that was unknown to the citizens of India. Muslim governments of past never imposed such a tax on them. There was a big turmoil in the society over the tax, and it was withdrawn after a widespread revolt, particularly in Bareili.

A historian commented on the Company rule, “They made pacts, and then broke them and changed them. They plundered and killed the people and formed a large state within a century.”

Cross Waite writes, “It seems the world has been created as marketplace and job place for one nation.”

Other Europeans were never allowed to enter India after the British occupation. A missionary, Richter has written, “The government of the Company never allowed any European so that they couldn’t know the colonial style of government. There were many things in the government that had to be hidden from the eyes and ears of the European.”

The year 1857 was when there was a final revolt, mutiny, freedom movement, and Jihad against the occupying power. The Company government had succeeded to crush the revolt completely. Ulema became the main target of the government’s anger. About seven thousand ulemas, scholars, and education experts were martyred; hundreds of them were deported to Andaman Islands (called black water punishment). Several ulema escaped and migrated to plain of Nepal and Harmain Sharifain. (In Makkah and Madina, several Madrasahs in Saudi Arabia still exist as evidence.)

There was complete and final destruction of a civilized nation by a group of barbarians.

In Britain there was no scarcity of gentlemen, but they didn’t travel or venture outside the country or involve themselves in evil deeds of the Company. The Company government brought only the third-class people and hard-core criminals from England to employ and rule over India. Criminals were released on a contract to serve outside. The younger criminals became high officials of the occupied country. East India Company always discouraged the appointment of any true gentleman to the Company in order to preserve the interest of its shareholders. (Information from The Law of Civilization and Decay by Brooke Adam).

Finally, after the defeat of freedom struggle in which a lot of British soldiers were killed along with Indians, the Queen’s government of Britain took control of India, and that was the end of the Company government. The life of Muslims was eased a little bit in the new setup. However, the discriminatory and biased policy towards Muslims continued until 1947, the year of the end of the occupation.

Louis Mountbatten was the last viceroy of occupied India. He was criminal number one from Muslim point of view because he divided India in a way that the Muslim sufferings were multiplied and left a never-ending misery on them. He was the person who facilitated the situation where the Muslim-ruled states in the British period, like Hyderabad Deccan, Bhopal and Junagarh, and Muslim-majority states, like Kashmir, were annexed and controlled by India. Pakistan was created from divisiveness, one in the East and another in the West; there was a seed of division from the beginning.

The Muslims of India are now divided in three countries with Hindu dominance of the region. This was the plan of Mountbatten. To know the character of Lord Mountbatten, review this news item of November 18 1972: “Lord Mountbatten, the last British Viceroy of India and the uncle of Prince Philips the husband of the Queen, is convicted today for adulterating milk with water while he sold it from his Cant Farm (South East England) [Pakistan Times, Lahore November 19, 1972].

Jawed Anwar can be reached at Jawed@TheMuslim.ca

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