Name: Rimsha sultan Roll: No:CC510878

Course: Islamic System of Education (6505)

Semester: Autumn, 2020
ASSIGNMENT No. 1
Q.1 Explalin in detail basis, structure, functions and aims of society.
An important Hadith (saying) of the Prophet is that religion is not what one formally or ritualistically
practices but how one deals with others. It is therefore not sufficient to be pious without performing
deeds which demonstrate one's beliefs. It is reported that the Prophet once entered a mosque and saw
at prayer a venerable old man with a long white beard. He was told that the man was in the mosque all
day long, worshipping and dispensing the words of Allah to others. The Prophet then asked how he earned
his living and was told that a merchant, not known for his piety, supported him. The Prophet remarked
that of the two, the merchant was indeed the more worthy.
Every Muslim is the recipient, guardian, and executor of God's will on earth; his responsibilities are all
encompassing. A Muslim's duty to act in defense of what is right is as much part of his faith as is his duty
to oppose wrong. The Prophet once said, "If someone among you sees wrong he must right it by his hand
if he can (deed, conduct, action). If he cannot, then by his tongue (speak up, verbally oppose); if he cannot,
then by his gaze (silent expression of disapproval); and if he cannot, then in his heart. The last is the
minimum expression of his conviction (faith, courage)."
Living the faith is ibada, service to God through service to humankind.
A view inside the ninth-century Karaouine Mosque, Fez, Morocco. (Aramco World Magazine, May-June
1993; photo Nik Wheeler).
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye
give, of a truth God knoweth it well. Qur'an 3:92
The preservation of a social order depends on each and every member of that society freely adhering to
the same moral principles and practices. Islam, founded on individual and collective morality and
responsibility, introduced a social revolution in the context in which it was first revealed. Collective
morality is expressed in the Qur'an in such terms as equality, justice, fairness, brotherhood, mercy,
compassion, solidarity, and freedom of choice. Leaders are responsible for the application of these
principles and are accountable to God and man for their administration. It is reported that a man went to
Umar, the second khalifa, to talk to him. It was nighttime, and a candle burned on Umar's desk. Umar
asked the man if what he wanted to discuss was personal. The man said that it was, and Umar extinguished
the candle so as not burn public funds for a private purpose. Leaders in Islam, whether heads of state or
heads of family or private enterprise, have a higher burden or responsibility than others.
There is a relation in Islam between individual responsibility and the rights and privileges derived from
membership in the community. Individual obligations must be met before one can claim a portion from
the community of which he is part. Each member of a society must fulfill his own obligations and rely on
others to fulfill theirs before that society can acquire the necessary reservoir of social rights and privileges
which can then be shared by all. The notions of brotherhood and solidarity not only impose upon the
community the duty to care for' its members, but also require each person to use his initiative to carry
out individual and social responsibilities according to his ability. And to be firm and patient, in pain (or
suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-
fearing. Qur'an 2:177 "Whosoever of you sees an evil action, let him change it with his hand; and if he is
not able to do so, then with his tongue; and if he is not able to do so, then with his heart—and that is the
weakest of faith."
Equality
The equality of all Muslims is emphasized repeatedly throughout the Qur'an. It is because of that concept
that Islam under the Sunni tradition does not have an ordained clergy. There is a direct relationship
between every man and his Creator, and there can be no intermediary. This particular closeness between
the individual and God is paramount in belief as well as in practice.
It is frequently argued that Islam is not a religion that provides for full equity among Muslims. Indeed,
because Islam makes distinctions between men and women; not all rights and privileges available to men
are available to women. For example, a male Muslim inherits twice the share of the female, but then a
male relative has the financial responsibility to care for a needy female relative. Also, a male Muslim has
the right to unilaterally divorce his wife, while she can only divorce her husband through a judge's
determination. Custody of children from a divorce is given the mother, boys till age 9 and girls till age 12.
Thereafter custody reverts to the father, provided that he is fit. However, the fact that there is not
absolute parity in all rights and privileges does not mean that women do not share an overall equality with
men. It must also be noted that certain social practices in some Muslim countries are not required by
Islam, but have simply evolved in the course of time as a result of indigenous cultural factors.
Islam differentiates between Muslims and non-Muslims and between the "People of the Book" (dhimmi)
and others. Only Muslims have the right to elect the khalifa. In judicial matters the oath of the Muslim
prevails over that of the non-Muslim. There are therefore some differences between males and females
in Islam, between Muslims and Dhimmis, and Muslims and non-Dhimmis.
One of almost 300 mosques on the Tunisian island of Jerba. These glimmering, whitewashed structures
dominate the landscape, their colors shift with the changing light, and their flights of architectural fantasy
seem to come in an infinite variety. (Aramco World Magazine, July-August 1994; photo Nik Wheeler).
Individual Responsibility
The search for justice is one of the continuing quests of humankind. It is the quest that is prescribed by
the Qur'an for every Muslim. Social and individual justice are evolving concepts which depend largely
upon a variety of external considerations. Above all, Islam seeks to inculcate within every Muslim the need
to seek justice and to apply it to himself as well as to others. Because Muslims believe that God is the
beginning and the end of everything, all is preordained by Qadar (divine will). Qadar does not imply
inaction, but, rather, acceptance. It requires the strength to change what can be changed and the fortitude
to accept what cannot.
Individual responsibility is a cornerstone of Islam. Every Muslim is accountable to his Creator for what he
himself does or fails to do—as well as for others for whom he may be accountable—and for things that
he has control over. As in Western legal codes, individual responsibility is predicated on the intent and
motive of the actor in light of his ability to do good and to avoid evil or harm to others. Thus Islam believes
in free will, and to the extent that this exists a person is responsible for its exercise in the framework of
Islamic morality. But the relativity of human justice is not to be confused with the absoluteness of divine
justice whose application every Muslim expects without fail on judgment day. Because of the Muslim's
belief in accountability in the hereafter, his oath is valid evidence in any judicial or extra-judicial process.
Serve God, and join not any partners with Him; and do good—To parents, orphans, those in need,
neighbours who are near, neighbours who are strangers; the companion by your side, the way-farer (ye
meet), and what your right hands possess: For God loveth not the arrogant, the vainglorious;—
Qur'an 4:36
"Actions are but by intention and every man shall have but that which he intended."
The Prophet's Hadith
"None of you (truly) believes until he wishes for his brother what he wishes for himself."
The Prophet's Hadith
Forbearance and Forgiveness
A Muslim is accountable for what he does and what he fails to do in accordance with not only the letter
but also the spirit of the law. However, even though Islam imposes a number of very rigid requirements
and appears formalistic and inflexible, one of the basic premises of the relationship among Muslims, and
between Muslims and others, is derived from one of the basic premises of the relationship between a
Muslim and his Creator, namely, forbearance and forgiveness.
In one of the Prophet's Hadiths it is stated that a person could do such evil during his lifetime that there
might be between him and the doors to hell only one step and then he could repent and ask for God's
forgiveness and do one good deed and enter heaven. By the same token, a person may during his life do
so much good as to be one step removed from heaven and then do one evil deed that would be sufficient
to earn him hell. The meaning of the Hadith is to emphasize that, even though a person may do good
throughout his life, he should never be absolutely certain that the good he has done all along is sufficient
to carry him through; he should not forget that one bad deed could overcome all the good ones.
Conversely, a person who has done evil all his life may repent even at the last moment and with one good
deed earn paradise.
The element of forbearance and forgiveness has to be predicated on knowledge, awareness, and truth.
Forbearance and forgiveness depend on the believer's recognition and acceptance of what he has done
and his genuine repentance with an intent not to repeat the misdeed. That is why Muslims are encouraged
to forgive the bad deeds of others committed against them.
Allah is described in the Qur'an as the Forgiving and the Merciful. Everything is forgivable by Allah except
Shirk (the negation of the existence of the Singularity, Uniqueness and Oneness of the Creator.) Even so
the mercy of God is infinite. A man was once brought to the Prophet for trial because he denied the
existence of God. Upon review of the facts, it appeared that the man was in despair over a personal
tragedy. He had been found in the desert throwing his spear to the sky and screaming that he wanted to
kill God for the injustice that he had suffered. The Prophet replied, "Is it not enough that he acknowledged
the existence of God to want to kill him?." The man was set free.
Women in Islam
As in most of the nomadic tribes of the ancient world, women were deemed unimportant in pre-Islamic
Arabia. Indeed, in a society shaped by the rigors of desert life, women were relegated to the margins of
community life. The advent of Islam fundamentally altered the status of women in several ways. First, and
most importantly, it overturned tradition by according women equal status before Allah. No longer were
women denied a human face. Their souls like the souls of men were precious to Allah. They, like men,
were worthy of dignity and respect. As a result of this new status and the revolution it worked on Arab
society—women became pillars of early Muslim society and were counted among its strongest
supporters. Several women—notably Fatimah, daughter of the Prophet Muhammad and wife of Ali, the
fourth caliph—even played important roles in the propagation of the faith. To the Shia, for example;
Fatimah is an authoritative source of the Prophet's sayings and deeds. Tibetan Muslim sisters in the
doorway of their home in Lhasa. (Aramco World Magazine, January-February 1998; photo Kevin Bubriski).
The status of women under Islam also altered as a consequence of the spread of the religion itself. As
Islam became a world religion and its influence spread the character of Arab society changed, requiring
that women take a larger role in society. As men hurriedly left their flocks and businesses to fight for Islam,
women readily assumed the burdens and responsibilities of the home.
The Prophet set an example for the treatment of women in marriage through his relationship with his first
wife Khadijah. Although fifteen years his elder, Muhammad remained a faithful and devoted husband for
twenty-six years, contrary to the tradition of polygamy which prevailed at the time in Arabia. After her
death Muhammad remarried, but he always remembered Khadijah with love and spoke of her with
reverence. Khadijah was, in fact, Muhammad's first convert to Islam and his strongest supporter in the
struggle to establish the new faith. Aishah bint abu Bakr (613-678) was Muhammad's favorite wife of later
years. Noted for her education and intelligence, in particular her ability to read and write, she was often
consulted about the teachings of the Prophet after his death. She played an important role in the life of
the early community, most famously by opposing the succession of Ali after the death of Uthman, the
third khalifa. Behold! the angels said: "O Mary! God giveth thee glad tidings of a word from Him: his name
will be Christ Jesus, the son of Mary, held in honour in this world and the hereafter and of (the company
of) those nearest to God; Qur'an 3:45 The new, elevated status of women is apparent in numerous
Qur'anic proscriptions which set out women's rights and obligations. On protecting the dignity and self-
respect of women, for example, the Qur'an is emphatic and unequivocal: One of the seven hudud crimes
is maligning a woman's reputation. O Mankind: Be careful of your duty to your Lord who created its mate
and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward
Allah in who ye claim (your rights) of one another. Qur'an 4:1
O mankind! Lo! We have created you male and female and have made you nations and tribes that ye may
know one another. Lo! The noblest of you in the sight of Allah is the best in conduct.
Qur'an 49:13
"Jahimah came to the Prophet, said 'O Messenger of Allah! I intended that I should enlist in the fighting
force and I have come to consult thee.' He said: 'Then stick to her, for paradise is beneath her two feet.'"
The Prophet's Hadith
"The most perfect of the believers in faith is the best of them in moral excellence, and the best of you are
the kindest of you to their wives."
The Prophet's Hadith
The Qur'an, of course, acknowledges and makes provision for differences between men and women.
Indeed, on these differences is erected an elaborate structure of individual and social rights and
obligations. Some appear inequitable on the surface but on examination reveal a deeper logic and
reasonableness. A man, for example, stands to inherit twice as much as a woman, but then he must
provide for his own wife and family and relatives should the need arise.
The same holds true of traditional rules of dress and behavior. Women are enjoined to cover their bodies
(except for the face and hands) and lower their gaze in the presence of men not related to them.
Moreover, although women and men are subject to the same religious obligations—such as prayer,
fasting, pilgrimage to Mecca—women pray separately from men. Nonetheless, these rules of dress and
behavior—however restrictive they may appear to Western eyes—serve a social function. In societies
which by tradition provide few protections outside the family, they insure a woman's integrity and dignity.
For that reason, too, men are enjoined to lower their eyes before women and to be appropriately covered
from above the chest to the knees.
In other areas, women enjoy a strict parity with men. A woman's right to own property is just as absolute
as a man's. Male kin cannot handle a woman 5 financial interests without her permission. A woman must
specifically consent to marriage and cannot be forced to accept a husband she does not approve of. In
cases of divorce—in a prominent departure from traditional practice—women have exclusive
guardianship rights over children up to early puberty. Although a husband has the right to divorce his wife
unilaterally—a right not shared by women—a wife can divorce her husband on specific legal grounds by
court order.
In education, too, women have the same rights as men. In contemporary Muslim society, in fact, women
have attained the same levels of education as men and in many countries occupy positions of power and
influence.
Nothing in Islam prevents a woman from accomplishing herself or attaining her goals. Societies may erect
barriers, but nothing in the spirit of the Qur'an subjugates women to men. In time, of course, social
barriers will disappear—as they are disappearing now—because Muslim women will expect and demand
it. As a result, it can only be expected that women will play an increasingly larger role in Islamic society
and surpass the contributions of early Muslim women.
The parties should either hold Together on equitable terms, Or separate with kindness.
Qur'an 2:229
Lo! Allah enjoineth (orders) justice (or injustice) and kindness (or unkindness) and to give to (one's)
kinsfolk.. Qur'an 16:90
"What did the Prophet do when in his house? She said, 'He served his wife."
The Prophet's Hadith
Q.2 Discuss objectives of education given by Sir Syed Ahmed Khan.
Sir Syed was a government civil servant and s scholar. The 1857 revolt was a turning point in his life. The
following are his important works:

1) ‘’ASARUS SANADEED’’: It is an archaeological masterpiece providing a wealth of information on

countless historical monuments in Delhi from the eight hundred long Muslim rule. This book was
published in 1847.

2) ‘‘ASBAB-E-BAGHAWAT-E-HIND’’- (The causes of Indian Revolt) This book was published in 1859 after
the 1857 revolt after witnessing the atrocities committed by the British on the inhabitants of Delhi. He
saw an uncle, a cousin and an aunt dying before his eyes. He saved his mother but she died due to
privations she had experienced. Muslims were the main targets of the government’s wrath.

3) THE ALIGARH INSTITUTE GAZETTE - It was an organ of the Scientific Society started in 1866. It made
the people think and use their wisdom.

4) ‘’TEHZIB-UL-AKHLAQ’’ – It succeeded in making people realise the value of modern knowledge. It

also gave new directions to Muslim social and political thoughts.

GOLDEN SAYINGS
1) Sons (of MAO college later AMU)) shall go forth throughout the length and breath of the land to
preach the message of free inquiry, of large-hearted toleration and of pure morality.

1. Acquisition of knowledge of science and technology is the only solution for the problems of Muslims.

2. Call me by whatever names you like. I will not ask you for my salvation. But please take pity of your
children. Do something for them (send them to the school), lest you should have to repent (by not
sending them)

3. We will remain humiliated and rejected if we do not make progress’’ (in scientific field)

4. Get rid of old and useless rituals. These rituals hinder human progress.

5. Superstition cannot be the part of Iman (faith).

6. The first requisite for the progress of a nation is the brotherhood and unity amongst sections of the
society.

7. Yes the main purpose of this college (MAO) is to impart modern education to Muslims who are
suffering because of lack of it but this institution is for all, Hindus and Muslims alike. Both of them need
education.

8. We (Hindus and Muslims) eat the same crop, drink water from the same rivers and breathe the same
air. As a matter of fact Hindus and Muslims are the two eyes of the beautiful bride that is Hindustan.
Weakness of any one of them will spoil the beauty of the bride (dulhan)
9. We (Hindus and Muslim) have evolved a new language Urdu

10. I wish that youth of India should follow the example of young men and women of England who are
religiously engaged in the hard work of industrial development of their country” (During the stay of Sir
Syed in England).

11. Look forward, learn modern knowledge, and do not waste time in studies of old subjects of no value.

12. Ijtihad (innovation, re-interpretation with the changing times) is the need of the hour. Give up taqlid
(copying and following old values).

13. Do not show the face of Islam to others; instead show your face as the follower of true Islam
representing character, knowledge, tolerance and piety.

14. We should not (by remaining ignorant and illiterate) tarnish the image of our able elders.

15. All human beings are our brother and sisters. Working for their welfare is obligatory for Muslims.

16. Remember that the words Hindu and Muslim are only meant for religious distinction: otherwise all
persons who reside in this country belong to one and the same nation.

ACHIEVEMENTS
Sir Syed's greatest achievement was his Aligarh Movement, which was nothing but an educational
venture. He established schools at Muradabad in 1859 and Ghazipur in 1863. He also founded a scientific
society in 1864. When Sir Syed was posted at Aligarh in 1867, he started the Muhammadan Anglo-
Oriental School in the city. During his visit to England in 1869, he studied the British educational system
and appreciated it.

Sir Syed wanted MAO College to act as a bridge between the old and the new systems. His famous quote
is that ‘’a true Muslims is one who must have the holy Quran in one hand and the science in the other’’.
Today we can see the Aligarh Muslim University offering different courses like Medical, Engineering,
Science, Arts, Management, Languages etc.

Sir Syed’s aim was not just to establish a college at Aligarh but he was interested in spreading education
and empowerment among the people by establishing educational institutions in every nook and corner
of the country. He, therefore, started an organisation called ‘’All India Muslim Educational
Conference’’to achieve this goal. It motivated the Muslims to open a number of educational institutions
in India.

Although the Indian Muslim community has made some good progress in the educational arena, still
they have to go a long way to achieve the goal that Sir Syed visualised. Only the vision and enthusiasm
of Sir Syed can help us - Muslims to improve our educational and economic conditions further. It
is,therefore, incumbent for us to revive the Aligarh movement once again to make the people
understand the value of modern education fully.

I take this opportunity to request the Vice-Chancellor, Aligarh Muslim University to start a movement
and come to the rescue of the suffering Muslim community in India. There is no point in blaming others.
One feels that the main cause for our backwardness is lack of education. Education alone in the present
context can empower us and nothing else. We can create a modern Islamic society only by taking
Muslims to modern professional education like medical, engineering, teaching, management etc. No
options or short cuts at all. God has given the eyes to see and mind to analyse. We must see what is
happening around us and use our intellect to arrive at a conclusion. This is what Allah wants us to do.
There is no point in toeing an outdated concept and blaming fate for every misery. Dr. Allama
Mohammed Iqbal’s call should be taken seriously and march forward. He has said beautifully in the
couplet which we read and hear quite often sometimes it echoes even in the Parliament but we do not
give serious thought to it.

Khudi ko kar buland itna ki har taqdeer say pahlay,

Khuda banday say khud poochay bata teri raza kya hai
(Raise your position so much that God himself may ask you ‘’tell me what is it that you want?’’).

It echoes the holy Quranic strong dictate that we should endeavour to achieve his rewards. In short we
must develop a scientific temper among the people as the holy Quran says in different verses. We are
mainly responsible for backwardness.

Sir Syed also brought out a journal ‘Tehzibul Akhlaq’ and succeeded in infusing a new desire amongst
Muslims for acquiring modern knowledge.

Sir Syed finally reached to the conclusion that lack of education was the main cause of the backwardness
of the community.

Sir Syed became successful in his mission and gave a firm foundation of Aligarh College (Mohammedan
Anglo-Oriental College) which afterwards became Aligarh Muslim University by an act of the
government. It is meant for all- Muslims as well as non-Muslim students. All live and study here in a
friendly and peaceful atmosphere. It has got a rich cultural heritage, which is its special and inimitable
one.

The intellectuals produced in large numbers by Aligarh Muslim University served and continue to serve
the country in various capacities. The first graduate of this University was the great revolutionary Raja
Mahendra Pratap Singh. The late Dr. Zakir Hussain, former President of India and Dr. Syed Mahmood
were also Aligarh educated dignitaries. The university has produced innumerable doctors, engineers,
teachers, scientists, poets, writers, journalists, etc.

EDUCATIONAL REVOLUTION
The Aligarh movement launched by Sir Syed Ahmed Khan influenced the Muslims in the country,
particularly in South India. The Souvenir brought out on the occasion of the Centenary Celebration of
Ambur Muslim Educational Society on 4th September 2006 mentions as follows inter-alia:
Sir Syed organised the Mohammedan (later Muslim) Educational Conference. Its branches were
established in cities and towns to report on the educational needs of the community. This conference
used to meet annually at several important cities in the country and carried the message of modern
education far and wide.

The 5th session of the Conference was held at Madras in 1901 and set in a brainwave all over the South.
Like their brethren in other parts of the country the Muslims of the Madras presidency were also
antagonistic towards the English education and therefore they were far behind their other fellow
countrymen in public service. Nawab Mohsinul Mulk Mohsinud Dowla from Aligarh inspired the
Conference with the saga of adventure which Sir Syed has brought into being in the North.

On 16th December 1905 the Management of the Chowk Masjid madrasa which was in existence then
was taken over and later re-named as Madrasa-e-Mazharul Uloom. Janab T.Abdullah sahib visited
Aligarh, observed the educational developments there and inspired by it prepared a plan for a Muslim
school in Ambur meant for all religions and communities without any discrimination whatsoever. It was
primarily his aim to create for young Muslims a good institution for their educational, cultural and social
developments.

Many educational institutions came up in Tamil Nadu as a result of the Aligarh movement. Today by the
grace of Allah there are 11 (eleven) full fledged engineering colleges and hundreds of Science and Arts
Colleges, Higher Secondary and Elementary Schools in difference parts of Tamil Nadu. Many Muslim
organisations like All India Islamic Foundation, Sadaq Trust, The South India Education Trust, The
Muslim Educational Association of Southern India, Ambur Muslim Educational Society, Vaniyambadi
Muslim Educational Society etc. have been playing a very important role in establishing institutions and
imparting modern education to Muslims and non-Muslims alike.

RATIONAL APPROACH
Muslims were in the forefront in the struggle for freedom. They suffered a lot. Many Ulema (religious
scholars) were hanged in Delhi and other places. Sir Syed was worried. He was of the view that Muslims
should not be so vigorous in opposing the British at their own cost and ignore everything including
education and government placements.

Sir Syed wanted Muslims to have friendship with the British if they want to take their due rights. He
quoted the examples of other religious communities benefiting from the government. While he tried his
best to convince the British that Muslims were not against them, he persuaded the Muslims repeatedly
to befriend the British to achieve their goals. He also wrote many books and published journals to
remove the misunderstanding between Muslims and the British by writing booklets like "Loyal
Muhammadans of India" and "Cause of Indian Revolt". Sir Syed asked the Muslims of his time not to
participate in politics unless and until they got modern education. He was of the view that Muslims could
not succeed in the field of Western politics without knowing the system. He was invited to attend the
first session of the Indian National Congress and to join the organization but he refused to accept the
offer. He gave importance to the education of the Muslim community and succeeded in it. His
institutions such as the College and the Muslim Educational Conference continued to influence
intellectuals till this day and will continue to do so in the years to come unhindered.
Sir Syed Ahmed Khan, once said poverty results in increased crime rate. “We have a solution to poverty
and crimes in development of knowledge economy.” He maintained that acquiring the knowledge of
Quran is imperative side-by-side with pursuance of modern education.
Pakistani nation is indebted to Sir Syed Ahmed Khan, who was a visionary and laid the foundation of
educational institutions like Government Muhammad Anglo Oriental College in the Sub-Continent.
Sir Syed was a visionary leader who pulled the downtrodden Muslims out of the darkness of ignorance.
Sir Syed Ahmed Khan awakened the Muslims and rectified their direction in difficult times by guiding them
towards acquiring education. He stressed the need for following Sir Syed Ahmed Khan teachings in order
to make Pakistan a prosperous country. The nation is duty bound to remember its heroes who contributed
to the well-being of Muslims.
Sir Syed Ahmad Khan was a great reformer, educator, jurist and politician of the 19th century, but he may
rightly be called the chief architect and inspired the thought process and philosophy that ultimately led
to the creation of Pakistan.
He was the unique force that pushed the discouraged Muslims of the post-1857 India to empower
themselves by acquiring education. Sir Syed Ahmed Khan, in his teachings, has stressed significantly upon
the training of youth in the light of Islam. Sir Syed Ahmed Khan did preach acquiring modern education,
but he never allowed any compromise on commandments of Quran and Sunnah.
Sir Syed’s greatest achievement was his Aligarh Movement, which was primarily an educational venture.
He established Gulshan School at Muradabad in 1859, Victoria School at Ghazipur in 1863, and a scientific
society in 1864.
When Sir Syed was posted at Aligarh in 1867, he started the Muhammadan Anglo-Oriental School in the
city. He got the opportunity to visit England in 1869-70. During his stay, he studied the British educational
system and appreciated it. On his return home he decided to make M. A. O. High School on the pattern of
British boarding schools. The School later became a college in 1875.
The status of University was given to the college after the death of Sir Syed in 1920. M. A. O. High School,
College and University played a big role in the awareness of the Muslims of South Asia.
Unlike other Muslim leaders of his time, Sir Syed was of the view that Muslims should have friendship
with the British if they want to take their due rights. To achieve this he did a lot to convince the British
that Muslims were not against them. On the other hand, he tried his best to convince the Muslims that if
they did not befriend the British, they could not achieve their goals.
Sir Syed wrote many books and journals to remove the misunderstandings between Muslims and the
British. The most significant of his literary works were his pamphlets “Loyal Muhammadans of India” and
“Cause of Indian Revolt”.
He also wrote a commentary on the Bible, in which he attempted to prove that Islam is the closest religion
to Christianity. Sir Syed asked the Muslims of his time not to participate in politics unless and until they
got modern education. He was of the view that Muslims could not succeed in the field of Western politics
without knowing the system.
He was invited to attend the first session of the Indian National Congress and to join the organization but
he refused to accept the offer. He also asked the Muslims to keep themselves away from the Congress
and predicted that the party would prove to be a pure Hindu party in the times to come.
By establishing the Muhammadan Educational Conference, he provided Muslims with a platform on which
he could discuss their political problems. In the beginning of 1898 he started keeping abnormally quiet.
For hours he would not utter a word to friends who visited him.
His family on the maternal and paternal side had close contacts with the Mughal court. His maternal
grandfather, Khwajah Farid was a Wazir in the court of Akbar Shah II. His paternal grandfather Syed Hadi
held a mansab and the title of Jawwad Ali Khan in the court of Alamgir II. His father, Mir Muttaqi, had
been close to Akbar Shah since the days of his prince-hood. Syed Ahmad’s mother, Aziz-un-Nisa, took a
great deal of interest in the education and upbringing of her son. She imposed a rigid discipline on him
and Sir Syed himself admitted that her supervision counted for much in the formation of his character.
The early years of Sir Syed’s life were spent in the atmosphere of the family of a Mughal noble. There was
nothing in young Syed’s habits or behavior to suggest that he was different from other boys, though he
was distinguished on account of his extraordinary physique. As a boy he learnt swimming and archery,
which were favorite sports of the well-to-do class in those days.
Sir Syed received his education under the old system. He learnt to read the Holy Quran under a female
teacher at his home. After this, he was put in the charge of Maulvi Hamid-ud-Din, the first of his private
tutors. Having completed a course in Persian and Arabic, he took to the study of mathematics, which was
a favorite subject of the maternal side of his family. He later became interested in medicine and studied
some well-known books on the subject. However, he soon gave it up without completing the full course.
At the age of 18 or 19 his formal education came to an end but he continued his studies privately. He
started taking a keen interest in the literary gatherings and cultural activities of the city. The death of his
father in 1838 left the family in difficulties. Thus young Syed was compelled at the early age of 21 to look
for a career. He decided to enter the service of the East India Company.
Q.3 Write down the views of Muslim philosophers on the nature of education and training in Islam.
The word Islam defined by the Quran itself means submission to the Supreme Being and compliance with
His laws, which constitutes Nature. Islam lays special emphasis on the acquisition of knowledge. Concept
of vicegerent of man: According to Quran, Allah has made man as a vicegerent due to knowledge (IIm-ul-
Asma), when angels argues about the vicegerent of man than Allah (SWT) taught Adam the names of some
things and then Adam told them and hence proved his ability for vicegerent on earth. This shows the
importance of acquiring knowledge from the Quranic point of view (Surah AL-Baqra Foruth Ruku). It is
obligatory alike for both Muslim male and female. Knowledge is of two types, revealed knowledge and
acquired knowledge. Revealed knowledge has been given to human beings, through prophets by Allah.
Acquired knowledge is that which is being acquired by the human beings though the study of natural
phenomena, attitude of man and through the study of society. Quran says that for the prosperous life on
earth both kinds of knowledge, revealed and acquired is necessary. It shows the basis of the educational
set-up in Islam where the children are not only equipped with religious knowledge but also with acquired
that is scientific knowledge so that they can live a righteous and prosperous life. That is why the knowledge
in Islam is considered as the greatest gift of Allah to Man. It helps man to attain righteous and prosperous
life. Education is the process through which knowledge is transmitted from a section of society to another
section. It also reflects the philosophy on which it is based. Islamic philosophy derives its origin from the
spirit of teachings of the Quran and Hadith (the saying of the Holy Prophet may peace be upon him). The
Qayas and Fiqqah, are also the crucial components. The word Quran literally means reading or recitation.
Islamic education aims to discovering and formulating Allah’s will.
Quran indicated basic principles that lead a Muslim to observation of the universe and Nature, where he
can find the answers to many question by his own efforts.
We would certainly appreciate that how nicely Quran gives hints in respect of various branches of learning
and advises man to use intellect. So much so that Quran says in Surah Al-Aaraf that those who do not us
their abilities us as intellect, eyes and ears will enter into the fire of hell because they are inferior than
animals. It should be noted that the Quran explains the actual practical shape of life by demarking the
borders of the various aspect of life. Quran being a complete code of life says “We have sent down to you
the book, as an explanation for everything.” The Quranic text is divided into 114 chapters. Each chapter is
called “Surah” which consist of a certain number of verses each called “Ayah”.
The revelations continued in Quran were not all revealed on one occasion but at long intervals and in
response to special needs to the prophet (peace be upon him) lived at Mecca for thirteen years and at
Medina for ten years. The revelations which the Prophet (peace be upon him) received in Mecca period
are mostly concerned with general percepts that urges strongly and earnestly the man to righteousness.
Quran is not a book of science or any other particular field of knowledge but it deals, mainly with basis
principals of human life. Therefore, Quranic concept of education is that it explicitly teaches its readers
principles in each and every sphere of life so that its followers have complete knowledge about their
pattern of life. Quran is the fountain head of wisdom, from which all other sources of knowledge derive
their authority. It consist of very words of Allah, revealed on Prophet Muhammad (Peace be upon him) in
twenty three years, first in Mecca and completed in Medina. The Holy Quran says, “This day have I
perfected for you, your religion and completed My favor on your, and chosen for you Islam as a religion.
Islamic education system comprises of the following principles: 1. Belief in the oneness, immateriality,
absolute power, mercy and supreme compassionateness of the Creator.

1) Charity and brotherhood among mankind.

2) Subjugation of passion.
3) The outpouring of a grateful heart to the Giver of all good.
4) Accountability of human actions in another existence.
5) Developing a sense of social consciousness i.e. enjoining what is right and forbidding what is wrong.
The next source of Islamic foundations of education is the Hadith, Ahadith as plural. Hadith derives its
authority and validity from Holy Quran. Quran says ‘obey Allah and obey the Messenger’ (4:49). Thus,
Hadith offers best explanation or interpretation to Quran.
Ahadith are not only explanatory to the Quranic text but also complementary to it. Prophet (peace be
upon him) is a teacher appointed by Allah who not only teaches the Book and philosophy but purifies the
soul as well. He (peace be upon him), himself was a role model who presented ideal practical life in the
light of those limits enunciated by the Quran. Thus, the Quran declared the Prophet (peace be upon him)
to be the interpreter of Quranic texts. Hadith is the index and vehicle of the Sunnah which gives concrete
shape to the Quranic teachings. A Hadith is a statement of the Prophet (peace be upon him). A sunnah
may be embodied in a Hadith, but is not itself a Hadith. His (peace be upon him) Sunnah is both an
instrument for the institutionalization and practice of Allah’s will, as well as a strong force for the
propagation of Islam. As we studied earlier that the man is expected to learn through experiments on the
foundations given by the Quran and whose example is preserved in the life, activities and saying of
Prophet (peace be upon him). The Prophet (peace be upon him) before emigration (Hijrat) to Medina
deputed a teacher, there to arrange the education of the believers. After the Hijrat, the Prophet’s Mosque
in Medina became the center of education. A covered platform called Suffa, was built in front of the
Prophet (peace be upon him) house to give instructions in the Quran and Hadith. On the other hand the
Prophet’s wives (MAPT) were in charge of the education of women.
The foundations laid by Hadith and Sunnah for Islamic education is that children should not only be taught
theoretically but there should be a practical guidance for them to adapt in practical life. That is why
prophet Muhammad (PBUH) was given the task to teach his companions, Quran, practically.
There are hundreds of Hadith which emphasize on necessity and supreme value of gaining knowledge.
Some of them are the following:
He dies not who takes from learning.
The ink of the scholar is more holy than the blood of the martyr.
He who leaves home in search of knowledge walks in the path of Allah.
The acquisition of knowledge is a duty incumbent on every Muslim male or female.
Seek after knowledge even though it may in China.
To be present in a circle of learned men is better than prostrating oneself in prayer a thousand times or
visiting a thousand sick persons and attend a thousand funerals.
A word of wisdom is like the lost treasure of a believer who has got the best right to secure it wherever
he might have found it.
Islam has, from its inception, placed a high premium on education and has enjoyed a long and rich
intellectual tradition. Knowledge ('ilm) occupies a significant position within Islam, as evidenced by the
more than 800 references to it in Islam's most revered book, the Koran. The importance of education is
repeatedly emphasized in the Koran with frequent injunctions, such as "God will exalt those of you who
believe and those who have knowledge to high degrees" (58:11), "O my Lord! Increase me in knowledge"
(20:114), and "As God has taught him, so let him write" (2:282). Such verses provide a forceful stimulus
for the Islamic community to strive for education and learning. Islamic education is uniquely different
from other types of educational theory and practice largely because of the all-encompassing influence of
the Koran. The Koran serves as a comprehensive blueprint for both the individual and society and as the
primary source of knowledge. The advent of the Koran in the seventh century was quite revolutionary for
the predominantly illiterate Arabian society. Arab society had enjoyed a rich oral tradition, but the Koran
was considered the word of God and needed to be organically interacted with by means of reading and
reciting its words. Hence, reading and writing for the purpose of accessing the full blessings of the Koran
was an aspiration for most Muslims. Thus, education in Islam unequivocally derived its origins from a
symbiotic relationship with religious instruction. Thus, in this way, Islamic education began. Pious and
learned Muslims (mu' allim or mudarris), dedicated to making the teachings of the Koran more accessible
to the Islamic community, taught the faithful in what came to be known as the kuttāb (plural, katātīb).
The kuttāb could be located in a variety of venues: mosques, private homes, shops, tents, or even out in
the open. Historians are uncertain as to when the katātīb were first established, but with the widespread
desire of the faithful to study the Koran, katātīb could be found in virtually every part of the Islamic empire
by the middle of the eighth century. The kuttāb served a vital social function as the only vehicle for formal
public instruction for primary-age children and continued so until Western models of education were
introduced in the modern period. Even at present, it has exhibited remarkable durability and continues to
be an important means of religious instruction in many Islamic countries.
The curriculum of the kuttāb was primarily directed to young male children, beginning as early as age four,
and was centered on Koranic studies and on religious obligations such as ritual ablutions, fasting, and
prayer. The focus during the early history of Islam on the education of youth reflected the belief that
raising children with correct principles was a holy obligation for parents and society. As Abdul Tibawi
wrote in 1972, the mind of the child was believed to be "like a white clean paper, once anything is written
on it, right or wrong, it will be difficult to erase it or superimpose new writing upon it" (p. 38). The
approach to teaching children was strict, and the conditions in which young students learned could be
quite harsh. Corporal punishment was often used to correct laziness or imprecision. Memorization of the
Koran was central to the curriculum of the kuttāb, but little or no attempt was made to analyze and discuss
the meaning of the text. Once students had memorized the greater part of the Koran, they could advance
to higher stages of education, with increased complexity of instruction. Western analysts of
the kuttāb system usually criticize two areas of its pedagogy: the limited range of subjects taught and the
exclusive reliance on memorization. The contemporary kuttāb system still emphasizes memorization and
recitation as important means of learning. The value placed on memorization during students' early
religious training directly influences their approaches to learning when they enter formal education
offered by the modern state. A common frustration of modern educators in the Islamic world is that while
their students can memorize copious volumes of notes and textbook pages, they often lack competence
in critical analysis and independent thinking.
During the golden age of the Islamic empire (usually defined as a period between the tenth and thirteenth
centuries), when western Europe was intellectually backward and stagnant, Islamic scholarship flourished
with an impressive openness to the rational sciences, art, and even literature. It was during this period
that the Islamic world made most of its contributions to the scientific and artistic world. Ironically, Islamic
scholars preserved much of the knowledge of the Greeks that had been prohibited by the Christian world.
Other outstanding contributions were made in areas of chemistry, botany, physics, mineralogy,
mathematics, and astronomy, as many Muslim thinkers regarded scientific truths as tools for accessing
religious truth.
Gradually the open and vigorous spirit of enquiry and individual judgment (ijtihād) that characterized the
golden age gave way to a more insular, unquestioning acceptance (taqlīd) of the traditional corpus of
authoritative knowledge. By the thirteenth century, according to Aziz Talbani, the 'ulama' (religious
scholars) had become "self-appointed interpreters and guardians of religious knowledge.… learning was
confined to the transmission of traditions and dogma, and [was] hostile to research and scientific inquiry"
(p. 70). The mentality of taqlīd reigned supreme in all matters, and religious scholars condemned all other
forms of inquiry and research. Exemplifying the taqlīd mentality, Burhän al-Din al-Zarnüji wrote during the
thirteenth century, "Stick to ancient things while avoiding new things" and "Beware of becoming
engrossed in those disputes which come about after one has cut loose from the ancient authorities" (pp.
28, 58). Much of what was written after the thirteenth century lacked originality, and it consisted mostly
of commentaries on existing canonical works without adding any substantive new ideas. The lethal
combination of taqlīd and foreign invasion beginning in the thirteenth century served to dim Islam's
preeminence in both the artistic and scientific worlds.
Despite its glorious legacy of earlier periods, the Islamic world seemed unable to respond either culturally
or educationally to the onslaught of Western advancement by the eighteenth century. One of the most
damaging aspects of European colonialism was the deterioration of indigenous cultural norms through
secularism. With its veneration of human reason over divine revelation and its insistence on separation
of religion and state, secularism is anathema to Islam, in which all aspects of life, spiritual or temporal, are
interrelated as a harmonious whole. At the same time, Western institutions of education, with their
pronounced secular/religious dichotomy, were infused into Islamic countries in order to produce
functionaries to feed the bureaucratic and administrative needs of the state. The early modernizers did
not fully realize the extent to which secularized education fundamentally conflicted with Islamic thought
and traditional lifestyle. Religious education was to remain a separate and personal responsibility, having
no place in public education. If Muslim students desired religious training, they could supplement their
existing education with moral instruction in traditional religious schools–the kuttāb. As a consequence,
the two differing education systems evolved independently with little or no official interface. The Arabic
language has three terms for education, representing the various dimensions of the educational process
as perceived by Islam. The most widely used word for education in a formal sense is ta'līm, from the
root 'alima (to know, to be aware, to perceive, to learn), which is used to denote knowledge being sought
or imparted through instruction and teaching. Tarbiyah, from the root raba (to increase, to grow, to rear),
implies a state of spiritual and ethical nurturing in accordance with the will of God. Ta'dīb, from the
root aduba (to be cultured, refined, well-mannered), suggests a person's development of sound social
behavior. What is meant by sound requires a deeper understanding of the Islamic conception of the
human being.
Education in the context of Islam is regarded as a process that involves the complete person, including
the rational, spiritual, and social dimensions. As noted by Syed Muhammad al-Naquib al-Attas in 1979,
the comprehensive and integrated approach to education in Islam is directed toward the "balanced
growth of the total personality…through training Man's spirit, intellect, rational self, feelings and bodily
senses…such that faith is infused into the whole of his personality" (p. 158). In Islamic educational theory
knowledge is gained in order to actualize and perfect all dimensions of the human being. From an Islamic
perspective the highest and most useful model of perfection is the prophet Muhammad, and the goal of
Islamic education is that people be able to live as he lived. Seyyed Hossein Nasr wrote in 1984 that while
education does prepare humankind for happiness in this life, "its ultimate goal is the abode of permanence
and all education points to the permanent world of eternity" (p. 7). To ascertain truth by reason alone is
restrictive, according to Islam, because spiritual and temporal reality are two sides of the same sphere.
Many Muslim educationists argue that favoring reason at the expense of spirituality interferes with
balanced growth. Exclusive training of the intellect, for example, is inadequate in developing and refining
elements of love, kindness, compassion, and selflessness, which have an altogether spiritual ambiance
and can be engaged only by processes of spiritual training.
Education in Islam is twofold: acquiring intellectual knowledge (through the application of reason and
logic) and developing spiritual knowledge (derived from divine revelation and spiritual experience).
According to the worldview of Islam, provision in education must be made equally for both. Acquiring
knowledge in Islam is not intended as an end but as a means to stimulate a more elevated moral and
spiritual consciousness, leading to faith and righteous action.
Q.4 Write short notes on the following.
(i) Integration of Islamic curricula
The term “guidance” always brings to one’s mind the notion of spiritual instruction and direction.
However, in the case of God Almighty and His constant and widespread grace, we cannot confine this
term to such a narrow sense. A study of the great organization of the cosmos and the intricate detail of
our own creation makes us reach the conclusion that the system of existence is founded on a set of
essential principles in which every creation and phenomenon has its particular place and role. The Creator
has guided every one of His creations according to its nature and composition and has prepared a program
for every aspect and phase of its existence.
It is not possible for a creature to acquire existence or reach perfection and yet be independent of God’s
nurturing influence; giving new life, bestowing bounties and conferring favours are amongst the
distinctive prerogatives of the Creator, and the signs of this invigoration and constant bestowal and favour
are clearly evident and manifest in every creation:
1. Existential or universal guidance (hidayat-e takwini)
Muslim thinkers unanimously agree that within the scheme of creation, God guides every creature
towards its physical perfection; from the smallest cell, whose internal processes are governed by a special
system, to the most magnificent phenomena in the cosmos – despite all their wonders, whenever they
attain a certain station, they require and receive the guidance reserved for that station.
Indeed, everything is in utter need of Him so that not only may He allow it to achieve its inner potential,
but also so that he may gently coax it along the correct direction of development through His permeating
radiance. If it was not for this guidance, the entire universe would never be able to stand fast and become
stable – in fact, it would not be able to even realise a tinge of existence.
2. Legislative or prescriptive guidance (hidayat-e tashri’i)
Just as the order of life has originated from the boundless wisdom and knowledge of God, guidance about
the purpose of man in the system of existence is likewise from God, because the necessary consequence
of life and intellect is to have an objective and goal. Aside from the intuitive knowledge that is inherent in
every human being and which assists him in recognizing certain truths so that he may freely, without any
preconceptions, choose his path based on this essential inner faculty (fitra), external guidance that would
strengthen and support the intellect and thefitra is also necessary. This is so that he may reform the
rebellious and immoderate elements in his temperament as well as protect his intellect and fitra from
perversion.
Just as God Almighty guided man to seek physical perfection through the instinct of self-interest, He
likewise guided him to reach human perfection through the agency of legislative or prescriptive directives,
in addition to the guidance of the fitra. This is because when existential guidance encounters self-interest,
it requires some assistance.
God appointed Prophets (A) to come to the aid of man, to take his hand and introduce him to the subtle
cognitive abilities latent in his own fitra and to enliven his positive and noble inclinations and motivations
and inspire him to use these faculties in the manner they were meant to be used, and point out to him all
the impediments that might obstruct his journey towards perfection.
It should be noted that this guidance is a manifestation of God’s grace and a preparation to examine the
worthiness of the individual and to determine the kind of reward he will earn through his actions; it is not
mean to divest man of choice or the power of independent rational thought and to extinguish the radiance
of his free will, rather this is the manner in which the measure of the excellences and failures of individuals
is manifested. Every human being can use the internal and external Divine guidance at his disposal to
ennoble his actions and ascend the ladder towards intellectual maturity and perfection. Indeed, the path
to perfection does not accept stagnation and man’s ascent will not take place until he consciously takes
steps to fundamentally transform himself.
3. Guidance about the needs of life (hidayat-e zisti)
When we look at the life forms that inhabit the world as a whole and analyse their various aspects, we
find that all members of this system occupy a position appropriate to their specific status. And when a
particular subset of the creation is subjected to the laws of nature it starts to flourish in its preordained
direction. From this perspective we can clearly see the general equilibrium that exists in the world
between these members of creation (in the human, animal and plant kingdoms), all of whom possess their
own intrinsic guidance.
When we analyse the characteristics of animals we conclude that their natural constitutions and habitats
are totally different from that of plant matter, because nature does not place their sustenance at their
disposal; rather animals have to ceaselessly forage and hunt to provide food for themselves, and obviously
this necessitates the development of the appropriate tools and appendages for the task.
However, man who has reached higher stations and who possesses a determined and free will, is still at a
lower level when it comes to his instincts. His physical constitution is comparatively weak and poorly
equipped and he is much less able to withstand physical trauma than animals; indeed, it takes him many
years to become self-sufficient and able to cater for his own needs. These particular characteristics which
embrace all creatures are the means to the gradual progression towards perfection.
(ii) Revision of curriculumis a continuous process
Islam has, from its inception, placed a high premium on education and has enjoyed a long and rich
intellectual tradition. Knowledge ('ilm) occupies a significant position within Islam, as evidenced by the
more than 800 references to it in Islam's most revered book, the Koran. The importance of education is
repeatedly emphasized in the Koran with frequent injunctions, such as "God will exalt those of you who
believe and those who have knowledge to high degrees" (58:11), "O my Lord! Increase me in knowledge"
(20:114), and "As God has taught him, so let him write" (2:282). Such verses provide a forceful stimulus
for the Islamic community to strive for education and learning. Islamic education is uniquely different
from other types of educational theory and practice largely because of the all-encompassing influence of
the Koran. The Koran serves as a comprehensive blueprint for both the individual and society and as the
primary source of knowledge. The advent of the Koran in the seventh century was quite revolutionary for
the predominantly illiterate Arabian society. Arab society had enjoyed a rich oral tradition, but the Koran
was considered the word of God and needed to be organically interacted with by means of reading and
reciting its words. Hence, reading and writing for the purpose of accessing the full blessings of the Koran
was an aspiration for most Muslims. Thus, education in Islam unequivocally derived its origins from a
symbiotic relationship with religious instruction. Thus, in this way, Islamic education began. Pious and
learned Muslims (mu' allim or mudarris), dedicated to making the teachings of the Koran more accessible
to the Islamic community, taught the faithful in what came to be known as the kuttāb (plural, katātīb).
The kuttāb could be located in a variety of venues: mosques, private homes, shops, tents, or even out in
the open. Historians are uncertain as to when the katātīb were first established, but with the widespread
desire of the faithful to study the Koran, katātīb could be found in virtually every part of the Islamic empire
by the middle of the eighth century. The kuttāb served a vital social function as the only vehicle for formal
public instruction for primary-age children and continued so until Western models of education were
introduced in the modern period. Even at present, it has exhibited remarkable durability and continues to
be an important means of religious instruction in many Islamic countries.
The curriculum of the kuttāb was primarily directed to young male children, beginning as early as age four,
and was centered on Koranic studies and on religious obligations such as ritual ablutions, fasting, and
prayer. The focus during the early history of Islam on the education of youth reflected the belief that
raising children with correct principles was a holy obligation for parents and society. As Abdul Tibawi
wrote in 1972, the mind of the child was believed to be "like a white clean paper, once anything is written
on it, right or wrong, it will be difficult to erase it or superimpose new writing upon it" (p. 38). The
approach to teaching children was strict, and the conditions in which young students learned could be
quite harsh. Corporal punishment was often used to correct laziness or imprecision. Memorization of the
Koran was central to the curriculum of the kuttāb, but little or no attempt was made to analyze and discuss
the meaning of the text. Once students had memorized the greater part of the Koran, they could advance
to higher stages of education, with increased complexity of instruction. Western analysts of
the kuttāb system usually criticize two areas of its pedagogy: the limited range of subjects taught and the
exclusive reliance on memorization. The contemporary kuttāb system still emphasizes memorization and
recitation as important means of learning. The value placed on memorization during students' early
religious training directly influences their approaches to learning when they enter formal education
offered by the modern state. A common frustration of modern educators in the Islamic world is that while
their students can memorize copious volumes of notes and textbook pages, they often lack competence
in critical analysis and independent thinking.
During the golden age of the Islamic empire (usually defined as a period between the tenth and thirteenth
centuries), when western Europe was intellectually backward and stagnant, Islamic scholarship flourished
with an impressive openness to the rational sciences, art, and even literature. It was during this period
that the Islamic world made most of its contributions to the scientific and artistic world. Ironically, Islamic
scholars preserved much of the knowledge of the Greeks that had been prohibited by the Christian world.
Other outstanding contributions were made in areas of chemistry, botany, physics, mineralogy,
mathematics, and astronomy, as many Muslim thinkers regarded scientific truths as tools for accessing
religious truth.
Gradually the open and vigorous spirit of enquiry and individual judgment (ijtihād) that characterized the
golden age gave way to a more insular, unquestioning acceptance (taqlīd) of the traditional corpus of
authoritative knowledge. By the thirteenth century, according to Aziz Talbani, the 'ulama' (religious
scholars) had become "self-appointed interpreters and guardians of religious knowledge.… learning was
confined to the transmission of traditions and dogma, and [was] hostile to research and scientific inquiry"
(p. 70). The mentality of taqlīd reigned supreme in all matters, and religious scholars condemned all other
forms of inquiry and research. Exemplifying the taqlīd mentality, Burhän al-Din al-Zarnüji wrote during the
thirteenth century, "Stick to ancient things while avoiding new things" and "Beware of becoming
engrossed in those disputes which come about after one has cut loose from the ancient authorities" (pp.
28, 58). Much of what was written after the thirteenth century lacked originality, and it consisted mostly
of commentaries on existing canonical works without adding any substantive new ideas. The lethal
combination of taqlīd and foreign invasion beginning in the thirteenth century served to dim Islam's
preeminence in both the artistic and scientific worlds.
Despite its glorious legacy of earlier periods, the Islamic world seemed unable to respond either culturally
or educationally to the onslaught of Western advancement by the eighteenth century. One of the most
damaging aspects of European colonialism was the deterioration of indigenous cultural norms through
secularism. With its veneration of human reason over divine revelation and its insistence on separation
of religion and state, secularism is anathema to Islam, in which all aspects of life, spiritual or temporal, are
interrelated as a harmonious whole. At the same time, Western institutions of education, with their
pronounced secular/religious dichotomy, were infused into Islamic countries in order to produce
functionaries to feed the bureaucratic and administrative needs of the state.
Q.5 Critically examine the student teacher relationship.
There is very useful information for those who need to know the importance of the teacher-student
relationship. Here you will find the ways how to build a positive and supportive teacher-student
relationship.
The relationship between a teacher and his students is one of the most influential factors in a learning
environment. This is a key element affecting students’ progress, engagement of school and academic
motivation, a teacher-student relationship from the basis of the social context also.
Interactions between teacher and student are not only affected by many factors like gender but in turn,
also affect behaviour and academic outcomes of students.
Positive and supportive relationships between students and teacher ultimately increase an intelligence of
belonging and motivate students to willingly take part in different classroom activities.
It is very important that the interaction between a teacher and his student should be supportive of the
learning environment. The relationship between teacher and student has been found to have immense
effects on learning and schooling experience of the student.
An educator should plan to enhance their communications with students to allow for quality learning.
If the relationship between teacher and student is positive, it has several benefits at all levels of an
educational establishment, inside the classroom and across the whole school environment.
There are a number of advantages from increased engagement to the self-esteem of establishing a
positive teacher-student relationship between instructors and pupils of all age groups.
The presence of positive student-teacher interactions alone does not change to academic success, but
learners that create a strong bond with their tutor to perform better than those learners who have some
conflict with their teachers.
Teachers can help in improving the academic success of the students by expressing confident expectations
for every student, giving students similar opportunities to take part in class discussion and motivate
students that they are self-confident in their ability to get success when it comes to their homework or
coursework.
Benefits of positive Teacher-student relationship
A healthy and positive relationship between students and teachers can be enormously favourable at all
stages of an educational institution, inside the classroom and across the whole school environment. A
positive relationship between continues to develop, its benefits not only teachers and students but also
parents and administrators as well. It-
Promotes Academic Success- the presence of positive and supportive relationships alone does not get an
academic success, but students that create a strong bond with their teacher do perform better than
students whose behaviour with their teachers have some conflict.
Helps to develop self-worth-positive teacher-student relationships are beneficial for students, especially
for those students with learning difficulties and with low economic status.
Professional Growth-one primary benefit of a healthy student-teacher relationship is that the teachers
work to improve their interpersonal and professional skills.
Methods to improve teacher-student relationships
Provide structure- A mainstream of the students responds well to a structured environment. So, teachers
should elucidate clear expectations to their students. Rules and regulations must be followed and
continuously reinforced.
Teach with enthusiasm and passion-teachers should teach the students with enthusiasm and passion. It
will help to create a positive learning environment in the class. Effective educators are those who have
the skill to get the best out of all students in their class. Evolving the positive student-teacher relationship
is the basic factor of quality education and student learning.
Display a positive attitude-Positive attitude promotes a sense of belonging and encourages learners to
take part cooperatively in study activities. Where students are not constrained by the fear of failure, it will
enhance confidence level to do experiments. Teachers should help the students with inspiration and set
the objective and in turn to them for guidance.
Make learning fun-fun learning helps to build a good relationship between students and teachers.
Treat students with admiration-teachers should treat students with admiration. It is true that a teacher
who respects their students will get more respect from their students.
It will take a significant time and effort to build a positive relationship teacher-student but it will be
beneficial for both students and teachers. It is clear that there are many noteworthy benefits of good
student-teacher relationships.
There are different kinds of inappropriate relationships between students and teachers. Some are quite
clearly wrong. For example, an intimate relationship between an adult and a very young child. Other types
of relationships might be a bit harder to denounce outright, but under U.S. law relationships like these
can still have serious consequences and should under no circumstances be pursued.
For example, Nick and Taylor are falling in love at school. Nick is Taylor's teacher, so they've gotten to
know each other well over the year. As the year has progressed, they've become drawn to each other.
Their age gap is small: Nick is 22 and Taylor is 17. Is it still morally wrong for them to have a relationship?
Maybe, but whether or not you feel that way, their relationship is illegal, and Nick and Taylor could be
charged with several offenses.
Possible Charges
Sexual harassment involves a blatant abuse of power through creating a hostile environment or quid pro
quo. Quid pro quo, Latin for 'this for that,' is a form of harassment that involves an exchange of favors,
money, or other incentive to entice the victim to perform sexual acts. For example, Nick would be
committing quid pro quo if he improved Taylor's grades in exchange for sexual favors, or to use grades or
assignments to manipulate Taylor into sex. Creating a hostile environment involves sexually aggressive
behavior, even if the aggressor thinks of it as merely flirting, or making inappropriate comments and jokes.
Each U.S. state only allows its citizens to participate in sexual activity when they reach the age of consent,
the age at which one can legally say 'yes' to a sexual proposition. When one or both parties in a sexual
encounter are below the age of consent, it's considered statutory rape. Nick is an adult, above the age of
consent nationwide, but Taylor is only 17, and might be under the age of consent in her state. In that case,
Nick could be charged and convicted with statutory rape. This charge is very serious, and often involves
prison time and sex offender registration.
Even if these charges don't apply to Nick and Taylor, Nick can still be prosecuted if authorities think he
committed sexual misconduct. Sexual misconduct is a broad term that can cover a multitude of actions
that do not fit into the other charges. Whether or not an act is considered misconduct can depend on
consent, abuse of trust, or, for someone like Nick, whether the sexual encounter involves an authority
figure, like a teacher, and a subordinate, like a student.
Dangerous Relationship
Even without legal or criminal concerns, Nick and Taylor's relationship is dangerous, and has a potential
to cause harm to both Nick and Taylor.
Each state and school varies in their handling of inappropriate teacher-student relationships. Regardless
of the legal and criminal consequences, there are serious ethical considerations that have personal and
professional consequences.