Where Lies the Distinction of Islamic Education

Where Lies the Distinction of Islamic Education

Written by

SHAFAQUE ALAM

Published on

August 12, 2022

EDUCATIONAL FOUNDATION OF ISLAM
Dr. Badarul Islam
Adam Publishers & Distributors, 1542 Pataudi House, Darya Ganj, New Delhi
Pages: 360
Price: 400
Edition: 2009

Reviewed by SHAFAQUE ALAM

Reading in the name of Lord, the Cherisher and Creator, of man, the most Bountiful God, who taught the use of pen to man, and gave him the knowledge which he does not know”, is the very first Qur’ānic verse revealed on Prophet Muhammad (peace and blessings of Allah be to him), illustrating the importance of education in human life. Education is a liberating force which helps man know the world in its proper sense, and also strengthens man’s relation with his Cherisher – Almighty Allah.

Dr. Badarul Islam, in Educational Foundation of Islam, strives to portray the real meaning of Islamic Education, its aims and objectives and also tries to remove some of the misconceptions about Islam and Islamic tarbiyah.

Dr. Islam is an author of high repute. He is a university topper in M.Ed and holds a Ph.d. degree awarded by Dr. B.A.M. University for his research on a unique topic – “An analytical study of education and practices in Islam”.

In Islamic term, the concept of education is connoted by tarbiyah. There is a viable difference between Islamic concept of tarbiyah and other systems of education. Other educational systems want to make a man a good citizen, while tarbiyah, wants to make him a good human being – a complete man having all ideals of humanity. It is based on the notion that every discipline and branch of knowledge can benefit the society, and thus should be given due attention. All other facets of the curricula of the Islamic education are based upon the acknowledgement of the Qur’ān as the core, pivot and gateway of learning. The Holy Qur’ān has already been recognised as the backbone of all disciplines.

In Islamic history, educational system occupies a central position. But today this system is not presented in a systematised way. Endeavours are being made to liberate Muslims but these are insufficient in achieving the desired goal, accepts Syed Rasheed Raza, a renowned Islamic scholar. (p.15)

Dr. Islam feels a crisis in present day education due to lack of incorporation of value system. He perceives a need to address issues like, to name a few, sex education, population education, health education, environmental education, human rights education and education for peace, etc. from Islamic perspective. It is sad that after centuries of the demise of Prophet Muhammad (peace and blessings of Allah be to him) Islamic scholars (Ulema) got confined only to the matter of belief, prayers, purification of soul, etc. leaving aside the rich tradition of knowledge. (p.16)

The primary source of study, the Qur’ān, was revealed on Prophet Muhammad (may Allah bless and greet him) in 710 C.E. Even today, after a gap of almost 14 centuries, we find it intact. It is found in every corner of the world. Even its opponents accept its authenticity. During the last centuries many scholars worldwide studied and researched various topics of the Qur’ān but none could report any discrepancy in it. (p.17)

Knowledge has been understood to mean the Qur’ān; the revealed law (Shariah); the Sunnah; the faith (Iman); spiritual knowledge; wisdom (Hakimah) and Gnosis (Marifah); thought; science and education. (P. 52)

The holy Qur’ān says, “O my Lord! Advance me in knowledge”(20:114). In this verse Allāh orders the Prophet to pray to Him that He might advance his ilm.

The root meaning of the Arabic word ilm is a mark, a sign, and a track mark with which things are distinguished or recognised. It implies therefore to know something in all its details, to cognise to perceive reality, to have faith, to realise, to have sure and definite knowledge. Ilm has been translated into English as knowledge, has wider sense than contained in awareness, consciousness and recognition or familiarity.

The term alim is located in 163 ayats and in 155 ayats ilm is used as an attribute of Allāh. In other eight ayats it is used to describe human beings. Thus the term alim is used in reference to either Allāh or man. (p. 62)

SamaBasar and Qalb, are the getaways of knowledge. Sama means to listen attentively and intelligently; Basar means the faculty of sight. Both these represent the senses through which we gather information about concrete objects of nature leading to us to perceptual knowledge.

The writer makes an important point in chapter 2.2.3 quoting the Qur’ānic verse (2:31) which reads, “Then He taught Adam all the names, and then he showed them to the angels, saying: inform me of the names of these if ye are truthful.” This ayat clearly shows that Adam was taught the names of all things. This knowledge was given to him by Allāh, which became the basis of Adam’s superiority over angels. (p. 68). Though Islam gives utmost importance to the life hereafter, and treats worldly life as examination period for that life, it does not neglect the present life also. God has his own criteria of giving material wealth to men irrespective of their moral character. It is possible that the person disobeying Him may be given more wealth, power, etc. and a person obeying Him may suffer in this life; but both will be judged in Akhirah.” (p. 94)

‘Say “Truly my prayer and my service of sacrifice, my life and my death are for God the Cherisher of the Worlds.” (The Qur’ān 6:12). This verse says that man’s life is strongly related to Allāh and man’s every step should be taken for the pleasure of Allāh. Whatever knowledge, wit and wisdom, resources and capacities a man has been bestowed, should be utilised to win Allāh’s mercy. As He says, “I created the Jinn and humans for nothing else but that they may serve Me” (The Qur’ān  51: 56)

Dr. Islam lays emphasis on women’s education also, as they occupy a pivotal position in society. In Islam women are not only allowed to receive education (both religious and modern) but also their education and cultural training has been considered as important as that of men. However the basic role assigned to women in Islamic society is of a good wife, a good mother and a good housekeeper. Her primary sphere of activity is home. Therefore she should be trained primarily in those branches of knowledge. Besides, she needs to be educated in those sciences, which help her to become a good human being morally and culturally and widen her outlook. (p. 180)

Depicting the importance of education to women, the writer refers to Maulana Syed Jalaluddin Umari’s Aurat Islami Muashre Mein, which cites Prophet Muhammad (peace and blessings of Allah be to him) ordering some youth who came to him for seeking religious knowledge, to go to their home and teach their wives and children what they had learned from him. (p.182)

However, Dr. Islam clarifies that there is no indication of co-education in the earlier Islamic history. Earlier, Prophet Muhammad (peace and blessings of Allah be to him) fixed a day for exclusive education for women. Girls were educated only at homes. Hence, free mixing of young boys and girls in educational institutions is strictly forbidden in Islam. (p. 186)

We can find numerous examples of women who did splendour jobs in their respective lives in the early Islamic period. A lady, belonging to the family of fourth Caliph, Ali, had such an authority on Hadith that one of the four famous Imams, Imām Shafai used to attend her lectures. Another lady Fakhrunnisa used to lecture before a large gathering in Baghdad on literature, oratory and poetry. Nasiba, wife of Zaid bin Asim, participated in the Battle of Uhud, fought successfully and injured 11 soldiers of the enemy. In the Battle of Yermok, Muslim women had also shown their warring ability.” (p.187). Hence these historical facts suggest that Muslim women were not lagging behind their male counterparts in any of the fields. But it could be possible only when they are educated and trained in their respective fields of specialisation.

Dr. Islam also wants sex education to be addressed. He says that sex is not a taboo in Islam. It is not a thing to be ashamed of or to be treated lightly or to be indulged to excess. It is as solemn a fact as any other in life. Islam recognises sex to be a basic instinct of man for propagation of his race. It also recognises that the human body, physiological, biological and chemical structure is made for this purpose. Islam does not permit indulging in animal sex. In Islamic society the entire social needs and their fulfilment are within the framework of its moral system, which want man to be on the right path. (p.188)

The writer says in a man’s life, entertainment occupies an important place. Entertainment makes a man feel happy and it also produces good effects on one’s health. But in the name of entertainment any act of immorality or anything against Islamic theory of life is strictly forbidden. (p. 234)

Islam is a religion of peace. Peace and tranquillity can be brought in when justice is delivered to the victims. The writer refers to the verse 4:135 of the Holy Qur’ān which reads, “Believers! Be upholders of justice, and bearers of witness to Truth for the sake of Allāh, even though it may be against your parents and kinsmen, or the rich or the poor, for Allāh is more concerned with their well-being than you are.” Justice is a fundamental right in Islam; it becomes particularly important when it is the last means to protect human rights.

Dr. Islam’s clarification that Islam provides special protection for Non-Muslims is one of the greatest assertions made in this book. The writer advocates that Prophet Muhammad (peace and blessings of Allah be to him) said, “Beware, whoever exploits the non-Muslim subjects of Islamic government, violates their rights, or burdens them or receives something from them without their consent, on the Day of Judgement I will plead their case.” (p. 240)

The book rightly portrays the real meaning of ilm and tarbiah and deals with many more related issues. Dr. Islam’s is a well researched book, which might reach a wider audience. In short, it is worth reading – especially for students and researchers on Islamic studies. There are some minor errors, which I hope will be rectified in future edition.