|
Islamic Education Movement, which is otherwise widely
known as the Movement for the Islamization of Knowledge, as a new
phenomenon started its journey sometimes in 1977-1978. A group of scholars
thought that the educational system in the Muslim World is not fulfilling
the needs of the Muslim countries and that it should be thoroughly revised
and updated. In this backdrop, the first Islamic Educational World
Conference was held in Makkah in 1977 in which more than 300 academicians,
scholars and intellectuals participated. The first Conference made certain
significant recommendations for the Islamization of Knowledge. Later more
such Conferences were held in other parts of the world in which Ulama,
academicians, scholars and intellectuals of various countries joined. Such
Conferences were held, among other countries, in Pakistan, Indonesia and
Bangladesh. This writer had the opportunity to take part in the Conference
held in Dhaka in 1980. These Conferences helped to a great extent in
crystallizing and conceptualizing what should be the future shape and
structure of the Islamic Education. Later notable institutions like
International Institute of Islamic Thought (IIIT), USA joined in this
Movement. The prime focus of activities of IIIT since then had been on the
Restructuring of Thought and Islamization of Knowledge including
Islamization of Education.
As the outcome of the painstaking efforts of the learned scholars of
various disciplines to formulate a pragmatic Islamic Education Policy
through the Islamic Education Conferences and contribution of eminent
Islamic organizations and individuals, the first Islamic University, the
International Islamic University (IIU), Malaysia, was established.
Distinguished Islamic scholars of the world, well known for their
contribution in relevant fields, who are at the same time specialist in
their own discipline and subject and at the same time firm believer in
Islam assembled in the new alma mater. Many of these scholars were leaders
of the Islamic Movement in their own countries and were at the forefront
of dawah, Islamic activities in their own arena. Dr. AbdulHamid
AbuSulayman, renowned scholar and current Chairman of IIIT USA took the
responsibility of the IIU; Malaysia after initial work has been done by
the 1st Rector of the University Prof. Dr. A. Rauf along with his
colleagues. A prolific writer, Dr. AbulHamid has in his credit a number of
publications of which ‘Towards an Islamic Theory of International
Relations’ and ‘Crisis in the Muslim Mind’ are widely acclaimed. Dr.
AbulHamid, on assuming the responsibility of the University, vigorously
started the work of Islamization of Education. Arabic and Fiqh, Islamic
Law and Jurisprudence were introduced as compulsory university requirement
courses. The University from the very beginning took steps to gradually
Islamize the subjects of the social science discipline and the effort is
still on.
Later more Islamic universities have been established in other parts of
the world following the model of IIU, Malaysia. One such university has
been established in Islamabad (Pakistan), another in Uganda in Africa and
another in Kushtia (Bangladesh). It must be admitted that the Islamic
University, Bangladesh has, to some extent, lost direction because of
political environment within the country, and the University could not
make much headway following the model of IIU, Malaysia; nevertheless it
has to be accepted that Islamic University, Bangladesh also made some
contribution in the Islamization of Education and Islamization of
Knowledge. Later Darul Ihsan University and Islamic University, Chittagong
were established with the same mission.
To many it remains a question why Islamization of Education is important
and this demands an in-depth examination and critical and careful
analysis. Islamization of Education is significant because the root cause
of all problems and malaises of the Ummah, the Muslim community, is
education. If we look at the setback and crisis of the Ummah, if we
evaluate the political, economic and social dilemma of the Muslim world
and particularly if we refer to the overall scenario prevailing in the
Muslim countries from the Islamic point of view and look at them from an
Islamic vision and perspective then we shall reach to the conclusion that
the ultimate reason for all these ills in the Muslim world lies in our
failure to restructure the education which shall not only meet the demand
of our time but at the same time make a Muslim a Muslim. Had we been able
to educate Muslims, as worthy Muslims there would not have been political,
economic and social problems in the Muslim world of the size and level as
exist now. Such prominent scholars and academicians as Ismail Raji al
Faruqi, AbdulHamid AbuSulayman and Syed Ali Ashraf, eminent educationist,
Islamic scholar and founder of Darul Ihsan University Bangladesh share
this view.
Islamic educationists and scholars are of unanimous opinion that the root
cause of all problems of the Ummah is education, it is more appropriately
the crisis of education. Such thinkers and intellectuals identify the
failure of the education as being the prime reason of the crisis faced by
the world today. They think that education has failed to achieve the
desired objective because our education has ignored ethics and morality
during the last one hundred years.
The crisis humankind, the world civilization is facing is because the
curriculum of the educational institutions have ignored ethics and
morality for at least last one hundred years. As an outcome of this
disrespect to eternal moral values, our educational institutions have
produced violent and cruel man devoid of love, affection, fraternity,
brotherhood and fellow feeling. What has happened in Bosnia, Kosava,
Chechnya, Iraq, Kashmir, Afghanistan and more recently in Gujrat in India
is the result of modern education, which has produced cruel and violent
man. Modern man is not imbibed with the eternal humane values and
therefore most sophisticated nations do not mind to bomb unarmed civilian,
women and children in Afghanistan and does not mind to continue sanction
against Iraq at the costs the lives of millions of Iraqi children. Nobody
can hope to change this sorry state of affairs, to really improve the face
of modern civilization unless the educational curriculum is restructured
and emphasis is given on moral and ethical values.
What is, therefore, required is to reorganize the education on the
foundation of ethical principles, to combine moral education with
professional education. Professional excellence has to be integrated with
morality and ethics, which basically can be derived from religion. As far
as Muslims are concerned such values can be drawn from Islam and if Muslim
societies are not rectified in the light of the precept and teachings of
Islam then the Muslim societies nay the whole world is bound to suffer.
That means humankind will suffer. The solution, therefore, lies in
combining Islamic values with modern subjects in case of Muslims. Where
non-Muslims are in majority as in Japan, China and other countries modern
subject should be combined with ethics and morality. Nobody should forget
that in the days of globalization and internet in the new millennium no
region remains unaffected if any part of it is affected. Therefore the
problem has to be addressed both at regional and international levels.
Dr. AbdulHamid A. AbuSulayman, former Rector IIU, Malaysia and currently
Chairman of IIIT USA addressing a seminar in Dhaka during his recent visit
to Bangladesh pointed out: “Muslims are not performing. Bangladesh is not
performing. The Muslim world is not performing”. He pointed out that in
January 2001 (or December 2000) the total GDP of the Muslim world was US $
1100 billion whereas the GDP of Japan at that time was US $ 5500 billion,
five times more than Muslim world whereas Muslim world is spread over from
Pacific to Atlantic. Why this is the condition of the Muslim world, Dr.
AbdulHamid asked? “Why are not Muslims performing, why are not Muslims
motivated, why are not Muslims big actors in the world scene, why are they
only spectators, why they are in the fringe”, Dr. AbdulHamid asked his
learned audience in the seminar.
Dr. AbdulHamid thinks that Muslims are marginalized because: “We are not
motivated”. The present educational system has failed to motivate Muslims
and one of the foremost reasons of this is that Muslims still have slavish
mentality of the colonial period. We could not leave, get rid of slavish
mentality. We only imitate. We do not think positively and in a
constructive way. We have lost our originality and creativity. Dr.
AbdulHamid thinks that we must give due importance education deserves and
integrate moral values and ethics with modern professional knowledge. He
believes that we as Muslims should integrate professional education and
social science with Islamic values.
Now if we look back to history what we see. If we look back to Abbasi,
Usmania or Mughul period we will find that their educational system did
produce army generals or civil servants who studied the then modern
subjects and at the same were fully conversant with teachings of the Quran,
Sunnah, the Tradition of the Prophet (SAWS), Fiqh, Islamic law and
jurisprudence.
There was integration in the educational systems of them. An army officer
during the Abbasi used to know not only military science but also such an
officer was conversant with the teachings of Quran, Sunnah, Fiqh and
Arabic language. Likewise a civil servant was required to study the then
professional subjects along with Quran, Sunnah, Fiqh and Arabic.
Approximately 150 to 200 years earlier, the system of education was an
integrated whole.
What is then the responsibility of the new generation of Muslims? The duty
and obligation of the Muslims, the task of the entire humankind is to
think and reflect on how to restructure the educational system and not to
give over emphasis only on professional knowledge for if we only over
emphasize on professional knowledge then we shall only produce robot and
not man with soul and values. In fact we have to structure educational
system in such a way, for all nations in all countries worldwide, which
shall integrate professional knowledge with ethics and morality and we
Muslims believe it and are fully committed to it. This can be done on the
basis of religion. It should however be made clear that the establishment
of Islamic University does not mean that the door of such educational
institutions shall remain closed for the non-Muslims. Islamic University
is open for all. Any student can study in such a university and the
teachings of Islam shall not be imposed on the non-Muslim student.
Non-Muslim student shall have to study only the educational program
(including the University requirement courses). It needs to be further
examined whether non-Muslim student can be offered optional subjects in
some discipline or areas.
The message of Islam is universal. Islam addresses humankind: Ya Ayyuhan
nass, O mankind. Allah has revealed Quran not to divide mankind. The duty
of the Prophet (SAWS), was to unite people. Islam teaches man not to take
away the rights of others but to protect it. Islam stands for moderation.
In real sense there is no extremism in Islam. Islam is a middle way. Allah
(SWT) in Surat Al Baqarah has revealed: “We have created you as a balanced
community”(2:143). Allah did not tell that We created you as extreme
community.
It is, therefore, clear that if we are fully able to appreciate and
realize the true meaning of Islam, then we cannot turn out to be
extremist. There is no reason of non-Muslim being afraid of Islam. If we
look back to history then we shall find that Prophet Muhammad (SAWS)
established a system in which life, honor and property of the non-Muslims
were fully secured. Moreover, in the commonwealth established by the
Prophet (SAWS) under the Charter of Medina the Jews were self governing
and autonomous and they used to conduct the life according to their own
laws. The Muslims used to follow their own law. The state was run
according to Islamic Shariah and all the communities participated in the
joint activities of the state such as defense.
The essence of Islam is Tawheed, which not only means that Allah is one
but also it signifies that humankind is one and its honor is inviolable.
The objective of the Shariah is welfare of the mankind. Tawheed signifies
the welfare of the entire mankind. It also means and implies that
believers of Tawheed must always wish, and long for well-being and
happiness of others and must not distinguish between man and man and
respect all man. There may be small difference between man and man for
various reasons but it is not good to differentiate between man and man.
It is against the principle of Tawheed. Prophet Muhammad (SAWS) fully
absorbed the full meaning of Tawheed. He (SAWS) said in his farewell
pilgrimage speech: No Arab has superiority over non-Arab. White colored
has no superiority over the black. What is the meaning of this? There is
male and female both in white skinned and black skinned people. It
signifies that female of a particular race is not superior to male of
another race nor male of a particular race is superior to another.
Likewise what is the meaning of Arabs and non-Arabs are equal. It means
Arab female is to equal to non-Arab male and non-Arab male is equal to
Arab female.
Small differences do not change the basic equality of humanity. All human
beings remain basically equal in honour, respect and dignity, despite
differences in duties and responsibilities. The differences that exist in
our society are the result of the prevalent educational system. There is
nothing to fear from Islamic education. If Islamic educational system is
established in Bangladesh the door of education shall remain wide open for
all. There shall be various options open for the non-Muslims to prosecute
their studies. New avenues shall be opened and new scopes and
opportunities shall be created. Human equality shall be pursued
meticulously. The honor, dignity and respect of the non-Muslims shall be
vigorously guarded. There shall be no compulsion in respect of religion as
enunciated in the Quran: La Ikraha Fiddeen (Surat Al Baqarah: 256). |