Al-Mawrid is the name of an educational institution for
whose establishment, I have aspired for years. The idea owes its inception to
the glaring fact that the task of attaining Taffaquh-fid-deen, is being carried
out in our Ummah in a most inappropriate and injudicious manner, and that our
religious educational institutions have been plagued with flaws which have
rendered them completely ineffective and useless.
Their gravest flaw is that they are based upon the
principle of Taqleed. Here a student from the very first day is labelled as an
orthodox follower of a particular sect. His destiny seems to be carved out
before hand as a devout denouncer of every other sect and an ardent acclaimer of
his own. He is made to believe that only his brand of beliefs is in direct
conformity with the Qur’ān and Sunnah. He is brainwashed with the notion that
only his sect has been divinely blessed with the true version of Islam. An
inference attributed to a highly revered scholar of his sect stands supreme till
the Day of Judgement. That it can be challenged by explicit reasonings derived
from the Qur’ān and Sunnah cannot be dared thought of. On the contrary, it has
become a part of his faith that such a scholar cannot falter.
It is this superhuman veneration that has actually given
rise to the menace of religious sectarianism. Differences in opinion have often
developed into severe conflicts. An atmosphere charged with lightning and
resounding with thunder prevails amongst out religious circles. Every now and
then a new episode of defamacy erupts form our mosques, which are unfortunately
being used for these malignant offensives. The intense disregard they have for
eachother has led them to violate all norms of decency. Just to safeguard their
interests every wrong turn taken and every amoral policy adopted is
paradoxically justified. Prejudices and bigotry have severely hampered the long
needed compilation of Islamic law, and its subsequent implementation. Like
nations at war, they continue their crusades against eachother---meanwhile, very
close to them the forces of evil mock at them and continue to flourish.
There are some among them, who claim to be liberal by not
insisting upon the taqleed of a single person, yet are adamant that after the
fourth century Hijra, the process of direct deliberation and ponderance over the
Qur’ān as a means for speculative deduction and derivation can no more be deemed
admissible; a matter that stands closed and no one should dare open it. To them
the explanation of a Qur’ān ic verse or a Hadith contrary to the conventionally
understood meaning, outrightly amounts to heresy. Evident omissions and apparent
flaws in inferences are accepted vehemently simply because no one ever disputed
them. In their opinion, scholarship and research only consists of enumerating,
as much as possible, the views of previous scholars in support of their own. As
a result, all their mental pursuits are confined to compilation and collection
of references, while the faculties of reasoning and intellect are impelled into
a permanant state of dormancy.
The arguments, they give in their support have no basis in
the realms of reality. All of them acknowledge that the Qur’ān is the first
source of our religion. We need not elaborate upon the fact that the Qur’ān has
always remained under the protection of God, and there is no question of anyone
ever having tampered with it. Its authenticity stands unchallenged, and it has
been passed on to us as it was revealed. Its meanings and implications like its
language, Arabic, are very clear. All material required to study the semantics
of the language is available to us, just as it was in the early days. After the
Qur’ān , the Sunnah and Hadith are the second source of our religion. Most of
their contents have reached us by way of 'amalee-tawaatur, while the remaining
content is in the form of akhbaar-i-ahaad which has been critically examined by
our scholars and the portion found authentic has been transferred to us. They
have even recorded the reasons which have led them to accept or reject a Hadith.
In short they have passed on the smallest bit of information that might prove
useful. These are the two sources of our religion, designated as the final words
of authority. They are as accessible to us, as they were to our predecessors.
Therefore, any argument on these grounds
cannot be entertained in support of their principle of
taqleed.
After this only two things can be alleged: firstly, the
degree of piety achieved by our forefathers is now unattainable. Secondly, the
extent of intellect and comprehension possessed by them cannot be emulated in
present times.
The latter is just a claim that finds no basis in the
Qur’ān and Sunnah, nor has it ever been justified in the field of observation.
While the former is, also, just another claim, that is actually in contradiction
with the Qur’ān itself, which unequivocally states that in the Hereafter the
highest honour would be bestowed upon Assaabiqoon---people foremost in faith.
They would grace this world in the earlier as well as the later times:
And those foremost [in faith] are foremost. These will
be nearest to Allah in gardens of bliss. A number of people from the old and a
few from those of later times. [56:10-14]
Whatever else affirmed by the proponents of this viewpoint
is mere wishful thinking, which has no place in the world of reason and
rationality.
Their second flaw is that though these institutions are
centres of religious education, yet the Qur’ān which occupies the cardinal
position in Islam has been driven in the background within their confines. The
lofty status commanded by the Qur’ān as the Mīzān , the Balance of Justice and
the Furqaan, the Distinguisher between good and evil, demands that it should be
made the the pivot around which the whole curriculum should revolve. Students
should be reared with the notion that in the Qur’ān rests the final authority,
and it is the Qur’ān which rules over every matter in our religion. With this
beacon in hand, they should be made to explore the various domains of knowledge
and at every step seek its guidance. Every other subject taught, should merely
help the students in having a better understanding of the Qur’ān . Everything
accepted in our religion should be rigorously scrutinized under the light of
this Divine Guidance. All basis of belief and faith should be directly derived
from this Word of God, which should be considered the ultimate authority not
only in all religious issues, but should also be regarded as the ultimate
linguistic standard of Arabic. Students should be made to ponder over every word
and meditate over every verse they encounter. They should be made aware that
even the works of great jurists like Abu Hanifa and Shaaf'i, scholars of Hadith
like Bokhaari and Muslim, scholastics like Ash'aree and Maatureedi, sufis like
Junaid and Shibli must be weighed in the scales of this Mīzān, and nothing can
be accepted from them which is not in consonance with it.
Our religion confers this supreme status upon the Qur’ān
and consequently it should have held the same status in these institutions. But
here, unfortunately, we know that during the initial years the only stress is
upon its recital and committal to memory while in the later years students have
a final glimpse of it in the commentaries of "Jalaalain" and "Bidhaavi". This
is all as far as Qur’ānic teaching is concerned.
This estranged attitude towards the Qur’ān has resulted in
there being no ultimate authority which can decide the correctness of a specific
thought or a particular course of action. All religious concepts have become
disputed and a subject of hot debate. Our religious educational institutions
which could have enlightened us over these issues, are themselves plunged in
pitch darkness. Suffice to say that these institutions can have no access to the
exalted wisdom of the Qur’ān , just as a born blind person can have no idea
about the sun's splendour.
The third essential flaw of these institutions is that the
syllabus they follow is both outdated and ill-suited to the requirements of
teaching and learning. It is generally believed that it was composed by Mullah
Nizamm-ud-Din. While, according to Shah Suleman, the heir to the shrine of
Phulwaaree Shareef, its initial seeds were sown by Mullah Fateh ullah Sheraazee,
and after many subsequent changes and additions reached its present form.
Nevertheless, it was composed during the time when our religion had been
completely isolated from its sources. The afore mentioned treatment given to the
Qur’ān speaks volumes about its inefficacy. The methodology of Daurah employed
in the study of Hadith can never instil the fondness of contemplation, both in
the teacher and the pupil alike. No importance has been given to the pre-Islamic
Arabic literature, which has rendered the subtleties of language beyond
appreciation. The books included for the teaching of Arabic grammar and rhetoric
have an approach in which logical terminologies have overshadowed the diction ,
and even if a student has an initial aptitude to relish the finer aspects of a
language, he finally ends up with its crudest comprehension. His aesthetic
faculties are made to remain passive and he inevitably fails to acknowledge the
finesse in a Qur’ānic expression. Whatever has been set aside for philosophy,
logic and 'ilmi-kalaam in the syllabus inflicts a harm that surpasses its
utility. Only the Hanafite Fiqh has been accommodated in the syllabus, and the
concept of an Islamic Fiqh, irrespective of any school of fiqh, is non-existent.
'Ilmi-Usul is one discipline, pioneered and perfected by the Muslims; but
unfortunately no book about it has been incorporated that could cultivate and
develop the skill of Ijtihaad in the students. On the other hand, books like "Sadraa"
and "Maibzee" are regarded with a sanctity which has rendered them an eternal
part of the syllabus. Any revision of old books or introduction of newer ones is
considered high treason. Two centuries have gone by since the ennunciation of
this syllabus but the progress made in other branches of knowledge has failed to
find any place in it. Tremendous advances made in philosophy, psychology,
astronomy, economics and political science have been treated with an almost
contemptuous disregard. We are well aware of the fact that the world of
knowledge continues to grow and expand and this dynamism constantly replaces
older concepts with newer ones. The last two centuries bear witness to this with
so much of material which once shaped the intellect of the world now being
regarded as redundant. But our religious educational institutions, quite unaware
of these additions and abandonments, continue to blow their ancient trumpets.
‘Al-Mawrid’ is in fact the proclamation of a revolution in
the field of Islamic education. Following are the details of this project:
1. The total period of education in this institution will
be divided into three levels: primary, secondary and a higher level. The first
of these will span over eight years, the second over four years, while the last
level will extend over five years.
2. At the primary level only the Qur’ān and the language
trio of Arabic, Urdu and English along with mathematics and calligraphy will be
taught. Initially, students will be made just capable enough to read the Qur’ān
fluently, and they will then be made to learn by heart the last group of the
Qur’ān (Surah Mulk to Surah Naas). As soon as the students get acquainted with
the Arabic language, the Qur’ān will be studied with a specific stress over its
meanings. By including the essential teachings of Islam in the Arabic reader,
and interweaving the Urdu reader with topics pertaining to general knowledge and
the English reader with topics relating to science, the students will be
imparted a comprehensive understanding of these languages, besides being
enlightened with other branches of learning. The students will also be
encouraged to read about subjects that interest them from the libraries.
Furthermore, all modern scientific educational aids will be extensively employed
in all these pursuits.
3. The study of the Qur’ān and the languages will continue
in the secondary level. The Arabic course in this level will mainly consist of
pre-Islamic Arabic literature, grammar and rhetoric.
4. All topics in various books will begin with an
elucidation of the Qur’ānic point of view about these topics. Other details will
be enlisted in coherence with this point of view, so that the relationship
between the knowledge obtained from the Qur’ān and the knowledge acquired by
means of rational inquiry and scientific observation is clear in the minds of
the students.
5. At the end of the primary level the students will appear
for their Middle exams, and on the completion of the first two years of the
secondary level they will sit for the Matric exams; while at the end of this
level they will appear for the F.A./F.Sc. exams.
6. The higher level in this institution will only be
reserved for Islamic education. Only those students will be selected for this
level who have completed the first two levels from this institution.
7. A concise yet comprehensive course will be offered by
this institution for students and graduates of other colleges and universities
who are interested in learning Arabic, and in procuring a general understanding
of Islam.
8. This institution will also cater for specialization in
various departments of Islamic education.
9. Scholars entrusted with the task of teaching in the
higher level will specifically be the ones who only consider the Qur’ān and
Sunnah as the source and basis of Islam and, as far as possible, practice what
they preach.
10. These scholars will be freely allowed to form and
express their opinions about the various matters and issues of our religion,
wherever and whenever they want to do so within the limits set by the Qur’ān and
Sunnah, so that all distinguished scholars are provided with an opportunity to
lecture here.
11. The syllabus of the higher level will be Qur’ān
oriented as mentioned before. Besides this the basic emphasis will be upon the
disciplines of Arabic grammar and rhetoric, pre-Islamic Arabic literature,
usuli-fiqh, hadith and lslamic law. The students will just be made familiar with
the medieval trends and terminologies of philosophy and logic enabling them to
read the works written in the older dictions. The essentials of modern
philosophy, psychology, economics, physics and politics will be expounded to the
students so that they are able to follow their methodology of reasoning and have
the capability to explicate, in contrast, the views held by the Qur’ān and
Sunnah. The syllabus will also constitute an anthology of world literature which
will assist the students in developing a literary taste and in having some idea
about the delicacies of the sublime language of the Qur’ān . A comprehensive
book upon the principles and basis of modern law will also be part of the
syllabus. All schools of fiqh will be taught and students will be made to
consider themselves the beneficiaries of this vast heritage, and also made to
realize that any biased affiliation in this regard is intolerable in the world
of knowledge and learning. It will be made clear to them that from this profound
legacy of our scholars, only material found in accordance with the Qur’ān and
Sunnah is acceptable and everything else stands rejected without hesitation
whatsoever.
14. Besides these mental pursuits, the character of the
students will be moulded so that they profess a high calibre of moral conduct.
They will be made to spend sometime everday in the company of pious scholars,
and urged to pay special attention to the injunctions of Qur’ān and Hadith which
pertain to self-purification and character-building. They will be induced to
offer their utmost support and co-operation in furthering the cause of Islam,
and also made conscious of the fact that after being enlightened with the true
understanding of Islam it is their responsibility to urge and exhort the ruling
class of our country to follow and implement the teachings of Islam.
These are the details of the programme and structure of
‘Al-Mawrid’. It is very well known to me that in our society no one, at the
moment, will feel its importance. Yet it is my firm conviction that the nucleus
of intellectuals, preachers and scholars needed for a movement which aspires for
the revival of the Muslims can only be obtained from such an institution. By the
grace and assistance of God my endeavours for its establishment began two
decades ago. This final model is the result of a series of developments and
alterations which the original idea has undergone. Previously, I shared this
goal with close associates, but now I wish to communicate this quivering desire
to the farthest of frontiers---for there may be someone somewhere in this
wilderness who might cherish the calls of a loner.
(Translated from Ghamidi's "Baaqiyaat")
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