DOCSLIB.ORG

Status of Islamic Studies & Madrasa Education In

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Status of Islamic Studies & Madrasa Education In প্রতিধ্বতি the Echo ISSN 2278-5264 প্রতিধ্বতি the Echo An Online Journal of Humanities & Social Science Published by: Dept. of Bengali Karimganj College, Karimganj, Assam, India. Website: www.thecho.in Status of Islamic Studies & Madrasa Education in India: An Over View A.H. Monjurul Haque Research Scholar, Dept. of Arabic, Assam University, Silchar Email- [email protected] Abstract Madrasas in India, even after Independence of the country, have rendered invaluable services to the development of the community and the country. They have played a silent but significant role in educating millions of Muslim population of the country. The services of Madrasas are not limited to spreading literacy; but also encompass social, political and academic fields. Infact the educational development of Muslim community can’t be imagined without the Madrasas and maktabs. Ulema produced by these Madrasas provide leadership not only in religious matters but also in social & political sphers as well. Starting from Shah Waliullah to the great Ulema like Moulan Abul A’la Maududi, Moulana Quasim Nanatwi, Moulana Abul Kalam Azad and Moulan Syed Abul Hasan Ali al-Nadwi have been the most prominent personalities among Muslim leaders. They were basically the products of Madrasas and they had a close affinity with the Madrasa education. Even then the systemas it it prevelant in India not is not free from draw backs and shortcomings. In this brief research paper efforts have been made to highlight the status of Islamic studies and Madrasa education in India alongside pointing out it’s major drawbacks and some remedial measures as well. As per the present status of Muslim The history of Madrasa education in education is concerned, undoubtedly, it is an India starts since the arrival of Muslims in important dimension in the realm of Muslim India and it began in the 10th century C.E. educational system in India; which requires with the establishment of Maktabs and urgent attention. The new challenges of the Madrasas in the towns of Sind, Dabel, 21st century (the century of Knowledge) can Mansura, Multan by the Arab traders and not be encountered without considering the settlers. After the passage of time, this problems of Muslim education in India, system was gradually developed and because Muslims are the biggest minority hundreds of mosques during this period community of this nation comprising 13.4 were flourished. Oudh, Multan, Lahore, Percent of it’s population. And Madrasa Khairabad, Patna, Surat, Delhi, Agra, were education is a significant part of the History the main centers of Madrasa education and of Muslim education and Islamic studies in Islamic studies.And the number of Madrasas India. and Maktabs were multiplied during the 14 period of Muhammad Ghouri, Iltutmish, Page Volume-I, Issue-IV, April 2013 প্রতিধ্বতি the Echo ISSN 2278-5264 Allauddin Khilji, Tughloq and Sikandar Besides the figures, the contribution Lodhi. The Mughal period starting from of Madrasa education in India has been so Babar to Aurangzeb and other emperors was important that there can’t be imagined the the glorious period of Madrasa education. educational development of Muslim The structures of various mosques; forts and community by neglecting the Madrasas and Madrasas found even today remind us the Maktabs. Ulema produced by these past of Madrasa education during the time of Madrasas provide leadership not only in Mughal period. Sir syeed Ahmed Khan in religious matters but also in social & his famous book Asar us-sanadid writes political spheres as well. Starting from Shah “that there was a network of Madrasas and Waliullah to the graet Ulema Like Moulana Maktabs through out the country during the Abul A’la Maududi, Moulana Quasim Mughal period. He further writes, “The Nanutawi, Moulana Abul Kalam Azad and downfall of Mughal Empire started during Moulana Syed Abul Hasan Ali Nadwi have the period of Aurangzeb but the been the most prominent personalities establishment of Madrasas and their among Muslim leaders. They were basically assistance continued till the last Mughal the products of Madrasas and they had a King.” close affinity with Madrasa. education. The British period is generally It is because of this prominent role of considered a period of strong set back to Madrasas, the common masses and Indian education system. But at the same particularly the intellectual groups call the time; Madrasa education also continued, Madrasas as the castle of Islam and pay flourished and saved Indian Muslims from respect and honour to these institutions. being affected by the western culture. It was Even after accepting and appreciating during this period the several well-known the hall mark achievements of madrasa seminaries were established. They include education in India; the system is till today Durul-Ul-Ulum Deobond (1866) Nadwat- not completely free from some hindrances Ul-Ulema Lucknow (1894) and even Jamia and shortcomings. Some major and Arabia Islamia Nagpur (1938). important shortcomings of madrasa After independence; India became a education system are stated as below:- democratic and secular country. There are 1. Absence of definite aims and objectives, many persons who believe that due to the though they may be present in the mind influence of secularism in India, the of authorities of madrasa education, but religious educational institutions have lost they are never clearly spelt out. their relevance. But, in fact; the Madrasa 2. Unscientific approaches of some of the education system is still strong in their own curricula of Madrasas. position and has been increasing and 3. Lack of basic facilities like proper progressing by leaps and bounds in the building, classroom and especially country. Mr. Madhavrao Scindhia, the then furniture, black board and other TLM Minister of Human Resources Development and equipments in some of the (HRD) while adrassing a muslim education Madrasas. conference held in Delhi on May 7, 1995, 4. Outdated traditional methods and stated that there were 125000 Madrassas in technique of teaching and learning. India during the time of Mughal reign in 5. Isolation from modern developments in India. The report of all India survey by the area of natural sciences and social Hamdarad education society published in sciences and over emphasis on the 15 the June 1996 confirmed the said figure. Page Volume-I, Issue-IV, April 2013 প্রতিধ্বতি the Echo ISSN 2278-5264 traditional subjects, with a negative out 1. The main zeal or character of look towards modern subjects. Madrasa education is not to be 6. Lack of coordination among various affected at any circumstances. Madrasas and Maktabs. 2. The students should not be 7. Defective system of examination & overburdened. evaluation. There should be a provision of 8. Poor quality of planning and teachers training programme for the teachers administration. who wish to associate with Madrasa 9. Poor financial condition and education. They should be either management. accommodated in existing training institutes 10. Low status of teacher in the society. affiliated with the universities, or there 11. Lack of innovations, experimentation should be a separate system of training for and researches. them. A linkage may be established between the Madrasa authorities and the Training Having presented the shortcomings, Institute of Maulana Azad National Urdu some remedial measure may be placed to University, Hyderabad. The advantage of overcome the drawbacks and shortcomings:- separate training institutes will be that the teaching methodologies suitable to teach First of all, the aims and objectives various subjects of Madrasa education may of Madrasa education in this country should be taught with due emphasis. Almost 99 be specifically well-defined. percent of teachers associated with Madrasa In the light of well-defined education are professionally untrained. The objectives for Madrasa education there must training on modern lines may equip them be a common curriculum for Madrasa with modern methods; techniques and education. It will be however necessary to strategies of teaching learning and specify the evaluation. objectives at various stages of Madrasa education seems to be Madrasa education like Alim, Fazil and working on old traditional pattern as there is Kamil i.e. intermediate, graduation, post- no emphasis on any research. Therefore graduation and honours level. Differences research projects should be undertaken on among various groups & sects of the various aspects of madrasa education. Muslim community may prove to be a Scholars associated with Madrasas and bottleneck in framing a common curriculum. Jamias as well as with modern Universities But the community has to come on a should be encouraged to work meaningfully common platform to perform this prominent in the area of Madrasa education. task as it has done in the case of its personal The proposed common platform may act law by forming All India Muslim Personal as a coordinating body for various Madrasas Law Board, representing all sects and and Maktabs spread throughout the country. schools of thoughts. There can be an “All The above mentioned action plan India Madrasa Education Board” to shoulder may not be effectively implemented without the responsibilities of Madrasa education. raising required funds. The Muslim The curriculum must include some basics of community should continue patronizing modern subjects so as to enable the learners Madrasa education. At the same time it is to play a dynamic role in the modern society. But at the same time proper care the responsibilities of the Union and state 16 Government to provide adequate grants for should be taken to see that. Page Volume-I, Issue-IV, April 2013 প্রতিধ্বতি the Echo ISSN 2278-5264 these Madrasas and Maktabs without (1980) and Sachar Committee Report on the interfering in their academic & Status of Indian Muslims. (2006) administrative mainstreams, as it has been proposed by Gopal Singh high power panel References : 1. Ali, K.: A Study of Islamic Hisorty Idara-i-Adabiyyat-i-Delhi, 1950.
Load more

Recommended publications
  • Islam Religion in the Americas
    1879 Hall Princeton University Princeton, NJ 08544 Graduate Program religion.princeton.edu IslamReligion in the Americas Program Overview The graduate program in Islam approaches Islamic Studies in all its facets and dimensions – historical, textual, and ethnographic, with a particular Sample Course offerings interest in connecting the study of Muslim texts and contexts with larger theoretical questions and conversations in the field of Religious Studies • Major Trends and Debates in Islamic Studies and the broader Humanities and Social Sciences. • Religious Authority in Modern Islam Course offerings in the program provide students with a firm grounding • Studies in the History of Islam: in important historical and contemporary debates and arguments in the Legal Theory and Social Realities study of Islam and their relation to wider methodological challenges and • problems. Courses in the Islam subfield combine rigorous thematic Representations of Sex and Gender in the Islamic Tradition engagements with particular aspects of Muslim thought and practice in • Late Medieval and Early Modern Islam the past and in the present. The subfield focuses on acquiring critical • skills required for independent research. Qur’anic Studies Collectively, the faculty of the Islam subfield bring together a range of research interests and specializations including premodern and modern Weekly Workshop and Subfield Activities Islam, Islamic Law, gender, Islamic history, Muslim scholarly knowledge, traditions and institutions, Sufism, and Qur’anic Studies. The Islam workshop is a weekly forum that brings together graduate students and faculty of the subfield to share and engage Applicants should have advanced preparation in Arabic and/or other works-in-progress. The workshop also features guest talks and Islamicate languages relating to their proposed areas of interest.
    [Show full text]
  • Islam and Civilization
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Portal Jurnal Online Kopertais Wilyah IV (EKIV) - Cluster MADURA Jurnal Al-Insyiroh: Jurnal Studi Keislaman Vol. 5, No. 1, Maret 2019 ISLAM AND CIVILIZATION (ANALYSIS STUDY ON THE HISTORY OF CIVILIZATION IN ISLAM) Muhammad Hifdil Islam Lecturer of Institut Ilmu Keislaman Zainul Hasan Genggong Email: [email protected] Abstract The history of Islamic civilization is one of the most important fields of study of Islamic studies. Islamic history is events or events that really happened in the past that are entirely related to the religion of Islam. Islam is too broad in scope, so Islamic history has become a broad scope. Among them are related to the history of the process of growth, development, and the spread of Islam, figures who develop and spread Islam, the history of progress and setbacks achieved by Muslims in various fields, such as in the fields of religious and general science, culture, architecture politics, government, war, education, economy, and so on. The History of Islamic Civilization is a product description of the activities of the life of the Islamic ummah in the past that originated in Islamic values. This article will explores the history of civilization in Islam and How the civilization of Islam is developed. Keywords: Islam, Civilization, History A. Introduction The history of Islamic civilization is one of the fields of study of Islamic studies which attracts the attention of researchers from both Muslims and non- Muslims. By studying Islamic history, we make it possible to know the times or epochs of Islamic glory, allowing us to be proud and confident as Muslims and take I’tibar.
    [Show full text]
  • Faith in Predestination and Its Philosophy- an Islamic Perspective
    Al-Adwa35:26 ( 1) Faith in Predestination… Faith in Predestination and Its Philosophy- An Islamic Perspective Muhammad Hammad Lakhvi* Human being is the best creature on earth. It entails that there should be a best position for human being among all the other creatures of the earth as well as the heavens under the dominion of Allah Almighty (SWT. the God of Muslims), the Omnipotent. It allows the notion that a complete free-will ought to be for all the individuals of the humanity in thoughts and actions to use all the other creatures for its own assistance. The Holy Quran, the basic source of Islamic knowledge, refers to the fact that a man is created free and independent to choose his destiny and live his entire life according to his own will and liberty. Allah (SWT) says in the Holy Quran: ( و ﻗ ﻞ اﻟ ﺤ ﻖ ﻣِﻦ ر ﺑ ﻜ ﻢ ﻓ ﻤ ﻦ ﺷَﺎءَ ﻓ ﻠ ﯿ ﺆ ﻣِﻦ و ﻣ ﻦ ﺷَﺎءَ ﻓ ﻠ ﯿ ﻜ ﻔ ﺮ ) “And say! The truth is from your Lord. Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” (1 ) The emphasis on practical aspect of Islamic ideology is a reference to the struggle for best future in this life and the hereafter which is authenticated by the Qur’an and Sunnah, the basic sources of Islam. Faith in predestination is also accentuated by those very sources as the fundamental belief of Islam. It is further made clear that the faith in predestination does not curb the independence of human efforts towards crafting the ultimate goal, though it seems doing this apparently.
    [Show full text]
  • Islamic Studies
    UCSB RELIGIOUS STUDIES DEPARTMENT ISLAMIC STUDIES Graduate Program Students in the Islamic Studies concentration All programs emphasize a work on a wide range of historical periods cross-cultural comparative from the advent of Islam to the present study of religions and in a variety of cultural regions, especially use interdisciplinary approaches as appropriate the Middle East, South Asia, and North to religious studies, America. The study of Islam in its different incorporating such formations and settings and of Muslims in disciplines as history, their historical, social, and cultural diversity political science, is encouraged by the faculty, together anthropology, sociology, comparative literature, with inquiry into Islam’s interactions with and philosophy. other religions and non-Muslim peoples. Students are expected to become familiar Admissions with various approaches used in the field, Applicants are admitted on including philological textual studies, social a competitive basis; our and political history, comparative research, admission policy is based gender studies, and ethnographic fieldwork. on intellectual potential and promise, academic records, and programmatic The doctoral program in Islamic studies fit. at UCSB expects students to develop The specifi c area of expertise in the following areas: specialization of each student Major Areas of Study The foundational texts of Islam will be a natural result of the • Buddhist Studies (Qur’an, hadith) and the major evolution of the student’s • Christian Traditions genres of Islamic literature (such as, • East Asian Religions tafsir, fiqh, kalam, falsafa, Sufi texts, research interests in the • Islamic Studies balagha) program. However, a statement • Mediterranean & West of research interests must Islam’s formations in historical, social, Asian Religions political, and cultural contexts, includ- be included in the student’s • Native American Religions ing modern ones.
    [Show full text]
  • 95 the Concept of Tawhid in Islam
    95 THE CONCEPT OF TAWHID IN ISLAM: IN THE LIGHT OF PERSPECTIVES OF PROMINENT MUSLIM SCHOLARS Asma Kounsar Shah-i-Hamadan Institute of Islamic Studies, University of Kashmir, Srinagar, Jammu and Kashmir Abstract The concept of tawhid excludes man’s commitment to anyone other than Allah (SWT). Also a rejection of all sources of value other than will of Allah (SWT), all authority but His, and a refusal to accept any idea, command, or injunction from anyone, as man does from Allah (SWT), on the basis of its having not come from Him. Love or reverence, worship or submission, and a sense of obligation, all are directed towards Allah (SWT) alone and no one else deserves them in the ultimate, full sense of these attitudes. In the human context it means emancipation and restoration of man’s essential freedom from all human bondages before the commitment to Allah (SWT). Man is under no obligation to submit to any authority or commit to anyone’s will. He owes nothing to any being other than Allah (SWT). He has no superiors except Him. A lot has been written on the topic of tawhid by different scholars but a concise paper which would analyze different perspectives of different scholars on the issue of tawhid has been long awaited. To fill the gap this paper attempts to provide the reader with such information; highlightens the richness in thought and contents with respect to the concept of tawhid and the distinctive views on the same by some prominent Muslim scholars both from the classical and modern era.
    [Show full text]
  • Effects of Islamic Studies on Non Muslims: a Case of Economic Undergraduates
    Journal of Education and Social Sciences, Vol. 4, (June.) ISSN 2289-9855 2016 It is the aspiration and the directive of the Ministry of Higher Education for its agencies to train and produce graduates with a balance between theoretical knowledge and industry requirements. Fortunately, the non-Muslims are open, excited and responsive towards studies related to Islamic sources. Those who listen to the word and follow the best of it; those are the ones whom God has guided, and those are the ones endowed with understanding. (39: 18) Some Views Of Non-Muslims About Islam This is what, Bertrand Russell (1872-1970),a British philosopher, mathematician, and Nobel laureate, whose emphasis on logical analysis greatly influenced the course of 20th-century philosophy. "Our use of the phrase 'the Dark Ages' to cover the period from 699 to 1,000 marks our undue concentration on Western Europe… From India to Spain, the brilliant civilization of Islam flourished. What was lost to Christendom at this time was not lost to civilization, but quite the contrary… To us it seems that West-European civilization is civilization; but this is a narrow view." [History of Western Philosophy, London, 1948, p. 419] According to, Hamilton Alexander Roskeen Gibb (1895-1971, a leading orientalist scholar of his time “Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East than Europe does, and it possesses a magnificent tradition of inter-racial understanding and cooperation. No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavours so many and so various races of mankind … Islam has still the power to reconcile apparently irreconcilable elements of race and tradition.
    [Show full text]
  • Islamic Studies and the Study of Sufism in Academia: Rethinking Methodologies
    TÜRK KADINLARI KÜLTÜR DERNEĞİ 1966 1st International Symposium of Kenan Rifai Center for Sufi Studies, Kyoto University 20-21 MAY 2017 Islamic Studies and Closing Conference the Study of Sufism of the Project in Academia: The Bridge of Two Easts: Rethinking Education Programme Methodologies for Sufi Culture 1st International Symposium of MAY20-21, 2017 Kenan Rifai Center Kyoto University for Sufi Studies JAPAN The First International Symposium of Kenan Rifai Center for Sufi Studies, Kyoto University: Islamic Studies and the Study of Sufism in Academia: Rethinking Methodologies Including The Closing Conference of the Project The Bridge of Two Easts: Education Programme for Sufi Culture Content of the Symposium How is Islamic studies configured as an academic field in different countries? Focusing on Sufi studies, presentations may explore the institutional and intellectual history of Islamic studies in the US, China, Japan, and Turkey. Questions addressed may include topics like the relationship of the study of Islam to academic disciplines, Orientalism, the state (Ministry of higher education etc.), and religious identity. The field of Sufism may be explored as an academic subject area, which does not simply replicate its sources, but analyzes the phenomenon in terms of categories derived from the humanities and social sciences. The aim of the conference is to explore the implications of connecting academic work on Sufism in Islamic studies of different countries. How may scholars and centers from these countries assist each other, particularly
    [Show full text]
  • ISLA 380 Islamic Philosophy and Theology Fall 2016 Mondays and Wednesdays, 4:05PM-5:25PM, in Leacock 116
    ISLA 380 Islamic Philosophy and Theology Fall 2016 Mondays and Wednesdays, 4:05PM-5:25PM, in Leacock 116 Instructor: Ms. Pauline A. Froissart Institute of Islamic Studies Morrice Hall 026 e-mail: [email protected] TA : Mr. Muhammad Fariduddin Attar e-mail : [email protected] Office hours: By appointment ISLA 380 is an introduction to the most important philosophers and theologians in Islamic intellectual history, with a focus on the concepts they articulated and the movements they engendered. Although many of the philosophical and theological problems we will examine first arose a thousand years ago, debates over how to solve them still resonate throughout the Islamic world. The classes will alternate between those devoted to lecturing and to answering questions, and those devoted to student-led debates over particular philosophical and theological problems. All the readings are in English. Requirements Students will be required to: a) Lead one side of one debate. In each debate, two student debaters will give twenty-minute presentations of their opposing positions, and then respond to questions and criticisms from the rest of the class. There are only ten debates. If more than twenty students end up enrolling in the class, the remaining students will each choose a debate and submit a 3000-word (+/- 100 words) essay in which they lay out the arguments in favor of one side of that debate, and against the other side. This essay will be due at the beginning of the class in which that debate is held. b) Complete three in-class exams. For each in-class exam, students will choose one of three essay questions to answer.
    [Show full text]
  • ISLA 383: Central Questions in Islamic Law Ahmed
    ISLA 383: Central Questions in Islamic Law Ahmed Fekry Ibrahim Winter 2014 [MW 1:05-2:25, BIRKS 111] Course description Through a mix of lectures and discussions, Central Questions in Islamic Law offers an integrative view of Islamic law in the past and present, including landmarks in Islamic legal history (e.g., sources of law; early formation; intellectual make-up; the workings of court; legal change; legal effects of colonialism; modernity and legal reform). Office Hours: Ahmed Fekry Ibrahim: MW 2:30-3:30 PM (Room 310, Institute of Islamic Studies). Omar Edaibat: M 11:00-1:00 (Room 321, Institute of Islamic Studies). Course Requirements and Evaluation 25% Participation in Class and Online: All students are expected to finish their readings and participate effectively in class and online discussions, whenever called upon to share their thoughts. 25% Quiz 25% Collective Reflection Paper: Students will select a theme in collaboration with the professor and the RA to write on with a group. Start finding a group of 3-4 max and come up with themes that you want to write a reflection paper on as a group. This paper should be between 1800 and 2000 words. 25% Final Paper: Students are required to write a typed 3000-3500 word paper (double-spaced, 12-point font, one- inch margins) on a topic related to Islamic law. A full outline of at least two pages will also be required. Students are also expected to provide a two-page final outline of the paper and summary of their findings to the rest of the class to read and discuss in the last few sessions of the course.
    [Show full text]
  • (9-1) Exemplar Student Answers with Examiner Comments
    Pearson Edexcel International GCSE in Islamic Studies (9-1) Exemplar student answers with examiner comments Contents About this booklet 2 How to use this booklet 2 Section A exemplars 3 Exemplar Question 1 3 Exemplar Question 2 18 Section B exemplars 32 Exemplar Question 3 32 Exemplar Question 4 48 Section C exemplars 62 Exemplar Question 5 62 Exemplar Question 6 80 © Pearson Education Ltd 2015. 1 About this booklet This booklet has been produced to support Islamic studies teachers delivering the new International GCSE in Islamic Studies This booklet looks at questions from the Sample Assessment Materials. It shows real student responses to these questions and how the examining team follow the mark scheme to demonstrate how the students would be awarded marks on these questions. How to use this booklet Our examining team have selected student responses to all 6 questions. Following each question, you will find the mark scheme for that questions and then a range of responses with accompanying examiner comments on how the mark scheme has been applied and the marks awarded. ©2 Pearson Education Ltd 2015. Section A – Questions 1 and 2 Exemplar Question 1a Mark Scheme Question Answer Mark number 1 (a) AO1 2 marks Award 1 mark for each teaching identified, up to a maximum of 2 marks. • Paradise lies at the feet of your mother (1) • Mothers are most worthy of good companionship (1) • Kindness to one’s mother is more important than kindness to one’s father (1) Accept any other appropriate response (2) © Pearson Education Ltd 2015. 3 Student Response A 0/2 Examiner comments: The candidate has provided generalisations rather than specific teachings.
    [Show full text]
  • Notes Paper B: Islamic Civilization and Institutions Unit 1
    B.A 6th sem (Islamic Studies) Notes Paper B: Islamic Civilization and Institutions Unit 1 (Religious and Spiritual aspects) 1. Principles and Dimensions of Tawhid as Basis of Islamic Civilization Tawhid in the true sense of the term, is the act of believing and affirming that God is one and unique (wahid), in a word, monotheism. For the Muslim, it is believing and affirming what is stated by the first article of the Muslim profession of faith: "there is no other god but God" Often, this first shahadda is specifically called kalimat al-tawhid, just as the name surat al-Tawhid which declares that God is ahad, and that He has no equal. Civilization can be defined as ‘culture writ large’ according to the political scientists of contemporary times. The way of life, manners, art and crafts, style of culture and conduct of politics is a civilization. Islam which forms the basis of Islamic civilization considers these elements as crucial but not the roots of its civilization, rather it sees them as branches. The fundamentals of Islamic civilization are belief in God (Tawhid), belief in Angles (Risalah), belief in books of God, and Belief in life after death. However the significance of belief in oneness of God is the number one fundamental in importance. The destination and source of Islamic civilization is God. The other beliefs or fundamentals actually cascade from one God. We have to do our duties maintain our beliefs because God has ordained them. Islam on the basis of knowledge of one God does everything around us.
    [Show full text]
  • An Islamic Perspective on Human Development Contents 1
    An Islamic perspective On human development Contents 1. Introduction 1 Introduction–3 2 Fundamental principles–4 This paper relies on the primary sources of knowledge Development science is a relatively new area of 2.1 The dignity of humankind–4 in Islam, the Qur’an and Sunnah (practice and sayings knowledge in the Muslim World and is not directly 2.2 Islamic holistic worldview (tawhid)–4 of prophet Muhammad: PBUH),* to identify the key referred to in the Qur’an or Sunnah. We gain an under- 2.3 Justice–5 principles and core values that underpin Islamic views standing of it through human interpretation which is 2.4 Freedom–6 on development, poverty reduction, human rights and subject to variation, through reference to the knowledge 2.5 Human rights–6 advocacy. It will attempt to define these concepts from of religious and jurisprudential ethics as well as several 2.6 Equality–7 an Islamic point of view and present an outline of some other areas of knowledge. This paper is based on desk 2.7 Social solidarity–8 of the tools and approaches that are provided by Islam research and consultations with Islamic scholars as well 2.8 Sustainability–10 to address them. as Islamic Relief’s internal and external stakeholders. We are exploring an approach, rooted in and validated 3 Islamic Relief’s core values–11 The central argument in the paper is that development by Islamic teachings, which is most suited to provide is primarily about safeguarding and enhancing the guidance to the policy and practice of a contemporary 4 Human development–12 dignity of human beings.
    [Show full text]