CHAPTER-4

Conflicting Ideologies in regard to change and continuity in Syllabi

It is known to all that madrasa curriculm was passing through

an evolutionary phase in the Islamic world, as it has been coming

into contact with the outer world. And the day-to-day requirements

necessitated the evolution of new subjects.

Similarly this is also a well known fact that the curriculum

throughout the Muslim world, whatsoever, was based on the

memorization and mugging up of the texts. The students were

supposed to adhere to the original doctrines revealed to the prophet

without questioning their reliability and authenticity. Thus it was

inevitable for the curriculum to include Arabic as an important

discipline for it is the foundation stone for the comprehension of

Quran and Hadith and the laws enshrined theirin. For a proper and

better understanding of the curriculumn during the period under

discussion we must cast a look at the list furnished by Dr. Bayard

Dodge, an outstanding authority on the subject. 1 The list is as

under :

A. The revealed sciences (al-ulum-ai-Naqliyah)

(i) The Arabic language AI-Lughah

(ii) Grammer An-Nahw was-Sarf

1. Muslim education in medieval times, P. 29.

101

(iii) Rheotoric

(iv) Literature

(v) Reading (Quranic)

(vi) .Exegesis (Commentary)

(vii) Traditions (of the prophet)

(viii) Law

(ix) Principles of Law

(x) Theology

AI- Balaghah

AI-Adab

AI-Oiraat

AI-Tafsir

AI-Hadith

AI-Fiqh

Usul-ai-Fiqh

AI-Tauheed, AI-Kalam or

Usul-ud-Din

. B. The rational sciences (AI-Uium-ai-Aqliyah)

(i) Mathematics

(ii) Distribution of inheritence

(iii) Logic

AI-Riyadiyah

AI-Faraid

AI-Mantique

The given list mentions only the subjects not the books and

their authors. It appears that the subjects were more important

than the books-Secondly, The books varied from place to place

and from teacher to teacher as suited to their choice and liking. At

one point of time different books on the same subject were there

in vogue at different places.

The list given above indicates that the religious sciences

dominated the Madrasa curriculum whereas the rational sciences

102

were relegated to a very secondary position. Most of the subjects

in category 'A' some way or the other, are very much auxiliary in

nature. With the help of these subjects one can go into the depth

of Quran and Hadith. The incorporation of Mathematics in the

curriculum was all but natural because without its basic knowledge

scheduling of prayers and other religious activities was a far distant

dream. Besides, distribution of inheritance was also impossible

without it. And logic was considered to be a weapon for defending

the Islamic causes, which had already been proved when orthodox

doctrine was challenged by Mutazilites (The rationalist).

Apart from the said disciplines many researchers and scholars

studied other subjects in their times like Philosophy, Astrology,

Astronomy, Geometry, Medicine, Pharmacy, Chemistry and Agrarian

disciplines. Nevertheless, the study of these subjects were very

much personal in nature and depended on the capacity of a person,

as these courses have to be studied at home or elsewhere through

private tutors.

A. The Revealed & Instrumental Sciences

Language (AI Lughah)

The knowledge of Arabic is more essential than the knowledge

of other disciplines in Islamic eduction It is just like an axis around

which the whole Islamic educational wheel revolves. The holy

Quran was revealed in Arabic and the traditions of the prophet too

are enshrined in the same due to being his mother tongue. Under

103

such circumstances one can't comprehend Islam without knowing

its primary source. And one cannot be a successful lawyer, Imam,

official and teacher without his familiarity with Arabic. 1

Grammer: In the beginning Grammer did not pose any problem

for the Arabs because they could write and read correctly without

having any conscious information of grammer. But with the passage

of time Islam came in contact with he outer world and the people

began to accept Islam in big numbers. These neo-Muslims did not

know Arabic. These people committed mistakes in using Arabic

language. This ignorance to Arabic led to the misinterpretation of

the holy Ouran. The fourth caliph Ali (R) was immensely worried

about this problem and as a solution he enjoined upon Abul Aswad

Duwaili, a reputed scholar of his time to prepare a book of

grammatical rules to enable non-Arabs to learn Arabic correctly

and protect the religious scriptures against all possible mistakes

and misinterpretation.

Rhetoric: (Balaghah) The early Muslims were particular about

being accurate in the Arabic language because of the Quran and

Hadith. They were not satisfied with only registering grammatical

rules. They also developed llm-ut-Tajweed and Balagha etc to

handle reading and interpretation of the Ouran & Hadith as

understood by early Muslims of significance.

The science of rhetoric is classified in three main branches. The

I. Muslim education is Medieval times PP. 31-90

104

first of these "AI-Maani" is related to the clarity of expression and

the use of different kinds of sentences. The second of these 'AI­

Bayan' (Eloquence) is related to the art of expressing ideas with

eloquence and without ambiguity. The last one AI-Badi (Semantics)

is related to the perfection of wording and the embellishment of

speeches and writings.

Literature:-(AI-Adab) In the frame work of literature the Arabs

were more familiar with poetry than prose. Poetry reigned for a

longer period as a mode of expression. Jahiz may be recognized as

the first Arab scholar who paved the way for standard ideal prose

through his literary articles, humorous stories and wonderful books.

Although prose came to the fore a bit later it gained popularity

within no time among the people. Despite ever-increasing

widespread acceptance of prose, poetry was always patronised by

the royal courts, and poets retained their lofty status in the society.

Exegesis:-(Tafsir) With the development of linguistics and literary

activities the Islamic scholars paid their attention to an important

branch of learning in Quranic exegesis or commentary.

As long as the Prophet's companions were alive they were well

acquainted with the context of the Quranic verses. And their belief

was so strong that they hesitated to interpret the Quranic verses

on their own. But with the demise of the companions and those

who had close intimacy with them the scenario changed altogether.

Due to the lack of historical sequence between the Quranic

105

verses and lack of explanatory notes, personal opinions (Tafsir-bir­

rai) started penetrating into the commentary of Ouran. This tendency

opened the gateway of distortions in the commentary of Ouran.

That is why we observe that after one and a half century of the

prophet's death, a great scholar like AI-Asmai felt free to study the

traditions and to comment on the meaning of the Quran as an act

of piety. He was followed by other authorities who developed

commentary into a highly respected Islamic science" 1

Reading (AI-Qiraat) : Pronouncing the words of the Ouran

accurately is altogether different from being acquainted with the

linguistic sciences, translation and explanation of the Ouranic verses.

For the carefulness and particularly to the accent of Ouranic words

the Muslim scholars underwent pains taking task and developed an

art to recite the Quran. This newly developed art is called the art

of recitation (Fannui-Oiraat). In the latter stage this art was divided

in seven styles which are still in vogue.

Traditions (Hadith) : As we have observed in the commentary

that during the latter stage, personal opinions started creeping into

it. Finally the scholars had to formulate some rules and regulations

for the commentary by which they could shut the door for personal

opinions for ever.

After the golden era of righteous caliphs political upheaval took

place for grabbing the power. And many sects came to the fore

1. Muslim education in Medieval times, P. 54

106

within a short span of time. All the religious sects and political

groups needed some kind of legal supports to argue and strengthen

their claims. This religo-political needs led to the fabrication of

new traditions (Hadith-Maudu)

The tradition is a significant discipline in the curriculum as it

forms a basis not only for commentary and the recitation of the

Our'an but also for law and theology. According to Bayard Dodge;

"Politicians used the sayings of the prophet to support their

political claim, while judges used them to determine court decisions.

It is no wonder therefore that claimants to the throne on the one

hand and dishonest lawyers on the other were tempted to distort

the old traditions or to intent new ones. As the theologians also

depended upon Muhammad's sayings to confirm their doctrines

and scholars tried to gain prestige by Quoting as many traditions

as possible even the learned authorities were tempted to fabricate

traditions for dishonest purposes. It is, moreover likely that when

Christian, Jews and Zorastrians converted to Islam they confused

popular texts and verses learnt in childhood with the sayings

repeated to them after they had become Muslims. 1

Any way, this pathetic situation compelled the honest and sincere

Islamic scholars to do something worthwhile for the preservation

of original traditions. For the attainment of this great motive they

visited places far and wide, collected, analysed and evaluated the

1. Muslim education in medieval times, P. 53.

107

traditions with the help of different newly evolved parameters.

And finally these great traditionists agreed upon the genuineness

of six collections which are called Sihah-i-Sitta (The six authentic

collections on Hadith).

Jurisprudence (Fiqh) : At the very outset of Islamic emergence

the Muslim realised that in the days to come they would rule a

vast empire. For that they needed a judicial system based upon the

Quran and Sunnah but at the same time suited to the needs of the

diversified subjects. Hence, Muslim scholars concentrated on this

field and created a new class of Jury who derived the Laws from

Quran and Sunnah. And if the problem was not solved they took

refuge to their analogy and finally left the matter on the consensus­

consensus of Islamic Jury. Nevertheless, the science of Islamic

law (ai-Fiqh) became very popular and acceptable among the people

and new vista of discussion was opened through this new discipline.

Ultimately, they (Jury) also divided in different schools. Prominent

among them are (i) Hanafi (ii) Shafii (Ill) Maliki and (iv) Hanbali

among Sunnis. Among the Shiis it is Jafari which is widely accepted.

Principles of Law (Usul-ui-Fiqh): Principles of Law as a subject

initiated with the origin of 'Law' itself. The first lawyer Imam Abu

Hanifa might have been well versed in the sources of law also,

because without appropriate familiarity with the sources one can't

derive the issues and furnish subtle solutions to them. He must

have written some books also on this topic which are not available.

108

Similarly, following the foot-prints of their teacher Imam Muhammad

and Imam Abu Yusuf also must have written treatises on the

disciplines, but unfortunately they are also not available. Moreover,

Imam Shafii's first book on this subject 'Risalah' is very much

available for the readers.

According to Shii scholars Imam Baqar (AS) was the father of

the subject who was followed by his son Imam Jafar Sadique (AS)

in this field. Nevertheless, Sunni scholars do not agree to this

argument. whatsoever the reality may be, but this is an established

fact that the discipline had already been evolved by the second

century Hegira. And "Kitab-ui-Jadl" and "Maakhidh-ush-Shara" two

famous books on the subject by Sheikh Abu Mansur Muhammad­

bin-Muhammad Matridi came to the fore for public study .1

Theology (AI Kalam) : Theology as a science did not originate

during the lifetime of the prophet because the Ouran was the

spiritual revelation rather than a collection of dogmas. After the

death of the prophet numerous dogmatic questions arose in the

Muslim Society which were to be addressed by the scholars. With

the emergence of dogmatic questions many sects came into being.

The extremist 'Khawarij' formulated the doctrine that every Muslim

even the Caliph would go to hell if he commits sin and fails to

repent. The moderate 'Murjiah' argued that faith is more essential

than actions. No believer will remain in hell forever. The Champion

1. Zafrul Muhassileen, PP. 92-93.

109

of this sect Imam Abu Hanifa emphasised that faith does not mean

a lip service but it requires also the belief of the heart accompanied

by good deeds. In the first half of the eight century a new rationalists

group emerged known as at Mutazilah who used reasons and logic

to prove their arguments. They were highly influenced by the

Greek Philosophy which was being patronised by the royal courts.

As all the important books of Greek Philosophers were being

rendered into Arabic in 'Baitui'Hikmat by great translators. The

pioneer of this group was Wasil-bin-Ata (703-754 AD). This group

was so powerful that they left their deep imprint on the minds of

the caliphs. The rationalist ideas of ai-Mutazilah based on the ideas

of Greek philosopher resulted in a great deal of free thought and

confused the scholars.

However, the emergence of Abut Hasan-ai-Ashari (874-936 AD)

provided a great relief to the followers of orthodox doctrine, as he

had a good deal of experience of Mutazilah as an activist. 1

B. The rational sciences (al-ulum-al-aqliyah)

Mathematics (Riyadiyat) : It was founded by Greeks. Allama

Shibli says that the Algebra was the sole contribution of the

Muslims, because before Islam it was not in a position to be

termed as science. Nevertheless, Greeks also attempted in this

field but not worthwhile. This is a fact accepted by whole Europe.

The Muslims, however, learnt arithmetic from the Hindus. 2

1. Zajrul Muhassileen, PP 107-111.

2. !hid, pp 154-155

110

Al-faraid (Distribution of inheritance) :- This in an important

part of Mathematics. The significance of this part can be understood

from the fact that Islam mentioned it separately, otherwise, there

is no such separate branch of mathematics anywhere in the world.

It deals with the distribution of inheritance. The prophet and his

companions, more often than not, emphasized on its learning. The

prophet said "Learn faraid and tell others also to learn then" He

further asserted "learn faraid as it constitutes half knowledge."

Umar Faruque (RA) said, "Learn Faraid with utmost care like you

learn Quran." In fact this part of mathematics deals with the rights

of God's creature. Hence one has to be very careful to the rights

of God's slaves. 1

Logic (Mantiqe) :- Initiated by ldrees in the form of miracle and

adopted by the Greek at a latter stage. Aristotle, first of all,

attempted and made a headway in the field of Philosophy and

Logic in 384 BC. That is why he is called 'Muallim-e-Awwal" (first

teacher). During the caliphate of Harun and ai-Mamun Greek

Philosophy was rendered into Arabic. Mansur, the ruler of Samanid

dynasty ordered Abu Nasar Muhammad bin Muhammad Tarqan

known as Farabi in 962 AD to arrange these translated versions of

Greek Philosophical books and was given the title of 'Muallim-i­

thani' (second teacher). But despite arrangement, these writings

remained scattered and Sultan Masud had to issue a royal order

for the rearrangement of these writings which was done by Sheikh

1. Ibid, PP. 66-67.

111

Abu Ali Husain bin Abdullah known as Ibn Sina and he was given

the title of 'Muallim Thalith' (third teacher) 'Ash-shafa (18 volumes)

and 'Al-mujaz-ai-Kabir' by Ibn Sin a are important books in this

discipline and Farabi termed it as (Rais-ul-ulum' (Chief of the

sciences) .1

1. Zajrul Muhassileen, PP 133-137

112

II

It is not true to say that even today the curriculum of the

Madrasas in India is the same. The curriula of traditional Islamic

education centres have undergone minor and unnoticeable changes

which were effected from time to time. These changes were not

merely confined to the traditional religious sciences i.e, Manqulaat

in the 15th century AD, rather, the emergent philosophical sciences

i.e Maqulaat have also influenced the Madras a curriculum after

intermingling of the Islamic scholars with the scholars of the

philosophical sciences from the central Asia.

Mad rasa curriculum under Arabs (711-1206 AD)

With the military expedition by 17 year old Arab commander

Muhammad-bin-ai-Qasim the Islamic educational system was

introduced on the newly conquered land of Sind. The historical

records establish that when he marched towards Daibul he built a

mosque and built 4000 settlements there. After that he moved

towards Brahaminabad, Alor and Multan. At Alar he made a historic

declaration by announcing that temples of the Hindus shall be

treated with same reverence as the churches of Christians, the

synagogues of the Jews and the fire temples of the Magians. 1

According to R.A. Jairazbhoy "the various settlements of the

Muslims up and down the west coast may be plotted utilizing the

works of Arab geographers, although the places mentioned by

1. Foreign influence in ancient India, P. /69.

113

them are not always possible to identify. A mosque is certain

indication of a fair sized settlement colony. It was Muhmmad-bin­

ai-Qasim who built the first mosque in India at Daibul and Alar."

Ibn Haukal (976 AD) refers to mosques at-Seidan, Meimoun, Multan

and Heidour, and to a Jami Masjid at Cambay, where Muslim

precepts were openly observed and Adhan (The call to prayer) was

openly and loudly called. 1 Muhmmad Ufi ( 1211 AD) says that

mosque and Minaret at Cambay were restored with four towers

having golden cupolas. 2 In addition to kanbaya, lslakhri (950 AD)

claims that there were cathedral mosque at Qamuhul, Sandan and

Saymur where Muslim precepts were openly observed. 3 If yaqut

(d.1229 AD) who bases his informations on Abu Dulaf Mirar is to

be believed there were not only mosques at Saymur but also

synagogues churches and fire temples. 4 Dimishqi (1325AD) refers

to cathedral mosques at Sindabur and Tanash, 5 while Ibn Battuta

(1355 AD) refers to Mosques at Gogah near Bhavnagar, at

Chandarpur near Goa("a stately mosque competing those of

Baghdad"), at Paknur (in Madras) at Hilli near Cannanore ("whose

treasury serves as stipends for students") at Jan pattern and Budh

patam (built by a converted Muslim Raja of the first century Hegira

at Findarinath, north of Calicut (three mosques and a spacious

1. Ibid, PP. 169-170. 2. The Oriented Geography of Ibn Haukal P. 146. 3. History of India as it is told by its own historians, Vol. 2, P. I 64 4. Javas as noticed by Arab geographers, P. 66. 5. Ibid, PP. 75-81

114

Jami Masjid facing sea), and at Kolam that is Ouilon ("The Jami

Mosque here is good and handsome") 1

These are a few examples of mosques scattered at different

places otherwise five succeeding Arab dynasties as pointed out by

Kadi Athar Mubarakpuri an outstanding expert on Indo-Arab

relations, have played a pivotal role in imparting education to the

people through the mosques.

On the other hand the commercial relations between India and

the Arabian peninsula had already been esta.blished well before the

military expedition of Muhmmad bin-ai-Oasim. As a result of trade

relations the Arabs had settled along the coast of Malabar and

retained their religo-cultural identity. Mosques were built at different

places where they pursued their religion & religious education.

According to Rawlinson the first Muslim Arab settled in the Malabar

coast about the end of the seventh century. Eillot's accounts of

the causes of Arab invasion of Sind also indicate that Arab

settlements had already been established on the west coast. Further

circumstantial evidence is offered by the revolt in 758 AD of a

Muslims colony established at Canton in China. It is obvious that

this colony could not have been founded without intermediate

stations of which the Malabar cost was likely to be one. 2

1. Ibid, P. 71

2. The Cultural heritage of India, val. 4, P 587

115

I

Ill

Curriculum under Turko-Afghan period ( 1206-1526 AD)

with the establishment of full-fledged Muslim rule in India the

educational scenario changed altogether, as it had been , so far,

administered by the Arabs. The education system ushered in India

by the Turks from the central Asia or Trans-oxiana, if not wholly,

partially was alien to the Arabs and the indigenous population of

the country too. Secondly, the Muslim had been confined to a

particular smaller region of Sindh and they were indirectly governed

by the capital of the Islamic empire - Damascus. Governors used

to be deputed by the caliphs while the issues of all kinds were

planned and promulgated with the consent of respective caliphs.

Though, five Arab dynasties ruled the region during (711-1206

AD) but they were semi-independent kind of rulers. They were

supposed to accomplish the task assigned by the caliph or supreme

comr11and.

Moreover, change of command changed the whole existing set

up including educational system. The central Asian rulers -

Ghaznavids and Ghaurids brought out with them their own language

and culture, not necessarily the Islamic one. Primarily they were

Turks but had close intimacy with Persian. Hence they patronised

Persian instead of Turkish. And the empowerment of Afghan, at

the latter stage, further added to the importance of Persian. As a

result, the predominant Arabic relegated to Persian. Firstly, the

116

medium of instruction changed from Arabic to Persian in madarsas.

Secondly, although the text books prescribed in madarsas remained

in Arabic but they were surrounded with numerous commentaries,

summaries, expositions and explanatory notes (Hawashi) in Persian.

In other words, a kind of shifting took place in madarsa curriculum.

According to Sufi (G.M.D.) the subjects undertaken in Indian

madarsas were as follows :

A. THE TRANSMITTED (NAQLIJJAH) SCIENCES

1 . Grammer - (i) Etymology (Sarf)

(ii) Syntax (Nahw) and (iii) Rhetonic (Balaghah)

2. Literature (ai-Adab)

3. Jurisprudence (al-fiqh)

4. Principles of Jurisprudence (usul-ul-fiqh)

5. Quranic Commentary (Tafsir)

6. Apostolic Tradition (Hadith)

B. THE INTELLECTUAL (AQLIYYAH) SCIENCES

1. Logic (Mantique)

2. Sufism and gnosis (Tasawwaf and lrfan)

3. Philosophical and Theological sciences (Falsafah and Kalam)

117

The books subjectwise were as under :-

GRAMMER

* 1. Misbah :

2. Kafiyah : This is an important work on Arabic syntax (Nahw)

by uthman bin Umar known as Ibn Hajib, an Egyptian born

outstanding author, upon which numerous commentaries and

explanatory notes have been written both in Arabic and Persian,

including those of Syed Sharif Jurjani and Syed Rukn-ud-Din

Astrabadi, a student of Nasir-ud-Din Tusif, The well known politician

of the time. Ibn Hajib was born in a simple Egyptian family in 1193

AD, received his education in a madrasa and taught at Damascus

university for quiet a long time. Later on he was deputed as the

president of madrasa Fadliyah and finally shifted to Alexandria

where he breathed his last in 1269 AD.

Though Ibn Hajib wrote several books in various disciplines

including Jurisprudence, principles of jurisprudence, literature and

prosody but he shot to fame for his immortal work "Kafiyah" in

syntax. 1

3. Lubbul albab fi ilm-il-irab: This is the work of a thirteenth

century scholar of world repute, Oadhi Nasir-ud-Din-ai-Baidhwi on

the Arabic syntax who is known for his masterpiece commentary

*Despite untiring efforts I could not find out the name of the author and other necessary details.

1. Al-Minhaj, PP. 16-17.

118

of the Quran "Tafsir-i-Baidhawi. The author has numerous books

to his credit and called after Baidhawai due to his domicile at

Baida, a famous village in lran. 1

LITERATURE : (Al-ADAB)

Maqamat-ui-Hariri : Maqamaat is a unique kind of prose in Arabic

which has no parallel in the world literature. It is solely a legacy of

medieval age which has become classic in the present time. It

reminds us of the transitional phase of Arabic prose embellished

and ornamented with appropriate and suitable garments of words

and expressions like a bride and well-equipped with high

imaginations. During the Abbasids, this new kind of prose originated

in the form of anecdotes and short stories written in rhymed

prose:

Maqamat, generally, narrates an adventure story of a person

who is known as Batl (hero) in the technical term. This hero, for

instance in Maqamat Hariri is Abu zaid Saruji and in Maqmaat-i­

Badi Abul Fath lskandri. The hero used to be closely associated

with third person who looks after the hero, all the while, listens to

his dialogues, helps him if and when needed and narrates his all

observations to the people. This another person is called narrator

(Ravi). Thus, Harith Ibn Hammam in Maqamat-i-Hari and Ibn Hisham

in Maqamat-e-Badi are narrators.

Though, the stories in Maqamat-i-Hariri are narrated by Harith

1. Al-Minhaj, PP. 34-38.

119

Ibn Hammam of Basra but, as a matter of fact, it is the writer

himself who is the narrator. He adopted this name for himself

legitimising from a popular saying of the prophet "all of your are

earners and all of you are attention payers". Thus, each of us

bears these two qualities.

Moreover, Hariri adopted the style of Badi' in his writing of

Maqamat. He himself confessed in the preface of his book that

following the footprints of Badi I started writing Maqamat though

I could not reach his level. It appears from the statement of Hariri

that Badi was more profound writer than Hariri. He had written

around four hundred Maqamat, out of which, only fifty three could

be traced out.

However, the great scholar like Allama Zamakhshari, had been

the blind admirer of Maqamat-e- Hariri. He placed these maqamat on

equal frooting with the Muallaqat - collection of classical poetry

written before the advent of Islam and hung onto the wall of Ka'ba

for public appreciation. Anyway, the popularity of these assemblies

did not confine to the Arab world but it reached far off places and

drew the attention of the world scholars. Thus, it was translated

and retranstrated in different living languages of the world. Apart

from translation, many commentaries and short notes had been

written in various languages for the smooth comprehension of the

text. And the relevance of the book can be assessed from the fact

that it is still included in madrasa curriculum of Indian subcontinent.

120

JURISPRUDENCE. (Al-FIQAH)

AI-Hidayah : This is a monumental work on the science of

Islamic jurisprudence by Burhan-ud-Din Abul Hasan. He wrote several

books on the jurisprudence including 'Bidayat-ui-Mubtadi' (an

introduction to study of Islamic Law) based on 'Mukhtasar-ui­

Quduri' by Imam Quduri Baghdadi consisted of sixty two chapters

and 'Jami-us-Saghir' by Allama Shaybani. After composing this

book a certain thought came to his mind to write its exposition

which he did in eighty volumes and named after 'Kifayat-ui-Mantaha'

which was further summarised with the name of 'Hidayah'

(Guidance)

Moreover Hidayah fulfilled the requirement of the time. The

burning issues of the time were addressed with the Hanafite view­

point and it proved to be a milestone for this particular school. At

later stage, it was repeatedly edited and annotated by the scholars.

The author of Hidayah, however, was born at Marghinan, a

famous village in Trans-oxiana in 1134 AD and died in 1216/1219

AD but Babur, the founder of Mughal empire in India mentioned in

his biography 'Tuzk-e-Babri" that the author of Hidayah was born

at Rushdan instead of Marghinan and buried at Samarqand. During

the composition of the book he maintained his piety and paid due

attention to the prayers and regular fastings. The importance of

the book can be adjudged from the commonly known statement of

Allama Anwar Shah Kashmiri who maintained, "I can write the

121

book like 'Fath-ui-Oadeer of Ibn Hammam but I can never write

'Hidayah'. 1

PRINCIPLES OF JURISPRUDENCE : (USUL-Ul-FIQAH)

1. Manar-ui-Anwar and its commentaries : one of the best

known work on principle of Jurisprudence by Hafiz-ud-Din Abul

Barakat an-Nasafi or Nakhshabi dedicated to his village Nasaf or

Nakhshab in the Trans-Oxiana. Several outstanding scholars of the

past enturies have written commentries summaries, and explanatory

notes on it.

The author worked as (teacher) in Kirman for quite a long time

and migrated to Baghdad from where he never returned to his

home-town. He died in 1301 AD in Kuzistan, a province of Iran. In

addition to the principles of Islamic Law bis famous work 'Kanz­

ud-Daqaiq~ on Jurisprudence itself is very popular among the

scholars.2

2. Kanz-ui-Wusul ila marifat-ii-Usul : Generally known as 'usul­

i-Bazudi' or 'the principles of Bazudi'. The author of the book Ali

bin Muhammad al Bazudi is protagonist of Hanafi school and known

as 'Fakhr-ul-lslam' (the pride of Islam). He mastered several

disciplines including theology, debating (Munazra), Jurisprudence

and its principles. The book under discussion 'usul-i-Bazudi' deals

with the comprehension of the text and identification of the sources.

1. Al-Minhaj, PP. 20-21. 2. Al-Minhaj, PP. 20-21.

122

The application of words and expressions are too difficult to undertood

by an average man. But if somebody succeeded in the comprehension

of the text against all odds he can easily achieve the dexterity in the

Principles of Islamic Law. Due to the difficult expression he was

given the title of 'Abul-usr' (The father of difficulty), whereas his

own brother, in the same field known as 'Abul Yusr' (The father of

easiness). The author, however, was born at Bazda around ten

miles away from Nakhshab or Nasaf in the same fertile land of

Trans-oxiana in 1006 AD. He taught at Samarqand for quite a long

time where he attained maximum popularity when he defeated a

digantic scholar of Shafii school in the religious deliberations. 1

1. Zajrul Muhassileen, PP. 566-567

123

EXEGESIS OR THE COMMENTARY OF THE QURAN (TAFSIR)

1 . Madarik-ut-Tanzil : This is one of the most popular

commentaries among Sunnis by Abdullah bin Ahmad Hafiz-ud-Din­

an-Nasafi. The author was multi-faceted personality. He composed

several books on Quranic branches like Jurisprudence and theology .1

2. Anwar-ut-Tanzil wa Asara-ut-Taaweel : This is the best

commentary on Ouran among the Sunnis by AI-Baidhawi based on

'Kashshaf' of Allama Jarullah Zamakhshari, 'Mafaatih-ul-ghaib' of

Imam Fakhr-ud-Din Razi and 'Raghib' of Abul Farj-al-lsfahani. Due

to the writer's mental affliation the commentary too is inclined

towards Shafii school. Generally, we find in the list of his writings

the name of the commentary as 'Mukhtasar.:ui-Kashshaf'. It was

Tash Kubra zada who first of all derived this word (Tafsir-i-Baidhawi)

from the Tabaqat of AI Uswah. This is a commentary upon which

numerous outstanding scholars, including Indians, have written

explanatory notes. It is considered to be an authentic commentary.

It has been published in different countries of the world.

The author was born in Baidha, a famous village in Iran. He

happened to be a son of Chief Justice of Persia and he himself

was a Judge in Shiraz. Finally he settled in Tabrez where he died

in 1316 AD.

I. Zafrul Muhassileen, PP 278-279. 2.

124

3. AI-Kashshaf 'an haqaib-it-Tanzil : It is a milestone in the field

of Quranic commentary. Though written by a well known Mutazilite

(rationalist) gained acceptance and popularity across the sects.

Even staunch Sunni School had to consult the work as a reference.

The author was born in Khwarizm in 1075 AD. lnspite of his

Persian origin, he championed the absolute superiority of Arabic

and used his mother tongue only in instructing beginners. He died

in 1144 AD. Besides giving the purely Grammatical exposition he

devoted special attention to point out rhetorical beauties and thus

supported the doctrine of miracle of the Quran. He paid full

attention to the lexicographical aspect of his work. He supported

his explanations by ample extracts from the classical poetry.

According to Ibn Khaldun Zamakhshari had an edge over other

commentators of the Ouran.

Apart from the commentary he wrote a book on Grammar named

'AI-Mufassal' which has become celebrated for its succinct yet

exhaustive and lucid exposition. In addition to a treatise on syntax

'AI-Mufrad wal Muallaf fin-Nahw' which had a small circulation he

also wrote the short handbook 'al-unmudhaj' which attained great

popularity. 1

HADITH (APOSTOLIC TRADITION)

1. Mashariq-ui-Anwar : This is an outstanding work by an Indian

born writer Sheikh Razi-ud-Din Abul Fazail as Saghani, dedicated

1. First Encyclopaedia of Islam, Vol. 8 PP. 1205-1207

125

to a city situated in Iran. According to Hafiz Dhahabi he was born

at Lahore, brought up at Ghazna and received his early education

from his father. After graduating from madras a he went to Baghdad

where he engaged himself in academic activities for two years.

After that he was delegated to India as an ambassador in 1240

AD. Allama Saghani was a personality of world repute. He was

specialised in Hadith, Jurisprudence and linguistics. Maulana Abdul

Hai maintains that he was a lawyer, traditionist, linguist and had

full command over all other subjects at a time. Allama Suyuti

observes that he was the stand-bearer of knowledge during his

time. Imam Dhahabi opined that linguistics reached its pinnacle

during his life time. Ameer Hasan Sanjari mentioned in 'Fawaid-ui­

Fuwad' that despite Delhi had a large number of qualified and

renewed Islamic savants but Allama Saghani could compete all in

all disciplines and in the science of tradition he had an upper hand.

However, 'Mashariq-ui-Anwar' is a collection of 2,246 genuine

traditions. Each one of them is accompanied by a reference to the

two most authentic collections by AI-Bukhari and ai-Muslim. The

book is divided into twelve sections which are further sub-divided

into various chapters. 1

2. Masabah-us-Sunnah : Compiled by Husain bin Masood known

as Farra Baghwi or lbn-ui-Farra ( 1057 AD-1139 AD). He was given

the title of Muhi-us-Sunnah (reviver of tradition) and born at Baghkur

1. Zajrul Muhassil/en, PP. 257-258.

126

situated between Herat and Mah and received prominence as

commentator and traditionist. He received education from the genius

of his time and dedicated his whole life to academic activities.

The work 'Masabih-us-Sunnah consists of 4,484 traditions, out

of which 2,434 are taken from 'Sahihain (Bukhari and Muslim) and

known as 'Sihah' (the most authentic). 2050 traditions taken from

Sun an Ibn Daud and Tirmidhi and known as 'Hasan'. But Allama

Chilpi, the author of 'Kashf-uz-Zunun' projected a different picture.

According to him total number of Hadith is 4,719, out of which

325 from Bukhari, 875 from Muslim, 1051 are Muttafaqe alaih

(agreed upon) and the rest of the traditions are taken from other

collections.

The importance of this work is highlighted by the fact that

many commentators wrote commentaries and summaries. The

traditions in the book are divided into Chapters in a well-planned

way. In 1360 AD. Sheikh walid ud-Din a renowned scholar brought

out its revised version with the addition of separate chapter to

each section and called it 'Mishkat-ui-Masabih' (The niche of lamps).

Finally, Abdul Haque Muhaddith Dehlavi, a reputed Hadith scholar

tanslated the work into Persian and added a commentary during

Akbar's reign. 1

1. Zafrul Muhassileen, PP 233-225

127

B. THE INTELLECTUAL (AQUYYAH) SCIENCES

LOGIC (MANTIQE) :

Risala Shamsiyah: composed by Najmud-Din Dabiran Katibi

Qazwini, a Thirteenth Century scholar and commented upon by

Outb-ud-Din Razi, a Fourteenth Century scholar, is an asset in the

field of Logic. The author was a disciple of Nasir-ud-Din Tusi. A

bunch of commentaries on the book points out to the importance

of the book. Despite a heap of commentaries it is the text which

remained popular throughout the centuries. Since the book is written

at the request of Shams-ud-Din the son of Baha-ud-Din a minister

during that time, is named after him. 1

SUFISM AND GNOSIS (TASAWWUF AND IRFAN):

1. Awarif-ui-Maanif (Bounties of knowledge) : This is written by

Shihab-ud-Din Abu Hats Umar Bin Abdullah a sufi and theologian

of Shafii school who was born in 1145 AD at Suhraward in the

province of Jibal in persia. He pursued his early studies of mysticism

under his uncle Abu'n-Najib the founder of the Suhrawardi order of

Sufis whom he often quotes in his Awarif-ui-Maarif. It was through

him and another disciple Najm-ud-Din AI-Kubra that the order of

Suhrawardi spread in Muslim lands. The credit for the introduction

of this order in India goes to his disciple Baha-ud-Din Zakaria

Multani.

The author settled in Baghdad where he was welcomed by the

1. AI-Minhaj, PP. 19-20

128

caliph An-Nasr. Apart from Awarif he wrote 'Kashh-un-Nasaih-al­

lmaniyah wa Kashf-ui-Fadaih-ai-Yunaniyah' both dedicated to the

caliph.

However, Awarif is based on Ouran, Hadith and the sayings of

the sufis. It deals with the origin of sufism in Islam and analyses

the word "tasawwuf" with the view-point of lexicography. The

main stages and the aphormism of the sufis were reviewed. The

work was composed in Mecca containing sixty three chapters. 1

2. Fusus-ui-Hikam (Bezels of philosophy) is a work on mysticism

by Abu Bakr Muhammad Bin Ali Muhi-ud-Din ai-Hatimi ai-Andalusi a

celebrated mystic of pantheistic doctrine styled by his followers as

"ei-Sheikh ai-Akbar" (The grand master), but in the east he is generally

known as lbn-ui-Arabi. Though born at Murcia (Spain) in 1165AD he

stayed in Seville for thirty years where he studied Hadith and Fiqh.

During his life time he visited several places including Ceuta, Tunis,

Aleppo, Mausil, Baghdad, Asia minor and finally settled at Damascus

where he breathed his last in 1240 AD.

lbn-ui-Arabi, nominally belonged to the Zahiri school of his

compatriot lbn-Hazm, but rejected conformism as a doctrine and in

matters of belief he passed for a batini (esoteric). He was denounced

as zindique (atheist)_and there was a movement in Egypt to

assassinate him.

His principal work 'AI-futuhat al Makkiya' which was later

1. AI-Minhaj, P 27.

129

epitomised by ai-Sharani, gives a complete system of mystic

knowledge in 560 chapters, of which chapter No.559 contains a

summary of the whole. Next to the Futuhat comes Fusus-ai­

Hikam'. It consisted of 27 chapters~ each of them is named after

one of the prophets. 1

3. Naqd-un-Nusus - It is a collection of notes and commentaris

on the Fusus.

4. Lamaat - a travel work in prose on mystic love by Fakhr-ud­

Din al-lraqi, a disciple of Baha-ud-Din zakaria of Multan.

PHILOSOPHICAL AND THEOLOGICAL SCIENCES

1 . Sharh-us-Sahaif

2. Introduction of Shakur Salmi.

The books discussed under different disciplines can't be taken

as sacrosanct, for, there are differences among scholars in the

identification and determination of the books. Dr. Ziyul Hasan

Faruqi, for instance, also furnished a book-list in his work

'Musalmano ka Nizam-i-Taleem' with slight diffences. Thus, in

Grammer, instead of Misbah-un-Nahw and Lubb-ui-Aibab he

mentioned 'Mizan' 'Mufassul' ('Kafiyah' is common) m

Jurisprudence, instead of 'Hidayah' he inducted 'Quduri' and 'Majma­

ui-Bahrain' in principles of Jurisprudence, instead of 'Manar-ui­

Anwar' and 'Usul-i-Bazudi' he included 'Kanz-ud-Daqaiq', 'Husami'

1. First Encyclopaedia of Islam, Vol. 7

130

and 'Sharh-i-Tahdhib'. Before we advance, it would be better for

us to shed some light on the life history of those authors whos

books have not been discussed so far. 1

GRAMMAR (QAWAID)

Mizan-us-Sarf :- This is the foundation stone in the realm of

Arabic Morphology. It has been a part and parcel of the curriculum

in the Indian madarsas. The author of the book is yet to be

determined. In the process of determination the Islamic scholars

differed in their opinions. To some scholars it was composed by

Sheikh Sadi, the eminent mystic and the author of two celebrated

books "Gulistan" and "Boostan" in Persian, to some others by

Wajh-ud-Din bin Uthman bin Husain, while to yet some others by

Mulla Hamza Badayuni. It is also said that it was composed by

Shafi-ud-Din Jaunpuri. Even some scholars asserted that it is the

contribution of Maul ana Abd-ui-Hai of Lucknow. And finally Sheikh

Siraj-ud-Din Uthman Awadhi is also credited for the writing of this

basic book.

However, the author of Ath-Thaqafat-ul-lslamiyah fii-Hind,

Mualana Abdul Hai asserted that it is an established fact that

'Mizan-us-Safr' was published from Nizami publication, Kanpur in

1918 AD while Munshaib, the second part of Mizan-us-Sarf, was

composed by Mullah Hamza Badayuni. 2

1. Musalmano Ka Nizam-i-Taleem, P. 75

2. Zafrul Muhassi/een, PP. 378-380.

131

2. Muffasal :- The author is Allama Zamakhshari.

JURISPRUDENCE (FIQH)

1. Quduri - This is a celebrated work by Abul Husain Ahmad

bin Abi Bakr of Baghdad (985-1 051 AD). Right from the very

beginning the book continued to be studied in Indian madrasas.

According to the strafication of Jurists by Ibn Kamal Pasha the

author belonged to the fifth generation. He is named after Ouduri

due to the profession of pottery. He wrote several books on different

subjects including 'Tajrid' and 'Mukhtasar-ui-Quran' but gained

popularity due to the book under discussion. 1

2. Majma-ui-Bahrain (The confluence of two seas)

PRINCIPLES OF. LAW (USUL-UL-FIQH)

1. Kanz-ud-Daqaiqa : This is authored by Allama Nasafi an

Islamic Jurist who could distinguish the sound narrations from the

week one. Several commentaries including 'AI-bahr-ur-Raique' by

Allama Ibn Najim of Egypt have been written on it. 2

2. Husami : This is authored by a prominent scholar named

Husam-ud-Din (d. 1267 AD) from Trans-oxiana upon which many

commentaries have been written by scholars.

3. Sharh-ut-Tahdhib : This is authored by Abdullah bin Husain

yezdi from Isfahan (d. 1636 AD) upon which many commentaries

have been written by Indian scholars including Mulla Muhammed

1. Zafrul Muhassileen, PP. 251-266.

2. Ibid PP. 267-269.

132

Amin Kashmiri, the founder of present Madarsa Aminiyah at Kashmiri

Gate, Delhi. 1

With whatever variations in the curriculum the Indian madrasas

continued serving the nation. The sudden barbaric invasion of

Timur upset the whole socio-cultural and economic set up of the

country. But with the enthronement of Sikandar Lodi' ( 1489-1 51 7)

a kind of normalcy was restored in the field of public life as well

as in the realm of intellectual activities.

Moreover the period of post Mongol invasion is marked by the

domination of law and principles of law. As a result of their

invasion in central Asia and Trans-oxiana these tow disciplines

strengthened their root on Indian soil with the exodus of Islamic

scholars from that region. And this was quite natural, for it was a

legacy kind of thing. Secondly the newly established Islamic state

needed lawyer and judges in a big number for the smooth functioning

of the government. The ulemas were so accustomed to this

disciplines that they felt useless to consult the Quranic verses and

the apostolic traditions for the confirmation of their arguments.

Ziya-ud-Din Turk, an Egyptian scholar and traditionist came to

Multan and was planning to move to Delhi to strengthen the base

of tradition and to rescue the innocent Muslims from the clutches

of the Jurists (Fuqaha). However, when he came to know that

Sultan hardly heeds towards religious affaris and there is no respect

1. Ibid, P 428

133

for Hadith in Delhi, then he went back to his native place. And it

is needless to repeat the arrogant attitude of the ulemas with

Khawaja Nizam-ud-Din Auliya in the religious debate (Munazara)

who outrightly refused to confirm and strengthen their arguments

with the help of traditions. Hence superiority of law was

established. 1

The Mongols were of course the enemies of Islamic studies but

not Mathematics and Medicine as indeed they were in great need

of it. Ibn Qaiyim describes the destruction of the Muslim institutions

in the following words :

"The Mongols killed Khalifat-ui-Muslimin (The Caliph of the

Muslims), Ulemas, legal experts (Fuqaha) and traditionists but spared

philosophers, & astronomers and appointed them as advisors. 1

According to him, Nasir-ud-Din Tusi ( 1200-1273 AD) enjoyed a

subline position among the advisors of Hulagu and he was an

aetheist whether Hulagu was an aetheist or not hardly matters

what matters is that due to him rational sciences were revived in

the eastern Muslim land. Later on due to the encouraging attitude

of the Mongols towards rational sciences many heavy weights

appeared in this realm whose influence spread down the Muslim

world and whose writings reached India out of which a few books

were introduced in the curriculum of Indian madrasas.

Nevertheless, one should not forget that well before Sikandar

1. Musalmano Ka Nizam-i-Taa/eem, P. 75

134

Lodi there had already been scholars of Rational Sciences in Delhi

and other cities of the country, otherwise Muhammad bin Tughlaq

would not have mastered the subject and Burni would not have

advised him to oust the Philosophers from the city of Delhi.

However, it can't be derived that books on Logic and Philosophy

in· a well planned way were introduced during his reign only. The

existing curriculum underwent certain additions Sheikh Abdullah

and Sheikh Aziz-ullah two great scholars of Multan marched towards

India. The former settled in Delhi whereas the latter in Sambhal

(Now in the district of Murad a bad in Uttar Pradesh).

Sheikh Abdullah studied in Iran and Iraq and learnt Logic and

philosophy from Abdullah-bin-Husain-Yazdi (d.1606AD). He shot

to fame for his commentaries on Sharh-i-Tahdhib and Tadhib-ui­

Mantiqe by Allama Sad-ud-Din Taftazani which are still included in

Dars-i-Nizami (The curriculum formulated by Mulla Nizam-ud-DIN

sahalwi). Since Mualana Abdullah was not satisfied with the existing

standard of Rhetorics, logic and scholastic theology he introduced

'Miftah-ui-Uium' by AI-Sakkaki (1178-1249AD) in Rhetorics. He

was contemporary of Nasir-ud-Din Tusi. Despite being consisted of

three parts the book deals with twelve sciences like Morphology,

Syntax, Logic, Prosody etc. The third part is entirely dedicated to

Rhetorics. Similarly he introduced in logic 'Matali' and in scholastic

theology 'Mawaqif' by Qadi Adud-ud-Din Eji.

Just after a short while another additions took place m the

135

curriculum of Indian Madrasas by the pupils of Syed Sharif Jurijani

and Sad-ud-Din Masud-lbn-Umar Taftazani. Hence 'Sharh-ui-Matali'

and Sharh-ui-Mawaqif were incorporated in the curriculum.

Not very long after we came across the introduction of

'Mutawwal' and 'Mukhtasar-ui-Maani' in Rhetorics; 'Talwih' 1n

principles of jurisprudence; 'Sharh-i-Aquid-i-Nasafi' in theology by

Allama Sad-ud-Din Taftazani and 'Sharh-ul-wiqaya' by Sadr-us­

Sharia in jurisprudence and Sharh-i-Mulla Jami in Grammar by

Mualana Abdur Rahman Jami in jurisprudence were introduced in

the syllabus almost at the same time. Last but not the least,

mystic ideas loomed large over the Muslim society during the

period under review. The concept of 'Wahdat-ui-Wujud' floated by

lbn-ui-Arabi ga~ned momentum in the monastries (khanqah) and

the circles of the Ulemas.And his two books on mysticism 'Futuhat­

ui-Makkiya' and Fusus-ui-Hikam became running currently of the

·age. India had already been a fertile land for this concept due to

its resemblance with vedantic philosophy.

The importance of Fusus-ui-Hikam can be weighed from the

fact that Indian Ulemas have written almost twenty valuable

commentaries on it and for centuries it remained in the curriculum

of Indian Madrasas. 'Lamaat' of al-lraqi, Naqd-un-Nusus and

Mathnawi of Maulana Rome remained as the subject of interest.

136

IV

Madrasa curriculum during Mughals:- Though India, with the

establishment of Islamic state had been frequently visited by the

Islamic scholars. The scholars of rational sciences came to India,

for the first time during 15th century AD. Jam Nizam-ud-Din who

came to power at sindh in 1489 AD founded many Madrasas for

the progress of Islamic learning and became famous for his

patronage to Islamic studies. The Muslim scholars like Allama

Jalal-ud-Din Dawwani (d. 1512 AD) planned to visit India from

Shiraz and sent his two beloved disciples Mir Muin-ud-Din and Mir

Shams-ud-Din to Thaat, (a city in Sindh) who apprised the Governor

of their teacher's planning. The Governor after making

accommodation arrangement for them sent his emissary to bring

Allama, but unfortunately before the arrival of the emissary Allama

passed away. More over his two disciples settled at Sindh to

accomplish the task planned by their teacher.

It appears from the historical accounts that Jam Nizam-ud-Din

had good relations with his counterpart at Multan, Sultan Husain

Lankah where rational sciences had already been introduced during

15th century AD, while in other parts of the country either it was

at primary stage or had no existence.

But when Multan came under the rough weather its two great

scholars Abdullah and Azizullah moved to Delhi who were welcomed

by Sikandar Lodi, the then ruler of Delhi. During their stay at Delhi

137

and Sambhal respectively they popularised rational sciences.

Otherwise before their arrival 'Outbi' (Sharh-i-Shamsiyah) in logic

and 'Zubdat-us-Sahaif' in theology were studied in India.

Further with the empowerment of Mughals rational sciences

gained prominence. On the one hand Humayun came back to

power with the help of Iranians while on the other many Shii

states came into being in Deccan after the disintegration of Bahmani

Kingdom (1347-1526 AD) The rulers of Ahmad Nagar, Bijapur and

Golkunda were the followers of Shii faith and they had good

relations with Iran. Consiquently many Iranians settled in North

India as well as Deccan. Among them there were scholars of

world repute like Mir fathullah Shirazi who was invited to Bijapur

by Adil Shah, the ruler of the state where he stayed for many

years. And in 1582 AD after the demise of Adil Shah he reached

Fatahpur Sikri where he was welcomed by Akbar the great Mughal

emperor during whose reign the knowledge of rational sciences

became the need of the hour as he founded a divine faith known

as Deen-i-llahi to get rid of the differences among various religions

and bring their followers at a common platform. To achieve this

desired motive he invited the scholars of all religions to initiate an

open religious debate. For the success in these religious debate,

scholars of all hues needed reason and rationality to prevail upon

others. Hence expertise on rational sciences became indispensible.

Mir Fathullah Shirazi happened to be the students of Ghyath-ud-

138

Din Mansur (d. 1 542 AD). It is said that he attended the classes of

Adhar Kiwan also who was a zorastrian saint and the scholar of

greek philosophy. The philosophy of lshraqe could be propagated

in Iran during 16th century AD with his due help only.

Mulla Abdul Qadir Badayuni maintains that Mir Fathullah Shirazi

was matchless in many branches of sciences e.g Super naturalism,

Theology, Natural sciences, Mechanics, even he was unrivalled in

Magic. Intact he was the genius of the time. 1

Abul Fadl observes that if all the informative classic books go

into oblivion Mir Fathullah Shirazi can orient the knowledge on

new bases and we would never repent for the lost. 2

Akbar who had lot of praise and admiration for him included him

in his coterie of ministers-a sublime position from where he could

influence the whole existing system of education. However Mir

Fathullah Shirazi introduced the writings of Jalal-ud-Din Dawwani

(1512 AD), Mir Sadr-ud-Din (1640 AD), Mir Ghyath-ud-Din Mansur

( 1540 AD) and Mirza Jan in the curriculum of Indian Madrasas. 3

Among the later scholars of Rational Sciences his personality needs

no introduction. Allama Sakhavi dedicated a lengthy discussion to

this unrivalled author in his famous book Ad-dau-ai-Lami' According

to him he had written explanatory notes on of numerous books

including 'Sharh-i-Matali' and Outbi in Logic by Outb-ud-Din Razi

1. Muntakhahut Tawareekh, P. 315 2. Akharnamah, Vol. 3, P. 593

3. Maathirul Kiram, P. 2 38

139

and 1Sharh-i-Tajrid in Theology by Allama Oausji. Allam Oausji was

a great mathematician and worked as a caretaker in an observatory

made by Ulugh Beg in Samarqand. Besides, Allama Dawwanis I

famous book 1 Sharh-ut-Tahzib 1 is still included in madras curriculum. 1

The real name of Mir Sadr-ud-Din was Muhammed bin Ibrahim

Shirazi but known as Mulla Sidra. Among his philsophical writings 1Asfar-ui-Arabia 1 received world prominece, but in India he is famous

for his commentary on 1Hidayat-ui-Hikmat 1 by Athir ud-Din Abhari

(1264 AD) which is included in Dars-i-Nizami and known as Sidra.

Besides, Mulla Sidra had written explanatory notes on IHikmat-ul­

lshraque by Shahab-ud-Din Suhrawardi the Martyred, known as

Sheikh-ul-lshraque. 2

We have talked about these scholars to show that these were

the ulemas whose writings were included in Madrasa curriculum

during the Mughal region, which has become an inseparable part

of Dars-i-Nizami.

We come accross an article in the I Ain-e-Akbari I by Abu I Fad I

pertaining to educational reform. I do not know the extent of

influence of this reform policy initiated by Akbar but its influence

whatever little can not be denied. And this also can not be denied

that Akbar had a plan in his mind to reform and reorient the

existing curriculum of madrasas. It is presumed that this reform

1. Addau-al-Lami, P. 133 2. Hukama-i-Jslam, PP. 313-316

140

policy could have contributed a lot to the furtherance of rational

Sciences.

With the passage of time, zorastrian scholars also started coming

from Iran to India. These scholars were the staunch followers of

Aristotlian Philosophy and had deep insight in the rational Sciences.

Their ever-growing popularity and command over the subject

attracted the Muslim students from far and wide. According to the

author of 'Dastan-i-Madhahib Hakim Kamran, a Zorastrian scholar

from Iran was a living statue of Aristotalian philosophy. He had

familiarity with Christianity as well as Indian sciences. He led a

very simple life. For his livelihood he had small business. He used

to spend most of his time in teaching those who come to him from

far and near places. 1

During the reign of Shah Jahan and Aurangzeb Mir Zahid Harawi

shot to prominence in rational sciences. He was the son of Qadi

Muhammad Aslam Harawi from Kabul but born in India and Learnt,

besides his father, from other Indian Ulemas. The two famous

books are to his credit which are still included in Dars-i-Nizami. He

died in 1724 AD.

Abdul Hakim from Sial kot also gained popularity in rational

sc1ences and will be remembered for his explanatory notes on

different commentaries. He died in 1690 AD.

1. Musa/mano Ka Nizam-i-Taa/eem, P. 80.

141

It appears from the historical accounts that there was an influx

of foreign scholars especially from Iran who contributed a lot to

the flourishment of rational sciences. This Indo-Iranian intellectual

relations resulted in the formulation of a syllabus by Mulla Nizam­

ud-Din Sahalwi in the first half of 18th century, named 'Dars-i­

Nizami' which is in vogue today in almost all the Indian madarsas

with slight modifications and varrations.

THE TREE OF RATIONAL SCIENCES IN INDIA

(i) Mir Fathullah Shirazi (d. 1588 AD)

(ii) Mufti Abdus Satam Lahori (d. 1627 AD

(iii) Mufti Abdus Salam Devi (d. 1637 AD

(iv) Maul ana Danyal Chaurasiya (d. unknown)

(v) Maul ana Outb-ud-Din Sahalwi (d. 1691)

(vi) Hafiz Amanullah Banarsi (d. 1720 AD)

(vii) Maulana Outb-ud-Din Shamsabandi (d. 1720 AD)

(viii) Maulana Nizam-ud-Din Sahalwi (d. 1748 AD.)

Despite domination of rational sciences during the Mughals all

the subjecs included in the curriculum were not obligatory. The

students could opt the subjects a~ per their choice and taste. To

explain this fact I would like to cite two examples I came across

in my readings.

The table is copied from Musalmano Ka Nizam-e-Taa/eem by Farooqui (Z.H.) P 81.

142

(1) Sheikh Abdul Haque Mahaddith Dehlawi (1551-1642 AD)

He was destined to revive the science of tradition in northern India

which was lying in the dormant stage for quite a long time in India.

He studied a selected portion of rational Sciences as it was against

his choice and devoted most of his time in transmitted sciences

like Hadith and mysticism etc. 'Akhbar-ui-Akhyar' is an immortal

work by him wherein he dealt with the subjects he studied during

his student life.

(2) Shah Waliullah also belonged to the era of rational Sciences.

In his monumental work 'AI-juz-ui-Latif' he dealt with the subjects

he studied during his student life. The course of study was as

follows: 1

1. REVEALED SCIENCES

Grammar

Rhetoric

Islamic Law

Principles of Islamic Law

(Sarf & Nahw)

(ai-Biagha)

(al-fiqh)

(Usul-ul-fiqh)

(Hadith) Tradition

Exegesis (Tafsir)

Mysticism (Tasawwuf)

1. Al-Minhaj, PP. 68-70

143

2. RATIONAL SCIENCES

PHILOSOPHY (FALSAFA)

Logic

Scholasticism

Astronomy and Mathematics

Medicine

(Mantiqe)

(ai-Kalam)

(Haiyat & Riyadiyyat)

(a I-Tib)

The books used under different subjects were as under:

GRAMMAR:

1. Kafiyah :- See curriculum under Turk-Afghan Period

2. Sharh Jami : This is an important work on Arabic Grammar

(Etymology and Syntax) based on Kafiyah by Maulana Abdur

Rahman Jami. Though he was born at Isfahan in 1440 AD but

shifted to Jam, a village in Khorasan and died in 1521 AD. He

authored about 54 books on different subjects including Sharh­

Jami, for which he is known in lndia. 1

RHETORICS (AL BALAGH)

1. Mutawwal: An important work on Rhetoric by the genius of

the time, Allama Sad-ud-Din Taftazani (1345-1415 AD). He was

the arch rival of Syed Sharif Jurjani by whom he was defeated in

the debates on various occasions. Though he has written many

books but these two books have immortalised him. 2

1. Zafrul Muhas.sileen, PP. 401-406 2. !hid, pp 410-419

144

2. Mukhtasar-ui-Maani : By the same author. It is nothing but

the summary of the former.

ISLAMIC LAW (AL-FIQH)

1. Hidayah : See the curriculum under Turk-Afghan Period.

2. Sharh-ul-wiqaya : Authored by ubaidullah bin Masud known

as Sadr-ush-Shariah ai-Asghar (d. 1370 AD) This is a commentary

on 'Wiqayah' authored by his own grand father known as Taj-ush­

Shariah. From the commentary he summarised a book titled

'Niqayah' or 'Umdah'. Among his other works 'Tanqih' in Principles

of Islamic law and its commentary 'Taudih' is welknown to the

world. And the commentary upon the commentary was written by

Allama Sad-ud-Din Tafatzani titled 'Talwih 11•

PRINCIPLES OF ISLAMIC LAW (USUL-UL-FIQH)

1. Husami : authored by Husam-ud-Din in Farghana (d. 1267

AD) upon which many commentaries have been written by

prominent jurists. 2

2. Taudih-ut-Talwih : authored by Allama Sad-ud-Din Taftazani.

TRADITION (HADITH)

1 . Mishkat-ui-Masabih authored by Muhammad bin Abdullah

known as Katib Tabrizi, is a collection of authentic traditions selected

from 'Sihah-Sitta' (The six authentic collections) and other sources.

As we know that the author of Masabih-us-Sunnah Abu Muhammad

1. Zafrul Muhassi/een, PP 270-273

2. !hid, p 279

145

ai-Husain Ibn Masud-ai-Farra Baghawi mentioned traditions without

mentioning their narrators and their category. Contrary to him the

author of Mishkat discussed the traditions with their narrators and

category and indicated the sources from where he collected these

traditions. And wherever the author of Masabih classified the

traditions in different categories like Gharib, Daif and Munkar he

did not mention the reason. Contrary to him the author of Mishkat

classified traditions in categories highlighting the reasons. The author

of Masabih divided each part of the book in two sections . First

section deals with the traditions collected from Sahihain (Bukhari

& Muslim) and named after 'Sihah' while second section deals

with the traditions collected from Abu Daud Tirmidhi and Nasai

and named after 'Hasan', And the author of Mishkat divided each

part in three sections. the third section in each part deals with the

traditions collected from collections other than 'Sihah-Sitta' and

the statements of the companions of the prophet (Sahabah) and

Tabein (who had close intimacy with the companions) 1

2. Shamail : authored by Muhammed bin lsa known as Tirmidhi,

a follower of Shafii school. This work is a collection of 400 traditions

m 56 chapters. 2

3. Sahih-ui-Bukhari: authored by Muhammad bin Ismail known

as II Amir-ui-Mumenin Fil Hadith II (817 -879 AD). After continuous

struggle for 16 years he could compile this authentic collection. 3

1. Zajrul Muhassileen, PP 225-227 2. Ibid, PP 167-179 3. !hid, pp /23-12-1

146

EXEGEGIS (AT-TAFSIR)

1. MadariK (See the Curriculum under Turk-Afghans Period)

2. Baidawi (See the same)

MYSTICISM (AT-TASAWWUF)

1. Awarif-ui-Maarif

2. Treaties of Naqshbandiya school.

3. Commentary on the Rubaiyyiat (Quatrains) of Jami

4. Introduction to the Naqd-un-Nusus

5. Introduction to the commentary of Lamaat

RATIONAL SCIENCES (AL-ULUM-UL-AQLIYAH)

PHILOSOPHY (AL-HIKMAT)

Commentary on the 'Hidayat-ui-Hikmat: Hidayt-ui-Hikmat: is a

monumental work on Philosophy by the great writer Athir-ud-Din

Abhari (d. 1264 AD). Imam Husain bin Muin-ud-Din alias Muibidhi,

one of the great scholars from Iraq had written commentary on it

which is named after 'Sharh-i-Hidayat-ui-Hikmat' or Sharh-i-Muibidhi'

dedicated to his village Muibidh in the vicinity of yazd in lran. 1

LOGIC (AL-MANTIQE)

COMMENTARY ON:

1. Shamsiyyah : Shamsiya is a monumental work on Logic by

Allama Qadwini for Khwajah Shams-ud-Din Muhammad and named

/. Zafru/ Muhassi/een, PP -1-15--1-16

147

after him as Shamsiyah. Qutb-ud-Din Razi ( 131 5-1389 AD) wrote

a commentary on it with an explanatory note. The commentary is

known as Sharh-ush-Shamsiyah or Outbi. 1

2. Matali : Authored by Qadi Adud-ud-Din Eji upon which an

informative commentary was writtne by Allam a Qutb-ud-Din Razi.

SCHOLASTICISM (USUL-UD-DIN)

1. Al-aqaid of Nasafi : Authored by Allama Sad-ud-Din Taftazani

2. Notes and comments of Khyali : The real name of the author

is Ahmad bin Musa known as Allama Khyali who lived for 33 years

only. 2

3. Mawaqif : This is a masterpiece on Scholasticism by Qadi

Adud-ud-Din Eji. Eji is a name of village in the vicinity of Shiraz. A

well known commentary was written on it by Syed Sharif Jurjani

( 1363-1449 AD) in eight volumes. He was the arch rival of Allam a

Sad-ud-Din TaftaZani whom he defeated in various religious debates.

ASTRONOMY & MATHEMATICS (Al-HAIAT & RIYADIYYAT)

SEVERAL TREATISES

MEDICINE (AL-TIBB)

ABRIDGEMENT OF ABU AU IBN SINA'S QANUN:

'AI-Qanun' authored by Husain bin Abdullah bin Ali bin Sina, the

great philosopher in 14 volumes. He has written this book his

I. Zajrul Muhassi/een, PP. 424-425

2. Ibid, PP 300-301

148

written during the imprisonment and the book became the basis of

modern physics an European country. 1

It appears from the above list of books furnished by Shah

Waliullah that like Sheikh Abdul Haque Muhadith Dehlawi he had

no interest in rational sciences. He learnt rational sciences

incoordinance with the essentially. Indeed, he had keen interest in

Transmitted sciences like exegesis, Hadith, Jurisprudence, Principles

of Jurisprudence and mysticism. When he started writing he proved

his enough competence in the said disciplines. His writings

influenced both the conservative as well as progressive sections of

the Muslims.

1. /hid, p .f69

149

v Moreover, we can infer from the historical accounts that by the

end of 17th century the tentacles of rational sciences engulfed the

entire country especially the region of Awadh where, apart from

individuals two important families - Firangi Mahal and Khairabad

reached their pinnacle. Firangi Mahal as it appears from the name

itself, had been a residence of French trader which was gifted by

Alamgir Aurangzeb, the last emperor of early Mughals to the family

of Mulla Outb-ud-Din who had been murdered brutally in the land

conflict at Sahala, a village in the vicinity of Lucknow. The credit

for the formulation of Dars-i-Nizami goes to Mulla Nizam-ud-Din,

the youngest son of Mulla Outb-ud-Din, which is marked by the

following characteristics:

1. Inclusion of works by Indian authors.

2. Selection of the most difficult books in each discipline.

3. Domination of Rational Sciences.

Mulla Nizam-ud-Din survived by his eminent son Mulla Abdul Ali

alias Bahr-ul-ulum (The sea of learning) who, like his father wrote

explanatory note on numerous books of rational sciences. Mulla

Hasan a member of this family contributed a lot to the development

of rational sciences. Through his commentaries and explanatory

notes on various books. Mulla Mubin also rendered his precious

services to the furtherence of rational sciences. Last but not the

150

least, Mulla Abdul Hai took the Rational Sciences to its climax

through his numerous original texts in addition to countless

explanatory notes. These are a few examples of this grand family,

otherwise the contributions of this family to the promotion of

rational sciences in India needs projects. 1

The second prominent family of Awadh in rational sc1ences

belongs to Khairabad where Sheikh Muhammad Arshad, father of

Maulana Fadl-lmam settled from Hargam. Mualana's popularity in

the rational sciences drew the attention of the British government

that appointed him as Sadr-us-Sudar at Delhi where he continued

his teachings along with hectic official engagements. On the one

hand, Shah Abdul Aziz and Shah Abdul Qadir, the two sons of

Shah Waliullah were rendering their services to the promotion of

revealed sciences, on the other hand, Maulana Fadl Imam dedicated

his life and services round the clock to the development of rational

Sciences in Delhi. That way, Delhi for a while, became the

confluence of the two streams. Maulana has many books to his

credit. Prominent among them is 'Mirqat' in Logic which is included

in Dars-i-Nizami. Besides, he wrote explanatory notes on numerous

books like 'Risala Mir Zahid', 'Mull a Jalal' and 'al-ufuq-ui-Mubin.'

His son Maulana Fadi-Haque, like his father devoted his life to

the same mission. He wrote not less than 20 books to this effect.

At the same time, he contributed to literature and having good

1. Hukama-e-1slam, Vol. 2, PP 321-329

151

relations with Mirza Ghalib, the great Urdu poet on Indian soil.

Maulana Abdul Haque, the successor of Maulana Fadi-Haque

alias 'Shamsul ulama,' despite his luxurious life paid due attention

to this cause and composed several books including commentaries

on 'Kafiyyah' and 'Hidayat-ul-Hikmat' which are included in Dars­

i-Nizami till today.

In addition to the afore-mentioned families of Awadh there were

scholars who wedded the rational Sciences in their individual

capacity. The name of Qadi Mubarak Gopanvi can't be ignored to

this effect whose famous commentary on "Sullam-ul-ulum" known

as 'Qadi Mubarak' named after the author is included in Dars-i­

Nizami. Secondly, Maulvi Hamdullah from Sandel a is worth

mentioning as his explanatory notes on Shams Bazigha, Sidra and

commentary on Zubdat-ul-usul and Sultan-ul-ulum under the title of

'Tasdiqat' known as Hamdullah, are remarkably excellent. And

Hamdullah is included in Dars-i-Nizami. It would not be fair emough

to confine our discussion to the scholars of Awadh only but we

have to stretch our information network to those who also dedicated

their career for the same mission outside Awadh. Among the

outsiders, Maulana Muhammad from Jaunpur is known for his

work 'Shams-Bazigha,' Maul ana Muhibbullah from Bihar is known

for his contributions to logic and principles of Islamic law. Sultan­

ul-ulum in logic and Musallam-uth-thubut in Principles of Islamic

law are his immortal works. Maulvi Ghulam yahya from Bihar is

152

also celebrated for his explanatory notes on Risala Mir Zahid'

which is included in Dars-i-Nizami and named after him 'Ghulam

Yahya' .1

Since the name of Dars-i-Nizami has repeteadly come in our

discussions, it will not be out of place to mention the curriculum

at length.

The curriculum is as follows :

A. REVEALED SCIENCES (MANQULAT)

GRAMMAR : ETYMOLOGY (SARF)

(i) Mizan by Siraj-ud-Din Awadhi (d. 1381 AD)

(ii) Munshaib by Mulla Hamza Badayuni.

(iii) Sarf Mir by Syed Sharif Juujani ( 1363-1439 AD)

(iv) Panj Ganj by Siraj-ud-Din Awadhi.

(v) Zubdah by Mulla Bahaud-Din Amli Shii (1576 AD)

(vi) Fusul-i-Akbari by Ali Akbar Hanafi from Allahabad.

(vii) Shafiyah by Ibn Hajib ( 1193-1269 AD)

SYNTAX (NAHW) :

(i) Nahw Mir by Syed Sharif Jurjani

(ii) Sharh-e-Miat-e-Amil by Abdur Rahman Jami

1. Hukama-e-lslam, Vol. 2, PP 330-3-12

153

(iii) Hidayatun-Nahw by Siraj-ud-Din Awadhi.

(iv) Kafiyah by Ibn Hajib

(v) Sharh Jami by Abdur Rahman Jami.

RHETORIC (AL-BALAGHAH) :

(i) Mukhtasar-ui-Maani by Taftazani

(ii) Mutawwal (upto Ma Ana Quito) Taftazani.

ISLAMIC LAW (FIQH):

(i) Sharh-i-Wiqaya (first two Chapters) by Sadr-ush-Sharia al

Asghar.

(ii) Hidayah (last two chapters) by Burhan-ud-Din Abul Hasan.

PRINCIPLES OF LAW (USUL-UL-FIQH):

(i) Nurul Anwar by Mulla Jiwan

(ii) Taudihut Talwih by Taftazani

(iii) Musallamuth Thubut (The portion dealing with Mabadi) by

Maulana Muhibullah Bihari (Kalamiyah)

COMMENTARY (TAFSIR):

(i) Jalalain of Jalal-ud-Din Mahalli and Jalal-ud-Din Suyuti.

(ii) Baidawi by Abdullah Ibn Umar ai-Baidawi.

154

TRADITION (HADITH) :

MISHKATUL MASABIH BY KHATIB TABRIZI:

B. Rational Sciences (Maqulaat)

PHILOSOPHY (FALSAFA):

(i) Sharh Hidayatul Hikmat of Maibadhi.

(ii) Ash-Shamsul Bazigah by Mullah Muhammad Jaunpuri.

(iii) Sadra by Muhammad bin Ibrahim Shirazi.

LOGIC (MANTIQUE):

(i) Sharhu'sh Shamsiyah by Outub-ud-Din Razi.

(ii) Sultan-ul-ulum by Mulla Muhibullah Bihari.

(iii) Risala-i-Mir Zahid.

(iv) Mulla Jalal, by Jalal-ud-Din Dawwani.

(v) Sughra, by Syed Sharif Jurjani.

(vi) Kubra, by Syed Sharif Turzani

(vii) lsaghoji, by Athir-ud-Din Abhari

(viii) Tahdhib by Taftazani.

(ix) Sharh Tahdhib, by Maulana Abdullah Multani.

(x) Mir Outbi Syed Sharif Jurjani

155

SCHOLASTICISM (AL-KALAM):

(i) Sharh-i-Mawaqif by Syed Sharif Jurjani.

(ii) Mir Zahid

(iii) Sharh-o-Aqaid-e-Nasafi by Taftazami

Mathematics (Riyadiyat):-

(i) Khulasatul Hisab by Allama Baha-ud-Din Amli.

(ii) Geometry by Nasir-ud-Din Tusi.

(iii) Oaushijiyyah Tashrih-ui-Aflak by Allama Baha-ud-Din Amli.

(iv) Oaushjiyyah by Ali bin Muhammad Qaushji.

(v) Sharh Chaghmini (Chapter one) by Qadi Zadah Rumi.

However, the day Dars-i-Nizami came into effect the door of

options closed forever. The students are supposed to study all the

books from cover to cover included in curriculum. They can't go

according to their choice as the case was with Shaikh Abdul

Haque and Shah Waliullah. This obligatory nature of the courses

did not their intellectual calibre and virtually paralysed their creative,

imaginative and innovative capabilities. Within watertight

compartmentalisation the students could not use their brains, the

most precious gift of God.

Second, the difficult nature of the texts further complicated the

issue. The entire potentials of the students were devoted to

comprehend the text not the issue itself. This invisible nature of

156

the text invited scholars to write commentaries, commentaries on

commentaries, explanatory notes and explanatory notes on

explanatory notes instead of original books. This was a kind of

intellectual invention initiated by medieval Islamic scholars. The

result was obvious. A sort of intellectual stagnation happened in

the minds of the scholars which has been continuing till today and

will continue till the curriculum is largely modified to conform

today's needs.

The exceptions can't be ruled out but the general result will be

according to the saying "As you sow "So shall your reap."

Third, most of the books in the curriculum are the mental products

of medieval authors. With the passage of time the course needed

modificattions and changes as per the requirement of the age

which has never been pondered over. Of course rapproachement

was made from time to time but it was quite insufficient and not

enough to meet the challenges faced by madrasas down the country.

Lastly, in the light of given curriculum we can state that the

study of Ouran and Hadith was not paid due attention as needed

by a country like India. When I talk about care and attention we

never mean that Ouran and Hadith were not studied. Of Course

they were studied, debated and discussed but the discussion

remained confined to a privileged section of the Ulemas and the

general masses have no accessibility as it was the monopoly of

the academically elitists.

157

After a long gap, around five hundred years of the arrival of

Islam in India it was Shah Waliullah who made a successful attempt

to apprise the Muslims of the teachings of Our an. For this he

translated Quran in Persian under the title of Fath-ur-Rahman which

was further translated by his two sons Shah Abdul Qadir and Shah

Rafi-ud-Din in Urdu.

Before Muhammad Tughlaq we come across Ulemas who taught

Ouran and Hadith in madrasas as well at their residences but this

activity was confined to their familiarity with the script when

Muhammad Tughlaq was preoccupied with sending the religious

missionaries to each nook and corner of the country the state was

rocked by Timurid invasion which ultimately resulted in the

disintegration of the state.

With the empowerment of Mughals, the shattered political power

was consolidated. The educational reform brought about by Akbar

further damaged the existing position of Ouran and Hadith in the

society as a whole.

If we assess the medieval system of education we find that the

whole system had become stagnant, be it revealed sciences or be

it rational sciences. The absence of reasoning in the revealed

sciences is alright and well appreciated as it demands conviction

not reasoning, but the absence of reasoning in the rational Sciences

which is wholly based on rationality leads to stagnation. The study

of a set of books on stereo-type can't yield progressive results.

158

As a matter of fact the decline of Muslim intellectualism had

become a world wide phenomenon. The old system based on

lectures and debates was replaced by the system of dictation

(imla).

159

VI

After getting involved in such a lengthy discussion on curriculum

we must have a look on the topic in the present time we will

confine ourselves to the trend-setter madrasas only. To begin with

Dar-ui-Uioom, Deoband whose eight years curriculum is as under:,,

SUBJECTS

Morphology

Syntax

Arabic Literature

Tajweed

SUBJECTS

Syntax

Morphology

Arabic Literature

FIRST YEAR

BOOKS

Arabi Qaidah, Mizan-us-Sarf,

Munshaib, Panj Ganj (all complete)

Nahw Mir and Sharho-Miat-i-Aamil.

Raudat-ui-Adab. (Exclusively Bab-ui­

Makateeb)

3Qth Part of Ouran(First Quarter)

SECOND YEAR

BOOKS

Hidayat-un-Nahw (complete)

AI Nahw-ui-Wadih, Primary, Part I

llmus-Segah, Fusool Akbari

AI-Oirat-ui-Wadiha Part II, Nafhat­

ui-Adab (complete) Raudat-ui-Adab.

1. The Curriculum has been taken curriculum booklet of Darul ulum, Deoband, Pub­lished in 1978.

160

Jurisprudence

Logic

Tajweed

Ouranic Commentary :

Jurisiprudence

Syntax

Arabic Literature

Translation

Logic

SUBJECTS

Exegesis

Jurisprudence

Principle of

Jurisprudence

Noor-al-ldah and Ouduri (Till Kitab­

ui-Haj)

Tahdheeb (complete) and Mirqat

Jamal-ui-Ouran with practice on rest

of the 3Qth part of Our an.

THIRD YEAR

AI-Baqarah

Ouduri (From Kitab-ul-buyu till end)

Sharh Kafiyah and sharh Jami (till

the discussion of Noun.)

Nafhat-ui-Adab (Prose)

Mishkatul athaar (complete)

Sharh Tahdheeb (till Dabitah) Outbi

(From Tasdiqat till Mukhtalitat

FOURTH YEAR

BOOKS

From Al-e-lmran till Mariam.

Kanz-ud-daqaiqe vol. II (till kitabui­

Utaq) (till Kitab-un-Nikah) Sharh-e­

Wiqayah,

Usul-ush-Shashi (complete)

161

Maani

Logic

Tradition

SUBJECTS

Jurisprudence

Arabic Literature

Rhetoric

Talkhees-ui-Miftah (complete)

Sullam-ul-uloom (complete)

Alfiyat-ui-Hadith (complete)

FIFTH YEAR

BOOKS

Hidayah (First & Second Quarter)

Maqamat-e-Hariri ( 1 5 Maqamat)

Mukhtasar-ui-Maani (till the end

of fun)

Pirnciple of Jurisprudence : Noor-ui-Anwar (till Qiyas)

Aqidat-ut-Tahawi (complete) Aqaid

Modern Disciplines Indian History ( 1 025-194 7), Islamic

History: Righteous Caliphs,

Umayyids, Abbasids, Ottomans,

Civics, Geography; Arab Peninsula

and other Muslim countries.

SIXTH YEAR

SUBJECTS BOOKS

Exegesis Jalalain (complete)

Principle of Exegesis Al-fauz-ul Kabeer (complete)

Principle of Jurisprudence : Husami (complete)

162

Philosophy

Arabic literature

Modern Disciplines

SUBJECTS

Jurisprudence

Theology

Ex egis

Tradition

Principles of Tradition

Fa raid

(Science of inheritence)

Maibidhi (complete)

Deewan-ui-Mutanabbi

General Science, including some

information on Zoology, Botany

principles for Health care, some

chapters of Indian constitution.

Principles of Economics, Theories

of Philsophy and life History of

Modern Philosophers.

SEVENTH YEAR

BOOKS

163

Hidayah (Part II complete)

Sharh-e-aqaid-e-Nasafi (complete)

Baidawi (Surah Baqara one and

quarter part).

Mishkaat (complete)

Sharh Nukhbat-ui-Fikr (complete)

Siraji (complete)

SUBJECTS

Tradition

MUSLIM

TIRMIDHI

ABU DAUD

NASAl

IBN MAJAH

TAHAWI

SHAMAIL TIRMIDHI

EIGHTH YEAR

BOOKS

Bukhari,

MUATTA IMAM MALIK

MUATTA IMAM MUHAMMAD

(all complete}

Apart from eight years course, Darul-uloom, Deoband has

specialisation in some disciplines like exegesis, literature,

Jurisprudence, etc. The specialisation is for two years.

The Darul-uloom Nadwatul Ulama, Lucknow, provides education

at all stages ranging from the primary to the highest stage of

theological learning. In all, it covers a period of 16 years. The

primary stage covers a period of five years and provides elementary

instruction in urdu, Hindi, English and Persian as well as Arithmetic,

164

History, Geography, General science etc which covers the entire

field of primary education as prescribed by the Goverment besides

giving a sound religious bias to it. The secondary stage also covers

five years. Besides English the stage provides for a thorough

grounding in Arabic Grammar, literature, composition and

jurisprudence. Alimiat also involves four years and offers education

in the commentary of the Ouran, Traditions and other branches of

Muslim Theology. Higher efficiency in Arabic literature and a fair

knowledge of English language are the special feature of this

stage. Fazilat involves two years course and provides for the higher

instruction in Islamic subjects. Darul uloom also provides for a

special five-year condensed course in Arabic and Theology to the

students who have studied up to BA or have at least passed the

intermediate examination at the completion of this course a student

becomes entitled to the degree of Alim of the Darul uloom. 1

1. The syllabus has been taken from curriculum booklets of Nadwah for various stages; primary, secondary, highet; highest and e.\pecialisation. The .\yllahus has heen formulated in 1994.

165

SUBJECTS

Tajweed

Deenyat

SECONDARY LEVEL

FIRST YEAR

BOOKS

Practice

Talim-ul-lslam, Part II, Ill by Mufti

Kifayatullah.

Biography of the Prophet: Rahmat-e-Aiam by Syed Sulaiman

Nadvi.

Urdu

Arabic

English

Hindi

Science

Islamic History

166

Hamari Zuban Part I, Urdu Ki

Panchwin Kitab by Moulvi Md.

Ismail Meerathi.

Qesas-un-Nabiyeen Part-1 Durus­

ul-ashya wal Muhawarah-ai­

Arabiya.

Learn English today Book II

Hamari Pothi Part Ill, Markazi

Maktaba lslami

Primary Science.

Ummayyids

SUBJECTS

Tajweed

Deenyat

Pedagogy

Arabic Language

Morphology

Syntax

Urdu

Persian

English

Science

SECOND YEAR

BOOKS

Practice with essential Grammar.

Talim-ul-lslam by Mufti Kifayatullah.

Mithali Hukmaran by Maulana

Abdus Salam Nadvi.

Oesasum-Nabiyeen Part II, AI­

Qirat-ai-Rashidah, Part-1.

Tamreen-us-Sarf.

: Tamree-un-Nahw.

10 selected lessons from Urdu ki

Panchvin Kitab by Ismail Meerathi,

some urdu grammers.

Sifat-ui-Masadir, Farsi Ki Pahli

Kitab

Basic English Reader Book II

New Light in Gen. English-11.

Primary Science

Indian History : with the advent of Islam till Bahadur Shah Zafar

by Abdus Salam Nadvi.

167

SUBJECTS

Tajweed

Deenyat

Arabic Language

Morphology

Syntax

English

Science

SUBJECTS

Subjects Books

Prophet's biography

THIRD YEAR

BOOKS

Tahsil-ui-Tajweed and Mazhar-ut­

Tajweed.

Taleem-ui-Quran by Maulana ldris

Nadvi.

Qesas-un-Nabiyeen Ill, IV, AI

Qirat-ur-Rashidah II, Muallim-ul­

lnsha I.

Kitab-ui-Sarf.

Kitab-un-Nahw

Basic Reader Book-Ill, New light

in General English Book-Ill.

Primary Science

FOURTH YEAR

BOOKS

168

Fawaid-e-Makkiyah, Marifat-ur­

Rusoom, Al-muqaddama-ai­

Juzuriyya.

Oesas-un-Nabiyeen Vol. IV

second half and vol. V complete.

Jurisprudence

Compostion

Arabic Languaage

Syntax

Morphology

English

SUBJECTS

Tradition

Jurisprudence

Arabic Language

Compostion

Islamic History

Syntax

Morphology

Al-fiqh ai-Mayassar.

On the level of 1st part of Muallim

ul-insha.

AI-Qiraat-ur-Rashidah Part Ill

Hidayat-un-Nahw.

llm-ut-Tasrif.

High School English Reader.

FIFTH YEAR

169

BOOKS

Tahdheeb-ui-Akhlaq.

Quduri (excluding some chapters)

Manthurat min Adabii-Arab some

portion of Kalila and Dimna.

on the level of part II of Muallim­

ul-lnsha.

Religious caliphs and Umayyids.

Sharh Oatrun-Nida.

Shadhal-urf.

ALIMIAT (HIGHER LEVEL)

FIRST YEAR

Exegesis

Science of Faith

Tradition

17 selected Suras

Risala-ut-Tauheed by Ismail

Shaheed.

Selected chapters from Riyad-us­

Saleheen by Imam Nawawi.

or

Tahdhib-ui-Akhlaqe by Allama Abdul Hai ai-Hasani

Terminologies of Tradition:

Jurisprudence

Arabic Literature

Syntax

Composition

Islamic History

English

170

Mustalahat-ui-Hadith

Six chapters from first part of

Sharh-e-Wiqaya

Mukhtarat (Part I)

Sharh Shadharatdhdhab of Ibn

Hisham

Translation

Abbasid period till the era of

Mutawakkil.

11th Standard

SUBJECTS

Exegesis

Science of Faith

Tradition

Science of Tradition

Jurisprudence

SECOND YEAR

BOOKS

1 7 selected Suras

Al-aqida-ai-Sunnia, Sharh-ul­

aqeedah-ai-Hasnah of Imam

Dehlavi.

9 selected chapters from

Mishkatul Masabih.

Muqaddmat-us-Sheikh Abdul

Haque Dehlavi.

Five chapters from Kitabul

Hidayah of Mirghinani.

Principles of Jurisprudence : Kitab-Usul-us-Shashi

Rhetorics

Arabic Literature

Compostion

English

Logic

Islamic History

171

Maani wal-bayan from ai­

Balagatul Wadiha.

Mukhtarat (Part II)

Translation and Essay Writing.

Twelth Standard

some lessons prepared by the

teacher.

Mutawakkil till the end of

Abbasi d.

SUBJECTS

Exegesis

Principles of Exegesis

Science of Tradition

Tradition

Jurisprudence

Faraid

THIRD YEAR

BOOKS

selected 6 Suras from the last

parts of the Quran.

AI fauzul Kabir of Imam Dehlavi.

Some chapters from Mishkat, Part-11

13 selected chapters from

Mishkat, Part II

Hidaya, Part II

1 0 issues from Siraji.

Principle of Jurisprudence : llm-Usul-il-fiqh of Sheikh Abdul

Wahab al Khalaf.

Philosophy

Arabic Literature

Islamic Geography

Composition

172

Some lessons prepared by

teachers.

Selected poems from Hamasa of

Abu Tammam. Some model poet

from Abbasid, Andalusi, Fatmid

periods.

Jaziratul Arab by Maulana Rabi

Nadvi.

Translation and exercise on

selected topics.

English

Economics

SUBJECTS

Exegesis

B.A. Part one standard.

Some lessons prepared by

teachers.

FOURTH YEAR

BOOKS

From Surah Fatiha to Surah Nisa.

First Quarter from the first Baidawi.

Theology

Tradition

some lessons prepared by teachers.

Sahihul Bukhari (Kitabul lman wa

Kitabul lim)

Sahih Muslim (Muqaddama & Kitabuz Zakat)

Muatta Imam Malik (Kitabul Saum)

Sunan Ibn Daud (Kitabul Adab)

Jamit Tirmidhi (complete)

Jurisprudence

Arabic Literature

Literary Criticism

Composition

English

173

Important issues

Selected pieces from prose and

poetry through the ages.

Some selected works.

Selected Essays.

B.A. Part-11 Standard

THE HIGHEST LEVEL {FADILAT)

FIRST YEAR IN ISLAMIC LAW (SHARIAH)

SUBJECTS

Tradition

BOOKS

Sahih Muslim, Part I (excluding

preface and Kitabuz Zakat)

Part II (till Kitabul Libas) and from Kitabul Adab till the end) Sunan

Abi Daud (complete).

Jurisprudence AI Hidayah (selected chapters).

Secrets of Islamic Law Four Arkans

Composition Essays

Arabic Literature Selected literary texts

Specialisation on Exegesis : AI-Kashshaf (selected)

Muhimmatul Quran and Ejazul Quran (Lectures)

Specialisation on Tradition: Ibn Maja (till Kitabul Taharah)

Nasai (Kitabul lman wan Nadhr,

Kitabul Muharabah, and

Tehrimud-dam.

A book on the principle of Traditon like Muqaddama Ibn Slah.

History of compilation of Tradition and biographies of jury.

Specialisation on Jurisprudence : A book on the principles of

Jurisprudence (AI-Husami)

commentary on Ayatul Ahkam.

174

SECOND YEAR

SUBJECTS BOOKS

Tradition Sahih Bukhari

Secrets of Deen Hujjatullahil Balighah

History of Islamic Sciences Lectures

Specialisation on Exegesis AI-Muhimmat-ai-Quraniyah

Specilisation on Tradition

Specialisation on Jurisprudence :

(significant verses of Ouran)

Tahavi, Ascription of

Traditions.

Definition of Islamic laws

and man-made laws and

their comparision.

Important legal discussion and verdict writing.

HIGHEST LEVEL {FADILAT) IN ARABIC LANGUAGE, LITERATURE AND ISLAMIC THOUGHT

SUBJECTS

Prophet's Biography

Classic Arabic Poetry

Composition

FIRST YEAR

175

BOOKS

Seerah Ibn Hisham.

Selected poems from Deewan­

e-Hamasa.

Essays

Syntax

Rhetoric

History of Arabic Literature

Cultural History

Specialisation on

classic Literature

Arabic Prose

Simple prose

Islamic Poetry

Specialisation on Tradition

Kitabul Mufassal.

Usulul Balagha.

Pre-Islamic and Islamic

period.

An Independent lesson

Ejazul Ouran of Baqillani

Nahjul Balagha and Maqamat­

e-Badi ( 1 5 Maqamat)

selected chapters from al­

aghani.

Islamic period.

Quranic way of expression,

Speeches, novels, stories

and journalistic style of

scientific writing and literary

criticism.

Poetry and poets in the modern age.

Specialisation on preaching

and Islamic thought Ouranic way of expression

· and style of preaching in

Ouran.

Concepts of Islamic religion and Islamic schools of thought false

beliefs

History of call and Islamic thought.

176

SECOND YEAR

SUBJECTS

Exegesis

Rhetoric

Arabic Prose

Abbasid Poetry

Classic Poetry

History of Arabic Literature

Specialisation on

classic literature

Specialisation on

modern literature

Specialisation on the preaching

literature and Islamic thought :

Islamic thought

177

BOOKS

Surah Al-e-lrmran from

Kashshaf.

Dalaillul Ejaz (selected

lessons)

Maqamat-e-Hariri.

Sharif Radi and Abi Faras al

Hamdani.

Seven Odes

From Abbasid to modern.

Sources of literature.

Text of modern literature

literary prose, development

of language, literary styles

Modern Poetry.

between classic and modern.

Definition of Islamic thought

and its back ground.

Style of intellectual invasion, new Islamic mission.

Nadwatul Ulama effected certain far-reaching changes m the

traditional curriuculum of the Arabic madrasas in India on the

context of changed circumstances and needs of the age. A large

part of the scholastical sciences that had grown out of date and

had ceased to have any value, philosohical disputes which had

sprung up in the earlier days, was discarded and displaced by

certain modern sciences and foreign languages. It was felt that

without the knowledge of these it was not possible for a Muslim

evangelist and missionary to serve the cause of Islam in the modern

world. These alterations were deemed necessary with a view to

ensuring that they should not be lagging behind any one in the

race of the knowledge and learning and that the students passing

out, of the Nadwatul Ulama should be fully alive to the spirit of the

age and properly equipped with the latest intellectual weapons for

the defence of the faith.

In brief, the Darul uloom has tried to produce such broad­

minded scholars who could effectively discharge the duty of the

propagation of Islam in the modern world, who could expound the

eternity of the Divine message, the distinguishing features of the

Islamic Shariah and the way of life envisaged by it in such an

attractive manner and easy and simple language as might appeal

to the modern mind, and serve as a sort of confluence of the old

and new.

178

Madrasatul lslah, Sarai Mir is one of the trend-setter madrasas

in India. It is a living expresssion of the dream of Allam Shibli and

Allama Hamiduddin Farahi. It also provides education at all levels

ranging from primary to the higher one. The primary education

covers five years period while Arabic education involves seven

years along with English. The curriculum is as follows: 1

SUBJECTS

Syntax

Arabic Literature

English

SUBJECTS

Syntax

Arabic Literature

ARABIC CURRICULUM

FIRST YEAR

BOOKS

Asbaqun Nahw Part I, II,

Tuhfatul lrab.

Durusul Adab, Mabadi-ul Qirat­

ur-Rasheedah Tarjimatainj.

New study Reader Part I

SECOND YEAR

BOOKS

Oawaidui-Lughatui-Arabiah

(complete)

Amthal Asaf-ai-Hakim, Kaleela

wa Dimnah selected poem of

Abul Atahiya.

I. The syllabus has been taken from a curriculum booklet of madrasatul Islah. The .\yllabus has come in to effect in 1994.

179

Composition

English

SUBJECTS

Syntax

Islamic History

Arabic Literature

Jurisprudence

Exegesis

Composition

English

SUBJECTS

Rhetorics

Arabic Literature

Exegesis

· some selected essays.

New study Reader Part II

THIRD YEAR

BOOKS

AI-Mufasal by Zamakhshari.

Pre-Islamic Arab Countries.

Selected Arabic Poetry.

AI-Mukhtasar of Quduri.

Translation of Ouran (from

Surah Hadeed till end).

Some selected letters and

articles.

New study Reader Part Ill

FOURTH YEAR

180

BOOKS

AI-Balaghatul

(complete)

Wadiha

Selected Arabic speeches.

(From Surah Saba till Surah

Waqia)

Principle of Tradition

History of Tradition

Tradition

Jurisprudence

English

SUBJECTS

Logic

Sharh Nukhbatul fikr

Tarikh-o-Funun-ii-Hadith

Muatta Imam Malik

Hidayah

New Study Reader Part IV

5TH YEAR

BOOKS

Principle of Jurisprudence

Jurisprudence

Classic and Modern Logic

Tarikh-ut-Tashri-al-lslami.

Hidaya Akherain

Tradition

Exegesis

Arabic Literature

English

SUBJECTS

Philosophy

Sahih of Muslim

From Surah Mariam till Surah

Ahzab

Deewanul Hamas of Abi

Tammam

Matriculation Level

SIXTH YEAR

BOOKS

181

History of classic and Modern

Philosophy.

Arabic Literature

Philosophy

Tradition

Faraid

Exegesis

English

SUBJECTS

Theology

Arabic Literature

Philosophy

Tradition

Secret of Deen

Exegesis

English

Muqaddama Ibn Khaldoon.

Bidayatul Majtahid of Ibn

Rushd (Part I)

AI-Sunan of Tirmidhi with

preface.

Siraji

From lraf till Surah Kahf.

Intermediate level.

SEVENTH YEAR

BOOKS

Sharh Aqaid Nasafi

History of Arabic literature.

Bidayatul Mujtahid of Ibn

Rushd (Part II)

AI-Bukahari

Hujjatullahil Baligha

From Fatiha till Surah Anam

BA standard with the history

of English literature.

Jamiatul Falah is yet another trend-setter madrasa patronised

by Jamaat-e-lslami-e-Hind. The whole education system is divided

182

in the three stages. Primary continues till 5 year, while secondry

education is based on three years and higher education requires

seven years. Since we are concerned with the curriculum at the

higher level we will confine our efforts to the last stage only. The

curriculum at this stage is as follows: 1

SUBJECTS

Arabic Language

Syntax

Morphology

Civics

English

Grammar

SUBJECTS

Arabic Language

FIRSTYEAR ARABIC

BOOKS

Mabadi-ui-Qirat-ur-Rasheedah

(Part I, II) Durusul Lugha (Part I)

Asbaqun Nahw (Part I) Tuhfatul

lrab

Asbaqus-Sarf-, Part II (excluding

characteristics of Abwab)

NCERT Book in Hindi.

NCERT Series class IX

High School English Grammar

and composition.

SECOND YEAR

BOOKS

AI-Qiratur Rasheedah Part I, II

(complete)

Amthal Asaf-ei-Hakeem

183

DURUSULLUGHA PART-II

Syntax

Morphology

Composition

Jurisprudence

Tajweed

Political Science

English

Grammar

SUBJECTS

Arabic Literature

Oawaidui-Lughatui-Arabiyah

Hidayatun Nahw.

Characteristics of Abwab

Muallimul lnsha Part I

Ouduri (till Kitabul Haj)

First half of 3Qth Part of Our an.

NCERT Intermediate standard

NCERT Series class X

High School English Grammar &

Composition.

THIRD YEAR

BOOKS

Kaleela wa Dimna (starting six

topics)

Deewanul Hamasa (Babul A dab complete) Durusul lugha Part Ill

Syntax

Composition

Jurisprudence

Tradition

184

Sharh Ibn Aqeel

Muallimul lnsha Part II

Ouduri (From Kitabul Buyu till

Kitabur Rada)

Bulooghul Maram (First half)

Essential information on tradition.

Exegesis

Islamic History

Islamic Geography

Political Science

English

SUBJECTS

Arabic Literature

Composition

Jurisprudence

Tradition

Principles of Tradition

Exegesis

From Surah Hadeed till Nas

Tarikh-e-lslam by Shah

Moinuddin Nadvi

Muhadarat-u-Tarikh-ii-Umam-il­

lslamiyah of Khidir Bek, Jaziratul

Arab by Rabi Nadvi. Geography

of Alam-e-lslam by Abdul Majid

Khan

NCERT Intermediate Standard

NCERT general series class XI.

FOURTH YEAR

BOOKS

185

Jumharatu Khutabil Arab (The

era of prophet and the first

caliph.) Deewanul Hamasa

(Babul Marathi)

Muallimul lnsha Part II

Quduri from Babut Talaque till

end.

Bulughul Maram (last half)

Taiseer Mustalahat-ui-Hadith.

From Surah Saba till Surah

Waqia.

Principles of Exegesis

Islamic faith

Logic & Philosophy

History of Islam

Geography of Islam

Economics

English

Arabic Literature

Muqaddama fi usul-it-Tafsir of

Allama Taimiyah.

Al-aqaid-ai-Wastiyah of Allama

Taimiyah.

Introduction to terminologies.

Tarikh-e-lslam of Shah

Moinuddin Nadvi, Tarikhul

umamil lslamiyah

Jazeeratul Arab of Rabi Nadvi,

Geographia Alam-e-lslam of

Abdul Majid Khan

NCERT Intermediate standard

NCERT General Series Class-VII.

Jumharatu Khutabil Arab

(speeches & will of Abbasid

period.}

Deewanul Hamasa (selected portions)

Rhetoric AI Balaghatul Wadiha (selected

chapters.)

Compostion, Essay writing, Journalistic language.

Jurisprudence

186

Hidaya (selected chapters from

both Awwalain and Akhirain),

Fiqhus Sunnah

Principles of Jurisprudence llm-u-uslll-il-fiqh of Abdul

Wahab Khalaf.

Tradition

Faraid

Exegesis

Principles of Exegesis

Economics

English

SUBJECTS

Arabic Literature

Composition

Jurisprudence

Tradition

Muatta Imam Malik (First part

compelete)

Siraji

From Surah Mariam till Surah

Ahzab.

Asaleebul Our an.

NCERT Intermediate standard.

B.A. Part I standard.

SIXTH YEAR

BOOKS

187

Jumharatu Khutabil Arab (From

Farooqui era to Alavi era)

Jamhartu Asharil Arab

(selected poems) Journalism,

Essay writing

Bidayatul Mujtahid Part I

(selected)

Sun an Abi Daud (selected),

Sunan Tirmidhi (selected)

Exegesis

Principles of exegesis

Islamic faith

Surah lraf to Surah Kahf.

At-Takmeel fi usulit Taaweel

Sharhul aqeedah

Comparative study of religion Dunya ke bade Madhahib of

lmamul Hasan Azad Farooqui

Islam aur Madhabie-Aiam of

Muzaffaruddin Siddiqui.

English

SUBJECTS

Arabic Literature

Composition

Jurisprudence

Secrets of Shariah

Tradition

Exegesis

U.P. B.A. Part II standard.

SEVENTH YEAR

BOOKS

Jumharatu Khutabil Arab (Pre

Islamic) Jumharatu Asharil

Arab (Pre Islamic Poets)

Modern essay writing

Bidayatul Mujtahid Part II

(selected)

Hujjatullahil Baligha (selected)

Bukhari (selected) Muslim (selected)

From Fatiha till Anam

Principles of Exegesis

Education

Dalail-un-Nizam of Farahi.

Fann-e-Talim-o-Tarbiyyat.

U.P. B.A. Final (standard) English

188

After going through the present curricula of trend-setter madrasas

it can be easily said that madrasas in India have already been

modernising their syllabi since decade. No doubt about it that the

pace of modernisation is too slow to reckon with, but the process

as such can not be urled out. Since last three four years seminars

and confrerences are being organised on war footing at different

places of the country to speed up the process, the echo of which

can be heard in numerous madrasas dawn the country. From social

and natural sciences madrasas are now heading towards embracing

information technology.

189