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  1. Islamisation of Knowledge: Problems, Principles and Prospective click
  2. Islamic Thought in the Modern World click
  3. An Approach to Knowledge and Human Limitations click
  4. The Balance Sheet of Western Philosophy in this Century click
  5. Man between Two Laws: A Qur’anic Perspective in Understanding Self and Understanding the Other click


Perspectives on the Discourse of Islamization of Education PDF Print E-mail

Mohammad Kaosar Ahmed

Human beings, as Peter J Mitchell avers, are born into the world knowing little, but having immense potential. Education is one of the major ways of unlocking these potentialities and of enabling individuals to develop their own skills and abilities and become capable of leading satisfying and worthwhile lives. Mitchell admits that everyone does not have similar gifts and some seems richly endowed than others. For this reason, an adequate education is not always easy to obtain. However, for most people education can open new life chances and offer fresh opportunities for self-betterment and improvement (Mitchell, 1997, p. 5).

Unaided education, undoubtedly, cannot achieve any of these goals. There are many other contributing factors, social, economic and personal, that have to be in place before they can be accomplished. It has been acknowledged by educators throughout the world that education serves a dual purpose, one for the individuals and one for society. Through proper education, an individual’s potentials- physical, intellectual, moral, spiritual, and emotional are drawn out, cultivated, and developed. In this sense, Socrates referred to a teacher as a midwife because his or her role is to draw out something already innate in a child. Of course, what is drawn out and how soon depends very much on the skills and ability of the teacher.

Education also serves another important role, which is to transmit and transform the cultural values, and legacy of a particular society. Education is said to be playing a conservative role when it merely transmits the prevailing cultural values and beliefs from one generation to the next. It is also capable of playing a more radical role when it attempts to reform society. In general, education plays both a conservative and a radical role in the progress of civilization.

Views from the Madrasa: Islamic Education in Bangladesh PDF Print E-mail

Mumtaz Ahmad

Executive Summary

This paper examines tertiary-level Islamic education in Bangladesh, providing in-depth analysis of the relationship between madrasa education and Islamist and radical politics. The report examines the political consciousness of madrasa teachers and graduate students in Bangladesh, and analyzes their worldviews with regard to the West and the United States. The report reviews student and teacher responses to negative media coverage of madrasa education in Bangladesh while also looking at the alleged connections between madrasas and militancy. The paper concludes with a look at the mushrooming growth of ulama-led non-governmental organizations (NGOs) in Bangladesh.

Education and transmission of knowledge in medieval India PDF Print E-mail
Saiyid Zaheer Husain Jafri

The various regions of the Indian subcontinent came into contact with the Islamic cultural tradition in the seventh century CE. Indian scholars were able to leave a mark on the world of Islamic scholarship especially in the fields of ḥadīth and other connected disciplines, significantly underlining their recognition for contributions in the Islamic East. An attempt has been made to analyse and to understand the processes of transmission of knowledge through formal and informal means, including the transfer of accumulated experience to the next generation and even the passing of “intuitive knowledge” to the seeker of knowledge. It has been argued that the level of Indian scholarship in certain disciplines was at par with the level of scholarship in the Islamic East. It has also been examined that during the medieval period Sanskrit based studies flourished at important Hindu pilgrimage centres such as Benaras, often described by European travellers as the Athens of India. The Royal and private libraries functioned with firm footings. Finally, it is shown that education and transmission of knowledge was organized in a manner that owes much to the best of Greco-Arab tradition...full text in PDF

Religion and language in the transformation of education in northern Nigeria during British colonial rule, 1900-1960 PDF Print E-mail
Umar Abdurrahman

This study discusses the vital roles that religion and language played in the transition and transformation of education in northern Nigeria during British colonial rule, 1900-1960. It traces the history of early contacts between European explorers and traders with the people of northern Nigeria and the Sokoto Caliphate before the establishment of colonial rule. In particular, the study discusses the colonial administration’s policies on religion and language and how they were used as instruments of power and social stability. It probes the effectiveness of the Lugardian policy of non-interference in religious affairs in which Qurʾanic schools and missionary schools were left to function independently to serve the interests of the colonial government. It also explores the issue of language, especially of writing Hausa and other Nigerian languages in Arabic script, called Ajamiwhich was scrapped by the British colonial administration and its effects on the Islamic religious education and mass adult literacy in northern Nigeria...more

Critical Pedagogy, Islamisation of Knowledge and Muslim Education PDF Print E-mail

Suhailah Hussien

This study attempts to reconstruct Western critical pedagogy from an Islamic perspective and to explore its contribution to the resolution of the crisis in the Muslim mind and Islamic education. It analyses the underlying philosophical assumptions behind critical theory, compares it with Islamic philosophy of education and with the Islamisation of Knowledge project, reconstructs the Western critical pedagogy and uses the arguments of Muslim scholars to justify the need for critical pedagogy in Muslim education. It is argued that an Islamised critical pedagogy can offer an adequate resolution to the crisis in the Muslim mind. Full text in PDF

Madrasah in Singapore: Tradition and modernity in religious education PDF Print E-mail

Kerstin Steiner

The educational policies of the Singapore government are driven by the needs of a modern knowledge-based society and economic development, with the state advocating modernity while the Muslim minority, arguably, appeared to be caught in tradition and holding on to “old fashioned” education. However, whether the new attempts at modernizing madrasah education driven by the state will succeed remains to be seen, as earlier  attempts of reformation driven by the Muslim community, or parts thereof, have been rather unsuccessful. This paper analyses the discourse between tradition and modernity of Islamic religious education in Singapore. Full text in PDF

Relevance of Shiblī’s educational philosophy PDF Print E-mail

Nusba Parveen

Shibli Nu’mani, a late 19th century scholar, advocated a balanced educational philosophy for the Muslims in India. While most of his contemporaries wanted to teach traditional education to make Muslims retain their religious identity in the changed political situation, others stressed on modern science and learning to face the challenges of modernity. Traditional Islamic education aimed at the attainment of virtues while pursuing knowledge as an obligation and produced scientists and philosophers but these promoters of traditional education were ignorant of the demands of their time, whereas the modernist group considered traditional education unnecessary. Shibli used history and kalām to teach Muslims the unique characteristics of Islamic education and stressed that both groups need to make the Qur’ān their main guide and urged the ulamā’ to take the lead. Full text in PDF

International Conference On Islam And Higher Education PDF Print E-mail

International Conference On Islam And Higher Education 
”Contemporary Higher Education Needs In Muslim Countries"
8 and 9 November 2010
International Institute of Advanced Islamic Studies (IAIS) Malaysia

Jointly organised by
International Institute of Advanced Islamic Studies (IAIS Malaysia), The Pahang State Foundation, IKIP International College, International Institute of Islamic Thought (IIIT), Faculty of Education, University Malaya, Al Mustafa International University, Iran & Amin Research and Cultural Centre

Why a Conference on Islam and Higher Education?

Muslims account for 20% of the world population and yet only about 10% of universities in the world belong to them. There is a real need for more institutions of higher learning in Muslim countries especially of the world-class quality. Although in the post-colonial era more and more national universities have been built in the Islamic world, Muslim needs for modern higher education are still largely met by Western universities and colleges. Apart from having to establish more national universities, there is the need for new initiatives by such international bodies as the Organization of the Islamic Conference (OIC) to build more international universities that would cater to the needs of the global Muslim ummah.

Higher education landscapes in the Islamic world are changing, faster in some of its countries than in others. The new educational landscapes are being shaped, colored, and influenced by many factors, especially the political, cultural, technology, economic, and financial factors, both local and global. These offer both opportunities and challenges to the Muslim countries to effectively address their contemporary and future needs in higher education. In tackling the issue of Muslim higher education needs, particularly the needs for world-class universities and other institutions of higher learning, it is important to pay due attention not only to the necessity of wisely used material, financial, and human resources, but also to the desirability of accessing and utilizing Islam’s cultural, intellectual, and traditional knowledge resources.

It is these latter resources alone that can help guarantee a vast qualitative improvement to contemporary Muslim higher education. It is the aim of this conference to address these various issues and to arrive at some of the solutions to the problems and challenges now confronting the global Muslim ummah.

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