Islam

Individualism and social sense in Islamic education

Kalabooshanam M. Y. M. Meeadh

Islam being a complete system of life presents a perfect system of education to all in general and to Muslims in particular. In Islamic education, there is a fundamental issue as to the importance attached to the development of individuality of the student.

There are conflicting theories about it. Some scholars consider the development of the individuality as the basic value and do not give any significance to the growth of social sense and collective responsibility.

On the contrary, others hold the theories which consider conformity to the social standard as the fundamental value and do not lay any emphasis upon the growth of the individual personality.

But, both these extremes are incorrect and unrealistic. A unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally answerable and accountable to Almighty God - Allah.

It guarantees basic rights of the individual and does not allow anyone to tamper with them. It makes the adequate development of the personality of man as one of the prime objectives of its educational policy.

It does not favour the view that man must lose his individuality in the social collective or in the state. The Holy Quran speaks about it in the following verses:

“Man shall have nothing but what he strives for” (Liii: 40)

“And whatever suffering ye suffer, it is what your hands have wrought” (xlii:29)

“God does not change the condition of a people unless they first change that which is in their hearts.” (xiii: 12)

“For each is that which it hath earned and against each is only that which hath deserved.” (ii: 286)

“Unto us are our deeds and unto you are yours.” (xxviii: 55)

Allama Iqbal, the Islamic poet, philosopher has laid strong emphasis on the adequate development of the individuality of man. He holds the view that the Quranic concept of the ego emphasises, “the individuality and uniqueness of man and has a definite view of his destiny as a unity of life.” (Iqbal, Sir Muhammad, Reconstruction of Religious Thoughts in Islam - p. 90)

The poet philosopher thinks that the development of ego is of prime importance. In fact, Islamic modern thinker Iqbal does not favour drama and Tamtheel for in them the actor has to adopt the role of someone else and the repetition of it leads to the assassination of one’s own personality. Thus, his view in detail was as follows:

“Khudi is the determinant of the entire gamut of existence All that Thou seest is due to the secrets of Khudi”

It is the nature’s Khudi to manifest itself In every particle lies slumbering the prowess of Khudi.

Thus, according to Allama Iqbal, the development of the individuality of man should be a fundamental tenet of education.

Apart from the concept of individuality, Islam also awakens a sense of social responsibility in man, organises human being in a society and a state and enjoins the individual to subscribe to the social welfare.

For instance obligatory prayers - in Islam, are offered in the mosques or other places in congregation which inculcates social discipline among the Muslims.

Likewise, every worthy rich Muslim is enjoined to pay Zakat (poor tax) and it has been laid down in the Quran as follows: “In their wealth the beggar and the destitute have their due right”. (Quran Li:19).

Similarly, Jihad (Holy War) has been made obligatory upon all strong, healthy Muslims.

It means that the individual should, when the proper occasion arises, offer even his precious life for defence and protection of Islam and the Islamic government.

In this regard, the Prophet Muhammad (Sal) said: “All mankind is a fold, every member of which shall be a keeper or shepherd unto every other, and be accountable for the welfare of the entire fold.”

“Live together, do not turn against each other, make things easy for others, and do not obstacles in each other’s way.”

“He is not a believer who takes his fill while his neighbour starves.”

“The believer in God is he who is not a danger to life and property of any other.”

From this, we understand that individuals should contribute towards the welfare of collective life in society.

Iqbal too corroborates his point as follows in his poetry:

“Individual is what he is through his association with the community He is a nonety without the association He is like a wave in the river Outside the river The wave has no existence.” Thus, Iqbal integrates individual with society.

Thus, a healthy educational policy, according to Islam, will always aim at the attainment of balance between the development of the individuality and the social consciousness of the student. In this regard, Iqbal says: “The individual derives has honour from his nation.

A nation is organised When individuals are united together.” Only if the child is treated with love and affection, the individuality can be successfully developed. The child should enjoy the freedom of self expression for his latent talents. Thus, in Islamic schools, education should be student centred, offering him all possible chances to develop his skills and capabilities.

The Muslim teachers who are well equipped with Islamic Shareeah and the modern interpretations of Islamic theories should guide the Islamic students to acquire the knowledge of Islamic way of life on the model of the Prophet Muhammad (Sal).

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Masjidul Muneer Ma’Al Madharasa celebrates 25th anniversary

Ruzaik Farook

Masjidul Muneer Ma’Al Madharasa, Keselwatte, Gunasinghepura, Colombo 12 celebrated its twenty fifth anniversary celebration at the Pradeepa Hall, Colombo recently.

Muslim parents should give good Islamic education to children. The Imam Gazzali (Rahamathullahi Alaihi) has said that those who have no father are not orphans but those who have no Islamic knowledge are the orphans. It is the wealthy people’s duty to help the children in their education.

Everyone is responsible to All Mighty Allah and respect the Islamic Education said Ihsaniyyah Arabic College Director General Deshabandu Al Haj Niyas Moulavi who was the guest of honour at Madharasa anniversary.

Marhoom Justice Al Haj Abdul Cader inaugurated this Madharasa in 1983 with 56 students and one Moulavi. At that time Keselwatte Masjidul Najimi Jumma Mosque Chief Imam Marhoom Moulavi Al Haj Abdul Rahuman (Bahji) named this institution as “Masjidul Muneer Ma’Al Madharasa”. Presently there are 380 students at this Madharasa.

The following are the subjects in the curriculum. Reading Al Quran, Deeniyath, Ahkamuth Thajweeth, Al Fikhul Islami, Hadees Memorise, Al Quran Memorise, Tharjamathul Quran, Siravum Waralarum, Akeeda and General Knowledge This Madharasa is functioning on Monday, Tuesday, Wednesday, Thursday and Saturdays from 8.30 a.m. to 10.00 a.m. and 2.30 p.m. to 5.00 p.m.

Most of the students at Kal-Eliya Arabic College are presently studying their higher studies.

The management hopes to start Hifl Madharasa with 20 students very soon. The Managements of Madharasa holds its annual programmes such as Islamic New Year (Muharram), Prophet Muhammed (Sal) Birthday, Hisbu Majlis during the Holy month of Ramazan and Islamic contest among the students.

The members of the present Management are C. Liyakath Ali Khan (President), A.K.M. Farook (Secretary) and Al Haj K.A. Askar Ali) Treasurer) and fifteen committee members including Madharasa Usthaaz Maulavi Al Haj M.A.M. Shiabdeen (Dheeni) Principal, Al Hafil Moulavi M.I.M. Shifan (Jawadhi) Vice Principal, Moulavi M.S. Abdul Cader (Head of the Primary Section), Al Hafil M.A.M. Nashan, Moulavi H.M.M. Nihar (Cassimi) and Aboobucker Mohamed (Muazzain)

Sri Lanka Jamath-E-Islami Ameer Ash Sheik Ajjul Akbar, Madharasa Principal Moulavi Al Haj M.A.M. Shiabdeen, President Liykath Ali Khan and Secretary A.K.M. Farook also spoke.

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Women in Islam:

Do men and women have equal rights in Islam?

It is part of mission of Islam to establish justice and harmony between the sexes with due consideration to the inherent natural differences. God has laid down certain rights and obligations for men and women, each in accordance with the nature determined by his/her gender, and complementary to each other.

If either departs from his/her specific nature, an unnatural “equality” will be forced. In front of God the two have equivalent standing; however, in relation with each other the rights of the individual are different in the same way as man and woman are different by nature.

However, in general it can be said that the rights of one party are derived from the obligations of the other, and vice versa.

In accountability to God man and woman are equal. The Quran - also sometimes spelled Koran - (the holy book of Islam, claiming to be the very words of God, revealed in 7th century Arabia to Prophet Muhammad (s.a.s.) and addressed to all mankind) mentions in many verses that reward and punishment in the Hereafter does not depend on gender.

An example is God’s statement as recorded in Chapter 3, verse 195: “I shall not lose sight the labour of any of you who labours (in My way), be it man or woman...”. Accordingly, the obligation to acquire knowledge applies to both sexes equally. Within marriage, men and women are equal in terms of rights and obligations in those areas where they are equal by nature.

There are differences only in those areas where the natures of the sexes is different. With regard to religious duties, we shall see that there are certain concessions for women pertaining to the nature of women (cf.Quran, Chapter 4). The law of inheritance takes into account the obligation of the man to provide for his family (cf.Quran, Chapter 15).

v What are the role of men and women in the family?

In Islam the husband-wife relationship is based on mutual peace, love and compassion as highlighted in the following verses of the Quran:

“And among His wonders is this: He creates for you mates out of your own kind, so that you might incline towards them, and He engenders love and tenderness between you.” (30:21) “They are as a garment for you, and you are as a garment for them.” (2:187)

In Islam the man undertakes to support his family (Quran, 4:34).

He is accountable before God for the welfare of his family. Like any team, a family needs leadership, someone who takes final responsibility for decisions. A quote from the Prophet (s.a.s.) is very clear about the husband’s moral obligation: “Perfect in faith among the believers are those who are the best in character and behaviour, and the best of you are those who treat their family best.”

It is the wife’s duty to counsel and support her husband in order to reach joint decisions.

The wife is the one who bears the task of childbearing, breast feeding and upbringing. She carries the main responsibility for the welfare of the children and this is her most important gender-specific task.

This does not, however, mean that rearing children is to be solely her effort, just as she does not leave her husband alone in his function as head of the family.

v What is the position of the Muslim woman as a mother?

In Islam the mother has a very high rank.

The mother is the principal person to relate to the child especially during the first few years of life.

By breast feeding - as recommended in the Quran (2.233) - a close relationship comes into being. In some places such as 31:14 the Quran mentions the relationship between parents and their children and emphasises the efforts of the mother from the time of pregnancy and throughout the period of raising infants.

Islam even goes so far as to give a (divorced) mother the right to claim financial compensation from her husband for breast feeding the children (Quran 65:6). The high importance attributed to women as mothers is reflected in a saying by Prophet Muhammad (s.a.s.); asked who deserves most to be treated preferentially, he answered for the first three places “your mother” - and only thereafter “your father”, and then “your close relatives”.

v Are the religious duties of Islam also applicable to women?

The religious duties incumbent on Muslims, whether prayer, fasting, almsgiving and pilgrimage, are the same for both men and women.

“And (as for) the believers, both men and women— they are close unto one another; they (all) enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle...” (Quran, 9:71)

However, there are some concessions for women with regard to prayer and fasting.

During menstruation and after giving birth, women are exempted from the obligation of performing prayer and fasting. While she must make up for the missed fasting at some later time, prayer missed for these reasons is not to be made up.

v Is a Muslim woman allowed to choose her husband herself?

Islam gives a woman the right to choose her own husband. Without her consent no marriage can take place; and should this take place, such a marriage contract is invalid. It is, however, a wise custom among Muslims to involve the family in any important decision.

This gives the future couple the required backing, and the family bond helps in difficult situations to maintain the continuation of the marriage. It should also be mentioned that a woman keeps her own family name after marriage.

v What is the meaning of the “dowry” (or dower) to be given to the bride at the time of marriage?

In Islam the bridegroom has to give his bride a dower (mahr) in the spirit of a gift (Quran, 4:4). It should not be equated with a “price” paid for the bride by which the woman is “bought”.

The dower belongs to the bride herself and not to her father.

In most cases the dower is of material value but may, alternatively, be non-material.

Islam gives a woman the right to ask for the dower from her future husband and the amount is fixed by her: she is free to dispose of it as she wishes.

Obviously she will take into account the financial situation of the husband.

However, even in case of divorce the husband has no right to claim back the dower he had paid (Quran, 2:229).

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Request

Colombo Grand Mosque appeals to the Muslim public to look out for the new moon on Saturday August 2, 2008 Immediately after Maghrib to decide on the beginning of the Islamic month of Sha’ban Hijri 1429.

If you sight the new moon, kindly telephone the Colombo Grand Mosque on any one of the following telephone numbers: (011) 2390783, 2432110, 2434651 or 0777 366099.