The document provides background information on Darul Uloom Deoband, an Islamic seminary located in Deoband, India. It discusses how the seminary was founded in 1866 in response to the decline of Islamic teachings in India under British rule. It aimed to impart religious education to help protect and preserve Islam. It gained widespread popularity for producing scholarly and humble graduates who helped spread Islamic knowledge. While it excluded modern sciences initially, it had a large influence on Muslims in South Asia and beyond through its teachings and graduates.
Sir Syed Ahmed Khan Bahadur -History of PakistanAqib Syed
Sir Syed Ahmed Khan Bahadur -History of Pakistan
This presentation was a project of History of Sub Continent. Dr Zabir Saeed Badar are supporting the "batch of 2019 BBA (Hons) Semester 7"
Sir Syed Ahmed Khan Bahadur -History of PakistanAqib Syed
Sir Syed Ahmed Khan Bahadur -History of Pakistan
This presentation was a project of History of Sub Continent. Dr Zabir Saeed Badar are supporting the "batch of 2019 BBA (Hons) Semester 7"
Introduction
Contributions
Historical Background
Political Terminology
Critique of the Democracy
Importance of (Nowjawan)Youth
Culture and Civilization
Sociological thought
Concept of “KHUDI”
Concept of “MARD-e-MUMin
People who have no hold over their process of thinking are likely to be ruined by liberty of thought. If thought is immature, liberty of thought becomes a method of converting men into animals.
Muhammad Iqbal
Mujaddad alf sani (Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi)EHSAN KHAN
The first of the great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi, was born in Sarhind on June 26, 1564. He belonged to a devout Muslim family that claimed descent from Hazrat Umar Farooq (RA). His father Sheikh Abdul Ahad was a well-known sufi of his times. Sheikh Ahmad received his basic education at home. His initial instructions in the Holy Quran, Hadith and theology were rendered in Sarhind and Sialkot. Later, he devoted most of his time to the study of Hadith, Tafseer and philosophy. He worked for some time in Lahore as well. But the greater part of his life was spent in Sarhind, where he was to become the champion of Islamic values. It was not until he was 36 years old that he went to Delhi and joined the Naqshbandiya Silsilah under the discipleship of Khawaja Baqi Billah.
Most historians believe that Islam originated in Mecca and Medina at the start of the 7th century CE, approximately 600 years after the founding of Christianity.
By the mid of the nineteenth century, Muslims from North Africa to South-East Asia found themselves defensive in the face of European expansion. European imperialism had become a threat to Islam politically, economically, morally and culturally. It not only challenged the Muslim religio-cultural identity but it also attacked their generation old customs and traditions. European domination of the Muslim world shattered the image of Islam as an expanding worldwide force. Europe had become a constant threat to the religious and political life of the Muslims. This image gained support and popularity by the designs and policies of the European colonial powers. Many of the colonial government officials and missionaries were propagating that Europe’s expansion and domination was due to its basic cultural superiority. They were considering it their duty to educate the natives in the language, history and sciences of the West. They were also claiming that Christian values were a part of ‘enlightened’ policy to civilize.
Responses to British imperialism passed through many phases from complete rejection and violent confrontation to unquestioned admiration and slavish adoration. Some people looked European aggression as another episode of Crusades, a Christian military war against Islam. Some of the traditional Muslim religious leaders suggested that the Muslims should leave their country which was no longer under the Muslim rule following the Holy Prophet’s migration to Madina. This option proved impractical keeping in view the large number of Muslims. Another option was of jihad : a holy war to defend the faith. But the holy war was doomed to defeat because of the superior military strength of Europe. Some religious leaders suggested that the best solution was a complete boycott of their colonial masters. They decided to live aloof frosm the British and take away their children from the schools and institutions established by the English rulers. Any form of cooperation with the British was regarded as surrender to the enemy or treason with Islam. Modern education was regarded as something alien, unnecessary and a danger to religious beliefs.
If some people rejected the western culture completely, others were eager to ‘modernize’ themselves. They wanted that western cultural superiority should be acknowledged in order to survive. This was a new class of modern, educated and western-oriented people. Some of them used Islamic principles to legitimize this transformation . The traditional Islamic basis of Muslim societies had been replaced by the ideology, law and institutions of the W
Introduction
Contributions
Historical Background
Political Terminology
Critique of the Democracy
Importance of (Nowjawan)Youth
Culture and Civilization
Sociological thought
Concept of “KHUDI”
Concept of “MARD-e-MUMin
People who have no hold over their process of thinking are likely to be ruined by liberty of thought. If thought is immature, liberty of thought becomes a method of converting men into animals.
Muhammad Iqbal
Mujaddad alf sani (Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi)EHSAN KHAN
The first of the great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi, was born in Sarhind on June 26, 1564. He belonged to a devout Muslim family that claimed descent from Hazrat Umar Farooq (RA). His father Sheikh Abdul Ahad was a well-known sufi of his times. Sheikh Ahmad received his basic education at home. His initial instructions in the Holy Quran, Hadith and theology were rendered in Sarhind and Sialkot. Later, he devoted most of his time to the study of Hadith, Tafseer and philosophy. He worked for some time in Lahore as well. But the greater part of his life was spent in Sarhind, where he was to become the champion of Islamic values. It was not until he was 36 years old that he went to Delhi and joined the Naqshbandiya Silsilah under the discipleship of Khawaja Baqi Billah.
Most historians believe that Islam originated in Mecca and Medina at the start of the 7th century CE, approximately 600 years after the founding of Christianity.
By the mid of the nineteenth century, Muslims from North Africa to South-East Asia found themselves defensive in the face of European expansion. European imperialism had become a threat to Islam politically, economically, morally and culturally. It not only challenged the Muslim religio-cultural identity but it also attacked their generation old customs and traditions. European domination of the Muslim world shattered the image of Islam as an expanding worldwide force. Europe had become a constant threat to the religious and political life of the Muslims. This image gained support and popularity by the designs and policies of the European colonial powers. Many of the colonial government officials and missionaries were propagating that Europe’s expansion and domination was due to its basic cultural superiority. They were considering it their duty to educate the natives in the language, history and sciences of the West. They were also claiming that Christian values were a part of ‘enlightened’ policy to civilize.
Responses to British imperialism passed through many phases from complete rejection and violent confrontation to unquestioned admiration and slavish adoration. Some people looked European aggression as another episode of Crusades, a Christian military war against Islam. Some of the traditional Muslim religious leaders suggested that the Muslims should leave their country which was no longer under the Muslim rule following the Holy Prophet’s migration to Madina. This option proved impractical keeping in view the large number of Muslims. Another option was of jihad : a holy war to defend the faith. But the holy war was doomed to defeat because of the superior military strength of Europe. Some religious leaders suggested that the best solution was a complete boycott of their colonial masters. They decided to live aloof frosm the British and take away their children from the schools and institutions established by the English rulers. Any form of cooperation with the British was regarded as surrender to the enemy or treason with Islam. Modern education was regarded as something alien, unnecessary and a danger to religious beliefs.
If some people rejected the western culture completely, others were eager to ‘modernize’ themselves. They wanted that western cultural superiority should be acknowledged in order to survive. This was a new class of modern, educated and western-oriented people. Some of them used Islamic principles to legitimize this transformation . The traditional Islamic basis of Muslim societies had been replaced by the ideology, law and institutions of the W
“SIR SYED AHMED KHAN”
&
“ALIGARH MOVEMENT”
Early Life & Education:
He was born as Syed Ahmad Taqvi on 17 October 1817 in Delhi. His father, Mir Muttaqi was highly regarded by the Mughal dynasty, and many members of his family had held positions in the Mughal court. He was raised in a large house in a wealthy area, in accordance with Mughal traditions. His mother Azis-un-Nisa was a strong-willed religious woman who ensured that Syed and his brother received a disciplined upbringing. He was trained in Persian, Arabic, Urdu and orthodox religious subjects, and was also taught mathematics and astronomy. He was an active boy and participated in a number of sports like swimming and wrestling. He began his study of medicine but did not complete the course. His father died when Syed was still young and thus he had to abandon his formal education due to financial difficulties. He was offered positions in the Mughal court which he declined and entered the English civil service. Later on he attended the East India Company College from where he graduated with a degree in law and judicial services.
Personal Life & Legacy:
He married Parsa Begum in 1836, and the couple went on to have three children: Syed Hamid, Syed Mahmood and Amina.
He was a tireless worker who devoted his entire life to the promotion of education for the masses. A highly knowledgeable man and a prolific writer, he wrote on a number of subjects including history, politics, archaeology, journalism, literature, religion and science.
He lived the last two decades of his life in Aligarh and died on 27 March 1898, at the age of 80. His funeral was attended by thousands of people, including British officials, Muslim leaders, and his students.
About Sir Syed Ahmad Khan:
Sir Syed Ahmad Khan was a Muslim philosopher, social activist and educator who founded of the Anglo-Mohammedan Oriental College at Aligarh, Uttar Pradesh, India. He was deeply devoted to the cause of education and believed that widespread education was the only way to enlighten the masses. A distinguished scholar, he was a progressive thinker who played a major role in promoting social, scientific, and economic development of Indian Muslims. Even though he religiously followed Islam, he was troubled by the rigidity of the orthodox outlook of the Muslims. His life-long interest in religion manifested itself in the form of several volumes of a modernist commentary on the Quran. In addition he also began a sympathetic interpretation of the Bible. But above everything else, it was his dedication towards the cause of education that defined him as a person. He believed in promoting Western–style scientific education and was instrumental in setting up several schools for implementing this purpose. He was a British loyalist and formed the Muslim League to promote pro-British attitudes and activities, thus raising suspicion in the minds of Indian politicians. Nonetheless, he commanded great respect from both Hindus and Muslims for
Since Islam originated and has developed in an Arab culture, other cultures which have adopted Islam have tended to be influenced by Arab customs. Thus Arab Muslim societies and other Muslims have cultural affinities, though every society has preserved its distinguishing characteristics. Islamic culture inherited an Arab culture born in the desert, simple but by no means simplistic. It has an oral tradition based on the transmission of culture through poetry and narrative. However, it has been the written record that has had the greatest impact on civilization. Islam civilization is based on the value of education, which both the Qur'an and the Prophet stressed.
One of the distinctive features of the Islamic tradition is its rapid expansion into a large and diverse civilization, soon becoming divided into several centers of political authority. Although the Prophet’s activities were mostly limited to the Arabian Peninsula and the Levant, after his death the first four “Rightly Guided” caliphs sent armies to conquer Syria, Egypt, Iraq and parts of Persia, which were then within the declining Byzantine and Persian empires.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
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Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
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Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
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Students, digital devices and success - Andreas Schleicher - 27 May 2024..pptxEduSkills OECD
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3. INTRODUCTION
When modern culture and civilization attacked the Islamic
way of life under cover of the British rule in India, it was
Deoband and the great leaders of the faith produced by it that
sought to withstand it with the veritable firmness of
mountains, and successfully endeavored to protect the
religious faith of Muslims from destruction at the hands of the
British.
In those calamitous and critical times, the momentous and
far reaching services of Dar al-‘Ulum Deoband and its
numerous alumni in the field of religion, scholarship,
education, and political and national life cannot be regarded
as less valuable than those of any watchful government.
There were gathered here young men from the distant
corners of the Indian subcontinent; students of religious
learning had also come from far off lands such as
Afghanistan, Burma, Samarkand, Bukhara and many African
countries
4. Background (Cont.)
India‘s transitional, traumatic age had started long before
1717 AD, at the time when the Mughal Emperor Farrukh Siyar
had given permission to the British to carry on trade with
India, and had also exempted them from many taxes and
duties.
The light of the teachings of Islam, the Book of Allah and the
Sunnah that had illumined the entire subcontinent with its
dazzling radiance had, as a matter of fact, be-gun to dim
during the lifetime of Shah ‗Abd al-Aziz, and it was because
of this that he inspired his follower, the famous martyr, Sayyid
Ahmad Barelwi (d. 1830 AD) and his no less famous nephew,
Mawlana Shah Muhammad Isma‘il Shahid (d. 1830 AD) to
initiate, with the help of an organized group of followers, a
determined struggle aimed at bringing about a religious
revolution throughout the country
5. Background
Another luminary of the Waliullah family, Shah Muhammad
Ishaq of Delhi, had long followed in the footsteps of his
maternal grandfather, Shah ‗Abd al- Aziz of Delhi. He carried
on the traditions of religious scholarship and teaching that
had long ago been started by Shah ‗Abd al-Rahim (d. 1718
AD), father of Shah Waliullah of Delhi.
He was followed by Mawlana Shah ‗Abd al-Ghani Mujaddadi
(d. 1878 AD), a scion of the Mujaddadi family and a disciple
of the Waliullah family. He had come to be re-garded as the
most important teacher of Hadith in the country and the chief
source of inspiration for men of action and learning. The
extremely adverse conditions pre-vailing in the country at that
time, however, obliged him — the greatest exponent of the
science of Hadith in the contemporary world — also to leave
the land of his birth and become an émigré.
6. Founding of Dar al-’Ulum,
Deoband
It was at a small place near the capital called Thana Bhawan
in District Muzaffarna-gar6 that some of the greatest leaders
of religious opinion assembled to take stock of the situation.
These men, writes Mawlana Ashiq Ilahi in his biography of
Imam Rab-bani Mawlana Rasheed Ahmed Gangohi,
Tadhkirat al-Rashid, came to Haji Imdadul-lah [Muhajir Makki]
and pointed out to him that the Muslims at that time were
virtually without a ruler and this was their main problem.
Since Haji Imdadullah was their religious leader, it was
proper, they suggested, that he should also assume
responsibility for their world guidance by agreeing to become
―Amir al-Muminin‖.
7. Founding of Dar al-’Ulum,
Deoband
Mawlana Rashid Ahmad Gangohi and Mawlana Muhammad
Qasim Nanautwi and their dependents settled down here at
Thana Bhawan since their services were re-quired by Haji
Imdadullah in the discharge of his magisterial and religious-
judicial duties. Shaykh al-Islam Mawlana Husayn Ahmed
Madani points out that Mawlana Muhammad Qasim was
appointed as the ―Commander‖ while Mawlana Rashid
Ahmad Gangohi was given charge of the magisterial-judicial
duties.
These great men openly participated in the 1857 War of
Independence 9 and fought against the British Army in the
battlefield of Shamli. When, however, the news about the loss
of Delhi and the arrest of Emperor Bahadur Shah Zafar was
received, these brave men were forced to give up fighting. As
soon as the upheaval of 1857 came to an end, they began to
concentrate their attention on the protection and preservation
of the Islamic faith.
8. Why the “modern” sciences were excluded
at Deoband
In view of the difficult and trying circumstances threatening
the very existence of the Islamic faith at that time, it was quite
natural that the courses of study at the Dar al-Ulum and the
other madrassahs should be kept strictly within the confines
of religious and theological study.
On the whole, the courses of study were aimed at imparting
to the students depth of vision and farsightedness so that
they may shape into the role of religious leadership and
guidance of the common people and the elite, something in
the tradition of the Prophets of yore.
It was envisaged that the student at the Dar al-‘Ulum would
devote himself to the modern sciences after he has perfected
himself in the traditional ones. Mawlana Nanautwi clearly
stated that the students of the Dar al-‘Ulum should do well to
go on to a university or college to receive instruction in
modern sciences after receiving religious education at the
Dar al-‘Ulum.
9. The widespread popularity of the Dar
al-’Ulum
Allah Almighty has given extraordinary popularity to the great
Seminary at Deo-band; it is this popularity that has enabled it
to serve the nation as well as the com-munity in a remarkable
way. One of the main reasons for this has been the fact that
the Dar al-‘Ulum has never been merely an educational
institution; it has also been a great centre for preparing the
youth for the practical affairs of life.
The whole world knows that the students of the Dar al-‘Ulum
possess, on the one hand, scholarly dignity and self-respect,
and on the other, humility, generosity, simplicity and purity.
Being devout believers in the faith, they are careful in the
observance of the external forms of religion, and yet at the
same time, they have unbounded and heartfelt love for Allah
and His Prophet (peace be upon him).
10. The universal recognition of the role of the
Dar al-’Ulum
It was the sincerity and the single-minded devotion of the
founders of the madrassah at Deoband that has been
responsible for the fact that not a single part of the Indian
sub-continent has remained uninfluenced by this institution.
Most of the people who are devoted to the cause of Islam are
now following in the footsteps of the followers of the Dar al-
‘Ulum.
The disciples of the learned scholars at Deoband have
spread far and wide within and outside the country. They are
engaged in seeking to coun-teract the poison that had
entered the minds of the Indian Muslims with the estab-
lishment of British rule in 1857 or through the communal
feelings generated by in-terested parties after 1947.
11. The services rendered by the Dar al-‘Ulum have generally been
acknowledged throughout the world, and glorious tributes have been
paid to them. One such commentator writes
May Allah bless the founders of the Dar al-‟Ulum at
Deoband that because of their efforts the sounds of
„and thus did Allah say…‟ and „thus did the Prophet
say…‟ have thus been resounding at least in the ears
of the common people, and so a firm structure of
religious thinking remained undemolished in the
beliefs and practices of the common people.
12. Let the madrassahs remain as they are. Let the
children of the poor Muslims continue to study in
those madrassahs. Do you know what will happen
if these mullahs and dervishes disappeared? I
have elsewhere seen the result with my own eyes.
The end of the influence of these madrassahs
would be very much like what had happened in
Spain: there are no traces of the eight centuries of
Muslim rule in Spain except the ruins of Granada
and Cordoba and the palaces of Al-Hamra and Bab
al-Akhwain, and without these madrassahs there
would be no trace left of Islam except the Taj
Mahal at Agra and the Red Fort in Delhi.15
Dr. Muhammad Iqbal had rightly pointed out to Hakim Ahmad Shuja:
13. British counter-efforts
The British tried hard to persuade Indians to study in schools
established by the government by opening institutions of
Oriental learning so that they might imbibe Western modes of
thought and sensibility while remaining Indian only in
appearance.
The founders and the learned alumni of the Dar al-‘Ulum
were constantly engaged in writing books and treatises on
religious and spiritual subjects. The number of their writings
that have been published comes to thousands.
The Dar Ulum is relevant now more than ever in this fast-
changing world where everything is in flux. It is still relevant
because it reaffirms the lasting and the abiding behind this
apparent spectacle of change and inconstancy.
14. The famous nineteenth century Orientals, Garcon
de Tassi, writes:
It cannot be denied that those Indian young
men who are studying in government
institutions or mission schools would
naturally be inclined towards Christianity.
15. Jump up^ "Regulations" Daraluloom Deoband.com
Jump up^ Ghazzali A. Islamic Pakistan: Illusions and
Reality." Ghazali.net
Jump up^ Jaffrelot C. and Beaumont G. A History of
Pakistan and Its Origins. p224. ISBN 1-84331-149-6.
Jump up^ "Barelvi Islam." Globalsecurity.org
Jump up^ Ahmad, N.Origins of Muslim consciousness
in India: a world-system perspective. Greenwood
Press, New York, 1991. p175.
Jump up^ Jaffrelot C.A history of Pakistan and its
origins. Anthem Press, 2004. ISBN 1-84331-149-
6, ISBN 978-1-84331-149-2.
References