6505 1

Course: Education System in Pakistan (6505)
Semester: autumn, 2019
ASSIGNMENT No. 1
Q.1 Write down the distinctive features of Islamic society and compare the contemporary society
with ideal Islamic society.
An important Hadith (saying) of the Prophet is that religion is not what one formally or
ritualistically practices but how one deals with others. It is therefore not sufficient to be pious
without performing deeds which demonstrate one's beliefs. It is reported that the Prophet once
entered a mosque and saw at prayer a venerable old man with a long white beard. He was told that
the man was in the mosque all day long, worshipping and dispensing the words of Allah to others.
The Prophet then asked how he earned his living and was told that a merchant, not known for his
piety, supported him. The Prophet remarked that of the two, the merchant was indeed the more
worthy.
Every Muslim is the recipient, guardian, and executor of God's will on earth; his responsibilities
are all encompassing. A Muslim's duty to act in defense of what is right is as much part of his faith
as is his duty to oppose wrong. The Prophet once said, "If someone among you sees wrong he must
right it by his hand if he can (deed, conduct, action). If he cannot, then by his tongue (speak up,
verbally oppose); if he cannot, then by his gaze (silent expression of disapproval); and if he cannot,
then in his heart. The last is the minimum expression of his conviction (faith, courage)."
Living the faith is ibada, service to God through service to humankind.
A view inside the ninth-century Karaouine Mosque, Fez, Morocco. (Aramco World Magazine,
May-June 1993; photo Nik Wheeler).
By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and
whatever ye give, of a truth God knoweth it well. Qur'an 3:92
The preservation of a social order depends on each and every member of that society freely
adhering to the same moral principles and practices. Islam, founded on individual and collective
morality and responsibility, introduced a social revolution in the context in which it was first
revealed. Collective morality is expressed in the Qur'an in such terms as equality, justice, fairness,
brotherhood, mercy, compassion, solidarity, and freedom of choice. Leaders are responsible for
the application of these principles and are accountable to God and man for their administration. It
is reported that a man went to Umar, the second khalifa, to talk to him. It was nighttime, and a
candle burned on Umar's desk. Umar asked the man if what he wanted to discuss was personal.
The man said that it was, and Umar extinguished the candle so as not burn public funds for a
private purpose. Leaders in Islam, whether heads of state or heads of family or private enterprise,
have a higher burden or responsibility than others.
There is a relation in Islam between individual responsibility and the rights and privileges derived
from membership in the community. Individual obligations must be met before one can claim a
portion from the community of which he is part. Each member of a society must fulfill his own
obligations and rely on others to fulfill theirs before that society can acquire the necessary reservoir
of social rights and privileges which can then be shared by all. The notions of brotherhood and
solidarity not only impose upon the community the duty to care for' its members, but also require
each person to use his initiative to carry out individual and social responsibilities according to his
ability. And to be firm and patient, in pain (or suffering) and adversity, and throughout all periods
of panic. Such are the people of truth, the God-fearing. Qur'an 2:177 "Whosoever of you sees an
evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and
if he is not able to do so, then with his heart—and that is the weakest of faith."
Equality
The equality of all Muslims is emphasized repeatedly throughout the Qur'an. It is because of that
concept that Islam under the Sunni tradition does not have an ordained clergy. There is a direct
relationship between every man and his Creator, and there can be no intermediary. This particular
closeness between the individual and God is paramount in belief as well as in practice.
It is frequently argued that Islam is not a religion that provides for full equity among Muslims.
Indeed, because Islam makes distinctions between men and women; not all rights and privileges
available to men are available to women. For example, a male Muslim inherits twice the share of
the female, but then a male relative has the financial responsibility to care for a needy female
relative. Also, a male Muslim has the right to unilaterally divorce his wife, while she can only
divorce her husband through a judge's determination. Custody of children from a divorce is given
the mother, boys till age 9 and girls till age 12. Thereafter custody reverts to the father, provided
that he is fit. However, the fact that there is not absolute parity in all rights and privileges does not
mean that women do not share an overall equality with men. It must also be noted that certain
social practices in some Muslim countries are not required by Islam, but have simply evolved in
the course of time as a result of indigenous cultural factors.
Islam differentiates between Muslims and non-Muslims and between the "People of the Book"
(dhimmi) and others. Only Muslims have the right to elect the khalifa. In judicial matters the oath
of the Muslim prevails over that of the non-Muslim. There are therefore some differences between
males and females in Islam, between Muslims and Dhimmis, and Muslims and non-Dhimmis.
One of almost 300 mosques on the Tunisian island of Jerba. These glimmering, whitewashed
structures dominate the landscape, their colors shift with the changing light, and their flights of
architectural fantasy seem to come in an infinite variety. (Aramco World Magazine, July-August
1994; photo Nik Wheeler).
Individual Responsibility
The search for justice is one of the continuing quests of humankind. It is the quest that is prescribed
by the Qur'an for every Muslim. Social and individual justice are evolving concepts which depend
largely upon a variety of external considerations. Above all, Islam seeks to inculcate within every
Muslim the need to seek justice and to apply it to himself as well as to others. Because Muslims
believe that God is the beginning and the end of everything, all is preordained by Qadar (divine
will). Qadar does not imply inaction, but, rather, acceptance. It requires the strength to change
what can be changed and the fortitude to accept what cannot.
Individual responsibility is a cornerstone of Islam. Every Muslim is accountable to his Creator for
what he himself does or fails to do—as well as for others for whom he may be accountable—and
for things that he has control over. As in Western legal codes, individual responsibility is
predicated on the intent and motive of the actor in light of his ability to do good and to avoid evil
or harm to others. Thus Islam believes in free will, and to the extent that this exists a person is
responsible for its exercise in the framework of Islamic morality. But the relativity of human justice
is not to be confused with the absoluteness of divine justice whose application every Muslim
expects without fail on judgment day. Because of the Muslim's belief in accountability in the
hereafter, his oath is valid evidence in any judicial or extra-judicial process.
Serve God, and join not any partners with Him; and do good—To parents, orphans, those in need,
neighbours who are near, neighbours who are strangers; the companion by your side, the way-farer
(ye meet), and what your right hands possess: For God loveth not the arrogant, the vainglorious;—
Qur'an 4:36
"Actions are but by intention and every man shall have but that which he intended."
The Prophet's Hadith
"None of you (truly) believes until he wishes for his brother what he wishes for himself."
Forbearance and Forgiveness
A Muslim is accountable for what he does and what he fails to do in accordance with not only the
letter but also the spirit of the law. However, even though Islam imposes a number of very rigid
requirements and appears formalistic and inflexible, one of the basic premises of the relationship
among Muslims, and between Muslims and others, is derived from one of the basic premises of
the relationship between a Muslim and his Creator, namely, forbearance and forgiveness.
In one of the Prophet's Hadiths it is stated that a person could do such evil during his lifetime that
there might be between him and the doors to hell only one step and then he could repent and ask
for God's forgiveness and do one good deed and enter heaven. By the same token, a person may
during his life do so much good as to be one step removed from heaven and then do one evil deed
that would be sufficient to earn him hell. The meaning of the Hadith is to emphasize that, even
though a person may do good throughout his life, he should never be absolutely certain that the
good he has done all along is sufficient to carry him through; he should not forget that one bad
deed could overcome all the good ones. Conversely, a person who has done evil all his life may
repent even at the last moment and with one good deed earn paradise.
The element of forbearance and forgiveness has to be predicated on knowledge, awareness, and
truth. Forbearance and forgiveness depend on the believer's recognition and acceptance of what he
has done and his genuine repentance with an intent not to repeat the misdeed. That is why Muslims
are encouraged to forgive the bad deeds of others committed against them.
Allah is described in the Qur'an as the Forgiving and the Merciful. Everything is forgivable by
Allah except Shirk (the negation of the existence of the Singularity, Uniqueness and Oneness of
the Creator.) Even so the mercy of God is infinite. A man was once brought to the Prophet for trial
because he denied the existence of God. Upon review of the facts, it appeared that the man was in
despair over a personal tragedy. He had been found in the desert throwing his spear to the sky and
screaming that he wanted to kill God for the injustice that he had suffered. The Prophet replied,
"Is it not enough that he acknowledged the existence of God to want to kill him?." The man was
set free.
Women in Islam
As in most of the nomadic tribes of the ancient world, women were deemed unimportant in pre-
Islamic Arabia. Indeed, in a society shaped by the rigors of desert life, women were relegated to
the margins of community life. The advent of Islam fundamentally altered the status of women in
several ways. First, and most importantly, it overturned tradition by according women equal status
before Allah. No longer were women denied a human face. Their souls like the souls of men were
precious to Allah. They, like men, were worthy of dignity and respect. As a result of this new
status and the revolution it worked on Arab society—women became pillars of early Muslim
society and were counted among its strongest supporters. Several women—notably Fatimah,
daughter of the Prophet Muhammad and wife of Ali, the fourth caliph—even played important
roles in the propagation of the faith. To the Shia, for example; Fatimah is an authoritative source
of the Prophet's sayings and deeds. Tibetan Muslim sisters in the doorway of their home in Lhasa.
(Aramco World Magazine, January-February 1998; photo Kevin Bubriski). The status of women
under Islam also altered as a consequence of the spread of the religion itself. As Islam became a
world religion and its influence spread the character of Arab society changed, requiring that
women take a larger role in society. As men hurriedly left their flocks and businesses to fight for
Islam, women readily assumed the burdens and responsibilities of the home.
The Prophet set an example for the treatment of women in marriage through his relationship with
his first wife Khadijah. Although fifteen years his elder, Muhammad remained a faithful and
devoted husband for twenty-six years, contrary to the tradition of polygamy which prevailed at the
time in Arabia. After her death Muhammad remarried, but he always remembered Khadijah with
love and spoke of her with reverence. Khadijah was, in fact, Muhammad's first convert to Islam
and his strongest supporter in the struggle to establish the new faith. Aishah bint abu Bakr (613-
678) was Muhammad's favorite wife of later years. Noted for her education and intelligence, in
particular her ability to read and write, she was often consulted about the teachings of the Prophet
after his death. She played an important role in the life of the early community, most famously by
opposing the succession of Ali after the death of Uthman, the third khalifa. Behold! the angels
said: "O Mary! God giveth thee glad tidings of a word from Him: his name will be Christ Jesus,
the son of Mary, held in honour in this world and the hereafter and of (the company of) those
nearest to God; Qur'an 3:45 The new, elevated status of women is apparent in numerous Qur'anic
proscriptions which set out women's rights and obligations. On protecting the dignity and self-
respect of women, for example, the Qur'an is emphatic and unequivocal: One of the seven hudud
crimes is maligning a woman's reputation. O Mankind: Be careful of your duty to your Lord who
created its mate and from them twain hath spread abroad a multitude of men and women. Be careful
of your duty toward Allah in who ye claim (your rights) of one another. Qur'an 4:1
O mankind! Lo! We have created you male and female and have made you nations and tribes that
ye may know one another. Lo! The noblest of you in the sight of Allah is the best in conduct.
Qur'an 49:13
"Jahimah came to the Prophet, said 'O Messenger of Allah! I intended that I should enlist in the
fighting force and I have come to consult thee.' He said: 'Then stick to her, for paradise is beneath
her two feet.'"
"The most perfect of the believers in faith is the best of them in moral excellence, and the best of
you are the kindest of you to their wives."
The Qur'an, of course, acknowledges and makes provision for differences between men and
women. Indeed, on these differences is erected an elaborate structure of individual and social rights
and obligations. Some appear inequitable on the surface but on examination reveal a deeper logic
and reasonableness. A man, for example, stands to inherit twice as much as a woman, but then he
must provide for his own wife and family and relatives should the need arise.
The same holds true of traditional rules of dress and behavior. Women are enjoined to cover their
bodies (except for the face and hands) and lower their gaze in the presence of men not related to
them. Moreover, although women and men are subject to the same religious obligations—such as
prayer, fasting, pilgrimage to Mecca—women pray separately from men. Nonetheless, these rules
of dress and behavior—however restrictive they may appear to Western eyes—serve a social
function. In societies which by tradition provide few protections outside the family, they insure a
woman's integrity and dignity. For that reason, too, men are enjoined to lower their eyes before
women and to be appropriately covered from above the chest to the knees.
In other areas, women enjoy a strict parity with men. A woman's right to own property is just as
absolute as a man's. Male kin cannot handle a woman 5 financial interests without her permission.
A woman must specifically consent to marriage and cannot be forced to accept a husband she does
not approve of. In cases of divorce—in a prominent departure from traditional practice—women
have exclusive guardianship rights over children up to early puberty. Although a husband has the
right to divorce his wife unilaterally—a right not shared by women—a wife can divorce her
husband on specific legal grounds by court order.
In education, too, women have the same rights as men. In contemporary Muslim society, in fact,
women have attained the same levels of education as men and in many countries occupy positions
of power and influence.
Nothing in Islam prevents a woman from accomplishing herself or attaining her goals. Societies
may erect barriers, but nothing in the spirit of the Qur'an subjugates women to men. In time, of
course, social barriers will disappear—as they are disappearing now—because Muslim women
will expect and demand it. As a result, it can only be expected that women will play an increasingly
larger role in Islamic society and surpass the contributions of early Muslim women.
The parties should either hold Together on equitable terms, Or separate with kindness.
Qur'an 2:229
Lo! Allah enjoineth (orders) justice (or injustice) and kindness (or unkindness) and to give to
(one's) kinsfolk.. Qur'an 16:90
"What did the Prophet do when in his house? She said, 'He served his wife."
Q.2 Write down the educational objectives and their significance given by Allama Iqbal. Enlist some
specific objectives as a teacher.
Education, which signifies the development of personality, is a purposive process; it is a
process which is consciously directed towards some end. Mill defines it as, “culture which each
generation purposely gives to those who are to be successors in order to qualify them for at least
keeping up and if possible for raising the level of improvement which has been maintained”.
Similarly, K. G. Saiyadain remarks that “Education in its full and correct signification must be
visualized as the sum total of cultural forces which play on the life of individual and community.
If this is clearly understood, it follows that an emergence of an outstanding creative thinker, who
has distinctive message to give or new values to present before the world, is a phenomenon of the
greatest interest for the educationists, and the more his ideas catch the imagination, the
understanding and enthusiasm of his contemporaries, the greater must be his influence as the
educative force”.
Viewed in his perspective, one cannot escape the fact that Iqbal comes under the category of
the educationists, though he is not an educationist in the limited sense. Every educational system
is concerned with the critical evaluation and transmission of the cultural heritage, knowledge and
ideas of social groups, to its young members, and is thus much wider in its outlook than the narrow
system of education that goes on within the precincts of schools and colleges. This limited process
of teaching and learning does not take into account the social and the personal influences which
shape and modify the destiny of the individual and of the community. Iqbal lays special emphasis
on these cultural factors and his philosophy of life is of infinite value for education. Like other
educationists, he stresses the fundamental point that the educator must necessarily inquire into the
nature and function of the self in relation to the environment in which it is placed.
Self, according to him, is not a mere illusion, as some of the pseudo-mystics and pantheists
would have us believe. It has, on the other hand, an abiding significance of its own. The doctrine
of self-negation, according to Iqbal, is positively dangerous in its socio-political implications.
Thus, Education is concerned with the problems of individual and society. It is the process of
enabling the individual to take his rightful place in the society. It must, therefore, be interested in
those studies which concern the individual on the one hand and the society on the other.
Naturalism in Education
The child occupies the central figure in the educational system of the naturalists. The subject
and method of education must be in consonance with the natural tendencies of child’s mind, his
instincts and emotions. While educating the child the teacher must take into consideration his
dominant psychological trends and the stage of development of his personality. The psychology
of development is of utmost importance for education. We must study the nature of infants,
children and adolescents and adjust our educational approach accordingly.
Psycho-analysis has given a great impetus to naturalism in education. It stands for unrestricted
expression of the unconscious impulses of the child. He must be given freedom and opportunity
for natural development so that he may not suffer from mental depression and conflict. It condemns
sexual taboos, authoritarian methods and corporeal punishment.
Rousseu considered that the first twelve years of human life are extremely important. During
this period the child must be given full opportunities for the perfection of his instruments of
knowledge, namely, his sense organs. Nothing was to be done during this period to mould child’s
mind. He was not to read and write. His body and his sense organs were to be exercised and trained.
No moral training should be imparted to him during this period.
Like, Rousseu, Iqbal emphasises the empirical aspect of know-ledge. He realised the
importance of sense-perception. According to him development of an active personality is
impossible without concrete environment. Self-realization, which according to Iqbal, is conducive
to educational goal cannot be conceived without the material environment. He further realised the
importance of freedom which was particularly emphasised by the naturalists. According to Iqbal,
the latent power of the individual cannot develop, unless he is placed in an atmosphere of freedom
and is thus able to interact with the environment and thereby get direct and first hand experience.
Yet, he is a rigid disciplinarian and advocates such strict regulations as prepare the child for
straneous obligations of life. In other words, he does not agree with Rousseu’s “freedom idea” in
its extreme form. Naturalists further stress on adjustment to environment as the educational aim.
Iqbal differs from the naturalists, insofar as he holds that, not adjustment, but the conquest of the
environment is the real aim of education. Therefore, according to him the child should not yield
himself to environmental forces. Man has always been mastering his material environment and
shaping and re-shaping it according to his own needs and desires. Consequently against the views
held by the naturalists, Iqbal contends that the environment should be shattered and remoulded if
it does not accord with the aspiration of the individual. He expresses this idea when he pleads that
if the world does not conform to your standards, instead of submitting to it you should destroy and
remold it.
‫گفتند جہان ما آیا با توے سازد‬
‫گفتم کہ نمی سازد و گفتند کہ برھم زن‬
Idealism in Education
He agrees with the idealists that the material and the physical universe, as known to science,
is an incomplete expression of reality. Man has a peculiar power which manifests itself in the form
of intellect, intuition, culture, art, morality and religion. These are peculiar to man and are certainly
beyond the range of positive science.
Idealism is bitterly opposed to naturalism, in so far as it regards that the real aim of education
is to mould the environment according to ideals or the individual values and not to yield oneself
to the physical environment which is an eternal embodiment of human will and intelligence; much
of it is the result of man’s capacity for inventiveness. Iqbal beautifully gives expression to this
idea:
‫تو شب آفریدی چراغ آفریدم‬
‫سفال آفریدی ایاغ آفریدم‬
‫بیابان و کوھسار و راغ آفریدی‬
‫خیابان و گلزار و باغ آفریدم‬
‫من آنم کہ از سنگ آئینہ سازم‬
‫من آنم کہ از زھر نو شینہ سازم‬
You (God) created the night, I the lamp;

You created the clay, I the vase.
You created the jungle, mountains and deserts
I created gardens, orchards and flower-plots.
It is I who make glass out of stone
It is I who extract elixir out of poison.
So far as the cultural and the spiritual environment is concerned it is entirely a product of
man’s creative activity. Man sets before himself philosophical and cultural problems and has been
tackling them since long. Hence, he cannot be said to be a slave of environment in any sense. To
set about questions, to inquire into the origin of things and to strive for something better than the
given are distinctive marks of man alone. The cultural environment consisting of religion, science,
art, and literature is overgrowing. To it many sages in all ages have contributed. It welds together
all mankind. Underlying this cultural environment are three eternal values which man can
apprehend by his spiritual capacity. They are “Truth, Beauty and Goodness”. To these three eternal
values Iqbal adds a fourth, viz: apprehension of God, having the eternal values as His attributes.
The Muslim philosophers, who were under Aristotle’s influence, thought that God was in
essence ‘Reason’, another class held that He was the Highest Good, the Sumum Boman; and yet
another group regarded Him, as the one Supreme Beauty. The Neo-Platonic mystics belonged to
the last group, and Iqbal in the early period of his development seems to be entirely under their
influence. Latter on there wasa change in his position and he came to regard Beauty as one of the
ninety-nine Names of God which denoted the different names of divine shades.
Thus, following the Neo-Platonic tradition he regarded Beauty as eternal; but later on he came
to regard it as the product of man’s experimentation and grappling with the stern realities of life.
In other words, the eternal values came to be regarded as the creation of man in the course of his
attempts to meet his own needs and to overcome the difficulties in his way. His philosophy, thus,
becomes humanistic under the influence of pragmatic philosophy.
As an idealist, he lays emphasis on the doctrine of self-realisation, which means the realisation
of divine attributes forming the essence of man’s nature and ultimately leading to progressive
socialism. That is exactly what is meant by the holy Prophet’s tradition ‫ ;تخلقو با خالق اللہ‬i.e. create
divine attributes. Thus, the idealist goal of self-realisation is not egoistic. This goal aims at the
realisation of those values and attributes which are essentially social and altruistic. The purpose of
education is to help the student in his self-realisation. As such, the task of any system of education
is to transmit to the individual the entire cultural heritage and to guide the student in the continuous
growth of his apprehension of the ultimate reality as well as of the divine-attributes. The
knowledge of his cultural heritage enriches the individual self. The educator by his efforts assists
the educant who is developing his personality in accordance with the laws of his own nature to
attain levels that would otherwise be denied to him.
Thus, self-realisation means consciousness of divine attributes which constitutes the very
essence of man. Such a self is also in union with the whole world and has realised the ultimate
value of such union, namely goodness, truth, beauty and unity of God (‫)توحید‬. Thus, education must
be religious, moral, intellectual and aesthetic. In order to produce a balanced and harmonious
personality none of these aspects may be neglected. Hence a man, who is perfect according to the
idealist standpoint, is identical with the self of the whole society.
Iqbal, thus, combines the best of materialism and of spiritualism in his philosophy, and exhorts
the Individual to make full use of the physical aspect of education, which should aim at physical
fitness of the body and acquisition of necessary bodily skill. According to him physical and
spiritual are not sharply opposed to each other; they have a certain amount of common ground.
Iqbal, also considers mind and body as a single inseparable reality and emphasises the need of
intellectual, aesthetic and social values, which must be pursued for the development of self.
Q.3 Describe the need and importance of education with reference to the Quran and Sunnah.
The word Islam defined by the Quran itself means submission to the Supreme Being and
compliance with His laws, which constitutes Nature. Islam lays special emphasis on the
acquisition of knowledge. Concept of vicegerent of man: According to Quran, Allah has
made man as a vicegerent due to knowledge (IIm-ul-Asma), when angels argues about the
vicegerent of man than Allah (SWT) taught Adam the names of some things and then Adam
told them and hence proved his ability for vicegerent on earth. This shows the importance of
acquiring knowledge from the Quranic point of view (Surah AL-Baqra Foruth Ruku). It is
obligatory alike for both Muslim male and female. Knowledge is of two types, revealed
knowledge and acquired knowledge. Revealed knowledge has been given to human beings,
through prophets by Allah. Acquired knowledge is that which is being acquired by the human
beings though the study of natural phenomena, attitude of man and through the study of
society. Quran says that for the prosperous life on earth both kinds of knowledge, revealed
and acquired is necessary. It shows the basis of the educational set-up in Islam where the
children are not only equipped with religious knowledge but also with acquired that is
scientific knowledge so that they can live a righteous and prosperous life. That is why the
knowledge in Islam is considered as the greatest gift of Allah to Man. It helps man to attain
righteous and prosperous life. Education is the process through which knowledge is
transmitted from a section of society to another section. It also reflects the philosophy on
which it is based. Islamic philosophy derives its origin from the spirit of teachings of the
Quran and Hadith (the saying of the Holy Prophet may peace be upon him). The Qayas and
Fiqqah, are also the crucial components. The word Quran literally means reading or
recitation. Islamic education aims to discovering and formulating Allah’s will.
Quran indicated basic principles that lead a Muslim to observation of the universe and
Nature, where he can find the answers to many question by his own efforts.
We would certainly appreciate that how nicely Quran gives hints in respect of various
branches of learning and advises man to use intellect. So much so that Quran says in Surah
Al-Aaraf that those who do not us their abilities us as intellect, eyes and ears will enter into
the fire of hell because they are inferior than animals. It should be noted that the Quran
explains the actual practical shape of life by demarking the borders of the various aspect of
life. Quran being a complete code of life says “We have sent down to you the book, as an
explanation for everything.” The Quranic text is divided into 114 chapters. Each chapter is
called “Surah” which consist of a certain number of verses each called “Ayah”.
The revelations continued in Quran were not all revealed on one occasion but at long intervals
and in response to special needs to the prophet (peace be upon him) lived at Mecca for
thirteen years and at Medina for ten years. The revelations which the Prophet (peace be upon
him) received in Mecca period are mostly concerned with general percepts that urges
strongly and earnestly the man to righteousness. Quran is not a book of science or any other
particular field of knowledge but it deals, mainly with basis principals of human life.
Therefore, Quranic concept of education is that it explicitly teaches its readers principles in
each and every sphere of life so that its followers have complete knowledge about their
pattern of life. Quran is the fountain head of wisdom, from which all other sources of
knowledge derive their authority. It consist of very words of Allah, revealed on Prophet
Muhammad (Peace be upon him) in twenty three years, first in Mecca and completed in
Medina. The Holy Quran says, “This day have I perfected for you, your religion and
completed My favor on your, and chosen for you Islam as a religion.
Islamic education system comprises of the following principles: 1. Belief in the oneness,
immateriality, absolute power, mercy and supreme compassionateness of the Creator.
1) Charity and brotherhood among mankind.

2) Subjugation of passion.
3) The outpouring of a grateful heart to the Giver of all good.
4) Accountability of human actions in another existence.
5) Developing a sense of social consciousness i.e. enjoining what is right and forbidding
what is wrong.
The next source of Islamic foundations of education is the Hadith, Ahadith as plural.
Hadith derives its authority and validity from Holy Quran. Quran says ‘obey Allah and
obey the Messenger’ (4:49). Thus, Hadith offers best explanation or interpretation to
Quran.
Ahadith are not only explanatory to the Quranic text but also complementary to it. Prophet
(peace be upon him) is a teacher appointed by Allah who not only teaches the Book and
philosophy but purifies the soul as well. He (peace be upon him), himself was a role model
who presented ideal practical life in the light of those limits enunciated by the Quran. Thus,
the Quran declared the Prophet (peace be upon him) to be the interpreter of Quranic texts.
Hadith is the index and vehicle of the Sunnah which gives concrete shape to the Quranic
teachings. A Hadith is a statement of the Prophet (peace be upon him). A sunnah may be
embodied in a Hadith, but is not itself a Hadith. His (peace be upon him) Sunnah is both an
instrument for the institutionalization and practice of Allah’s will, as well as a strong force
for the propagation of Islam. As we studied earlier that the man is expected to learn through
experiments on the foundations given by the Quran and whose example is preserved in the
life, activities and saying of Prophet (peace be upon him). The Prophet (peace be upon him)
before emigration (Hijrat) to Medina deputed a teacher, there to arrange the education of
the believers. After the Hijrat, the Prophet’s Mosque in Medina became the center of
education. A covered platform called Suffa, was built in front of the Prophet (peace be
upon him) house to give instructions in the Quran and Hadith. On the other hand the
Prophet’s wives (MAPT) were in charge of the education of women.
The foundations laid by Hadith and Sunnah for Islamic education is that children should
not only be taught theoretically but there should be a practical guidance for them to adapt
in practical life. That is why prophet Muhammad (PBUH) was given the task to teach his
companions, Quran, practically.
There are hundreds of Hadith which emphasize on necessity and supreme value of gaining
knowledge. Some of them are the following:
He dies not who takes from learning.
The ink of the scholar is more holy than the blood of the martyr.
He who leaves home in search of knowledge walks in the path of Allah.
The acquisition of knowledge is a duty incumbent on every Muslim male or female.
Seek after knowledge even though it may in China.
To be present in a circle of learned men is better than prostrating oneself in prayer a

thousand times or visiting a thousand sick persons and attend a thousand funerals.
A word of wisdom is like the lost treasure of a believer who has got the best right to secure
it wherever he might have found it.
Q.4 Elaborate the functions of curriculum in Islamic system of education.
Islam has, from its inception, placed a high premium on education and has enjoyed a long and rich
intellectual tradition. Knowledge ('ilm) occupies a significant position within Islam, as evidenced
by the more than 800 references to it in Islam's most revered book, the Koran. The importance of
education is repeatedly emphasized in the Koran with frequent injunctions, such as "God will exalt
those of you who believe and those who have knowledge to high degrees" (58:11), "O my Lord!
Increase me in knowledge" (20:114), and "As God has taught him, so let him write" (2:282). Such
verses provide a forceful stimulus for the Islamic community to strive for education and learning.
Islamic education is uniquely different from other types of educational theory and practice largely
because of the all-encompassing influence of the Koran. The Koran serves as a comprehensive
blueprint for both the individual and society and as the primary source of knowledge. The advent
of the Koran in the seventh century was quite revolutionary for the predominantly illiterate Arabian
society. Arab society had enjoyed a rich oral tradition, but the Koran was considered the word of
God and needed to be organically interacted with by means of reading and reciting its words.
Hence, reading and writing for the purpose of accessing the full blessings of the Koran was an
aspiration for most Muslims. Thus, education in Islam unequivocally derived its origins from a
symbiotic relationship with religious instruction. Thus, in this way, Islamic education began. Pious
and learned Muslims (mu' allim or mudarris), dedicated to making the teachings of the Koran more
accessible to the Islamic community, taught the faithful in what came to be known as
the kuttāb (plural, katātīb). The kuttāb could be located in a variety of venues: mosques, private
homes, shops, tents, or even out in the open. Historians are uncertain as to when the katātīb were
first established, but with the widespread desire of the faithful to study the Koran, katātīb could be
found in virtually every part of the Islamic empire by the middle of the eighth century.
The kuttāb served a vital social function as the only vehicle for formal public instruction for
primary-age children and continued so until Western models of education were introduced in the
modern period. Even at present, it has exhibited remarkable durability and continues to be an
important means of religious instruction in many Islamic countries.
The curriculum of the kuttāb was primarily directed to young male children, beginning as early as
age four, and was centered on Koranic studies and on religious obligations such as ritual ablutions,
fasting, and prayer. The focus during the early history of Islam on the education of youth reflected
the belief that raising children with correct principles was a holy obligation for parents and society.
As Abdul Tibawi wrote in 1972, the mind of the child was believed to be "like a white clean paper,
once anything is written on it, right or wrong, it will be difficult to erase it or superimpose new
writing upon it" (p. 38). The approach to teaching children was strict, and the conditions in which
young students learned could be quite harsh. Corporal punishment was often used to correct
laziness or imprecision. Memorization of the Koran was central to the curriculum of the kuttāb, but
little or no attempt was made to analyze and discuss the meaning of the text. Once students had
memorized the greater part of the Koran, they could advance to higher stages of education, with
increased complexity of instruction. Western analysts of the kuttāb system usually criticize two
areas of its pedagogy: the limited range of subjects taught and the exclusive reliance on
memorization. The contemporary kuttāb system still emphasizes memorization and recitation as
important means of learning. The value placed on memorization during students' early religious
training directly influences their approaches to learning when they enter formal education offered
by the modern state. A common frustration of modern educators in the Islamic world is that while
their students can memorize copious volumes of notes and textbook pages, they often lack
competence in critical analysis and independent thinking.
During the golden age of the Islamic empire (usually defined as a period between the tenth and
thirteenth centuries), when western Europe was intellectually backward and stagnant, Islamic
scholarship flourished with an impressive openness to the rational sciences, art, and even literature.
It was during this period that the Islamic world made most of its contributions to the scientific and
artistic world. Ironically, Islamic scholars preserved much of the knowledge of the Greeks that had
been prohibited by the Christian world. Other outstanding contributions were made in areas of
chemistry, botany, physics, mineralogy, mathematics, and astronomy, as many Muslim thinkers
regarded scientific truths as tools for accessing religious truth.
Gradually the open and vigorous spirit of enquiry and individual judgment (ijtihād) that
characterized the golden age gave way to a more insular, unquestioning acceptance (taqlīd) of the
traditional corpus of authoritative knowledge. By the thirteenth century, according to Aziz Talbani,
the 'ulama' (religious scholars) had become "self-appointed interpreters and guardians of religious
knowledge.… learning was confined to the transmission of traditions and dogma, and [was] hostile
to research and scientific inquiry" (p. 70). The mentality of taqlīd reigned supreme in all matters,
and religious scholars condemned all other forms of inquiry and research. Exemplifying
the taqlīd mentality, Burhän al-Din al-Zarnüji wrote during the thirteenth century, "Stick to ancient
things while avoiding new things" and "Beware of becoming engrossed in those disputes which
come about after one has cut loose from the ancient authorities" (pp. 28, 58). Much of what was
written after the thirteenth century lacked originality, and it consisted mostly of commentaries on
existing canonical works without adding any substantive new ideas. The lethal combination
of taqlīd and foreign invasion beginning in the thirteenth century served to dim Islam's
preeminence in both the artistic and scientific worlds.
Despite its glorious legacy of earlier periods, the Islamic world seemed unable to respond either
culturally or educationally to the onslaught of Western advancement by the eighteenth century.
One of the most damaging aspects of European colonialism was the deterioration of indigenous
cultural norms through secularism. With its veneration of human reason over divine revelation and
its insistence on separation of religion and state, secularism is anathema to Islam, in which all
aspects of life, spiritual or temporal, are interrelated as a harmonious whole. At the same time,
Western institutions of education, with their pronounced secular/religious dichotomy, were infused
into Islamic countries in order to produce functionaries to feed the bureaucratic and administrative
needs of the state. The early modernizers did not fully realize the extent to which secularized
education fundamentally conflicted with Islamic thought and traditional lifestyle. Religious
education was to remain a separate and personal responsibility, having no place in public
education. If Muslim students desired religious training, they could supplement their existing
education with moral instruction in traditional religious schools–the kuttāb. As a consequence, the
two differing education systems evolved independently with little or no official interface. The
Arabic language has three terms for education, representing the various dimensions of the
educational process as perceived by Islam. The most widely used word for education in a formal
sense is ta'līm, from the root 'alima (to know, to be aware, to perceive, to learn), which is used to
denote knowledge being sought or imparted through instruction and teaching. Tarbiyah, from the
root raba (to increase, to grow, to rear), implies a state of spiritual and ethical nurturing in
accordance with the will of God. Ta'dīb, from the root aduba (to be cultured, refined, well-
mannered), suggests a person's development of sound social behavior. What is meant
by sound requires a deeper understanding of the Islamic conception of the human being.
Education in the context of Islam is regarded as a process that involves the complete person,
including the rational, spiritual, and social dimensions. As noted by Syed Muhammad al-Naquib
al-Attas in 1979, the comprehensive and integrated approach to education in Islam is directed
toward the "balanced growth of the total personality…through training Man's spirit, intellect,
rational self, feelings and bodily senses…such that faith is infused into the whole of his
personality" (p. 158). In Islamic educational theory knowledge is gained in order to actualize and
perfect all dimensions of the human being. From an Islamic perspective the highest and most useful
model of perfection is the prophet Muhammad, and the goal of Islamic education is that people be
able to live as he lived. Seyyed Hossein Nasr wrote in 1984 that while education does prepare
humankind for happiness in this life, "its ultimate goal is the abode of permanence and all
education points to the permanent world of eternity" (p. 7). To ascertain truth by reason alone is
restrictive, according to Islam, because spiritual and temporal reality are two sides of the same
sphere. Many Muslim educationists argue that favoring reason at the expense of spirituality
interferes with balanced growth. Exclusive training of the intellect, for example, is inadequate in
developing and refining elements of love, kindness, compassion, and selflessness, which have an
altogether spiritual ambiance and can be engaged only by processes of spiritual training.
Education in Islam is twofold: acquiring intellectual knowledge (through the application of reason
and logic) and developing spiritual knowledge (derived from divine revelation and spiritual
experience). According to the worldview of Islam, provision in education must be made equally
for both. Acquiring knowledge in Islam is not intended as an end but as a means to stimulate a
more elevated moral and spiritual consciousness, leading to faith and righteous action.
Q.5 Describe various principles of Islamic supervision and administration in the light of Quran and
Sunnah.
Administration has come until today as a phenomenon from the time of the Prophet Adam (as). It
has seemed as one of the most basic needs of humanity, because the innate nature of human
requires an efficient administration, and many natural events, which we can call the innate nature
of the universe, also teach us the administrative mentality.
To be able to define a system as an administration, these four elements must be together:
1- A particular thought system
2- A community that gathers around this thought system
3- The goals to be pursued, and the aims to be achieved, which are proper to the thought system
4- A leader, or administrator, who coordinates and organizes all these elements in a particular way
of relationship and balance and ensures supervision. 1
Now, in consideration of the elements mentioned above, we can evaluate the administrative
mentality of Islamic civilization as follows:
1- Our thought system is Islam which we describe as “greater humanity” and the borders of which
are drawn by the Islamic scholars.
2- Our community – currently – is the 2-billion Muslim ummah.
3- Our aim and purpose are to secure the happiness of the two worlds, make the justice prevalent
under the sun, establish the order of the world, and raise the perfect human. And many others can
be mentioned here.
4- Our leader, administrator, is the Prophet Muhammad (pbuh) and, after his passing away, the
Khalifah who is charged with the Prophet’s duties except prophethood and represents him.
Before we continue with the principles of administrative mentality, I would like to draw your
attention to two hadiths that form the backbone of Islam’s administrative mentality:
“The master [leader] of a people [nation] is the one who serves them.” 2
“All of you are shepherds and each of you is responsible for his flock. The amir [leader] of a people
is a shepherd and he is responsible for his flock. A man is the shepherd of the people of his house
and he is responsible for his flock. A woman is the shepherd of the house of her husband and she
is responsible. A man’s servant is the shepherd of his master’s property and he is responsible for
it. Each of you is a shepherd and each of you is responsible for his flock.” 3
The principles of administrative mentality in Islam
The administrative mentality in Islam is based on five elements: Trust, Justice, Merit, Consultation,
and Legitimacy. Islamic scholars stated that the administrations that are formed based on these
elements are ‘legitimate.’ 4
1- Trust
Trust means “confidence, uprightness, a thing put into someone’s protection.” As a term it has got
the meanings that the position of service and authority is entrusted to the administrator’s
protection, and these positions can be protected by confidence and uprightness.
In Islamic civilizations, administration is not only entrusted to administrators. The administered is
also held responsible for checking the administrator. It is the aim of an ideal society that the
administration is both entrusted to the administrator and the administered. In a narration, it is said
that the best of the jihads is to say the truth to the face of tyrant ruler. When he became the Khalifah,
Abu Bakr (ra) said, “Warn me if I stray from the justice.” Upon this, the companions said, “We
correct you with our swords.” Omar (ra) said when he became the Khalifah: “O people! Obey me
as long as I obey Allah and our Prophet. If I stray from the right path, correct me with your swords.”
The following event beautifully shows the understanding of trust and reliability in Islam:
When Omar (ra) was the Khalifah, a companion came to his office. He said ‘assalamu alaikum’
and sat down. But Omar (ra) did not return the greeting at that moment. He was busy with his
work, so the companion waited. Having not looked at the face of the companion, Omar (ra)
finished his work and put out the candle. Then he lighted another candle and started talking by
returning the greeting of the companion. The companion asked:
– O Omar! Why didn’t you return my greeting at once and why did you start talking to me after
putting out one candle and lighting another one?
Omar (ra) replied:
The first candle was bought with the state treasury. If I busied myself with personal affairs while
it was burning, I would be held responsible in the sight of Allah. For we would not talk about state
affairs with you, I lighted the candle which I bought with my own money and then I started to
talking to you.
2- Justice
Imam Bediuzzaman Said Nursi evaluated the concept of justice in two ways: the positive justice,
which is to give the rightholder his due; and the negative justice, which is to discipline the
wrongful. 5
Legal arrangements have come into existence with the need for protecting the human honour. The
humanity has always been in search of being governed with justice; and the justice has been
accepted as the basis of the state. Prophets and holy books were sent to secure the justice. Allah
(swt) has commanded people to be just: “Indeed, Allah orders justice and good conduct and giving
to relatives and forbids immorality and bad conduct and oppression.” (Nahl, 16:90)
Another verse from the Qur’an about this subject is as follows: “O you who have believed, be
persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people
prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah
is acquainted with what you do.” (Ma’idah, 5:8)
In a narration it is said that the most beloved and the closest person to Allah in the Doomsday is
the just ruler, and the person whom Allah torments most and keeps away from Himself is the tyrant
ruler.
Kınalızade Ali Efendi wrote in his Ahlak-ı Alai, “Justice exists with state, state exists with land,
land with soldier, soldier with treasury, treasury with subject (folk), and folk exists with justice.”
What draws attention here is that Kınalızade links the justice of the state to the justice of the folk
which is formed by individuals’ coming together. This understanding is exactly in line with the
hadith “You are governed how you are,” and with the sentence “Let the human live so that the
state lives.”
The Islamic civilization has developed its “view of justice” based on the understanding mentioned
above. The proof for this is the thousands of just administrators in the 1400-year Islamic
civilization. I will mention a striking event occurred between the Ottoman Sultan ‘Fatih Sultan
Mehmed’ and a Greek architect:
The sultan entrusts two marble columns that will be used for the Fatih Mosque to the Architect
Sinan Atik, who is originally a Greek. Sinan shortens the columns. The sultan gets angry for that
and orders to punish him by cutting architect’s hand.
The architect wants to claims his right against the sultan. The first kadi (judge) of Istanbul, Sarı
Hızır Çelebi accepts and files the claim.
When the sultan is summoned, he likes to sit down but the judge does not allow him to sit down.
“Sir! You are going to face the complainant before the law,” he says. The sultan stands together
with the complainant at the court.
When his plea is asked, the sultan accepts his mistake. The judge declares the sultan as guilty
because of what he has done and decides to punish him with the same thing he has done for the
architect which means his hand will be cut off.
Those present are all shocked. It is such an extraordinary situation that the architect’s hands and
feet begin to tremble. Finally, when he comes to his senses, he goes down on his knees to the sultan
and says, “I withdraw the lawsuit. I am dwarfed before the greatness of Islam’s justice. I cannot
risk being cursed till the Doomsday by making the hand of such a world conqueror cut.” But the
judge decides the sultan to pay compensation. And the sultan pays it from his own money.
When the case finished and everyone is gone, the sultan pulls out an iron bar and says to the judge,
“If you had not decided to cut my hand according to the rules of Islam, I would be smashing your
head with this bar.” And the judge takes out his mace and replies, “If you had not accepted my
decision because you are the sultan, I swear, I would kill you with this.”
3- Merit (suitability, capability)
It means “being worthy of, suitability, capability, competence.” In Islamic civilization, the
following five elements have vital importance in terms of an administrator or leader’s having the
merit: ‘ilm, taqwa, akhlaq, cability to govern, and justice.
Allah (swt) shows Adam (as)’s suitability for being the Khalifah on the earth with regard to his
scholarly superiority. By teaching all of the names, Allah (swt) showed that Adam (as) – and the
humanity in his person – is superior, under certain conditions, to the angel and is suitable for being
the Khalifah of the earth. 6
If an administrator does not have taqwa, that is, if he is not afraid of Allah (swt), his ‘ilm
(knowledge) has no validity. Because someone who cannot apply his knowledge to his life cannot
be appointed as an administrator.
Moreover, the most important characteristic that an administrator should have while leading the
Muslims is the moral, or akhlaq. Only one example is enough for this matter. Our Lord, Allah
(swt), addressed our Prophet (pbuh) in a verse: “So by mercy from Allah, [O Muhammad], you
were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have
disbanded from about you.” (Al ‘Imran, 3:159)
Giving the job to the competent is actually a matter of foresight and intuition. Our Master,
Muhammad (pbuh), had these both and did the right thing while taking his most loyal friend Abu
Bakr (ra) with him during the emigration to Madina; choosing Cafar b. Abu Talib as the head of
the group he sent to Habashistan; sending Mus‘ab b. Umayr (ra) to Madina as the first murshid, or
guide; leaving Ali (ra) in his bed before beginning his emigration to Madina; and leaving Abbas
(ra) in Makka for intelligence. He charged them according to their skills, and all of them did their
best and fulfilled their duty thoroughly.
Similarly, it is a good example that just a short time before his death our Prophet (pbuh) appointed
17-year-old Usama bin Zayd (ra) as the commander of the military expedition to Syria among all
the other companions. It has been understood how much our Master (pbuh) gave importance to the
skill while giving a mission. In this way, both the duties are fulfilled successfully and the
companions felt at peace by being successful in doing their duties.
Abu Zar (ra) narrated:
I asked, “Oh the Messenger of Allah, would you not assign me [as an official]. He said to me, “O
Abu Dharr, I see that you are weak and I like for you what I like for myself. Do not rule over
(even) two persons, and do not manage an orphan’s property.” 7
Muslim leader, or administrator, must get the rightful weak’s due from the powerful oppressor;
strengthen the weak, that is, establish the justice. Abu Bakr (ra) told in his sermon: “The weak
among you is the strongest beside me in case of being rightful; the strongest is the weakest beside
me in case of being wrongful.”
Let’s finish the subject of merit with the words of Omar (ra) and Imam Bediuzzaman.
Omar (ra) said: “The administration can only be achieved with a discipline that does not cause
oppression; gentleness that does not cause weakness; generosity that does not cause extravagance;
and frugality that does not cause stinginess.” 8
Imam Bediuzzaman said: “Oh the class of the high! We, the common people and the people of the
madrasa, demand our rights from you. We ask you to confirm your promise with your action, not
to excuse yourselves with the mistakes of others, not refer the works to each others, not to be lazy
with the works in your responsibility, to make up for the opportunities missed because of you, to
listen to our affairs, consult with us about our matters, to disturb your comfort a bit, and ask after
us!” 9
4- Consultation (Istishara)
Mash‘ar is the beehive, shura is the honeycomb, mishwar is the spatula for gathering the honey,
and istishara is to gather the honey. (Mütercim Asım Efendi, Kamus Translation)
Holding a consultation with each other and making a decision about things, and then continuing
accordingly is called “istishara.” It is one of the fundamentals of Islamic administration. The verse
42:38 (“…whose affair is [determined by] consultation among themselves…”) was revealed at the
period of Makka, when the Islamic State (in Madina) was not established yet. It is emphasized in
the verses of the Qur’an that the understanding of consultation should direct the life.
“…And if they both desire weaning through mutual consent from both of them and consultation,
there is no blame upon either of them….” (Baqarah, 2:233)
“…and consult them in the matter. And when you have decided, then rely upon Allah….” (Al
‘Imran, 3:159)
It is known that as Prophet Muhammad (pbuh) commanded the Muslims to consult with each other,
he himself consulted with his companions about general or private things. As a matter of fact, the
Prophet (pbuh) took every decision that is crucial in the fight for survival of the first Muslim
community by consulting with his community. Various stages of the battles of Badr, Uhud and the
Trench; the Baiatul ridwan and the Treaty of Hudaybiyyah are some of the examples.
When the verse 3:159 (“…consult them in the matter…”) was revealed, the Prophet (pbuh) said:
“Know that neither Allah nor His Messenger needs counsel. However, Allah made it a mercy on
my ummah. Whoever hold consultation among them does not remain deprived of goodness, and
whoever gives up consultation cannot escape mistakes.” 10
Imam Bediuzzaman strongly emphasizes the importance of consultation:
“The key to Muslims’ happiness in Islamic social life is the mutual consultation enjoined by the
Shari’a. The verse, “Whose rule is consultation among themselves.” [Qur’an 42:38] orders
consultation as a fundamental principle. Just as the consultation of the ages and centuries that
mankind has practised by means of history, a conjunction of ideas, formed the basis of the progress
and sciences of all mankind, so too one reason for the backwardness of Asia, the largest continent,
was the failure to practise that true consultation.
The key and discloser of the continent of Asia and its future is mutual consultation. That is to say,
just as individuals should consult one another, so must nations and continents also practise
consultation. For it is the freedom resulting from the Shari’a, which is born of the consultation
enjoined by the Shari’a, and the noble-mindedness and compassion of belief that will loosen and
remove the fetters and chains of the various forms of tyranny fastened to the feet of three hundred,
rather, four hundred million strong Islam.” 11
5- Legitimacy
Legitimacy means being proper to the public morality and the law. The legitimacy in Islamic
administration is the regulations which carry positive value in terms of religiosity, morality and
law, and which the religion approves. Legitimacy is based on the superiority of Divine Law. The
ordinance of the Qur’an is clear in this subject:
“O you who have believed, obey Allah and obey the Messenger and those in authority among you.
And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in
Allah and the Last Day. That is the best [way] and best in result.” (Nisa, 4:59)
Muslim administrators, in terms of authority, are the implementers of Allah (swt)’s ordinances.
They cannot act arbitrarily in legislation, implementation and judgement or make any concession
to a person or a group.
During his caliphate, Ali (ra) gave an order. After a while he wondered if his order was carried
out, and asked:
“Did you do what I told you?”
Having not carried out the order yet, ashamed and timid, they said, “No.”
Ali (ra) warned them as follows: “I swear by Allah, you either do what is commanded, or the Jews
and the Christian come and walk all over you.” 12
While determining the fundamentals for the virtuous society it wants to build, the Islamic
civilization also presented the fundamentals of the understanding of administration of this society.
When these fundamentals are examined, the administrator in the Islamic civilization knows that
the society and the belongings of the society are the responsibilities of him as a result of the duty
given to him; protecting the trust and being reliable become his characteristic. Reliable
administrator governs the society with justice. He ensures that everybody is equal before the law.
Administration is given to the one who is competent. The suitable administrator, who performs the
fundamentals of the trust and justice, is chosen with consultation. The administrator who is chosen
as a result of consultation obtains legitimacy. Obeying “ulul amr” (those in authority) who has
obtained legitimacy is compulsory. When the adaptation of these fundamentals is achieved, it can
be possible to build a virtuous and model society, equipped with wisdom and justice, with which
Allah (swt) will be pleased.

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Course: Education System in Pakistan (6505)

Semester: autumn, 2019

You (God) created the night, I the lamp;

1) Charity and brotherhood among mankind.

To be present in a circle of learned men is better than prostrating oneself in prayer a

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