The Evolution of Islamic Education and the Role of the Ulama
and a letter of a Shaikh to some of his Mureedeen who were adversely influenced by westernism, answers many baseless doubts created by westernism in the minds of Muslims who pursue western education.
Once, I met a man who closely followed the Ulama. He spent a significant portion of his time in their company and served them diligently. It seemed to me that their daily program prioritized time with the Ulama.
I asked him about the Fardh and Sunnat acts of wudhu, and to my surprise, despite performing Salaat for 27 years, he was unaware of these essential practices. He visited the Ulama regularly, yet none had informed him of the Fardh and Sunnat of wudhu. I taught him these rules and other masaa-il, and he thanked me profusely.
I don’t intend to praise myself with this example. Instead, I want to reveal the condition of the Ulama, which requires reformation. If the Ulama improve, the laity will naturally follow.
Ten years ago, there were no objections to the syllabus of the Madaaris-e-Arabiyyah. Great Ulama existed then, but none considered it necessary to introduce practical trades like carpentry or blacksmithing in the Madrasah.
However, the new generation of Ulama deems it necessary to train students in these trades. If the noble Ulama of the past were here today, they would likely object to the current Madrasah syllabus with the same fervor that the present Ulama criticize those who wear coats and pants.
Even the Ulama have undergone significant transformation. You can observe this yourself. Things that they once declared haraam are now considered permissible.
After all, why is this so? They have to make adjustments as they become aware of the conditions of the changing times. Since our Ulama have adopted solitude and seclusion, they do not become readily aware of the changing circumstance of the times. If they emerge from their seclusion and see the level (of degeneration) the Muslim youth has sunk into, then perhaps they (the Ulama) may be better poised to formulate ways to reform and redeem Muslim children.
But, they will only understand after some time when it is too late. Then perhaps there will no longer be the opportunity for reformation.
Islamic Knowledge is based on three things: I’tiqadat (Beliefs), Ibadat (Worship) and Mu’amalat (Dealings). In fact, you claim these to be fundamental conditions of Islam. Perhaps you have also included Tasawwuf, etc.
There is no syllabus for I’tiqadat (Beliefs). Beliefs can be sustained by Ibadat and Mu’amalat.
A considerable part of Mu’amalat (Dealings) requires political control (government). Mu’amalat (Dealings) will necessarily be in accordance with the law of the government in existence.
May Allah Ta’ala accept this humble effort and make it a means for eliminating the doubts of kufr which befuddle the minds of many Muslims nowadays.
Mujlisul Ulama of South Africa
