MODES OF HADITH TEACHING IN INDIA: A COMPARATIVE ANALYSIS

Muhammed Ismayil⁽[1]⁾            

ABSTRACT

This research unveils a comparative study between the Hadith teaching pedagogies prevalent in some selected Islamic higher learning centres in India. On the basis of broad analysis of the Islamic educational centres in the country, it mainly relies on four prominent institutions, which made too much headway in the field of propagating Hadith based studies and literature viz. Darul Uloom at Deoband, Mazahirul Uloom at Saharanpur, Jamia Ashrafia at Mubarakpur and Baqiyathussalihath at Vellore. These are the educational institutions on which the researcher intended to give detailed explanation. Primarily, three methods are being used for this purpose in these four institutions, which focus on the invaluable contributions in the field of Hadith literature. This is a humble attempt to deal with the merits and demerits of these three methods namely, Dawra, Specialisation, Textual analysis of selected chapters. The researcher is proud to say, it is a fruitful study derived out of field work through the above mentioned educational institutions.

INTRODUCTION:

The significance of the education in Islam is undeniable. India is among those countries, where Islam had reached for the earlier times. Making the best benefit out of the trade relations consisted among Arabs and Indians from the ancient times, this fact is made clear very well. Wherever Islam had reached, Islamic sciences had been flourished very well. The first mentionable movement of Islam in India was through Muhammed ibnu Qasim, who conquered Sindh provinces in 93AH.

Islam aims at the complete following of prophetic life. Through centuries, Islam widened its way to continents by the way of sincere works of Sahaba. Arab people carried with them the sacred message of Islam and its holy disciplines. So where ever they reached the knowledge of Hadith also spread because they were spending their days and completing their rituals according to Hadith Sharif. Places like Yemen, Egypt, Iraq, Africa and Spain are some examples.

As far as India is concerned, places like Gujarat had given birth to the eminent Hadith scholars like Sheikh Ali al Muthaqi Barhampuri, (d.975AD) author of the famous book 'Khanzul Ummal' and Sheikh Muhammed Thahir Patni, (d. 986AD) author of the famous book 'Majmau Bihaar Al Anwar'. The main cause for the emergence of these eminent scholars in Gujarat is its connection with Arabs from early periods. Arabs were visiting the place time by time.

So, being Hadith the crux and fundamental factor of Islam it is more important to be aware of its presence in the modern India and of the ways by which Hadith is taught there and how one system is different from another. The modes of teaching were different from one another even if there are seen some similarities were seen somewhere. Eminent scholars, who migrated for the Arabian countries for higher education, tried their best to implement the methods they experienced in India too. The best methods they experienced there was of the system Dawra. Another method developed was the specialized studies. This method was applied in the educational institutions to get the students in to the depth in specific science.

CENTRES WITH ‘DAWRA’ AND SPECIALIZATION AS MODES OF TEACHING

Darul Uloom, Deoband

Establishment

Darul Uloom Deoband is the largest Islamic educational institution in India, having the highest number of students pursuing their studies in various departments. This institution is known in the title “Azhar of Hind”, as it possesses the largest number of various departments and faculties.[2]The time when Darul Uloom Deoband was founded, the old Madarasas in India had almost become extinct, and the condition of two or four that had survived the damages of time was not better than that of a few glow-worms in a dark night.

The respected personality worked behind the setting up of the Madrasa was Moulana Muhammad Qasim Nanutawi.^[3] The Madrasa was started in 1283 Muharram 25 AH /1886 May 30 AD^[4]. Madrasa started working in separate building in Friday, in the month of Dhul Hijjah, 1294 AH.^[5]  The Madrasa began modestly in the old Chattah Masjid under a spreading peregrinate tree that still stands.[6] The first teacher and the first pupil, in a coincidence deemed auspicious, were both named Mahmud: Mulla Mahmud, the teacher, and Mahmud Hasan, the pupil, who was later to become the school’s famous teacher.^[7]

The main aim which acted behind the setting up of the Madrasa is the strict protection of the Islam, and to have a firm stand in the Madhab of Hanafi preserving the old sacred tradition at every level. Above all it aims the powerful resistance against the opponents for the sake of Sunnah (prophetic traditions).^[8]

A great resource in this teaching was the school’s library. At the time of the school’s foundation the old system of copyists was dying out and the new presses had barely begun. The school however, by soliciting contributions of manuscripts either as gifts or loans, and listing each year’s acquisitions in the annual proceedings, acquired a superb collection of Persian and Arabic manuscripts.^[9]

 Curriculum

All over the course period Madrasa is giving importance for Hadith studies throughout the course. Giving due attention towards two broad categories, namely; Riwāyah and Dirāyah.^[10] The term Riwāyah, refers to those studies related with the transmitted chain of the Hadiths. At the same time the term, Dirāyah, refers to the discussions related with the body or content of the Hadiths.

Concerning the history of Madrasa’s curriculum, Barbara Metcalf refers that Students were expected to study a fixed and comprehensive body of learning in the course of program of studies originally scheduled for ten years, later reduced to six.^[11] But now the course period is arranged for a period of ten years. The last two years are reserved for specialized studies. The founders, especially Muhammad Qasim Nanutawi and Rasheed Ahmad Gangohi have prescribed a unified syllabus based on Fundamentalist Islamic religious thoughts and doctrines. Even though some kinds of modifications are made, Madrasa’s syllabus was approximately same as the famous syllabus in India, Dars E Nizami.

The Eight Year Degree Course in Islamic Religious Sciences Comprises of the books in following knowledge sciences; Beliefs, Quranic Exegesis, Principles of Exegesis, Jurisprudence, Islamic Legal Theory, Conjugation Grammar, Syntax, Logic, Arabic Literature, English, Persian, Hindi and Urdu languages, Seerah, History, Tajweed, Civilization And Philosophy.

Hadith Texts in Syllabus for 8 Years

Now for the convenience of Hadith teaching method analysis, it would be easy to classify the secondary stage ie, eight year course period into two. First seven years among them is termed as first stage and the last one is the second stage.

 Here only Hadith subjects which are being taught in the syllabus of Darul Uloom are mentioned below:

 At the third year, Mishkāt al Āthaār. At fourth year, Durūsul balāghah, Alfiyatul ḥadīth. At seventh year, Mishkātul Masābīḥ with Sharḥu Nukhbah and Muqaddimah Sheikh Abdul Haq Dahlawi. While at eighth year, Ṣaḥīḥul Bukhāri, Ṣaḥīhu Muslim, Sunanu Turmudhī, Sunanu Abī Daood, Sunanu Nasā’ī, Sunanu Ibnu Mājah, Sunanu Ṭahāwī, Shamā’ilu Turmudhī, Muwaṭṭa Imām Mālik, Muwaṭṭa Imām Muhammad.

Syllabus for Specialization in Hadith

Here the books which are being taught in every subject related to Hadith are explained.

FIRST YEAR:

Usūl: (Muqaddimah Ibnu Ṣalāḥ), Takhrīj: (Usūlu takhrīj, takhrīju aḥādīthi Jam‘il fawāid), Jarḥu wa ta‘dīl: ( Arraf‘u wa ttakmīl fil jarḥi wa ta‘dīl), Asmā’u rijāl: (Attarīkhul kabīr of Imām bukhāri, Al jarḥu wa ta‘dī of Imām Ibnu Abī Ḥātim, Kitābu thikāt of Ibnu Ḥibbān al bustī, Kitābul Majrūhīn of Ibnu ḥibban, Tahdhībul kamāl of Imām Mizzī, Tahdhību tahdhīb of Imām Ibnu Ḥajarul Asqalanī, Taqrību tahdhīb of Imām Ibnu Ḥajarul Aaqalānī, Al kāmilu fiḍu‘afā’ of Imām Ibnu Adiyy and Mīzānul I‘tidāl of Imām Dhababī), Jarḥu wa ta‘dīl: (Madārisu ruwāt and Aljarḥu wa ta‘dīl).

SECOND YEAR

Dirāsatul Asānīd: (Usūlu takhrīj, Dirāsatul ḥadīth aṣṣaḥīhi wal ḥasan, and Dirāsatul taṭbīqil amthilah lianwāil aḥādīthil mukhtalfah), Dirāsatul Mutūn: (Alfawāidul bahiyyah and “I‘lā’u sunan”), Taṭbīqul Asānīd: (Taṭbīqul Asānīd). Essay writing: (A dissertation of 100 pages on any topic related with ḥadīth).

Modes of Hadith Teaching

The relation of Darul Uloom with Hadith sciences is more known to anyone than its relation with other sciences. When the eminent scholar Rasheed Riza, the editor of Al Manar magazine, issuing from Egypt, visited Darul Uloom and attended the Hadith class led by the famous scholar Muhammad Anwar Shah Kashmiri, who was the head of the department at that time, made his famous quotation: “I had never seen like this great scholar anywhere”^[12]

As Darul Uloom Deoband is known for its increased importance of Islamic knowledge sciences, a traditional Islamic educational trait could be seen in all of its academic levels. They were not to come informally, sit at the feet of a particular teacher, then move on to another master and another centre of learning.^[13]

The scholars of Deoband, established every rituals and practices on the basis of implications from the primary sources of Islam including Holy Quran and Hadith of prophet Muhammad (peace be upon him) Coping with the meaning of Hadiths they evolved the jurisprudential judgments.^[14]

At the Secondary Level

Here the mode of teaching is not a distinguished method than that of prevailing in the Islamic educational centers. i.e., the teacher emphasizes to make his students well aware of the meanings of Hadiths. He reads the Hadiths one by one and makes the explanation at the same time itself. Where some description is to be made it is done.

At “Dawra”

The term “Dawra” is a famous technical term being used at most of the Islamic higher learning centres of India, in relation to the Hadith subjects. The term refers to that way of teaching, in which only Hadith books, including Six authentic books, in addition to other famous books are being taught completely in specific period of time, normally One year. There wouldn’t be any books related to other branches of sciences throughout the course period at all.

Almost everywhere the method of class is by reading the Hadiths of the specific book; normally this is done by any student, till a portion. Then the teacher explains the meanings, not everywhere but only where is needed. And some detailed discussions are given when there comes some Hadith related to any Jurisprudential judgment.

At the Level of Specialization

Being the high leveled department of Darul Uloom, there had strict rules and regulations for getting admitted to this stage. In case of mark percentage, the admission is given only for five students, who are the toppers in the yearly exam from dawra. This period lasts for two years. At the same time in the case of attendance, it is compulsory to have 80 percentages in order to attend the exams. The most influential teacher at the school is being regarded as the Sheikhul Hadith; and only good students were encouraged to study the subject.^[15]

Normally, teachers want from the students to check the prescribed original sources when there is a reference in their book. By this the teachers make the students acquainted with a number of books written in the field of their study. Students have to by heart specific number of Hadiths relating with jurisprudence judgments and at the second year it is compulsory to submit a written dissertation on any specific topic relating with their specialization.

The seating arrangement of the classroom is another distinguishing factor. Students sit down on a carpet spread on the floor; there will be small desks to put their books at the time of lecture. The teacher is given more and more respect, as he sits on a thick cushion accompanied from sides by good pillows. By arranging the seating of the students and teachers on this way, it would be easy to the teacher to keep an eye with every student of his class as he sits near to the students. Attaching to the classroom there would be a reference room. A large collection of the books will be present here too. It is noted that, the surrounding of the class room will be kept calm and quite at all time. It will create an academic atmosphere for the students.

Teachers reach the classrooms, where the students would be present earlier. The periods are divided between different scholars depending upon the subject to which they are more interested. Starting the lecture by the command of the teacher one of the students starts reading the portion to which he has to give lecture that day. Meanwhile if the students make any mistake teacher guides him to the correct. Once the reading of the student is over, teacher starts to explain sentence by sentence.

As the teachers would be deeply educated in the specific subject on which he is giving his lectures, he will elaborate all the sentences with considerable importance. At the end of the lecture there would be chance to ask the questions in this regard. In case of Specialization, students have to prepare articles for every papers of the study at definite intervals.

Mazahirul Uloom Saharnpur

Establishment

Mazahirul Uloom is one of the Madrasas being set up in resistance of British government’s suppressive attitudes to the Islamic educational institutions. Mazahir was set up at Saharanpur district of Uttar Pradesh, after six months from the foundation of Darul Uloom. There is seen some kind of firm relations between the personalities relating to two institutions. In many ways the modes of teaching are nearly same.^[16]

The foundation stone of Madrasa was laid on Rajab, 1283 AH/9, November, 1866. The main factor worked behind the setting up of Madrasa was the fear of religious scholars, to the horror fact of missing the religious teachings. At a time, Delhi after being the fertile soil for the spreading of Islamic knowledge sciences, soon after its decline there came to an end to its glorious period. The Madrasa Mazahirul Uloom laid down its foundation on the pleasant day of first of the month Rajab at 1283 AH.^[17]

The eminent scholars who worked for the marvelous setting up of the Madrasa Mazahirul Uloom were; Sa‘ādat Ali Sāhib (jurisprudent of the city of Sahāranpūr), Faḍlu Rahmān Sāhib (judge of the city of Sahāranpūr), Muhammad Maẓhar Sāhib Nānūtawi, Ahmad Ali Sāhib (Muhaddith of the city of Sahāranpūr), Muhammad Fazlul Haq Sahāranpūrī. The magnificent scholar Sadat Ali Saharanpuri made the most valuable and considerable one. He laid the foundation for Madrasa Mazahirul Uloom to protect Islamic knowledge sciences safe from missing. This was done in the locality of Saharanpur on 1^st Rajab AH/9^th November 1866 AD.^[18]

Curriculum

The curriculum of Madrasa Mazahirul Uloom is that, which is known as Nizami curriculum, with some changes whenever needed. Madrasa Mazahirul Uloom is considered as successful application of Nizamiyyah syllabus.^[19] Here the class arrangement is done through four stages. They are;

1)    Primary level.

2)    Secondary level.

3)    Higher level.

4)    Specialization level.

These four stages longs for ten years. The primary level includes first three years, while the secondary two years, finally the higher level includes a period of three years. The last year of this course is determined for Dawra. The succeeding two years course, the course for specialized studies is only limited for those who are interested in specialized studies and have the best academic performance. By completing this Eight year the compulsory course is over. The student is honored with the certificate of Mazhari

Hadith Texts in Syllabus

In almost major part of the course period, there are no more Hadith books being taught. But more importance is given for Ma’qulat(non-transmitted) subjects in almost every stage. Only one or two books are included in these years. Here the Hadith books are being taught in the last year of higher level course. At this year the prominent Hadith books, including the six authentic books written in Hadith will be one and only part of the curriculum, as we mentioned earlier this stage of Madrasa is known as “Dawra”.^[20]

The Hadith books in these four levels are mentioned below; at the primary level those books relating with hadith are; Majma‘u Chahle Hadith, Zāduṭṭālibīn. Students have to by heart 100 hadiths from the prescribed books. At medium level, the only hadith book is Talkhīṣ al Miftāḥ. While at higher level, according to Madrasa Mazahirul Uloom this is the stage where Hadith is given more importance, the books are; Riyāẓuṣṣāliḥīn of Imam Nawawi, Mishkatul Masabeeh with Muqaddimah, Sharahu Nukhbatul Fikr. The third year of this stage is fully reserved for Hadith books. In Madrasa this year is known as the stage of “Dawrae Hadith”. Hadith books at the Dawra period are:

Ṣaḥīḥul Bukhāri, Ṣaḥīhu Muslim, Sunanu Abī Daood, Sunanu Turmudhī, Sunanu Nasā’ī, Sunanu Ibnu Mājah, Sunanu Ṭahāwī, Muwaṭṭa Imām Mālik, Muwaṭṭa Imām Muhammad and Shamā’ilu Turmudhī.

Curriculum for the Specialization in Hadith

Mutūnul Hadīth (Jam’ul Fawāid min jāmi‛ul usūl and Majma‛u zawāid Vol: 1 and 2 and Jam‘ul Fawāid min Jāmi‘ul Usūl and Majma‘u zawāid Vol: 1 and 3.), Muṭāla‘a and by hearting selected ḥadīths: (Muqaddimatu Awjazul Masālik and Assunnatu wa makānatuhā fi tashrī‛il Islāmi and Attaqyīd wal  Īẓāḥ of Imām al ‛Irāqī and Muqaddimath Irshād assārī of Imām Qastallānī)

Takhrījul Ḥadīth: (Takhrīju aḥādīth nash’atuhu wa manjajiyyatuhu of Imām khairābādi, Jam‛ul Fawā’id and Al Mabsūṭ of Sarakhsī), Ḥadīth terminology: (Tadrību rāwi vol:1,2, Qafw al Athar and Man ya‘tamidu qawluhu fil jarḥi wa ta‘dīl of Imām Dhahabī, and Al mutakallimūna fi rijāl Of Imām Sakhāwī), ‘Ilalu ḥadīth and jarḥu wa ta‘dīl: (Ataqy īd wal ‘īlāḥ, Qā’idatun fil Jarḥi wa ta‛dīl and Arraf‛u wa takmīl), Asmā’u rijāl: (naw‛ul Mu’talf wal Mukhtalf Ilā talkhīṣ al Mutashābah Min Fatḥ al Mughīth of Sakhāwī and Muqaddimah Tahdhīb al Kamāl, bāb al Mubhamāt min Taqrīb atahdhīb)

History of Hadith Classes

For the first time, the lecture of the famous Hadith book Mishkatul Masabeeh was started in the year of 1285 AH. In 1286 AH, the lectures of authentic Hadith book Bhukari was also started in the syllabus.^[21]

At the first time of starting the Madrasa, the Hadith classes were led by famous scholars like Muhammad Mazhar Sahib Nanoothawi, Ahamad Ali Sahib Saharanpuri and Muhammad Ahsans Sahib Kanpoori. These eminent scholars had dedicated their entire life for serving Hadith and to improve status of Madrasa of Mazahirul Uloom.

The first batch of specialization of Hadith had started in Madrasa Mazahirul Uloom at 1415 Shawwal Hijri. The main cause which acted behind the setting up of the department was the request from the general secretary of the Madrasa and then teacher of the Madrasa, Hazarat Sayyid Muhammad Shahid Saharanpuri.^[22]

Modes of Hadith Teaching

Here at Mazahirul Uloom, at the first three stages, namely primary, secondary and at the first two years of higher level, the mode of teaching is nearly the same. As the teacher will reads the Hadith books sentence by sentence then explains respective meaning. The detailed discussions are made only when he sees it as compulsory. At these stages, it is meant by the course to make the students able to grasp the accurate meanings of the Hadiths one by one. In order to inspire the students to the significance of by heat study, at some specific classes some selected parts are fixed for this purpose.

At the Dawra year, the third year of higher level, some modifications are made in the above mentioned way of teaching. Here only Hadith books comprise in the course framework. Hence, students’ apprehension and attention would be concentrated on the Hadith books only. For every Hadith book, there would be determined some specific periods in the supervision of specific teachers. The Hadith books are being taught completely. While, when some kind of repeating takes place or any Hadith comes, which does not deserve much explanation, as it would be known for all or it had been discussed earlier, the simple reading method is followed. The only time when the teacher will delve deep to the detailed discussions concerning any Hadith is that moment, when any doubt is asked by any student.

At the specialization level the course period is determined for a period of two years. The foremost importance is given for Hadith and related sciences. Almost everything related with the Hadith would be instructed at these years. Rather than the content of the Hadith the main importance is given to the other Hadith related sciences. It is wanted from the students to prepare some articles relating with the subjects they are being instructed.

It should be noted that, the specialized method of study is not prevailing at Mazahirul Uloom Waqf. At a time there was specialization in exegesis (tafsir), but when the number of students willing to partake was decreased to zero, the class was avoided. Now some type of specialization is going on in the Islamic science of jurisprudence. But it’s only in name.

CENTRES WITH SPECIALIZATION WITHOUT “DAWRA”

Establishment

Jamia Misbahul Uloom is one of the important and the central educational institution which is related with the Barelwi school of thought (the opponents of Deobandis, emerged as the consequence to the distorted beliefs introduced by the Deobandis). Madrasa Misbahul Uloom was started in 1317 A.D next to the Masjid, Rani Deena. The Madrasa was aimed to convey the Islamic education of the Holy Qura’an and the primary religious texts, including prophetic Hadiths.

Then the Madrasa kept on shifting from place to place and it finally established itself in 1341AH/1922AD in Purani Basti. This Madrasa is generally known as Purana Madrasa. Madrasa came to be known as “Madrasa Ashrafia Misbahul Uloom.”^[23]

Shah Abdul Aziz was appointed as the principal of the Madrasa from, 29^th of Shawwal 1352 AH/14^th of January 1934AD.

Curriculum

At present there is a fifteen years syllabus (1) Nursery- one year. (2) Primary- five years. (3) Secondary- five years. (4) Alimia- two years. (5) Fazilat- two years. Then there is a two year course for specialization in any one of these subjects: Arabic literature, Islamic Jurisprudence, Philosophy and Logic or Islamic studies. Besides the optional subject, a student is required to write a thesis in a selected topic, approved by the Jamia, to get his certificate in this course.

Hadith Texts in the Syllabus

According to Jamia Ashrafiyya, the entire course period is classified into three broad categories. They are;

1)    Primary/ Iʽdādiyyah

This period lasts for one year. In which the student is acknowledged through the basics of every subject like basics of languages and grammar.

2)    Secondary stage/ Thānawiyyah

Here at this phase, the eight years’ course is provided. This stage is classified into four broad categories.

1.    Ibtida’I Stage.

First three years of the secondary stage are considered under this. During the years student acquires the information in various knowledge sciences in something detail. Only one book of Hadith is included in this stage at the third year. That is the book of Muwatta of Imām Mālik.

2.    Mawlawi stage.

This stage lasts for two years. Some more developed books in each subject are included in this course period. According to the Hadith subjects some more advanced books are prescribed here. Those books are Riyāḍu ṣṣalihīn of Imām Nawawī in the first year. Major part of this book is being taught in the entire two semesters. In both two semesters of the first year, students are instructed to by heart at least fifty Hadiths in each year. At the second year, the famous Hadith book, written by the Indian scholar Mishkātul Masābīḥ is being taught with the introduction of the same book as separate.

3.    Alimiat stage.

This period long for two years, here in each sciences, some kind of deep studies are carried out like principles of Hadith and jurisprudence, literature, history and others. The distinguishing feature of this period is that, there is the application of material subjects like science and technology, computer and English grammar courses.

 In case of Hadith subjects, some parts of Mishkātul Masābīḥ is being taught. In the category of principles of Hadith the book Nuzhat Annaḍr and in the history of Hadith the book Tārīkh Usūl al Hadīth and Tārīkh Tadwīn al Hadīth are being taught in the first year of the this stage. At the second year, selected chapters of the two books from the six authentic books in Hadith; Turmudhī sharīf and Abū dāʼūd are being taught. Among the Hadith related sciences, two important books are included in the curriculum, which combine with two above mentioned Hadith books. They are; Kitāb al Jarḥi wa Taʽdīl and a book on Rijāl al Hadīth (reporters of Hadith).

4.    Faẓīlat

This period longs for only one year. At this, more importance is given for Hadith books. The four authentic books are being taught here, including Bhukhārī sharīf, Muslim sharīf, Nasāʽī sharīf and Ibnu Mājah in addition to another Hadith book Sharaḥu Maʽāni al Āthār. Students are given training in teachers training course, with the addition of other material subjects in the syllabus like English grammar and computer…etc.

3)    Taḥqīq/takhaṣṣuṣ

Afrter passing the eight year course, the Madrasa offers two year course for the purpose of specialization in Islamic sciences. The admission to the course is based on some criteria. Normally it is on the basis of academic performance. The specialization is going on five sections, they are; Specialization in exegesis (tafsir), prophetic traditions (Hadith), Specialization in jurisprudence (fiqh), Specialization in theology (aqeedha) and Specialization in Arabic literature (Adab)

Specialization in Hadith

FIRST YEAR

Dafʿu Shubhāt al Ḥadīthī Nabawī: (The collection of articles written by the scholars of Alazhar during 2009 and 2010 AD), Al hādī Al kāf fī Ḥukmiẓiʿāf, Aḥādīth Al ʿAqāʾid( subjective studies concentrating on hadith of the following topics: The life of Anbiyāʾ (Allah’s messengers), The practice of Tawaṣṣul by Prophet Muhammad (peae be upon him), ʿIṣmat Al Anbiyāʾ (the sacredness of messengers) Based on the book “Annasīm Arriyāḍ, Karāmāt Al Awliyāʾ (super natural powers), ʿIlm Al ghaib (the ability to understand the forbideen) and the difference between ‘Taʿḍīm’ and ‘Ibādat’.

Aḥādīth Al Aḥkām: the subjects being discussed in this include: Methodology of Ḥanafi sect in the criticism of Ḥadīths, Establishment of the practice of Aḍān on the grave -Based on the book ‘ʾĪḍān Al Umam fī Aḍān Alā Qabar’ of Imām Sheikh Aʿlā Ḥaḍarat-, Establishing the practice of ‘three day sacrificing’ and The judgment on saying three Ṭalāq (the term used to cut the bond of marriage in one statement.)

The neglect of Wahābis and Non-muqallidīn from the two authentic books of Ṣahīhaini: the topics discussed are; Sacredness of Prophet Muhammad (peace be upon him), Shafāʿat (Appeal) of Prophet on the day of Qiyāmah (judgment), Establishing the necessity of following Four Imāms, Establishment of Qiyāṣ (comparison), Establishment of ʾIjmāʿ(uniformity), Nidāʾ and Tawaṣṣul, The discussions on period of breast feeding for the child, Taqlīd Shakhṣī and Establishing the practice of Qaṣr for travelers, Mashq ʾIftāʾ (practice of answering the questions related with jurisprudence).

SECOND YEAR

Principles of Ḥadīth: (Tadrīb al rāwī and Al hādī al kāf written by Ahmad Raẓā khān), Aḥādīth al Aqīdat: (Al maqālāt Assaniyyah Alā tardīd Ibnu tīmiyyah -Articles of Imām ʾAʿlā Ḥaẓrt in the subject of Tardīd al wahābiyyah-), Aḥādīth al Aḥkām: based on the books; Fatḥ al qadīr (Selected researches on the opposition of wahābism),  Naṣb al rrāyah, Attaʿlīq al muḥallā Alā almaniyyat al muṣalla and Sharaḥu Maʿāni al Āthār of Imām Ṭaḥāwī and by hearting specific number of hadiths.

Modes of Teaching in Hadith

As it is necessary feature of an Islamic educational institution, Jamia Ashrafia gives due attention for religious education especially for the Hadith and related sciences. In the secondary level, the mode of teaching at this period depends upon the normal way of teaching. i.e., teachers read the chapter sentence by sentence then gives the explanations. While the students write down the difficult meaning in their notes, he can ask his doubts and questions to the teacher and clarify them at the spot or later.

Teachers inspect the students whenever they want, in order to check whether the students grasp what they are saying. Teachers can make some simple types of punishments whenever they see as necessary.  Teachers are requested to depend upon any commentary of the book to which he is lecturing. In spite of completing the books, only selected chapters from every book are being taught. As it is known as the common trait of the Hadith books that they keep some kind of uniformity in the organization of the chapters. Syllabus is modified in a specific way, in order to cover almost every part of hadiths.

At specialization level every subject is guided by highly educated scholars, especially concentrated on their specific subject of study. At this stage participants have to prepare some articles on the titles concerning the specific subjects. Above all he has to write a thesis on any relevant topic related to his department. The two year course is divided in to specific number of papers directly relating with their department.

TEXTUAL ANALYSIS OF DEFINITE PORTIONS: A MODE OF TEACHING^[24]

Establishment

Being a well renowned Islamic higher learning centre in South India and a centre for religious higher learning for the residents of a number of states around, since the early period, the famous institution Baqiyathussalihath had plotted its due position in the history of religious education in India.

Madrasa Baqiyathussalihath was started for the first time in the house of Moulana Shah Abdul Wahab, who is the great founder of the Madrasa.^[25]

Hadith Texts in the Course

According to Baqiyathussalihat the total period of learning is classified into four broad categories. They are;

1.    Secondary

2.    Mukhtasar

3.    Mutawwal

4.    Iftha (Specialization in Jurisprudence)

1)    Secondary level^[26]

This stage is determined for 6 years. At this period students are educated in the two broad branches of Islamic sciences; Manqulat (transmitted sciences) and Ma’qulat (non-transmitted sciences).

The increased importance at this stage is provided for Ma’qulat subjects. As a Hadith book only Mishkat al Masabih is being included in the syllabus. This book is completely taught part by part. In the 6^th year course the specific book is arranged for fourth, fifth and sixth classes.

2)    Mukhtasar level.

This stage is planned for a period of one year. Equal importance is given for both branches. In Hadith books Saheehul Bhukari is being determined for the course period, of which selected chapters from both two volumes of the specific book are included.

3)    Mutawwal

At this stage the course period is fixed as two years. More importance is given for transmitted sciences. Among Hadith books, for one year there are four Hadith books; Mu’atta of Imam Malik, Saheeh al bhukari, Sahih al Muslim and Sharh Ma’anil Aathar of Imam Thwahavi. While for the second year, there are, Saheehl al Bhukhari, Sunan Abi Daud, Sunan Turmaudhi, Sunan annasa’i and Sunan Ibnu Majah.

As far as the Mutawwal course is concerned, it should be taken into consideration that the course was not arranged in the curriculum at the beginning, while the other two stages were only present. Later Shah Abdul Aziz’s son Ziyaudheen had founded this specific stage here.^[27]

4)    Ifta’

According to the curriculum of Baqiyath this level of learning is a newly developed one. Even it is a kind of specialization; it is not coping with the commonly known method of specialization prevailing at other Islamic higher learning centers. This is one year’s course, in which the number of students has reached above ten. All of them are related with the Shafi school of thought. The course, as the name indicates, intends to prepare the scholars, who have been completed Moulawi Fazil Baqawi successfully, able to make a jurisprudential judgment (ordinance) based on Shafi school of thought.

 The mode of teaching at this stage is that normally the teacher will give a problem for the students and they have to find out the solutions for them in the basis of text analysis. The curriculum prescribes the complete teach of the famous jurisprudential book Tuhfat al Muhtaj bi Sharhil Minhaj of Imam Ibn Hajar al Haithami. Students have to write academic articles concerning the definite topics at specific intervals.

Hadith and Baqiyath

Here at Baqiyath, Hadith studies are given more importance at the period, when the respected Moulana Abdurahim Hazarat was nominated as the coordinator of Hadith studies, he had tried his best to set up a separate building for the Hadith studies, in the name of “Darul Hadith”. But unfortunately he couldn’t see his realized dream at his life period.

In Baqiyath the foundation on Darul Hadith was realized by 10.12.1973. It was the result of the tireless efforts of Sheikh Hassan Hazarat, who was known as the Sheikh al Hadith of the Baqiyath for the first time. at the first moment, hearing the term will prompt to think that Darul Hadith is a specially constructed one for the specialization of Hadith studies, but it only means a separate building where the Mutawwal classes would be taught. In case of this stage there are more Hadith books at these two years. Even though, by the establishment of this separate building Hadith studies gained more importance in one way or another.^[28]

Modes of Teaching in Hadith

During the early periods, in case of Hadith studies the system which was prevailing at the institution was that of teaching anyone who want to learn any specific text in Hadith, at the method he wants. Any kind of importance wasn’t given for anything related to Hadith sciences, including the study of Sanad (transmitting chain) of the teacher or the Sanad between him and the author of the book he is taking lectures. The only thing which was followed was the simple recitation of the Hadiths in purpose of Barakath (devine fortune)^[29]

In contrast to other Islamic educational institutions, here at Baqiyath the mode of teaching Hadith is that of which can be termed as, textual analysis of definite portions from the authentic Hadith texts. Teacher reads some part of the prescribed text and then he explains its meaning with some explanations where is needed. It means that here it is one and only method in spite of Dawra and specialized studies. Students are instructed in some selected chapters from the prescribed Hadith texts. Teachers used to come to the classes. At many old Islamic institutions, the system was to go to the teacher’s residence. It is also noticed that, there is no any specific teachers, reserved for teaching the Hadith subjects.

In case of Mutawwal the two Hadith books Sunan Ibn Mājah and Sunan Nasāʾī are merged for one period, when former is being taught till the half yearly exam, the latter is determined from the half year to the final examination. Another distinguished feature of the same course is that, there wouldn’t be two separate classes for the two stages of Mutawwal. But both the first and second year students will sit together in the same class. Once, the four books determined for one year is over, the other sect of books are followed in the succeeding year. This method of teaching is known as ‘Tadākhul’.

At the Mutawwal stage, the mode of teaching varies from the other. It aims at deep analysis. When the Hadiths are recited, the teacher will focus on the transmitting chain (sanad), the reporters of the Hadiths and he elucidates the ways through which the jurisprudential judgements are evolved from these specific Hadtihs. The explanation and evolution of the judgements would be determined in accordance to the school of thought to which the lecturer is related to. At the same time he will disclose the mistakes relating to the opponent part.

CONCLUSION

In case of Islamic higher learning centres in India, the subjects being taught include transmitted sciences like Hadith and Tafsir, as well as the non-transmitted sciences. Mainly three modes of teaching are found in four major Indian Islamic higher education centres, deriving from purview of the study. When Darul Uloom and Mazahirul Uloom adopted the last two methods, namely Dawra and Specialisation, Jamia Ashrafia followed the textual analysis and Specialisation. In Baqiyath, the textual analysis is the mode of teaching adopted to teach Hadith subjects.

Every one of these teaching methods differs from the other in one way or the other. In case of each educational institution, it is following that method which is more suitable to their smooth working. At the primary level, it would be useful to follow the portion based textual analysis, as it helps the students understand the correct meaning of the Hadiths.

At the same time, the method Dawra makes the students familiar with the prophetic traditions more and more. For a specific period of time the academic interaction of the students are concentrated only in Hadith texts, turning away from remaining branches of Islamic sciences. His mind is not interrupted with anything else. Covering this period, the sacred lifestyle of the Holy prophet is being depicted before him.

The significance of specialized studies in not negligible, taking to the consideration the magnitude of positive effects it make. In contrast to the other two systems, it urges the student to delve deep into the inner core of the subject. By the end of the course the student should have been passed through all the levels related with the knowledge sciences of Hadith.

As far as the researcher’s view point is concerned, as a result of the study it is understood that, this kind of study should be made, relating to the teaching methods of every Islamic sciences like jurisprudence, as it was done in case of Hadith. It would be useful to evaluate the merits and demerits of one method in comparison to another.

BIBLIOGRAPHY

Al ʾAsʿadī, Muḥammad ʾUbaydullah al Qāsimī. (2000 AD/1420 AH.). Dāul ʿUlūm Dayūband Madrasatun fikriyyatun tawjīhiyyatun, Ḥarkatun Iṣlāḥiyyatun daʿawiyyatun, Muʾassasatun Taʿlīmiyyatun Tarbawiyyatun. Dārūl Ulūm Deyūband, India.: Academiyyah Sheikh al Hind.

Al kashmiri, Muhammad Anwar Shah. ed.Al ma'roofi Abdullah. (2005). Al Arfu Dhakiyy bishahi Jami' Turmudhi, Volume: One. Deoband: Jamiat al Imam Anwar Shah Kashmiri.

ʿAl Miṣbāḥī, Yāsīn ʿAkhtar, Trans: ʿAl Miṣbāḥī, Nafīs ʿAḥmad. (2001 AD/1421 AH). ʿAl Jāmiʿat al ʿAshrafiyyah Mubārakpūr. Mubārakpūr: Publication department of Jamia Ashrafiyyah.

Committee BSA, 150th Anniversary Celebration. (2013). A'la Hazarat Jeevidavum Sandeshavum. Vellore: Jamia Baqiyath.

Hazarath, Moulana Sheikh Hasan. (2013). Baqiyathile Darul Hadeesum Kure Ormakalum. In N. Baqawi (Ed.), Al Baqiyath 2013 150am varshiga padipp (pp. 9-16). Vellore: Jamia Al Baqiyathssalihath.

Metcalf, Barbara Daly. (2002 AD). Islamic Revival in British India Deoband, 1860-1900 ( collected with two other books in the title, INDIA'S MUSLIMS ). New Delhi: Oxford University Press.

Nadw,i Abul Hasan Ali. (1396 AH). Azwaun Alal Harkath wa da'wath addeeniyyah wal Istilahiyyah wa Madarisha al Fikriyyah wa Marakizuka Ata'leemiyyah wa tarbawiyyah fil Hind. Lucknow: Al Majma'ul Islami AL Hindi..

Sahāranpūri, Sayyid Muḥammad Shāhid. (2005 AD/1426 AH.). ʿUlamāe Maẓāhir al ʿUlūm Sahāranpūr Awr ʾUnkī ʿIlmī wa Taṣnīfī Khidmāt,Volume: 1. Sahāranpūr, UP: Maktabat Yādgāre Sheikh.

Shura Samidhi, Baqiyath. (2013). Bani Hazaratum Baqiyathum. Vellore: Jamia Baqiyath.

Tharachand. (1941 AD). The influence of Islam on Indian Culture. Ahmadabad: n.p.

Welch, Antony. (1996 AD). A Medieval Centre of Learning in India: The Houz Khas Madrasa in Delhi. N.C: BRILL.

Yunus, Muhammad Sajjad. (1). Al Imam Muhammad bin Qasim Annannutawi Warraddu Ala I'tirazat al Hanadikah Alal Islam. (M. S. Qasmi, Ed.) Wahdatul Ummah , 1 (2), 227-277.

REHABILITATING THE POOR AND THE OPPRESSED: INSPIRATIONS FROM HADITH LITERATURE

                                                                        Mohammed Musthafa^([30])

ABSTRACT

Islamic philanthropy in a broader conception incorporates every welfare activities from every individual irrespective of being a ruler or a citizen and its holy texts apparently encompass numerous revelations dealing with such humane approaches to the poor and oppressed people. The Holy Prophet Muhammad (peace and blessings be upon him) preached the whole mankind to adopt the salient features of Islamic ethics and values to everyone’s life as he made historic proclamations to his companions to help each other in order to ensure a welfare state in the world. This article is an attempt to delve into hadith literature to find out the prophetic approach towards the poor and oppressed communities of the era and also to highlight the steps and methods he introduced for the accomplishment of this great aim.

INTRODUCTION

Rehabilitation is a word widely used for several meanings, as we are familiar with the correctional rehabilitation of prisoners in the jail while it is a cliché in the western world. According to the Oxford Advanced Learner’s Dictionary, rehabilitation means “helping somebody to have a normal, useful life again after they have been very ill/sick or in prison for a long time”[31].

Islamic concept of rehabilitation pertains to two modes: financial and social. Quranic verses and Holy Prophetic teachings can be read through this point of view and comprehended as ideal encouragement of charitable activities through which we can redefine the destiny of a depressed or even impoverished community. The Holy Prophet Muhammed (peace and blessings be upon him) steered the eminent swahaba to this aisle of humanity and kindness towards all creatures, be it human beings or not.

FINANCIAL MODES OF REHABILITATION

The Holy Prophet (peace and blessings be upon him) shed the pure impeccable lights of humbleness and human kindness on hearts and it is going on as an irrepressible process to the modern audience with its real charm and beauty. He always encouraged his companions to give alms or a part of property to the needy and even tried to be one of them leading a very miserable life. He told that he is Miskin (needy) and he liked to be so forever.

A lot of Hadith can be read in this view as we delve into the relentless meaningful ocean of Hadith literature. The Holy Prophet Muhammad (peace and blessings be upon him) once possessed several coins that he asked his wife to distribute in charity. But due to Holy Prophet’s illness meantime, she did not have an opportunity to distribute the coins. When the Holy Prophet (peace and blessings be upon him) learned of this, he asked for the coins, placed them in his hand, and then said: "What would God think of me when I meet God, who is Great and Glorious, while (still) possessing these?"[32].

The least thing to do for a man who is unable to perform the charitable activities because of his physical inabilities is as described ostensibly by the Holy Prophet  (peace be upon him) in the Hadith  given below that ‘the Holy Prophet  Muhammad (peace and blessings be upon him) once said: "Every Muslim has to give in charity." The people then asked: "(But what) if someone has nothing to give, what should he do?" The Holy Prophet (peace and blessings be upon him) replied: "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked: "If he cannot find even that?" He replied: "He should help the needy who appeal for help." Then the people asked: "If he cannot do (even) that?" The Holy Prophet (peace and blessings be upon him) said finally: "Then he should perform good deeds and stay away from evil deeds, and that will be regarded as charitable deeds."[33]

Through these Prophetic teachings we can clearly understand the prominence of rehabilitation activities which will lead to mould a new society free from poverty and oppression. The Holy Prophet (peace and blessings be upon him) also encouraged the people to come forward to help the poverty stricken community especially those who have family relations or neighborhood. We can read out the story as a man once said to the Holy Prophet Muhammad (peace be upon him):"I have plenty of property, a large family, a great deal of money, and I am a gracious host to my guests. Tell me how to conduct my life and how to spend (my money)." The Holy Prophet replied: "Give (regular charity) out of your property, for truly it is a purifier, and be kind to your relatives and acknowledge the rights of the poor, neighbors and (those in need who seek your help)"[34].

Zakat and Fay’ System in Islam

Rehabilitation process mainly constitutes one of its core parts which pertains to the financial modes as it is obvious that social values of Islam comprises these steps of helping others commercially. Zakat, Fay’, Karaj (land tax), Jizya, Ghanimah (spoils of the war), Sadaqah (alms), and Waqf (endowment) are the important foundations of Islamic rehabilitation and philanthropy.

Quranic verse “As Sadaqat are only for the poor and needy and those employed to collect (the funds) and to attract the hearts of those who have been inclined (towards Islam) and to free the captives and for those in debt and for Allah’s cause and for the way farer, a duty imposed by Allah and Allah is all knower, all wise”[35] strictly gives a thorough description of those to whom the Zakat is to be distributed by the rulers.

Here, Allah the Almighty introduced eight categories from the public and ordered to distribute Zakat to them in order to purify themselves along with their property as Allah says “Take Sadaqah from their wealth in order to purify them and sanctify them with it and invoke Allah for them”[36]. Through these verses, it can be simply comprehended that Allah the Almighty established such rules and regulations to keep the balance of communal strata and to eradicate poverty from the state. In the book “That Is Islam” the author describes Zakat as “worship through the giving of Zakat is the best means of promoting the welfare of the society, planting compassion and spreading throughout the people a feeling of love and cooperation. Through Zakat the nation protects itself against tyranny, hatred, poverty and crimes and builds itself the bases of democracy, love and prosperity”[37].

Mainly Zakat comes out of four types of properties; gold and silver, animals kept for trading, goods of merchandise and hidden treasuries.[38]Even the modern thinkers and economists argue that only in the implementation of Zakat system lays the future progress of the world.

Fay’ and Ghanimah (lands and properties taken out of conquered territories) also played a vital role in this enormous endeavour. One fifth of this property is to be distributed among five categories. Allah the almighty has depicted these five categories in the verse “What Allah gave as booty to His Messenger from the people of the townships- it is for Allah, His Messenger, the kindred (of Holy Prophet), the orphans, al Masakin, and the wayfarer in order that it may not become a fortune used by the rich among you”[39].

From this verse, we can recapitulate the five categories to which the Fay’ should be distributed. As described earlier, first category includes the Holy Prophet (peace and blessings be upon him) but the Holy Prophet (peace and blessings be upon him) used this income for the expenditure of his family and gave alms to those needy who asked him for help. Although the first category includes the Holy Prophet (peace be upon him), most of the scholars stated that after his demise this share should be distributed to the affairs of the Muslims[40]. Affairs of Muslims include the infrastructural developments like hospitals, schools, and mosques as well as individual modes. So it was more useful to carry out the measures of rehabilitation by the allotments of these incomes.

The incomes come out of these means for the affairs of Muslims are included to public treasury (Bytul Mal). The second caliph Umar bin Khattab (may Allah be pleased with him) reorganized the Bytul Mal and appointed a Sahibul Bytul Mal to manage all transactions in the treasury[41].

Also we can see certain developments in the system of public treasury as in the reign of Umayyad Dynasty. There was a Diwanul Kharaj which recorded such transactions in a broad manner. There was a Central Finance Board which supervised the properties of public treasury[42].

Therefore, one fifth of the Fay’ or ghanimah was a better source of income to the public treasury and was enough to support all the needs. In this income, a part goes for the expenditures of orphans. Ferishta G de Zayas describes orphans in a suitable way that “priority is to be given to actual-war orphans in need of immediate help. The right of orphans to a share of the 20% Zakat of the spoils of war endures, in the case of boys, until their legal coming of age and in that of girls, until such a time as they marry or able to honourably earn their own living”. Also, he described Faqir as “priority is to be given to actual war sufferers i.e. to those non-combatants who have lost their worldly possessions in the course of war for the cause and defense of Islam”. He adopted the same style in describing way farers also “priority is to be given to the war refugees and displaced persons, i.e. to those non-combatants in distress who, as a consequence of the war, have been compelled to flee from their homes and seek refuge away from the war zone”[43].

As we mentioned earlier, Fay’ or ghanimah is being classified to five parts- one fifth of it is distributed to the above mentioned five categories. Remaining four fifth is either distributed to the army for they have participated in the battle or to the affairs of Muslims as stated by different scholars[44].

When we take the case of those who have drowned in the debt, and are unable to pay it off, Islamic teachings admonish a better stance for the rehabilitation of these poor people. We can see in the Holy Prophetic traditions that the Holy Prophet (peace and blessings be upon him)and his companions came forward to take the responsibility of debts of those who are unable to pay it or have died before paying as the Holy Prophet (peace be upon him) says “so if a true believer dies and leaves behind some property, it will be for his inheritors and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased”[45].

Waqf (Endowment) System in Islam

Endowment system in Islam is derived as a prominent source of Islamic revival and it played a great supporting role, mainly economical, to carry out progressive institutions in Islamic state. Siraj Sait and Hilary Lim have quoted some words of Hoexter as he extols the endowment institution of Islam, he says “the waqf’s contribution to the shaping of the urban space can hardly be overestimated (…) A major part of the public environment in (Islamic) towns actually came into being as a result of endowment”[46]. Although the Islamic endowments are related to the religious requirements, nowadays it is widely utilised for the material progress of the Muslim community. Institutions of the awqaf in Islamic countries are powerful foundations of the state and are still participating in almost all projects of the state.

The origin of the Waqf is described as “devotion to the way of god or the way of goodness or piety and a strong desire to win divine approbation have been the root cause of the origin and development of this institution”[47].

On 17^th and 18^th century AC, Waqf institution played a key role in the administration of Ottoman Empire. Waqf Nama was the prevalent record of the Waqf properties used in the Islamic empires especially in Ottoman Empire. Waqf institutions provided numerous services to the public community as it was paid to mosques, needy individuals, charitable institutions or the state, health and educational institutions. Therefore, the authors described Waqf as “a crucial vehicle for welfare support of the people”[48].

Although the Quranic verses didn’t mention Waqf or endowment system specifically, we can understand from the recurring assertions of these verses for offering alms to the needy that it was a sheer allusion to the Waqf practice. But the Holy Prophetic traditions clearly encourage on the ‘continuous charity’ (sadaqh jaria) and also we can see Umar bin Khattab (may Allah be pleased with him) performing Waqf as he says “by him in whose hand my soul is, were I not afraid that the other Muslims might be left in poverty, I would divide (the land of) whatever village I may conquer (among the fighters) as the Holy Prophet (peace and blessings be upon him) divided the land of Khaiber. But I prefer to leave it as a (source of) common treasury for them to distribute its revenue amongst themselves”[49].

There are two types of endowments (1) public and (2) private. Public endowments are used for charitable purposes such as madrassas, mosques, and hospitals etc. Private endowments are utilized for individual needs such as food, health, and cloths etc. Awqaf carries out five basic welfare activities: (1) food, (2) housing, (3) health, (4) education, (5) religion. For instance, wife of Ottoman Sultan Suleyman, the Lawmaker Hurrem built philanthropic institutions in Mecca, Medina, Jerusalem, Edirne and Istanbul[50].

Nowadays, awqaf institutions all over the world possess a great deal of economic and social progress. Many non-governmental organizations run in the world providing impressive services to the common people. ‘North American Islamic Trust (NAIT) which was established in 1971 is carrying out its projects in USA and Canada. Islamic society of North America is another one in this process.

There is also a World Waqf Fund under the Islamic Development Bank which aims at civilizational progress of Muslim community and to lead them in to sustainable developments. Saudi owned Rusd Islamic Investment Bank holds an enormous property more than US$50 million and it comes out of Waqf institution’[51].

So the endowment system in Islam has largely contributed to the developmental activities of the state and organizations. This system was very useful to mould up a well-equipped community providing economic and social back up in its ways forward.

SOCIAL MODES

Although social modes include financial it is noteworthy that the financial modes of rehabilitation plays a vital role in this arena and all modes come after it. When we deal with the social modes of rehabilitation, we have to turn our eyes to the social status or the identity of some human groups such as women especially when they are divorced and left with their children who have nobody to protect.

Sixth century A.C. socially and culturally met with an imminent disaster and was approaching to the abyss of value devastation. It is also laudable that the Holy Prophet (peace and blessings be upon him) taught us very obviously that how should we behave others according to the rules of rehabilitation as he counts a smile as a kind of charity which is so important in this selfish and egotistical world. 

Another Hadith which is narrated by Imam al Tirmidhi astounds the sacredness of offering charity that “Any Muslim who gives a garment to a Muslim to wear will be in Allah’s safe-keeping as long as a shred of it remains on him.”[52]Also, another main fact to be remembered here is that Islamic law i.e. shariah consists of a lot of punishments which too included the mode of feeding the poor people so Islam adopted a universal method to punish for some minor cases and also encouraged the people to accept this style of punishment.

He also utters the historic declarations which owe to be recorded in the golden ink that “If you people greet all whom you meet, provide food, care for the well-being of your kindred, you will enter paradise in peace”[53].

Resurrection of the Oppressed; Widows and Orphans

In almost all civilizations spread over the world, women folk were apparently and brutally prone to atrocious violations of human rights and their dream worlds broke down under the hegemony of patriarchal society. Hence, they could not relish and even think of human rights which are introduced before them to enjoy by themselves. In contrast to this tradition, Islam elaborated and encouraged them to attain their freedom and warned the men to ensure that they have fulfilled all duties to women economically, socially and politically.

Ostensibly, Quranic verses deal with this reality as the verse expounds “men are the protectors and maintainers of women, because Allah has made one of them to excel the other and because they spend from their means”[54]. In this verse, the word Qawwam is more notable and has subjected to a lot of criticisms from the orientalists. But MaulanaWahidudin Khan simply describes this verse as “the distinguishing features required for becoming a maintainer (Qawwam) are more numerous in men than in women that is why he has been selected as the Qawwam of the house”[55].

As a touch of humanity, Quran was introduced to the Arabian pagan society of sixth century AC. Even though the Arabian patriarchal community was influenced by violation of human rights to women, Quranic teachings unflinchingly dealt with this cases and apparently opposed that structure and urged the community to shoulder  together to ensure the implementation of such rights. As we can see in the verse “Treat them with kindness; for even if you dislike them, it may be that you dislike a thing which God has meant for your own abundant good”[56], Allah the Almighty enjoined to all mankind to treat them in humbleness. In another verse, “Women shall with justice have rights similar to those exercised against them, although men have a degree (of advantage) above women. Allah is mighty and wise”[57], Allah the almighty orders us to act justly and to give justice to the women.

When we discuss the case of Quranic orders on the violation of human rights, we should analyze the situation or the context of such declarations. First of all, we can comprehend the situation or the relevance of such verses only when we sift through these verses like “be good and dutiful to your parents, kill not your children because of poverty, we provide sustenance for you and for them”[58] and “And kill not your children for fear of poverty, we shall provide for them as well as for you. Surely, the killing of them is a great sin”[59].

Therefore, it was a custom of the sixth century Arabian culture that when a child was born, father will look upon them whether it a boy or girl. If they came across to know that it is a boy they will let him live, instead if they knew that it is a girl they will bury her in the soil inhumanely. So the women came out of these obstacles, should have to face more stringent harassments throughout the lifetime. Once The Holy Prophet (peace and blessings be upon him) was asked what is the greater sin in consideration with Allah? He said that “you set up a rival to Allah though he alone created you” I said that is indeed a great sin then I asked what is next? He said “to kill your son lest he should share your food with you” I asked what is next? He said “to commit illegal sexual intercourse with the wife of your neighbour”[60].

Also, the Holy Prophet (peace and blessings be upon him) has taken every step to ensure and accomplish to women all their rights as he told “heaven lies beneath the feet of mother”[61] and as “Only a man of noble character will honour women, and only a man of base intentions will dishonour them”[62]. “The best among you is he who is best for his family. For my family, I am the best of all of you”[63].

When a divorced woman or a widow comes home, Islamic Shariah’ or individual law ensures her full rights as quoted by Imam al Shaokani “The father is responsible for bearing the expenses of his daughter till her marriage, in the event of her having no money. The father has no right to force her to earn, even if she is able to. When the girl is divorced and the period of confinement is over, her father shall again have to bear her expenses”[64].

 All that right fully belongs to a wife will be the duty of the son to provide , that is, food, drink, clothes, house and even servants if possible[65]. If the widow lacks father or a child, then the responsibility of looking after her depends upon her brother and uncles. If she is desolate and very poor even if she hasn’t any one as relatives, then her expenses should be allotted by the state treasury[66]. Therefore, the Islamic law didn’t spare her isolated and helpless in the midst of the community, but it is laudable that this ideology surely pertains to the steps to be taken in order to rehabilitate the widows.

The Holy Prophetic traditions also share the same proclamations to ensure the implementation of human rights and more or less to make the rulers aware of these facts.“All of you are guardians and responsible of your wards and the things under your care. The Imam is the guardian of his subjects and is responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband’s house and is responsible for it. All of you are guardians and responsible for your wards and the things under your care”[67].

In the process of rehabilitating the widows, be they of war or out of it, Islam puts forward a noteworthy step that has great prominence in this modern world. Islam introduced polygamy as a magic bullet to eradicate the widowhood and the mental oppression they felt during the time of confinement. The famous Quranic verse admonishes the legality of marrying no more than four women and to give enough care to them. This verse is as follows: “And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three or four, but if you fear that you shall not be able to deal justly (with them) then only one or slaves that your right hands possess, that is nearer to prevent you from doing injustice”[68].

This verse was revealed to the Holy Prophet (peace and blessings be upon him) in the month of Shawwal of third year Hijra and it was after the battle of Uhud is over, that is, there was more than seventy men killed during the wartime and hence seventy homes in Medina left bereft of bread winners. The Almighty Allah has introduced this law to cope up with the quandaries of that time and to manage the disproportions of the ratio of orphans and widows.

In another verse Allah the Almighty prohibits the eating or exploiting of the property of a slave which was prevalent in the sixth century, as He says “and come not near to the orphan’s property, except to improve it, until he attains the age of full strength and give full measure and full weight with justice”[69].

The most notable and historic suggestion of the Holy Prophet (peace and blessings be upon him) lies openly in a Hadith as he says "I and the person who looks after an orphan and provides for him, will be in Paradise like this”, ‘putting his index and middle fingers together’[70].  By this declaration he became one of the oppressed and liked living with them.

For example, a man asked the Holy Prophet (peace and blessings be upon him) what kind of charity was most excellent and he replied: “What a man with little property can afford to give; and he begins with those for whom he is responsible”[71]. Another Hadith deals with the same meaning as “Charity given to a poor man is just charity, but when given to a relative it serves a double purpose, being both charity and a connecting link[72]”.

Not only to the humankind but to the whole living creatures, be it trees or creatures, he asserted to manage the charity modes on it as he says “A woman was punished on account of a cat which she kept shut up and it died of hunger. She did not feed it or let it out so that it might eat things creeping on the earth[73]”. To this reality the Holy Prophet (peace and blessings be upon him) alluded by his words that “A reward is given for doing good to every creature”[74].

Emancipation of the Slaves

As a consequence of constant wars spread all over the world in the ancient and medieval periods, human beings of the vanquished nation or tribe were forced to a strict bondage to their masters of the conquered nation. They should have to live under the control of their masters. The Quranic verses also include such proclamations as in the verse “And what should make you know what the high mountains road is? It is setting free of a slave or the feeding in a day of hunger an orphan who is of kin or a poor man cleaving to the dust”[75].

Also, the Quran orders to treat slaves in a humble way and encourages to consider them by allowing full rights to them as in verse “and do well to the parents and other relations and the orphans and the needy (…) and what your right hands possess (i.e. slaves) for Allah loves not those who are proud and boastful”[76].

Again when we take the issue of marriage, Islam has adopted a clear stance which will lead later to the freedom of existing slaves. In this verse “and marry no idolatrous woman till they believe; for a believing bondwoman is better than an idolatrous woman though she may please you. Nor give believing free woman in marriage to idolatrous man till they believe for a believing slave is better than an idolatrous free man though he may please you”[77]. Through such verses, Islam has permitted the marriage of a slave woman to a free man because according to Islamic law, sons born out of these couples exist and live in full freedom. Therefore, the Quranic verses assert for the step by step process of abolition of slavery and introduce some better steps for this purpose.

When we turn to the Holy Prophetic traditions on this issue, we can truly find clear solutions Holy Prophet (peace and blessings be upon him) wished to implement for the freedom of slaves in the Islamic reign as he used to say “your slaves are your brothers, so if any one of you happens to have a slave, let him have the same food that he himself eats and the same clothing that he himself wears. And do not give them such work as is beyond their power to perform and if you ever happen to give them such work, you should help them in doing it”[78]. This advice made by the Holy Prophet (peace and blessings be upon him) was an impressive and revolutionary one when we study the social circumstance of the sixth century A.C. It is noteworthy that the Holy Prophet’s (peace and blessings be upon him) declarations never left as a verbal service but his companions competed together to perform what he uttered rightfully as Abdul Yusr, one of his companions was wearing a striped garment coupled with a Yemenite garment and so did his slave also[79].

Also, we can see some more examples as William Mont Gomary Watt says in his book, “Abu Bakr (may Allah be pleased with him) was said to have bought and freed several slaves before the Hijra. Slaves could own property; and this meant that in some cases they could earn money with which to buy freedom”[80].

It is noteworthy that Abu Masud (may Allah be pleased with him), the companion of Holy Prophet (peace be upon him), sheds light on the humbleness of the Holy Prophet (peace and blessings be upon him) towards the slaves. He says “once when I was chastising my slave for some offence of his, I heard a voice from the behind me saying “Abu Masud, what are you doing, but being enraged, I did not recognize the voice and went on chastising him. Then the voice drew near and grew louder and when I looked back, I saw that the Holy Prophet, himself was rapidly advancing towards me, saying ‘Abu Masud, what are you doing?” when I saw him, my stick dropped from my hand. The Holy Prophet cast an angry look at me, and said, “Abu Masud, do you not know there is God above you who have far greater power over you than you seem to have over your slave. I said, O Messenger of God, forgive me, I set this slave free for Allah’s sake”. The Holy Prophet (peace and blessings be upon him) said, “If you had not done so, the fire of Hell would have scorched your face”[81].

Another Hadith lays some restrictions on the rights of masters when their slaves are got married, Ibn Abbas (may Allah be pleased with him) says, ‘once a slave came to the Holy Prophet (peace and blessings be upon him) and said, O Messenger of God, my master had married me to his bond woman, but he now desires to annul the marriage and separate us from each other”, thereupon the Holy Prophet (peace and blessings be upon him) ascended the pulpit in great rage and addressing the people said, “O ye Muslims, why is it that you first marry your slaves to your bondwoman and then desire to separate them from one another on your own accord. Remember that you have no power to do that. The right of divorce rests in husband and you cannot compel your slaves to divorce their wives”[82].

From the above Ahadith and Quranic verses, we understand that these real sources share the ethics of treating slaves very rightfully. Now let us have a look into the steps admonished by the Holy Prophet (peace and blessings be upon him) and Allah the Almighty to liberate the existing slaves from their bondage. A verse is much enough to point out the idea of Quran on the emancipation of slaves as it says, “O Holy Prophet , do you know the high mountain road by ascending which one can reach to the heights of divine nearness? Know that it is the freeing of a slave”[83].

Again Quran says, “real virtue lies in this that one should believe in Allah, and should spend money out of love for him, on kinsmen, orphans, the poor, the wayfarers, and for the emancipation of slaves”[84]. So the Quranic verses expound and extol the well-wishers who have liberated the slave and offered them a better living. Also, Holy Prophet (peace and blessings be upon him) related the emancipation of slaves to the eternal success of the hereafter as he says, “whoever emancipates a Muslim slave, god will grant him deliverance from the fire of hell, limb for limb”[85].

When once Holy Prophet (peace and blessings be upon him) was asked of a work doing which one can straight go to heaven he replied “your question is brief, but you have asked a big thing. Emancipate a slave; and if you cannot do it alone, do it jointly with others”[86]. Holy Prophet (peace be upon him) also encouraged to adopt a slave girl and to give her good education and to marry her off to a cute husband as he says, “if any of you have a slave girl, whom he gives good education and excellent training and then he emancipates her and marries her, he shall have a twofold reward”[87].

Although the Holy Prophet (peace and blessings be upon him)and the Almighty Allah ordered to liberate slaves out of their bondage, Islam introduced this emancipation as a method of expiation from the sins they have done. Islamic Sharia still orders for the liberation of slaves as a method of punishment. In this regard, the Quran says, if any Muslims slay a believer unintentionally, he must emancipate a slave and pay the blood money to the heirs of the slain person, unless they remit it of their own accord. If, however, he does not find a slave to set free, he should fast for two months in succession”[88].

Also, the Quran enjoins this method as an expiation for the breaking of swears as it says if anybody swears to a thing and then fail to keep his oath, he shall atone for it by feeding ten poor people according to his means, or by giving them clothes, or by emancipating a slave; but if he does not find a slave he shall fast for three days”[89]. Continuing Quran says, “and those who vow to separate themselves from their wives and afterwards go back on words and desire to return to them, shall emancipate a slave: but if any of them does not find a slave, he should fast for two months consecutively, and if he is not able to do that, then let him feed sixty poor people”[90].

So the Islamic teachings were pure and obvious to all that it was revealed only to spread its universal ideologies all over the world. When the Islam has introduced and begun a step by step process of abolition of slavery from the earth, the other part of the world was taken aback by its different stance, but once and for all Islam has come out with an efficacious remedy for the commercial quandaries of the world by obtaining obligatory charity from all those rich people and distributed it very effectively between the needy and the poor people. As has described earlier, Islamic values or texts never opposed the liberation of slaves, but it embarked on, at first time in the history, gradual steps which will render the mankind later on to implement freedom to all by birth and to annihilate the slavery from the sphere of earth.

A RULER’S APPROACH TO REHABILITATION

Islamic laws or shariah obviously assigned some roles or duties to its rulers for the wellbeing of the state and its inhabitants. Dr Mohammed Soheil in his book “Administrative and Cultural History of Islam” depicts the objectives of an Islamic state as he counts as seventh –“to defend the state from any outside attack and also any disorder from inside the country”. Through this objective, it is the responsibility of the ruler to ensure the security or the safety, be it physical or economical, of the people. Again he describes the ninth one as “the creation of a welfare state where the wellbeing of the public is the main concern”. As we understood earlier, the attempts of a ruler should be based or aimed for the creation of a better ambience for the people in the state.

As tenth objective, he highlights “The creation of an economy that discourages the growth of capitalism and accumulation of income which has been earned without labour.[91] From this objective also, we can extract the economic system of Islamic state as it is bound to all and enjoyed by every individual from all walks of life. He also analyzed the manifesto of an Islamic state from the Holy Quran. Summarizing the verses, he placed the second one of this manifesto as “treat your parents with great consideration” and thirdly “fulfill your obligations towards your relatives”. This Manifesto also elaborates the very theme of Islamic concept of rehabilitation or philanthropy[92].

The Messenger of Allah has ordered to his companion Muad when he sent him to Yemen that “you preach them to witness there is no god but Allah, and I am the Messenger of Allah, and If they obey this, then inform them that Allah has enjoined five prayers every day and if they obey it, then inform them, that Allah has ordered an (obligatory) charity in their property. You should take it out from the rich and distribute between the poor”[93]. Therefore this Hadith clearly alludes to the reality that it is the duty of the caliph to take Zakat from their property and to offer it to their poor people, and it also assigns a great role to the caliph that he should supervise all philanthropic works of the state. 

Imam al Gazzali[94] explains the responsibilities of a king or a ruler as below “when the people fall into penury or suffer distress such as famine or drought or when they are incapable of earning, their living due to inflation, it is the duty of the king to come to their aid by providing them food and granting them financial help from the public treasury and also to prevent his officials from taking advantage of the situation to oppress the people[95].

The famous Holy Prophetic tradition “the imam is the guardian of his subject and is responsible for them”[96] also broadly illustrates the responsibilities of an Islamic ruler towards his subjects. Here the expeditions of the Second Caliph Umar bin Khattab (may Allah be pleased with him) as he kept guard over a caravan all night until dawn and he patrolled at night throughout his kingdom, deserves relevance and still he remains in history as an ideal ruler[97]. Another tradition relates that “Umar Bin Khattab used to visit the suburbs of Medina and if he found a slave who was given work beyond his power, he forth with ordered a mitigation in the work”[98].

Discussing the welfare activities of a king, Imam Gazzali quotes a notable story of Anu Shirvan in his book ‘Nasihat al Muluk’ that ‘once Anu Shirvan pretended to be very sick, and then he ordered to search for an old brick as a medicine for the disease. After a while, servants returned empty handed as they got no any piece of an old brick. Anu Shirvan, knowing of it, rejoiced and thanked his god and said “by this device, I only wished to test my realm of and try my provinces in order that I might whether there was any ruined place in the kingdom and if so repair it”[99].

CONCLUSION

Therefore Quranic verses and Holy Prophetic teachings advise the Islamic rulers on the norms and manners to be kept by them when they step forward to lead a state for the wellbeing of the community it consists. Islamic law or Shariah never suffices a right to the ruling elites which will approve of their oppressions towards the common people but it is introduced to implement such laws which deal with equality and welfare of the society.

Holy prophetic methods in rehabilitating the poor and oppressed deserve relevance even in this 21^st century because it deals with highly appreciable and efficacious steps pertaining to social and financial methods of revitalizing them. Zakat and Waqf systems are two essential parts of Islamic philanthropy in financial level whereas it plays a key role in it.  

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