History of Islamic Education in India and Nadvat Ul-'Ulama

After re-establishing their rule, the Europeans started a policy of persecution against the Indian Muslims because they feared and considered the Muslims as exclusively responsible for what they called the Mutiny of 1857. This policy of continuing persecution by the British ruined the Indian Muslim society, giving rise to a general feeling of helplessness. In this situation of gloom, some farsighted Muslims stood up and took certain steps to restore their self-esteem and preserve their religious identity. Maulana Qasim Nanauntvi founded Dar-ul-Uloom deoband in 1866 for Islamic education on traditional pattern. Dar Ul-Uloom Deoband followed, more or less, Dars-e-Nizami and did not include modern or Western Education in its courses of studies. It was a syllabus meant for the teaching of Quran, Hadith, Fiqh and Aqaid. Sir Syed Ahmad Khan, on the other hand, founded M.A.O College in 1875 at Aligarh and adopted Western Arts and Sciences. This emphasis on purely religious or totally modern education left between the two educational goals, a widening gap. Infact Nadvat Ul-Ulama was established mainly to fill this gap. It aimed at reforming the syllabi of madaris-e-Islamiya and striving to lessen the differences among Muslim sects and groups. Soon the fame and reputation of Dar-Al-Ulum Nadvat Ul-Ulama outshone many Islamic seminaries. It came to be considered next only to Dar-Ul-Ulum Deoband in the whole of the subcontinent.

The influence of Dar-Al-Ulum Nadvat ul-Ulama in the teaching of Arabic language and literature has been very remarkable. The contributinos of its graduates particularly in the field of biography and Islamic history are a hallmark of Nadvah. Its scholars are scattered all over the world and have been playing a very conspicious role in the dissemination of Islamic teachings and values.

The Introductory part of this study focuses in detail on the importance of education in the light of Quran and hadith and the history of Madrasas and its development with special reference to Saltanat and Mughal period of India. Courses of studies of the madrasas and the reasons of downfall of the madrasas have also been discussed.

• In the first chapter, conditions of the Muslim community in India during 19th century in respect of education have been described at length. It hightlights the resolutions and policies of the British regarding education. Muslim responses to Western education, social, political, educational and economic condition of the Muslims in the post-1857 period and role of Maulana Qasim nanauti, Sir Syed Ahmad Khan and 'Allamah Sihbli Nomani in the upliftment of the Muslim community.
• Chapter two is related to the establishment of Dar Al Ulum Nadvat ul Ulama and the causes which required the need of urgent attention. The chapter deals at length with the objectives of Nadvah, outline of the proposed Dar-Al-Ulum, relations between government and Nadvat Ul Ulama and the foundation ceremony of the institution.
• In Chapter three the first and foremost objective of Nadvah, i.e to reform and update the subjects and courses of studies has been discussed in detail. The chapter elaborates Shiblis views regarding the cirriculum, characteristics of Dars-e-Nizami, Shah Waliullah's contribution to education, Maulana Mongeri's Musavvedah-e-Nisab-e Arabi, opening of Darjah-e Takmil and the revision and division of the course of studies.
• Chapter four has been divided into two parts. Part first focusses on the lives and contributions of the founder members of Nadvah. Second part highlights the lives and works of the renowned scholar of Nadvah.