Mawlānā Amīn Aḥsan Iṣlāḥī’s formal education faced an interruption when he transitioned from the government school to another Madrasah. Unfortunately, the specifics regarding the institution’s name and the precise time of his enrollment have faded into the obscurity of time. His only recollection was of Mawlvī Fasih
Ahmed, an instructor teaching Islamic studies at that Madrasah. It’s quite plausible that this institution was affiliated with the village mosque. Mawlānā’s structured academic journey commenced upon his enrollment in Madrasah al-Iṣlāḥ, joining on
January 9, 1915. According to existing records, his admission number at this
Madrasah was 328, securing a place in grade 3 of the Urdu section. This implies that the education he received from both the government school and the village
Madrasah was equivalent to the first two grades of conventional schooling.
Mawlānā estimated his age to be just over 10 years at that time.
A year prior to Amīn Aḥsan Iṣlāḥī’s admission, Shibli Nu‘mānī undertook the task of revamping Madrasah al-Iṣlāḥ. Mawlānā Masood Ali Nadavi and Mawlānā Shibli
Mutakallam, alongside other educators, were dedicated to realizing Shibli’s vision.
Reflecting on this time, Amīn Aḥsan recounted, “One day, Shibli Mutakallam visited our house. Despite being distant relatives within the same village but from different families, the village connection fostered a strong bond between US Upon meeting me, I informed my father that I intended to take him to the Madrasah. ‘What could be better than that?’ my father remarked.”
Amīn Aḥsan’s account underscores Shibli’s consistent pursuit of bright students and the Madrasah’s noteworthy reputation. Another factor contributing to the institution’s acclaim was its non-affiliation with any specific sect or religious group. Remarkably, both Shia and Sunni benefactors, among the affluent, supported the initial construction of the Madrasah (Ḥayāt Shibli 682).
ḤAYĀT-E-AMĪN III (IṢLĀḤĪ’S BIOGRAPHY)
Early difficulties of education
Amīn Aḥsan found himself as the youngest among his peers in the classroom.
Reflecting on the ages of his classmates, he remarked, “There were individuals with black beards in my class, significantly older than me. Mawlvī Fasih Ahmad, who had previously been my teacher at another Madrasah, was also present during the initial year. I was quite surprised to see them in my class. Mawlvī Akhtar, who was only four years older than me, sat beside me. Despite the age difference, we appeared to belong to a similar age group. He didn’t seem to embody the characteristics of the revered elders (Islāf).”
Several distinguished teachers, such as Mawlvī Abdullah, Mawlvī Barkat, and Mawlvī
Shibli Matakallam, were renowned figures within the community. Despite their esteemed status, Amīn Aḥsan expressed a deep sense of pity for his own innocence and perceived inadequacy, stating, “I felt a great sense of inadequacy despite the stature of these teachers.”
He outlined his challenges, indicating that being surrounded by significantly older classmates posed difficulties. He explained, “The teachers considered me as proficient as the other students, assuming I possessed knowledge of all the basic lessons. However, that wasn’t the case. This affected my foundational education, and I only managed to overcome this deficiency with the guidance of another teacher. This became possible when Mawlānā Hamid Uddin Farāhī implemented reforms in the Madrasah, but I will delve into these details later.”
The second obstacle was the imposition of subjects that were immensely uninteresting and unpleasant for 11-year-old Amīn Aḥsan, such as Ilm al-Kalam
(Theology). This subject was instructed by Mawlvī Shibli Mutakallam, the eminent teacher of the Madrasah. Despite Shibli Nomani’s pride in his expertise, young Amīn
Aḥsan failed to develop an interest in theology during that period or subsequently.
In his own expressive style, he reflected, “I detested Ilm al-Kalām and Logic (manṭaq). They attempted to teach me these subjects, but I failed to comprehend a single word. Similarly, I loathed Greek philosophy from the very start. Why should I compare a human with a buffalo simply because the former lacks a tail like the latter? What relevance does it hold? My uncle Shibli taught this subject. He was nicknamed Mutakallam due to his expertise in Ilm al-Kalam and philosophy. While teaching, he would gaze at me, and I’d return his stare. I often pondered the puzzling aspects in his teachings, while he likely perceived me as tasteless and ignorant.”
Amīn Aḥsan’s third difficulty lay in his preference for understanding the content before committing it to memory. He emphasized the importance of comprehension over rote learning, expressing, “When questioned,
I’d assert my ability to memorize the lesson, but I always prioritized understanding. Memorization without comprehension seemed futile and implied dishonesty. Surrounded by individuals with years of study behind them, I struggled with their emphasis on memorization over understanding. They even expected me to memorize the accidences (gardāns).
Memorizing poetic verses is one thing, but memorizing accidences was simply detestable. It daunted me daily and significantly hindered my learning.”
Curriculum & Education System
of Madrasah al-Iṣlāḥ
Madrasah al-Iṣlāḥ underwent a significant transformation in its curriculum and approach to education under the influence of Mawlānā Farāhī.
Initially, it followed a traditional framework of religious clerics, teaching canonical texts like Qudūrī and emphasizing rote memorization.
Mawlānā Farāhī, though not formally associated with the Madrasah at the onset, commenced his involvement by living in Sarai Mir, merely four miles from the institution. He initiated reforms by rescuing the Madrasah from the grasp of traditionalists and steering it onto a new path.
The restructuring became evident with
Mawlānā Farāhī’s appointment as the administrator in 1916, a position he held until his demise in 1930. His tenure witnessed remarkable changes in the
Madrasah’s curriculum, objectives, educational systems, and financial management. To grasp these transformations, a closer examination of the curriculum he introduced and the overarching educational goals he set is imperative, as stated by
Sharfuddin Iṣlāḥī.
Rather than presenting personal viewpoints, the focus will be on quoting an excerpt from the published narrative about the Madrasah, a manuscript overseen by Mawlānā
Farāhī before publication, and confirmed by Mawlānā Iṣlāḥī.
The Mission of Madrasah al-
Iṣlāḥ
“The current decline of Muslims in various aspects of life stems largely from the erosion of their religious education over the centuries. Muslims progressed in both religious and worldly affairs as long as their religious education remained steadfast.
However, the diversion from this direction led to a steady decline, despite the presence of religious seminaries and leaders. In this context, a group, recognizing the ineffectiveness of traditional religious education, aimed to realign it.
Islam should not merely be a manual for worship but a guiding principle in all aspects of life. To address our pain, it’s essential to reintroduce religious education in its true essence, encompassing the depth and universality integral to Islam. In pursuit of this high standard, this group established Madrasah al-Iṣlāḥ.
“The Madrasah asserts that it has adopted the correct path for religious education, aligning with the Prophet’s (PBUH) teachings. It contends that Muslims’ decline arose from diminishing Quranic education, focusing excessively on secondary subjects that became the priMaryam focus, neglecting Quranic teachings.
With divine guidance, Madrasah al-Iṣlāḥ recognized this and subordinated all disciplines to Quranic education, considering it the pathway to guidance and development. The institution teaches literature, fiqh, hadith, history, logic, and wisdom, ensuring Quranic teachings illuminate every discipline, ensuring every door opens through the Holy Quran.”
The Madrasah’s Principles
Several principles outlined the Madrasah’s approach, as recorded by Iṣlāḥī and overseen by Mawlānā Farāhī:
1. Moderation in Lifestyle:
Encouraged for teachers and students. Teachers were content with limited salaries, with the administrator receiving Rs 35 per month, significantly less than Mawlānā
Farāhī’s Rs 550 from DārulUlūm ‘Usmāniah. Other teachers received 20-25 Rs., at times facing delayed payments for a year.
2. Priority on Quranic Study:
Quranic study was prioritized, followed by Hadith and Fiqh. Unnecessary subjects like logic, philosophy, and theology were replaced with Arabic literature. Hadith studies were free from sectarian biases. Fiqh education aimed to foster open-mindedness and tolerance while discouraging takfir (declaring others disbelievers) and tafsīq (declaring others sinners). Practical grammar education replaced rote learning.
English instruction was limited to basic levels, emphasizing vocational education to enable students to earn a livelihood. Educational duration and expenses were kept minimal.
3. Unity Among Religious Groups:
The Madrasah aimed to unite various Ahl-e-Sunnat wa al-Jamaat religious groups, accommodating Hanafi and Ahl-e-Hadith students. Nadvis, Deobandis, and Islahis were welcome to teach.
Despite minor differences, unity among Muslims was encouraged, following the path of the pious elders and eradicating discord (Shazrāt Amīn Aḥsan Iṣlāḥī, Monthly AlIṣlāḥ, August 1936, pp. 7-8).
Educational Objectives of The Madrasah
Maulana Amīn Aḥsan Iṣlāḥī delineated the educational aims of Madrasah al-Iṣlāḥ to
Sharfuddin Islahi:
“The Madrasah served as a hub for education and preaching, endeavoring to pave the way for a substantial intellectual revolution. This revolution’s mission was to instill the wisdom of the Qur’an in its students, enabling them to analyze, accept, or reject ideas in light of the Qur’an. Such knowledge would empower them to unite the fragmented Muslim community into a cohesive Muslim Ummah” (Zikr Al-Farāhī 381).
Obtaining Financial Resources for the Madrasah
Madrasah al-Iṣlāḥ pioneered a distinct financial model, unlike prevalent practices in religious seminaries of that era. Instead of depending solely on donations and charities, the Madrasah maintained its self-reliance.
While many religious seminaries followed the practice of soliciting alms by students going door-to-door akin to Buddhist monks, Madrasah al-Iṣlāḥ upheld a contrary approach. It vehemently disapproved of begging, a practice initially introduced by
Buddhist monks that later found its way into religious schools. Sharfuddin Iṣlāḥī’s account in Zikr Farāhī asserts that begging was against Shariah at Madrasah alIṣlāḥ, distinct from conventional practices.
Students in Sarai Mir carrying bags for “pinching” contributions were not associated with Madrasah al-Iṣlāḥ, which stood apart from common practices. Unlike other
Madrasahs offering free education to children from impoverished families for salvation, Madrasah al-Iṣlāḥ primarily enrolled students from affluent backgrounds.
It’s notable that many affluent relatives of Maulana Shibli Nomani and Mawlānā
Ḥamid uddīn Farāhī were contributors to the Madrasah.
Though most students self-financed their fees and expenses, financially constrained students received aid without realizing they were studying free or with assistance to safeguard their dignity. This setting at Madrasah al-Iṣlāḥ starkly contrasted the prevailing norms in contemporary religious schools (Zikr Farāhī 395-396).
Mawlānā Ḥamid uddīn Farāhī introduced a progressive financial system in
Madrasah al-Iṣlāḥ:
Mawlānā Sulaiman Nadwi narrates that Mawlānā Farāhī, disapproving of the begging practice among religious scholars, aimed to eradicate this trend from all
Madrasahs. He invested in a property that generated annual profits for the
Madrasah. Unlike Arabic seminaries, he established sources of commercial and industrial income, including a flour grinding machine and a shoe-making department within the Madrasah. Despite his significant influence and connections in Hyderabad, he refrained from soliciting government assistance for the Madrasah.
His principled stance focused on trust in God and honor derived from contentment
(Yād-e-Fartagān, by Salmān Nadvi, 151).
The historical affluence of Hyderabad Deccan, India’s wealthiest state, influenced
Mawlānā Ḥamid uddīn Farāhī’s decision-making. Even though Mawlānā Shibli
Nomani favored seeking government aid for Madrasah al-Iṣlāḥ, Farāhī staunchly opposed it. This stand was confirmed by Mawlānā Amīn Aḥsan Iṣlāḥī in an article published in the July 1939 issue of Al-Iṣlāḥ.
Training System at Madrasah al-
Iṣlāḥ
Madrasah al-Iṣlāḥ stood out as a unique educational institution due to its distinctive training methodology, differing significantly from common practices in religious seminaries and conventional schools. Sharfuddin Iṣlāḥī, author of “Dhikr Farāhī” and an alumnus of Madrasah al-Iṣlāḥ, highlighted this distinction:
The institution prioritized advice and motivation over coercion and physical force in instructing students. Instead of issuing direct commands that could potentially harm a child’s ego or selfrespect, the Madrasah employed indirect guidance, invoking students’ rationale and natural disposition.
Occasional or weekly motivational talks were conducted informally. When addressing a mistake made by a particular student, the management advised all students against such errors without naming the culprit, ensuring the individual’s selfrespect remained intact (Zikr Al-Farāhī
394-395).
Unique Educational Mission
The educational mission spanning over eight years at Madrasah al-Iṣlāḥ was distinguished by a notable feature: it was the first and only school of its time where the entire Quran, from “Al-Hamd” to “al-Nas,” was taught in full. The curriculum excluded any commentary on the Quran, including parts from
Mawlānā Farāhī’s “Nizam-ul-Quran.”
This fact is corroborated by the writings and documents of Mawlānā Amīn
Aḥsan Islahi, Mawlānā Badruddin Iṣlāḥī, and Dr. Sharfuddin Iṣlāḥī, thus standing as an accepted reality.
Personal Views and Comparisons
The educational objectives set by Mr. Javed Ahmad Ghamidi for the curriculum and education system at the inauguration of Al-Mawrid in 1983 resonated closely with those of Madrasah al-Iṣlāḥ. The syllabus at Al-Mawrid encompassed teachings from books such as al-Nahv, Kalilah waDimnah, Qur’at-ur-Rashīdah, Zamakhshari’s alMufassil, Saba’aMu’laqāt, etc. The priMaryam goal of “Al-Mawrid” was to make the
Quran the focal point for scholarly research, nurturing learners into scholars and researchers.
Reflecting on a personal experience, the presidential address by Mawlānā Amīn
Aḥsan Iṣlāḥī in Lahore’s Jinnah Hall, attended by numerous scholars and intellectuals, left a lasting impression. The address, around 1983, marked his return to a public platform after an extended hiatUS Discovering through Al-Madrasah alIṣlāḥ’s issues that “Al-Mawrid” was essentially a reincarnation of Madrasah al-Iṣlāḥ, I realized it was the continuation of the same legacy initiated by Shibli and narrated by Javed Ahmad Ghamidi in “Caravan after Caravan” in the book “Selected Essays of Javed Ahmad Ghamidi.”
What Did Iṣlāḥī Want to Be?
Amīn Aḥsan Iṣlāḥī, during his time at the Madrasah, revealed his ambition when asked about his aspirations by Mawlānā Abdul Rahman Nagrāmī. At that moment,
Amīn Aḥsan expressed his desire to become “Adīb al-Hind,” which translated to the best writer of India. This response earned him the admiration of Nagrāmī, who referred to him as “Adīb al-Hind” afterward.
Fayḍ-ul-Hassan Sahāranpuri (1816-1887) was the individual Amīn Aḥsan declared as his ideal figure. To grasp the significance of Sahāranpuri, it’s crucial to understand his multifaceted personality. Initially inclined towards wrestling and fond of kite flying, his thirst for knowledge led him to master Arabic and Persian languages through education in Rampur, New Delhi, and Lucknow.
In 1848, at just 30 years old, he taught parts of Munājāte-Ḥarīrī to Sir Syed Ahmed
Khan. He delved into poetry under Mawlvī Imam Bakhsh Sehbai and acquired medical knowledge from Hakeem Imam Din, a royal physician. His exceptional skills in various domains, from wrestling to medicine, made him a revered figure.
During the 1857 conflict, he relocated to Saharanpur with a retinue, renowned for his physical prowess. A proficient swordsman capable of intimidating opponents merely by brandishing his sword,
he established a clinic in Saharanpur before moving to Aligarh, where he became an Arabic language teacher. Later, he was appointed as a professor of Arabic at
Oriental College in Lahore.
Sahāranpuri’s contributions were substantial; he penned various books and academic articles, including a commentary on Sab‘ Mu‘allaqāt in Urdu, Persian, and
Arabic, and two poetry collections in Arabic and Persian. He held the distinction of delivering the first lecture on Hamāsah in the subcontinent.
Both Mawlānā Shibli Nomani and Imam Ḥamid uddīn Farāhī became his disciples due to his extraordinary rapport. Shibli’s journey to Lahore, despite financial constraints, and his eagerness for knowledge led him to Fayḍ-ul-Hassan’s door, where he agreed to take lessons during his commute between college and home.
Shibli’s basic Arabic knowledge and Quranic language expertise were acquired under Fayḍ’s tutelage.
Similarly, in 1883, Mawlānā Farāhī undertook a journey to Lahore to study Arabic literature under Fayḍ-ul-Hassan’s guidance. Initially, Farāhī received lessons while commuting, akin to Shibli, but due to his fervor and aptitude, he soon transitioned to regular classes, completing his literature studies under Fayḍ’s mentorship (derived from Tafsīr Farāhī 24, as well as maulana’s oral narration).
Amīn Aḥsan Iṣlāḥī held Fayḍ-ul-Hassan Sahāranpuri in high regard, considering him his ideal figure at the age of 14 or 15. Sahāranpuri was revered for his knowledge and multifaceted abilities, transcending political, military, or artistic associations. Despite his teacher’s connection to a family involved in anti-British activities resulting in imprisonment in the Andaman Islands, Sahāranpuri himself remained apolitical. He didn’t perceive the British rule as a threat to Islam in India and worked in Oriental
College under British governance without compromising his faith or patriotism, earning him admiration and respect from Amīn Aḥsan Iṣlāḥī.
Mawlānā Abdul Rehman Nagrāmī held a significant influence on Amīn Aḥsan Iṣlāḥī during his time at the Madrasah. Nagrāmī was hailed as an exceptional teacher, possessing remarkable intelligence, eloquence, and proficiency in various languages. His arrival at the Madrasah revitalized Iṣlāḥī’s perception of religious studies, emphasizing comprehension over rote learning and demonstrating how religious education could lead to a dignified life and service to the nation.
Nagrāmī’s prowess in languages was astounding, evident during a debate competition where he effortlessly delivered speeches in Urdu, Arabic, Persian, and even English, prompting Mawlānā Shibli to jest about his potential French discourse,
highlighting Nagrāmī’s linguistic versatility.
Nagrāmī personally assisted Iṣlāḥī with his struggles in grammar, providing him with a Persian book that comprehensively addressed Arabic grammar and syntax issues.
Iṣlāḥī diligently studied this book, ultimately mastering the subject and gaining confidence. Nagrāmī’s guidance and belief in Iṣlāḥī’s potential transformed him into a skilled grammarian and earned him recognition as an intellectual within
Nagrāmī’s eyes and among his peers.