This round up of books that can help children understand and appreciate Islamic faith and culture was inspired by Gauri Manglik and Sadaf Siddique, the owners of KitaabWorld. KitaabWorld is a fantastic online children’s book store focused on South Asian cultures. This month, they’ve been encouraging parents and educators to counter.

1. Islamic Children Books Set By Kesbah In Hindi
2. Islamic Children Books Set By Kesbah Number

See also: andThe first institute of madrasa education was at the estate of near a hill called, where was the teacher and the students were some of his followers. After (migration) the madrasa of 'Suffa' was established in on the east side of the mosque.

Was appointed there by Muhammad as teacher and among the students. In the curriculum of the madrasa, there were teachings of The Qur'an, The Hadith, fara'iz, treatises of, etc. There were also trainings of horse-riding, art of war, handwriting and,. The first part of madrasa based education is estimated from the first day of ' to the first portion of the. Established in 859, (located in al-Qarawīyīn Mosque) in the city of, is considered the oldest university in the world by some scholars, though the existence of universities in the medieval Muslim world is debated. It was founded by, the daughter of a wealthy merchant named Muḥammad al-Fihrī.

This was later followed by the establishment of in 959 in, Egypt. During the late period, the vizier created one of the first major official academic institutions known in history as the, based on the informal majālis (sessions of the shaykhs). Niẓām al-Mulk, who would later be murdered by the ( Ḥashshāshīn), created a system of state madaris (in his time they were called the Niẓāmiyyahs, named after him) in various ʻAbbāsid cities at the end of the 11th century.

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Sher-Dor Madrasa inIn the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian and teacher (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled 'The Role of the Teacher in the Training and Upbringing of Children,' as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in instead of individual from private, and he gave a number of reasons for why this is the case, citing the value of competition and among pupils, as well as the usefulness of group discussions. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school. Primary education Ibn Sīnā wrote that children should be sent to a maktab school from the age of 6 and be taught primary education until they reach the age of 14.

During which time, he wrote, they should be taught the Qur'an, Arabic, and manual skills (which could refer to a variety of practical skills). Secondary education Ibn Sīnā refers to the secondary education stage of maktab schooling as a period of specialisation when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be allowed to choose and specialise in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account. Higher education. See also: andMadaris were largely centred on the study of fiqh (Islamic jurisprudence).

The ('licence to teach and issue legal opinions') in the medieval Islamic system had its origins in the 9th century after the formation of the (schools of jurisprudence). George Makdisi considers the ijāzah to be the origin of the European doctorate. However, in an earlier article, he considered the ijāzah to be of 'fundamental difference' to the medieval doctorate, since the former was awarded by an individual teacher-scholar not obliged to follow any formal criteria, whereas the latter was conferred on the student by the collective authority of the faculty. To obtain an ijāzah, a student 'had to study in a guild school of law, usually four years for the basic undergraduate course' and ten or more years for a course. The 'doctorate was obtained after an oral examination to determine the originality of the candidate's theses', and to test the student's 'ability to defend them against all objections, in disputations set up for the purpose.'

These were scholarly exercises practised throughout the student's 'career as a graduate student of law.' After students completed their post-graduate education, they were awarded ijazas giving them the status of 'scholar of jurisprudence', 'scholar competent in issuing ', and mudarris 'teacher'. 1906The Arabic term ijāzat al-tadrīs was awarded to who were qualified to teach. According to Makdisi, the Latin title licentia docendi 'licence to teach' in the European university may have been a translation of the Arabic, but the underlying concept was very different.

A significant difference between the ijāzat al-tadrīs and the licentia docendi was that the former was awarded by the individual scholar-teacher, while the latter was awarded by the chief official of the university, who represented the collective faculty, rather than the individual scholar-teacher.Much of the study in the madrasah college centred on examining whether certain opinions of law were orthodox. This scholarly process of 'determining orthodoxy began with a question which the Muslim layman, called in that capacity mustaftī, presented to a, called, soliciting from him a response, called, a (the covers as well as ). The mufti (professor of legal opinions) took this question, studied it, researched it intensively in the sacred scriptures, in order to find a solution to it. This process of scholarly research was called, literally, the exertion of one's efforts to the utmost limit.'

Medical school. See also:Though was most often taught at the teaching hospitals, there were also several dedicated to the teaching of medicine.

For example, of the 155 madrasa colleges in 15th century Damascus, three of them were medical schools.Toby Huff argues that no medical degrees were granted to students, as there was no faculty that could issue them, and that, therefore, no system of examination and certification developed in the Islamic tradition like that of medieval Europe. However, the historians Andrew C. Miller, Nigel J. Shanks and Dawshe Al-Kalai point out that, during this era, physician licensure became mandatory in the.

In 931 AD, Caliph learned of the death of one of his subjects as a result of a physician's error. He immediately ordered his to examine and prevent doctors from practicing until they passed an examination. From this time on, licensing exams were required and only qualified physicians were allowed to practice medicine.In the Early Modern Period in the Ottoman Empire, 'Suleyman I added new curriculums 'sic' to the Ottoman medreses of which one was medicine, which alongside studying of the ḥadīth was given highest rank.' Madrasa and university Note: The word jāmiʻah (: جامعة‎) simply means 'university'. For more information, see (disambiguation).Scholars like and have argued that, starting in the 10th century, some madaris indeed became. However, scholars like, Toby Huff and Norman Daniel argue that the European has no parallel in the medieval Islamic world.

Darleen Pryds questions this view, pointing out that madaris and European universities in the Mediterranean region shared similar foundations by princely patrons and were intended to provide loyal administrators to further the rulers' agenda. A number of scholars regard the university as uniquely European in origin and characteristics.

According to, however, the earliest universities were founded in and, predating the first European.in is recognised by many historians as the oldest degree-granting university in the world, having been founded in 859. While the madrasa college could also issue degrees at all levels, the jāmiʻahs (such as al-Qarawīyīn and ) differed in the sense that they were larger institutions, more universal in terms of their complete source of studies, had individual faculties for different subjects, and could house a number of mosques, madaris, and other institutions within them.

Such an institution has thus been described as an 'Islamic university'.Al-Azhar University, founded in Cairo, Egypt in 975 by the Ismaʻīlī Shīʻī as a jāmiʻah, had individual for a theological, and,. The postgraduate doctorate in law was only obtained after 'an oral examination to determine the originality of the candidate's theses', and to test the student's 'ability to defend them against all objections, in disputations set up for the purpose.' Also delivered lectures on at al-Azhar, while delivered lectures on medicine and astronomy there during the time of. Another early jāmiʻah was the (founded 1091), which has been called the 'largest university of the Medieval world.' , established by the in 1233, in addition to teaching the religious subjects, offered courses dealing with philosophy, mathematics and the.However, the classification of madaris as 'universities' is disputed on the question of understanding of each institution on its own terms. In madaris, the were only issued in one field, the Islamic religious law of, and in no other field of learning.

Other academic subjects, including the natural sciences, philosophy and literary studies, were only treated 'ancillary' to the study of the Sharia. For example, a natural science like astronomy was only studied (if at all) to supply religious needs, like the time for prayer. This is why was considered adequate, and is still taught in some modern day madaris. The Islamic law undergraduate degree from al-Azhar, the most prestigious madrasa, was traditionally granted without final examinations, but on the basis of the students' attentive attendance to courses. See also:, andPrior to the 12th century, women accounted for less than one percent of the world’s Islamic scholars. However, and have since found evidence of over 8,000 female scholars since the 15th century. Al-Sakhawi devotes an entire volume of his 12-volume al-Ḍawʾ al-lāmiʻ to female scholars, giving information on 1,075 of them.

More recently, the scholar Mohammad Akram Nadwi, currently a researcher from the, has written 40 volumes on the (the women scholars of hadith), and found at least 8,000 of them.From around 750, during the, women 'became renowned for their brains as well as their beauty'. In particular, many well known women of the time were trained from childhood in, dancing. Mahbuba was one of these.

Another feminine figure to be remembered for her achievements was Tawaddud, 'a slave girl who was said to have been bought at great cost by because she had passed her examinations by the most eminent in, and '. Moreover, among the most prominent feminine figures was Shuhda who was known as 'the Scholar' or 'the Pride of Women' during the 12th century in. Despite the recognition of women's aptitudes during the Abbasid dynasty, all these came to an end in with the in 1258.Women played an important role in the foundations of many Islamic educational institutions, such as 's founding of the in 859.

This continued through to the in the 12th and 13th centuries, when 160 mosques and madaris were established in Damascus, 26 of which were funded by women through the system. Half of all the royal for these institutions were also women.According to the scholar in the 12th century, there were opportunities for in the, writing that women could study, earn , and qualify as and teachers. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters. Ibn ʻAsakir had himself studied under 80 different female teachers in his time. Female education in the Islamic world was inspired by, such as, a successful businesswoman, and 'A'isha, a strong leader and interpreter of the Prophet's actions. According to a hadith attributed both to Muhammad and 'A'isha, the women of Medina were praiseworthy because of their desire for religious knowledge:How splendid were the women of the ansar; shame did not prevent them from becoming learned in the faith.While it was not common for women to enroll as students in formal, it was common for women to attend informal lectures and study sessions at mosques, madaris and other public places. While there were no legal restrictions on female education, some men did not approve of this practice, such as Muhammad ibn al-Hajj (d.

1336) who was appalled at the behaviour of some women who informally lectures in his time:Consider what some women do when people gather with a shaykh to hear the recitation of books. At that point women come, too, to hear the readings; the men sit in one place, the women facing them. It even happens at such times that some of the women are carried away by the situation; one will stand up, and sit down, and shout in a loud voice. Moreover, her awra will appear; in her house, their exposure would be forbidden — how can it be allowed in a mosque, in the presence of men?The term is often translated as 'that which is indecent', which usually meant the exposure of anything other than a woman's face and hands, although scholarly interpretations of the ʻawrah and have always tended to vary, with some more or less strict than others. Madaris by region.

In Cairo, Egypt Madaris in the Ottoman Empire 'The first Ottoman Medrese was created in İznik in 1331 and most Ottoman medreses followed the traditions of Sunni Islam.' 'When an Ottoman sultan established a new medrese, he would invite scholars from the Islamic world—for example, brought scholars from Persia, such as ʻAlāʼ al-Dīn and Fakhr al-Dīn who helped enhance the reputation of the Ottoman medrese'. This reveals that the Islamic world was interconnected in the early modern period as they travelled around to other Islamic states exchanging knowledge.

This sense that the Ottoman Empire was becoming modernised through is also recognised by Hamadeh who says: 'Change in the eighteenth century as the beginning of a long and unilinear march toward westernisation reflects the two centuries of reformation in sovereign identity.' İnalcık also mentions that while scholars from for example Persia travelled to the Ottomans in order to share their knowledge, Ottomans travelled as well to receive education from scholars of these Islamic lands, such as Egypt, Persia and Turkestan. Hence, this reveals that similar to today's modern world, individuals from the early modern society travelled abroad to receive education and share knowledge and that the world was more interconnected than it seems. Also, it reveals how the system of 'schooling' was also similar to today's modern world where students travel abroad to different countries for studies.

Examples of Ottoman madaris are the ones built. He built eight madaris that were built 'on either side of the mosque where there were eight higher madaris for specialised studies and eight lower medreses, which prepared students for these.' The fact that they were built around, or near mosques reveals the religious impulses behind madrasa building and it reveals the interconnectedness between institutions of learning and religion. The students who completed their education in the lower medreses became known as danismends.

This reveals that similar to the education system today, the Ottomans' educational system involved different kinds of schools attached to different kinds of levels. For example, there were lower madaris and specialised ones, and for one to get into the specialised area meant that he had to complete the classes in the lower one in order to adequately prepare himself for higher learning. In, 1840This is the rank of madaris in the Ottoman Empire from the highest ranking to the lowest: (From İnalcık, 167). Semniye. Darulhadis. Madaris built by earlier sultans in Bursa.

Madaris endowed by great men of state.Although Ottoman madaris had a number of different branches of study, such as calligraphic sciences, oral sciences, and intellectual sciences, they primarily served the function of an Islamic centre for spiritual learning. 'The goal of all knowledge and in particular, of the spiritual sciences is knowledge of God.' Religion, for the most part, determines the significance and importance of each science. As İnalcık mentions: 'Those which aid religion are good and sciences like astrology are bad.' However, even though mathematics, or studies in logic were part of the madrasa's curriculum, they were all centred around religion. Even mathematics had a religious impulse behind its teachings. 'The Ulema of the Ottoman medreses held the view that hostility to logic and mathematics was futile since these accustomed the mind to correct thinking and thus helped to reveal divine truths' – key word being 'divine'.

İnalcık also mentions that even philosophy was only allowed to be studied so that it helped to confirm the doctrines of Islam.' Hence, madaris – schools were basically religious centres for religious teachings and learning in the Ottoman world. Although scholars such as Goffman have argued that the Ottomans were highly tolerant and lived in a pluralistic society, it seems that schools that were the main centres for learning were in fact heftily religious and were not religiously pluralistic, but centred around Islam. Similarly, in Europe 'Jewish children learned the Hebrew letters and texts of basic prayers at home, and then attended a school organised by the synagogue to study the Torah.' Wiesner-Hanks also says that Protestants also wanted to teach 'proper religious values.' This shows that in the early modern period, Ottomans and Europeans were similar in their ideas about how schools should be managed and what they should be primarily focused on. Thus, Ottoman madaris were very similar to present day schools in the sense that they offered a wide range of studies; however, these studies, in their ultimate objective, aimed to further solidify and consolidate Islamic practices and theories.Curricula As is previously mentioned, religion dominated much of the knowledge and teachings that were endowed upon students.

'Religious learning as the only true science, whose sole aim was the understanding of God's word.' This section needs additional citations for.

Here's to the future.

Unsourced material may be challenged and removed.Find sources: – ( January 2010) Bangladesh There are three different madrasa education systems in Bangladesh: the original darse nizami system, the redesigned nizami system, and the higher syllabus alia nisab. The first two categories are commonly called or non-government madaris. Amongst them the most notable are in Hathazari, in Patiya, and in.In 2006 there were 15,000 registered Qawmi madaris with the Befaqul Mudarressin of Bangladesh Qawmi Madrasah Education Board, though the figure could be well over double that number if unregistered madaris were counted. This is a madarasa of the Jamia Masjid mosque in, India. This mosque dates back to the 1700s and is where used to pray.In the majority of these schools follow the school of thought.

The religious establishment forms part of the mainly two large divisions within the country, namely the Deobandis, who dominate in numbers (of whom the constitutes one of the biggest madaris) and the, who also make up a sizeable portion (Sufi-oriented). Some notable establishments include:, Mubarakpur, Manzar Islam Bareilly, Jamia Nizamdina New Delhi, Jamia Nayeemia Muradabad which is one of the largest learning centres for the Barelvis. The HR ministry of the government of India has recently declared that a Central Madrasa Board would be set up. This will enhance the education system of madaris in India.

Main article:The and Islamic educational system has also become a channel for employment in the Middle East in modern times in Kerala. Originating in 8th century for primary children, Arabic and Islamic schooling in Kerala was patronised and funded by the British colonial government.Today, the system of Arabic and Islamic education has grown and further integrated with government administration. In 2005, an estimated 6,000 Muslim Arabic teachers taught in Kerala government schools, with over 500,000 Muslim students. State-appointed committees, not private mosques or religious scholars outside the government, determine the curriculum and accreditation of new schools and colleges.

Primary education in Arabic and Islamic studies is available to almost entirely in after-school madrasa programs - sharply unlike the full-time madaris common in north India, which may replace formal schooling. Arabic colleges (over eleven of which exist within the state-run and the ) provide B.A.

And Masters' level degrees. At all levels, instruction is co-educational, with many women instructors and professors. Islamic education boards are independently run by the following organizations, accredited by the Kerala state government: Samastha Kerala Islamic Education Board, and.With rather than as the of Kerala Muslims, these madaris and colleges are relatively unknown and unlinked from -based madaris in the rest of India, due to the linguistic barrier. Pakistan.

Madrasa e Faizan e Madina in Karachi, Pakistan.The madaris rose as colleges of learning in the Islamic world in the 11th century, though there were institutions of learning earlier. They catered not only to the religious establishment, though that was the dominant influence over them, but also the secular one. To the latter they supplied physicians, administrative officials, judges and teachers. Today many Registered madaris are working effectively and coping up with modern education system such as Jamia-tul-Madina which is a chain of Islamic schools in Pakistan and in European and other countries established. The Jamia-tul-Madina are also known as Faizan-e-Madina. Dawat-e-Islami has grown its network of Madaris from Pakistan to Europe.Madaris in Southeast Asia In Southeast Asia, Muslim students have a choice of attending a secular government or an Islamic school.

Madaris or Islamic schools are known as Sekolah Agama (: religious school) in and, โรงเรียนศาสนาอิสลาม (: school of Islam) in and madaris in the. In countries where Islam is not the majority or state religion, Islamic schools are found in regions such as southern Thailand (near the Thai-Malaysian border) and the southern Philippines in, where a significant Muslim population can be found.Indonesia. Students of Madrasah Aljunied Al-Islamiah inIn Singapore, madrasahs are private schools which are overseen by (MUIS, Islamic Religious Council of Singapore).

There are six Madrasahs in Singapore, catering to students from Primary 1 to Secondary 4 (and equivalent, or 'Pre-U', at several schools). Four Madrasahs are coeducational and two are for girls. Students take a range of Islamic Studies subjects in addition to mainstream curriculum subjects and sit for the and like their peers.

In 2009, MUIS introduced the 'Joint Madrasah System' (JMS), a joint collaboration of Madrasah Al-Irsyad Al-Islamiah primary school and secondary schools Madrasah Aljunied Al-Islamiah (offering the ukhrawi, or religious stream) and Madrasah Al-Arabiah Al-Islamiah (offering the academic stream). The JMS aims to introduce the (IB) programme into the Madrasah Al-Arabiah Al-Islamiah by 2019.

Students attending a madrasah are required to wear the traditional Malay attire, including the for boys and for girls, in contrast to mainstream government schools which ban religious headgear as Singapore is officially a secular state. Students who wish to attend a mainstream school may opt to take classes on weekends at the madrasah instead of enrolling full-time.Philippines. Main article:In 2004, madaris were mainstreamed in 16 nationwide, primarily in Muslim-majority areas in under the auspices of the (DepEd). The DepEd adopted Department Order No. 51, which instituted Arabic-language and Islamic Values instruction for Muslim children in state schools, and authorised implementation of the Standard Madrasa Curriculum (SMC) in private-run madaris. While there are state-recognised Islamic schools, such as Ibn Siena Integrated School in the, Sarang Bangun LC in and SMIE in, their Islamic studies programmes initially varied in application and content.Since 2005, the -funded DepEd project Basic Education Assistance for Mindanao (BEAM) has assisted a group of private madaris seeking a Permit To Operate from the government and implement the SMC.

These private madaris are scattered throughout Regions, and the.Madaris in Western countries. A in, China South Africa In South Africa, the madaris also play a social and cultural role in giving after-school religious instruction to children of Muslims who attend government or private non-religious schools.

However, increasing numbers of more affluent Muslims' children attend fully-fledged private Islamic schools, which combine secular and religious education. Among Muslims of origin, madaris also used to provide instruction in Urdu, although this is far less common today than it used to be.Canada The first Madressa established in North America, Al-Rashid Islamic Institute, was established in Cornwall, Ontario in 1983 and has graduates who are.

The seminary was established by Mazhar Alam under the direction of his teacher the leading Indian Tablighi scholar Muhammad Zakariya Kandhlawi and focuses on the Hanafi school of thought. Due to its proximity to the US border city of Messina the school has historically had a high ratio of US students. Their most prominent graduate Shaykh Muhammad Alshareef completed his Hifz in the early 1990s then went on to form the.United States On May 26, 2012, Congressman of Indiana called for additional Madaris in the United States. There is a madrassa in called Shia Ithna-Asheri Jamaat of New York. Presently, the Darul Uloom in New York City, an affiliate of in Pakistan, also serves as a madrassa.Misuse of the word Western commentators often perceive madaris as places of radical revivalism with a connotation of and, frequently associated in the Western press with. In Arabic the word madrasa simply means 'school' and does not imply a political or religious affiliation, radical or otherwise. Madaris have varied curricula, and are not all religious.

Some madaris in India, for example, have a secularised identity. Although early madaris were founded primarily to gain 'knowledge of God' they also taught subjects such as mathematics and poetry. For example, in the Ottoman Empire, 'Madrasahs had seven categories of sciences that were taught, such as: styles of writing, oral sciences like the Arabic language, grammar, rhetoric, and history and intellectual sciences, such as logic.' This is similar to the Western world, in which universities began as institutions of the.The examined bias in United States newspaper coverage of Pakistan since the, and found the term has come to contain a loaded political meaning:When articles mentioned 'madrassas,' readers were led to infer that all schools so-named are anti-American, anti-Western, pro-terrorist centres having less to do with teaching basic literacy and more to do with political indoctrination.Various American public figures have, in recent times, used the word in a negative context, including,. Published in January 2007 a correction for misusing the word 'madrassa' in a way that assumed it meant a radical Islamic school.

Islamic Children Books Set By Kesbah In Hindi

The correction stated:An article. about a pointed exchange. over a Web site report that said Senator Barack Obama had attended an Islamic school or madrassa in Indonesia as a child referred imprecisely to madrassas. While some madrassas teach a radical version of Islam, most historically have not.

Islamic Children Books Set By Kesbah Number

See also.