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Education and Human
Resources Development
A comprehensive Approach from an Islamic Perspective (*)
Abdun Noor (**)
Introduction
The decade of 1990 began for development scholars
with a shifting emphasis from their preoccupation with purely physical models of
capital to human resources as the basis for the study of development(1). This
has brought into focus the fact that human element is both an input and
objective of development. While the outcome of development is seen as the
betterment of human lives, it is also human ability that provides the input for
development growth. It reminds one of the writings of Adam Smith who, before the
Industrial Revolution, argued that efficient use of labour would lead to high
production, growth, and a rising standard of living. More than two hundred years
later, a nation's most important resource -its people- is still the key to
economic opportunity and social improvement. Human resource development, in this
sense, is the process of developing human skill or competence in producing goods
and services in the society(2). For example, when a human being learns the
techniques of producing iron from iron ore, he becomes a human resource or input
for further production. Similarly, scientists, engineers, agronomists, doctors,
judges, administrators, teachers and journalists etc., who are engaged in
producing goods and services in the society, in one way or other, are all human
resources. These critical inputs of a nation ultimately determine the character
and pace of its economic and social development(3).
The mechanism through which the transformation of
skill in human being is carried out is called education. Education, therefore,
forms the basis for the prosperity of a nation(4). In various empirical studies,
education has been regarded as the vehicle for social transformation(5), as
essentical for nation-building(6), for modernization(7), for political
development(8), for economic growth(9), and for instutionalization of political
freedom(10). The word education has been derived from a Latin word "educare"
which means to develop form within. According to a UNDP expert, education has
two purposes : i) development of physical skill and intellectual competence of
men; and ii) pursuance of humanity and the cultivation of character in every
person(11). This paper attempts to present a comprehensive approach to human
resources development from an Islamic perspective.
Theoretical framework of the analysis
Men need various goods and services like food,
shelter, clothing and medicine etc., for their survival in the society. These
goods and services are produced through human efforts which necessitate physical
and intellectual skills. Thus physical skill and intellectual competence of
individuals are essential for producing goods and services that are necessary
for our survival. On the other hand, the pursuance of human qualities such as
honesty, integrity, love and compassion for others etc. are necessary in order
to distribute these goods and services with justice and humane considerations,
to have a just and welfare society, human beings need to be both productive and
humane. Similar views have also been expressed by the Greek philosopher Plato
about two thousand and five hundred years ago. His great disciple Aristotle, in
a striking passage said : "Man when perfected (through education) is the best of
animals; but if he be isolated from "Nomos" and 'Dike', he is the worst of
all"(12). "Nomos" and "Dike" are Greek words for human qualities like honesty
and integrity, respectively.
From the above discussion, it becomes clear that
education is not only a goal oriented but also a value laden process. Education
in any society should, therefore, be guided by certain values or philosophy
upheld by it. In the backdrop of unprecedented economic growth, side by side
with unequal distribution of resources and acute poverty in the contemporary
world, the International Commission (Willy Brandt Commission) for the survival
of mankind on this planet observes :
"… the new generation of the world need not only
economic solution; they need ideas to inspire them... They need a belief in man,
in human dignity, in basic human rights; a belief in the values of justice,
freedom, peace, mutual respect, in love and generosity, in reason rather than
force(13)".
Thus the process of human resources development
through education is an integrated process containing three components: i)
development of physical skill and mental capability of the individuals; ii)
development of human qualities like honesty and integrity, love and compassion
etc; and iii) ideas or values of justice and welfare of mankind as the guiding
principles or ideological motivation behind the system of education. Within the
framework of the above theoretical perspective, the following analysis is
devoted to present Islamic views regarding education and human resource
development.
Islam and Education
Islam is the combination of a belief in Almighty
Allah as the Creator and Sustainer of the universe, and a code of behaviour
based on the total submission to His authority and the guidance of Prophet
Muhammad (PBUH). Thus the message of Allah as contained in the Holy Qur'an
together with the Prophetic Sunnah (words and deeds of Prophet Muhammad), form
the basic codes or guidelines for the whole of mankind in their drive towards a
just and welfare society. According to the Holy Qur'an, man has been created
from matter (which includes mud, water, fire and wind) (6 : 2), but has also
been infused with a part of the Divine Spirit (15 : 28-29). The matter and the
spirit together constitute the invisible human self which has been sent to
fulfil his obligation as the vicegerent of Almighty Allah on earth (Al-Qur'an, 3
: 30; 35 : 39). Islam, therefore, advocates a system of education for the
harmonious development of matter and spirit in order to prepare man for
fulfilling his sacred mission on this planet.
It is Islam that has given the common man not only
right to learn but also made obligatory for everyone to acquire knowledge. In
the very first verse of the Holy Qur'an revealed to mankind, the importance of
reading, writing and acquiring of knowledge has been expounded in a very clear
and decisive manner for the development of inner qualities of men (96 : 1-5).
The Qur'an further says : "Are those equal, those who know and those who do not
know." (39 : 9). "Those truly fear God among His servants, who have knowledge"
(35 : 28); and : "God will raise up to (suitable) ranks (and degrees) those of
you who believe and who have been granted (mystic) knowledge." (58 : 11). The
Prophet (PBUH) proclaimed that seeking of knowledge should be the duty of every
Muslim man and woman (Ibn Majah); he or she must continue to acquire knowledge
from cradle to grave (Imam Ghazzali); and follow it from wherever they can
acquire it(14). Therefore, development and search for knowledge is enjoined in
Islam as a sacred religious obligation. The Holy Prophet (PBUH) frequently
prayed to Almighty : "My Lord ! Advance me in knowledge" (Al-Qur'an, 20 : 114).
He himself was the first teacher of the school of Ahl-Al-Suffa, started by him
(PBUH) adjacent to Masjid-i-Nabawi at Madina after the Hijra.
Stages of human development and the
corresponding role of education in Islam
Social and behavioural scientists have classified
the thought and behaviour process of man into physiological, psychological and
self-actualization planes, depending on the hierarchy of their needs(15).
According to the Holy Qur'an, human life process has three stages of growth and
development. The first stage is called the nafsul ammara (12 : 53), wherein one
remains attached to the animal propensity and natural desires (i.e., level of
physiological needs like food, clothing, shelter, sex instinct, etc.). The
second stage is the nafsul lawwama (75 : 2), wherein one falls into a conflict
between the moral judgement of should or should not, good or bad, etc. This
internal conflict between mind and conscience, the former arising from the
animate (matter) and latter arising grom the soul, is the microscopic conflict
base of human life(16). The highest stage of human life is called nafsul
mutmainna (89 : 27), wherein a man chooses the good and gets over the side of
the conscience and tries to achieve the highest satisfaction(17).
Corresponding to the three stages of human
development as depicted in the Holy Qu'an, education in Islam has got the
following dimensions :
1- Development of physical and mental competence
of the individual in order to explore the bounties of Allah for the benefit of
mankind;
2- Understanding of his Creator through the study
of natural phenomena and the development of love and obedience to Him; and
3- Development of spiritual qualities/virtues in
order to play the role of vicegernet of Allah in establishing justice and doing
welfare to mankind.
1- Education as the means of developing physical
and mental competence of the individual
In the first stage of human development, men
needed various goods and services for their survival, in other words, for their
physical growth and development. In the Holy Qur'an, Allah says : "It is who
hath created for you all things that are on earth" (2 : 29). Islam, therefore,
provides all sorts of motivation to explore, develop and use those bounties of
nature for human welfare. The Qur'an further says :
"And the earth We have spread out (like a carpet);
set thereon mountains firm and immovable and produced therein all kinds of
things in due balance. And We have provided therein means of subsistence…" (15 :
19-20);
"It was He who has made the sea subject, that ye
may eat flesh that is fresh and tender" (16 : 14); and
"Do ye not see that God has subjected to your
(use) all things in the heavens and on earth and has made His bounties flow to
you in exceeding measure, (both) seen and unseen ?" (31 : 20, see also 4 :
32-33; 16 : 12-14; 22 : 65 and 45 : 12).
These verses of the Holy Qur'an make clear that
all natural resources are provided by Allah; 2) the object of providing natural
resources is to benefit all mankind; and 3) man has been encouraged to explore
and develop those natural resources by every available means and to use them for
his benefit. These verses also imply that the development of necessary knowledge
and technology or in other words, development of physical and mental capability
of man is necessary in order to explore, mobilize and utilize the natural
resources provided by Allah. For example, in the Holy Qur'an, Allah has
mentioned the name of iron which has got many beneficial uses for mankind (57 :
25). But for producing iron from iron ore, one has to use one's skill which
comes through "Ilm" (learning). He is to apply appropriate "Hikmah" (technology)
in order to make the production process efficient. That is why Allah says : "waman
yu'ta al-Hikmah fa qad utia khairan kathira" (2 : 269), that is to say, those
who have been granted the knowledge of science and techonolgy, are indeed
granted abundant good. The incentive to exploit and use natural resources is
also connected to the following instruction from Allah : "And when the prayer is
finished, then may ye disperse through the land, and seek of the Bounty of God"
(62 : 10).
Islam is, therefore, regarded as distinct from all
other religions because it embraces life in its totality and both the material
and spiritual aspects of life are enmphasized as the natural basis of life. The
Holy Qur'an teaches men to pray : "Our Lord ! give us good in this world and
good in the hereafter" (2 : 201). Thus, unlike Christianity, material prosperity
or full appreciation of this world and its goods is fully desirable in Islam,
though not as a goal in itself. Islam also leads man towards a consciousness of
moral responsibility in everything he does.
There is a mistaken belief among a section of the
present day Muslims that education in Islam includes only the religious
education. But the first practical example provided by Prophet (PBUH) was that
the prisoners of the battle of Badre were asked to teach the Muslim children the
art of reading and writing as compensation for their release. This shows how
much importance Islam attaches on skill development at the initial stage of
human development. This skill is imperative for acquiring knowledge and
information. Knowledge in Islam is, therefore, not an end in itself, but only a
means to an end. It has to be beneficially applied. The Qur'an proclaims that a
man who has not used his knowledge properly and wisely, is like an ass carrying
books (62 : 5). When knowledge is correctly and judiciously applied, it is
called wisdom(18). The Prophet (PBUH) is reported to have said : "The believer
is always searching after wisdom". If we look to the contemporary world, it
proves beyond any shadow of doubt that the most important factor that led to the
rapid development of the industrialized world, is its scientifically and
technically qualified human resource. On the other hand, the chronic
backwardness of the Muslim world can be mainly attributed to its lack of
sufficient number of scientifically and technically qualified personnel. In a
recent survey, it has been found that the ratio of scientists per one million
population in Muslim countries is 46 percent lower than that for the Third World
as a whole; only 45,136 scientists are engaged in research and development in
all the Muslim countries combined compared with over four hundred thousand in
japan; and less than one percent of the all scientific papers published in the
world, are by the Muslims (19)! Despite the repeated call by the Holy Qur'an to
acquire education and pursue scientific studies, the pathetic state of affairs
of the contemporary Muslim world in education vis-à-vis other nations, is
presented in tables I and II.
2- Education as the means of understanding the
Creator as the absolute truth
After fulfilling his physiological needs, an
individual is raised to the second stage of human development (nafsul lawwama),
which may be compared to conscience. At this stage, his desire is based on the
sense of love or belongingness. The basic questions that arise in one's mind are
: Who is my creator ? What is the mystery behind the creation of this universe ?
Who is behind all these that are happening around ? No child is needed to be
introduced to his mother. Through the sucking of mother's breast, he can easily
understand his mother. Similarly, through the consumption of innumerable
bounties scattered throughout the world, man's conscience is raised about his
creator.
The most important pillar of the Islamic faith is
the belief that man has been created by Allah, who is also the sustainer and
sovereign Lord of the universe. He is the absolute truth and absolute reality.
To understand this basic principle, the Holy Qur'an provides ideological
motivation for the study of natural phenomena end pursuit of empirical study.
About 750 verses or one-eighth of the Holy Qur'an is devoted to encourage men to
observe, think and use their intelligence in finding out the facts and laws of
nature as indicated by the repeated use of the words : Tandhur (observation),
Tabassur (understanding) and Ta'aqqul (rationalization). The Holy Qur'an says
that there are signs for believers in the earth. All scientific knowledge has
come through the study of natural phenomena and leads to conquer the forces of
nature. This knowledge is obtained through observation, reflection and
experimentation. The powerful impetus given by the Holy Qur'an to the study of
nature and surrounding realities and to reflection and reasoning for discovering
the signs of the absolute truth (i.e., Allah) can be discernible from the
following verses of the Holy Qur'an :
"Behold ! In the creation of the heavens and the
earth; in the alternation of the night and the day; the sailing of the ships
through the ocean for the profit of mankind; in the rain which God sends down
from the skies, and the life which He gives therewith to an earth that is dead;
in the beasts of all kinds that He scatters through the earth; in the change of
winds, and the clouds which they trail like their slaves between the sky and the
earth; (here) indeed are Signs for a people that are wise." (2 : 164; also see 3
: 190-191);
"Soon will we show them Our signs in the (furthest)
regions (of the earth) and in their own souls, until it becomes manifest to them
that this is the Truth." (41 : 53);
"Say : Travel through the earth and see how God
did originate creation." (29 : 20);
"And (further), thou seest the earth barren and
lifeless, but when We pour down rain on it, it is stirred (to life), it swells,
and it puts forth every kind of beautiful growth (in pairs). This is so, because
God is the Reality, it is He who gives life to the dead, and it is He who has
power over all things." (22 : 5-6);
"It is He who brought you forth from the wombs of
your mothers when ye knew nothing; and He gave you hearing and sight and
intelligence and affections that ye may give thanks (to God)" (16 : 78);
"O mankind ! if ye have a doubt about the
Resurrection, (consider) that We created you out of dust, then out of sperm,
then out of leech - like clot, then out of a morsel of flesh, partly formed and
partly unformed, in order that We may manifest (Our power) to you; and We cause
whom We will to rest in the wombs for an appointed term, then do We bring you
out as babes, then (foster you) that ye may reach your age of full strength; and
some of you are called to die, and some are sent back to the feeblest old age."
(22 : 5);
"A Sign for them is the earth that is dead : We do
give it life, and produce grain therefrom, of which ye do eat." (36 : 33);
"Men who celebrate the praises of God, standing,
sitting, and lying down on their sides, and contemplate the (wonders of)
creation in the heavens and the earth, (with the thought) : "our Lord ! not for
naught has Thou created (all) this." (3 : 191.
The above verses of the Holy Qur'an indicate the
sign of Allah and His greatness revealed in the widest diversity of nature. To
understand this sign, man needs to know or understand the diffrent branches of
science like geography, astrology, physics, chemistry, botany, zoology and
meteorology etc. That is why, Ibn Rushd (known in the West as Averroes), a 12th
century Muslim scholar, said that the correct understanding of the Qur'anic
verses about the universe and creation could only be possible through a good
knowledge of science and philosophy(20). This view is reflected in Maurice
Bucaille's observation that : "Modern scientific knowledge, therefore, allows us
to understand certain verses of the Qur'an which, until now, it has been
impossible to interpret"(21).
From the very begining, Islam directed people to
cultivate science. It is now well recognized that Muslim scientists were the
pioneers of modern scientific method which has now revolutionized the scientific
and technological knowledge in the world(22). They received guidance and
inspiration from the Holy Qur'an for developing this method, the basis of which
was observation, reflection and experimentation in studying the natural
phenomena. In the glorious period of Islam civilization, the leading Muslim
scientists like Jabir-ibn-Hayyan, Al-Razi, Ibn-Sina, Ibnal Haitham, Al-Birundi,
Al-Khawarizmi, Al-Jazari, Al-Farabi and many others adopted an approach of
controlled experimentation which is the essence of modern scientific
investigation and discovery. They believed that the quest for knwoledge and
systematic study of physical universe was essential for gaining access to the
effulgence and closenesse of Allah.
3- Education as the means of developing
spiritual/human qualities for playing the role of vicigerents on earth
Once man understands his Creator and develops love
and obedience to Him, he becomes earnestly desirous to know his role on this
planet. This is the final stage of human development (nafsul mutmainna), where
he seeks to get highest bliss through righteous deeds. It has been described in
the Holy Qur'an that man has been created in order to fulfil his obligation as
the vicegerent of Allah on earth (3 : 30). As His vicegerents, what role have
men been asked to perform ? This has been specified in the following verses of
the Holy Qur'an :
"Say : My Lord hath commanded justice." (7 : 29);
"O David ! We did indeed make thee a vicegerent on
earth : so judge thou between men in truth (and justice) : nor follow thou the
lusts (of thy heart), for they will mislead thee from the Path of God." (38 :
26);
"God commands justice, the doing of good and
liberality to kith and kin, and He forbids all shameful deeds, and injustice and
rebellion : He instructs you that ye may receive admonition." (16 : 90);
"Ye are the best of peoples, evolved for mankind;
enjoining what is right, forbidding what is wrong, and believing in God." (3:
110);
"Those who have faith and do righteous deeds, they
are the best of creatures; their reward is with God : Gardens of Eternity,
beneath which rivers flow; they will dwell therein for ever." (98 : 7-8; also
see 22 : 14; 4 : 57, 122, 124, 96 : 6; 30 : 14-15).
The above verses of the Holy Qur'an present a
definite view of man's duty on earth. The point seems to be that as the
vicegerent of Allah, a man's main responsibility would be to establish justice
in society and to promote human welfare. It is further stated that Allah has,
from time to time, sent His Messengers with Scriptures (The criterion of right
and wrong) in order to guide mankind in performing the above duties (Al-Qur'an,
57 : 25).
To establish a just and welfare society, Islam
urges men to nurture the Godly attributes of honesty and integrity, love and
compassion, sympathy and affection, etc. among themselves. In the Holy Qur'an,
Allah says : "We have indeed created man in the best of moulds." (95 : 4). So it
is man's duty to preserve the pattern on which Allah has made him. That is why,
Prophet (PBUH) has urged his followers : Takhallaku biakhlaqi Allah, which means
"colour yourself in the attributes of Allah". However, the most widely quoted
attributes of Allah are "Rahman-ur-Rahim", which mean kindness and compassion (Al-Qur'an,
1 : 1).
Islam further believes that mere knowledge of
right and wrong would not automatically motivate men to promote right and
destroy wrong. There should be an urge to do righteous deeds. That is why we
have been reminded that we will have to provide an account to the Almighty Lord
on the Day of Judgement for all of our actions on earth (Al-Qur'an, 2 : 281).
Islam also teaches that this worldly life is not an end in itself. There is also
a long and endless life after death, the good of which depends on our
performance in the worldly life. This is the ideological motivation behind
education and desired social behaviour propagated by Islam. The Islamic
perspective of education and human resource development, corresponding to the
three stages of human development is depicted in Table 3.
Conclusion
In the foregoing discussion, an attempt has been
made to present Islamic world-view of man on this earth. As the vicegerent of
Allah, man's mission is to establish justice in the mutal exchange relationships
of the society, to promote human welfare, to do what is right and avoid what is
evil. He is to fulfil his mission within the frame of reference of the divine
guidance. Man has further been cautioned that the life process does not end with
this physical world. It continues further and that mandkind will have to account
to his Creator in the Day of Judgement for all of their deeds, on the basis of
which, they will be rewarded or punished(23). This is the ideological motivation
behind education and human resources development in Islam.
Unlike modern secular education, education in
Islam is value laden. The limitation of value free education has got expression
in the following sentence of G.M. Travelion. In answering to the question as to
what is responsbile education, Travelion said : "Education has produced a vast
population to read but unable to distinguish what is worth reading". That is why,
"the vast majority of America parents", writes William J. Bennett, "wants
schools to do two things : 1) teach children to speak (read), write, count and
think; and 2) help them develop standards of right and wrong to guide them
throughout life"(24). Modern or value free education has given abundant material
comforts to mankind, and at the same time, increased the possibility of
annihilating the human race from this planet through nuclear holocaust.
On the other hand, the value system of Islam is
based upon justice, peaceful co-existence and welfare. About those persons who
are wicked and seek evil knowledge, the Prophet (PBUH) has said, "surely the
worst of all evils are wicked learned men and the best of all good things are
good learned men"(25). Consequently, the pursuit of any knowledge that brings
conflict and destruction on earth, is rejected by Islam(26). The Prophet of
Islam, therefore, said : "Acquire knowledge. It enables the possessor to
distinguish right from wrong"(27). He further prayed to Allah : "We seek refuge
from that knowledge which carries no utility"(28). Therefore, Islam recognizes
only that knowledge which is useful and beneficial to mankind and which helps
man to acquire "Taqwa" or moderation. "Taqwa" is a moral principle which appears
at more than 258 places in the Holy Qur'an. "Taqwa" indicates that man has to
avoid bad and vicious deeds and has to be inclined towards good and virtuous
deeds. The centre of "Taqwa" is man's heart and mind which are to be developed
or purified through education. Allah wants man to be moral. Man can maintain his
moral standard by means of "Iman-bil-Allah" (Faith in Allah) and "Amal-al-salih"
(virtuous deeds).
The above discussion may be summarized by quoting
a beautiful Hadith of Prophet Muhammed (PBUH), where it has been said that man
can understand the beauties of "Iman" (faith) when the following three knowledge/behaviour
patterns have been integrated in him : 1) love for Allah above all and love for
His Phrophet (PBUH); 2) love for mankind for the sake of Allah ; and 3) feeling
of hatred towards evil deeds as he fears the fire of hell(29).
REFERENCES
1- For details, see UNDP, Human Development
Report, 1990 (New York : Oxford University Press, 1990) Mahbulul Haq observes :
"After many decades of development, we are rediscovering the simple truth that
human beings are both the means and end of economic development," in Khadija Haq
and Uner Kirdar (des.), Managing Human Development (Islambada : North-South
Round table, 1988), p. ix.
2- UNDP, Budapest Statement on Human Resource
Development in Changing World, New York, 1987, pp. 10-25. For further details
about human resource development, see Frederick H. Harbison, "Human Resources
Development Planning in Modernising Economies" International Labour Review, Vol.
85, N°5, May 1962; and Khadija Haq and Uner Kirdar (eds.), Human Development :
The Neglected Dimension (Islamabad : North-South Round table, 1986).
3- Michael P. Todaro, Economic Development in the
Third World, Second Edition (New York : Longman, 1973), p. 330.
4- Frederick H. Harbison, Human Resources as the
Wealth of Nations (New York : Oxford Univresity Press, 1973), p. 3.
5- Daniel Lerner, The Passing of Traditional
Society (Glencoe : Free Press, 1958).
6- Richard Bendix, Nation-Buidling and Citizenship
(New York : Doubleday & Co., 1969).
7- Cyril E. Black, The Dynamics of Modernization
(New York : Harper and Row, 1966).
8- David E. Apter, The Politics of Modernization
(Chicago : University of Chicago Press, 1963).
9- W.W. Rostow, The Stages of Economic Growth
(Cambridge : Cambridge University Press, 1963).
10- William McCord, The Springtime of Freedom (New
York : Oxford University Press, 1963).
11- Ryokichi Hirono, "Human Resources Development
and Mobilization in the Asia-Pacific Region". Technology and Development, N° 2,
1989, p. 5.
12- The Politics of Aristotle, translated by
Ernest Barker (London : Oxford University Press, 1961), pp. 120-121.
13- North-South : A programme for Survival, The
Report of the Independent Commission on International Development Issues, under
the Chairmanship of WIlly Brandt (London : Pan Books, 1980). p. 12.
14- Quoted by M. A. Kazi "The Pursuit of
Scientific Knowledge in Islam," Islamic Thought and Scientific Creativity, Vol.
1, N° 1, January - March, 1990.
15- According to motivation theorists, the needs,
wants and desires which exist within an individual make up his internal
motivation. These forces influence him by determining his thoughts which, in
turn, lead to his behaviour in a particular situation. Once a need is fairly
satisfied man is then motivated by the next higher level of unsatisfied need.
For details, see Abraham H. Maslow, Motivation and Personality (New York :
Harper and Row, 1970). Maslow arranged man's needs in a hierarchy of importance
ranging from lowest physiological needs to psychogenic safety, love (social),
esteem (ego) needs and finally, self-actualization.
16- See Moinuddin Ahmed Khan, Political Crisis of
the Present Age : Capitalism, Communism and What next ? (Chittagong : Baitush
Sharaf Islamic Research Centre, 1990), p. 47.
17- For further details, see The Holy Qur'an, text,
translation and Commentary by A. Yusuf Ali (Brentwood Maryland : Amana Corp.,
1983), pp. 1969, 1735. Imam Al-Ghazzali has also classified man's propensity
into three : 1) Animate; 2) Satanic; and 3) Angelic. He advised the mankind is
to strive for overcoming the animate and satanic propensities in order to be
fornunate in understanding the beauties of Allah. For details, see Hujjatul
Islam Hazrat Imam Ghazzali, Kimia-e-Sa'adat, Vol. 1, translated into Bengali by
Moulana Nurur Rahman (Dacca : Emdadia Library, 1976), pp. 34-35.
18- It also helps to distinguish between truth and
reality, error and falsehood, see M.A. Kazi, op. cit., p. 14.
19- For details, see Ghulam M. Haniff, "Muslim
Development at Risk : The Crisis of Human Resources", The American Journal of
Islamic Social Sciences, Vol. 9, N) 4, Winter 1992.
20- See Averroes, On the Harmony of Religion and
Philosophy, translated by G.F. Hourani (London : Luzeae, 1976).
21- Maurice Bucaille, The Bible, The Qur'an and
Science, translated from French into English by Alastair D. Pannell and Maurice
Bucaille (Indianapolis : American Trust Publication, 1979), p. 251.
22- W.M. Watt concludes that without Muslim (he
uses "Arab") contributions, "European Science and Philosophy would not have
developed when they did," see his The Influence of Islam on Medieval Europe
(Edinburgh : Edinburgh University Press, 1972), p. 43.
23- Allah says : "And fear the Day when ye shall
be brought back to God. Then shall every soul be paid what it earned, and none
shall be dealt with unjustly" (Al-Qur'an, 2 : 281; 55 : 31; 64 : 7; 82 : 4-6; 99
: 7-8).
24- William J. Bennett, What We Must Teach Our
Children, Reader's Digest, July 1987.
25- Al-Hadith, Sheikh Zain-al-Din al-Amli,
Munyah-al-Murid, p. 29.
26- Disturbance on earth has been declared in
Islam as the highest sin. Allah says : "Seek not (occasions for) mischief in the
land : for God loves not those who do mischief" (28 : 77). Instead, Allah says :
"Strive together (as in a race) towards all that is good" (2 : 148).
27- Al-Hadith, Ibn Abd-al-Barr in
Bayan-wa-Padhl-al-ilm.
28- Al-Hadith, Ibn Majah, Sunan, Under N° 250.
29- Sahih Bukhari, quoted by Serajul Haque, Imam
Ibn Taimiyah And His Projects of Reform, translated into Bengali by Muhammad
Mujibur Rahman (Dhaka : The Islamic Foundation Bangadesh, 1987), p. 167.
(*) Revised version of the paper presented at a
seminar on "Education and Human Resources Development" organized by the Centre
for Advanced Research in Humanities, Dhaka University, Dhaka, Bangladesh, on
September 1, 1993. The author expresses his gratitude to Dr. K.T. Hussain (Professor
of Economics), Dr. Ataur Rahman (Professor of Political Science), Dr. Abdul
Mannan (Professor of Arabic) and Dr. M. Anisuzzaman (Professor of Philosophy),
all from Dhaka University, for their comments on the earlier draft of this paper.
(**) Professor of Public Administration,
University of Chittagong, Chittagong, Bangladesh.
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