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SHAH WALIULLAH AND HIS CONTRIBUTION

TO ISLAMIC EDUCATION

This doctoral thesis is an attempt to project Shah Waliullah as a

reformer in various fields of Islamic Society with special reference to his
educational thought. His was the period when the Islamic societ> ^\as on its
way to ultimate ruin and destruction. The political power of the Mughal
dyncsty was challenged by new forces and the corrupt Mughal kings were
unroindftil of their responsibility as nilers. Shah Waliullah was a witness to
the political religious educational, economic and other conditions of the
society and was conscious of the consequence to which the society was
exposed. He tried his h ' t to halt and divert the procc- of the destruction
of Islamic values in the muslun society with the zeal of a reformer. In this
thesis a general survey of his achievements has been attempted with
particular emphasis on his contribution to Islamic education. 1 he study has
been conducted underjchapters excluding the introduction, which are
I
summarized below:

The introduction forms the background of the study in which

discussion on various aspects of Shah Waliullah's achievements has been
attempted from the beginning of his career to its end. fhis is followed by
chapter I, which deals with the events of Shah Waliullah's life. He was
bom on the 4th of Shawwal 1114 A.H. His birth was fore told to his father
Shah Abdur Rahim in his vision. When he reached the age of seventeen
years his father died. During the twelve years after the death of his father he
was busy is his father's institution Madrasai Rahi"Ma in giving lessons on
theology, h^ 'c and Philosophy. In the year 1143 A.H he visited the holy
cities of Mecca and Madina. He stayed there for about two years taking
lesson In the science orHadllh fVom the renowned scholar Shaikh Abu
fahir. I'hen he returned home on the 14'*' of Rajab 1145 A.H. (December
20'*' thel732 A.D.) During his life Shah Waliullah saw the period of the
region of ten Mughal rulers. I he main events of this period are the
massacre of the population of Delhi by Nadir Shah, rise of Sadat Bara, the
imprisonment of Farrakh sair, his.torture and death, rise of Maratha and
Sikhs and the destruction of Maratha power.

Shah Waliullah died in 1176 A.H. (1763 A.D.) leaving behind hn,
four illustrious sons.
His prominent contemporaricsiM^-«-"-
1. Shaikh Muhammad Ashiq
2. Shaikh Fakhruddind Dchclvi
3. Shaikh Mazhar Muhammad Jan Janan.

The B portion of this chapter is concerned with the works of Shah

Waliullah in whicli a detailed account of his contribution of Islamic
services is given along with his other works.
IIK ^ccond chapter gives an account of the political, social
economic and educational conditions of Shah WaliullaKstimes.

The political conditions ucre such th(]ilndia was divided into many
camps, Mughal Hmpire was in ruin^Joot and killing was the order of the
day. A foreign power was emerging as a force . It was difficull to change
the course of events and nobody could visualize the future of the country
and its people.

As regards the social conditions no doubt the religion of Islam had

left its influence in India but at the same time it is Islam that has accepted
more from the culture and religion of the country. In practice people had
forgotten the life to come after death. The enjoyment of Life on this earth
was the order of the day. The morals of the public ^ so debased that it
was only the \\orldly interest with which they were concerned. The so-
called Mujahedcen has lost the sprit of fighting in the way of God. Some
people had occupied the posiiuip 'f court poets enjoying the company of
the rulers and the nobles. Others entered the profession of mystics, Faqirs
and story tellers which had became their profession and the means of
living. In short lawful means of livelihood, which require hardwork and
sense of moral values became absertt^and people were undulging in the art
of idleness.
In his analysis of the rise and fall of nations Shah Waliullah goes
deep and links the moral degradation to the ills of the economic system
prevailing in the societ).

He address^the different sections of the society and points out the

state of affairs He addre.s.ses the nobles, the soldiers, the people of
learning, the scholars and Divinity and also the people of different
vocations drawing their attention to the moral weakness they were suffering
from.
 THESIS
As regards ihc educational condiliiiiis of shah Waliullah's period, tio
doubt the interest had shifted rr<"n the study of the science of Hadith to
other sciences. No doubt the old pattern which was adopted by the M >lim
countries was prevalent here also with minor changes which suited the local
conditions. The courses of study were also based on the old pattern,
liducational activities were carried out either in mosques or the private
housesof the nobles, it was mostly in mosques that the school functioned,
but in cities and towns the houses of the nobles served the purpose of the
school buildings.

The great institution of Shah WaliuUah's time Madrasai Rahimia has

the distinction of catering to the needs of the Islamic education for
generations. Students from different parts of the Muslim world flocked to
it. Though the Institution did not remain but it left its influence for the
generation to come. The founders of the great Muslim educational centres
Muslim University Aligarfciiand Daful Ulum Dcoband are the products of
the same school ol thought.

The courses prescribed were lauglil stage by stage. 1 here were four
stages of education:
1. Standard 1
Reading of the Quran without its translation.
2. Standard II
Study of Persian with elementary basic Arabic
3. Danishmandi ^
4. Fadil. 'V\V--"^
School equipments and libraries
 It IS needless to compare the pomp and show of our present day
equipment witli the sunphcity ol tliosc old days since education was
considered a religions dut^'.jsimplicity was the chief feature of the
educational ictivtty. Regarding school libranes they were ' , such which
the students and the teachers used. I his treasure was ver>' dear to them and
they were more anxious for its safet>' that for even their lives.

rhe Arts of Calligraphy

1 he arts of calligraphy had, developed to such an extent that large

number of people earned their Imng by means of this occupation only,
hven . books were cheap. I he paper industr>' had also tlounshed verv-
much during this period.

Scholarships
1 he schools run by rulers and nobles provided sumptuous food to the
students under their care Najibud - Dawla had nine hundred scholars m his
institution, the lowest amount paid to them was rupees tive and the highest
repees tive hundred according their abilities students in Shah WaliullaHs
institution were recemng monthly help from the government of Hafizul
Mulik.

THISIS
 Economic c(>nditions of the period

After the death of Aurangzeb the process of the all round

disintegration of the empire had already set in comprising all aspects of the
society, political, social, moral, religious, economic and other. As wc kn^^
the feudal system was the order of the day all over the world. The lanu
the country had become the property of the kings, nobles, Jagirdars and
Zamindars who were treating the agriculturist as their farm workers. They
were the people who had to bear the main burden of taxes, fhey had to
work hard from morning till evening and even then it was difficult for them
to meet the expenses of their daily life. The rich class lived in extreme
luxury while the farmer, traders and workers suffered. There was a class ei
people who totally depended on the state grants such as poets, scholars,
Sufis, the so called Mujahideens and preachers of Tawheed. and many
others who could manage to get state help. Such people were infact.
economically a burden to the state. But the system was so deep rooted in
the society thii' it could not be abolished. In short the capitalist created
system of economy of the country had resulted in an unjust system of
distribution of wealth.

Shah Waliullah withiyision of a reformer says that the main causes

of the failure of economy arc twofold. The first cause is that a section of the
society such as poets, the so called Mujahideen. Sufis and others of this
class who are getting economic grant without doing anything for the benefit
of the society.

THESIS
 The second ' is that the agricuhurists, traders, people engaged in
different crafts have to pay heavy taxes which are beyond their means and
capacity, ahhough the secret of the prosperity of the Country and the
improvement of its economy lies in the reduction ^if taxes. Conditions
should be c -ated for the Industry and agriculture to flourish.

Shah Waliullah's thoughts on economic conditions of his days

provides yet another example of his master skill in integrating economic
theory and ethical values. All his emphasis is on his plea that the economy
of the society should not be pushed into the hands of a capitalist class a
particular section of the society. It should be for the larger and needy
section of the population.

Chapter 111 is a discussion on the Shah Waliullah's philosophy of

education. It also gives in details his contribution to Islamic education,
which is the main chapter of this work. First of all Shah Waliullah defines
knowledge as some thing which docs not fade away and comes to naught.
For him it is enteral with God and everlasting. Again he considers true
knowledge to be in conformity with the needs and aspiration of the times
and for us the believers, the Quran is the only Book of the most dignified
and most honoured and the most important knowledge which has been
revealed in conformity with the needs of the time.

lilaborating !)is point Shah Waliullah quotes Sadi Shirazi, who sayS
that knowledge which does not lead to the quest of truth is not knowledge
but ignorance. Agiiin quoting the same scholar he asserts that, knowledge
which is sought for material<^2^\nis a snake, and knowledge acquired for
the purification of heart is your real friend. No doubt tliis view of Shah
WaliuUah about knowledge strikes a note of ethico-sociological system in
his educational thought, since the object of education for him is to attain the
pleasure of^jord of the universe, and also to gain eternal bliss in the life to
come after death.

Sir Ahmed Ilussain in his book "Philosophy of Faqir" compares the

views of Borgson with those of Shah Waliullah and says:

Readers of the works of the late Henry Bergson will be surprised to

tlnd that his teaching is in exact accord with the teaching of Shah Waliullah
and his followers. The difference is only in words used.

While examining various points of view regarding, the aim of

education we have mentioned that education is for character building and
social efficiency. But it is only a partial truth, since the philosophy of Shah
Waliullah docs not rest wholly on the cthico - sociological foundation. It
encompasses the whole human life and therefore education for complete
living is the aim on which his educational thought rests. It is, therefore that
he considers the Holy Quran and the Hadith the guides for complete living.

Shah Waliullah defines the type of individual that his educational

system aims at producing. Regarding the nature of a child, of course,ht
wants to produce an ideal individual. But before presenting the composite
picture of his ideal individual he starts with the question of the nature of a
child and he quotes the following Hadith :
I
 ^^ \ ft. meansthal every child is bom in conformily to Fitrat. It is his
parents who make him Jew, a Christian, and a magian. But the question
arises as what Al - Fitrat ( ^ ^ > J 3 I ) means according to Shah
Waliullah ,M - Fitrat is the resuUs of the . total of the four cardinal
qualities in every human being Viz. I. Al - Taharal. 2. Al - Ikhbat 3. Al -
Samahat and 4. Al - Adalat which respectively mean purity. Humility
before God, liberality and justice. As a result of the misiing of these four
qualities the Fitrat is formed. Moans of acquiring these qualities are twofold
the knowledge ( r^^^~^ ^ ) and the action (tJ-»*^ ^ ) Shah Waliul' ih
holds fast tOitheory of the essential good ness of child naturelihe four
qualities if nourished properly go to make man an ideal mdividual but the
question is v . how to nourish them properly when man has been created
with two urges in him one is animal urge and the other, an angelic urge.
The two are in con diet with each other and man is caught between the two.
Shah WaliuUah's theory of the two urges in man and his analysis of the
same eventually divides man into eight types of individuals each belonging
to a separate category diflcring from each other in details.

Shah Waliullah defines clearly the type of an individual which his

system of education aims at producing. According to him an ideal
individual is one who subordinates his animal urge to his angelic urge. It is
only then that he can develop in th? above mentioned four qualities.

In fact shah WaliuUah's Philosophy of education as described above

was practised in his great educational institution details of which we need
not mention in this brief sur\ \ of his educational activities. However we
may mention here that it is from this institution that the stream of learning
flowed.

Shah Waliullah left no stone unturned to popularize the study of the

science; of Hadith which.praised by the greal scholar Rashid Riza th
English translaiion of which is given below:

If our scholars of divinity from India has not focused their attention
on the study of the science of Hadith this important branch of learning
would have suffered enormously .It is obvious that the credit for the revival
of the Hadith goes to Shah Waliullah. It is a period when the leadership of
Muslim education passed into the hands of shah Waliullah and his students
who followed him. We need not repeat here the grades and stages of
education and the .syllabus prescribed in shah Waliullah's Institution.
However wc shall give the special features of the working of that centre of
learning.

Shah Waliullah was in fact practising in this institution what he was

preaching. He was treating all students with equal affection irrespective of
the class of society to which they belonged. He was kind to all. He was
giving the intelligent and pains taking students' special financial help to
keep them in good spirit.

As regards the timing of the teaching hours classes^were held in the

morning, in the afternoon and even after Isha Prayers. No teaching hours
were prescribed for teachers. In fact they were devoting as much time for
their work as ""tould.
 There was provision for piiysical education also. Student could be
punished in the case of neglect of prayers by the students.

Chapter IV Discusses the factors governing the conditions that

make and mar the society. Shah Waliullah, under the Caption Irtifaqat has
divided the development of human'society into four stages. The fourth
Irtifaq is conccmcu with International Organization when the society is at
the height of its material development. The history of the world provides
evidence that nations had reached a certain stage of development and there
came a lime when a process \ ihc reverse started when moral values were
foi gotten and preference was given to material gains. Shah Waliullah has
written exhaustively on the causes and down fall of nations, but his
approach is difl'crent. He blames the unjust economic system also for such
disasters. His idea of an ideal society has very much to do with his idea of a
just economic system. Among the many conditions that he wants to secure
for every individual in order to develop his individuality in his scheme of
education he gives great importance to the economic condition of the
society. For him an ideal society and a just economic system are
. •.. Here we find Shah Waliullah unique in his approach^for all
other thinkers like Aristotle, Socrates, Ibn Sina , Miska Waih, Al- Ghazali,
Ibn Khaladun and others are all silent on this point. It goes to the credit of
shah Waliullah thai he is the first to discuss the problem in tenns ufKa)-
friendly development of human society which he calls a just economic
system. This problem has been discussed extensively by Shah Waliullah in
his remarkable work llujjatullahi al Balighah the Arabic text of which
along with its English version is given in this chapter.
 Shah Waliullah has divided the life of an individual into two
compaitmenls, the one attached to the other, one is the worldly life and the
other is the life after death. Shah Waliullah attaches equal importance to
both, because it is only the actions of an individual in his worldly life thai
will determine his place in the life to come in the next world.

No doubt Shah Waliullah has contributed in a big way in ih. owing

light on difterent aspects of the social life. He is the first to explain the
details of economic life of man i.i the context of the moral values, which
wc may also call spiritual.

It will not be an exaggeration to say that among the Islamic scholar5

and economic thinkers Shah Waliullah is the (Irst to give thought to the fact
that economic problems of human life deserve as much interest and
consideration as other important problems like moral, spiritual religious and
others. He begins with extensive theoretical discussion of economic order
and the ideals of Islamic economic system taking into account the religions
and political framework conditions. He gives a wealth of information who
goes beyond the bounds of economies. In fact he gives utmost importance
to economic aspects of human life.

Our study has revealed that in linking ideal society with the just
economic order, he is far ahead of his time since before Shah Waliullah the
inability or reluctance of our other thinkers to give the slightest thought
to such problems is simply amazing. No doubt Karl Marx in the later
period, starts from the same data and both the thinkers consider their theory

12
d basic truth of human lile but th.\ differ in their approach and in deiaiis
for (>'vious reasons. However we regard Shah Waliullah a Pioneer in the
scientific treatment of the problem since Marx and other thinkers in this
regard belong to the later period. It may be noted that Shah Waliullah died
in 1765 A.I), while Karl Marx was born in 1818 A.D, and he called his
first international in 1864 A.D. and died in 1883 A.D.

Ihc study of Shah Waliullah's economic thought provides an

evidence of his skill in interpreting economic thcor>' and.ethical values.

The fifth chapter of the thesis is a conclusion of the discussions

previously held and it is not necessary for us to go into its details. This
chapter is followed by a useful bibliography. At this stage I may venture to
humbly submit that I have tried in my own way to submit Shah Waliullah's
Contribution to Islamic cducation^lo a detailed and comprehensive Study
and critical cv iminatioii.

I believe it will help imm'^nsely in understanding Shah Waliullah's

thoughts on education in general and Islamic education in particular.