Education System

Education System (23)

The culture (thaqafa) of any nation is the backbone of its existence and survival. Based on this culture, the Ummah’s civilisation (hadhara) is founded, and its goals and objective are defined, and its way of life is defined. The individuals of the Ummah are moulded by this culture in one melting pot such that the Ummah becomes distinguished from the other nations. This culture is: The Ummah’s intellectual doctrine (‘aqeedah) and the rules, solutions and systems emanating from this intellectual doctrine. It is also the knowledge and sciences built upon it, as well as the events linked to this intellectual doctrine such as the Ummah’s conduct (Seerah) and history. If this culture is wiped out, this Ummah, as a distinct Ummah, would disappear; thus its objective and way of life would change, and its allegiance would shift, and it would stumble in its path following other nations’ cultures.

The Islamic culture is the knowledge (ma’arif) stimulated by the Islamic intellectual doctrine. This is regardless whether this knowledge includes the Islamic doctrine like the science of “tawheed”; or is built upon the intellectual doctrine such as jurisprudence (fiqh), exegesis (tafseer) of the Qur’an, and the Prophetic traditions (hadith); or whether it is a prerequisite to understand the rules emanating from the Islamic intellectual doctrine such as the knowledge required for ijtihaad (scholarly exertion) in Islam, such as the sciences of the Arabic language, classification of the Prophetic traditions (mustalah al-hadith), and the science of the foundations of jurisprudence (Usul). All of this is Islamic culture because the Islamic intellectual doctrine is the motive for its research. Similarly the history of the Islamic Ummah is a part of its culture due to what it contains of news about its civilization (hadhara), men (rijal), leaders and scholars. Pre-Islamic Arab history is not part of Islamic culture whereas pre-Islamic Arab poetry can be considered part of this culture due to what it contains of evidences that help understanding of the words and syntax of the Arabic language, and consequently help in the making of ijtihaad, tafseer of the Qur’an and understanding hadith.

The Ummah’s culture creates the character of its individuals. It moulds the individual’s intellect and his method of judging things, statements and actions just as it moulds his inclinations, thereby influencing his mentality, disposition (nafsiyya) and behaviour (sulook). Thus, the preservation and spread of the Ummah’s culture in the society is among the chief responsibilities of the State. The Soviet Union historically fostered its children upon Communist culture and attempted to prevent any infiltration of capitalist or Islamic thought into its culture. The entire West nurtured its children upon its capitalist culture that is built upon separation of religion from life. It organised and founded its life upon that basis, and waged wars -as it continues to do so today - to prevent the Islamic culture from penetrating its doctrine and culture. The Islamic State endeavoured to implant the Islamic culture into its children and prevented anyone from calling within the state for any thought not built upon the Islamic intellectual doctrine within the State. The state also carried its culture to other States and nations via Da’wah and Jihad. This will continue until Allah inherits the earth and whoever resides on it (i.e. until the Day of Judgement).

Among the most important guarantees of the preservation of the Ummah’s culture is that its culture be memorised in the hearts of its children and preserved in books, together with the Ummah having a State ruling over it and taking care of its affairs according to the rules and canons emanating from the intellectual doctrine of this culture.

Education is the method to preserve the Ummah’s culture in the hearts of its children and the pages of its books, whether it is a formal or non-formal education curriculum. The education curriculum means education regulated by State adopted systems and canons, with the State responsible for implementing it e.g. setting the starting age, subjects of study and education method. Whereas non-formal education curriculum is left to Muslims to teach in homes, mosques, clubs, via media, periodical publications etc without being subjected to the organisation and canons of the education curriculum. In both cases, however, the State is responsible to ensure that the thoughts and knowledge (being taught) either emanate from the Islamic intellectual doctrine or are built upon it. We present herein the foundations of the education curriculum in the Khilafah State.

Thursday, 05 January 2017 22:09

9 Attachment

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The following chart demonstrates the distribution of students across school terms. The chart shows two boundaries within which most students fall. The first represents students who successfully complete 36 terms without taking any holiday during their study (as shown in the chart by a black square) thus completing the school stages in 9 years, the minimum time period to complete the 3 school stages. The other boundary represents a student who take one study term yearly for holiday (as shown by the gray square) while passing all terms; hence he completes the school stages in 12 Hijri years. Most students fall between these two boundaries (as shown by the diagonal squares).

As for students who cannot complete the school stages in 12 years for any reasons e.g. illness, repeated failure or otherwise, they are allowed to remain in school until they attain 20 years of age. The last column of the chart (from 17 to 20 years) covers this situation.

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8 Higher education diplomas and degrees

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-The successful higher education graduate from technical vocational institutes attains a certificate known as a “First Degree” (Diploma) in telecommunications, computing etc.

-The successful higher education graduate from vocational institutes attains a “First Degree” in engineering, nursing etc.

-The successful higher education graduate via the taught study method in a university attains a “Second Degree”, currently equivalent to a baccalaureate degree or a licence.

-The successful higher education graduate of the first stage of research study attains a degree known as a “First International Degree” currently equivalent to a “Masters” degree.

-The successful higher education graduate of the second stage of research study attains a degree known as a “Second International Degree” currently equivalent to a “Doctorate” degree.

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7.3 Higher education institutions

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The State will establish the following institutions to achieve its higher education goals:

i) Technical Insitutes

ii) Civil Service (Employment) Institutes

iii) Universities

iv) Research and Development Centres

v) Military Institutes/Academies

7.3.1 Technical Institutes

These institutes’ function is to prepare a technical workforce specialised in modern techniques such as repairing electronic devices e.g. telecommunication devices and computers, as well as other vocations that require more in-depth knowledge and science than offered by simple vocations. The student who wishes to join these institutes should complete the third school stage (i.e. 36 school terms) whether or not he passed the general exam for the school stages. Experts determine the schooling terms and the necessary period for each vocation in these institutes, just as they determine the subjects for which the student gains exemption if he completed the industrial option in the third school stage. At the end of the study period, the student attains the “First Degree” certificate in the option he studied.

Among these institutes are agricultural institutes subordinate to the State’s Department of Agriculture in coordination with the Education Department of the state. They specialise in agricultural subjects that do not need university study. These insititutes serve to prepare a qualified workforce to practically undertake agriculture e.g. techniques of irrigation and organising tree and crop agriculture, followed by tending via fertilisers, pruning, vaccination (tat’eem) etc. Also animal rearing such as livestock and birds, agro-processing and meat-processing etc. Experts determine the subjects for which the student gains exemption if he completed the agricultural option in the third school stage.

7.3.2 Employment Institutes

These institutes’ function to prepare a workforce able to undertake some jobs that do not require the student to join university. To enrol into such institutes the applicant must have at least passed the general exam for the school stages. Experts determine the prerequisites for the student to join each type of these institutes, just as they determine the subjects for each option and the mandatory time period required to prepare the student in each institute. The student attains, upon completing his study, a “First Degree” certificate in the option he studied.

Some of these institutes produce nurses and medical assistant personnel like X-ray technicians, laboratory technicians and dental technicians. There are also institutes for simple financial and administrative vocations, and whatever is required to run small companiies and their related accounts without the need to join the university e.g. bookkeeping, cashbooks and Zakat accounts.

Some of these institutes produce teachers able to work in the various school stages as well as preparing special courses for university graduates wishing to work in the education fields.

Institutes are spread and diversified throughout the State’s wilayahs according to the wilayahs needs. Coastal wilayahs, for instance, have institutes for marine vocations such as fishing, ship repair and running ports; whereas wilayahs known for agriculture have agricultural institutes, and so on.

7.3.3 Universities

The student who passes the “General Examination for the School Stages” is entitled to apply to enter the State’s universities. Universities accept successful students twice in a year. Acceptance into specific specialisations depend upon the following:

  1. The student’s average marks in the “General Examination for the School Stages.”
  2. The student’s specialisation option in the third school stage, whether culture, science or commerce.
  3. The student’s marks in the subjects in the general exam for the third school stage related to the option he intends to specialise in. The student of the Faculty of Fiqh and Shari’ah Sciences, for instance, must have attained high marks in the subjects of Islamic culture and Arabic language. The student opting for engineering must excel in maths and physics topics, whereas the medical sciences student must excel in life sciences (Biology) and chemistry, and so on. Experts determine the relevant subjects for each university specialisation and the average marks required for each one.

The university includes various faculties such as:

- Faculty of Islamic Culture and its sciences: Tafseer, Fiqh, Ijtihad, judiciary, Shariah sciences.

- Faculty of Arabic Language and its sciences.

- Faculty of Engineering Sciences: Civil, mechanical, electrical, electronic, telecommunication, aeronautical, computer engineering, etc.

- Faculty of Computer Science: Programming, information systems, program engineering, etc.

- Faculty of Sciences: Mathematics, chemistry, physics, computing, astronomy, geography, geology, etc.

- Faculty of Medical Sciences: Medicine, nursing, medical analysis, dentistry, pharmacy.

- Faculty of Agricultural Sciences: Crop agriculture, livestock, cattle and poultry rearing, food preservation, crop and livestock disease sciences.

- Faculty of Financial and Adminstrative Sciences: Accounting, economic science, commerce.

Faculties can be innovated or merged according to need.

7.3.4 Research and Development Centres

These centres’ function is to produce precise and specialised research work in various cultural and scientific fields. In cultural fields, they participate in attaining deep thoughts whether in drawing long-term (strategic) plans, styles for carrying the da’wah via embassies and negotiations, or in Fiqh, Ijtihad, Language Sciences etc. In scientific fields, they work to innovate new means and styles in fields of implementation e.g. Industry, Nuclear Science, Space Science, etc that require depth and expertise in research.

Some of these centres are subordinate to universities, while others are independent of universities while subordinate to the Education Department. Scholars, university lecturers and some distinguished students—whose academic study displayed research, innovation, and development ability—work in these centres.

7.3.5 Military Research Centres and Academies

They function to produce military leaders, and to develop military means and styles that realise (the objective of) terrorising the enemies of Allah and the Muslims. These centres and academies are subordinate to the Amir of Jihad.

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7.2 Types of higher education

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Higher education is of two main types:

Firstly—Study by Teaching (where teaching is greater than research): This is organised/formal teaching offered by faculties and universities via courses (manaahij), lectures and educational time tables.

The student attains the “First Degree” certificate known today as a diploma if this education was technical or vocational; or a second academic certificate (ijaaza) known today as a “licence” or “baccalaureate” in a specific subject in one of the university faculties.

Secondly-Study by Research: This is study that follows study by teaching where research is greater than teaching. The student learns to innovate in scientific research, and specialises in a specific cultural or scientific option. He undertakes precise and specialised research in order to discover a novel idea or unprecedented new invention. The student attains the “First International Degree (Ijaza)” known today as a “Masters” degree. Thereafter he attains the “Second International Degree”, known today as a “Doctorate”, in a cultural or scientific research field.

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7.1 Goals of higher education

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i) To focus and deepen the higher education students’ Islamic personality, that the stage of school education should have built completely, and raise this personality to become a leader who guards and serves the Ummah’s vital issues i.e. the issues that Islam requires Muslims to adopt as matters of life and death. In the absence of Islam’s application as a ruling system in life, the vital issue for Muslims is to establish the Khilafah and rule by what Allah revealed. Whereas when the Khilafah exists, the vital issue is preserving the Khilafah State, and to keep Islam alive and implemented in the Ummah, and to carry the Da’wah to the world, and confront threats to the Ummah’s unity and State. The Islamic culture that serves the vital issues must continuously be taught to higher education students irrespective of their chosen options, in order to preserve the vital issues’ vitality and focus within the Ummah’s mind and emotions (wojdaan). This is in addition to the depth and specialisation in studying Islamic culture in all its branches such as fiqh, tafseer, Usul etc in order to produce the required scholars, mujtahideen, leaders, intellectuals, judges, jurisprudents (fuqaha) etc until the Ummah exclusively flourishes, implements, preserves and carries Islam alone to the whole world via jihad. He (SAW) said:

صنفان من الناس إذا صلحا صلح الناس وإذا فسدا فسد الناس: العلماء «

» والأمراء

“Two types of people who, if they are righteous, the people are righteous and if they are corrupt, the people are corrupt: The scholars and rulers” (Narrated by Abu Nu’aim in ‘Al-Hulya’).

And he (SAW) said:

لا تَسْألَُونِي عَنِ الشَّ ر وَاسْألَُونِي عَنِ الْخَيْرِ يَقُولُهَا ثَلاثًا ثُمَّ ق الَ أَلا إِنَّ شَ رَّ «

» الشَّ  ر شِرَارُ الْعُلَمَاءِ وَإِنَّ خَيْرَ الْخَيْرِ خِيَارُ الْعُلَمَاءِ

“Do not ask me about evil but ask me about good’, saying it thrice. He said: ‘The worst of evil is the evil scholars, and the best of good is good scholars’” (Narrated by Ad-Darimi in the book ‘Al-Muqaddimah’).

Great care must be taken to produce the best of scholars.

ii) To produce a task force able to serve the Ummah’s vital interests, as well as a task force able to draw short-term and long-term (strategic) plans. Vital interests are those interests whose loss threatens the Ummah’s life e.g. a strong army able to protect the Ummah, defend its interests and pre-emptively attack the disbelievers in order to carry the Islamic message to them. Among the Ummah’s vital interests is securing essential needs like water, food, accommodation, security and health care. Higher education should produce researchers capable, both theoretically and practically, to innovate advanced means and styles in the fields of agriculture, water, security and other vital interests enabling the Ummah to continue to control its own affairs according to its own vision and self-sufficiently. This is done by avoiding falling under the influence of disbelieving state(s) because of an interest.

He Ta’ala said:

﴿وَلَنْ يََْعَلَ اللََُّّ ليلْكَافييرينَ عَلَى الْمُؤْيمنيينَ سَبييلَ ﴾

“never will Allah give the disbelievers over the believers a way [to overcome them].” [An-Nisa’: 141]

Higher education should also produce political and scientific personnel able to present special studies and proposals to take care of the Ummah’s vital interests, with particular emphasis on drawing long-term (strategic) plans necessary for the Khilafah State to serve these interests.

iii) Preparing the necessary task force to take care of the Ummah’s affairs with respect to judges, jurisprudents, doctors, engineers, teachers, translators, managers, accountants, nurses etc. Just as the State is obliged to properly implement the Islamic rules in transactions and the penal code (‘uqoobaat), it is similarly obliged to secure the Ummah’s daily needs with respect to roads, hospitals, schools etc. Studying these specializations is a duty of sufficiency (kifaya) upon the Ummah, and the State must achieve this according to the Shari’ah.

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7 Higher education

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Higher education means: All formal organised education after school education.

Thursday, 05 January 2017 22:05

6.12 Simple vocational institutes

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These institutes’ function is to prepare a technical vocational force in specializations that do not require scientific depth e.g. carpentry, ironwork, tailoring, cooking etc. The student who does not wish, for any reason, to pursue school education may leave it after completing his 24th course and join these institutes to study one such specialisation.

Experts determine the study period for each of these options, as well as the subject nature that the student studies and required skills to perfect these vocations. Upon success in these institutes, the student is awarded a certificate known as a “Vocational Certificate” in carpentry, ironwork, tailoring, etc.

Thursday, 05 January 2017 22:04

6.11 School calendar

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The system of work and time in the Khilafah State is the Hijri calendar. The Hijri year is composed of 354 days with 3 days set aside for the days of the blessed Eid Al-Fitr and seven days for Eid Al-Adha. Thus 344 days remain to be divided between the 4 school terms as shown in the following chart:

Term

Term Starting Date

Term Ending Date

First Term

1st Muharram

25th Rabbi’ Al- Awwal

Break

25- 27 Rabbi’ Al-Awwal

 

Second Term

28th Rabbi’ Al-Awwal

22 Jummada Ath-Thani

Break

22- 24 Jummada Ath-Thani

 

Third Term

25th Jummada Ath-Thani

20 Ramadhan

Break

20, 21, 22 Ramadhan

 

Fourth Term

23rd Ramadhan

27th Dhul Hijjah

Break

Includes the holiday of Eid Ul- Fitr: 1-3 Shawwal, and of Eid Ul-Adha: 8-15 Dhul Hijjah

 

The first school course commences on the first day of Muharram Al-Haram every year for a period of 83 days including the Fridays occurring in that period; it also includes the final examination period of that term. The course therefore ends after 83 days from its start. Then the next course commences after a holiday of 3 days at the end of the previous term.

The fourth term is a distinguished one as it includes the month of Ramadhan as well as blessed days of the Eids of Al-Fitr and Al-Adha. Some students or teachers may take the whole term as a holiday to perform the obligation of Hajj, or Umrah or to travel. Some may also perform the obligation of Hajj in the holiday of the blessed Eid Al-Adha which totals 7 days.

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6.10 Class periods and subjects

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The school day is composed of a number of class periods, each being 40 minutes. There is a rest interval of 5 minutes after every consecutive period. The daily timetable for the class periods is as follows:-

  1. 1st and 2nd periods separated by 5 minutes.
  2. Rest period of 15 minutes.
  3. 3rd and 4th periods separated by 5 minutes.
  4. Rest period of 30 minutes.
  5. 5th and 6th periods.

Experts will assign the division of the required teaching units into weekly lessons such that each unit is given sufficient time for study in the course.

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6.9 General examination for the school stages

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At the end of the school stages and after the student successfully completes 36 terms, he sits the general exam i.e. “General Examination for the School Stages.” The student can also successfully complete the stage without taking the general exam; there are industrial and vocational institutes that do not in principle require the student’s attaining the general examination for the school stages.

- The “General Examination” is held twice every year. The first time in the month of Jumada Al-Awwal every year, and the second time in the month of Shawwal. Experts will assign the date for sitting and timetable of the exam every year. The student chooses whether to sit the exam in the month of Jumada Al-Awwal or Shawwal via his pre-registering for the exam.

- Separate exams are held for each of the third school stage options. There is an exam for the cultural, scientific, industrial and other options. Each option has a specific timetable.

- The exam covers what the student studied in all the three school stages, but with focus upon the subjects the student studied in the last 6 courses (31 to 36).

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