#Madrasas News Today

[kdgrammarschool]

The Rise and Importance of Muslim Schools in Modern Education

Introduction

Muslim schools have seen significant growth over the past few decades, particularly in Western countries where Muslims constitute a minority. These schools provide a unique blend of religious and secular education, catering to the needs of Muslim families who seek to ensure their children receive both academic excellence and a strong Islamic foundation. This blog explores the reasons behind the rise of Muslim schools, their role in preserving Islamic identity, and the impact they have on students and communities.

1. The Emergence of Muslim Schools: A Historical Perspective

The establishment of Muslim schools is not a new phenomenon but has its roots in the early days of Islam. Historically, madrasas were centers of learning where students studied a wide range of subjects, including the Quran, Hadith, jurisprudence, philosophy, and science. However, the concept of modern Muslim schools, especially in non-Muslim majority countries, emerged in response to the need for a balanced education that integrates Islamic teachings with contemporary subjects.

In the West, the rise of Muslim schools can be traced back to the mid-20th century, coinciding with increased immigration from Muslim-majority countries. Families sought to preserve their religious identity while ensuring their children received a quality education. Over time, these schools evolved to offer a comprehensive curriculum that meets national education standards while incorporating Islamic values.

2. The Role of Muslim Schools in Preserving Islamic Identity

One of the primary reasons parents choose Muslim schools is to ensure that their children grow up with a strong sense of Islamic identity. In a secular society, where religious practices may not be as visible or prioritized, Muslim schools provide an environment where Islamic teachings are central to the daily routine. This includes regular prayer, Quranic studies, and lessons on Islamic morals and ethics.

Muslim schools also celebrate Islamic holidays and traditions, allowing students to connect with their cultural and religious heritage. By fostering a strong Islamic identity, these schools help students navigate the challenges of living in a multicultural society without compromising their beliefs.

3. Academic Excellence in Muslim Schools

Contrary to the misconception that religious schools may lag in academic performance, many Muslim schools have demonstrated a commitment to academic excellence. These schools often offer a rigorous curriculum that includes subjects such as mathematics, science, literature, and history, alongside Islamic studies.

The success of Muslim schools in academic achievement is evident in the high pass rates in national exams and the admission of graduates into prestigious universities. This academic success is attributed to the schools' focus on discipline, a supportive learning environment, and the integration of ethical teachings that encourage students to excel in their studies.

4. Islamic Moral and Ethical Education

Muslim schools place a strong emphasis on moral and ethical education, which is deeply rooted in Islamic teachings. Students are taught the importance of honesty, respect, compassion, and social responsibility. These values are not only integrated into the curriculum but also reinforced through daily interactions and school activities.

The moral and ethical education provided by Muslim schools helps shape students into responsible and conscientious individuals. It prepares them to contribute positively to society while adhering to their Islamic principles. This aspect of education is particularly important in today’s world, where ethical dilemmas and challenges are prevalent.

5. Social Integration and Community Building

Muslim schools play a crucial role in fostering social integration and community building. They serve as hubs where students and families can connect with others who share similar values and beliefs. This sense of community is vital for Muslim families, especially in areas where they may be a minority.

These schools often organize community events, such as Eid celebrations, charity drives, and interfaith dialogues, which promote understanding and cooperation among different communities. By fostering a sense of belonging, Muslim schools contribute to the social cohesion of the broader society.

6. Challenges Faced by Muslim Schools

Despite their successes, Muslim schools face several challenges. One of the primary challenges is the misconception and prejudice they encounter from the wider society. These schools are sometimes perceived as isolating students from mainstream society or promoting radicalism, which is far from the truth. In reality, Muslim schools strive to create well-rounded individuals who are both devout Muslims and active, contributing members of society.

Another challenge is the financial constraints faced by many Muslim schools. Unlike public schools, they often rely on tuition fees, donations, and community support to operate. This can limit the resources available for facilities, extracurricular activities, and teacher salaries, which may impact the overall quality of education.

7. The Role of Muslim Schools in Promoting Tolerance and Understanding

Muslim schools are not just centers of Islamic education but also play a vital role in promoting tolerance and understanding. Many of these schools engage in interfaith activities, where students interact with peers from different religious backgrounds. These interactions help break down stereotypes and build mutual respect.

Furthermore, the curriculum in Muslim schools often includes lessons on world religions and the importance of coexistence. By educating students about different beliefs and encouraging dialogue, Muslim schools contribute to a more peaceful and tolerant society.

8. The Future of Muslim Schools

The future of Muslim schools looks promising as more parents recognize the benefits of an education that combines academic excellence with Islamic values. However, for these schools to thrive, there is a need for continued support from the community and increased collaboration with the wider educational sector.

As Muslim schools continue to grow, there will likely be more emphasis on innovation in education, including the use of technology and modern teaching methods. Additionally, there may be a greater focus on inclusivity, ensuring that these schools cater to a diverse student body and promote values that resonate with all members of society.

Conclusion

Muslim schools have become an integral part of the educational landscape, particularly in multicultural societies where Muslims are a minority. They provide a unique blend of religious and secular education, ensuring that students not only excel academically but also develop a strong Islamic identity. Despite the challenges they face, Muslim schools continue to thrive, contributing to the development of well-rounded individuals who are prepared to navigate the complexities of the modern world while staying true to their faith.

As we look to the future, it is essential to support and nurture these institutions, recognizing their vital role in shaping the next generation of Muslim leaders and citizens. By promoting tolerance, understanding, and academic excellence, Muslim schools are helping to build a more inclusive and harmonious society.

[tqapk]

The Modern Approach to Islamic Learning: The Benefits of an Online Quran Academy USA

In today’s rapidly advancing digital era, traditional methods of education have been transformed, offering new opportunities for learning across various disciplines. Islamic education, particularly the study of the Quran, has embraced this change with the emergence of the Online Quran Academy. This modern approach to learning the Quran presents numerous benefits that make religious education more accessible, flexible, and effective for Muslims around the world.

One of the primary advantages of enrolling in an Online Quran Academy is the unparalleled convenience it offers. Unlike conventional madrasas or learning centers that require physical attendance, an online platform allows students to engage in their studies from anywhere in the world. This is especially beneficial for those living in regions with limited access to Islamic education or in countries where traveling to a physical location is challenging. The ability to learn from the comfort of your own home ensures that geographical barriers no longer impede your spiritual and religious growth.

Flexibility is another key benefit of the Online Quran Academy. Life’s demands often make it difficult for students, professionals, and parents to adhere to a fixed schedule. Online learning provides the flexibility to choose when and where to study, allowing students to balance their Quranic education with other responsibilities. This flexibility ensures that students can progress at their own pace, taking the time they need to fully understand and absorb the teachings of the Quran.

In addition to personalized instruction, an Online Quran Academy typically employs a variety of teaching methods to cater to different learning styles. Whether you prefer visual aids, interactive lessons, or audio recitations, these academies use diverse tools to enhance the learning experience. The integration of technology in education helps to make the study of the Quran more engaging and accessible, catering to the needs of modern learners. This multi-faceted approach ensures that students remain motivated and interested in their studies.

Another noteworthy benefit of the Online Quran Academy is the access it provides to qualified and experienced instructors from around the world. Students are no longer limited to the knowledge available within their local community; they can now connect with scholars and teachers who bring diverse perspectives and interpretations of the Quran. This global reach enriches the learning experience by exposing students to a wider range of Islamic teachings and viewpoints, fostering a more comprehensive understanding of the Quran.

Safety and security are also important considerations that the Online Quran Academy addresses effectively. By learning online, students can avoid the risks associated with commuting to physical locations, particularly in areas where safety may be a concern. Studying from home provides a secure environment where students can focus solely on their education without external distractions or threats.

Cost-effectiveness is another advantage that cannot be overlooked. Traditional education often comes with significant expenses, including transportation, materials, and tuition fees for physical facilities. An Online Quran Academy typically offers more affordable options, making quality Quranic education accessible to a broader audience. The reduced costs associated with online learning make it an attractive option for families and individuals seeking to enhance their religious knowledge without incurring significant financial burdens.

Moreover, the Online Quran Academy USA provides a structured yet adaptable learning environment. Courses are often designed to cater to different age groups and proficiency levels, from beginners to advanced students. This structured approach ensures that each student receives education that is appropriate for their level of understanding, while still offering the flexibility to move forward as they progress.

In conclusion, the Online Quran Academy represents a modern, effective, and accessible approach to learning the Quran. By combining the convenience of online education with personalized instruction, diverse teaching methods, and global access to qualified instructors, these academies are redefining how Muslims engage with their faith. Whether you are a parent seeking to provide your children with a strong foundation in Islamic education or an adult looking to deepen your understanding of the Quran, an Online Quran Academy offers a valuable and practical solution for today’s world.

[faizalkhan1393]

The Evolution of Islamic Learning: Tradition and Modernity in Contemporary Scholarship

Islamic learning has undergone significant evolution over the centuries, reflecting the interplay between tradition and modernity. In contemporary scholarship, this evolution continues, as scholars grapple with the challenges of interpreting Islamic texts and principles in the context of a rapidly changing world. This article explores the dynamic relationship between tradition and modernity in Islamic learning, examining key themes and developments in contemporary scholarship.

Traditional Foundations of Islamic Learning:

Islamic learning has its roots in the Quran and the teachings of the Prophet Muhammad (peace be upon him). Traditional Islamic scholarship emphasises the study of primary sources such as the Quran, Hadith (sayings and actions of the Prophet), Fiqh (jurisprudence), and Usul al-Fiqh (principles of jurisprudence). These disciplines formed the basis of Islamic education in madrasas and other educational institutions worldwide.

Challenges of Modernity:

The advent of modernity presented new challenges to traditional Islamic learning. Western colonization, globalization, and technological advancements disrupted traditional educational structures and modes of thought. Muslims encountered new ideas, philosophies, and ways of life that challenged their understanding of Islam.

Reconciling Tradition and Modernity:

Contemporary scholars have grappled with reconciling traditional Islamic teachings with the demands of modernity. Some have advocated for a return to the pristine sources of Islam, emphasizing the importance of understanding the Quran and Hadith in their original context. Others have sought to reinterpret Islamic teachings in light of contemporary realities, addressing issues such as gender equality, social justice, and human rights.

Interdisciplinary Approaches:

One trend in contemporary Islamic scholarship is the adoption of interdisciplinary approaches to studying Islam. Scholars draw insights from fields such as sociology, psychology, anthropology, and economics to enrich their understanding of Islamic teachings and their application in modern society. This interdisciplinary approach allows for a more nuanced understanding of complex issues facing Muslim communities today.

Reformist Movements:

In response to the multifaceted challenges posed by modernity, various reformist movements have arisen within the Muslim world, each with its unique approach to reinterpreting Islamic teachings. These movements recognize the need to reconcile traditional Islamic principles with contemporary values and principles. They advocate for social, political, and intellectual reforms aimed at fostering justice, equality, and human rights within Islamic societies.

One notable aspect of reformist movements is their emphasis on critical engagement with Islamic texts and traditions. Reformist scholars employ methodologies such as historical criticism, contextual analysis, and comparative studies to reinterpret Islamic teachings in ways that resonate with modern sensibilities. They recognize that the Quran and Hadith were revealed in specific historical contexts and argue for the importance of contextualizing these texts in contemporary settings.

Moreover, reformist movements often prioritize inclusivity and pluralism, seeking to accommodate diverse perspectives within the Muslim community. They reject narrow interpretations of Islam that marginalize certain groups or stifle intellectual inquiry. Instead, they advocate for an open and inclusive approach to Islamic learning that embraces diversity of thought and fosters dialogue among different voices.

Challenges and Controversies:

Despite the efforts of reformist movements, contemporary Islamic scholarship continues to grapple with a range of challenges and controversies. These include ongoing debates over issues such as the role of women in Islam, the relationship between religion and politics, and the compatibility of Islamic law with modern legal systems.

The issue of women's rights and gender equality remains a contentious topic within Islamic discourse. While some scholars argue for a more egalitarian interpretation of Islamic teachings, others adhere to traditional understandings that assign specific roles and responsibilities to men and women. Debates over issues such as veiling, inheritance laws, and women's participation in public life reflect the ongoing struggle to reconcile Islamic principles with contemporary notions of gender equality.

Similarly, the relationship between religion and politics continues to be a subject of debate and contention. Some scholars advocate for the separation of religion and state, arguing that Islam should be a personal matter rather than a basis for political governance. Others argue for the implementation of Islamic law (Sharia) in its entirety, believing that it provides a comprehensive framework for societal organization and governance.

Furthermore, the compatibility of Islamic law with modern legal systems remains a complex and divisive issue. While some scholars argue for the adaptation of Islamic law to contemporary contexts through mechanisms such as ijtihad (independent reasoning), others question the feasibility and desirability of implementing Sharia in pluralistic societies with diverse legal traditions.

In navigating these challenges and controversies, contemporary Islamic scholars must grapple with questions of authority, interpretation, and authenticity. They face pressure from various stakeholders, including religious authorities, political leaders, and civil society actors, each with their agendas and priorities. Moreover, they must contend with the influence of external factors such as globalization, secularism, and Westernization, which shape the broader context in which Islamic learning takes place.

Despite these challenges, contemporary Islamic scholarship remains vibrant and dynamic, driven by a commitment to preserving the integrity of Islamic teachings while also responding to the demands of the modern world. By engaging in critical inquiry, fostering dialogue, and promoting social and intellectual reform, scholars strive to ensure that Islamic learning remains relevant and meaningful in the 21st century.

Conclusion:

The evolution of Islamic learning reflects the ongoing tension between tradition and modernity. Islamic education, deeply rooted in the teachings of the Quran and the Prophet Muhammad, has historically provided a strong foundation for Muslim scholars. However, in contemporary times, the landscape of Islamic education faces unprecedented challenges due to globalization, technological advancements, and shifting societal norms.

Contemporary scholars are tasked with the crucial responsibility of preserving the rich heritage of Islamic teachings within the realm of Islamic education while simultaneously navigating the complexities of a rapidly changing world. This necessitates a multifaceted approach that encompasses both traditional methods of learning and innovative strategies to meet the evolving needs of Muslim communities.

[4menra4media]

Blog Post - Shouting Fire

Menra Mapfumo 

The shouting fire film is a documentary about the American people’s first amendment rights, specifically, freedom of speech. The film focuses on events post-9/11. It shows multiple cases where people have lost their jobs or been expelled/suspended from school due to their opinions and once again expressing their first amendment rights. It highlights many times throughout history where first amendment rights were questioned and what freedom of speech truly is. It takes events like 9/11 and shows how it affected those of Middle Eastern descent in America, and how it affected those who understood why the events of 9/11 took place, all falling under freedom of speech.   

The film also makes you play the devil’s advocate if there is a case you do not agree with. For example, there was a case where a student had designed a homophobic shirt and wore it to school, but he was facing suspension and expulsion because of it, which sparked conversation about freedom of speech. The film makes you question ethics and critically think, however at some point cases seem clearer cut than others, regardless of bias. There have been many cases where people’s first amendment rights were questioned, but this film uses some of the best cases.   

A case that stood out to me was Debbie Almontaser’s case, “A word that cannot be explained.” Almontaser is an immigrant from Yemen. She came to America with her parents when she was 3 years old. Almontaser worked in the New York Public school system for 15 years, before being asked to be the principal of a new dual-language school where learning Arabic and English would be part of their normal school curriculum. Of course, just like today, people of Middle Eastern descent in America, especially in New York, experienced racial abuse, and physical abuse post 9/11. According to the Arab American Anti-Discrimination Committee, they reported in 2001, “over six hundred September 11-related hate crimes committed against Arabs, Muslims, and those perceived to be Arab or Muslim, such as Sikhs and South Asians.” hrw.org.     

The school was opened in September 2007. Leading up to that date, Almontaser was in a battle with right-winged republicans. When the school was announced, a right-wing journalist named Daniel Pipes, wrote a story questioning the purpose of the school. Pipes has written many pieces described in the film as “anti-Arab, anti-muslim perspective.”  

Many New Yorkers did not like the idea of the school because they thought it was a religious school, calling it a Madrasa. The New Yorkers started a group called “Stop the Madrasa.” With that, they added that “all Muslim are terrorists.” I believe that is an ethical issue. If anything, one can make an argument saying, “half of the mass shooting terrorists are white,” and it would be true. According to the Rockefeller Institute of Government, from 2013-2022, 54.1% of mass shooters were white. rockinst.org.   

Also, I believe the categorical imperative can be applied here. The universal rule of the categorical imperative is, “whatever you believe, you are willing to have that implied.” These New Yorkers believe an Arabic dual-language school is a religious school even though at the time there were 67 other dual-language schools in NYC, but there had never been rallies regarding those schools. This leads me to believe that their belief is fueled by 9/11. The New Yorkers believe the school is religious and that the school has ties to terrorism, whatever they believe is implied.   

In 2007, Almontaser helped start the Arab American Heritage Week in NYC. It is a weeklong full of events with the last event of the week being the Arab American Heritage Park Festival. An Arab women led group had a table with t-shirts saying “Intifada: NYC.”  Almontaser is on the board for this women-led group. Stop the Madrasa attacked Almontaser and tried to expose her to the public saying she was responsible for the T-shirts. They said she should not be the principal of the dual-language school.     

She was later interviewed by the New York Post about the root definition of the word “Intifada.” According to the dictionary, the definition for Intifada meant, “shaken off.” However, Almontaser stated that the word has evolved, and its definition also means uprising, standing for the uprisings in the Middle East. She also stated that the word means many different things to different people. The reporter for the New York Post used her words out of context and invalidly, causing her to be forced to resign from the school by the NYC Department of Education before it even opened.     

[aoawarfare]

The Russian Revolution and the Khiva Khanate

Intro

Last week we talked about the Russian Revolution and Central Asia, but we limited it to the urban areas of Turkestan and the Bukharan Emirate. Today, we’ll be discussing how Russia’s other protectorate, the Khiva Khanate, responded to the fall of the Tsars.

Khiva Under Russian Rule 1880-1916

As we discussed in our episode on Russian colonialism, Khiva was one of the two protectorates created by Tsarist Russia as it colonized Central Asia. It was smaller than Bukhara and not as wealthy or important to Russian officials, meaning the Khan could exercise great independence on how his territory was ruled, as long as he understood his protectorate was granted to him via Russian power. Khiva had been ruled by Muhammad Rahim until his death in 1910, when his son Isfendiyar took over. Isfendiyar passed minor reforms between 1910 and 1917 including support for a state budget, tax reform, and placing all government servants on a salary. He even supported the building of a reform madrasa and encourage the spread of the new-method schools championed by the Jadids. However, many of the reforms never became law and may have been lip service to keep the Russians at bay. Isfendiyar’s true focus was on his troublesome subjects the Turkmen.

            The Turkmen had been arguing with the Khiva Khanate over land and water rights since the 1880s. In 1912, these arguments were exasperated by the Khan’s attempts to restructure the tax system which would have tripled the Turkmen’s tax burden. The Turkmen rebelled in 1912 when a rich Turkmen was killed by a Russian official for not handing over a guest who was wanted by the police (in Turkmen society a guest was entitled to protection). The Khan was able to put down that rebellion with minimal bloodshed, but the Turkmen rebelled against in 1915, this time over water rights. After Isfendiyar blocked the Turkmen’s water supply, increased taxes, and disrespected important chieftains, the Turkmen, led by Junaid Khan, attacked the capital of the khanate. The Russians finally intervened diplomatically in June, organizing a peace agreement between the Khan and the Turkmen and stationed a small Russian garrison in the capital. During the revolt, the Russian governor-general of Turkestan actually blocked arms shipped to the khan, believing that Khiva should be annexed and turned into a Russian ruled territory. It seems the governor-general believed he could use the Turkmen to achieve this end, but the officials in Russia proper were far too distracted by WWI to take advantage of these machinations and the khan kept his throne while the Turkmen were momentarily placated by Russia’s support.

Isfendiyar Khan

[Image Description: A color photo of a man sitting on a stool in the carpeted backyard. There is a stone wall behind him. To the right is a green plant held within a yellow bamboo fence. The man is wearing a black fur hat and a stripped robe with epaulettes and medals. His also has a short mustache and beard.]

However, on January 10th, 1916, the Turkmen march on Khiva once more, this time egged on by Junaid Khan, a Yomut tribal leader and joined by other peoples of Khiva, angered by tax increases, the political games Isfendiyar played with water access, and general corruption of his court. The Russian troops dispersed the crowd, but they returned in February, defeating the Russians, and proclaiming himself khan. They took the city and forced Isfendiyar to pay a ransom while three of his ministers were killed and the city was raided for three days. This time the Russians responded forcefully, expelling Junaid and his troops from the city, and defeating Junaid’s forces a month later. Junaid fled into Afghanistan and the Russians established a military council to rule Khiva while retaining Isfendiyar as a puppet ruler. This military council was established on January 29th, 1917. 29 days before the Romanov Empire disintegrated.

Khiva and the Russian Revolution

The February Revolution found Isfendiyar in Crimea. When he returned to Khiva in March, he was greeted by the Jadids, allied with the Russian Soviet, demanding freedom, and mass reforms. The khan accepted the Jadids demands and issued a proclamation, like the Bukharan Emir. This manifesto promised civil liberties, a constitutional regime with a Madjlis (a ruling council), a government budget, and expanded infrastructure. The Madjlis met three days later and turned their attention to implementing the Khan’s manifesto. However, the Jadids were dismissive of the Turkmen’s ancient grievances and like Isfendiyar and the Russians before them, they drove the Turkmen into revolution. The Jadids turned to the Russians for help, but their powerlessness inspired the more conservative elements of Khivan society to convince the Khan that it was in his best interest to reclaim power from the Madjlis. Isfendiyar threw the Jadids in jail and renamed himself the sole source of authority within Khiva.

            As this point the Turkestan Committee (the committee thrown together by the Russian settlers and only contained two non-Central Asian Muslims) decided the best thing to do for Khiva was to send a military commission to help Isfendiyar establish a constitutional monarchy, reinstate the Madjlis, and ensure that a Russian presence would be around to decide Khiva’s future. This proposal was sent to the Provisional Government for formal approval, but Khiva could not wait. Turkmen raids were increasing in intensity. In mid-July, a Cossack detachment was sent from Orenburg to assist the Khan. They were joined by Junaid Khan who turned against the rebelling Turkmen because they were being led by his rivals. However, discipline amongst the soldiers was low and plummeting and they were soon requisitioned to deal with the rising disgruntlement amongst the Tashkent settlers and soldiers.

Tashkent 1917

[Image Description: A black and white photo of a dirt road with stone buildings and trees flanking the road. In the center of the road is a trolley car attached to electric wires.]

By the time the Turkestan Committee’s proposal reached the Provisional Government, the committee had been replaced by the Tashkent Soviet (which we discussed in our last episode) and the provisional government had been replaced by the Bolsheviks.

Khiva and the October Revolution

The October revolution did little to change the situation in Khiva, except it killed any attempts to force a constitutional monarchy. Isfendiyar was now depended on Junaid Khan and the Orenberg Cossacks led by Colonel Zaitsev (who refused to acknowledge Bolshevik power) to retain his ever-fragile hold on power. Isfendiyar focused on punishing the Jadids, scheduling a trial for seventeen of the Jadids currently in jail, but it is unclear if this trial ever occurred.

            In early 1918, Zaitsev, whose troops were restless, left Khiva on a foolhardy plan to attack Bolshevik forces arriving in Kokand (which we’ll get into in a future episode) and fled to Ashkhabad when his own troops switched sides. This left Isfendiyar and Junaid and the raiding Turkmen. Junaid consolidated his power by executing several Jadids and replacing the Madjlis with loyal (to Junaid) military commanders. He increased taxes on the non-Turkmen subjects while the Turkmen were trained to serve as a military force. The rebelling Turkmen slowly wore themselves out and dwindled completely when their commanders, Shammi-kel, were killed in July.

            In September 1918, Junaid raided Russian owned firms and banks in Urgench. A Bolshevik force at Petro-Aleksandrovsk, demanded the release of Russian prisoners and the return of the money Junaid stole. He released the prisoners but refused to return the money. However, he must have been worried about the Russian’s response, for he quickly grew suspicious of Isfendiyar. Believing the Khan would turn to the Russians to rid himself of Junaid, the warlord assassinated the khan, officially taking control over Khiva (even though he would place the khan’s relative, Sayid Abdullah, on the throne for appearance’s sake). With the coup complete, Junaid turned his focus to targeting the Russians in the area-to his detriment (but that’s a story for another episode)

References

Russian Colonial Society in Tashkent 1865-1923 by Jeff Sahadeo

Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR by Adeeb Khalid

Russia and Central Asia: Coexistence, Conquest, Coexistence by Shoshana Keller Published by University of Toronto Press, 2019

Russia’s Protectorates in Central Asia: Bukhara and Khiva, 1865-1924 by Seymour Becker, Published by RoutledgeCurzon, 2004

[qtfnews]

2023 All HSC Update News Today

The present refreshed data about HSC 2023 examination is that the HSC examination will be held in the period of August. For every one of you who needs to take part in HSC test 2023, I might want to let you know that HSC test 2023 update news has been delivered. As per distributed update news, HSC 2023 test will be held in the long stretch of August-September.

Wannabes who need to show up for the HSC test 2023 don't have a lot of time left. Many may not realize about the test update news yet. So for those of you who don't know about the 2023 HSC test, I might want to say that the likely date of your test has been educated by the Service regarding Schooling and Leading group of Optional and Higher Auxiliary Training Dhaka.

Delay don't as well and begin your HSC Test 2023 arrangement now. Those of you who need to gather refreshed news about HSC Test 2023 continue to peruse our present article cautiously. We will talk more about your HSC Test 2023 in our present article.

So immediately how about we begin?

HSC Test Exam 2023

HSC understudies you are mindful that the SSC and HSC test 2022 has been delayed because of the crown pandemic period. Nonetheless, the Service of Schooling and Leading group of Optional and Higher Auxiliary Training, Dhaka specialists have proactively informed that the 2023 SSC and HSC examinations will be hung on time.

The specialists of the Leading Group of Auxiliary and Higher Optional Training, Dhaka have reported the inexact date of the HSC examination. As per them, there is a high chance that the HSC examination 2023 will be held in the long stretch of June. Since the SSC test 2023 will begin in Spring or April.

So for those of you who are pondering when the HSC test will be held, I might want to say that the response to the inquiry is that your HSC test 2023 will be held in the period of June.

So I might want to tell every one of the understudies that you ought to study and retain the recommended example without burning through any additional time. Time to watch will expire and perusing time won't be accessible. Contrasted with the SSC test, the HSC test is relatively harder, you ought to rehearse every one of the subjects that you have not dominated as expected from here onward.

2023 HSC Test 

HSC Test Date 2023 Delivered The Branch of Auxiliary and Higher Optional Training has informed us that the HSC Test 2023 will be held on 17 August. The country's nine General Schooling Sheets and Specialized and Madrasa Training Sheets HSC and identical tests 2023 will be held all the while the nation over in June.

Consistently around 12 to 15 lakh understudies from everywhere Bangladesh partake in the HSC examination. Competitors partake in the Overall Schooling Board and Specialized Instruction Board and Madrasa Training Leading group of the country. As far as applicants, the quantity of up-and-comers of the General Schooling Board is somewhat high and as far as result rate, the passing pace of the General Training Board is higher than other instruction sheets.

So HSC Test Date Bangladesh 2023 Delivered. You can gather all the data connected with the distributed examination from the authority site of the Leading group of Optional and Higher Auxiliary Schooling, Dhaka. Likewise, you can visit the authority site of the Leading group of Optional and Higher Auxiliary Instruction Dhaka for more data about the HSC test 2023.

HSC 2023 Instruction Board Notice

As to the HSC test 2023, Training Priest Dr Dipu Moni said that the HSC and comparable tests will be held in the long stretch of August and classes for HSC understudies will go on till Walk 2023. Anyway in 2020 SSC and HSC tests were hung on short prospectus because of Karna Pandemic. Be that as it may, the current year's HSC test will be held in full schedule and 100 imprints test will be held. For this situation, no test will be held in the short prospectus.

So I would agree with HSC understudies you don't have a lot of time. From now you continue reconsidering your understanding more. Particularly for understudies of the science division, I might want to say that inquiries of the science office in HSC are moderately troublesome. The current year's HSC test will be hung on the old schedule. So understudies ought to dominate every one of their reading material particularly board books well. So they can accomplish great outcomes in their tests.

HSC Routine 2023

As in the past two years, the short schedule of the HSC test won't be held for the current year. Instruction Pastor Dr Dipu Moni said that the HSC test 2023 will be hung on the full schedule. Understudies are encouraged to plan for the test from every one of their books. No Short Schedule of HSC Test 2023 has been distributed by the Leading body of Auxiliary & Higher Optional Instruction, Dhaka.

Science division understudies will be analyzed in the full schedule of the subjects covered by their science office. Other than ICT and climate and topography tests will be hung on a full schedule. Similarly, the understudies of the humanities division will be analyzed in the full schedule of the people who have the subjects of the humanities division as well as the obligatory subjects.

Essentially, Specialized and Madrasa Training Board HSC and identical examination 2023 will be held in full prospectus. So need to tell understudies of all sheets that their HSC test 2023 will be held in the full schedule. In this situation, they do have does not have a great explanation to stress.

There is no great explanation to get confounded by the thing being referenced on different web-based entertainment. Since it has been educated by the Service regarding Schooling that the HSC test 2023 will be held in a full schedule and no short prospectus will be ready for this situation.

Conclusion

At last, I might want to tell every one of the understudies that there isn't a lot of time before your HSC test 2023 beginnings. Inside this brief time frame, you need to finish all the book amendments. So you can come by a great outcome in the HSC test. There is no viable alternative for examining to accomplish great outcomes.

Accomplishing great outcomes in the examination by some other means is unimaginable. Since your test time has been reported, I genuinely want to believe that you won't burn through any additional time and complete your examinations on time by utilizing the time in order to obtain great outcomes in the test.

Ideally from our article today, you have replied to all your HSC test-related questions. In the event that you like our article, you can bookmark our site to get HSC Test Normal and other test data in future. Also, obviously remember to impart to your companions. Many thanks, everybody.

[edisonblog]

The Metropolitan Museum of Art in New York has an extensive collection of Islamic ceramics, including pieces from various regions such as Iran, Iraq, Syria and Egypt.

Is known for its intricate designs and vibrant colors, often featuring calligraphy, geometric patterns and floral motifs.

The most famous of the pottery produced under the Ottoman Turkish empire is called Iznik, after the city in which it was produced.

Showing the influence of Ming blue and white porcelain, this pottery expanded the color palette by using overglaze enamels.

The pottery center at Iznik was primarily involved with the production of tile used to construct and repair mosques, madrasas, and palaces.

However, in the odd spaces of the kilns, plates, vases, and flasks were also fired.

This example shows how the Iznik potters were able to introduce the elusive red into the color palette.

Turquoise and blue have never been difficult for the potter, but red has always been difficult, as it still is today.

Using a compound called 'Armenian Bole,' an iron bearing clay, and firing in an oxidizing atmosphere, they were able to get rather consistent reds, although contemporary chroniclers did note its 'elusive' qualities.

image: Plate, Earthenware with underglaze cobalt and overglaze 'Armenian Bole' decoration Ottoman Turk, Iznik, 1580 CE, 13" diameter

#edisonmariotti - bit.ly/3ZES75P - @edisonblog

.br O Metropolitan Museum of Art de Nova York possui um extenso acervo de cerâmica islâmica, incluindo peças de diversas regiões como Irã, Iraque, Síria e Egito.

É conhecida por seus desenhos intrincados e cores vibrantes, muitas vezes apresentando caligrafia, padrões geométricos e motivos florais.

A mais famosa das cerâmicas produzidas sob o império turco otomano é chamada de Iznik, em homenagem à cidade em que foi produzida.

Mostrando a influência da porcelana Ming azul e branca, esta cerâmica expandiu a paleta de cores usando esmaltes sobre vidrado.

O centro de cerâmica em Iznik estava envolvido principalmente com a produção de azulejos usados para construir e reparar mesquitas, madrassas e palácios.

Porém, nos espaços ímpares dos fornos, queimavam-se também pratos, vasos e frascos.

Este exemplo mostra como os ceramistas de Iznik conseguiram introduzir o vermelho indescritível na paleta de cores.

Turquesa e azul nunca foram difíceis para o oleiro, mas o vermelho sempre foi difícil, como ainda hoje.

Usando um composto chamado 'Armenian Bole', uma argila contendo ferro, e queimando em uma atmosfera oxidante, eles conseguiram obter vermelhos bastante consistentes, embora os cronistas contemporâneos notassem suas qualidades 'indescritíveis'.

imagem: Prato, Faiança com cobalto sob vidrado e decoração 'Armenian Bole' sobre vidrado Turco otomano, Iznik, 1580 dC, 13" de diâmetro

[newsreadersin]

Uttarakhand News: Today heavy rain alert in 7 districts, schools closed in Dehradun

Uttarakhand News: Today heavy rain alert in 7 districts, schools closed in Dehradun

Rudraprayag: Uttarakhand Meteorological Center has warned of heavy rain in Dehradun in next 24 hours. After which orders have been issued to keep the school closed on 26 September i.e. today. Chief Education Officer Dr. Mukul Kumar Sati issued orders in this regard. It was said in the order that all schools, Anganwadi centers and madrasas should be kept closed. Schools are already closed on the…

[krazyshoppy]

UP News: '2024' में टिकट पाने के लिए BJP के इन पॉइंट्स पर सांसदों का फिट होना जरूरी

UP News: ‘2024’ में टिकट पाने के लिए BJP के इन पॉइंट्स पर सांसदों का फिट होना जरूरी

<p>2024 के लोकसभा चुनाव को लेकर बीजेपी ने अपना नया प्लान तैयार कर लिया है. इस बार के चुनाव में आलाकमान टिकट का चयन 7 बिंदुओं पर करेगी. इन बिंदुओं पर फिट बैठने वाले सांसदों को ही पार्टी टिकट देगी.</p> Source link

[rudrjobdesk]

kailash vijayvargiya News: मदरसों में कुरान के साथ ये तालीम भी दी जाए, जानिए बीजेपी महासचिव ने क्या कहा?

kailash vijayvargiya News: मदरसों में कुरान के साथ ये तालीम भी दी जाए, जानिए बीजेपी महासचिव ने क्या कहा?

Image Source : FILE PHOTO kailash vijayvargiya kailash vijayvargiya News: भाजपा महासचिव कैलाश विजयवर्गीय ने रविवार को कहा है कि मदरसों में कुरान के साथ ही कम्प्यूटर की तालीम देना भी जरूरी है। ताकि इनके स्टूडेंट्स डॉक्टर-इंजीनियर भी बन सकें। इंदौर में संवाददाताओं से बातचीत में कैलश विजयवर्गीय ने कहा कि ‘आप मदरसे में कुरान की पढ़ाई कराएं, इस पर हमें कोई आपत्ति नहीं है, लेकिन मदरसे के स्टूडेंट्स को…

[bharatlivenewsmedia]

Uttar Pradesh: Singing national anthem mandatory in madrasas from today

Uttar Pradesh: Singing national anthem mandatory in madrasas from today

Uttar Pradesh: Singing national anthem mandatory in madrasas from today Uttar Pradesh Madrasa Education Board has made singing of the National Anthem mandatory at madrasas before the start of classes from today. “Madarsa education crucial for minorities. When the national anthem is sung, students would learn society`s values. The government is working for the upliftment of Madarsa education. Now…

[aoawarfare]

Fathers of the Jadids

During the last few weeks, we’ve been talking about events in Turkestan in 1917 and today we’re going to take a step back and talk about two giants within the Jadid movement: Munavvar qori Abdurashidxon and Mahmudxo’ja Behbudiy. Both of these men were identified by Adeeb Khalid as the most influential Jadids of their time. They provided the funding, organization, and intellectual drive and supported the Jadid during the Tsarist regime and helped the Jadids survive the tumultuous period between 1919 and 1926, when they succumbed to the Soviet purges.

Mahmudxo’ja Behbudiy

Mahmudxo’ja Behbudiy

[Image Description: A color painting of a warm skinned man with a long, thick black beard. He is wearing a white turban, round circular glasses, white long dress shirt and a green outer shirt.]

Mahmudxo’ja Behbudiy was born in Samarqand in 1875. He came from a family of qazis and became a mufti as well as a successful merchant. While going on the hajji in 1900, he became convinced that Turkestan society needed to be reformed. He may have also been introduced to Gasprinsky’s ideas about reform and the new teaching method during his travels. When he returned to Samarkand, he dedicated his wealth and literary abilities to the Jadid cause. He wrote several primers for the new-method schools and contributed to Uzbek literature through several plays. His play Padarkush (the Patricide) was the first Uzbek play to be staged. In 1913 he turned to the printed press and published the newspaper Samarqand and Oyina (Mirror) which became the most important Jadid periodical in Turkestan.

As we discussed in our Alash Orda episode, 1905 brought a moment of hope for the people of Central Asia as they were offered representation in the Duma. When that right was taken away, the Kazakh intellectuals allied with the Socialist democrats (the Kadets), but Behbudiy was distrustful of the Kadets and instead turned to the newly created Muslim Faction in the Duma (this was a governmental body for all other Muslims of the Russian Empire, but no Turkestan Muslims). He submitted a list of his ideal future for Turkestan, arguing that Turkestan remain part of the Russian Empire, but as an equal. He wanted an Administration of Spiritual and Internal Affairs that would oversee immigration, resettlement, education and cultural life. The Administration would be managed by men elected for 5 year-terms and familiar with Sharia law. They would control all matters of law including the administrators and judges, oversee the function of the mosques and madrasa and manage waqf property. Behbudiy believed this would give the government the power to reform Islam, particularly Sufi practices, while granting autonomy and modernity to Turkestan.

During the 1917 revolution, Behbudiy was in Samarkand managing a new newspaper the Huriyet (Liberty). When the Bukharan Emir chased out his Jadids, many of them fled to Samarkand, including Abdurauf Fitrat, and ended up writing for Behbudiy’s paper. While Fitrat would eventually argue for an Uzbek based origin story for Turkestan, finding inspiration from the great Timur to justify the creation of a Turkestani state, Behbudiy believed that for Turkestan to survive, they needed to embrace their Turkic, Russian, Arabic, and Persian roots. He argued that Persian was significant to Turkestanis because:

“It is the language of madrassas and litterateurs and is spoken in several cities and villages in the Samarqand and Ferghana provinces of Turkestan.” - Adeeb Khalid, Making Uzbekistan, pg. 295

His newspaper the Oyina was published in Uzbek but had Persian articles. However, his other newspaper the Huriyet after 1917 only published materials in Uzbek.

When the Kokand Autonomy was formed in 1917, Behbudiy sat on the Kokand Autonomy’s 32-member council. While serving on the council, he and three others were sent to the Paris Peace Conference to gain recognition of the situation in Turkestan. He never made it to Paris. Instead, while traveling through Bukhara, he was stopped by border guards, arrested, and tortured to death. He died on March 25th, 1919.

Munavvar qori Abdurashidxon

Munavvar qori Abdurashidxon was born in Tashkent in 1878. Like Behbudiy, he came from a religious family. Most of his family members were ulama and he studied at a madrassa in Bukhara. While studying, he became convinced of the need for reforms.

In 1905, Munavvar wrote:

“All our acts and actions, our ways, our words, our maktabs, and madrasas and methods of teaching and our morals are in decay…if we continue in this way for another five or ten years, we are in danger of being dispersed and effaced under the oppression of developed nations…O coreligionists, o compatriots! Let’s be just and compare out situation to that of other advanced nations…let’s secure the future of our coming generations and save them from becoming slaves and servants of others. The Europeans, taking advantage of our negligence and ignorance, took our government from our hands and are gradually taking over our crafts and trades. If we do not quickly make an effort to reform our affairs in order to safeguard ourselves, our nation, and our children, our future will be extremely difficult. Reform begins with a rapid start in cultivating sciences conforming to our times. Becoming acquainted with the sciences of the [present] time depends upon the reform of our schools and our methods of teaching” - Adeeb Khalid, Making Uzbekistan, pg. 27

Munavvar was introduced to the new-school methods supported by Gaprinsky and opened a new method school in Tashkent, the Namuna (Model) school. He also published several textbooks and contributed to several Tashkent newspapers. However, his biggest contribution was his efforts in creating a standardized and universal curriculum for the schools in Tashkent, organizing the wealthy merchants of Tashkent to open a reading room, and creating a benevolent society called the Imdodiya (Aid).

Munavvar qori Abdurashidxon

[Image Description: A color painting of a man with a round face. He is wearing a skull cap, a white shirt, and a black outer shirt. He has a short, but thick black mustache and beard.]

Munavvar used his considerable organizing skills to spur the intellectuals to take advantage of the Russian Revolution. Munavar was involved in the many different councils that sprung up in Turkestan. He and Ubaydulla Xo’jayev organized the first meeting of the Shuro council, a place for the people of Turkestan to come together and rule themselves. You can learn how that turned out in our episode on the Russian Revolution and Central Asia. Munavvar would be elected president of the First Turkestan Muslim Council in 1917 and take part in the formation of the Kokand Autonomy.

            When the Bolsheviks took Tashkent in 1918 and established the Musburo, they couldn’t extent its power into the old city, so the indigenous activists took over. At the time there were several Ottoman POWs in Central Asia and Munavvar decided to hire them as teachers in their schools. He also became involved with many of the nationalist and secret societies running rampant in Turkestan as the Bolsheviks, Jadids, and Russian settlers struggled to fill the political vacuum created by the fall of the Tsar. He was also involved with the reformation of the waqfs, believing they were the best mechanism the Jadids had to redistribute funds for the betterment of the community. He argued that the waqfs were:

“Founded not for serving religious and benevolent needs, but for the progress of culture and the enlightenment of the people” - Adeeb Khalid, Making Uzbekistan, 233

And that they could:

“Liberate the thousands of existing maktabs from their present pitiful condition and to transform them from religious institutions into sources of culture and enlightenment” - Adeeb Khalid, Making Uzbekistan, pg. 234

Because of his role in establishing the Shuro, the Kokand Autonomy, and his work with the Ottomans, he came under the Cheka’s suspicion as the Bolsheviks spread their control over the entirety of Turkestan. In late 1920 he was arrested and thrown in prison for a year.

When he was released, Munavvar worked first for the branch of the Commissariat of Education that was responsible for primary and secondary education and then in the Uzbek Academic Center. While writing primers, he became embroiled in a scandal when his work was defamed for being “counterrevolutionary’ and “narrow nationalist” that brought him under renewed surveillance in 1921.

As the Soviets strengthened their hold over Central Asia, they didn’t know what to do with the old revolutionary Jadids and Alash Orda. Their first approach was to push them out of governmental bodies into dead end jobs or academia while keeping them under close surveillance. They then implemented random arrests, deportations to gulags, and finally executed them for state crimes. Munavvar was hounded by the Cheka since 1921, chased to Moscow where he could not find work, chased back to what was now Uzbekistan, and fired from his job at the Uzbek Academic Center. In 1927, he was asked by the OGPU to write a written testimony about his work with the Jadids and Nationalists. He also made a public speech where he admitted his “mistakes” and claimed that the Jadids were willing to work with the regime. His speech was belittled and he never made a public appearance again.

Munavvar became implicit in the Milliy Istiqlol (National Independence) conspiracy cooked up by the OGPU which claimed that at least 84 Jadids and various members of the Soviet Apparatus (several who actually went to Munavvar’s new-method school) were nationalists conspiring to overthrow the Soviet Union and/or working with the British to create an autonomous Turkestan. Munavvar was spared a show trial but was still executed on April 23rd, 1931.

References

Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR by Adeeb Khalid

Russian Colonial Society in Tashkent 1865-1923 by Jeff Sahadeo

[sidnazpro2020]

Latest News Today - Lalu Yadav's Son Meets Bihar NDA Ally Chief Jitan Ram

Latest News Today – Lalu Yadav’s Son Meets Bihar NDA Ally Chief Jitan Ram

Jitan Ram Manjhi’s Hindustani Awam Morcha is an ally of the ruling alliance in Bihar Patna: A meeting between Rashtriya Janata Dal leader Tej Pratap Yadav and Jitan Ram Manjhi, whose Hindustani Awam Morcha is an ally of the ruling alliance in Bihar, has set off a buzz about possible realignment of political forces in the state. The dust has not settled yet in West Bengal, where the BJP’s import…

[ds4techofficial]

Morning Digest: Modi, Gotabaya speak over telephone ahead of Geneva vote; Health Minister says pollution contributes to spread and virulence of SARS-CoV-2 infections, and more

Morning Digest: Modi, Gotabaya speak over telephone ahead of Geneva vote; Health Minister says pollution contributes to spread and virulence of SARS-CoV-2 infections, and more

Sri Lankan President Gotabaya Rajapaksa and Prime Minister Narendra Modi reviewed “topical developments” during a telephone call on Saturday, an official press release said, just over a week before a crucial vote on Sri Lanka at the U.N. Human Rights Council, where Colombo has sought New Delhi’s support. There is emerging evidence to suggest that exposure to ambient air pollutants, especially…

[sevenbilliontoday-blog]

Do you think equality of education for all children should be a shared responsibility of the world's governments? Vote in our online news poll, make your vote count and create positive change: http://bit.ly/madrasas