Islamization of Agricultural Education in the Present Context - Professor Tazul Islam

Introduction

Agriculture is the lifeblood of rural areas and the backbone of Bangladesh's agrarian economy. However, agriculture is not only an essential profession for us; historically, agriculture was the primary and most natural profession of the entire world. Even today, two-thirds of the global population rely on agriculture for their livelihood. Agriculture provides us with essential goods for daily life. From brushing our teeth in the morning to going to bed at night, we depend on agricultural products for our body's growth and functioning. Everything from clothing materials, medicines, firewood for cooking, houses, furniture, gardens, food such as rice or bread, fish, meat, milk, and even books and stationery for education, depends on agriculture. Agricultural development has been responsible for the rise of ancient civilizations such as Egypt, Babylon, and those along the Indus and Ganges rivers. History shows that the rise and fall of great civilizations have been closely linked to agricultural progress. Thus, before discussing the Islamization of agricultural education, it is necessary to briefly explore the current state of agriculture and Islam.

Agriculture

People often mistakenly think that agriculture only involves farming and growing crops. In reality, the primary tasks of agriculture include producing, harvesting, and preserving various essential items for life. Therefore, crop production, animal husbandry, fish farming, beekeeping, forest conservation, silkworm cultivation, agricultural product marketing, machinery preparation, and village development are all part of agriculture. In this sense, 50% of Bangladesh's national income comes from agriculture. Among the labor force, 80% of men and 55% of women are involved in agricultural production. Unfortunately, despite this, we have not yet achieved economic self-reliance. About 85% of Bangladesh's population lives below the poverty line, 50% of villagers are landless, one-third of the labor force is unemployed, and three-quarters of the population is illiterate. Reviewing these statistics reveals that most of the people in Bangladesh live outside the glamorous urban life.

Moreover, we still have to import a significant amount of food from abroad each year. In addition, we face an annual trade deficit of nearly 20 billion taka, which we cover through foreign aid and loans. Therefore, our immediate goal is to achieve self-sufficiency in food production. This requires harnessing our resources and ensuring their proper use through science and technology. Since agricultural products are our main resource, we need appropriate agricultural education and training to build a self-reliant economy.

Education

The term 'education' is broad. Generally, education means acquiring knowledge and developing a sense of duty through intellectual expansion. Education is an essential part of human life. Food, shelter, clothing, health, and education are recognized as the five fundamental needs by all civilized nations and societies. It is not irrelevant to say that knowledge is the only means of understanding global unity. There is an English proverb, "Knowledge is virtue and ignorance is sin," meaning knowledge is power and virtue, while ignorance is sin. The first and foremost command of the Holy Quran is to acquire knowledge, distinguish between truth and falsehood, and be committed to the truth. The Prophet Muhammad (peace be upon him) declared that acquiring knowledge is obligatory for all men and women.

From the beginning of human civilization, education has been emphasized as essential for human progress. Its importance has never been questioned in society, and no one has had the courage to deny this truth. Yet, the light of knowledge still flickers far away from the reach of the general public in our country. The literacy rate reflects this reality. Farmers are illiterate and unable to appreciate the beauty, sweetness, and necessity of the light of education.

The State of Education

Currently, in our country's higher education institutions, particularly at the postgraduate level, there is a lack of education that prepares students to face the harsh realities of life. At a time when the country is grappling with issues of food and clothing shortages, droughts, famines, diseases, floods, and natural disasters, our curriculum is sadly disconnected from these pressing concerns. Instead of addressing these challenges, the curriculum remains confined to abstract theories, detached from reality, and devoid of practical awareness. Students learn advanced mathematics, can provide intricate explanations of various philosophical theories, and are aware of modern theories in astronomy, economics, sociology, chemistry, and physics. They even understand modern poetry and art with ease, yet they lack the necessary knowledge for earning a livelihood in their daily lives.

Even after completing their studies, if students do not perform exceptionally well in standard evaluations, they struggle to find a profession, despite holding the highest degrees. It’s almost like gambling. As a result, many graduates end up working as clerks in banks with a master's degree in history, or in trade organizations with a degree in geography, or as clerks in a commercial enterprise with a postgraduate degree in economics. The education system fails to ensure the necessary livelihood or professional security they need. This gap between education and real life is the reason why our educated population fails to contribute to the welfare of the larger society.

Meanwhile, the rest of the world is busy aligning education with life in order to contribute to national and global welfare.

Our Education Policy

In Bangladesh, there is no national education policy to speak of. The education system we inherited was created by the British, designed with the primary goal of producing clerks to maintain colonial rule and exploitation.

The Modern Education System

If we examine history, we see that before the British arrived, during the Mughal era, Arabic, Persian, and Urdu were the languages of the educated population. Not only Muslim scholars, but even many upper-caste Hindus were proficient in Arabic and Persian. While Warren Hastings established the Calcutta Alia Madrasah in 1781 and Jonathan Duncan established a Sanskrit College in Varanasi in 1791, these efforts by the British were not out of affection for Hindu or Islamic religions. Instead, they had two main objectives: first, to keep the larger population satisfied by promoting religion; second, to remove the scientific and rational thought of the West, as well as the concept of Islamic Jihad, from the curriculum to tame the people. As a result, the country became engulfed in superstition and religious fanaticism. Muslims, instead of becoming Mujahideen, became overly religious, allowing British exploitation to continue unchecked.

Hindu leaders, however, did not sit idly by. In 1815, they established Serampore College and in 1817, Hindu College in Kolkata, to teach English literature, Western philosophy, and science through private initiatives. Meanwhile, Muslim leaders continued to resist Western knowledge and even opposed English education. Hence, when English and Western science were introduced at Kolkata Madrasah in 1829, and the Anglo-Persian department was established in 1851 with the same purpose, no significant success was achieved. The British, after winning the Battle of Plassey in 1757, did not immediately attack the Islamic culture of the country. It wasn’t until 1835 that English replaced Persian as the state language, and a gradual Anglicization process began. The flawed education system they implemented was their method of creating a class of "Westernized Indians." This system produced the "Anglo-Mohammedan College" or "Alia Madrasah," part of the British effort to create local English-educated individuals.

To shape the education system in the country, the British formed the "Public Instruction Committee" in 1823. Based on the committee's recommendations, Sanskrit College was established in Kolkata in 1824. In 1835, Macaulay's recommended education system was introduced throughout the Indian subcontinent. Macaulay's intent was clear when he said:

"We must at present do our best to form a class who may be interpreters between us and the millions whom we govern—a class of persons Indian in blood and colour, but English in tastes, in opinions, in morals, and intellect."

No rational person would accept the idea that a nation's people would acquire knowledge to serve as slaves to another country or its rulers. But Macaulay's objective was achieved. Though the British left in 1947, their education system remains intact. Over time, some changes have been made to the curriculum, but not through any well-thought-out plan. The fundamental structure of the education policy remains unchanged.

Reforming the Education System

In 1958, during Pakistan's rule, a National Education Commission was formed under S.M. Sharif's leadership. The commission's report was published in 1959. However, widespread student protests in 1962 led to the formation of another education commission under Justice Hamoodur Rahman in 1964. The report, titled *Report of the Commission on the Students’ Problem and Welfare*, was published in 1966. Though the report had some positive technical elements, certain policies and procedures conflicted with the ongoing student movements, leading to widespread dissatisfaction and its eventual non-implementation.

After independence, another education commission was formed in Bangladesh under the leadership of Dr. Kudrat-e-Khuda. The commission worked for two years, drafting a report, but no steps were taken to publish or implement it. In 1975, after political changes, Education Minister Kazi Zafar Ahmed formed an advisory committee to draft a national education policy. The committee's report was completed within six months, adopted, and printed by the government. However, no steps were taken to implement it. Later, in 1983, after the introduction of military rule, another attempt was made to draft an education policy under the leadership of Dr. Abdul Majid Khan. The results of this effort remain unknown to the public.

Negative Consequences

Due to the absence or ineffectiveness of a national education policy, corruption has spread from educational institutions to society and state life. Whether it is the dominance of politics in educational institutions or other factors, anarchy reigns everywhere. As a result, the education system no longer produces ideal leaders, workers, or officials. The absence of proper leadership in politics, combined with an excessive thirst for wealth, has eroded our social consciousness and values. Those who can earn wealth by any means are the ones honored in society and state life today. Consequently, students are more interested in earning money than acquiring knowledge, from primary to university levels.

This has led to situations where students are killed by their peers, and teachers are humiliated in classrooms and exam halls. The 1974 University Investigation Commission noted the deteriorating educational environment in the following words:
"Our universities appear to be navigating on uncharted perilous waters... In the overall interest of the nation, we cannot possibly carry on with the weaknesses and malpractices of the universities."

Purpose of Education

There are various philosophies and thoughts regarding the purpose of education. Sir Percy Nunn stated, “The purpose of education is the free nurturing and development of one's own personality.” Another group of thinkers believes that education should be goal-oriented. Bertrand Russell, in his book Education and the Social Order, outlined a negative philosophy of education, stating that in the present age, there are three different philosophies of education. The first philosophy posits that the sole purpose of education is to provide opportunities for progress and to remove obstacles on that path. The second philosophy emphasizes the cultivation of individuals in society and the development of their talents and potential to the highest degree. The third group believes that in the ultimate stage of education, one must abandon individualistic thinking and adopt a collective perspective.

From a review of these various viewpoints, one can observe that there is at least one point of consensus: education should foster self-reliance rather than dependence on employment. The resources available in the country should be utilized effectively, and national wealth should be made more productive. To achieve this, education must have two essential elements: (1) moral character development and (2) the right to live.

Had the scientific research been integrated with the teachings of the scholars regarding the Quran for centuries, Muslims today would have been able to stand tall as the best nation in the world, just like during the golden age of Islam. They would have reached the pinnacle of success in both this world and the hereafter. Therefore, in the modern era, to truly understand and benefit from the knowledge of the Quran for both worldly and eternal well-being, we must pursue education, be inspired by scientific knowledge, and excel in practical knowledge. Thus, our primary duty is to align the study of the Quran and Hadith with modern scientific knowledge, or integrate modern education with the knowledge of the Quran and Hadith.

Islamization

Islamization generally means reorganizing and implementing something in light of Islamic values, education, and principles. In the context of agricultural education, it means reorganizing the current agricultural education system based on Islamic principles. That is, determining the goals and methods of agricultural education in light of the Quran and Hadith and organizing the education system accordingly. Our entire environment—people’s beliefs, ideas, character, and customs—is steeped in ignorance. Even what we consider Islamic culture, philosophy, thought, and festivals are largely rooted in ignorance. In this context, the idea of Islamic agriculture may seem impractical. Nevertheless, there is a need to discuss how, while engaging in knowledge and learning about agriculture from a materialistic perspective, we can integrate Islamic teachings regarding agriculture. Since agricultural education is not just about knowledge acquisition but is also a theoretical and applied science, it is essential to first explore Islam’s perspective on agriculture.

Islamic Land System

As mentioned earlier, the dawn of civilization was based on agriculture. Settlements grew in the basins of the Nile, the Indus, and the Ganges rivers due to the easy availability of agricultural land. In those early times, when the population was sparse, the land system was simple: "He who tills the land owns it." But as civilizations became more complex with time, the emergence of landlords and landless peasants began. The problem arose when capital became the measure of power in human society. However, Islam neither supports capitalism nor the social evils resulting from the influence of capital. Although a detailed discussion of Islam’s land policy is not possible here, I will briefly touch upon land ownership and land management.

a) Land Ownership: The proper use of land determines the prosperity of its owner, the country, and the nation. If a house or machine remains unused for some time, it primarily harms the owner. However, in a country where cultivable land is scarce and required for food production, if the land is not properly cultivated or remains unused, the entire nation suffers. Thus, Islam not only emphasizes the use of resources but also stresses the proper use of resources. The Prophet Muhammad (peace be upon him) once granted a date orchard to Bilal (RA), but it was later confiscated by Umar (RA) because it was not being properly cultivated, nor were any developmental efforts made [Kitab al-Kharaj]. Yahya ibn Adam also mentioned that Umar (RA) confiscated the land of the Bajila tribe for the same reason (Kitab al-Kharaj). The Quran explicitly states: "Do not give the foolish your wealth, which Allah has made a means of support for you. Provide for them with it and clothe them, and speak kindly to them" (An-Nisa: 5).

Islam recognizes the farmer as the rightful owner of the land. This is found in the Hadith narrated by Bukhari: "Whoever cultivates barren land becomes its owner, provided there was no previous owner." Additionally, if land remains uncultivated for three consecutive years, the owner loses their rights to it (Kitab al-Kharaj: Abu Yusuf). Land used for public welfare, such as canals, lakes, rivers, springs, mountains, grazing grounds, prayer grounds, cemeteries, roads, oil fields, etc., belongs to the government. A Hadith states that when the Prophet Muhammad (PBUH) granted a piece of land in Ma'arib, Yemen, to a man named Ayaz bin Haml, and later discovered that the land contained a salt mine, he reclaimed it (Kitab al-Amwal; Islamic Land System: Maulana Nur Muhammad Azami).

Islam permits the government to grant land for the purpose of making barren land fertile or rehabilitating landless farmers. Prophet Muhammad (PBUH) and the Rashidun Caliphs granted land to many individuals in this manner (Kitab al-Kharaj: Abu Yusuf; Kitab al-Kharaj: Yahya Ibn Adam; Kitab al-Amwal). However, Islam does not allow such land grants to serve personal interests or nepotism. As a result, Caliph Umar Ibn Abdul Aziz confiscated all estates granted by the Umayyad rulers based on nepotism (Sirat Umar Ibn Abdul Aziz: Ibn Abdul Hakam). Islam disapproves of the feudal system (Kitab al-Kharaj). However, it imposes taxes on land (except residential land) and does not allow the government to seize property from those unable to pay taxes (Kitab al-Amwal). Islam also forgives the tax on damaged lands (Hidayah: Ushr and Kharaj) and encourages giving interest-free loans to those in need (Fath al-Qadir: Ushr and Kharaj). Farmers are to be treated with leniency (Kitab al-Amwal; Kharaj: Abu Yusuf). Islam approves of sharecropping but condemns any form of injustice.

b) Land organization: Scientific methods for managing agricultural land include organizing and overseeing land management systems, which depend on agricultural techniques. Therefore, alongside ownership, Islam emphasizes the organization and management of land. During the time of Caliph Umar (RA), Islamic land policies became more structured, with government control over the land of Iraq and its division into ten sections (Kitab al-Kharaj: Yahya Ibn Adam). Umar's (RA) policies show that ownership rights to land are not absolute and that Islamic governments can regulate land for the benefit of society. Caliph Umar (RA) implemented policies for surveying cultivable lands, constructing irrigation channels, and providing interest-free loans to increase agricultural productivity. Islamic law does not provide compensation for lands seized by the state. Islam prohibits hoarding and extravagance (Surah Al-A'raf: 31; Surah Al-Isra: 26-27), and condemns hoarding, warning of severe punishment for it (Surah An-Nisa: 37; Surah Al-Imran: 150). The same applies to market practices.

c) Current Curriculum: In Bangladesh Agricultural University, six faculties offer higher education in agriculture. These faculties are specialized in different agricultural disciplines, such as crop production, animal husbandry, agricultural economics, and fisheries science. However, certain elements of the current curriculum, such as the theory of evolution, Malthusian theory, socialist economic theories, and the origin of life (genesis), directly conflict with Islamic principles. Despite this, Islamic perspectives from the Quran and Hadith are not taught alongside these subjects, and anyone who raises such views is often labeled as sectarian.
Islamization Process

It has been previously discussed that attempting to Islamize agricultural education in a system where Islam is not fully established is a futile effort. If Islam were established at the state level, the overall Islamic education system would also be in place. As a result, any ideologies or principles opposing Islam would be studied for analysis, not for adoption. The curriculum would be designed in such a way that an expert educated in agriculture would also emerge as a scholar in Islam. However, in a setting where conflicting ideologies or anti-Islamic content are taught throughout the day, how is it possible to Islamize such education? Nevertheless, it can be said that if Islamic economics is discussed when teaching economic theories, and its superiority is highlighted, at least the hostility toward Islam or ignorance about Islamic economics can be diminished.

Recommendations:

1. Agriculture is the foundation of civilization. Islam has honored farmers and described agriculture as a virtuous act. Spreading this ideology among the general public should be the primary responsibility of Islamizing agricultural education.

2. Agricultural education is an applied science, built upon various branches of science. The primary work of agriculture is the production, harvesting, and preservation of essential life necessities. Therefore, everything related to agriculture—crop production, livestock farming, fisheries, beekeeping, forest conservation, sericulture, agricultural markets, cooperatives, and rural development—should focus on increasing production for human welfare, which aligns with Islamic teachings. The Holy Qur'an and Hadith provide clear guidance on these matters. Thus, in the effort to Islamize agricultural education, these areas must be given appropriate importance.

3. Since agricultural education is practical and impacts all aspects of life, its objectives must align with the goals of life itself. There should be a clear framework indicating how much of the society's needs it can meet. Islam does not endorse wasting time and intellect on futile objectives.

4. Islam emphasizes the development of both the individual and society. Hence, any education, particularly Islamic education, must ensure a system that fosters the smooth development of both. This consideration should also apply to the Islamization of agricultural education, making it complementary to the needs of both the individual and the state.

5. The success of any education lies in its practical applicability. In the case of agricultural education, a proper balance must be maintained between theoretical knowledge and practical skills. Practical elements should be effective and useful. Islam advocates for moderation in all aspects of life, and this can be followed in this context as well.

6. For the proper development of agricultural education, agricultural values must be instilled. From primary to higher education levels, agricultural topics should be incorporated. Seeking knowledge is an obligation for Muslim men and women. Acquiring agricultural knowledge, its practical application, conducting research on natural resources, and developing appropriate and advanced technology in agriculture should be the guiding principles of agricultural education and research.

7. To Islamize agricultural education, along with agricultural studies, Islamic values must also be instilled. A program on Islamic education principles and methods could be included as an additional curriculum alongside regular agricultural studies. Furthermore, discussions, workshops, and seminars on various aspects of Islamic life should be organized in agricultural institutions, involving renowned Islamic scholars from home and abroad. Participation should not be limited to students but should also include teachers and staff of the institutions. Additionally, attention should be given to naming relevant educational institutions, libraries, student dormitories, farms, and stadiums in a way that reflects Islamic values and ideologies.

8. The Holy Qur'an, in Surah Ar-Rahman, mentions that plants also show respect to Allah and prostrate before Him. The Qur'an mentioned long ago that plants are alive, a fact that science discovered much later. Where science agrees with the Qur'an, it should be emphasized. In cases where science appears to contradict the Qur'an, the Qur'anic statements should be considered correct, and further observation and analysis should be conducted on the scientific information that seems contrary so that, ultimately, harmony between the two can be established.

9. Topics related to agriculture, as mentioned in the Qur'an, Hadith, and various Islamic texts, should be incorporated into the specific syllabus for agricultural education. This will not only improve the quality of agricultural education and benefit the development of agriculture, the country, and the nation but will also awaken Islamic values.

Bibliography:

1. Abu Yusuf - Kitab al-Kharaj.

2. Dr. Abdul Mia - Unfortunate Aspects in Education and Their Remedies. Education and Planning, Bangladesh University Teachers Association Federation, 355-57, 1981.

3. Maulana Muhammad Abdur Rahim - Islamic Philosophy of Education, Jahan-e-Nau, March 1969.

4. Abdul Haque - Semi-Colonial and Semi-Feudal East Bengal, Padma Publications: 1970.

5. Dr. Abdul Halim and Md. Amir Hossain - Personal Communication, 1984.

6. Yahya bin Adam - Kitab al-Kharaj; Islamic Land System.

7. Ibn Abdul Hakam - Sirat Umar Ibn Abdul Aziz; Islamic Land System.

8. Professor Khandaker Monowar Hossain - Our Education Problems. Education and Planning (previously mentioned), 1-5: 1981.

9. Ranjit Sharma - Our National Education Policy - Problems and Remedies. Education and Planning (previously mentioned), 103-106, 1981.

 

Author: Renowned Educationist