• Knowledge is the path to elevation and glory, crucial for achieving success in various fields of life.
• The civilizations of David and Solomon, peace be upon them, flourished due to their knowledge in various sciences.
• Islam emphasizes the importance of knowledge, as seen in the first revelations to Prophet Muhammad, peace be upon him. Islam encourages the pursuit of both religious and worldly sciences to build a well-rounded and advanced society.
• The spread of ignorance and decline of knowledge are threats to the survival and prosperity of civilizations.
• The Prophet Muhammad, peace be upon him, emphasized learning languages and knowledge to protect and advance the Ummah.

Historical books and biographies narrate from Ibn Abbas, who said: When the Messenger of Allah, peace be upon him, passed away, I said to a man from the Ansar, "Let us ask the companions of the Messenger of Allah, peace be upon him, for they are many today." He replied, "How surprising of you, O Ibn Abbas! Do you think people need you while among them are the companions of the Prophet whom you see?" Ibn Abbas said: So he left it, but I continued to pursue the questions. If a hadith would reach me from a man, I would go to him while he was taking a nap, and I would lay my cloak at his door, letting the wind blow dust over me. When he came out and saw me, he would say, "O cousin of the Messenger of Allah, shouldn't you have sent for me, and I would come to you?" I would reply, "I am more deserving to come to you and ask you." The man remained until he saw people gathering around me, and he said, "This young man is wiser than I."

What this honorable companion meant by "This young man is wiser than I" is that knowledge is the path to elevation and glory.

Anyone looking into the history and conditions of nations understands that achieving glory in any field of life is based on knowledge. Whether this knowledge is related to religious sciences or various life sciences such as experimental sciences like medicine, engineering, economics, and trade, or humanities and social sciences, they all integrate to contribute to the rise and advancement of society. Since knowledge is the foundation of civilizational progress, the Islamic nation today is in dire need of embracing the causes of progress to restore its glory and honor.

Science as the Foundation of Civilization in Previous Nations

The Quran is the most truthful source informing us about the foundation of civilizational progress in nations before Islam, such as the civilizations of David and Solomon, peace be upon them. Allah says: "And We gave knowledge to David and Solomon, and they both said, 'Praise be to Allah, who has favored us over many of His believing servants.'" (Surat An-Naml, 15). "And Solomon inherited David. He said, 'O people, we have been taught the language of birds, and we have been given from everything. Indeed, this is a clear favor.'" (Surat An-Naml, 16).

These verses speak of Allah's favor upon David and Solomon with knowledge, which encompassed all kinds of sciences, as indicated by Allah's words: "and we have been given from everything."

Al-Bahi Al-Khuli said: "The fruit of this knowledge in this civilization is the control over the laws of nature and its various forces, to utilize them for the benefit of the state. This is evident from the fruits of knowledge in serving the just king when he asked his soldiers to bring the throne of the Queen of Sheba." Allah says: "He said, 'O assembly [of jinn], which of you will bring me her throne before they come to me in submission?' An ifrit from the jinn said, 'I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.' One with knowledge of the Scripture said, 'I will bring it to you before your glance returns to you.' And when Solomon saw it placed firmly before him, he said, 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful.'" (Surat An-Naml, 38-40).

Do you see how the one with knowledge of the Scripture used his knowledge for the will of the just king? When Allah's favor was realized by practically utilizing this knowledge, Solomon acknowledged it and said: "This is from the favor of my Lord."

What indicates the importance of knowledge in establishing the civilization of David and Solomon is that Allah granted them wisdom and knowledge, and taught David the craft of making armor as a fortified protection for him and his people. Allah says: "And We gave understanding of it to Solomon, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us] with David and the birds as well, and We were [already] doing [that]. And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?" (Surat Al-Anbiya, 79-80).

One of the examples mentioned in the Quran indicating the importance of knowledge in civilizational progress is the story of Prophet Joseph, peace be upon him, when the King of Egypt had a troubling dream and presented it to his priests. They said, "Confused dreams, and we are not knowledgeable in the interpretation of dreams." (Surat Yusuf, 44). When the dream reached Prophet Joseph, peace be upon him, who was given the knowledge of dream interpretation by Allah, he interpreted it and implemented the solutions related to it, thereby contributing to saving the world from certain destruction due to famine. When Prophet Joseph, peace be upon him, was asked about interpreting dreams, he replied, "That is from what my Lord has taught me." (Surat Yusuf, 37). Therefore, knowledge is the foundation upon which civilizations are built and nations rise.

The Contribution of Science to Building the Civilizational Renaissance in Islam

The first revelation in Islam from the Quran to build this nation was a call to knowledge. The first revelation to the Messenger of Allah, peace be upon him, was Allah's saying: "Read in the name of your Lord who created. Created man from a clinging substance. Read, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not." (Surat Al-Alaq, 1-5).

Similarly, one of the earliest revelations to the Messenger of Allah, peace be upon him, was Surat "Al-Qalam" to draw attention to knowledge. Allah says: "Nun. By the pen and what they inscribe." (Surat Al-Qalam, 1). This emphasizes that the Islamic foundation is based on knowledge.

Islam did not build the foundation of the nation on religious knowledge alone but opened the door to diverse sciences in various fields of life. It drew attention to the diversity of sciences and the necessity of acquiring and benefiting from them. Allah says: "Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors. And in the mountains are streaks, white and red of varying shades and [some] extremely black. And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving." (Surat Fatir, 27-28).

When Allah spoke about the elevated status of people of knowledge, He did not restrict it to religious knowledge alone but made it inclusive. Allah says: "Allah will raise those who have believed among you and those who were given knowledge, by degrees." (Surat Al-Mujadila, 11). When He called us to seek more knowledge, He used the term "knowledge" in an indefinite form to indicate the generality of all knowledge. Allah says: "And say, 'My Lord, increase me in knowledge.'" (Surat Taha, 114).

This plethora of guidance emphasizes the importance of knowledge in establishing civilizational foundations. This is reflected in the words of the poet Ahmad Shawqi: "People build their kingdoms with knowledge and wealth. No kingdom was built on ignorance and scarcity."

The Role of Knowledge in Protecting Civilizational Renaissance in Islam

One of the gravest threats to nations and civilizations is the spread of ignorance and the decline of knowledge. This signals the demise of civilization and its loss. Allah says: "Do they not see that We gradually reduce the land [in its boundaries] from all sides?" (Surat Ar-Ra'd, 41). Ibn Abbas said: "Its ruin is due to the death of its scholars, jurists, and righteous people." Mujahid also said: "It is the death of scholars." This indicates that the loss of knowledge is a precursor to the destruction of lands and the collapse of civilizations.

The Prophet Muhammad, peace be upon him, provided us with a path to safeguard the knowledge, civilization, and protection of the ummah from the deceit of others when he instructed his companion Zayd bin Thabit to learn the Syriac language, which was spoken by the Jews.

By emphasizing the importance of learning, the Prophet ensured that the Muslim community remained intellectually and culturally resilient. This focus on education allowed the Islamic civilization to flourish and become a beacon of knowledge for centuries.

In conclusion, the foundation of any thriving civilization is its commitment to knowledge and education. By nurturing these values, societies can achieve progress, stability, and prosperity. The Islamic nation, like others before it, must prioritize the pursuit of knowledge to reclaim its historical legacy and build a brighter future.

Raising children with Islamic values is not merely a passing educational task; rather, it is a great trust and a noble mission entrusted to parents. Children are the foundation of the future, and if guided according to Islamic principles, they will become righteous pillars in building society. In this article, we present a comprehensive guide with practical steps to instill Islamic values in children, based on the Quran and the Sunnah of the Prophet ﷺ.

Building the Child’s Relationship with Allah

Tawheed (monotheism) is the cornerstone of the Islamic faith. Allah says: "And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice”" (Luqman: 13). Teaching children to recognize the greatness of Allah from an early age is a profound responsibility on parents and society, as it is the key to the nation's righteousness and uprightness. This involves teaching correct beliefs, introducing Allah's names and attributes, and instilling reliance and gratitude toward Him. The Prophet ﷺ set the best example in this, as seen in his advice to Ibn Abbas, teaching him to turn to Allah in every situation. Abdullah Ibn Abbas narrated: "One day I was behind the Prophet ﷺ [riding on the same mount] when he said: 'O young man, I shall teach you some words [of advice]: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.'” (Tirmidhi)

Teaching Children to Pray

To instill a love for prayer and its significance in their lives, create an environment that encourages children to perform it with joy and enthusiasm. This can be done by setting up a special prayer space at home, well-organized and adorned with prayer mats and tools that connect the child to it emotionally. Allow the child to participate in setting up this space, enhancing their sense of ownership and attachment.

Introducing children to prayer should start early, inviting them to join parents during prayer time to familiarize them with the practice. As they grow, they can learn simple rulings such as purification and performing ablution, alongside memorizing Surah Al-Fatihah and short chapters of the Quran. The Prophet ﷺ instructed: "Command your children to perform Salat (prayer) when they are seven years old, and beat them for (not offering) it when they are ten." (Abu Dawood).

Instilling Moral Values

Instilling moral values in children is fundamental to building a balanced and strong character. Islam emphasizes virtues, as the Prophet ﷺ said: "God has sent me to perfect good qualities of character." (Bayhaqi). Parents can use stories, especially from the Sunnah and the lives of the companions, to highlight the importance of traits like honesty, trustworthiness, and modesty.

Teaching the Quran and Its Recitation

Teaching the Quran and its recitation nourishes the soul and builds the foundation of the Muslim child’s character. The Prophet ﷺ said: "The best among you is he who learns and teaches the Quran." (Bukhari). Begin by teaching short chapters attractively and engagingly to foster a connection with the divine words. Utilize modern tools such as interactive Quran learning apps and enroll them in Quran memorization circles at mosques or Islamic centers to create a supportive and Islamic learning environment.

Encouraging the Love of Knowledge

Encouraging a love of learning is one of the greatest Islamic values. Allah says: "Read in the name of your Lord who created." (Al-‘Alaq: 1). Parents can establish a stimulating learning environment at home, such as a small library with age-appropriate books, demonstrating a personal interest in reading and lifelong learning. Activities like visiting libraries, attending cultural events, and participating in competitions make learning enjoyable and interactive, fostering creativity and curiosity.

By raising children grounded in Islamic values, parents fulfill their duty to nurture a generation that upholds these principles and contributes positively to their community and the Ummah.

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 Sources:

1. khutba by Sheikh Fahd bin Hassan Al-Ghurab
2. Al-Nabulsi Encyclopedia
3. Flowmaster Kids website

I was reading the saying of Hujjat al-Islam (Proof of Islam) Abu Hamid al-Ghazali: “We sought knowledge for other than Allah, but it refused to be except for Allah,” yet I couldn't grasp its deeper meanings and subtleties. I thought it was limited to religious knowledge until Allah, by His grace and mercy, opened its meaning to me.

Any knowledge that does not lead to Allah should be put in the dock, so what if it becomes a veil before the Lord of the Worlds?!

Whoever confines reaching Allah to a few prescribed prayers, scattered ayahs, and counted praises has narrowed what is vast. How so when for Allah, there is a sign in everything, and in every science, there is a conquest? It is just that our vision is veiled, and our hearts are blocked from His light, all because of our lack of effort in understanding the purpose of life and the meaning of worship, for which we were created, will be questioned, and outside of which we waste our lives. This happens because we forget the true essence of knowledge, which the angels lay down their wings for its seeker out of pleasure for what he does.

By Allah! Not every knowledge is an act of worship nor a path to paradise, as commonly understood. The worship of knowledge is something entirely different from knowledge as worship. The former is a paradise, while the latter is a desire; the former brings tranquility, peace, and growth, while the latter is an unquenchable thirst. The former thrives in the darkness of night and the shade of seclusion, while the latter flourishes only under the drums of gatherings and the glare of lights. The former is light breathed into, while the latter is mere copied issues. The former is knowledge for action and action upon action, while the latter is a storm in a teacup, noise without substance, and chatter without benefit.

This is because benefit is not inherently tied to knowledge as a category in human understanding. The Prophet (ﷺ) sought refuge from knowledge that does not benefit, and he combined it with a supplication that is not heard, a heart that does not humble, and a soul that does not get satisfied with its desires, as if it is the first degree of those destructions: “O God, I seek refuge in Thee from knowledge which does not profit, from a heart which is not submissive, from an appetite which is insatiable, and from a supplication which is not granted an answer.” And this is true, for knowledge consumes lifetimes in its pursuit, occupies thought in its acquisition, and engages the heart in its contemplation. How then can knowledge that ignites the spark of thought, the flame of insight, and the faculties of understanding be equal to a hollow drum, noisy in its form, weak and sickly in its meaning?!

The truth is that “knowledge is of two types: either a transmitted text or a verified investigation, and anything else is mere chatter,” as Shaykh al-Islam Ibn Taymiyyah said. And how abundant is chatter, like the abundance of froth! But has this changed the fact that it is froth that goes to waste? True knowledge blooms in the heart of its bearer as fear and grants its owner a light that marks Him, as evidenced by what Abdullah bin Salam narrated about his intuitive recognition of the truth of the Prophet (ﷺ) from the light of his face. He said: “It was said that the Messenger of Allah (s.a.w) had arrived, so I went among the people to get a look at him. When I gazed upon the face of the Messenger of Allah (s.a.w), I knew that this face was not the face of a liar.” (Reported by Ibn Majah)

Similarly, true knowledge must lead one to Allah; it should build the self in intellectual development and refine the emotions and conscience, as well as build the earth by benefiting others, spreading seeds of goodness, and warning against the pitfalls of evil. Any knowledge that does not achieve any of these is not a form of worship.

There is a stark difference between knowledge born out of genuine need and legitimate intention, which creates an impact or is a cause for beneficial effects, and cold knowledge or intellectual luxury or cultural glut, or other names for any type of knowledge whose seeker imagines its importance merely to keep up with a prevailing norm or cultural trend. It is narrated from Ibn Mas'ud that he said: “Knowledge is not by the abundance of narration, but rather knowledge is by fearing Allah.” This is supported by Allah's saying: “Only those fear Allah, from among His servants, who have knowledge.” (Lisan al-Arab)

Thus, the true essence of knowledge in the Muslim perception is responsible knowledge, that is, the knowledge for which its possessor will be questioned about what he did with it and benefitted in his actions from what he learned. “The feet of the slave of Allah shall not move [on the Day of Judgement] until he is asked about his youth and what he wore it out in, about his life and what he did with it, about his wealth and how he earned it and where he spent it on, and about his knowledge and what did he do with it.” (Reported by At-Tirmidhi)

Our understanding of knowledge and culture truly contributes to each of these questions: when we are asked about our lives and how we spent them, a large part of that is spent in seeking knowledge and learning; and when we are asked about our wealth and how we spent it, a significant portion is spent on means of acquiring knowledge and learning.

Knowledge consumes lifetimes in its pursuit, occupies the mind in its acquisition, and engages the heart in its contemplation. How then can knowledge that sparks intellectual ignition, kindles insight, and stimulates understanding be compared to a hollow drum, resonant and loud in its exterior, but weak, sickly, and empty in its substance!

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Islam emerged in an illiterate nation with limited access to knowledge, where inherited traditions held back progress and enlightenment. Islam came to reshape this nation, transforming it into a new creation that would lead the world for centuries, offering a rich heritage of guidelines, values, goals, and methods that remain beneficial even in our modern era.

Here, we will discuss some of the goals and regulatory principles of education in Islamic history that must be considered to improve our declining educational system.

Educational Goals in Islam

• Achieving Succession

The primary goal of seeking, performing, and utilizing knowledge in Islam is to prepare humans to be righteous successors on earth, following Allah's guidance: “And [mention, O Muhammad], when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority.'” (Al-Baqarah: 30) The destruction of the educational system in a nation begins with ambiguous, conflicting, or absent goals. It is essential to define educational objectives that align with the identity and essence of the nation.

Hence, clear goals have reinforced the prophetic role of knowledge entrusted to the best nation brought forth for mankind, where scholars became leaders, conquerors, seekers of martyrdom, history-makers, and witnesses over humanity.

The primary goal of seeking knowledge in Islam is to prepare humans to be righteous successors on earth.

• Developing a Scientific Mindset

Developing a scientific mindset remains the primary aim, prioritized according to the needs of acquisition and formation. This is a crucial requirement in our era, especially in the Arab world, which has long been subjected to ignorance and superstition. This mindset adheres to scientific methodology, rejects stagnation and imitation, respects experts and knowledgeable individuals in every matter, and does not accept claims without evidence, making belief the result of proof.

Regulatory Principles of Scientific Endeavor in Islam

• Achieving Sincerity in Seeking Knowledge

The scientific system in Islam originated from a creed that covered all its parts: “[And say, ‘Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.’” (Al-Baqarah: 138), and “Read in the name of your Lord who created.” (Al-Alaq: 1) The first lesson to be learned from the educational heritage of the Ummah is to link education with creed, an intrinsic connection in its system, where every act that doesn’t begin with the name of Allah is incomplete, and any insincere intention in seeking knowledge is invalid and detrimental. The Prophet Muhammad (peace be upon him) said: “Whoever seeks knowledge in order to argue with the foolish, or to show off before the scholars, or to attract people's attention, Allah will admit him to Hell.” ⁽¹⁾ The anticipation of divine reward motivates diligence in seeking knowledge, as “Whoever takes a path upon which to obtain knowledge, Allah makes the path to Paradise easy for him.” ⁽²⁾

Prioritizing is one of the most important aspects we need in our education today. The focus on memorizing and practicing the Quran was paramount.

• Knowledge Calls for Action

Sufyan al-Thawri said: “Knowledge calls for action, otherwise it departs,” reflecting the practice of the Companions who would learn ten ayahs from the Prophet, not moving on to the next ten until they had understood and applied the first ten, thus learning both knowledge and action together. ⁽³⁾

• Ensuring the Usefulness of Knowledge

This principle demands that knowledge be beneficial to deserve the dedication of lives in its pursuit. Allah says, “As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth.” (A-Raad: 17) In our era, slogans like “knowledge for knowledge's sake” prevail. Although knowledge has its intrinsic pleasure, its utility and contribution to succession for which humans were created remain the highest pleasure. Allah speaks of people who learned harmful and unbeneficial knowledge (magic): “And the people learn what harms them and does not benefit them.” (Al-Baqarah: 102), which applies to various sciences that have been exploited for the dominance of their proponents through tyranny and arrogance.

• Prioritizing in the Educational System

Prioritizing is crucial in our current education system. The focus was initially on memorizing, studying, and applying the Quran, to the extent that Umar ibn al-Khattab forbade people from being distracted from the Quran, even by narrating hadiths. ⁽⁴⁾

A nation preoccupied with the duties of building, delivering its message, and bearing the burdens of defense and jihad cannot afford to waste efforts on useless pursuits. In early Islam, they discouraged questioning about hypothetical scenarios, as Umar said: “I caution you against asking about what has not happened, for we have enough to occupy us with what has.” ⁽⁵⁾

• Necessity of Inheriting Knowledge and the Continuation of Educational Institutions

Our educational heritage emphasized passing down knowledge mixed with righteousness, leading to the establishment of prestigious scientific schools by pioneering scholars and their dedicated students, some of which have endured till this day. These include major jurisprudential, theological, literary, and critical schools, among others.

One significant aspect of Islamic scientific heritage is the independence of knowledge and scholars from political dominance.

Muslims inherited major civilizations with significant scientific and intellectual contributions. They neither arrogantly rejected nor became overly enchanted by them. Instead, they adopted what was deemed beneficial, added to it, and innovated within its scope. Historical experience shows that interaction with the heritage of previous nations had its negative aspects, particularly in some human sciences, including philosophies that led to debates, speculations, and preoccupations with metaphysical and theoretical issues that Muslim were better off without. Our scholars engaged with nations seeking knowledge from their mosques and universities, establishing the foundations of these nations' renaissances and civilizations.

• Combining Comprehensive and Specialized Knowledge

Early Islamic sciences tended towards comprehensiveness, with scholars mastering various fields such as Quranic tafsir, hadith, jurisprudence, creed, history, and more. This approach produced remarkable scholars like Ibn Abbas, al-Tabari, al-Masudi, Ibn Hazm, and Ibn Rushd, extending into later periods with figures like Ibn Taymiyyah, Ibn Khaldun, and Ibn Hajar. Meanwhile, other scholars specialized in their fields, such as al-Bukhari, Muslim, and al-Tabarani.

• Necessity of Independence of Knowledge from Political Dominance

A critical aspect of Islamic scientific heritage is the independence of knowledge from political control, particularly under oppressive regimes that dominate sciences and their institutions.

During its peak, the Ummah supported its scholars, with the Islamic endowment system playing a crucial role. This acknowledgment does not overlook the role of Islamic governments in supporting science, facilitating its pursuit, establishing its institutions, and honoring its scholars.

Despite these facts, history tells of malpractice by some rulers towards scholars, attempting to dominate them due to their prominent roles and positions within the Ummah. Historical records narrate the stories of scholars like Abu Hanifa, Malik, Ibn Taymiyyah, and al-Izz ibn Abd al-Salam, who remained steadfast and faithful to their religion and Ummah, resisting political pressure.

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1. Narrated by Abu Dawood (3664), Ahmad (8457) in meaning, and Ibn Majah (260).
2. Narrated by Abu Dawood (3641), at-Tirmidhi (2682), Ibn Majah (223), and Ahmad (21715).
3. Ibn Hanbal: al-Musnad (38/466).
4. Al-Bayhaqi: Ma'rifat al-Sunan wa al-Athar, p. 147.
5. Al-Khatib al-Baghdadi: Al-Faqih wal-Mutafaqqih (2/12-13), Ibn Hajar: Fath al-Bari (13/266).

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Education is the cornerstone for building human beings and constructing civilizations. It is the most crucial foundation for the revival of nations, the rise of states, and the ascent to greatness. Therefore, Islam has made seeking knowledge a duty for every Muslim man and woman. Allah says, “Recite in the name of your Lord who created. Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.” (Al-Alaq: 1-5) 

The Teacher as The Cornerstone

The teacher holds the most important and critical role in the educational process; hence, they bear a sacred mission and a significant responsibility. Islam has elevated the status of teachers to the highest level. Allah says, “Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge—that He is maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.” (Aal-Imran: 18)

Abu Darda reported that the Prophet Muhammad (peace be upon him) said: “The learned are the heirs of the prophets who leave neither dinar nor dirham, leaving only knowledge, and he who accepts it accepts an abundant portion.” (Reported by Abu Dawood, At-Tirmidhi, Ibn Majah, and Ibn Hibban)

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Educational Development Centers in the Arab World

It is truly unfortunate that the curricula of educational development centers in the Arab world are often translated from foreign centers in non-Muslim countries. These translations include both valuable and trivial content. While we do not reject translation or the benefit from the best of what others have to offer—this is a legitimate demand mandated by Islam, which calls on its followers to adopt the best of what human civilization has achieved in all fields of life.

What we criticize is the unrefined and indiscriminate translation of material without any scrutiny or filtering, and without any acknowledgment of Islamic precedence in many issues and points.

More concerning is the fact that a center such as the “Quality Assurance and Training Center at Al-Azhar University” has followed this path without deliberation, even in areas specific to Al-Azhar University such as religion and creed. A clear example of this is the courses offered by the center, including the course on “Curriculum Mapping, Course Description, and Learning Outcomes Assessment.” The book issued for this course contains no Quranic ayahs or prophetic traditions!

Therefore, it is essential to reconsider the standards of educational development. Quality centers and educational development administrations in the Arab and Islamic world should adopt the best that human civilization has achieved in the field of educational development, provided it does not conflict with the principles and values of our religion.

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