Please find the PDF of the thesis here.
INTRODUCTION
Since centuries, Dars-e-Nizami has been one of the top Islamic curriculums to produce — and continues to produce — thousands of Islamic scholars, clerics, authors and community leaders. From a humble class of a single teacher and student sitting under a pomegranate tree, to now hundreds of madāris around the globe, it has become vital for us to constantly stay updated with the role of the Dars-e-Nizami in modern society. With people of various ethnicities, languages and socio-political backgrounds developing an interest to studying the Dars-e-Nizami, it is important to analyze the overall compatibility of the curriculum in multicultural and multilingual countries. Lastly, in order to provide maximum benefit, it is also very important to understand the aims and objectives of the curriculum and the ways of achieving those objectives.
As once a student of Dars-e-Nizami, and now a junior teacher, I have noticed a few of the struggles that students face during the course of learning, and after graduating. Likewise, I have understood the areas in which most students continue to lack. With a great passion of encouraging high standards in learning, I have decided to write my dissertation on a brief history of the Dars-e-Nizami and really focus on some areas of it which can be developed in order to become more compatible with the current multinational student group and worldwide societal customs, and thus provide more benefit. Having recognized my extremely limited knowledge and experience, I have based most of my proposals on what I have read and heard from senior scholars. All of the proposals are aimed only for the madāris of the Western world. Also, not all Western madāris are the intent of this dissertation and neither is it targeted at any particular one.
Finally, it should be bore in mind that the aim of this dissertation is not to divert from the way of our senior teachers, modernize the curriculum, or to criticize any aspect of it. Rather, the aim of this dissertation is simply to suggest certain elements that can be developed in order to meet the needs of change of time and customs. I ask Allah Almighty to forgive all the shortcomings of this work. Āmīn.
Hadithiyya 
Assalamu alaykum
Kindly tell us abit more about the author of all of these?
We just want to know how authentic this site is?
Where did he study, and what is his Manhaj
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BarakalLah Feek for the thesis.
A few points:
1. If the quotes were referenced in the footnotes, the readership would be able to benefit and critically engage with the contents better.
2. The discussion on Mulla Nizam ‘l-Din echoes the general understanding that he was the original proponent of the syllabus. This position has recently been called into question by Shaykh Nur Hasan Kandhlawi in an eye-opening article of his on the topic, in which he proves this notion to be questionable.
3. The points on pg 18 regarding literature are good, but it is difficult to say that the aforementioned books fill the gaps. Anyone who has read a bit of literature will see the takalluf in some parts of Nafhah, for example. In any case, using these texts in place of works of the earlier litterateurs of Arabic is by no means something that will give the student a base in the language. Instead of these books, the anthologies compiled by the Nadwis, along with the books of poetry that were taught in Deoband (the Mu’allaqat and Hamasah) would serve this purpose better.
4. Books on Tarikh and Sirah would be beneficial, but to teach them like textbooks would be out of line with the spirit of the Nizami curriculum. The books chosen in the system are meant to be books that allow the student to train his/her mind in textual analysis, which should result in the student learning how to decipher arguments, analyse the wording of texts, and subsequently read on their own with ease and fluidity. In this vein, Tarikh and Sirah would be better taught in a seminar format, with assigned readings to be discussed weekly, as opposed to reading through books of Sirah.
5. Extending the Dawrah seems appealing at first glance, but after further thought, it would seem ill-advised. If Bukhari and Tirmizi are taught properly and in-depth, one doesn’t need to repeat those discussions in other books. Instead of that, the zawaa’id of those books can be taught with more attention. Along with the Zawaa’id, the teacher can just focus on the specialties of each book without extensive sharh. Ilal in Nasaa’i, the ordering in Muslim, Abu Dawud’s Aqwaal, Tahaawi’s usuli application, the discussions on early Kufan and Madinan fiqh in the Muwatta’s……
If the classes are spread out over two years, it will only lead to rehashing of the same discussions for little reason. As it is, most dawrah programs feel like they are repeating mishkaat discussions around four or five times across the various books.
waLlahu A’lam.
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السلام عليكم ورحمة الله وبركاته
The article was very insightful. Jazakallahu Khayran to the author.
This comment was also very insightful.
Would you perhaps have a link to Shaykh Nur Hasan Kandhlawi’s article on this topic?
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