Question: During the Ottoman Empire, what types of schools were typical?

Answer: lower schools and specialised

The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. <hl> For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danişmends. <hl> The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.

The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had <hl> lower schools and specialised <hl> schools where the students became known as danişmends. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.

question: During the Ottoman Empire, what types of schools were typical?, context: The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danişmends. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.


Question: What were the students in madaris called?

Answer: danişmends

The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. <hl> For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danişmends . <hl> The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.

The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as <hl> danişmends <hl>. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.

For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as <hl> danişmends <hl> .

question: What were the students in madaris called?, context: The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة); mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danişmends. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.


Question: What is the English connotative understanding of the word madrash?

Answer: Islamic institutions

<hl> However, in English, the term madrasah usually refers to the specifically Islamic institutions . <hl> A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically <hl> Islamic institutions <hl>. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically <hl> Islamic institutions <hl> .

question: What is the English connotative understanding of the word madrash?, context: However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."


Question: What is taught through a hifz class or set of classes?

Answer: memorization of the Qur'an

However, in English, the term madrasah usually refers to the specifically Islamic institutions. <hl> A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. <hl> A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching <hl> memorization of the Qur'an <hl> (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

question: What is taught through a hifz class or set of classes?, context: However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."


Question: What is shariah?

Answer: Islamic law

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. <hl> A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah ( Islamic law ), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. <hl> In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (<hl> Islamic law <hl>), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah ( <hl> Islamic law <hl> ), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history.

question: What is shariah?, context: However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."


Question: What is the discipline taught in mantiq courses?

Answer: logic

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. <hl> A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq ( logic ), and <hl> Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (<hl> logic <hl>), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq ( <hl> logic <hl> ), and

question: What is the discipline taught in mantiq courses?, context: However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."


Question: What set of courses does someone need to take for preparation to be considered as a scholar?

Answer: ʻālim

However, in English, the term madrasah usually refers to the specifically Islamic institutions. <hl> A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. <hl> A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an <hl> ʻālim <hl> course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

question: What set of courses does someone need to take for preparation to be considered as a scholar?, context: However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."


Question: What age groups are usually enrolled in madaris?

Answer: all ages

<hl> People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] <hl> A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

People of <hl> all ages <hl> attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

question: What age groups are usually enrolled in madaris?, context: People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]


Question: How long does someone have to be enrolled in alim courses to earn a certificate or graduate?

Answer: approximately twelve years

<hl> People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. <hl> The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires <hl> approximately twelve years <hl> of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

question: How long does someone have to be enrolled in alim courses to earn a certificate or graduate?, context: People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]


Question: In what ways are madaris similar to western colleges?

Answer: people take evening classes and reside in dormitories

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. <hl> The madaris also resemble colleges, where people take evening classes and reside in dormitories . <hl> An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where <hl> people take evening classes and reside in dormitories <hl>. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

The madaris also resemble colleges, where <hl> people take evening classes and reside in dormitories <hl> .

question: In what ways are madaris similar to western colleges?, context: People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]


Question: Why do madaris extend enrollment to children of less fortunate circumstances?

Answer: provide them with education and training

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. <hl> An important function of the madaris is to admit orphans and poor children in order to provide them with education and training . <hl> Madaris may enroll female students; however, they study separately from the men.[citation needed]

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to <hl> provide them with education and training <hl>. Madaris may enroll female students; however, they study separately from the men.[citation needed]

An important function of the madaris is to admit orphans and poor children in order to <hl> provide them with education and training <hl> .

question: Why do madaris extend enrollment to children of less fortunate circumstances?, context: People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]


Question: What is the format for co-education for women in madaris?

Answer: they study separately from the men

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. <hl> Madaris may enroll female students; however, they study separately from the men .[citation needed] <hl>

People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, <hl> they study separately from the men <hl>.[citation needed]

Madaris may enroll female students; however, <hl> they study separately from the men <hl> .[citation needed]

question: What is the format for co-education for women in madaris?, context: People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]


Question: What is the meaning of Islamic education?

Answer: education in the light of Islam itself

<hl> The term "Islamic education" means education in the light of Islam itself , which is rooted in the teachings of the Quran - holy book of Muslims. <hl> Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

The term "Islamic education" means <hl> education in the light of Islam itself <hl>, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

The term "Islamic education" means <hl> education in the light of Islam itself <hl> , which is rooted in the teachings of the Quran - holy book of Muslims.

question: What is the meaning of Islamic education?, context: The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed


Question: What book is the basis for education in Islamic traditions?

Answer: Quran

<hl> The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. <hl> Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the <hl> Quran <hl> - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

question: What book is the basis for education in Islamic traditions?, context: The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed


Question: What types of education greatly differs from Islamic education?

Answer: Muslim education

The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. <hl> Islamic education and Muslim education are not the same. <hl> Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and <hl> Muslim education <hl> are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

question: What types of education greatly differs from Islamic education?, context: The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed


Question: What is Islamic religion traditionally considered as far as theology is concerned?

Answer: monotheism

The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. <hl> Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism . <hl> For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or <hl> monotheism <hl>. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or <hl> monotheism <hl> .

question: What is Islamic religion traditionally considered as far as theology is concerned?, context: The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed


Question: Where was the first madrasa located?

Answer: the estate of Hazrat Zaid bin Arkam

<hl> The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. <hl> Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

The first institute of madrasa education was at <hl> the estate of Hazrat Zaid bin Arkam <hl> near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

question: Where was the first madrasa located?, context: The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]


Question: Who was the teacher at the first madrasa?

Answer: Hazrat Muhammad

<hl> The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. <hl> Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where <hl> Hazrat Muhammad <hl> was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

question: Who was the teacher at the first madrasa?, context: The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]


Question: Who was named as a teacher at the second madrasa, housed in a mosque?

Answer: Hazrat 'Ubada bin Samit

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. <hl> Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. <hl> There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. <hl> Hazrat 'Ubada bin Samit <hl> was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

question: Who was named as a teacher at the second madrasa, housed in a mosque?, context: The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]


Question: What handwriting art form was taught in the early madaris?

Answer: calligraphy

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. <hl> There were also trainings of horse-riding, art of war, handwriting and calligraphy , athletics and martial arts. <hl> The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and <hl> calligraphy <hl>, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

There were also trainings of horse-riding, art of war, handwriting and <hl> calligraphy <hl> , athletics and martial arts.

question: What handwriting art form was taught in the early madaris?, context: The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]


Question: What type of physical fitness activities were taught in the early madaris?

Answer: athletics and martial arts

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. <hl> There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts . <hl> The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, <hl> athletics and martial arts <hl>. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

There were also trainings of horse-riding, art of war, handwriting and calligraphy, <hl> athletics and martial arts <hl> .

question: What type of physical fitness activities were taught in the early madaris?, context: The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]


Question: Which class of people founded the madaris during the medieval period?

Answer: ruling elite

<hl> During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. <hl> Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the <hl> ruling elite <hl> founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

question: Which class of people founded the madaris during the medieval period?, context: During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.


Question: How were the madaris funded during the medieval period?

Answer: through a religious endowment

<hl> During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. <hl> Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris <hl> through a religious endowment <hl> known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

question: How were the madaris funded during the medieval period?, context: During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.


Question: What class of people inherited status during the Mamluk Period?

Answer: former slaves

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. <hl> Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. <hl> Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only <hl> former slaves <hl> could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

question: What class of people inherited status during the Mamluk Period?, context: During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.


Question: What allowed the ruling elite to maintain power during the Mamluk period?

Answer: Guaranteed positions within the new madaris

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. <hl> Guaranteed positions within the new madaris thus allowed them to maintain status. <hl> Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. <hl> Guaranteed positions within the new madaris <hl> thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

question: What allowed the ruling elite to maintain power during the Mamluk period?, context: During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.


Question: In what city was the Mosque-Madrasah of Sultan Hasan?

Answer: Cairo

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. <hl> Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo . <hl>

During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in <hl> Cairo <hl>.

Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in <hl> Cairo <hl> .

question: In what city was the Mosque-Madrasah of Sultan Hasan?, context: During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.


Question: Who traditionally paid for scholars to study natural sciences?

Answer: royal courts

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. <hl> The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts . <hl> During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of <hl> royal courts <hl>. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of <hl> royal courts <hl> .

question: Who traditionally paid for scholars to study natural sciences?, context: At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.


Question: What group of people had the highest literacy rates during the Middle Ages?

Answer: Caliphate

<hl> At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. <hl> Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

At the beginning of the <hl> Caliphate <hl> or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

question: What group of people had the highest literacy rates during the Middle Ages?, context: At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.


Question: What schools had the biggest impact on the rising literacy rates in the Caliphate?

Answer: maktab and madrasa institutions

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. <hl> The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world. <hl>

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the <hl> maktab and madrasa institutions <hl> played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

question: What schools had the biggest impact on the rising literacy rates in the Caliphate?, context: At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.


Question: How long did it take for madaris to spread to smaller cities and towns?

Answer: several centuries

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. <hl> Within several centuries , the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. <hl> In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within <hl> several centuries <hl>, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

Within <hl> several centuries <hl> , the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders.

question: How long did it take for madaris to spread to smaller cities and towns?, context: At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.


Question: When were the first recorded Islamic elementary schools?

Answer: 10th century

<hl> In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century . <hl> Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the <hl> 10th century <hl>. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the <hl> 10th century <hl> .

question: When were the first recorded Islamic elementary schools?, context: In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.


Question: What term refers to Islamic elementary schools?

Answer: maktab

<hl> In the medieval Islamic world, an elementary school was known as a maktab , which dates back to at least the 10th century. <hl> Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a <hl> maktab <hl>, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a <hl> maktab <hl> , which dates back to at least the 10th century.

question: What term refers to Islamic elementary schools?, context: In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.


Question: Who wrote a training guide for Islamic maktab teachers?

Answer: Ibn Sīnā

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. <hl> In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. <hl> He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher <hl> Ibn Sīnā <hl> (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

question: Who wrote a training guide for Islamic maktab teachers?, context: In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.


Question: What did Ibn Sina prefer over private tutors?

Answer: classes

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. <hl> He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. <hl> Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in <hl> classes <hl> instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

question: What did Ibn Sina prefer over private tutors?, context: In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.