As Muslims arrived in Kurdistan, mosques were constructed as essential to Islam, and the study of the new religion’s sources began within them, as it is impossible to be religious without understanding Islam’s principles and commandments. This was the primary motivation for the beginning of education in Islamic history.

In Kurdistan, learning Arabic became a crucial necessity alongside learning the new religion, as Kurds were among the foreigners familiar with the language and its foundational principles. Consequently, the Arabic language department, encompassing the three branches of grammar, morphology, and rhetoric, holds the lion’s share of the mosque curriculum.

The identity of those who first arrived in Kurdistan and established the initial schools, along with the foundations for teaching Arabic and the Islamic alphabet, remains unclear. The exact locations of the first mosque and religious school in Kurdistan are also uncertain, as there is no definitive historical evidence to confirm them. However, based on certain criteria, it can be noted that Sharazoor was conquered after Jaloula in 18 AH, making it one of the earliest regions in Kurdistan to be conquered. Consequently, the titles of the scholars from Sharazoor were soon recognized; it is believed that the first Islamic mosque and school were situated in Sharazoor and Xwrmal.

The schools and scholars from Sharazoor, Dinwari, Amadi, Erbil, Shinoi, and other areas quickly gained fame across the Islamic world. There is no doubt that many great scholars emerged in Kurdistan after the arrival of Islam. “Education and literacy came to Kurdistan because of Islam, which created a new religious need to prioritize literacy,” states Kurdish historian Dr. Kamal Mazhar Ahmad.

Throughout the history of education in the mosques of Kurdistan, several strong reasons have helped keep the process going and productive. Based on the criteria, level, and understanding of the time, these reasons can be summarized as follows:

1. Passion for Science and Learning: A deep love for science, driven by faith and the hope for rewards from Allah, has inspired teachers and Faqihs to selflessly dedicate themselves to education, serving mosques and the community tirelessly.
2. Serving for Free in the Way of God: Mosque teachers often devote themselves to teaching hundreds of students without seeking any compensation. They embrace a simple lifestyle, aiming solely for Allah’s pleasure and the rewards of the Hereafter.
3. Satisfaction with a Simple Life: Religious teachers and Faqihs enter the education field without expecting financial gain, positions, or salaries. Their motivation stems from faith and the desire for divine rewards, rather than the pursuit of employment or a better lifestyle.
4. Traveling and Selflessness: Since childhood, Faqihs of Islamic sciences have traveled from village to village within their countries. At times, they have spent years away from their families, continuing their studies with complete dedication.
5. Choice of Teachers: Faqihs had the freedom to select their own teachers, seeking out the best instructors in various subjects. Whenever they heard of a highly regarded teacher, they would ask their own teacher for permission to study with them. If granted permission, they would seek out the recommended teacher.
6. Studying the Mustaid Sukhta: After completing the Sukhta stage, the Faqih became the teacher for the next group of students. This practice helped reinforce the knowledge he had gained. Although he did not expect to take on a teaching role after finishing his studies, this step ensured that the Faqih Mustaid retained his knowledge and taught it daily.
7. Studying Arabic Language and Rhetoric: Learning Arabic through paired study between teachers and students has been vital for grasping the language. The Faqih was actively involved in this learning process and found it enjoyable.
8. Theological and Scriptural Sciences: The combination of scriptural sciences, such as the Qur’an and Sunnah, with theological subjects derived from human reasoning has broadened the perspectives of Kurdish Faqihs and preachers.
9. Studying Arabic, Persian, and Turkish: Focusing on the Persian and Turkish languages has helped Kurdish Faqihs connect with the cultures and literatures of these nations, especially in Persian literature.
10. Focus on Spirituality and Knowledge: Religious schools’ focus on both knowledge and spirituality has been a strength, helping to fill the spiritual and mental gaps that can occur in religious settings.

Although the religious education process in Kurdistan has numerous strengths, it also has some weaknesses that have caused setbacks in the modern era. The most significant weaknesses are:

1. Lack of Focus on Key Islamic Sources: The Hujra (study circle) program hasn’t emphasized key Islamic sources like the Quran and the Prophet’s (pbuh) Sunnah. Tajweed (recitation rules) and Tafseer (interpretation) were mostly ignored, and there was no study of hadith (sayings) and its teachings. This has weakened sermons, with preachers often sharing unproven stories instead of using Quranic verses and hadiths.
2. Neglect of the Humanities: The lack of focus on subjects like literacy, history, geography, and other humanities has resulted in Kurdish preachers being unaware of their nation’s past and the geography of their homeland. Although a handful of preachers may have produced some writings during the 1400s, it remains true that no Kurdish preacher has documented their memoirs in the last fourteen centuries, highlighting deficiencies in the educational programs they experienced.
3. Neglect of Kurdish Language and Culture: One major criticism of mosque education is the disregard for the Kurdish language. Why did Kurdish preachers prioritize Persian, despite it not being the language of the Qur’an? Why didn’t they focus on the Kurdish language?
4. Disconnection from Social Reality: Kurdish preachers pursued theology and philosophical topics that were often unnecessary at the time. Once the Faqih graduated, he typically became the preacher for a village or town, often an illiterate agricultural society.
5. Stagnation and Lack of Renewal: The primary reason for the decline of mosque education has been its inability to renew itself and keep up with the changing times. This stagnation has contributed to the weakening of religious education as modern educational systems have emerged.

In the latter half of the nineteenth century, numerous military and civilian schools were established in various cities and towns throughout the Ottoman Empire. These institutions attracted many students, leading to the rapid emergence of diverse intellectual groups shaped by their educational programs. In Kurdistan, graduates of these schools formed a new wave of intellectuals, initially in Istanbul and later returning to Kurdistan following the collapse of the Ottoman Empire. Notable figures among them include Mohammed Amin Zaki Beg, Piramird, and Rafiq.

These intellectuals introduced a cultural movement, journalism, and new ideas to Kurdistan. Once government institutions were established, they took leadership roles within them. This raises the question: Why were the graduates of mosque education unable to contribute to the cultural movement and the advancements of the new era?

Some might argue: Isn’t the study of Haji Qadir Koyi, Piramird, and a few others similar to this? While it is true that they began their education in the mosque, their perspectives shifted significantly after they moved to Istanbul and engaged with the modern world, becoming influenced by new developments occurring there.

It is indisputable that mosque education has not been able to renew itself and move forward with the times to include the necessary subjects of the day in its curriculum. As a result, it has weakened in comparison to modern education. Hujra education has not been able to renew itself to develop culture and politics at a level appropriate for its time.

The Strengths of Modern Education

1. Education for Everyone: Modern education and schools attracted many students, while in the old religious system, usually only one person in a village became a Faqih. In the new system, everyone is required to go to school. This wide approach will change society faster and strongly impact people’s lives.
2. Diversity of Educational Methods: In Hujra education, only religious topics and Arabic were taught, but in modern education, a variety of subjects are included. This broader learning greatly helps improve everyday life.
3. Wide Accessibility of Education: Thousands of students join schools regardless of their understanding level or learning ability. Anyone with a certificate can become a teacher, whether competent or not; those who lack competence in Hujra cannot become a Faqih or teacher.
4. Curriculum Renewal: Modern education continually updates its curriculum and teaching methods, while religious education has limited capacity to adapt.
5. Inclusivity: Modern schools welcome both boys and girls, while Hujra education is mostly reserved for boys, though it is evolving to address everyday needs and keep pace with life’s demands.

* Faqih: An Islamic scholar specializing in interpreting Islamic law.

This article, originally written in Kurdish by (Prof. Dr. Araz Mohammed Salih) and published in the Journal of Future Studies, was translated by (Daniya Jamal) for Kfuture.Media.