The knowledge acquired by human beings through experiential and theoretical means throughout their lives has been expressed as education, instruction, and cultivation. The journey of human existence and the acquisition of experience begin from birth. Individuals receive their initial education primarily from their families and the society they live in. Additionally, they receive education through various curricula in educational institutions established by the dynasty/empire/state or community to which they belong as citizens.
As a religion, Islam has attributed significant importance to education. Especially in the pre-revelation period, education activities in the ancient Arab society were minimal and conducted through traditional methods. However, the Islamic religion initiated a major transformation in the field of education and teaching, leading to individual and societal efforts to meet the necessary requirements.
With the advent of Prophet Muhammad’s prophethood, mosques in the Islamic society emerged as places not only for worship but also for education and teaching. Particularly, mosques, primarily for children but also for people of all ages, became centers for introducing and educating individuals about the Islamic faith. Additionally, the Suffa School, established adjacent to the Mosque of the Prophet in Medina, emerged as a place where education activities were carried out for believers of all genders, ages, and backgrounds. Especially as Islam started to institutionalize in societal life and expanded into new territories through conquests, various other establishments such as hangahs, ribats, tekkes, and zawiyyas were constructed alongside mosques for various purposes. These establishments were actively used for education and teaching activities.
Throughout history, the Islamic civilization established its unique educational institutions, known as madrasas, in various parts of the Islamic world. While Nizamiyya Madrasas were not the first madrasas established in the Islamic world, they held a significant place in history due to their mission, historical importance, and curriculum.
Many statesmen and bureaucrats supported the establishment of Nizamiyya Madrasas. Nizamiyya Madrasas were established in various locations within the Islamic territories, including Belh, Nishapur, Herat, Isfahan, Basra, Merv, Amul, Mosul, and Baghdad. Among these, the most famous was undoubtedly the Baghdad Nizamiyya Madrasa, situated on the banks of the Tigris River in Baghdad. It took two years to construct this madrasa, and 600,000 dirhams were spent on its construction. The construction process involved expropriating land owned by the public along the riverbank and demolishing some houses, as mentioned in historical sources. The opening ceremony of the completed Baghdad Nizamiyya Madrasa took place on September 22, 1067, with a magnificent event attended by the caliph. The opening ceremony was overseen by Abu Sa’d al-Kashi. Many prominent figures, including state officials, renowned scholars, and the general public, participated in the event.
Although Nizamiyya Madrasas were established for this purpose, there were times when sectarian conflicts arose within the madrasas due to the propaganda of Shiite-Batini ideologies. During such times, Nizam al-Mulk sent a letter to the headmaster of the madrasa, stating that the purpose of establishing the madrasa was to preserve and promote knowledge, rather than foment and escalate sectarian conflicts.
Nizamiyya Madrasas had their own distinct curriculum and functioning. Professors delivered their lectures from an elevated platform, and the timing of lectures varied based on the professor’s scholarly rank, seasons, and the nature of the subject. There was no specific method for conducting lectures; each professor was free to teach in their own style. Lectures began in the morning, continued after noon, and resumed after the afternoon and evening prayers. The duration of education was set at four years. The language of instruction was Arabic, and teaching was entirely conducted in Arabic. The madrasa had various sections, including private rooms for teachers and students, lecture halls, a mosque, a library, dormitories, a dining hall, and a bathhouse. Nizam al-Mulk established endowments to meet all the needs of the madrasa and its students. He built a market near the madrasa and dedicated its income to the support of the madrasa. He ensured that the revenue from land, the bathhouse, and some shops was allocated to the headmaster and students.
Nizamiyya Madrasas had their own specific curriculum, which included the following subjects:
- Religious and Legal Studies: Recitation of the Quran, Exegesis (Tafsir), Hadith, Jurisprudence (Fiqh), Theology (Kalam), and Legal Methodology (Usul).
- Language and Literature: Arabic Literature, Persian Literature, Morphology (Sarf), Grammar (Nahw), Rhetoric (Hitabah), Poetry, Criticism (Cerh and Ta’dil), History, and Literature (Adab).
- Philosophy: Wisdom and Logic (Hikmah and Mantik).
- Positive Sciences: Medicine, Surgery, Mathematics, Arithmetic, Geometry (Hendese), Astronomy, and Geography (Tabiiyat).
Nizamiyya Madrasa in Baghdad accommodated nearly 6,000 students, while the Nishapur Nizamiyya Madrasa had around 400 students. Many renowned scholars were educated in Nizamiyya Madrasas, and some of them include Ibn Tumart, Abu Bakr Muhammad ibn al-Walid, Ibn Asakir, and Imad al-Din al-Isfahani. Moreover, many prominent scholars of the time served as teachers in these madrasas.
The madrasas had their own libraries. Particularly, a large and rich library was constructed near the Baghdad Nizamiyya Madrasa. Nizam al-Mulk encouraged people to donate rare books to this library, solicited scholars to contribute their writings, and enriched the madrasa library. Historical sources of that era described the richness and grandeur of the library, expressing admiration for its collection. Unfortunately, the library building was destroyed in a fire in 1116. Despite the fire, the efforts of students and staff managed to save many books.
During the reign of Abbasid Caliph al-Nasir li-Din Allah in 589 (1193), the library was reconstructed, and thousands of volumes of books from his palace were contributed to it. Although it is mentioned that the library did not suffer damage during the Mongol invasions that devastated the Islamic territories, unfortunately, none of the rare works from this rich library have survived to the present day.
Nizamiyya Madrasas gradually declined and lost their significance over time due to various reasons. One reason for this decline was the establishment of the Mustansiriyya Madrasas by Caliph al-Mustansir, aimed at creating an equally renowned educational institution under his name. Especially, the preference of scholars and students for the madrasa under the patronage of the caliph contributed to the decline of Nizamiyya Madrasas. Another factor was the repeated flooding and subsequent fires that the madrasa by the Tigris River faced three times, followed by a fire. In 1272, a fire destroyed the madrasa and the surrounding markets. Although Cüveynî attempted to restore the madrasa with the income from endowments, over time, it faced challenges due to social and political factors.
Nizamiyya Madrasas had a profound impact on the political, scholarly, and religious life of the era, both in terms of their founding mission and curriculum, as well as their unique and extensive libraries. They played a significant role in preserving the continuity of the Sunni creed and carrying the Turkish-Islamic tradition. They fortified the Sunni backbone against the Batini movements gaining popularity in the Islamic world.
The madrasas ensured the continuity of the state policies of the caliphs and Seljuk sultans, and their distinctive curriculum contributed to the education of renowned scholars who had a lasting influence on their era and subsequent centuries. Many famous scholars received their education in Nizamiyya Madrasas. The distinguished scholar al-Ghazali, known as Hujjat al-Islam, also served as a teacher at Nizamiyya Madrasa.
The madrasas made significant contributions to Islamic sciences, especially in fields such as jurisprudence, theology, and hadith. Numerous books were written on these subjects within the madrasa. By providing boarding and scholarships, the madrasas opened doors for many talented young individuals who otherwise lacked the means to pursue education. While madrasas were already present in the Islamic world before the establishment of Nizamiyya Madrasas, Nizamiyya Madrasas stood out as educational institutions patronized by the state and prominent leaders. They served as an example for later centuries when states established and supervised official educational institutions.
Finally, the madrasas established by Islamic civilization influenced the establishment and proliferation of similar institutions in the West. Many researchers have suggested that universities established in the West, such as Salerno, Paris, and Oxford, were influenced by Nizamiyya Madrasas.
