document_title: Madrasa

question_text: where was the first madrasa set up by british in india

question_tokens: where was the first madrasa set up by british in india

text: Madrasa

text: Definition[edit]

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text: 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, Pashto, Baluchi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian.[2] 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.[3][4] 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.[5] 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.

text: 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 Qur'an 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.[5] 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."[5]

text: People of all ages attend, and many often move on to becoming imams.[6][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]

text: Islamic education[edit]

text: 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.[7][8]

text: Early history[edit]

text: The first institute of madrasa education was at the estate of Zaid bin Arkam near a hill called Safa, where 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. Ubada ibn as-Samit was appointed there by 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]

text: Established in 859, Jāmiʻat al-Qarawīyīn (located in al-Qarawīyīn Mosque) in the city of Fas, Morocco, is considered the oldest university in the world by some scholars,[9] though the existence of universities in the medieval Muslim world is debated.[citation needed] It was founded by Fāṭimah al-Fihrī, the daughter of a wealthy merchant named Muḥammad al-Fihrī. This was later followed by the establishment of al-Azhar in 959 in Cairo, Egypt.[citation needed]

text: During the late ʻAbbāsid period, the Seljuk vizier Niẓām al-Mulk created one of the first major official academic institutions known in history as the Madrasah Niẓāmīyah, based on the informal majālis (sessions of the shaykhs). Niẓām al-Mulk, who would later be murdered by the Assassins (Ḥashshāshīn), created a system of state madaris (in his time they were called the Niẓāmiyyahs, named after him) in various ʻAbbāsid cities at the end of the 11th century.[citation needed]

text: During the rule of the Fatimid[10] and Mamluk[11] 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 Mamluk 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.

text: Dimitri Gutas and the Stanford Encyclopedia of Philosophy consider the period between the 11th and 14th centuries to be the "Golden Age" of Arabic and Islamic philosophy, initiated by al-Ghazali's successful integration of logic into the madrasah curriculum and the subsequent rise of Avicennism.[12]

text: At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres.[citation needed] 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.[13] 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.[14] During the Islamic Golden Age, 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.[15] The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.[16]

text: The following excerpt provides a brief synopsis of the historical origins and starting points for the teachings that took place in the Ottoman madaris in the Early Modern Period:

text: Taşköprülüzâde's concept of knowledge and his division of the sciences provides a starting point for a study of learning and medrese education in the Ottoman Empire. Taşköprülüzâde recognises four stages of knowledge—spiritual, intellectual, oral and written. Thus all the sciences fall into one of these seven categories: calligraphic sciences, oral sciences, intellectual sciences, spiritual sciences, theoretical rational sciences, and practical rational sciences. The first Ottoman medrese was created in İznik in 1331, when a converted Church building was assigned as a medrese to a famous scholar, Dâvûd of Kayseri. Suleyman made an important change in the hierarchy of Ottoman medreses. He established four general medreses and two more for specialised studies, one devoted to the ḥadīth and the other to medicine. He gave the highest ranking to these and thus established the hierarchy of the medreses which was to continue until the end of the empire.[5]

text: Elementary education[edit]

text: In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century.[citation needed] 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.[17]

text: Primary education[edit]

text: Ibn Sīnā wrote that children should be sent to a maktab school from the age of 6 and be taught primary education until they reach the age of 14. During which time, he wrote, they should be taught the Qur'an, Islamic metaphysics, Arabic, literature, Islamic ethics, and manual skills (which could refer to a variety of practical skills).[17]

text: Secondary education[edit]

text: Ibn Sīnā refers to the secondary education stage of maktab schooling as a period of specialisation when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be allowed to choose and specialise in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, medicine, geometry, trade and commerce, craftsmanship, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account.[18]

text: Higher education[edit]

text: During its formative period, the term madrasah referred to a higher education institution, whose curriculum initially included only the "religious sciences", whilst philosophy and the secular sciences were often excluded.[19] The curriculum slowly began to diversify, with many later madaris teaching both the religious and the "secular sciences",[20] such as logic, mathematics and philosophy. Some madaris further extended their curriculum to history, politics, ethics, music, metaphysics, medicine, astronomy and chemistry.[21] The curriculum of a madrasah was usually set by its founder, but most generally taught both the religious sciences and the physical sciences. Madaris were established throughout the Islamic world, examples being the 9th century University of al-Qarawiyyin, the 10th century al-Azhar University (the most famous), the 11th century Niẓāmīyah, as well as 75 madaris in Cairo, 51 in Damascus and up to 44 in Aleppo between 1155 and 1260. Many more were also established in the Andalusian cities of Córdoba, Seville, Toledo, Granada (Madrasah of Granada), Murcia, Almería, Valencia and Cádiz during the Caliphate of Córdoba.[22]

text: In the Ottoman Empire during the early modern period, "Madaris were divided into lower and specialised levels, which reveals that there was a sense of elevation in school. Students who studied in the specialised schools after completing courses in the lower levels became known as danişmends."[5]

text: While "madrasah" can now refer to any type of school, the term madrasah was originally used to refer more specifically to a medieval Islamic centre of learning, mainly teaching Islamic law and theology, usually affiliated with a mosque, and funded by an early charitable trust known as waqf.[23]

text: Law school[edit]

text: Madaris were largely centred on the study of fiqh (Islamic jurisprudence). The ijāzat al-tadrīs wa-al-iftāʼ ("licence to teach and issue legal opinions") in the medieval Islamic legal education system had its origins in the 9th century after the formation of the madhāhib (schools of jurisprudence). George Makdisi considers the ijāzah to be the origin of the European doctorate.[24] However, in an earlier article, he considered the ijāzah to be of "fundamental difference" to the medieval doctorate, since the former was awarded by an individual teacher-scholar not obliged to follow any formal criteria, whereas the latter was conferred on the student by the collective authority of the faculty.[25] To obtain an ijāzah, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." These were scholarly exercises practised throughout the student's "career as a graduate student of law." After students completed their post-graduate education, they were awarded ijazas giving them the status of faqīh 'scholar of jurisprudence', muftī 'scholar competent in issuing fatwās', and mudarris 'teacher'.[24]

text: The Arabic term ijāzat al-tadrīs was awarded to Islamic scholars who were qualified to teach. According to Makdisi, the Latin title licentia docendi 'licence to teach' in the European university may have been a translation of the Arabic,[24] but the underlying concept was very different.[25] A significant difference between the ijāzat al-tadrīs and the licentia docendi was that the former was awarded by the individual scholar-teacher, while the latter was awarded by the chief official of the university, who represented the collective faculty, rather than the individual scholar-teacher.[26]

text: Much of the study in the madrasah college centred on examining whether certain opinions of law were orthodox. This scholarly process of "determining orthodoxy began with a question which the Muslim layman, called in that capacity mustaftī, presented to a jurisconsult, called mufti, soliciting from him a response, called fatwa, a legal opinion (the religious law of Islam covers civil as well as religious matters). The mufti (professor of legal opinions) took this question, studied it, researched it intensively in the sacred scriptures, in order to find a solution to it. This process of scholarly research was called ijtihād, literally, the exertion of one's efforts to the utmost limit."[24]

text: Medical school[edit]

text: Though Islamic medicine was most often taught at the bimaristan teaching hospitals, there were also several medical madaris dedicated to the teaching of medicine. For example, of the 155 madrasa colleges in 15th century Damascus, three of them were medical schools.[27]

text: Toby Huff argues that no medical degrees were granted to students, as there was no faculty that could issue them, and that, therefore, no system of examination and certification developed in the Islamic tradition like that of medieval Europe.[28] However, the historians Andrew C. Miller, Nigel J. Shanks and Dawshe Al-Kalai point out that, during this era, physician licensure became mandatory in the Abbasid Caliphate.[29][30] In 931 AD, Caliph Al-Muqtadir learned of the death of one of his subjects as a result of a physician's error.[30] He immediately ordered his muhtasib Sinan ibn Thabit to examine and prevent doctors from practicing until they passed an examination.[30][29] From this time on, licensing exams were required and only qualified physicians were allowed to practice medicine.[30][29]

text: In the Early Modern Period in the Ottoman Empire, "Suleyman I added new curriculums ['sic'] to the Ottoman medreses of which one was medicine, which alongside studying of the ḥadīth was given highest rank."[5]

text: Madrasa and university[edit]

text: Scholars like Arnold H. Green and Seyyed Hossein Nasr have argued that, starting in the 10th century, some medieval Islamic madaris indeed became universities.[31][32] However, scholars like George Makdisi, Toby Huff and Norman Daniel[33][34] argue that the European medieval university has no parallel in the medieval Islamic world.[35] Darleen Pryds questions this view, pointing out that madaris and European universities in the Mediterranean region shared similar foundations by princely patrons and were intended to provide loyal administrators to further the rulers' agenda.[36] A number of scholars regard the university as uniquely European in origin and characteristics.[37][38][39][40][41] According to Encyclopædia Britannica, however, the earliest universities were founded in Asia and Africa, predating the first European medieval universities.[42][43]

text: al-Qarawīyīn University in Fez, Morocco is recognised by many historians as the oldest degree-granting university in the world, having been founded in 859 by Fatima al-Fihri.[44][45][46] While the madrasa college could also issue degrees at all levels, the jāmiʻahs (such as al-Qarawīyīn and al-Azhar University) differed in the sense that they were larger institutions, more universal in terms of their complete source of studies, had individual faculties for different subjects, and could house a number of mosques, madaris, and other institutions within them.[23] Such an institution has thus been described as an "Islamic university".[47]

text: Al-Azhar University, founded in Cairo, Egypt in 975 by the Ismaʻīlī Shīʻī Fatimid dynasty as a jāmiʻah, had individual faculties[48] for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy and logic in Islamic philosophy.[49] The postgraduate doctorate in law was only obtained after "an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose."[24] ‘Abd al-Laṭīf al-Baghdādī also delivered lectures on Islamic medicine at al-Azhar, while Maimonides delivered lectures on medicine and astronomy there during the time of Saladin.[50] Another early jāmiʻah was the Niẓāmīyah of Baghdād (founded 1091), which has been called the "largest university of the Medieval world."[51] Mustansiriya University, established by the ʻAbbāsid caliph al-Mustanṣir in 1233, in addition to teaching the religious subjects, offered courses dealing with philosophy, mathematics and the natural sciences.

text: However, the classification of madaris as "universities" is disputed on the question of understanding of each institution on its own terms. In madaris, the ijāzahs were only issued in one field, the Islamic religious law of sharīʻah, and in no other field of learning.[52] Other academic subjects, including the natural sciences, philosophy and literary studies, were only treated "ancillary" to the study of the Sharia.[53] For example, a natural science like astronomy was only studied (if at all) to supply religious needs, like the time for prayer.[54] This is why Ptolemaic astronomy was considered adequate, and is still taught in some modern day madaris.[54] The Islamic law undergraduate degree from al-Azhar, the most prestigious madrasa, was traditionally granted without final examinations, but on the basis of the students' attentive attendance to courses.[55] In contrast to the medieval doctorate which was granted by the collective authority of the faculty, the Islamic degree was not granted by the teacher to the pupil based on any formal criteria, but remained a "personal matter, the sole prerogative of the person bestowing it; no one could force him to give one".[56]

text: Medievalist specialists who define the university as a legally autonomous corporation disagree with the term "university" for the Islamic madaris and jāmi‘ahs because the medieval university (from Latin universitas) was structurally different, being a legally autonomous corporation rather than a waqf institution like the madrasa and jāmiʻah.[57] Despite the many similarities, medieval specialists have coined the term "Islamic college" for madrasa and jāmiʻah to differentiate them from the legally autonomous corporations that the medieval European universities were. In a sense, the madrasa resembles a university college in that it has most of the features of a university, but lacks the corporate element. Toby Huff summarises the difference as follows:

text: From a structural and legal point of view, the madrasa and the university were contrasting types. Whereas the madrasa was a pious endowment under the law of religious and charitable foundations (waqf), the universities of Europe were legally autonomous corporate entities that had many legal rights and privileges. These included the capacity to make their own internal rules and regulations, the right to buy and sell property, to have legal representation in various forums, to make contracts, to sue and be sued."[58]

text: As Muslim institutions of higher learning, the madrasa had the legal designation of waqf. In central and eastern Islamic lands, the view that the madrasa, as a charitable endowment, will remain under the control of the donor (and their descendent), resulted in a "spurt" of establishment of madaris in the 11th and 12th centuries. However, in Western Islamic lands, where the Maliki views prohibited donors from controlling their endowment, madaris were not as popular. Unlike the corporate designation of Western institutions of higher learning, the waqf designation seemed to have led to the exclusion of non-orthodox religious subjects such a philosophy and natural science from the curricula.[59] The madrasa of al-Qarawīyīn, one of the two surviving madaris that predate the founding of the earliest medieval universities and are thus claimed to be the "first universities" by some authors, has acquired official university status as late as 1947.[60] The other, al-Azhar, did acquire this status in name and essence only in the course of numerous reforms during the 19th and 20th century, notably the one of 1961 which introduced non-religious subjects to its curriculum, such as economics, engineering, medicine, and agriculture.[61] It should also be noted that many medieval universities were run for centuries as Christian cathedral schools or monastic schools prior to their formal establishment as universitas scholarium; evidence of these immediate forerunners of the university dates back to the 6th century AD,[62] thus well preceding the earliest madaris. George Makdisi, who has published most extensively on the topic[63] concludes in his comparison between the two institutions:

text: Thus the university, as a form of social organization, was peculiar to medieval Europe. Later, it was exported to all parts of the world, including the Muslim East; and it has remained with us down to the present day. But back in the middle ages, outside of Europe, there was nothing anything quite like it anywhere.[64]

text: Nevertheless, Makdisi has asserted that the European university borrowed many of its features from the Islamic madrasa, including the concepts of a degree and doctorate.[24] Makdisi and Hugh Goddard have also highlighted other terms and concepts now used in modern universities which most likely have Islamic origins, including "the fact that we still talk of professors holding the 'chairman' of their subject" being based on the "traditional Islamic pattern of teaching where the professor sits on a chair and the students sit around him", the term 'academic circles' being derived from the way in which Islamic students "sat in a circle around their professor", and terms such as "having 'fellows', 'reading' a subject, and obtaining 'degrees', can all be traced back" to the Islamic concepts of aṣḥāb ('companions, as of Muhammad'), qirāʼah ('reading aloud the Qur'an') and ijāzah ('licence [to teach]') respectively. Makdisi has listed eighteen such parallels in terminology which can be traced back to their roots in Islamic education. Some of the practices now common in modern universities which Makdisi and Goddard trace back to an Islamic root include "practices such as delivering inaugural lectures, wearing academic robes, obtaining doctorates by defending a thesis, and even the idea of academic freedom are also modelled on Islamic custom."[65] The Islamic scholarly system of fatwá and ijmāʻ, meaning opinion and consensus respectively, formed the basis of the "scholarly system the West has practised in university scholarship from the Middle Ages down to the present day."[66] According to Makdisi and Goddard, "the idea of academic freedom" in universities was also "modelled on Islamic custom" as practised in the medieval Madrasa system from the 9th century. Islamic influence was "certainly discernible in the foundation of the first deliberately planned university" in Europe, the University of Naples Federico II founded by Frederick II, Holy Roman Emperor in 1224.[65]

text: However, all of these facets of medieval university life are considered by standard scholarship to be independent medieval European developments with no tracable Islamic influence.[67] Generally, some reviewers have pointed out the strong inclination of Makdisi of overstating his case by simply resting on "the accumulation of close parallels", but all the while failing to point to convincing channels of transmission between the Muslim and Christian world.[68] Norman Daniel points out that the Arab equivalent of the Latin disputation, the taliqa, was reserved for the ruler's court, not the madrasa, and that the actual differences between Islamic fiqh and medieval European civil law were profound.[68] The taliqa only reached Islamic Spain, the only likely point of transmission, after the establishment of the first medieval universities.[68] In fact, there is no Latin translation of the taliqa and, most importantly, no evidence of Latin scholars ever showing awareness of Arab influence on the Latin method of disputation, something they would have certainly found noteworthy.[68] Rather, it was the medieval reception of the Greek Organon which set the scholastic sic et non in motion.[69] Daniel concludes that resemblances in method had more to with the two religions having "common problems: to reconcile the conflicting statements of their own authorities, and to safeguard the data of revelation from the impact of Greek philosophy"; thus Christian scholasticism and similar Arab concepts should be viewed in terms of a parallel occurrence, not of the transmission of ideas from one to the other,[69] a view shared by Hugh Kennedy.[70]

text: Toby Huff, in a discussion of Makdisi's hypothesis, argues:

text: It remains the case that no equivalent of the bachelor's degree, the licentia docendi, or higher degrees ever emerged in the medieval or early modern Islamic madrasas.[71]

text: George Saliba criticized Huff's views regarding the legal autonomy of European universities and limited curriculum of Madrasahs, demonstrating that there were many Madrasahs dedicated to the teaching of non-religious subjects and arguing that Madrasahs generally had greater legal autonomy than medieval European universities. According to Saliba, Madrasahs "were fully protected from interference in their curriculum by the very endowments that established them in the first place." Examples include the Dakhwariyya madrasah in Damascus, which was dedicated to medicine, a subject also taught at Islamic hospitals; the Madrasah established by Kamal al-Din Ibn Man`a (d. 1242) in Mosul which taught astronomy, music, and the Old the New Testaments; Ulugh Beg’s Madrasah in Samarqand which taught astronomy; and Shi`i madrasahs in Iran which taught astronomy along with religious studies. According to Saliba:[72]

text: As I noted in my original article, students in the medieval Islamic world, who had the full freedom to chose their teacher and the subjects that they would study together, could not have been worse off than today’s students, who are required to pursue a specific curriculum that is usually designed to promote the ideas of their elders and preserve tradition, rather than introduce them to innovative ideas that challenge ‘received texts.’ Moreover, if Professor Huff had looked more carefully at the European institutions that produced science, he would have found that they were mainly academies and royal courts protected by individual potentates and not the universities that he wishes to promote. But neither universities nor courts were beyond the reach of the Inquisition, which is another point that he seems to neglect.

text: Female education[edit]

text: Prior to the 12th century, women accounted for less than one percent of the world’s Islamic scholars. However, al-Sakhawi and Mohammad Akram Nadwi have since found evidence of over 8,000 female scholars since the 15th century.[73] al-Sakhawi devotes an entire volume of his 12-volume biographical dictionary al-Ḍawʾ al-lāmiʻ to female scholars, giving information on 1,075 of them.[74] More recently, the scholar Mohammad Akram Nadwi, currently a researcher from the Oxford Centre for Islamic Studies, has written 40 volumes on the muḥaddithāt (the women scholars of hadith), and found at least 8,000 of them.[75]

text: From around 750, during the Abbasid Caliphate, women "became renowned for their brains as well as their beauty".[76] In particular, many well known women of the time were trained from childhood in music, dancing and poetry. Mahbuba was one of these. Another feminine figure to be remembered for her achievements was Tawaddud, "a slave girl who was said to have been bought at great cost by Hārūn al-Rashīd because she had passed her examinations by the most eminent scholars in astronomy, medicine, law, philosophy, music, history, Arabic grammar, literature, theology and chess".[77] Moreover, among the most prominent feminine figures was Shuhda who was known as "the Scholar" or "the Pride of Women" during the 12th century in Baghdad. Despite the recognition of women's aptitudes during the Abbasid dynasty, all these came to an end in Iraq with the sack of Baghdad in 1258.[78]

text: Women played an important role in the foundations of many Islamic educational institutions, such as Fatima al-Fihri's founding of the University of Al Karaouine in 859. This continued through to the Ayyubid dynasty in the 12th and 13th centuries, when 160 mosques and madaris were established in Damascus, 26 of which were funded by women through the Waqf (charitable trust) system. Half of all the royal patrons for these institutions were also women.[79]

text: According to the Sunni scholar Ibn ʻAsākir in the 12th century, there were opportunities for female education in the medieval Islamic world, writing that women could study, earn ijazahs (academic degrees), and qualify as scholars and teachers. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters.[80] Ibn ʻAsakir had himself studied under 80 different female teachers in his time. Female education in the Islamic world was inspired by Muhammad's wives, such as Khadijah, a successful businesswoman, and 'A'isha, a strong leader and interpreter of the Prophet's actions. According to a hadith attributed both to Muhammad and 'A'isha, the women of Medina were praiseworthy because of their desire for religious knowledge:[81][82]

text: How splendid were the women of the ansar; shame did not prevent them from becoming learned in the faith.

text: While it was not common for women to enroll as students in formal classes, it was common for women to attend informal lectures and study sessions at mosques, madaris and other public places. While there were no legal restrictions on female education, some men did not approve of this practice, such as Muhammad ibn al-Hajj (d. 1336) who was appalled at the behaviour of some women who informally audited lectures in his time:[83]

text: [Consider] what some women do when people gather with a shaykh to hear [the recitation of] books. At that point women come, too, to hear the readings; the men sit in one place, the women facing them. It even happens at such times that some of the women are carried away by the situation; one will stand up, and sit down, and shout in a loud voice. [Moreover,] her awra will appear; in her house, their exposure would be forbidden — how can it be allowed in a mosque, in the presence of men?

text: The term ʻawrah is often translated as 'that which is indecent', which usually meant the exposure of anything other than a woman's face and hands, although scholarly interpretations of the ʻawrah and ḥijāb have always tended to vary, with some more or less strict than others.[83]

text: Madaris by region[edit]

text: This section needs expansion. You can help by adding to it. (December 2009)

text: Madaris in the Ottoman Empire[edit]

text: "The first Ottoman Medrese was created in İznik in 1331 and most Ottoman medreses followed the traditions of Sunni Islam."[5] "When an Ottoman sultan established a new medrese, he would invite scholars from the Islamic world—for example, Murad II brought scholars from Persia, such as ʻAlāʼ al-Dīn and Fakhr al-Dīn who helped enhance the reputation of the Ottoman medrese".[5] This reveals that the Islamic world was interconnected in the early modern period as they travelled around to other Islamic states exchanging knowledge. This sense that the Ottoman Empire was becoming modernised through globalization is also recognised by Hamadeh who says: "Change in the eighteenth century as the beginning of a long and unilinear march toward westernisation reflects the two centuries of reformation in sovereign identity."[84] İnalcık also mentions that while scholars from for example Persia travelled to the Ottomans in order to share their knowledge, Ottomans travelled as well to receive education from scholars of these Islamic lands, such as Egypt, Persia and Turkestan.[5] Hence, this reveals that similar to today's modern world, individuals from the early modern society travelled abroad to receive education and share knowledge and that the world was more interconnected than it seems. Also, it reveals how the system of "schooling" was also similar to today's modern world where students travel abroad to different countries for studies. Examples of Ottoman madaris are the ones built by Mehmed the Conqueror. He built eight madaris that were built "on either side of the mosque where there were eight higher madaris for specialised studies and eight lower medreses, which prepared students for these."[5] The fact that they were built around, or near mosques reveals the religious impulses behind madrasa building and it reveals the interconnectedness between institutions of learning and religion. The students who completed their education in the lower medreses became known as danismends.[5] This reveals that similar to the education system today, the Ottomans' educational system involved different kinds of schools attached to different kinds of levels. For example, there were lower madaris and specialised ones, and for one to get into the specialised area meant that he had to complete the classes in the lower one in order to adequately prepare himself for higher learning.[5]

text: This is the rank of madaris in the Ottoman Empire from the highest ranking to the lowest: (From İnalcık, 167).[5]

text:
Semniye
Darulhadis
Madaris built by earlier sultans in Bursa.
Madaris endowed by great men of state.

text: Although Ottoman madaris had a number of different branches of study, such as calligraphic sciences, oral sciences, and intellectual sciences, they primarily served the function of an Islamic centre for spiritual learning. "The goal of all knowledge and in particular, of the spiritual sciences is knowledge of God."[5] Religion, for the most part, determines the significance and importance of each science. As İnalcık mentions: "Those which aid religion are good and sciences like astrology are bad."[5] However, even though mathematics, or studies in logic were part of the madrasa's curriculum, they were all centred around religion. Even mathematics had a religious impulse behind its teachings. "The Ulema of the Ottoman medreses held the view that hostility to logic and mathematics was futile since these accustomed the mind to correct thinking and thus helped to reveal divine truths"[5] – key word being "divine". İnalcık also mentions that even philosophy was only allowed to be studied so that it helped to confirm the doctrines of Islam."[5] Hence, madaris – schools were basically religious centres for religious teachings and learning in the Ottoman world. Although scholars such as Goffman have argued that the Ottomans were highly tolerant and lived in a pluralistic society, it seems that schools that were the main centres for learning were in fact heftily religious and were not religiously pluralistic, but centred around Islam. Similarly, in Europe "Jewish children learned the Hebrew letters and texts of basic prayers at home, and then attended a school organised by the synagogue to study the Torah."[85] Wiesner-Hanks also says that Protestants also wanted to teach "proper religious values."[85] This shows that in the early modern period, Ottomans and Europeans were similar in their ideas about how schools should be managed and what they should be primarily focused on. Thus, Ottoman madaris were very similar to present day schools in the sense that they offered a wide range of studies; however, these studies, in their ultimate objective, aimed to further solidify and consolidate Islamic practices and theories.

text: Curricula[edit]

text: As is previously mentioned, religion dominated much of the knowledge and teachings that were endowed upon students. "Religious learning as the only true science, whose sole aim was the understanding of God's word."[5] Thus, it is important to keep this impulse in mind when going over the curriculum that was taught.

text: The following is taken from İnalcık.[5]

text:
A) Calligraphic sciences—such as styles of writing.
B) Oral sciences—such as Arabic language, grammar and syntax.
C) Intellectual sciences—logic in Islamic philosophy.
D) Spiritual sciences—theoretical, such as Islamic theology and mathematics; and practical, such as Islamic ethics and politics.

text: Social life and the medrese[edit]

text: As with any other country during the Early Modern Period, such as Italy and Spain in Europe, the Ottoman social life was interconnected with the medrese. Medreses were built in as part of a Mosque complex where many programmes, such as aid to the poor through soup kitchens, were held under the infrastructure of a mosque, which reveals the interconnectedness of religion and social life during this period. "The mosques to which medreses were attached, dominated the social life in Ottoman cities."[86] Social life was not dominated by religion only in the Muslim world of the Ottoman Empire; it was also quite similar to the social life of Europe during this period. As Goffman says: "Just as mosques dominated social life for the Ottomans, churches and synagogues dominated life for the Christians and Jews as well."[86] Hence, social life and the medrese were closely linked, since medreses taught many curricula, such as religion, which highly governed social life in terms of establishing orthodoxy. "They tried moving their developing state toward Islamic orthodoxy."[86] Overall, the fact that mosques contained medreses comes to show the relevance of education to religion in the sense that education took place within the framework of religion and religion established social life by trying to create a common religious orthodoxy. Hence, medreses were simply part of the social life of society as students came to learn the fundamentals of their societal values and beliefs.

text: Madaris in South Asia[edit]

text: Bangladesh[edit]

text: There are three different madrasa education systems in Bangladesh: the original darse nizami system, the redesigned nizami system, and the higher syllabus alia nisab. The first two categories are commonly called Qawmi or non-government madaris.[87] Amongst them the most notable are Al-Jamiatul Ahlia Darul Ulum Moinul Islam in Hathazari, Al-Jamiah Al-Islamiah Patiya, in Patiya, and Jamia Tawakkulia Renga Madrasah in Sylhet.

text: In 2006 there were 15,000 registered Qawmi madaris with the Befaqul Mudarressin of Bangladesh Qawmi Madrasah Education Board,[88] though the figure could be well over double that number if unregistered madaris were counted.[89]

text: India[edit]

text: In India the majority of these schools follow the Hanafi school of thought. The religious establishment forms part of the mainly two large divisions within the country, namely the Deobandis, who dominate in numbers (of whom the Darul Uloom Deoband constitutes one of the biggest madaris) and the Barelvis, who also make up a sizeable portion (Sufi-oriented). Some notable establishments include: Al Jamiatul Ashrafia, Mubarakpur, Manzar Islam Bareilly, Jamia Nizamdina New Delhi, Jamia Nayeemia Muradabad which is one of the largest learning centres for the Barelvis. The HR[clarification needed] ministry of the government of India has recently[when?] declared that a Central Madrasa Board would be set up. This will enhance the education system of madaris in India. Though the madaris impart Quranic education mainly, efforts are on to include Mathematics, Computers and science in the curriculum. In July 2015, the state government of Maharashtra created a stir de-recognised madrasa education, receiving critisicm from several political parties with the NCP accusing the ruling BJP of creating Hindu-Muslim friction in the state, and Kamal Farooqui of the All India Muslim Personal Law Board saying it was "ill-designed"[90] [91]

text: After the British occupation of India and the emergence of Darul Ulum Manazar-e Islam Bareilly Sharif, Indian Muslim Scholars left India to establish madaris in other regions of the world. Some of the most notable of these madaris are Darul Ulum Holocombe, which produced scholars such as Shaikh Ibrahim Memon Madani, or Darul Uloom Al-Madania. These offshoot schools symbolise an emotional drive based upon both religion and patriotism that is not evident elsewhere.[citation needed]

text: The Arabic and Islamic educational system has also become a channel for employment in the Middle East in modern times in Kerala.[92] Originating in 8th century madaris for primary children, Arabic and Islamic schooling in Kerala was patronised and funded by the British colonial government.

text: Today, the system of Arabic and Islamic education has grown and further integrated with Kerala government administration. In 2005, an estimated 6,000 Muslim Arabic teachers taught in Kerala government schools, with over 500,000 Muslim students. State-appointed committees, not private mosques or religious scholars outside the government, determine the curriculum and accreditation of new schools and colleges. Primary education in Arabic and Islamic studies is available to Kerala Muslims almost entirely in after-school madrasa programs - sharply unlike full-time madaris common in north India, which may replace formal schooling. Arabic colleges (over eleven of which exist within the state-run University of Calicut and the Kannur University) provide B.A. and Masters' level degrees. At all levels, instruction is co-educational, with many women instructors and professors.[93] Islamic education boards are independently run by the following organizations, accredited by the Kerala state government: Samastha Kerala Islamic Education Board, Kerala Nadvathul Mujahideen, Jamaat-e-Islami Hind, and Jamiat Ulema-e-Hind.[94]

text: With Malayam rather than Urdu as the lingua franca of Kerala Muslims, these madaris and colleges are relatively unknown and unlinked from Urdu-based madaris in the rest of India, due to the linguistic barrier.[93]

text: Pakistan[edit]

text: The madaris rose as colleges of learning in the Islamic world in the 11th century, though there were institutions of learning earlier. They catered not only to the religious establishment, though that was the dominant influence over them, but also the secular one. To the latter they supplied physicians, administrative officials, judges and teachers. Even to this day many Registered madaris are Working effectively and coping up with Modern Education System such as Jamia-tul-Madina which is a chain of Islamic schools in Pakistan and in European and other countries established by Dawat-e-Islami. The Jamia-tul-Madina are also known as Faizan-e-Madina. Dawat-e-Islami has grown its network of Madaris from Pakistan to Europe.

text: Madaris in Southeast Asia[edit]

text: In Southeast Asia, Muslim students have a choice of attending a secular government or an Islamic school. Madaris or Islamic schools are known as Sekolah Agama (Malay: religious school) in Malaysia and Indonesia, โรงเรียนศาสนาอิสลาม (Thai: school of Islam) in Thailand and madaris in the Philippines. In countries where Islam is not the majority or state religion, Islamic schools are found in regions such as southern Thailand (near the Thai-Malaysian border) and the southern Philippines in Mindanao, where a significant Muslim population can be found.

text: Indonesia[edit]

text: Singapore[edit]

text: In Singapore, madrasahs are private schools which are overseen by Majlis Ugama Islam Singapura (MUIS, Islamic Religious Council of Singapore). There are six Madrasahs in Singapore, catering to students from Primary 1 to Secondary 4 (and junior college equivalent, or "Pre-U", at several schools).[95] Four Madrasahs are coeducational and two are for girls.[96] Students take a range of Islamic Studies subjects in addition to mainstream MOE curriculum subjects and sit for the PSLE and GCE 'O' Levels like their peers. In 2009, MUIS introduced the "Joint Madrasah System" (JMS), a joint collaboration of Madrasah Al-Irsyad Al-Islamiah primary school and secondary schools Madrasah Aljunied Al-Islamiah (offering the ukhrawi, or religious stream) and Madrasah Al-Arabiah Al-Islamiah (offering the academic stream).[97] The JMS aims to introduce the International Baccalaureate (IB) programme into the Madrasah Al-Arabiah Al-Islamiah by 2019.[98] Students attending a madrasah are required to wear the traditional Malay attire, including the songkok for boys and tudong for girls, in contrast to mainstream government schools which ban religious headgear as Singapore is officially a secular state. For students who wish to attend a mainstream school, they may opt to take classes on weekends at the madrasah instead of enrolling full-time.

text: Philippines[edit]

text: In 2004, madaris were mainstreamed in 16 Regions nationwide, primarily in Muslim-majority areas in Mindanao under the auspices of the Department of Education (DepEd). The DepEd adopted Department Order No. 51, which instituted Arabic-language and Islamic Values instruction for Muslim children in state schools, and authorised implementation of the Standard Madrasa Curriculum (SMC) in private-run madaris. While there are state-recognised Islamic schools, such as Ibn Siena Integrated School in the Islamic City of Marawi, Sarang Bangun LC in Zamboanga and SMIE in Jolo, their Islamic studies programmes initially varied in application and content.

text: Since 2005, the AusAID-funded DepEd project Basic Education Assistance for Mindanao (BEAM) has assisted a group of private madaris seeking a Permit To Operate from the government and implement the SMC. These private madaris are scattered throughout Regions XI, XII and the Autonomous Region in Muslim Mindanao.

text: Madaris in Muslim-minority countries[edit]

text: South Africa[edit]

text: In South Africa, the madaris also play a social and cultural role in giving after-school religious instruction to children of Muslims who attend government or private non-religious schools. However, increasing numbers of more affluent Muslims' children attend fully-fledged private Islamic schools, which combine secular and religious education. Among Muslims of Indian origin, madaris also used to provide instruction in Urdu, although this is far less common today than it used to be.

text: Canada[edit]

text: The first Madressa established in North America, Al-Rashid Islamic Institute, was established in Cornwall, Ontario in 1983 and has graduates who are Hafiz (Quran) and Ulama. The seminary was established by Mazhar Alam under the direction of his teacher the leading Indian Tablighi scholar Muhammad Zakariya Kandhlawi and focuses on the Hanafi school of thought . Due to its proximity to the US border city of Messina the school has historically had a high ratio of US students. Their most prominent graduate Shaykh Muhammad Alshareef completed his Hifz in the early 1990s then went on to form the AlMaghrib Institute.

text: United States[edit]

text: On May 26, 2012, Congressman André Carson of Indiana called for additional Madaris in the United States.[99] There is a madrassa in Queens, NY called Shia Ithna-Asheri Jamaat of New York.[100] à It would be Presently, the Darul Uloom in New York City, an affiliate of Darul Uloom Haqqania in Pakistan, also serves as a madrassa.

text: Misuse of the word[edit]

text: Western commentators post-9/11 often perceive madaris as places of radical revivalism with a connotation of anti-Americanism and radical extremism, frequently associated in the Western press with Wahhabi attitudes toward non-Muslims. In Arabic the word madrasa simply means "school" and does not imply a political or religious affiliation, radical or otherwise. Madaris have varied curricula, and are not all religious. Some madaris in India, for example, have a secularised identity.[101] Although early madaris were founded primarily to gain "knowledge of God" they also taught subjects such as mathematics and poetry. For example, in the Ottoman Empire, "Madrasahs had seven categories of sciences that were taught, such as: styles of writing, oral sciences like the Arabic language, grammar, rhetoric, and history and intellectual sciences, such as logic."[5] This is similar to the Western world, in which universities began as institutions of the Catholic church.

text: The Yale Center for the Study of Globalization examined bias in United States newspaper coverage of Pakistan since the September 11, 2001 attacks, and found the term has come to contain a loaded political meaning:[102]

text: When articles mentioned "madrassas," readers were led to infer that all schools so-named are anti-American, anti-Western, pro-terrorist centres having less to do with teaching basic literacy and more to do with political indoctrination.

text: Various American public figures have, in recent times, used the word in a negative context, including Newt Gingrich,[102] Donald Rumsfeld,[103] and Colin Powell.[104] The New York Times published in January 2007 a correction for misusing the word "madrassa" in a way that assumed it meant a radical Islamic school. The correction stated:

text: An article [...] about a pointed exchange [...] over a Web site report that said Senator Barack Obama had attended an Islamic school or madrassa in Indonesia as a child referred imprecisely to madrassas. While some [madrassas] teach a radical version of Islam, most historically have not.[105]


document_title: Frasier (season 7)

question_text: when do niles and daphne get together in frasier

root

text: Frasier (season 7)

text: Cast[edit]

text: Main[edit]

text:
Kelsey Grammer as Frasier Crane
Jane Leeves as Daphne Moon
David Hyde Pierce as Niles Crane
Peri Gilpin as Roz Doyle
John Mahoney as Martin Crane

tag: ul

text: Special guest[edit]

text:
Saul Rubinek as Donny Douglas
Rita Wilson as Mia
Katie Finneran as Poppy
Dan Butler as Bulldog
Jane Adams as Mel
Bebe Neuwirth as Lilith
Jean Smart as Lana
Marg Helgenberger as Emily
Brian Bedford as Edward
Harriet Sansom Harris as Bebe Glazer
Robert Loggia as Stefano
S. Epatha Merkerson as Dr. McCaskill
Anthony LaPaglia as Simon

text: Recurring[edit]

text:
Edward Hibbert as Gil Chesterton
Patrick Kerr as Noel
Tom McGowan as Kenny

text: Guest[edit]

text:
Gigi Rice as Regan
Trevor Einhorn as Frederick
Anthony Zerbe as Clifford
Anthony Heald as Corkmaster
Kim Coles as Dr. Mary
Millicent Martin as Mrs. Moon

text: Guest caller[edit]

text:
Gloria Estefan as Maria
Isaac Mizrahi as Gabe

text: Episodes[edit]

text:
No. in
series
No. in
season
Title
Directed by
Written by
Original air date
Viewers
(millions)[1]

145
1
"Momma Mia"
Kelsey Grammer
Rob Hanning
September 23, 1999 (1999-09-23)
25.2

Roz has fixed Frasier up on a blind date, but before she turns up at Café Nervosa, Frasier has already introduced himself to another woman at the counter; Mia Preston (played by Rita Wilson), a children's author whose books he used to read to Frederick. He finds her intriguing, and they begin to date. When Niles and Martin meet her, they are startled to discover that she looks just like the brothers' late mother, Hester, which Frasier does not realize. The three Cranes plan to spend the weekend at a cabin where they vacationed years ago to celebrate Martin's birthday. As a gift the brothers bring old home movies transferred to videotape. Frasier sees the resemblance when watching the home movies, in which his mother appears, and realizes to his horror that he is dating her spitting image.

146
2
"Father of the Bride"
David Lee
Mark Reisman
September 30, 1999 (1999-09-30)
23.7

Frasier is trying to decide on a wedding present for Daphne and Donny, and Roz is apprehensive in case she is asked to be a bridesmaid, recalling her previous experiences (all of which involved wearing awful dresses). After a conversation with Martin, Frasier decides to pay for the wedding flowers. Unfortunately, when he announces this to Daphne, he is suffering from a bout of hiccups brought on by some jerky Martin made him eat, he only manages to get as far as saying: "Dad and I would be honored to pay for your wedding...". Daphne, who has so far been trying not to let her mother take control of the ceremony and arrangements because she is paying, is delighted. Consequently, Frasier feels obliged not to complete the sentence. However, he becomes so involved with the details of organizing everything, trying to plan things his way, that Daphne starts to worry that she will have the same problem as with her mother. Meanwhile, Niles is very pleased at having met an attractive woman through what he presumes to be a dating service. The name "Executive Match" rings bells with Frasier, as he heard Donny use it while discussing a client on the phone; it is, in fact, an escort agency, which means that Niles is unwittingly dating a call girl.

147
3
"Radio Wars"
Sheldon Epps
Sam Johnson & Chris Marcil
October 7, 1999 (1999-10-07)
21.3

Frasier is very annoyed at getting a prank phonecall very early in the morning from KACL's new morning team, Carlos and the Chicken; everyone else finds it hilarious. He seizes the opportunity to speak to them at Café Nervosa later that day, but they claim to be fans of his show and not to have intended any offense, so he graciously refrains from any angry outburst. Unfortunately for him, he receives another prank call later, whilst enjoying a bath, during which, suspecting nothing, he is actually persuaded to sing down the phone and to stamp around the floor of the bathroom simultaneously. Desperate for revenge, Frasier sits up all night composing a scathing speech of rebuttal, intending to read it on air to humiliate his rivals. Martin advises him against it, promising that it will only exacerbate the problem. The last straw comes when Roz calls Frasier to notify him about Carlos and the Chicken's current broadcast: a medley of sound effects and sound bites, engineered to sound like a sex session between him and Roz.

148
4
"Everyone's a Critic"
Pamela Fryman
Joe Keenan
October 14, 1999 (1999-10-14)
20.9

The owner of KACL has sent her daughter, Poppy Delafield, to start an internship at the station. Everyone finds her unbearable because she can never stop talking, though they are all too polite to say so. Meanwhile, Niles is very pleased with himself; he has been appointed art critic of a posh magazine, The Monocle, and is now attending performances for free and socializing with the elite of Seattle]. Frasier becomes envious, and asks Kenny if he could host an arts show on KACL, to fill a recently vacated slot in the schedule; Kenny says no. Frasier therefore decides that he must approach someone in a more senior position. To this end, he has a subtle conversation with Poppy, to persuade her to suggest his idea to her mother. She loves the idea, but some of the subtlety is lost on her, including the crucial component of who should host the show. Martin is pleased when Eddie kills his first rat, but then trouble starts when he encourages him to repeat his success, and the victim turns out to be a missing hamster.

149
5
"The Dog that Rocks the Cradle"
Pamela Fryman
Bob Daily
October 21, 1999 (1999-10-21)
22.0

Since being fired from KACL, Bulldog (Dan Butler) has been working as a pizza delivery man, as Frasier discovers when Bulldog brings one to his apartment. Roz is also there with Alice, and when Frasier sees how pleased Alice is to see Bulldog, he suggests to Roz that she employ him as a babysitter for the following day, when she has a date. It has been a month since Roz's last date, so she is keen not to miss this one, and follows Frasier's suggestion. However, when her date arrives at her door, Bulldog answers it and scares him away, telling him to phone and cancel like a gentleman. This gives him the opportunity to spend the evening with Roz and Alice, and Roz never suspects a thing. She then organizes more dates during the week, and Bulldog scares them away too, but Roz cannot remain oblivious for long. Meanwhile, Niles has been fighting to reclaim a plot in Verdant Hills, a prestigious cemetery, which he lost after his divorce. He and Frasier encourage their father to organise something for himself, but Martin does not like to tempt fate.

150
6
"Rivals"
Katy Garretson
Christopher Lloyd
November 4, 1999 (1999-11-04)
20.7

When Frasier escapes Poppy at Café Nervosa by leaving Niles in his place, Poppy is suddenly less talkative than usual; she finds Niles warm, charming and handsome. Frasier returns home and finds a strange woman in a towel using the phone. It soon turns out that her name is Regan, she recently moved in next door, and Martin rescued her when she accidentally locked herself out. Martin explains to his son that he brought her for his benefit, and though not very grateful for this interference, Frasier does find Regan attractive, and intends to ask her out. When Niles meets her, Frasier detects recognition in his face (Regan is one of Niles' patients), and thinks he may have competition; he finds Niles' admission that he has taken a shine to Poppy unconvincing. Niles, in turn, thinks Frasier's persistent hostile remarks about Poppy mask a latent attraction, and so does not believe that he really likes Regan. Both couples attend a charity ball, each brother assuming that the other is pursuing his date, with disastrous consequences.

151
7
"A Tsar is Born"
Pamela Fryman
Charlie Hauck
November 11, 1999 (1999-11-11)
18.6

Antiques Roadshow comes to Seattle, and after an enjoyable evening watching the previous show together, Martin and his sons decide to take a family heirloom for appraisal. The object, which is a pewter clock, turns out to be Russian, and is one of a collection made exclusively for the imperial Romanov family. It is valued at $25 000, which Martin is delighted by. Frasier and Niles are more interested in the Romanov connection, and they know that their great-great-grandmother was from Russia. They decide to research their family history, thrilled at the possibility that they may be descended from royalty, but they do not tell Martin, who thinks they are ashamed to be Cranes. They soon find that the clock was last seen in Moscow in the same year that their great-great-grandmother emigrated, and the excitement grows when Dr. Myshkin from the Russian embassy phones to say he has something important to tell them. What they do not know is that Martin is planning to sell the clock.

152
8
"The Late Dr. Crane"
Robert H. Egan
Rob Hanning
November 18, 1999 (1999-11-18)
18.9

Frasier and Niles have a minor car accident and end up at the hospital. While waiting for Frasier to be seen, Niles discovers that Maris' plastic surgeon, who is still sending him the bills for Maris' botox treatments, is based here. He takes the opportunity to confront this Dr. Mel Karnofsky, and finds that she is a young-looking, attractive divorcée with a fussy nature akin to his own and an interest in the arts. Unable to master enough courage to ask her out, he pretends to be interested in some botox treatment for himself. Frasier is shocked, but not half as shocked as when a local news report announces his death later that day. The mistake had been made when he left the hospital early, and someone else took his place in the line and suffered a fatal heart attack. When reading his obituary in the newspaper, Frasier reflects on his life, and all the things he has yet to achieve. Martin, meanwhile, enjoys the attention and free drinks he receives from everyone who thinks he has just lost his son.

153
9
"The Apparent Trap"
Kelsey Grammer
Dan O'Shannon
November 25, 1999 (1999-11-25)
20.5

Frederick is coming to celebrate Thanksgiving with his father, while Lilith spends the holiday with a colleague. At the last minute, this colleague cancels, and Lilith asks Frasier if she can join them. He concedes, acknowledging that the season should be a celebration of family, even though there is still some awkwardness between Lilith and Niles following their brief tryst. Lilith happens to be writing an article about raising a child after divorce, and Frederick suggests she collaborate with Frasier, and do so while she stays at the apartment. He then goes to some effort to bring his parents closer together, saying privately to each how much the other is missing them, setting up mood lighting and romantic music. It is not long before they realize they are being set up, but they cannot help wondering if Frederick has some other motive behind his elaborate scheme.

154
10
"Back Talk"
Pamela Fryman
Lori Kirkland
December 9, 1999 (1999-12-09)
N/A

It is Frasier's birthday, and he is not in a particularly celebratory mood, being surprisingly snappy towards Daphne concerning her living arrangements with her fiancé, Donny. The day is further strained when Frasier, leaning over to blow the candle out from a cupcake as a joke, pulls a muscle in his back, thus seizing himself up. He is thus forced the indignity of wearing a girdle, but is nevertheless determined to do his radio show. He manages to get through five seconds before a sneezing fit brought on by a birthday gift of some flowers, coupled with his bad back, sees him collapse in pain, and he is forced to enlist Niles' help in getting him home. Finding a seat is the first hurdle, and to the horror of both brothers, the only one comfortable enough is Martin's battered old recliner. Niles suggests that Frasier undertake a mental exercise; as there is seemingly nothing physically wrong with him, the problem may be emotional, so it may help if he expresses his worries out loud. Frasier thus finds himself talking about his problems with Eddie, and realizes that the reason he's been so sharp with Daphne lately is because she will soon be leaving his life. He determines to make amends for his behavior and ensure that Daphne feels loved before she leaves. Unfortunately, Daphne has been home all the time, and finally emerges, unnoticed, to hear Frasier confess that he loves her. She does not realize that his feelings are platonic, and is horrified and embarrassed. Her interpretation is further supported when Martin, hearing that "Dr. Crane" has confessed his feelings for Daphne, assumes she referring to Niles and confirms it. Frasier soon realizes that, as Niles has not been present to confess anything, Daphne has misinterpreted. He takes the opportunity to assure her of this. Daphne is relieved, and gives Frasier a massage as his strong medication begins to work. Unfortunately, in his drowsy state, his speech is unguarded, and when she revisits what Martin said, he reveals that it is Niles that has feelings for her. Daphne is shocked as Frasier explains that Niles is crazy about her and has been for years before falling asleep. Later, Frasier doesn't remember revealing Niles's secret leaving him and Martin believing they successfully dodged a bullet while Daphne attempts to get used to this new information.

155
11
"The Fight Before Christmas"
Pamela Fryman
Jon Sherman
December 16, 1999 (1999-12-16)
28.5

Frasier is planning his Victorian Christmas party at home, and is trying to keep it a secret at KACL, having only invited Roz out of his work colleagues. He has also invited Cam Winston, deciding to call their feud to a temporary halt. Daphne is having an awkward time, as Frasier does not remember what he said under the influence of his painkillers, and Niles does not yet realize that she knows his feelings. Niles, meanwhile, has to offer his condolences in person to Maris after her old gardener Yoshi dies, but Frasier advises him not to tell Mel. She eventually finds out and is very angry, so Niles does his best to talk her round. Frasier's Christmas party is a disaster, and it does not take long for him to find out why: Cam Winston is holding a rival party in his apartment, and poaching all Frasier's guests. Daphne panics when she learns that Niles and Mel have broken up, and still more when she overhears Frasier in the kitchen advising Niles to "make his feelings clear to her" (not knowing that he means Maris).

156
12
"RDWRER"
Kelsey Grammer
Sam Johnson & Chris Marcil
January 6, 2000 (2000-01-06)
24.1

Chez Henri has burned down, and Frasier and Niles feel like the new millennium has been canceled. They must now make alternative plans for their New Year's celebrations. Martin is in a better mood, having received the customized number plates he ordered for his new Winnebago RV. The plates read "RDWRER", which he claims is short for "Road Warrior". Frasier and Niles remember that the Wine Club is hosting a celebration in Sun Valley to which they are invited, but unable to find a flight at short notice, they end up traveling with Martin in the Winnebago. The trip is a difficult experience for Frasier and Niles to bear, though Martin thoroughly enjoys himself, whether driving or sitting in the back watching Austin Powers videos. They stop for a snack at a roadside café, and while Martin peruses the menu and Frasier attempts, unsuccessfully, to socialize with the locals, an exhausted Niles retires for a nap and ends up leaving in the wrong Winnebago. All of a sudden, Sun Valley is out of the question, as the Cranes now have to make sure they are at least together to ring in the New Year.

157
13
"They're Playing Our Song"
David Lee
David Lloyd
January 13, 2000 (2000-01-13)
N/A

When Kenny decides that each show on KACL requires a special theme jingle, Frasier struggles to think of one. Still trying harder, Frasier cancels dinner with Niles, and when he reveals why, Niles is interested and offers to help. Making the tune extremely complex, Frasier enlists Niles as the announcer for a dramatic monologue. Meanwhile, when brushing his teeth, Martin invents a catchy little tune for Frasier, who dismisses it instantly. Still thinking something is missing from his tune, Frasier hires an orchestra and choir to perform in it. He has also promised Roz's new boyfriend Leon a role, eventually giving him the part of lead triangle (the regular player has tinnitus). Daphne, Kenny and Martin arrive and join Roz to listen to Frasier's long-awaited song. At the end of the two-minute piece (which combines a Broadway musical-style chorus with an incongruous film-score background for Niles' monologue), Kenny is left speechless. In private, he then explains he did not want something so elaborate. Daphne talks Martin into singing his ditty. Kenny loves it and tells Frasier to come up with something more like that. Starting again, Frasier can't think of anything and admits that he doesn't think he can do 'simple'. He asks Martin's advice, and is told to try "saying what you do" and then adds a tune to it, allowing him to come up with another catchy jingle which Frasier hates at first, but he eventually relents and adds his own words to it.

158
14
"Big Crane on Campus"
Sheldon Epps
Mark Reisman
February 3, 2000 (2000-02-03)
N/A

Frasier runs into Lorna Lenley (Jean Smart) at Café Nervosa, who went to his school and was one of the most popular girls. She is now working in real estate. He used to have a crush on her, but never had the courage to ask her out, and suddenly meeting her again, he reverts to the same state of mind and asks if she can come round to appraise his apartment. She arrives that evening, and Niles can hardly believe his eyes, also remembering her from school. Eventually, Frasier admits to Lorna the real reason he wanted to see her, and she takes it very well. In fact, she stays for dinner, and is still with Frasier the following morning. It is at this point that he sees another side to her: she smokes, she shouts down the phone, she is not very refined, and Frasier becomes concerned that they have no future together. However, soon afterward she invites him to accompany her to the retirement dinner of their school football coach, and he imagines the reactions of the formerly popular students if they saw him arrive with Lorna. Meanwhile, Niles enlists Daphne to help him cook dinner for Mel, and a tender moment between them ends with an interruption by Martin. When she snaps at his father, Niles suspects that she may be in love with him. Upon hearing this, Frasier tells him that he merely imagined Daphne's discomfiture and misinterpreted what he did see.

159
15
"Out with Dad"
David Lee
Joe Keenan
February 10, 2000 (2000-02-10)
N/A

It is Valentine's Day. Niles cancels a boys' night out with Frasier at the opera to be with his girlfriend Mel. Hoping to meet a beautiful woman he has been eying from across his box at the opera for several weeks, and not wanting to go alone, Frasier asks Martin to go with him. Having to choose between that and staying at home to watch Sophie's Choice with Roz and Daphne, Martin decides on the former and accompanies Frasier to see Rigoletto. Later at the opera, Frasier sees the gorgeous woman. He and Martin meet her (Emily, Marg Helgenberger) and the woman's mother, Helen (Mary Louise Wilson), during intermission. As Helen tries to ask Martin out on a date, Martin, finding her unattractive, panics. After a pause he lies and tells her he is gay. That evening, Emily brings her gay uncle, Edward (Brian Bedford), to Frasier's apartment, hoping to set him up with Martin. Martin does not realize that Edward is gay until it is largely too late. Realizing Edward's true sexuality and heightened interest in him, Martin pretends that he and Niles are an item. Niles finds a way out and leaves. While Frasier hopes to have a long Romantic night with Emily, Edward reminds her that he needs to get home as it is getting late. Emily readies to leave as she is Edward's ride. Just then, in the spirit of Valentine's Day, Martin offers to give Edward a ride home, giving Frasier and Emily the evening together.

160
16
"Something About Dr. Mary"
Wil Shriner
Jay Kogen
February 17, 2000 (2000-02-17)
N/A

Roz is going on holiday, and desperate to avoid having her replaced by Chuck Ranberg (who has a distracting speech impediment), Frasier decides to hire someone from outside KACL. He appoints a woman from a community outreach program called Mary Thomas (Kim Coles), who is initially reluctant to speak during the broadcast, even to introduce callers, but soon overcomes that and even interrupts with her own advice. Her style is very different from Frasier's, and her delivery is very light-hearted and jovial. Frasier finds this irritating, but is reluctant to be critical. Martin attributes this to the fact that Mary is black, believing that his son is too sensitive about that. The listeners enjoy this new style, and callers even start addressing her as "Dr. Mary". Kenny is so pleased that he makes the arrangement permanent and moves Roz to Gil's show; Frasier is horrified, but has no idea how to voice his grievances without sounding bigoted. He suggests to Kenny that Mary should be allowed to present a show as call screening is limiting her and Kenny agrees, but the result is not what he expected as Kenny makes her his co-host. Between Mary and the new call screener (who is just as outspoken), Frasier finds himself barely able to get a word in on his own show. Meanwhile, Daphne sustains an injury by being in the wrong place during Niles' demonstration of his new skills at kickboxing. Niles is mortified, and insists on doing all Daphne's household chores until she has fully recovered. Martin decides to take advantage of the fact that, until now, his son had no idea what these chores were.

161
17
"Whine Club"
Kelsey Grammer
Bob Daily & Jon Sherman
February 24, 2000 (2000-02-24)
21.3

Frasier is very excited about the prospect of being elected "Corkmaster" of his local wine club, which he has asked Niles to nominate him for. During conversation on the subject with Roz, discussion turns to Mel, and Frasier admits that he does not know her very well, so suggests having Sunday brunch that week to get to know her better. However, whilst Niles is getting ready for the wine club meeting, Mel insidiously manages to convince him to run against his brother for the position of Corkmaster, playing on his pride. As a result, at the meeting that night Frasier is stunned when Niles reveals his intention to run against him. When the votes come in at a tie, a wine-tasting tiebreaker overseen by the outgoing corkmaster (Anthony Heald) sees Niles narrowly win. Frasier is gracious in defeat, until he discovers that Mel provided the impetus for Niles' decision to stand. This revelation is just one of a series of events during the brunch that bring out a collective distaste for Mel among all present, although no one says anything to her or Niles. Frasier is sorely tempted, realizing that her emasculating influence is comparable to that of Maris. Meanwhile, Martin has embarked on an affair with Claire Wojadubakowski, an old friend whose husband Stan was buried a few weeks before. As Martin and Stan were quite close, he is feeling quite guilty over this, and endeavors to conceal the fact from Frasier.

162
18
"Hot Pursuit"
Sheldon Epps
Charlie Hauck
March 23, 2000 (2000-03-23)
14.0

Donny asks for Martin's help in obtaining surveillance photos for one of his court cases. Martin is thrilled at the idea of a stakeout, remembering his days with the police force; Niles is worried about the potential risks of the neighborhood, and decides to go along and keep his father company. Frasier and Roz are attending a broadcast conference out of town, and when Frasier discovers that he has no room at the hotel, he asks to sleep on Roz's couch. She reluctantly agrees, conceding that neither of them is likely to need the room if the cocktail party is the usual Bacchanalian revel. Unfortunately, they both suffer similar lack of success, and end up together in Roz's room sharing champagne and stories. Frasier, it happens, has been growing a beard, which Roz says makes him "like Frasier, but not Frasier"; he has a similar reaction when she shows him a blond wig that she bought on a whim. Somehow the idea of being strangers holds a mutual excitement for them...

163
19
"Morning Becomes Entertainment"
Pamela Fryman
Rob Hanning & Jay Kogen
April 6, 2000 (2000-04-06)
16.7

Roz brings disturbing news to Café Nervosa: Frasier's show is being taken off the air for a week. This happens to be at the time when he is re-negotiating his contract with KACL, so he believes this is a tactic of theirs. Bebe Glazer soon tells him that the situation is bleak, but he and Roz have been offered the chance to host AM Seattle on television. This is a lower brow program, of a much lower caliber than his own, but for a long time Frasier has dreamed of appearing on television, and decides to accept. Roz turns up on the first day with a fever and delirium, and is thus incapable of co-hosting, so Bebe steps into her place. During the show, Frasier makes several valiant attempts to raise the level of decorum, but Bebe artfully keeps it light, persuading him to do impressions and so forth. By the end of the week, they are both intoxicated by the experience. However Frasier learns that Bebe is stalling the negotiations with KACL and starts to suspect that she is angling to make their move to AM Seattle permanent. Meanwhile, Martin's eyesight seems to be deteriorating and causing embarrassment, and Daphne has been pestering him to get some glasses. He has no idea that the choice he finally makes is a pair of women's glasses, despite the mirth they provoke from everyone.

164
20
"To Thine Old Self Be True"
Robert H. Egan
Dan O'Shannon
April 27, 2000 (2000-04-27)
20.4

Donny is having trouble with his best man, who cannot organize his bachelor party, so Frasier volunteers to make the arrangements for him. Donny's instinctive reaction is to refuse, but Frasier insists, hoping he can overturn the impression that he is too much of an aesthete for this job. Daphne is relieved when she finds out, predicting that Frasier will organize a low-key, civilized event. Martin decides to help out by inviting a stripper (Rachel York) to the apartment for an interview, and she turns up dressed as a policewoman. Frasier runs into difficulty when he gives her some suggestions about an encore for her act, and they end up handcuffed together, without a key to release them. Frasier then has to do his best to hide this fact from Daphne, and numerous visitors, including Mel, Maris and his neighbor, Regan.

165
21
"The Three Faces of Frasier"
Pamela Fryman
Jon Sherman
May 4, 2000 (2000-05-04)
16.8

Frasier has an announcement to make, for which he is taking Martin, Daphne and Niles out to dinner at Stefano's Italian restaurant. Niles refuses to go, making up an excuse about a patient's crisis; the truth is, he had an embarrassing experience at this restaurant as a child, and is still traumatized by it. Frasier has to make the announcement without him: the restaurant is putting a sketch of his face on their Seattle Wall of Fame, and the unveiling is that very evening. He is most proud, until he sees the caricature; the artist has exaggerated the forehead, presumably to convey a man of learning. Frasier insists on returning the following evening with Niles, to have a tactful word with Stefano about changing it. Luckily, the artist is also in the restaurant, so Stefano agrees to his request. The new caricature has a more proportioned forehead, but Niles points out that it is not recognizable as Frasier, and suddenly they are back where they started.

166
22
"Dark Side of the Moon"
David Lee
Lori Kirkland
May 11, 2000 (2000-05-11)
23.0

Daphne is receiving anger management therapy, in the wake of a four-car pile-up. She explains her situation to Dr. McCaskill (S. Epatha Merkerson), and the episode continues in flashback: Donny has organized a surprise bridal shower for Daphne, held at Niles' apartment, and has invited a special guest, announcing him as Daphne's favorite brother. She is thrilled, expecting to see Stephen. It turns out to be Simon, and judging by the expression on his sister's face, he is definitely not her favorite. Frasier was also expecting Stephen, and had already agreed to let him stay at Elliott Bay Towers, so he is not pleased that Donny invited the wrong brother. Having Simon as a guest proves very trying for Frasier, especially when he intercepts a friend of Daphne's whom Frasier was hoping to ask out, and gives him a cold. Daphne's patience is also tested to the limit when she finds herself waiting on her brother as much as Frasier and Martin, and being treated no better. Then Donny arrives unexpectedly with his parents, a day ahead of schedule, and when Daphne discovers her favorite dress has been ruined in the laundry, that proves to be the final straw. Dr. McCaskill wonders why Daphne keeps mentioning her favorite dress, and why she was wearing it to the bridal shower she didn't know she was having. It is revealed in flashback that Daphne wore the dress because she thought she'd be spending the evening alone with Niles, which forces her to face that her feelings for him may have changed, and she's no longer sure that Donny is the man she loves.

167

168
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24
"Something Borrowed, Someone Blue"
Pamela Fryman
Christopher Lloyd & Joe Keenan
May 18, 2000 (2000-05-18)
33.7

Frasier, Daphne, Niles, Mel and Martin return from the funeral of Morrie, the doorman of Elliott Bay Towers. Martin bears a final gift from Morrie; a rare bottle of wine. Niles confesses to Frasier that he feels anxious about his relationship with Mel. After Niles denies that he still possesses feelings for Daphne, Frasier urges his brother to seize the moment and move on. Daphne reveals to Frasier that she knows about Niles' seven-year crush on her and she has fallen in love with him. When Niles returns from a retreat, however, he announces that he and Mel are married. Frasier tells Niles that Daphne knows how he feels towards her, and that there is a possibility she shares his feelings. Managing to get Daphne alone, Niles tells her that he loves her and they share their first intended romantic kiss. Daphne then tells Niles that they have made too many commitments to others to back out now. The next morning, Niles sits in the Winnebago, unable to watch Daphne be married. Martin and Frasier join him and prepare to enjoy the rare bottle of wine, only to discover that the wine is undrinkable. Frasier and Martin leave Niles alone, until Daphne, in her wedding dress, asks if he wants to go on a date. She has chosen him, and can finally call him "Niles".

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text: Reception[edit]

text: Accolades[edit]

text: The series was nominated for three Creative Arts Emmy Awards and six Primetime Emmy Awards, winning two.[2] Frasier received four nominations at the 58th Golden Globe Awards and Grammer won Best Actor in a Television Series Musical or Comedy.[3] The cast won Outstanding Performance by an Ensemble in a Comedy Series at the 6th Screen Actors Guild Awards.[4] Writers Christopher Lloyd and Joe Keenan won a Writers Guild of America Award for "Something Borrowed, Someone Blue", while Keenan also received a nomination for "Out with Dad".[5][6] Ron Volk earned a nomination from the American Cinema Editors for his work on "Dark Side Of The Moon".[7] While Pamela Fryman was nominated for Outstanding Directing in a Comedy Series at the Directors Guild of America Awards for "The Fight Before Christmas".[8]

text: Casting director Jeff Greenberg received a nomination at the 16th Artios Awards.[9] Frasier gathered ten nominations from the Online Film & Television Association.[10] The show was nominated for three accolades at the second annual TV Guide Awards, including Favorite Comedy Series and Favorite TV Pet.[11] It also garnered six nominations at the Viewers for Quality Television Awards.[12]