Madrassa education in India – what needs to change

“In order to change an existing paradigm, you do not struggle to try and change the problematic model. You create a new model and make the old one obsolete.”
~ R. Buckminster Fuller
Scope
The purpose of this article is to help the graduates of Madaaris (Ulama) to become relevant in modern society and to be able to provide positive leadership to their congregations. 
I have tried to define the situation with Madrassa Education in India as I understand it and to propose a solution to the deficiencies and problems that it faces. That these deficiencies and problems are not necessarily recognized or likely to be accepted by those who run Madaaris is to be expected because the first reaction of the patient who is diagnosed with a terminal illness is denial. However, this ‘illness’ though terminal, if left unattended, is curable if addressed. The question is whether those who have the authority – Madrassa administrators and even more importantly, sponsors – are willing to address it and implement the cure. It is my job to share my thoughts. With that, I rest my case before Allah. For I will not be asked, ‘What did you know?’ I will be asked, ‘What did you do?’ That is what you, my dear reader, will also be asked.
About the issues with the quality of education in our Madrassas in India (subcontinent), I believe we need to look at the syllabus which is based on the Dars-e-Nizami. Dars-e-Nizami or its derivatives are taught in thousands of Madaaris worldwide which draw inspiration, instruction or follow the principles and values of Darul Uloom Deoband, arguably the most respected Madrassa in the subcontinent.  I have quoted from Darul Uloom Deoband’s site because Deoband is the bastion of this syllabus and methodology. You can see what they themselves say about what the student gains after eight years of full-time residential ‘education’. (bold type below is mine).
Its founder was Mulla Nizamuddin Sahalvi (d. 1748), who was contemporary of Hazrat Shah Waliullah. The curriculum known as “Dars-e Nizami”, which is current today in all the Arabic schools, is a relic from him. Adding something more to the syllabi of the third period, Mulla Nizamuddin prepared a new syllabus. The great peculiarity of this syllabus is that more attention has been paid in it to the creation of depth of insight and power of reading in the student, and although immediately after the completion of this course proficiency is not acquired in any particular subject, this much ability is surely created that, through one’s own independent reading and labor, one may acquire proficiency in any subject of one’s liking. The standard of Hadith and Tafsir in this course too is not much high, and of literature there is included no book at all. 
Mulla Nizamuddin created what came to be called Dars-e-Nizami in the 1730’s, more than a century before 1857 and the establishment of British rule in India. He created the syllabus to enable Madrassa graduates to get government jobs in the Moghul administration. Since he was from Lucknow where the influence of Iran was very strong, his course gave far more importance to Ilm Kalam, Greek philosphy, logic (Mantiq), Farsi and not to the Qur’an, Hadith and Seerah. What is amazing is the sincerity with which our Madrassa authorities still cling to this totally outdated syllabus ignoring all the changes in time, space, political situation and realities of the modern world that have happened since the 1730’s. The result is that they are still producing gradautes ideally suited to enter the service of a government that ceased to exist a century and a half ago.
I don’t think there is any doubt in the minds of anyone including those who graduate from Madaaris with at least some residual ability to think still intact, that there is a crying need for change. Not merely cosmetic or incremental change but a total transformation of the curriculum, syllabus and teaching methodology to ensure that those who graduate from there can enter society with confidence. 
The reason this is even more important is because according to the Justice Sachar Committee Report (2005) http://bit.ly/2fmNJoY there are two million students in Madaaris in India. That is less than 2% of the population of Indian Muslims but it is significant because of the amount of money that is spent voluntarily on it by the community which the same Report defines as being economically speaking, the weakest in the nation. Yet the Indian Muslim community spends a colossal INR 24 billion (2400 crores) annually on sponsoring Madrassa education. I doubt if there is any other community of Indians who can match this contribution to national development.
I arrived at this figure by assuming a cost/student of INR 1000 per month per student. The actual cost is most likely to be double that or more as most Madaaris provide boarding, lodging and education, totally free. However, for our discussion the amount of INR 24 billion (2400 crores) is sufficient. It is my contention that anyone (person or group) that spends so much money must be concerned about the quality of the output for which the money is being spent. I believe that is where the problem starts because to the best of my knowledge there is no particular purpose or clear objective of Madrassa education.
No Madrassa teacher or director has ever been able to answer me clearly when I asked them to describe what their final product, the graduate of the Madrassa, was supposed to be. Educators teach what they have been mandated to teach according to the syllabus. Sponsors sponsor the education considering it to be a ‘good deed’ for which Allah  will reward them. Students who come mostly from the poorest strata of Muslim society and their parents, have no voice at all in deciding what is taught, how it is taught or what the result is. The fact that the graduate is called A’alim is a bonus and he exits with a sense of position though without any skills to lead his life in society.
Trying to diagnose the problem I referred to the views of Sh. Mohammed Akram Nadwi. He has written more than twenty-five books on Fiqh and other Islamic sciences and is an authority on Islamic education. His greatest contribution to Islamic research and literature is his 53-volume biographical compendium Al Muhaddithaat which lists short biographies of the female teachers of Hadith. This is a work of such power and significance that it should be listed with the greatest works of Islamic scholarship in the history of Islamic research and publication. 
It is interesting to note that he started this research to respond to a challenge from an Orientalist scholar at Oxford University where Shaikh Akram Nadwi was also a professor and teacher, who challenged him to find five women teachers of Islam. Shaikh Akram found so many that he decided to narrow his research to only the female teachers of Hadith and discovered 9000. Here are a few points that I picked up from Shaikh Akram Nadwi’s classes about Dars-e-Nizami and what needs to be changed in view of our modern society and its issues.
“-     Students don’t learn to take guidance from the Quran. They only touch the Quran in Darsi-Nizami curriculum as the method is a ‘Dawrah’ (not teaching). Tafsir-i-Jalalayn (which has less words than the Quran!) is followed and that is done for Barakah only.
–     The six books on hadith are also taught in a similar fashion – as a ‘dawrah’ during the last year. Neither the students gain any knowledge nor does the teacher, for there is no time to contemplate on any hadith and think about the applicability to current times.
–    History and Seerah are neither taught in detail nor to extract lessons. 
–   Lack of critical thinking for fear of raising questions or disagreeing with the established position of the ‘school’.
–    Darsi-Nizami was the most secular curriculum of its times. Most of the focus is on Greek ‘falsafa’ and ‘ilm-i-kalam’ and on the Fiqh of one’s own madhab. As a result, when graduates start to interpret the Quran and Hadith, they interpret from the lenses of either philosophy or ‘madhab’ (their own ‘school’ of Fiqh) or their own culture. Quran becomes like a book of either coded language or mystical interpretations that’s far from the reality of life. While every word of Prophet is treated as if coming from a ‘Mufti’ rather than a Messenger of Allah. People don’t take guidance from the Quran and Sunnah. Instead they impose their own understanding from their culture, ideas, philosophy on the Quran and Sunnah. Instead of taking from the Quran & Sunnah, people start to give to Qur’an.
–    One of the reasons why critical thinking and questioning is discouraged is that people consider the human understanding and interpretation of the revelation by their predecessors as divine. However, the reality is that only Quran and authentic Sunnah is divine. Rest of the sciences of religion are human understanding of the revelation and as such are bound to have differences.
What should be done?
To quote from Shaikh Akram Nadwi once again:
“- the end result of a madrasah should be Ulama who are thinkers and can derive solutions to the current issues of believers directly from the two sources viz. – Quran and authentic Sunnah. 
– to achieve this goal, the key is that students are able to understand the Quran and understand its first application i.e. how the Prophet  understood and applied it in his context.
– once people are able to understand the Quran and its first application, their responsibility is to apply the revelation to their own context to help the believers fulfill the purpose of their creation.
– it’s noteworthy to mention that Imam Abu Hanifah’s main students (Imam Abu Yusuf and Imam Muhammad) differ from him in one-third of his madhab. It shows that he trained his students to think rather than copy him and if they differed from his opinion he didn’t throw them out of his class.
– the foundation and key to understanding Quran and Sunnah is proficiency in the Arabic language of Prophetic era (and up to 150 AH). Arabic should be taught as a living language not through the medium of Urdu. Instead of learning from later books, students should be taught grammar from the earliest works like Imam Zamakshari’s Al-Mufassal, etc. Arabic poetry of the Jahili period should be taught as a staple subject.
– For Quran, students should go through the earliest works available like the Tafsir of Tabari, Al-Kashaf of Imam Zamakshari. From the latest period, Maulana Farahi’s works would help. In addition to understand and appreciate how Quran is a guidance for action, tafsirs of Syed Qutb Shaheed and Maulana Maududi should be studied.
– for Usul at Tafsir, Fawzul-Kabir of Shah Waliullah and Muqadimmah Usul at Tafsir of Imam Ibn Taymiyah are a must.
– in order to understand the context of the revelation and what was the outcome of the application of revelation and the effort of its recipient and teacher (salallahu alaihi wassalam), students should be grounded in Seerah and the life histories of Sahaba and their followers. works of Imam Dhahabi, Ibn Qayim, Ibn Hisham etc. should be covered. Amongst the recent works, Maulana Abul Hassan Ali Nadwi’s Seerah an Nabawiyyah is a must. To understand historiography, Muqaddimah of Ibn Khaldun should taught.
– For hadith sciences it’s important to properly understand the development of the field and the contribution of the various Imams, particularly Imam Malik, Imam Bukhari and Imam Muslim.
– For Fiqh and Usul al Fiqh, instead of relying on the latest works, students should study the earliest texts available to understand the development of the field as well as appreciate how the Imams understood and interpreted the revelation in their times. For Usul-al-Fiqh, Imam Shafi’s Ar Risalah should be studied. Imam Malik’s Muwatta, Imam Muhummad’s works should be studied. For comparative fiqh, Ibn Rushd’s Bidayatul Mujtahid and Imam Ibn Qudamah’s Al Mughni should be covered.
– studying Greek philosophy and Ilm Kalam are a waste of time and effort. These should no more be core subjects. However, works of Imam Ghazalli and Imam Ibn Taymiyah are useful to understand the field. Questions of philosophy are no more relevant in today’s world for intellectuals and commons alike. Instead the need is to understand current challenges and questions posed by the orientalists, atheists, feminists and ex-muslims (a new phenomenon) and prepare appropriate responses. This could be considered as ilm kalam of our times.”
For those sponsors of Madaaris reading this I would like to respectfully ask, ‘How many of you even heard the names of the books and scholars that are mentioned above? If you haven’t then ask yourself, ‘Why not?’ How and why are you so disinterested in what you are sponsoring that you don’t take any trouble to ask what is taught, why it is taught, how it is taught and what is sought to be achieved as a result of the teaching. Then ask if that result is possible.’ 
Readers may differ about which books should be taught and so on but I don’t think that anyone will differ about the need to have a clear focus on the purpose of Islamic education and to bring Islamic education on par with secular education in terms of teaching curricula and methods.
Teaching methodology in Madaaris is also totally defunct and completely free of all the latest developments in teaching technology and methods. Madrassa education in the Indian subcontinent is the only system in which teacher training is unheard of. So is understanding of child psychology, class plans, teacher assessment, standardized exams or any of the teaching aids that are commonplace in every other school. Just ask a normal Madrassa teacher about any of these things and you will see what I mean. Yet there seems to be no concern in our community and no anguish except in my heart. No effort to change anything except from very few people who are so few that they will not register on any radar. Assuming that there is such a thing as a radar in the Muslim community. 
In short Madrassa education as it is practiced, doesn’t prepare the student for anything in particular, doesn’t make him proficient in anything and so is in effect an exercise in futility. Please refer to the quote from the website of Darul Uloom Deoband which I quoted above to see that the words I have used are not mine but their’s.
Students, by and large, graduate without a connection with the Qur’an or Hadith as they are not fluent in Arabic. There is no education system in the world where someone can study a language for eight years without fluency in speaking or understanding it; except in Indian Madaaris. I am not sure that is a differentiator that I would care to mention except as a cry of anguish for the need to change. Arabic teaching focuses on grammar instead of speaking and comprehension so even though they ‘learn’ Arabic for eight years, they don’t know the language. They have no connection with Allah as they have not done any work in Tazkiyya wa Tarbiyya. They don’t study the Seerah at all. All that they know is the Fiqh of their Madhab which they hold onto with both hands, totally rigidly as that is all they have. This explains the Madhab/Maslak conflicts that many cause in the society they live in.
The present syllabus is totally inadequate both theologically and in a worldly sense. Add to that the fact that graduates come out with the title of Aalim and an inflated sense of their own importance combined with an inferiority complex. Sounds crazy but it’s their reality. This happens when their Madrassa inflated egos meet the real world and realize their inadequacy. So, they go into a shell because they’re helpless and don’t know how to handle it.
In short what is being stated here is that at the end of eight years of fulltime study the students of our Madaaris graduate with the title of A’alim but without proficiency in anything. You may ask how this is different in the case of a Matric student who also graduates without proficiency in anything. The answer is that he is not called an A’alim and passing Matric is not his final goal.  He passed Matric as a step to enter pre-university course from where he will enter university and go on to post graduate studies and so on. His self-concept and attitude is completely different and society treats him accordingly.
The vast majority of those who graduate with the degree of A’alim however, go nowhere. They become Imams and spend the rest of their lives leading Salah in a masjid and start their own Madrassa or teach in another Madrassa albeit without any qualification to teach. A few go on to do some post graduate study of this or that branch of Islamic sciences but that is a very small number.
Quality is the outcome of measurement
This absence of quality is completely understandable in a system where you don’t need any accreditation or certification to start a Madrassa. There are no minimum standards of anything at all; infrastructure, teacher quality, teaching material or any of the normal standards that you would have to satisfy to be certified and permitted to start a basic elementary school. There are no metrics to measure anything in the Madrassa system, so how can you have quality which is the outcome of measurement? Teachers have no qualification to teach nor do they or you feel the need for this. Students come from the poorest and therefore the least powerful or vocal section of society. Students and their parents have low or no aspirations and no voice at all to implement any change, even if they knew what they wanted to be changed. The curriculum has no benchmark to compare with any curriculum today, is not comparable to any other educational system and to top it all is given the patina and glow of the sacred and holy which is meant to throttle any change initiative in the cradle.
To close the loop from where I started, the biggest hurdle to change in the existing Madrassa education system is the fear that any mention of change inspires in those who own and run it. That is entirely understandable because for one thing the Madaaris are the means of their own livelihood. For another, change in the way that is needed is not merely incremental, evolutionary or even less, cosmetic but revolutionary, transformative and metamorphic. What is needed is a completely new system. Resistance arises from the real fear in the teachers and Madrassa owners of becoming redundant and thereby losing their livelihood. This is a real fear because expecting current teachers to learn a completely new body of knowledge and teaching methodology is unrealistic. Add to it the fact that included in the re-learning is to learn two new languages, Arabic and English, and the water gets even murkier. That is why I began with Buckminster Fuller’s quote. What is needed is to create a new model which will be proof of concept to inspire change and give people the reassurance that success always does.

All change must begin with clarifying the goal. Madrassa educators must arrive at a consensus on the goal of Islamic education in today’s world. We need to articulate our vision for the training of Ulama. What do we expect them to achieve once they graduate? The goal of learning is something that is not even questioned in any other branch of education because it is clear from the beginning. You don’t need to ask someone running a medical college or a flying school or a Judo dojo or a dance academy, what they expect from the students who graduate. But with respect to our Madaaris and those who graduate from them and those who teach them, their purpose, their life goal, what they are aspiring to become and achieve are all enigmatic and mysterious. That is why there is low motivation which is sought to be countered by rote learning.

Another thing to be taken into consideration by those well-meaning souls running short courses for Ulama is the principle of lack of alignment between training and organization culture which is the reason 85% of corporate training worldwide, fails to be implemented. The reason is that the culture back home is not conducive to implementation. For example, one of the most frequently conducted courses worldwide is team building. But it doesn’t stick (which is why it is run so many times). The reason is that organization cultures and compensation structures support individual competition, not collaboration and team work. So, when our newly trained individual returns and wants to collaborate, the system ‘punishes’ him. So, after being punished a few times (depending on the level of his intelligence and idealism) he falls in line and discards his training because what he was taught doesn’t work in the organization. His old destructively competitive ways helped him to get ahead. The new collaboration training which was taught to him as being better for him and the organization, failed him and got him punished. How long do you imagine he would stick to it despite failure and punishment? So, no matter how much he enjoyed the course and thought he learned valuable lessons, he drops the training because it doesn’t work in his system. That is why we insist that organizations which are serious about encouraging team work, must re-design their compensation structures to support team work and discourage individual competition. Alignment is critical.
Take this example to the teaching methods in Madaaris; people succeed because they focus on memory. They deliberately discourage, even punish, critical thinking. The most powerful way to do this is to make everything sacred and therefore unquestionable. There is no difference in approach to the Word of Allah, the teachings of His Messenger and the teachings of (especially and almost exclusively) the scholars of the Madhab. The word ‘Akabireen’ (Elders), is used exclusively for scholars of the Madhab only. No Deobandi – Hanafi means Iman Shafee, Imam Ahmad or Imam Malik when he says, ‘Akabireen’ with the appropriate intonation of respectful reference. He means not only Imam Abu Hanifa exclusively but he means the Ustaadhs of Darul Uloom Deoband only. So, where is the question of questioning anything that was ruled by any of them when to do so would be to literally put your life and reputation on the line. “To question is not to deny” – is not something that our traditionalists believe in. Our way is to hear and obey, even though that is something that applies only to the Word and Orders of Allah alone. Raising humans to a semi-divine status is always injurious to reason.
We must therefore begin with defining the goal; the end result that we would like to achieve. Once that is clear and agreed upon, one can work on the curriculum, syllabus, course material (books etc.), testing, teaching methodology, teaching tools and technology, infrastructure and teacher training. One final matter which all aspiring instigators of change need to keep in mind is that all this needs serious capital investment. Less than what we spend for ostentatious weddings but still significant. Without that we can’t hope to create the infrastructure, teacher training, curriculum development, courseware and myriad other things that are necessary to ensure that the new institutions can deliver the results we hope to achieve. This is also necessary to make Madaaris aspirational. To test if our Madaaris are aspirational (in case you have any doubts) ask one of your children if they would like to leave their school and join any Madrassa in India and you will have the answer. This must change. The image problem that Madaaris have reflects also on their graduates and explains the lack of respect that Madrassa graduates have in Muslim society.
The big question is, ‘How much longer do we want to continue with this?’ This question must be answered first and most importantly by those who fund Madrassas. It is they who must drive the change. It is only they who can and they who will be questioned by Allah  and recorded in history for what they did or failed to do. Change is the result of the actions of those who pay for it. It is time that we focused on what happens to our donations and seek to make that most beneficial for the community because it is only quality that pleases Allah.
What must happen? I have tried to list some broad changes that need to be introduced urgently if we are interested in ensuring that our money is spent in a beneficial manner to achieve our aims of serving the needs of Islam.
        A Central Madrassa Board must be created to ensure the following:
        All Madrassa teachers must be qualified to teach and have a degree in education
        Corporal punishment to be banned and punishable if practiced
        Centralized curriculum, syllabus and examination system.
     Present curriculum and syllabi to be redesigned to make them current, relevant and effective
        Centralized management of funds by the Madrassa Board
        Transparency in all matters and merit the only consideration
I have not attempted to suggest a complete curriculum and syllabus for Madaaris because before anything can be suggested it is essential for the institutions to feel the need. Currently they don’t. The fact that their graduates emerge in society, unfit and incapable of dealing with it, much less provide leadership, leaves them unmoved. Until that changes and until they feel the need to change, no change is possible.
What would be far more profitable is a grass roots project to create a teaching institution which teaches Islam, science and sociology in a holistic integrated manner with a focus on leadership development. 

Ah! I am talking about the SBA of course. But then we land in the realm of dreams.
Differentiate

Differentiate


There’s no such thing as too much when it comes to setting life goals.
Nobody knows the best that he can do. Limits are only in the mind.

Differentiate on the basis of the only thing which counts — Quality. Be the best in the world at what you do. Forget everything else — just focus on being the best at whatever it is that you do and the rest will follow. And remember, being the best in the world is easy; it is a matter only of one degree. 

What do I mean?

In 2012, in the Men’s 100 meter race, the difference between the Olympic Gold medal and no medal was 0.25 seconds. (Usain Bolt: Jamaica: 9.63 sec. Ryan Bailey: USA: 9.88 sec.)

In the Indy 500, 2015 the difference between the 1st and 2nd was 0.10 seconds. The difference in prize money was $ 1,656,500 (One million six hundred thousand++).

Only one degree because until 99 they are cents — one more and it is not cents any more — it is a dollar. We never talk about cent value. We talk about dollar value.

Wisdom is the ability to discern difference. The difference between good and evil, benefit and harm between people, circumstances etc.

Life’s assignments are from Allahﷻ. We don’t decide. We discover. When we are in the right assignment, we have no rivals. A fish out of water, can’t walk, can’t talk, can’t breathe, is clumsy and flops on the earth. But put it in the water and it darts away like a flash, the epitome of speed and grace. Right place, right time. If you are in the right assignment, you have no rivals. So instead of trying to overcome weaknesses, stop and ask if you are in the right assignment. In the right assignment, your ‘weaknesses’ will instantly turn into what they really are, your strengths.

Weakness is less about what you have, but more about where you are.

Plant seeds for whatever you want to harvest. So ask yourselves what you want to harvest. Then plant those seeds. Remember that the seed that leaves my hand does not leave my life. It goes into my future and multiplies. And unless it leaves my hand it can do nothing. So anything that leaves my hand and gets planted in my life is my seed. That will come back to me as my harvest. But anything that I retain in my hand is what I hoarded and didn’t plant. The reality is that even the worst harvest is more than the seed. Give up what you have to get what you have been promised. Nothing leaves the heavens until something leaves the earth. When you give what you see, you get what you can’t see.

Only ‘Overcomers’ are rewarded in life. So every time you ask for a blessing you get an enemy. Enemies don’t come to harm you. They come to open the doors of blessings for you. If there was no Goliath, David would have remained a shepherd boy.

Never confuse effort with results.
The two are different and the latter qualifies the former.

Always seek to add value. Do more than what any normal person will do. The soldier gets a medal only for doing something above and beyond the call of duty. So also in life. You don’t get an award to do your job and meet all your goals. You get a salary. Awards are only for those who hit the ball out of the park. And that also not always. So concentrate on doing more than what you are paid for and someone will notice.

I went to South Africa in 2005 for a holiday. During that trip, I met a lot of people, businessmen, theologians, politicians, students, teachers, and parents. When I returned, I wrote an essay (15 pages) called ‘State of the Nation’ in which I noted my observations, spoke about their possible implications, and suggested solutions. I sent it to some of the people that I met. That resulted in many deep friendships, business clients, speaking opportunities at national seminars and many other things.

If I’d also had a normal holiday and returned home, all would have been forgotten and nothing gained apart from some memories, which rapidly dim with time. Do what others don’t normally do and you will differentiate and stand out. Ensure that you always give more than you take knowing that in the giving itself is the return.

Often the one who wins the race is not the one who had the greatest skill or speed, but the one who had the greatest endurance.

The only way to differentiate is to show how you can be of service to others. People don’t care what you have until they see how they can benefit from it. People don’t care what you know until they know that you care. So show them. 

We always introduce ourselves in terms of what we have, who we are and where we came from (country, tribe, school, university or organization). While the other person is interested in one thing only, ‘What can s/he do for me?’ They don’t care about any of the stuff you told them. Until they hear something that touches their life.

Let me illustrate. Let’s say, my laptop showed me the dreaded ‘Blue Screen.’ I am horrified because like most people I didn’t back up my data and I am now looking at disappearing from the face of the planet because all my data is probably gone down the drain. Then I meet a guy on the train and we get chatting. He tells me that he is an ‘IT Professional’ (that’s how all Indians introduce themselves) from Bengaluru (they imagine that others also like what was done to a perfectly innocent, easy to pronounce name to suit some political urge).

He also tells me (and remember his accent it not the easiest for me to understand while my Californian drawl goes clean over his head) that he is in America to study and he was sponsored by his brother in law’s sister. While he is plying me with all this (to him) very interesting detail, I am telling myself, ‘NEVER START A CONVERSATION WITH AN INDIAN EVER AGAIN. I SWEAR I WILL NEVER DO IT. HOW DO I GET OUT OF THIS NOW WITHOUT BEING RUDE?’

Then suddenly I hear in the incessant one-sided chatter that he considers his introduction, ‘I specialize in data recovery after computers crash. You know when you see a blue screen? That means your computer crashed and if you didn’t back up your data, you are finished. That’s my expertise. I can recover all that data and you are back on track.’

Suddenly I forget that he is Indian. I forget what I just swore. I forget that I made the biggest mistake in my life starting a conversation with an Indian. Instead the same guy is manna from heaven (don’t take that literally. Indians are not good to eat), gift of god, the best thing that happened to me. I don’t care about his accent or that he smells of curry or comes from Bengaluru. I love him. I can kiss him (won’t of course). I thank god, my good fortune, the train, the conductor, the seating sequence, you-name-it, that I met this guy.

So what changed? He is a still a lousy Indian geek who doesn’t know how to introduce himself. 

What changed is that I suddenly realized how he can help me. 

So who am I seeing in this conversation? Him or me? After my computer regains consciousness I will probably forget this guy. But if I am a hiring manager then this guy just talked himself (even if accidentally) into a job. He delivered an ‘Elevator Speech’ par excellence though obviously he’s never heard the term. That is the meaning of differentiating on the basis of speaking to people’s hearts. They don’t care what you say, until they see how it can help them. So differentiating is about doing this deliberately, not waiting for lucky accidents.

Differentiation creates Brand. Brand creates loyalty. Loyalty gives you influence. Without differentiating you are one grain of rice in a sack. You are still rice, but one grain in a sack.

Use things, not people; Value people, not things

Invest in people, not things
Right people add value. Possessions add cost, not value and always depreciate
Surround yourself with great people and value them. Tell them, show them, and do it often. Valuing is not simply patting backs or giving blue ribbons or bonus cheques. Valuing is to push them to do their best, refusing to accept poor work, asking questions that lead them to expand their own limits; pushing them to be the best that they can be. 

Valuing is to be there for them when they need you, to do all this without any concern or thought about the returns because the effort is its own reward. As for other rewards, well do it and see.

Remember that your cell phone does not define you. Neither does your credit card, nor the seat you sit in the airplane. Your shirt, tie, underwear, handbag, shoes, or the car you drive (or are driven in) are all your possessions. You own them. You can give them away or throw them on the garbage heap. They are things, to be used for your convenience. They are not a ‘statement’ of who you are. Our commercial world is insane. Don’t fall into its trap.

Your character, manners, attitude, the smile on your face, the warmth of your  handshake, the tears in your eyes, your knowledge and willingness to apply it to help others, your virtue, your wisdom, your piety, and the compassion you have for others – these are what define you. 

You can’t buy these. You can’t sell these. These are not things to be used for your convenience. These are the things that make memories. They imprint themselves in the hearts of people in terms of how you used them and how they benefited those people. 

They are what you will be remembered for; long after your car, cell phone, clothes, and possessions have all passed on either into the hands of your heirs or onto the garbage heap. 

So remember, we define ourselves as we wish. 

Disclaimer: The title is not mine but is a saying that I have always tried to live by. 
The problem with the C- Word

The problem with the C- Word

One of the things that I have been very fond of, is trekking, especially climbing mountains. I have done a good bit of that in the Western Ghats in Southern India, climbing on one occasion through thick forest straight up the side of the mountain, 4500 feet. I went up to Singampatti from Kanyakumari. 4500 feet may not sound like much in itself, but put it on an almost vertical hillside, no clear pathway, the opportunity to descend without brakes at any time, thorn-bush, razor grass, hot, humid weather, nettles, cicadas buzzing in the heat…….all ad infinitum……and you have an entirely different perspective.
However one thing that I always looked forward to was to cross the half way, no return mark. At that point, you have not achieved the goal, you are exhausted, sweaty, irritated with yourself for having started this stupid enterprise and no way to go back, because it is even more difficult to descend a steep path than it is to ascend it. Yet when you sit for a while and take a drink of the by now tepid water that you are carrying, your second wind kicks in. Then you start up the hillside once again, looking forward to scaling the last height in due course. And then comes the moment … not too soon…but after some more hours of effort, but by now the altitude has cooled the heat, the forest is getting less thick and anticipation of success gives you the energy that you need.
Finally you reach the top. And what do you see? You see the land spread out before you as far as the eye can see. You see the glint of the ocean on the horizon. You see blue lakes and irrigation tanks, punctuating the patchwork quilt of innumerable shades of green, each a neat square that grows rice. You see the serpent eagle and his mate floating effortlessly on motionless out-spread wings riding the thermals. You can’t see the minute adjustment of their pinion feathers which guide their direction.
And on one occasion, as I stood watching all this, I looked up at the hillside behind me and I saw a leopard sitting on his haunches and watching me. We looked at each other for a while and then he decided I looked decidedly unappetizing and turned up his nose and walked away. I agreed with him and walked the 14 kilometers to habitation in the tea gardens which straddle this tail end of the Western Ghat mountain range with Madurai on one side and KanyaKumari on the other. 
Why am I telling you this story?
I am telling you this story because as we work towards a great goal you will begin to become restless, irritated and impatient and inclined to take shortcuts and cut corners – all for the excellent reason that you want to see the project up and started as soon as possible. But in this urgency, there will be the tendency to accept compromises. I am writing this to warn you of the biggest danger to success. The C word. Compromise. For to compromise is to die a death without honor.
Those who have the courage to work for a great goal understand that ‘possible’ and ‘impossible’ are terms that define your own standpoint – how you see yourself – they point to who you are – not to the goal at all. Soaring at 30,000 feet is possible for an eagle or for a man with a flying machine. It is not possible or impossible in itself. All it needs is for you to ask, ‘How can I do it?’ Not, ‘Can it be done?’
Differentiation creates brand. Brand creates identity. Identity creates influence. Influence creates followers and loyalty and the opportunity to change society. Without differentiation you are a grain of rice in a sack.
Excellence is an expression of self-respect. So is mediocrity. We strive for excellence not because someone is watching or because we are playing to the gallery but because excellence is about us – how we see ourselves, what we think of ourselves, how we choose to define ourselves.
We define ourselves and the world accepts that definition and treats us accordingly. So think before you define yourself.
Excellence requires sustained heroic effort – often in the face of great discouragement. So only those excel, who revel in the effort. The adrenalin drives them. Paradoxically they are goal focused but take pleasure from the difficulty of reaching that goal. For them the journey is the destination; because the excitement is only in the chase and ends with the catch. Mount Everest is a worthy goal to strive for because its dimensions are measured in height. The same distance on level ground wouldn’t be worth talking about. It is the difficulty which adds value to the goal.
If you think success is difficult, try failure. To accept mediocrity is to accept failure at the start. Mediocrity ensures that your failure is permanent. That drug is called ‘compromise.’ I know that there are more mediocre people in the world than those who achieve excellence. But ask yourself who you would rather be – who would you like to emulate? Who do you choose as your role model? That is why Tipu Sultan said, ‘One day in the life of a tiger is worth more than a hundred years in the life of a jackal.’ Ask yourself which life you would like to live – for in the end, both die.
Compromise is to attitude what cancer is to the body. The body doesn’t fight cancer but accepts it because it doesn’t recognize the threat. It accepts cancer cells until they kill it. Only those who hate mediocrity can excel. Not dislike, not are irritated by it, not anything mild – but those who pathologically hate mediocrity. Those who can’t stomach it at any cost. Those who are repelled by it, find it disgusting, abhorrent and hateful and do anything to get out of it. Compromise, like cancer, destroys from within. But unlike cancer it is infectious.
Excellence takes effort. Few make it. Failure is painful. Nobody likes it. Mediocrity is a narcotic which makes destruction seem acceptable. So people settle for less than what they can be. They get distracted by others and their mediocre efforts – they make excuses as if they can change reality – they imagine that if they can find others who will agree with them, their mediocrity will be acceptable. It will be – to other mediocre people. But to those focused on excellence, who look not at others but at their own potential and beyond it, mediocrity is despicable, no matter what guise it comes in. And to tell you the truth, the mediocre ones also recognize this in the dead of the night, when they are alone with themselves, that their efforts don’t even begin to approach the boundaries of what could have been if only they had not compromised. Failure is not the enemy of excellence. Mediocrity is. Failure is painful and drives effort. Nobody willingly fails or remains in failure. But mediocrity is anesthetized failure. It is fatal because the victim does nothing to counter it because he can’t feel the pain.
I remind myself about a basic principle that I have always followed in my own life – It is better to fail trying to achieve an extraordinary goal, than to settle for a compromise.  Why Extraordinary? Because good enough, never is.
The important thing for us to remember is never to compromise. No matter how frustrating it seems. As I always say, when weighing things in a balance, it is only the last few grains which tip the balance. Until then you don’t see any difference. And that is why in my view there are two fundamental laws:
  1. That the balance will not tip until the last few grains fall it.
  2. That the last few grains will always tip the balance.
 Both laws are equally true.
Remember that if we compromise for anything less than what we dreamed of, then in the evening of our days we too will be forced to look back on our lives and say, “If only we had not sold our dream so cheaply!!”

DIFFERENTIATE!!

DIFFERENTIATE!!

There’s no such thing as too much when it comes to setting life goals. 
Nobody knows the best that he can do. Limits are only in the mind.

Differentiate on the basis of the only thing which counts – Quality. Be the best in the world at what you do. Forget everything else – just focus on being the best at whatever it is that you do and the rest will follow. And remember, being the best in the world is easy; it is a matter only of one degree. What do I mean?

In 2012, in the Men’s 100 meter race, the difference between the Olympic Gold medal and no medal was 0.25 seconds. (Usain Bolt: Jamaica: 9.63 sec. Ryan Bailey: USA: 9.88 sec.)
In the Indy 500, 2015 the difference between the 1st and 2nd was 0.10 seconds. The difference in prize money was $ 1,656,500 (One million six hundred thousand++).

Only one degree because until 99 they are cents – one more and it is not cents any more – it is a dollar. We never talk about cent value. We talk about dollar value.

Wisdom is the ability to discern difference. The difference between good and evil, benefit and harm between people, circumstances etc.

Life’s assignments are from Allah. We don’t decide. We discover. When we are in the right assignment, we have no rivals. A fish out of water, can’t walk, can’t talk, can’t breathe, is clumsy and flops on the earth. But put it in the water and it darts away like a flash, the epitome of speed and grace. Right place, right time. If you are in the right assignment, you have no rivals. So instead of trying to overcome weaknesses, stop and ask if you are in the right assignment. In the right assignment, your ‘weaknesses’ will instantly turn into what they really are, your strengths.

Weakness less about what you have, but more about where you are.

Plant seeds for whatever you want to harvest. So ask yourselves what you want to harvest. Then plant those seeds. Remember that the seed that leaves my hand does not leave my life. It goes into my future ad multiplies. And unless it leaves my hand it can do nothing. So anything that leaves my hand and gets planted in my life is my seed. That will come back to me as my harvest. But anything that I retain in my hand is what I hoarded and didn’t plant. The reality is that even the worst harvest is more than the seed. Give up what you have to get what you have been promised. Nothing leaves the heavens until something leaves the earth. When you give what you see, you get what you can’t see.

Only ‘Overcomers’ are rewarded in life. So every time you ask for a blessing you get an enemy. Enemies don’t come to harm you. They come to open the doors of blessings for you. If there was no Goliath, David would have remained a shepherd boy.

The only way to differentiate is to show how you can be of service to others. People don’t care what you have until they see how they can benefit from it. People don’t care what you know until they know that you care. So show them. We always introduce ourselves in terms of what we have, who we are and where we came from (country, tribe, school, university or organization). While the other person is interested in one things only, ‘What can s/he do for me?’ They don’t care about any of the stuff you told them. Until they hear something that touches their life.

Let me illustrate. Let’s say, my laptop showed me the dreaded ‘Blue Screen.’ I am horrified because like most people I didn’t back up my data and I am now looking at disappearing from the face of the planet because all my data is probably gone down the drain. Then I meet a guy on the train and we get chatting. He tells me that he is an ‘IT Professional’ (that’s how all Indians introduce themselves) from Bengaluru (they imagine that others also like what was done to a perfectly innocent, easy to pronounce name to suit some political urge). He also tells me (and remember his accent it not the easiest for me to understand while my Californian drawl goes clean over his head) that he is in America to study and he was sponsored by his brother in law’s sister. While he is plying me with all this (to him) very interesting detail, I am telling myself, ‘NEVER START A CONVERSATION WITH AN INDIAN EVER AGAIN. I SWEAR I WILL NEVER DO IT. HOW DO I GET OUT OF THIS NOW WITHOUT BEING RUDE?’ Then suddenly I hear in the incessant one-sided chatter that he considers his introduction, ‘I specialize in data recovery after computers crash. You know when you see a blue screen? That means your computer crashed and if you didn’t back up your data, you are finished. That’s my expertise. I can recover all that data and you are back on track.’

Suddenly I forget that he is Indian. I forget what I just swore. I forget that I made the biggest mistake in my life starting a conversation with an Indian. Instead the same guy is manna from heaven (don’t take that literally. Indians are not good to eat), gift of god, the best thing that happened to me. I don’t care about his accent or that he smells of curry or comes from Bengaluru. I love him. I can kiss him (won’t of course). I thank god, my good fortune, the train, the conductor, the seating sequence, you-name-it, that I met this guy.

So what changed? He is a still a lousy Indian geek who doesn’t know how to introduce himself. What changed is that I suddenly realized how he can help me. So who am I seeing in this conversation? Him or me? After my computer regains consciousness I will probably forget this guy. But if I am a hiring manager then this guy just talked himself (even if accidentally) into a job. He delivered an ‘Elevator Speech’ par excellence though obviously he’s never heard the term. That is the meaning of differentiating on the basis of speaking to people’s hearts. They don’t care what you say, until they see how it can help them. So differentiating is about doing this deliberately, not waiting for lucky accidents.

Differentiation creates Brand. Brand creates loyalty. Loyalty gives you influence. Without differentiating you are one grain of rice in a sack. You are still rice, but one grain in a sack.