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Madrassah Reforms:

1. Introduction

Madrassas are the flag bearers of Islamic education, and are considered as the custodians of Islamic
tradition, culture, values and ethos. We are told of a time, at the turn of the eleventh century,
when Muslim, Christian, Jewish, and even atheist scholars, from the farthest corners of
the world, would brave harshness of the desert and perilous travel to flock to Isfahan, in
order to learn from Ibn Sina himself, who taught at the leading Madrassa of his
time. There under the tutelage of the great Ibn Sina, they would study mathematics,
medicine, and astronomy, in addition to the study of religion and theology. Within the
corridors of this great Islamic Madrassa, the first human surgery was conducted – at a
time when it was banned by orthodox religion. Here under the blanket of the night stars,
Ibn Sina and his students calculated the orbital movement of all the known planets of our
solar system. They wrote one of the defining treaties on Muslim history, and a
philosophical discourse on the meaning and interpretation of the Quran. And this pursuit
of knowledge not only unlocked some of the greatest mysteries of the universe, but also
converted non-Muslims into the fold of Islam through the sheer glint of knowledge and
education. Another point of view considers the madrassas as the sole cause of the trouble faced
by nation today, citing their role in sectarianism, and now in terrorism also. We, in the present
day Pakistan, have regressed an enormous distance from this awe-inspiring Islamic
history.

Today, in Pakistan, we have over 30,000 Madrassas, with a student enrollment that
exceeds 2.5 million ‘children’. These Madrassas, primarily registered as NGOs, are
regulated by one of five central boards, representing the different sects/sub-sects of
Islamic thought including Barelvi, Deobandi, Ahle-Hadith, Ahle-Tashih, and the Jamaate-
e-Islami Pakistan. Generally, these Madrassas charge a nominal admission fee and no
tuition fee from the enrolled students. Consequently, for the most part, these Madrassas
attract children of rural and impoverished families, who otherwise are unable to afford any
other kind of education.

In line with practices that date back to the very inception of Islamic teachings, Madrassas
in Pakistan regard the imparting of religious teaching to be the central theme of the
education system. However, as a tragic break from the practices of our glorious past, the
expansion of Madrassa curriculum to subjects other than doctrinal religion, has altogether
vanished in Pakistan (with a very few notable exception

Governed, regulated, and funded by different sects within Islam, most Madrassas have
developed a culture of sectarian divide. The curriculum being taught within any given Madrassa
has become the subjective (read: nefarious) interpretation of Islam, which best suits the political
and theological agenda of the affiliated regulating central board. This (sectarian) influence
colours the manner in which students are taught the ‘history’ of Pakistan as well as Islam, and
influences the form of literature (if any) that is permitted – including constricted contours of
scientific study, and the restrictive manner in which the human rights discourse is viewed.
Year after year, those who ‘graduate’ from these Madrassas go on to serve as mullahs and
clerics, in local mosques all across Pakistan. And as a natural consequence, this tainted
philosophy of religion seeps into our mainstream culture, when announced through the
loudspeaker during a Jummah sermon. And, bit by bit, the moderate voices of Pakistan, who
unfortunately remain unschooled in the philosophy of religion, have surrendered their
autonomous space in the temple of God to the vicious agenda of sectarian religious divide.
In this backdrop, it has become essential to reform both the structure and curriculum of the
Madrassas
2.

3. Pakistan’s current education situation

Quiad-e-Azam said in 1947 in Karachi, “Education is a matter of life and death for Pakistan. The
world is progressing so rapidly that without requisite advances in education, not only shall we be
left behind others but may be wiped out altogether.’

The constitution of Pakistan’s Article 25-A also guarantees the right to free and
compulsory education to children between the ages of five to 16 years old. Another
Article 37 B lays stress that the state will remove illiteracy and provide compulsory
secondary education with possible period. Unfortunately, we have neither acted upon
the advice of the father of the nation nor accomplished the constitutional rights of our
citizens. That is why we have not been able to develop an appropriate education system
which could represent our country as a prosperous, educated and progressive nation.

Newspaper reports published during 2015 to 2019 reveal that our country has not done
justice with education and it has been long overdue of national importance since its
creation (Zaidi, 2019). Our illiteracy has been taken at international level and we are
among top 10 countries given assistance for education (Ahmad, 2015). We have failed
to develop a proper education system because neither our educational degrees or
considered abroad nor we have developed competencies and skills among the
students.
According to an article by Houdbhoy, (2018) we have slightly improved language and arithmetic skills in
30 years’ time. He further highlighted some of the other issues of ghost schools, lack of funds, refusal
to exposure of learners to critical thinking, hybridization of traditional and modern education system
which has further confused the learners thinking on their decision of choice for selection. It shows that
the government has failed to provide the citizen with the fundamental rights of education even after 70
years.

According to a report Pakistan is the lowest among the Asian countries in allocation of fund in its
GDP which has never touched the 3% of annual GDP while Mongolia spends 8.5%, Iran 5.4%
Maldives 8%, south Korea 4% India 3.7% and Pakistan 2.76% (Ghazi, 2018). Another official
reports which was published in 2018 says that 22.84 million between age 5 to 16 are out of
schools out of the total 51.33 million that becomes 44% of the total children population. It shows
that how pathetic our situation is and we are going to be among the world most illiterate nations
in the 21st century.
3. Pakistan’s failing education sector

a. Literacy rates

b. Corruption

c. Administrative flaws

d. Non-serious attitude of the leaders

e. Focus on upper-upper and upper-middle class only

f. Neglected public education institutions

g. Ghost schools

h. Lack of educational setup-intensifying popularity of Madrasah culture in rural areas.

4. The flourishing “madrasah” system of education

a. Meaning of Madrasah

word ‘madrasa’ has been derived from an Arabic infinitive ‘Dars’ meaning ‘to study’
and madrasa being an adverb of place, carries the meaning of, place of studies or the
place of learning;
Madrasah is an Arabic word and its literal meaning is “A place where study and learning takes place” and
it can be Islamic learning or any other learning. It is a word for any type of educational institution,
secular or religious (of any religion), whether for elementary instruction or higher learning. The word
is variously transliterated madrasah, medresa, madrassa, madraza, medrese, etc. In the West, the
word usually refers to a specific type of religious school or college for the study of the Islamic
religion, though this may not be the only subject studied. In Arabic, it closely remembers to the word
school in American english

b. Madrasah tradition
c. Evolution of madrasah

Genesis of Madaris runs deep in Islamic history. The Holy Prophet Muhammad (Peace Be Upon Him)
initiated his teachings in 611AD (in the beginning secretly) in the house of one of his companions Zaid
Ibn Arqum, which may be regarded as the most primitive form of Madrassah in Islam. After his
migration to Madina, a place was fixed for education purposes in the Mosque of the Prophet (Masjid-e-
Nabavi). This place was called Suffa. However, the formal institution of Madrassah was established in
Baghdad (1067) under the patronage of Nizamul Mulk Toosi, who was the vizier of Seljuk rulers. These
Madaris produced Khateebs (sermonizers), Imams (prayer leaders), Qazis (judges), Mudarris (teachers),
Muftis (issuers of religious edicts), clerks, accountants, geographers, astronomers, bureaucrats and
statesmen. Sultan Muhammad Ghauri established first Madrassah of aforesaid kind in the Subcontinent
at Ajmair around 1210 AD. During the British period, Muslim Ulema (theologians) decided to oppose
British culture, language and educational hegemony. They did not adopt English as the language in
existing Madaris and multiplied number of conventional Madaris in their bid to save their distinct
identity, religion and culture. The syllabus of these conventional Madaris was named Dars-e-Nizami,
after Mullah Nizam-ud-Din of Lucknow (d. 1748). The curriculum of these Madaris laid greater emphasis
on the study of logic, philosophy, grammar, literature, principles of Islamic law, Quranic commentary
(Tafseer or Exegesis), Hadith, mysticism and religious philosophy. In this period, Darul Uloom Deoband
(1866), Nadwatul Ulama (1894) and Darul Uloom Mazahirul Uloom were established.
Before independence, Madaris on the pattern of Darul Uloom Deoband Lucknow and Saharanpur existed
in Pakistan. However, after independence, they got dissociated administratively from their mother
institutions and started functioning as independent entities with the help of local communities – and
absence of state patronage. The number of such Madaris in 1947, according to Saleem H. Ali’s “Islam
and Education: Conflict and Conformity in Pakistan,” was 137. The present number of Madaris in

Pakistan, however, is
unknown as even the data available with Ministry of Religious Affairs (MoRA), Ministry of Interior (MoI)
and National Education Management Information System (NEMIS) tell differing number of Madaris from
different sources, with the differences being quite significant, as provided in Table 1.

Apart from these glaring numerical differences, the number of unregistered Madaris is also alarmingly
high. Number of foreign-funded Madaris in Balochistan is significantly high relative to other provinces and
analysis of this aspect assumes added significance given the continued unrest in the province, sectarian
terrorism and reports of involvement of many foreign intelligence agencies, including those of
neighbouring Iran and Gulf States. Among the 7,754 foreign students studying in Madaris in Pakistan,
most are Afghans and their complete whereabouts is also not available with any government agency.
Actual number of foreign students is generally perceived to be much higher than this.
The Syllabi/Curriculum. Most madrassas follow the syllabus standardized by Mulla Nizamuddin known as
Dars-eNizami. This syllabus has been modified over time but still retains that basic essence. Madaris see
themselves as preservers of Islamic tradition, identity and culture. The table shown on the screen
compares it to the structure of the mainstream learning in Pakistan.

Analysis of the syllabus of Dars-e-Nizami leads to conclusion that the books taught are very old and
present day knowledge has not been allowed any access into the syllabus. There are total of 120 books
and focused only on religious education.

d. As a carrier of knowledge- traditional view

In the early days of Islam, same Madrassa was used to be the hub of gaining knowledge to include
scientific, administrative, artistic, religious etc subjects.

e. Correlation between islamization and madrasah education

After the few years, Soviet Union attack on Afghanistan, this issue was placed back and government of
Zia focused on rhetoric of protection Islam and Afghanistan as political expediency and engage clergy
specially Deobandi school of thought in Afghanistan Jihad. US and Saudi Arabia funded madrassas (1)
That time, in the curriculum of Madrassah, four thoughts about Jihad were included which are the base
of extremism. The purpose of inclusion of these thoughts was to motivate Jihadists against Russian
aggression. These fundamental thoughts are: 1. Polytheism or apostasy committed anywhere in world,
all are punishable by death and we have an authority to prosecute punishment.2. Muslim was bon to be
subjugated and none other than Muslims have the right to govern which mean all non-Muslims
governments are illegitimate. 3. Muslims all over the world should be under the rule of single Islamic
government which is called Caliphate. Separate and independent Muslims states have no legitimacy. 4.
Notion of modern and sovereign state is polytheism and has no room in Islam. After the completion of
Afghanistan Jihad, Madrassas were used as source of training of jihadist which causes extremist and
terrorist views in the society. Most of jihadists of Afghanistan were used in Kashmir conflict zone. So on
and so forth, the activities of jihadists were continuously increasing in Pakistan from 1988 to 2002 and
these jihadists were also supported by Taliban government in Afghanistan. Existing curriculum of
Madrassa, religious norms and thoughts have deeper penetration on thinking and behavior of
seminaries. It indicates that structural influences on behaviors are at high degree

f. Post 9/11 incident

The sudden and tragic incident of 9/11 along with involvement of al-Qaeda and
Taliban changed the status of madrasa for ever.
After the September 11, 2001 attacks on the United States, the US government encouraged former
Pakistani president Gen. Musharraf to do something about Madrassas. Musharraf tried to introduce
an element of nominal control.[19] Two laws were passed: one to create state-
controlled madrassas (model: Dini Madaris, 2001); the other to register and control them (2002). The
first had moderate success, as some religious institutions registered in 2003 with the Pakistan
Madrasah Education Board created by this law. However, the three alternative institutions it created
suffer from organizational difficulties. The second measure proved unpopular with the madrassas,
but the government has restricted some access of foreign students to the madaris education system.

g. From simple school of education to breeding grounds of Islamic extremists

h. Divided into many different sub-sects

In late 1950’s religious leaders from different sects realized that there should be uniformity and
coordination of Madrassa activities within one school of thought across the country.(6) Therefore, they
established five boards like secular education system to represent major religious school of thoughts.
The main objectives of these boards were; to develop a standardized religious based curriculum, hold
annual examinations within the Madrassa, registration of Madrassa, and issue degree certificates of
Islamic. These boards don’t have the authority to force Madrassas for registration as it is purely
voluntary basis

Affiliation of Madaris is also an

important aspect to explore. Madaris are regulated by five independent boards, based on the sects or
doctrinal affiliation. Each has established its own federation (Wafaq) of affiliated Madaris that prescribes
curriculum, establishes standards, conducts examinations and issues diplomas/degrees. In his study
titled “Madaris: The Potential for Violence in Pakistan,” Dr Tariq Rahman gives the following figures:

5. A factory producing religious extremists

a. Spillover effect on neighboring countries

i. Afghanistan’s call for religious fighter to cast away the atheist Soviet force

ii. Establishment of religious theocracy in Iran caused proliferation of Shia madrasas in Pakistan

b. Indoctrinations of madrasah students against the western educated people

c. Teaching anti-western policies
d. One motto; “Islamic religion in great danger”
e. Resistance to secular knowledge
6. Not all madrasahs preach violence and hatred
As per Asif Ghafoor just 100 madrassas have been found involved in
violent activities, while the rest are good and effective source of
education for children.
7. Dents on the face of national integrity and Islam
a. position of Pakistan severely questioned around the globe
b. Pakistan considered as the Hub of terrorism
c. Islam as a monolithic, ideological and violent faith
d. Demonizing Islam in west
8. Reforms of the Madrasah policy
a. Shift from islamisation to modernization
b. Establishment of PMEB
i. Passed a law to Register all the madrasahs
ii. Crackdown unregistered madrasahs
c. Education Sector Reforms Board
i. bringing madrasa curriculum into the mainstream of Pakistan’s general education system
through the inclusion of “secular” subjects such as science
d. Madrasah Reform Project
i. Aimed at redesigning the curriculum and course for madrasahs
ii. Introducing subjects like Eng, Urdu, Maths, Eco, Science, pak.studies etc.
iii. Establish a trusted link between state and the seminaries
e. Failed efforts
i. Poorly designed administrative body
ii. Non-serious authorities
iii. stubborn attitude of ulemas
9. suggestions/remedies
10. conclusion