Merit Research Journal of Education and Review (ISSN: 2350-2282) Vol. 2(2) pp.

019-027, February, 2014

Available online http://www.meritresearchjournals.org/er/index.htm
Copyright © 2014 Merit Research Journals

Full Length Research Paper

Need base education and madrassa system: A

comprehensive analysis of mainstream schools of
thought in Pakistan
Syed Usman Shah1, Syed Waqas Ali Kausar1 and Abdulwahid Sial*2
Abstract
1
Department of Governance and Madrassa is considered to be the main symbol of Muslim identity and culture. It is
Public Policy, National University of often said that the nations which forget their culture, are destined to perish. Today,
Modern Languages H-9 Islamabad the Madrassa does not hold that place in our society, which it should have. The
education system followed in Madrassa does not seem to be effective and need
2
Department of Management Science, based. It is not modern enough to interpret Islamic principles in the contemporary
National University of Modern context. The sect-specific Islamic curricula of Madrassa without any integration with
Languages H-9 Islamabad sciences, arts, humanities etc, segregate it from any other need based educational
system followed all over the globe. The purpose of the study is to identify the
*Corresponding Author's E-mail: effectiveness of the madras education, difference among the various schools of
[email protected] thought in the term of effectiveness and what are the main factors which contribute
in effectiveness of madras education. The effectiveness of Madrassa education was
estimated from a sample of 146 respondents, comprising teachers, students and
parents. The data was collected through questionnaires with Likert Scale and
focused group meetings. Measurement of data normality Skewness, Kurtosis,
Kolmogorov-Smirnov and Shapiro-Wilk tests were used which result shows that data
is normal and allow proceeding for the further investigation. One sample T-test was
used to identify that various schools of thought are effective in imparting
contemporary modern and need based education to its students which result shows
that all schools of thoughts are ineffective. Measurement of Difference among the
various schools of thought Anova was used which result shows that there is
significant difference occur among these schools of thought in all dimensions.
Regression was used to identify the predictors which are contributing in effectives of
Madrassa which result shows that all independent variables like pedagogy,
Openness, Regulation and Curriculum have potential contribution in effectiveness.
The education of Madrassa students, who are mostly from lower social strata, is kept
limited to religion and they can only be employed in religious sectors. This tendency,
not only creates a social divide on the basis of poverty but also on the basis of
approach / thinking. Reforms in the educational system of Madrassa are needed by
including scientific and non-theological subjects in curricula and improving the
existing pedagogical practices. These also need to establish Madrassa boards in
conjunction with existing boards of educations so that Madrassa students can also
adopt a more productive course by accessing the mainstream professions.

Keywords: Madrassa Education in Pakistan, Need Base Education

INTRODUCTION

Study background backward. The education was put forward as a light to

radiate the widespread darkness. The very first word of
Education and learning are of prime significance in Islam the Holy Qur'an revealed to the Holy Prophet (PBUH) is
and has always been given a great preference. Islam 'Iqra' which literally means 'read' in Arabic. Unlike other
emerged in Arabia which was both culturally and socially holy books, the Holy Qur'an includes subjects like nature,
020 Merit Res. J. Edu. Rev.

space, weather, geography, biology etc., which are community.

apparently 'non-religious' subjects. Similarly, the Holy
Prophet (PBUH) asked his followers to even 'go to
China' to acquire knowledge and that the ink from the pen Problem statement
of a knowledgeable person is even purer than the
martyr. Moreover during the Prophet's lifetime a war Madrassa have not been effective in imparting
captive was freed if he could educate at least ten contemporary modern and need based education to its
Muslims. Many such examples indicate the value of all students.
types of education in Islam. In the early days of Islam,
mosques used to be the central place of
gaining knowledge for Muslims which grew and Research objectives
became madrassas in the 11th century (Makdisi, 1981),
as institutions of learning in Islamic society. Today in the This is an analytical study. The purpose of the study is:-
most Muslim countries these exist as part of a 1. To identify that whether Madrassa are effective in
broader educational infrastructure. In Indo-Pak as well, imparting contemporary modern and need based
Madrassa have been in existence for centuries. In 1947, education to its students.
after independence, about 189 Madrassa were 2. To measure difference among the various school of
inherited in Pakistan (Hayat, 2008). By 2008, this thought in Madrassa education.
figure elevated to 12,448 Madrassa with an 3. To determine the determinants of the effectiveness of
estimate of 1.603 million students enrolled (Education the Madrassa education.
Statics, 2008). 4. To measure the relationship among the predictors
There are many types of education systems which are and outcome variable.
being followed in Pakistan. Broadly these are public,
private and madrassa education. Private schools are
further sub divided starting from elite schools to the host Research questions
of schools open in every street and locality. The elite
schools are joined by the children of financially well off This study revolve around the main followings Questions
parents however the mediocre private schools and public 1 Are the Madrassa effective in imparting contemporary
schools are joined by the middle and lower middle class. modern and need based education to its students?
Although all these schools do not follow uniform curricula, 2 Is there a significant difference among various
but teaching of non-theological subjects along with basic schools of thoughts in educational dimensions?
religious education is common. Madrassa, on the 3 What are best predictors of the Madrassa education’s
contrary, is unique by following religious based curricula effectiveness?
only and do not teach non theological subjects. The 4 Is there any relationship exist among the predictors
parents who even cannot afford public / private schools and outcome variable?
with minimum fees, admit their children to Madrassa.
Madrassa which were symbol of great Islamic identity
and culture do not have the reputed position which these Scope of the study
should hold in our society. The poor children join
Madrassa with a great ray of hope for advancement but it The study will help to understand the present system of
often does not come true, since Madrassa fail to bring education being followed at Madrassa and its weakness
them in main stream and at par with the other students or in the context of non-integration of the students educated
professionals in society. Although Madrassa perform an at Madrassa in all segments of our society. As an
important service in Pakistan, where 57 % of analytical study it can also help Ministry of Education and
population is illiterate (Economics Survey 2010) but at the public policy formulators to:-
same time, these are not been able to contribute 1 Bring effective reforms in educational structure of the
effectively in changing the social status of the state through improvement of Madrassa.
deprived members of society struggling to improve their 2 Reduce educational inequalities by improving access
quality of life. The underprivileged segment of the society of underprivileged segment of the population to quality
remains underprivileged which further fuels fraction, education.
frustration and conflict in the society. Backwardness of 3 Reduce fraction, frustration, intolerance and conflicts
educational philosophy of Madrassa is widely in the society.
perceived as main barrier in advancements. It is, 4 Improve the social status of deprived members of
therefore, need of the hour that measures to improve society struggling to improve their quality of life Integrate
madrassa education should be adopted which could lead madrassa educational system necessary for the
to the sustainable growth of the underdeveloped/poor development of modern Muslim state.
 Syed et al. 021

Literature review of all the Madrassa which enjoys a wide reputation

though out the world even today is Al Azhar of Cairo
Madrassa founded by the fourth Caliph of Fatmid dynasty, Al-Muizz
(925-975 AD). It has a good claim to being the most
The word “madrassa” is derived from the Arabic word sophisticated school in the entire Mediterranean world
dars, which means “lesson”. In colloquial and literal since the early middle ages. One of the first established
usage, it means “school”. In its contemporary meaning, a chains of madrassa, called the Nizamiyah, was
madrassa is an educational institution; primary, inaugurated in Baghdad during 1067 AD under the rule of
secondary, or advanced, offering lessons in Islamic Nizam al-Mulk (Leiser, 1986). During this period i.e.,
subjects (Brill, 1965). In Pakistan, Bangladesh and India between the seventh and twelfth centuries, Madrassa
madrassa commonly refers to Islamic religious schools at produced luminaries such as Alberuni, Ibn Sina, Al-
.
the primary and secondary levels (Ahmad, 2004) Khwarizmi, Ibn-Al-Haitham etc and many more
Madrassa institutions may be divided into four categories (Dalrymple, 2005). Under India's muslim rulers, Madrassa
(Malik, 2008). were open to both muslims and non-muslims. Schools of
Maktab. It is derived from the Arabic word kataba, to mystic traditions taught ‘rational' subjects such as
write. (Encyclopedia, 1995). A primary or part-time philosophy, mathematics and astronomy, to prepare
religious or Qur'anic school which focuses on Qur’anic students for court jobs, bureaucracy and religious duties.
recitation and memorization. At some places basic The Madrassa served as the centre of muslim
reading and writing skills or primary education is also educational activity until colonialism left the institution
imparted. Primary education is called Abtadiya. struggling for survival. In the second half of the
Madrassa. Teaches from fifth to tenth grade called nineteenth century with the introduction of new systems
Thatani/Khasa (secondary level) but most of the of education, the Madrassa largely lost its function as a
Madrassa also include primary section as well. Dar-al- general training institute and turned into an institution
Ulum. Includes higher secondary and graduation level exclusively for religious education (Zaman, 1999).
called Wustani/Aliya (bachelor’s degree). Jamia. It has
university status and includes higher qualification up to
post-graduation and specialization level called Madrassa in Pakistan
Foqani/Almiya (master’s degree).
Immediately after independence, some leading ulema
were co-opted to give the new state a symbolic Islamic
Background identity, but by and large the clergy were excluded from
the power. In order to contain clergy, the government
There was no concept of present day Madrassa during created an Auqaf Department to regulate Madrassa and
the times of Holy Prophet (PBUH) and the Caliphs. bring religious institutions under state control by
Mosques were the center of social and religious activities. integrating them in the formal sector. By 1959 four
Earliest madrassa were founded in around 8th century in wafaqs or federations of Madrassa were organized.
Iran, West Africa, Spain and then spread all over the (Malik, 1996) .This reform plan included the introduction
Muslim world to provide Islamic education as well as of general secular education in Madrassa "to widen the
education on science, philosophy, public administration, outlook of madrassa students and to increase their
governance etc (Ali, 2009). During the Abbasid period, mental horizon". The aim was to enable madrassa
when Islamic civilization and culture was at its zenith, students to "enter public professions" and "play their full
Muslims not only became proficient in the literature and part as citizens". The reforms proposed the same primary
philosophy of the Greek but also became familiar with the education syllabus and teaching schedule for Madrassa
sciences and thoughts. It was during this period that as in the government sector (GoP, 1979). These initial
institutionalization of learning came about with the madrassa reforms failed to make an impact since all
establishment of Bait-ul-Hikma (House of Wisdom) set up religious parties, except the Jamaat-e-Islami, rejected
by Al-Mamun (reigned 813 – 833A.D) in Baghdad. It was them.
further enhanced with a definite organisation and purpose In 70s the education sector was nationalised but the
under the Saljuq Wazir. These emerged as specialized Madrassa were exempted and remained autonomous
institutions for the education in Asia, Africa and Europe (Waseem, 1994). The Madrassa students were granted
(Blanchard, 2008) . Indeed the very first madrassa from equivalence of public sector certificates and diplomas.
where idea of a university in the modern sense, a place The highest degree of wafaq boards were conditionally
where students congregate to study a variety of subjects recognized and placed at a par with a Master's degree in
under a number of teachers, was first developed by a Arabic or Islamic Studies provided madrassa students
muslim women Fatima Al-Fihri of Marocco in 859 AD. pass Bachelor's level English course. Arabic was
The same madrassa is now known as University of Al- introduced as a compulsory subject at middle and
Qarawiyyin (Syed, 2011). Among the oldest and greatest secondary school levels, and madrassa graduates were
022 Merit Res. J. Edu. Rev.

employed as teachers, widening their scope of education board to institutionalize and modernize
employment (Rahman, 1999). The 80s was the turning madrassa education in the country. This board is set up
point for the madrassa system. It transformed Madrasa on the pattern of CBSE (Central Board of
qualified students with few skills or training for Secondary Education) and ICSE (Indian Council of
mainstream professions. Each of the three armed Secondary Education). It has not only empowered to
services has a Directorate of Motivation, which recruits ensure uniform national curriculum in Madrassa but also
religious professionals to lead prayers and give sermons to grant madrassa equivalence certificates and
(Candland, 2008) Changes were instituted in the legal affiliation to religious educational institutions (IANS, 2010)
system. Shariah courts were established. Legislation was .Such an establishment of board has brought into
devised to Islamize the economy by gradually eliminating limelight the issue of modernizing the madrassa
interest-based banking, making it compulsory for the education system for mainstreaming madrassa
.
nationalized banks to deduct zakat (ICG, 2005) students across the India and helping them clear way to
In 2001, it was decided to set up Model Deeni higher education (Gilani, 2009) .The HRD ministry of
Madaris (MDMs) and therefore an ordinance was issued India has also provided that the madrassa may opt
on 18 August to establish a Pakistan Madrassa either to introduce modern subjects in their syllabus or
Education Board (PMEB), for these model religious get affiliation from the state boards or the students of
schools (ICG, 2005) .On 19 June 2002, another these madrassa may take examinations for the open
ordinance of Deeni Madaris ‘Voluntary Registration and schools Sikand (2009) .It has also approved that these
Regulation’ was proposed. The ministry of education madrassa can appoint teachers for science,
decided to introduce a new curriculum and to "encourage mathematics, English and computers etc. These teachers
Madrassa to register with the government" (Klasra, 2002) would be paid by the central government. Their salaries
.There are 12,448 registered Madrassa in Pakistan may range from Rs 2000 to Rs 6000 (Radiance 2009).
(Education Statistics, 2008) and through unofficial (Figure 1)
sources their estimated numbers are speculated to range
from 12,000 to 20,000 with a total student enrollment of
1.7 million to 2 million. However nobody is actually sure Detail of theoretical frame work
how many Madrassa and enrolled students actually exist
as few estimates puts the total figure of registered and Curriculum
unregistered Madrassa to "over 40,000" (Hayat, 2008).
However the enrollment of students from primary to The roots with regards to the development of Madrassa’
graduation in mainstream institutes is 344,579 (Education curricula can be traced backed to late seventeenth
Statistics, 2008). Comparison shows that about 11.4 % of century when Mulla Nizamuddin Sehalvi set up a
total students are studying in various Madrassa. These Madrassa at the Firangi Mahal, Lucknow, India. Its
students should be taken care of since they are not only standardized curricula were named as Dars-e-Nizami
in a considerable number but also has large influence on after his death in 1748 (Malik, 2008). It included “revealed
the society. Table 1 Shows that Madrassa are registered sciences” (wahhi) and “rational sciences” (ma’qulat). The
with one of the five madrassa boards (wafaqs): Wafaq-ul- revealed sciences included study of the Quran, Hadith,
Madaris Al-Salfia, Wafaq-ul-Madaris Al-Arabia, Wafaq-ul- Quranic commentary, and Islamic jurisprudence. The
Madaris Shia, Tanzeem ul Madaris Ahle-Sunnat-wal- rational sciences included Arabic language/grammar to
Jamaat and Rabta-ul-Madaris Al-Islamia. Detail is given help understand the Quran, Persian language / grammar,
in table below (Rahman, 2004). logic, rhetoric, and philosophy that would befit
Different numbers of Madrassa are affiliated to these prospective bureaucrats / judges. (Haqqani, 2002). Even
five wafaqs: the Deobandi school of thought has the three centuries later, Dars-e-Nizami still continues to be
largest number of Madrassa and then Barelwi dominate the standard course of most of the Madrassa in Pakistan
this sector. 90 per cent of Madrassa belong to these two (Malik, 2008). Its glaring difference of curriculum from
sects. Ahle Hadith/Salafi Muslims have their own any other Madrassa in the world is that it puts attention
schools, as do the Shias, while the predominantly Sunni on Persian (Rahman, 1998). The detail of Wafaq ul
Jamaat-e-Islami shuns sectarian tags and maintain Madaris course based on Darul-Uloom Deoband which
Madrassa distinct from the sectarian ones (Riaz, 2004) prescribes the Madrassa curriculum in Pakistan (Malik,
.The number of Madrassa also varies between the four 2008) is given in table attached at annex A. The
provinces of Pakistan, with the largest number in Punjab, Madrassa generally follow these traditional courses
which accounts for 60 per cent of the country’s based on Dars-e-Nizami with a few minor
population. Male Madrassa have existed for over nine changes/modifications here and there focusing Islam
centuries. Female Madrassa, however started to emerge (Malik, 1996). The duration of the course is generally
only in the second half of the 1970s and then spread eight years which is completed in six years at few
rapidly (Andrabi, 2005). In India, AIMPLB (All India Madrassa from the Ibtedaiyah (primary) to the Takmeel
Muslim Personal Law Board) has created its independent (Daura-e-Hadith).
 Syed et al. 023

Standard of Curriculum

Pedagogical Practices

Religious Openness Madrassa

Education
Effectiveness

Regulatory System

Figure 1. Conceptual framework

Pedagogy (Straker, 2008) BPR on line (2011) gives following six

reasons for change Openness which were established
The pedagogy can be defined as the art or science which through research: Loss of power and control, Overload of
deals with the profession of teaching. (Merriam-Webster current tasks, pressures of daily activities and limited
Dictionary, 2011) or the study of the methods and resources, Lack of skills and 2experience needed to
activities of teaching (Cambridge Dictionary, 2011). As manage the change effectively, Fear of job loss,
per Oxford Dictionary (2011). It is the method and Disagreement with the new way and Skepticism about
practice of teaching, especially as an academic subject or the need for change.
theoretical concept. In the classroom, instruction skills
can also determine how successful an educator will be in
teaching. Pedagogy skills include (Moore, 2000)- Research Design
Classroom Management and Organization, Organization
for Instruction (Planning) , Implementation of Instruction, Sampling Design
Monitoring Instruction, Developing Assessment Skills and
Strategies. Motivation of Students, Cater for Individual The population for the purpose of this study will consist of
Differences in Learning, Evaluation and Assessment for the heads; teachers and students of about Madrassa at
Effective Learning and Developing Creativity in the Pakistan include south Punjab, central Punjab,
Learning Environment. Baluchistan, KPK and Sindh. The Madrassa belonging to
Sunni, Shia and Sulfi schools of thoughts (Table 1) were
selected considering better understanding, accessibility
Openness in religious ranks and uniformity. In addition to this the educationists and
Officials of Madrassa and parents of both poor and
Since 1947 there have been incessant attempts to affluent class sending their children to Madrassa are also
modernize the Madrassa education in one way or other included.
but due to the continuous opposition from religious Non Probability sampling was employed in current study.
quarters, the Madrassa students have not been Total 146 respondents comprising:- Madrassa Students
mainstreamed (Malik, 2008). Openness to change is the 80, Madrassa Teachers 22, Madrassa Heads 4,
action taken by individuals and groups when they Educationists 20, Parents of Madrassa Students (Poor /
perceive that a change that is occurring as a threat to Affluent) 20 and Officials of Wafaqs / Boards / Ministry 4
them. Key words here are 'perceive' and 'threat'. The as shown in Table (2) .
threat need not be real or large for Openness to occur.
Openness is the equivalent of objections and
disagreement in general discussions. Openness may METHODOLOGY
take many forms, including active or passive, overt or
covert, individual or organized, aggressive or timid The measurement of the data in term of Normality Skew-
024 Merit Res. J. Edu. Rev.

Table 1. Central Boards of Madrassa in Pakistan

Serial Name School of Thought Place Date Established

1 Wafaq ul Madaris-al-Arabia Deobandi Multan 1959
2 Tanzim ul Madaris Barelwi Lahore 1960
3 Wafaq ul Madaris Shia Shia Lahore 1959
4 Wafaq-ul-Madaris-al-Salafia Ahl-i-Hadith Faisalabad 1955
5 Rabta-tul-Madaris-al-Islamia Jamat-i-Islami Lahore 1983

Table 2. Sample data about the respondent province vise

Province
North Punjab Sindh KPK South Punjab Baluchistan Total
student 20 15 10 25 10 80
teacher 5 5 3 7 2 22
Head 1 1 1 1 0 4
educationist 5 4 3 5 3 20
parent 4 3 3 6 4 20
Total 35 28 20 44 19 146

Table 3. Test for normality of the data

Variables Mean Std. Deviation Skewness K-S

Effectiveness 2.28 0.483 -0.241 1.41
Pedagogical Practices 3.24 1.103 -0.241 -0.810
Regulatory System 3.46 0.979 1.317 0.345
Curriculum 3.24 0.882 1.023 1.608
Openness 3.23 0.946 -0.165 -1.123

ness, Kurtosis, Kolmogorov-Smirnov and Shapiro-Wilk One sample T-test

tests were used. Effectiveness of the madras education
was checked through implying the One Sample T-test. One sample T-test result in Table 4 on the basis of
Standard value 4 (Agree) is used for testing that whether standard value 4 (agree) shows that all the Schools of
the different schools of thought are effective in imparting thoughts are ineffective in all dimensions of the
contemporary modern and need based education to its effectiveness of the education in imparting contemporary
students. After the implying the one sample T-test then modern and need based education to its students. All the
Anova is used to identify that any difference occur among dimensions sig (2 tailed) value is less than 0.05 which
the various schools of thought in all dimensions of the shows that all dimensions of effectiveness are
study.Regression analysis was used to check that what significantly different from the standard value. Standard
main potential predictors of the outcome variable value is point of 5-likert scale question which shows that
effectiveness are. The standard regression was used for if the Madrassa are meeting the standard or near to
the measurement of the predictor variables contribution in standard elaborate that it is effective and respondent are
effectiveness. admitting this fact.

FINDINGS OF THE STUDY Anova between the group results

Normality Anova result table 5 sig values 0.000 which is less than
0.005. It shows that there is significant different between
The result of the tests Skewness, Kurtosis in Table 3 the groups in every aspect. All the schools of thought are
shows that data is normal and it allow for the further not agreed on the one point approach. They have
proceedings. The standard of the Skewness and Kurtosis different points of views on the entire dimension in
is data result should be between the +1 and -1. Table 3 Pakistan. It also shows that the thinking of one school of
Result are approximatically around the standard figures thought in every region is totally different from other
which shows that data is normal. schools of thought. One region of same school of thought
 Syed et al. 025

Table 4. One sample t-test result

Test Value = 4 Sig(2-tailed)

Categories Effectiveness Pedagogy Regulatory System Curriculum Openness
Bralevi 0.000 0.04 0.00 0.02 0.01
Shia 0.005 0.09 0.905 0.023 0.0014
Sulfi 0.003 0.005 0.00 0.000 0.005
Devebandi 0.003 0.08 0.00 0.02 0.006
Jamat-e-Islami 0.0011 0.009 0.071 0.09 0.008

Table 5. Anova result between the Groups

Group Sum of Squares Df Mean Square F Sig.

Effectiveness Between Groups 25.19 4 6.298 104.594 0
Curriculum Between Groups 92.475 4 23.119 166.619 0
Pedagogy Between Groups 148.889 4 37.222 198.076 0
Regulation Between Groups 103.214 4 25.804 104.186 0
Religious Openness Between Groups 112.998 4 28.25 250.517 0

Table 6. Result of the Post Hoc test (Difference with one another in all dimensions)

Dimensions Bralevi Shia Sulfi Devebandi Jamat-e-Islami

Effectiveness .000 .000 .000 .000 .000
Curriculum .000 .000 .000 .000 .000
Pedagogy .045 .000 .000 .000 .000
Regulation .000 .000 .000 .000 .000
Openness .000 .000 .000 .000 .000

syllabus attributes, thinking approach, behavior, mission, cohesiveness is only affecting on the Madrassa
shared vision, and way of communication and method of education effectiveness.
teaching is same to another region. It shows that one
school of thought attribute is always same with same
school of thought in every region. It shows that Madrassa Pearson correlation result
is best example of cohesion in same school of thought.
The Pearson correlation result in table 7 shows that there
is positive Strong correlation among the Predictors and
Post Hoc test results outcome variables. All predictors like Curriculum,
Pedagogy, Regulation and Religious Openness and
Post Hoc test Table 6 result shows that all the schools of outcome variable effectiveness are strongly and
thought are different from one another in every positively correlated with each other. It shows that if
dimension. The sig (2-tailed value) 0.000 in Post hoc test these predictors like Curriculum, Pedagogy, Regulation
in very variable shows that one school of thought’s and Religious Openness will improve in right way than
education dimensions are totally different from another automatically madras education will become effective and
school of thought. It also shows that every school of compete the universities, colleges and schools students
thought has unique teaching method, different syllabus in every field of life. Madrassa education student have
and different point of view in religious Openness. Every great intellectual capabilities, commitment and
school of thought has its own syllabus according to its cohesiveness but only due to lack of modern and
central board which is shown in table 1 and it has its own upgraded education they are suffering backwardness and
unique regulation about education in every region. Same only bound to religious education.
school of thought’s Rural and urban areas of Madrassa
are similar in teaching methodology, syllabus and
religious Openness against another school of thought Regression result
Madrassa. it also shows there is no effect of the region,
rural and urban atmosphere. Force of school of thought The result of the table 8 betas of the predictors .845,
026 Merit Res. J. Edu. Rev.

Table 7. Result of the Pearson Correlation Test

Variables Effectiveness Curriculum Pedagogy Regulation Religious Openness

Effectiveness 1
**
Curriculum .847 1
** **
Pedagogy .844 .930 1
** ** **
Regulation .778 .919 .947 1
** ** ** **
Openness .870 .989 .967 .936 1

Table 8. Result of Regression

Statistics
Model R R Square Adjusted R Square df1 df2 Sig. F
a
1 .883 0.779 0.773 4 140 0

Table 9. Result of Regression

Unstandardized Standardized
Coefficients Coefficients Collinearity Statistics
Std.
B Error Beta T Sig. Tolerance VIF
(Constant) .845 .071 11.923 .000
Religious Openness .444 .021 .870 21.097 .000 0.1216 8.220
Regulation -.144 .057 -.292 -2.537 .012 0.0989 10.111
Curriculum -.396 .150 -.722 -2.640 .009 .102 9.638
Pedagogy .644 .211 .787 23.097 .042 0.106 9.88

.444, -.144, -.396 and .644 shows that the entire Madrassa produced luminaries such as Alberuni, Ibn
predictors has great influence in effectiveness of the Sina, al-Khwarizmi etc. Both Muslims and non-Muslims
madras education. R Square 0.779 shows that these used to study in Madrassa exactly the way people now
variables has 78 % contribution in effectiveness of the prefer to study in Harward and Oxford Universities.
madras education other 22% contribution relates to other However, with the decline of Muslim ummah in general
dimension which is not taken by this study. This and colonization in Indo-Pak Subcontinent specifically,
contribution is significant at 99 % confidence level. Model Madrassa turned into institutions exclusively for religious
summary shows the fitness of the model. It shows that education, primarily to preserve its core, combined with
model is significant. VIf and tolerance values is less than steady decline in the creative thought and productive
10 and more than 0.10 shows that the predictors are not perception. These glorious institutions reduced to barren
highly co-related with each other. It is concluded that all remnants, devoid of creativity and dynamism. Now after
the predictors has great influence on the effectiveness of the independence, there should have been revival of true
the madras education in Pakistan. Islamic culture through the modernization of Madrassa
but we are still stagnant and sterile. The outdated
pedagogical techniques and static curricula should be
CONCLUSION modernized to prepare individuals who are better
equipped and more skilled for the establishment of
Education has a lot of importance in building a nation by modern Muslim state.
fulfilling its economic and social needs. Solutions of This study was conducted to see whether Madrassa
almost all the problems are concluded by scholars, education is effective or not. Curriculum, Pedagogy,
analysts and think tanks as education. It is historically Regulation and religious Openness are the dimensions of
proven that stronger were those nations that had good effectiveness. Result of the test shows that Madrassa
educational system. Today the major reason of the education is ineffective due to only focus on religious
decline of Muslims is their poor educational health. thoughts, rigidness, non-social activities and less
Muslim civilization and culture also dominated the world awareness about new knowledge. The whole concept of
when Muslims were on top of every field of education i.e. growth and development is based on acquisition of
science, mathematics, philosophy, astronomy, law, knowledge. Unfortunately, defenders of the existing
literature so on and so forth. It was the time when madrassa system still view its traditional approach as a
 Syed et al. 027

way to preserve Islamic heritage and obscure any drive Highet G (1981). The Art of Teaching. Abingdon, United Kingdom:
Taylor & Francis, pp 10-253.
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