Madrasahs in Pakistan [untill: 2005]

Introduction

The concept of strict division of knowledge between the religious and the non-religious has been a topic of debate throughout the history of Pakistan. But this concept is rarely noted in the history of Islam before colonial rule in the Subcontinent,Madrasahs in the medieval Muslim world produced a considerable number of distinguished scholars and philosophers, who contributed to worldly knowledge as well.Ijtihad or independent thinking was a notable feature of these institutions. However, under colonial rule in the Subcontinent the sphere ofmadrasah education was restricted to the study of strictly religious disciplines, especiallyfiqh or Islamic jurisprudence. Pakistan inherited this dichotomy in the education system from colonial India. However, the educational planners and policy makers have been unable to resolve this problem, which is the core of all evil.

Madrasah education has been a subject of critique in learned circles, and calls to reform regularly come from scholars, academics, and public policy makers and even from theulema themselves. The issue has assumed far greater importance in the light of greater assertion of powers ofmadrasah leaders in state policy matters.Madrasahs assumed greater importance at the international level also because of their alleged involvement in violence and militancy. The 9/11 tragedy in New York strengthened the global perception thatmadrasahs produce extremists and breed terrorism.

However, my interest in the subject is as old as my close association with religious leaders and teachers of traditional religiousmadrasahs since my school days. I have the credit of having studied some of the preliminary books ofmadrasah curriculum at that time and enjoy relatively good intimacy with them.

Statement of the Problem

Madrasah education is becoming increasingly redundant. It has strayed from its purely educational role and become involved in activities contrary to the manifest objectives.Madrasah reforms are widely believed to be the only remedy to overcome this problem.

Objectives of this Study

The government plan to reformmadrasah education is not new. However, the increasing interest of government in the issue is aimed at bringingmadrasahs into the mainstream, in addition to diluting the negative perception of the international community regarding thereason d'tre ofmadrasahs. Themadrasahs and theulema, however, have always expressed serious reservations regarding the sincerity of government in this matter. While no one, including theulema, is against the idea of reforms, there are, however, wide differences between the government and theulema in its practical implementation. The present study is aimed at an impartial analysis of the present situation in historical perspective and in the light of the perceptions of the different actors involved. This study will help to understand the problem in a realistic way by addressing the following questions:

1. What reforms mean for different actors?

2. Why are reforms necessary indin-i-madaris?

3. How far are government and themadrasahs justified in their approaches?

4. To what extent are the prospects of reforms only rhetoric?

Reformingmadrasahs and, of course, the whole education system has assumed greater importance in the current modern plural society. As a vital sector of the educational system of Pakistan,madrasahs have great potential for making positive contributions to Muslim society and can play important roles in bringing peace and prosperity to the country.Madrasahs have deep rooted relationship with Muslim society and enjoy the great respect of the common man.Madrasahs and religious elites influence public opinion on different issues of religious and socio-political importance.

In view of the vital role ofmadrasahs in Pakistani society their importance cannot be simply ignored in state policy matters. Therefore, reformingmadrasahs in Pakistan actually means reforming the entire society

Review of Literature

While debate regardingmadrasahs is not a new phenomenon, what is new is the great significance and intensity it has received because of the changed priorities of the super powers in South Asia, in particular, and the world over. The government has been trying since the 1960s to reformmadrasah education and bring it into the mainstream. Different types of studies including books, journals, and articles in newspapers, official documents, and literature published by thesemadrasahs are the sources of information for this study.

Jamal Malik, University of Erfurt, has carried out in-depth study ofmadrasahs and government initiatives during the era of the Ayub Khan and Zia-ul-Haq’s regimes. This is perhaps the first comprehensive study on the subject, which has always remained controversial because of the mutually opposed points of view ofmadrasah leaders and the government. In addition, Malik’s study reveals that theulema of different schools lack a unanimous approach toward this issue, and that these differences are deeply rooted in society because students and teachers ofmadrasahs represent different segments of society. Moreover, Malik thinks that somemadaris preach militant views and are openly involved in politics contrary to their purely educational roles.[^1]

The Institute of Policy Studies (IPS), an Islamabad-based organization, has several publications to its credit regarding the issue ofmadrasah reforms. One such study,Din-i-Madaris may Taalim (Urdu) by Saleem Mansoor Khalid, offers the in-depth information on thedin-i-madaris in Pakistan together with an impartial analysis of various reform initiatives. The study contains details of problems faced bydin-i-madaris and honest suggestions to address them.[^2] Several other publications and seminars organized by the IPS are aimed at creating motivation among scholars, intellectuals, andulema for reforming religious education.

Dr. Tariq Rehman in his bookDenizens of an Alien World: A Study in Education Inequality and Polarization in Pakistan opines that the present curriculum ofdin-i-madaris is mostly based on a centuries-old syllabus known as theDars-i-Nizami . He writes thatmadrasahs belonging to different schools of thought teach books which refute each other’s beliefs. This promotes sectarianism in the society. He believes that rising militancy inmadaris is the result of the Afghan war. The book also contains information regarding the socio-economic background of students ofdin-i-madaris .[^3]

Mohammad Qasim Zaman in his bookThe Ulema in Contemporary Islam , has discussed the reform plans and their failures also. He argued that opposition to the government agenda of reforms exists to varying degrees among theulema. The study contains the dissenting views regarding the issue and the motives behind them.[^4]

A leading book on the subject in India by Yoginder Sikand is an invaluable contribution and perhaps unrivalled among the contemporary works. In his bookBastions of Believers: Madrasah and Islamic Education in India , he has discussedmadrasah reforms in historical perspective. This study has valuable information regarding different aspects of reforms. It also carries the detail of reformedmadrasahs in India that can serve as guidance formadrasahs in the entire region.[^5] The article "Religious Education and Violence in Pakistan*"* is highly informative about the role ofmadrasahs in the socio-political life of Pakistan. The author believes that a section of theulema also favors reforms in order to adjust themselves to modern needs. He advises that the religious and social services of themadrasahs should be recognized by the government and they may be assigned due role to ensure peace in the society.[^6]

Other contributions by the same author on the same topic can be found in Robert M. Hathaway’s recent anthology. They contain details of recent government initiatives of reforming Islamic education. These writings make valuable suggestions for policy makers in this regard.[^7] Several articles by the eminent scholar Mumtaz Ahmad are to be consulted on the topic under study and have been explored for the said purpose.

The reports published by various NGOs, e.g. National Research and Development Foundation (NRDF)[^8] , International Center for Religion and Diplomacy (ICRD)[^9] and Sustainable Development Policy Institute (SDPI) are also sources of information for the present study.

The publications of the Zakir Hussain Institute, New Dehli, are of great importance on this topic. They contain valuable studies of the relevance ofmadrasah education in the modern world and proposals for reforming this vital sector according to current realities.[^10]

The recent study of Saleem H. Ali,Islam and Education: Conflict and Conformity in Pakistan's madrasahs, is one of the latest works onmadrasahs in Pakistan. The author has discussed the various aspects ofmadrasah education, i.e the socio-economic background ofmadrasah students and violence and relevance of this sector in the modern world. The book also carries the detail ofmadrasahs in other countries including India, Bangladesh, Malysia, and Indonesia. It contains certain recommendations formadrasah reforms in Pakistan in the light of successful experiments in these countries in reforming theirmadrasahs. [^11]

C. Christine Fair's recent book,The Madrasah Challenge: Militancy and Religious Education in Pakistan, traces the root causes of militancy inmadrasahs and suggests various measures to overcome this problem. The study also discusses the government point of view for reformingmadrasahs and also themadrasah approach to the issue.[^12]

Madrasahs are actors in the present study and their points of view are essential for understanding the issue in its real perspective. The monthly JournalMuhhadis of the Islamic Research Council is an authentic source of information for understanding the view points ofmadrasahs regarding government reform initiatives. It carries interviews and comments of leadingulema on the issue and the response to the government agenda of reforms.[^13]   The monthly Wafaq-ul-madaris*,* a journal ofWafaq-ul-madaris al-Arabia [^14] a nd Al Haq, a monthly journal of theDarul Uloom Haqqaniya Akora Khattak ,[^15] are valuable for understanding themadrasah viewpoint on the subject.

Research Methodology

In this study both historical and descriptive methods have been used. For collection of data primary sources, e.g. field survey, interviews, and official documents have been used. In addition, secondary sources, e.g. books, journals, and articles in newspapers and magazines have been consulted.

Organization of Study

The present research study has been organized into the following five chapters in addition to the introduction and conclusion.

1.Madrasah Education: an Historical Evolution

This chapter contains the evolution ofmadrasahs from the middle ages to the partition of the Subcontinent.

2.Madrasahs in Pakistan: a Profile

This chapter contains the growth ofmadrasahs and the wider role they play in Pakistani society.

3. State andMadrasahs Relations: 1947-1999

In chapter 3 the detail ofmadrasah reforms from 1947 to 1999 has been given. The causes of the failure of these efforts are also discussed.

4. Agenda of Reforms since 2000: An Action against the Status Quo.

This chapter consists of the details of government efforts to reformmadrasahs and their implications since 2000. The role of NGOs has also been mentioned in this connection.

5. Response of madrasahs to the State Sponsored Agenda and Prospects of Reforms: Rebellion against State Power.

This chapter is devoted to the viewpoint of the ulema and religious leaders and the causes responsible for their uncompromising stand. Prospects of reforms have also been discussed here.

The final assessment has been given at the end.