Madrasahs in Pakistan [untill: 2005]

5- Response of Madrasahs and Prospects of Reforms:

Madrasah Reforms and the Role the of NGOs

So far we have come to know that the pace ofmadrasah reforms is slow, mainly, because of the distrust prevailing between government andmadrasahs . Since reform is inevitable for competing with other institutions, the role of Non-Government Organizations (NGOs) and that of the people from within theulema may play an important role in creating a sense of awareness for reforms among the teachers, students and administration ofmadrasahs and in the society as well. Presently, several NGOs are working in this sector.

International Centre for Religion and Diplomacy (ICRD)

The International Centre for Religion and Diplomacy (ICRD), a prominent NGO, is endeavouring to address conflict across the world that exceeds the reach of traditional diplomacy by incorporating religion as a part of solution. More often than not, these are identity-based conflicts that take the form of ethnic disputes, tribal warfare or religious hostilities”, said Azhar Hussain ICRD vice president in an interview with TheNation . He said that in Pakistan the ICRD was working on a project aimed at helping teachers of religious schools by conducting teachers training workshops which would, in turn, ensure better education and improved moral guidance.[^263]

The ICRD is working in collaboration with religious and civic organizations in Pakistan to encourage the expansion ofmadrasah curriculum, to include the scientific and social disciplines with special emphasis on religious tolerance and human rights. Under this program the religious institutions*(madrasahs* ) are encouraged to adopt pedagogical techniques that can promote critical thinking among students, teach conflict resolution and dialogue facilitation skills, and equip newly trained teachers with the skills to train other leaders ofmadrasahs in this area.[^264]

By providingmadrasah leadership with the opportunity to discuss and reflect on Islamic principles with the leaders of other sects, the ICRD is fostering peaceful coexistence among these diverse groups. It is also encouraging greater adherence to the principles of tolerance and human rights in Islam, upheld in past Islamic civilization.[^265]

In order to achieve the objective of changing the culture of intolerance ICRD has conducted training workshops formadrasah leaderships from five religious schools of thought*, Deobandi, Ahl-e-Hadis, Shia, Barelvi and Jamat-e-Islami* that sponsor these religious schools. In addition, workshops are being conducted in separate tracks for administrations and senior faculty from Deobandimadrasahs in Baluchistan near the Afghan and Iranian border andAhl-e-Hadith madrasahs throughout the country at the special requests of selectedmadrasah leaders. The ICRD has also begun conducting “training of trainers” workshop to produce trainers who can train othermadrasahs leaders on their own.[^266]

About the impact the ICRD has created so far its vice president said the centre work has been greeted with enthusiasm by themadrasahs leaders. He said that their role is one of helping themadrasahs to help themselves. Toward this end it has been essential that themadrasahs view this as their own effort and not as something imposed from outside. Exposure to the pioneering breakthrough in the arts and sciences that took place under Islam a thousand years ago, including those relating to religious tolerance, is providing added incentives formadrasahs to expand their horizons by reshaping their curriculum, the ICRD head observed.

The ICRD also plans to help religious schools develop model curricula for their students. Giving an outline of this program, the ICRD head said that it would offer several alternative curricula that could serve as models for future consideration ofmadrasah leaders through engaging them in determining best practices in Islamic education, convening curriculum enhancement conferences for systematic enhancement ofmadrasah curriculum, and creating an inter-sectarian curriculum development committee to develop the models. The exchange of faculty visits between Pakistanimadrasahs and American Islamic religious and culture centres is also a part of programme.[^267]

National Research and Development Foundation (NRDF)

The National Research and Development Foundation (NRDF), a Peshawar based NGO, is working to modernize the curricula ofmadaris with the collaboration of theulema. The NRDF facilitates the task of arranging workshops to prepare a draft reformatory package for the religious institutions with the objectives of analyzing the present educational system ofdin-i-madaris , prepare a draft reformatory package fordin-i-madaris in the light of all these discussions so that they can play their roles in maintaining peace and harmony in the society, devise strategies for enforcing this reformatory package in these religious institutions and arrange conferences forulema in which they preach the real teachings of Islam. The NRDF plays the role of host facilitator in all these workshops.[^268]

Workshops were held in the NWFP(=Khyber Pakhtunkhwa) and Islamabad at the same time in which prominent scholars andulema participated from the surrounding areas in large number. The participants includedulema, muhtamimin (administrators) from prominent religious institutions, teachers, scholars, intellectuals, serving university professors, and political leaders. After thorough deliberation the participants of the workshops strongly recommended changes in the curriculum ofdin-i-madaris in the light of the point of views of theulema of the country to modernize and upgrade it to the present times. The participants agreed that the following changes in the curriculum ofdin-i-madaris should be made to bring them in conformity with the present age.[^269]

The curricula ofdin-i-madaris “Dars-i-Nizami ” were according to the standards of that age. But now the needs and requirements of the time have changed. At that time the Muslims were under the imperialist control of the British. The main goal at that time for Muslims was to save Islamic values and teaching. But today Islam needs to be presented in its true form as a religion of peace and harmony.

It was possible to live in isolation from the world in the past but today no country or society should survive completely cut off from the world. Therefore, it is appropriate to upgrade the curricula, keeping in mind modern needs and requirements.

The modern day unsolved issues are permanent threats to the status of Islam as a religion of peace and harmony. It has created confusion and disappointment in Muslim society. Therefore, this perception should be changed through reforming the system ofdin-i-madaris .

There are a number of economical, social and cultural issues that cannot be solved with the outdated curriculum in vogue in religious institutions. Therefore, efforts should be made to introduce modern subjects in the curricula of these institutions.

Some important subjects like knowledge of world and Islamic history, social and economical issues, comparative religions, and international law must be included in the curriculum ofdin-i-madaris .

English should be introduced in the curricula and Arabic must be modernized, so that students can speak and write both languages effectively.

Books relating to thefiqh of all schools of thought should be taught so that students can understand inter-sectarian differences.

Subjects like mathematics, sciences, and computer science should be introduced indin-i-madaris .

The libraries ofdin-i-madaris should be upgraded with the latest books in all disciplines.

Modern and upgradedtafseers should be included in the syllabus ofmadrasahs. The workshops recommended training for the administrators ofdin-i-madaris on modern lines so that they may be able to run their institutions effectively. Similarly, teacher’s training and refresher courses on teaching methodology were also recommended.[^270]

The participants of workshops agreed that the present examination system in vogue indin-i-madaris was highly defective. Therefore, it should be completely revamped. A uniform examination system was recommended for all themadaris . It was suggested that the examinations should be transparent and the schedule of academic year and examinations should be strictly adhered to.[^271]

The NDRF coordinator made it clear that all these efforts need the cooperation of religiousmadaris and, therefore, appealed for their active support in this mission.

The Euro-Consultant Pakistan (ECPAK)

The Euro-Consultant Pakistan, one of the prominent NGOs sponsored by European Commission Pakistan, works on projects that link poverty alleviation with education. The focus of its activities is the rural areas of Pakistan. ECPak is endeavouring to reduce religious extremism through reforming themadrasah system in Pakistan.[^272]

The organization intends to facilitate the launching of cost effective process suited to the local condition in central districts of N.W.F.P(=Khyber Pakhtunkhwa) with the support of local community and the stakeholders with the following objectives.

To set up a mechanism whereby local communities are able to take part in establishing new community-based schools through private-public partnership in their respective areas in a sustainable manner.

To enhance the capacity of local communities, education departments, and local environmental representatives for management of the primary education programs at the local level.

To develop public-private partnership for exchange of knowledge, training of teachers, and assessment of procedures.

To develop the capacity of communities for monitoring and evaluation, particularly for participatory evaluation.

To bring students and teachers ofmadaris into the framework of educational development programs and to build their capacity for enabling them to interact with the outside world and reflect on local issues according to the modern interpretation of the teaching of theQur’an, based on the advanced knowledge and research available to them.

To evolve a locally acceptable and self-sustaining model for the promotion of primary education which could also be reliable in other parts of the province after conducting in-depth investigation of education as a whole covering all problems and opportunities, weakness and strength, scope and potential for improvement and expansion, and the capacity of the education sector to accommodate the future needs of the community in the target areas.

To enable local communities to set up 60 community-based schools in the central districts of the N.W.F.P(=Khyber Pakhtunkhwa) while ensuring there efficient management and sustainability.

Improve in-service teacher training.

To utilize the services of theulema for mobilization of the communities and fund raising.

To support private schools and local communities to take over dysfunctional and non-functional schools.

To encourage and upgrade the rate of enrolment in primary education through advocacy and awareness rising.

To organize workshops and meetings withulema frommadaris to discuss improvement and widening of the curriculum. This could be accepted and developed byulema themselves.

To develop a profile of existing government and private schools andmadaris to set up benchmarks for future planning and assess change and impact.

The ECPak is conducting research studies on the basis of which reforms will be introduced in religious institutions to bring them into the mainstream and include modern subjects in their curricula.[^273]

According to the final report of the ECPak, progress towards the achievement of these objectives is encouraging because of active public support. The report reveals that 25madaris have introduced modern subjects in their syllabus. One hundred teachers ofdin-i-madaris have attended five training sessions under this program. One hundred and sixtyulema have gone through training related to educational development, resources mobilization, monitoring, etc. Support of religious political leaders has been ensured for all these activities. A group ofulema has been facilitated to make recommendations for reforms in the syllabus ofdin-i-madaris. The existing libraries ofdin-i-madaris have been provided with new books. The response of stakeholders to all these efforts is encouraging, according to the final report.[^274]

Several other NGOs engaged in promoting literacy and basic education in Pakistan are working to bring different streams of education closer. These efforts need more attention of government and wide public support in the larger interest of the country.

The foregoing discussion reveals that like all other initiatives of reformingmadrasahs in the past, the reform agenda of the Musharraf regime also failed to achieve its objectives, more or less for the same reasons. However, at the same time non-governmental organisations made some progress, though very limited, in this sector with the collaboration ofmadrasahs leadership. How theulema responded to the government sponsored initiatives and what factors are responsible for such response? In next chapter I will discuss this in detail.

However, it is to be realized that reforms introduced without the collaboration of religious leaders never succeed. In addition, the government should reform its own institutions first and open itself to public scrutiny before setting about to reformmadrasahs.

Rebellion Against State Power

While it is widely understood that the agenda ofmadrasah reforms since 2000 has miserably failed to realize its objectives, we have so far focused only on the government’s own shortcomings and drawbacks in this regard. The previous chapter while discussing all the state sponsored initiatives also analyzed the lack of coordination among different ministries and bureaucratic hurdles besides malafide intentions of some responsible officials behind the failure of all these efforts.

This chapter will mainly discuss the response ofmadrasahs to state sponsored reforms agenda as a party in this connection. How didmadrasahs respond to the reform agenda? How did they argue their case? How far are they responsible for the failure of reforms initiative since 2000? In this chapter I will address these questions.

Before going on to discuss the response of theulema to state sponsored reforms, one should know the excessive US interest in educational systems, especially, religious educational institutions in the Muslim world.

US Policy and Religious Education in the Muslim World

The US repeatedly blames the religious educational institutions for breeding violence and increasing militancy in the society. If it is true, it is not the product of an Islamic approach to education but of the militaristic policies of General Zia-ul-Haq and his supporters. For nearly a decade, the US government among others, poured hundreds of millions dollars of weapons into Pakistan. Much of it throughmadaris and usedmadaris’ students to fight a proxy war in Afghanistan.

According to theWashington Post , the US government even supplied texts tomadaris glorifying and sanctioning war in the name of Islam.[^275]

After the Soviet withdrawal from Afghanistan, the US took no further interest in the region for almost a decade. During this period other foreign and domestic actors jumped into the field and fully exploited the situation for their own interests.[^276]

Thus, degeneration was accelerated by the activities of cultmullas, evangelical US policies and continued occupation of Afghanistan by foreign forces as well as hostile propaganda dominated Western media, andmadrasah education lost its hereditary image. The government also failed to harness, defuse and redirect the rising militancy inmadrasahs after the Afghan war.[^277]

The events of 9/11 almost revolutionized the mind set, not only of the ruling evangelical hawks of the United States but also of the religious extremists all over the Muslim World.[^278]

Since the terrorist attacks of September 11, 2001, Islamic schools known asmadrasahs have been of increasing interest to analysts and officials involved in formulating US foreign policy towards the Middle East, Central and Southeast Asia.Madrasahs drew added attention when it became known that severalTaliban leaders andAl-Qaida members had developed radical political views atmadrasahs in Pakistan, some of which allegedly were built and partially financed through Saudi Arabian sources. These revelations have led to accusations thatmadrasahs promote Islamic extremism and militancy and are recruiting grounds for terrorism. In this context the Pakistan educational infrastructure of which the religious educational institutions are an important part has been of great concern to the United States.[^279]

In September 2002, USAID committed 100 million dollars over five years for general education reforms. The Research Triangle Institute (RTI) a US based non-profit corporation received a USAID contract for 60 million dollars of this aid to implement a USAID education sector reform assistance (ESRA) project in Pakistan.[^280]

The United States has also committed additional resources through the Middle East Partnership Initiative (MEPI) which received 29 million dollars in the financial year 2003. One of the MEPI goals is to encourage improvement in secular education throughout the Arab world, and MEPI’s draft strategies have registered concern over the rising enrolment in Islamic schools (madrasahs ).[^281]

The Bush administration requested 145 million dollars for MEPI for the financial year 2004. The House Committee on Appropriations recommended 45 million dollars for MEPI and “Islamic Outreach” programs in the financial year 2004. The committee cited the importance of educational training and exchanges but stated that these funds must be apportioned more equitably between Arab Muslims and Non-Arab Muslim nations. The Senate reports on foreign operations and appropriation support the administration's full budget requests for MEPI.[^282]

The congressional hearing on terrorism two years after 9/11*,* Senate Judiciary Committee on Technology and Government Information, September 10, 2003 and the hearing on terror financing, the Senate Government Affairs Committee, July 31, 2003, have examined the possible relationship betweenmadrasahs and terrorists’ financing. During the year 2004 the Senate Committee on Foreign Relations criticized the educational system of Saudi Arabia calling the country the center of Wahabism*,* the ultra-purist,jihadist form of Islam. A Saudi-based charityAl-Haramyn which was operating educational institutions in Indonesia has been named by the US government as a conduit of terrorism.[^283]

Anis Ahmad of Institute of Policy Studies writes that 26 of 28 recommendations of the American senate committee constituted to investigate the events of 11 September 2001 were related to education and media through which the committee had stressed that the Muslim mind should be changed. Anis Ahmad quotes three papers published by the American think-tank and theWashington Quarterly . These papers have been written by Charly Bernard Edward, P. Dejerjian and Stephen Philip Cohen. In these papers Americans have been advised to keep close contacts with the Pakistani Army rulers and through them education and educational institutions must be targeted for favorable reforms. In these papers Muslims were divided in four groups, traditionalists, fundamentalists, modernists and seculars. Among them seculars were chosen as favorites to be promoted and helped. Modernists may be required to write down books for the educational institutions in which a moderate soft image of Islam was to be presented.[^284]

Even high-profile American officials made direct comment onmadrasahs. The US Secretary of State, Colin Powell, said that Pakistan was expected to introduce a new educational system as inmadrasahs anti-American sentiments were imparted and these have to be changed. Even if American financial aid is needed that would come.[^285] The Defense Secretary, Donald Rumsfeld, while talking aboutmadrasahs said that these institutions train people to be suicide killers and extremists, violent extremists.[^286] All such US policies and accusations played crucial roles in shaping the stand ofmadrasahs regarding reforms.

Media’s Role regarding madrasahs

The media, especially international news media, paint a very negative picture ofmadrasahs and their activities. More often than not,madrasahs are shown as sites brewing anti-social activities, brainwashing for suicide bombing, attacks on civilian targets hosting Western interests and other such happenings are all shown withmadrasahs in the background. The print media, especially the English press is especially hostile tomadrasahs. [^287]

The media reports of theWashington Times have tied former madrasahs students to terrorist attacks in the United States and Europe and to militant groups operating in Afghanistan.[^288]

Urdu newspapers, however, are not so hostile tomadrasahs , and provide a wide coverage of their activities and outlooks.[^289]

The Approach of Liberals, Academics and Scholars to madrasah Reforms

The liberal elements are viewed as the arch rivals ofmadrasahs in Pakistan. In their pursuit of liberal thinking and attitude, they considermadrasahs as harbingers of retrogression and orthodoxy.Madrasahs and clerics, in turn, denounce the liberals, terming them the promoters of evil. Both camps refuse to recognize the existence and subsequent validity of each other’s school of thoughts,modus operandi of learning and the overall ideology of life.

In comparison, academics and scholars have a mixed approach. Skeptical of liberals who demand dissent from convention they mostly mend fences with the clerics and share some wavelengths, at least on controversial issues with them.[^290]

A.H. Nayyer, noted analyst working with the Islamabad-based NGO Sustainable Development Policy Institute (SDPI), said any government that announcesmadrasah reforms must first identify the nature of reforms. It is clear that the present claim of reformingmadrasahs emanates from an urge to eliminate sources of extremism in the society.[^291] Nayyer believes the roots of extremism lie in so many other nooks and corners.

Almost all agree that extremism has taken roots because of the absence of governance and justice in the society. If the government does not have any plan to fill this vacuum, any action againstmadrasahs would be meaningless and only temporary. If it has a plan to improve its governance and the system of justice, it will have to share it with the public at large, for no scheme for good governance and justice would succeed without an active participation by the general public.

Nayyer claims that the people behind Musharraf”s efforts of reforming religious education were those who influenced by theJamaat-i-Islami . TheJamaat has been trying for quite sometime to convincemadrasah to include secular subjects in their curriculum. Several meetings in this regard were held with the four boards ofmadrasahs education which failed.[^292] Fearing opposition frommadrasahs, Nayyer said, the Musharraf government modified curriculum that retained everything existing and added a few subjects like English, mathematics, sciences and social studies from public school curriculum. A state grant was also offered for those who agreed to government’s proposals. Despite the monetary incentives the majority ofmadrasahs spurned this offer. Those who accepted, however, knew that the modification meant added burden. In any case, what escapes everyone’s mind was the fact that themadrasah teaching methodology centered on the rote system and added subjects would be taught and learnt in the same spirit.[^293]

Regarding the elimination of extremism and militancy with the introduction of modern subjects Nayyer said social study and Urdu text books contain a lot of material that can potentially be a source of extremism and militancy. Moreover,madrasahs are not the sources of extremism and militancy. Our normal school system and our media do not do any less.[^294]

According to Christopher Canland, an initiative must proceed from the recognition that Islamic boarding schools and Islamic education are an integral part of national education of Pakistan. Reform efforts based on the assumption that national education must remove off religion from educational curriculum are only impractical. Avoidance of religious subjects in national education and weakening of Islamic education sector are neither likely to improve tolerance and understanding between people of different faiths nor diminish violence in Pakistan or abroad.[^295]

Tariq Rehman, an eminent educationalist, believes that reforms of Islamic education must also recognize that present backwardness in administrative, curricular and financial terms of Islamic institutions is a direct product of a highly polarized educational system. In this context it should be recognized that the promotion and subsidy of elite education is responsible for much of the backwardness of the institution of Islamic education.[^296]

While analyzing the approaches of different actors we can easily understand the nature and prospects of state-sponsored reforms. This will also help us to know the response and reservation of the stake holders*(madrasahs)* in its real perspectives.

The madrasahs’ Response to State-Sponsored Reforms

The response ofulema to the state-sponsored reforms is not always encouraging. The reasons behindulema’s reservation are mainly based on the lack of sincerity on the part of government. Theulema’s response to different state-sponsored measures shows that these measures were aimed at destroying their educational system as a part of a global conspiracy of the West to destroy Islam.

Maulana Hafiz Abdul-Rehman Madani, a leading Islamic scholar and chief editor of the monthly journal Muhhadis, in an interview with The News expressed his reservations regardingmadrasah reforms in detail. He claimed that the government’s present initiatives are being taken for fulfilling the foreign agenda because these reforms are being executed through the Ministry of Interior, which is not its domain. “The move is indicative of the bad intention of the government as it should have been executed through the Ministry of Education”, he claimed.[^297]

He regretted the discriminatory attitude of government towardsmadaris because it does not provide financial help tomadari s, rather it criticize foreign Muslims providing financial help todin-i-madaris. He pointed out that several NGOs functioning with the help of foreign aid are not questioned whilemadaris are repeatedly blamed for the same reasons.[^298]

Commenting on the standard of curriculum ofdin-i-madaris he observed that it is superior to that of the formal education system and it is being reformed by theulema themselves according to their needs. On the other hand, the curriculum of formal education which is the legacy of the colonial era which needs urgent reforms could not be reformed according to the needs. However, he outrightly rejected the integration ofdin-i-madaris with the formal education system as it would be detrimental to Islam itself. About the registration ofdin-i-madaris, Maulana Madani termed it a step to interfere with their affairs which themadaris will never allow.[^299]

Regarding the audit of financial sources ofmadaris , he was of the view that when the government does not provide sufficient financial help, it has no right to know about the income and expenditure ofmadari s. Commenting on the misuse of money bymadari s, he was of the view that the government’s own institutions are deeply involved in this which could not be overcome so far.[^300]

Regarding the involvement ofmadrasahs in terrorism and sectarianism, Maulana Madani claimed thatmadrasahs are not involved in such activities. He termed it a part of the Jewish conspiracies to defame religious educational institutions all over the world. He regretted that some secular elements in Pakistan shared the views of anti-Islamic forces. He confirmed that nomadrasah teach sectarian hatred. It is the product of international political developments which have no relation withmadaris . However, during my personal interaction with members of theulema for collecting data for research, most agreed that sectarianism has been a reality in the Subcontinent for a long time, and its existence cannot be denied.[^301]

The reservations and apprehensions expressed by Maulana Madani were also supported by the president ofWaqaf-ul-Madaris Al-Arabia , Maulana Muhammad Hanif Jalandhri. In an article in the dailyNawa-i-Waqt he observed that government efforts of reforms are based on malafide intentions and these are being taken on the behest of the Western and Jewish lobbies. He contended that the West never wantedmadaris to prepare good Muslims by spending money formadaris reforms, rather they want to involve the students ofmadaris in worldly pursuits and to weaken their zeal for the study of purely religious subjects.[^302]

He revealed thatmadrasahs are not only aimed at preparing experts of religious knowledge but the people who speak truth irrespective of its consequences, those who do not believe in materialism, who are always content with the simplest means of life, and whose loyalties could not be purchased with money. What reforms one intended to introduce for the achievement of these objectives? In his views the present curriculum of thedin-i-madaris fulfills these objectives.[^303]

About the lack of worldly knowledge ofmadaris graduates, he claimed that theulema know about this more than others know about their own religions. He questioned why the government is not introducing reforms in formal educational institutions where so many flaws are witnessed and they need immediate redress.

Regarding terrorism he denied the involvement ofmadaris in it.[^304] He complained that government agencies were behind harassingmadaris while several high-ranking government officials have confessed thatmadaris are not involved in anti-state activities.[^305] He warned government that any interference inmadaris would have serious repercussions. Therefore, he advised thatmadaris should be left in their present positions.[^306]

While commenting on the terrorist attacks in the United States and Europe, which were associated withmadrasah students according to theWashington Times report[^307] the late Mufti Dr. Sarfaraz Naeemi (1948-2009), head ofJamia Naeemia Lahore and Secretary GeneralTanzeem-ul-madaris , observed:

The actions of a small minority have given bad name to Islam and its centuries-old educational system that can interface with the modern world.

He said it was the duty of the government to find and crushmadrasahs that preach violence. “We are preparing our students for every field of life”, he claimed.[^308]

Khalid Rehman, director of the Institute for Policy Studies in Islamabad, said that in conservative parts of the country such as the Tribal Areas and Baluchistan, religious institutions generally see prescribed reforms as ‘out of context’ with Islam and the traditional life-style.

This does not necessarily mean that they are extremists. But becausemadrasahs in these areas play a dominant role in the development of children with limited exposure beyond school walls, it is easier for them to be converted to any kind of venture if influential figures are so inclined, Rehman said.[^309]

A student ofmadrasah in Lahore while reacting to the US missile attacks on suspected Taliban targets that includedmadrasahs said that they harbor no ill will towards Americans but are angry with their government policies that they have hurt Muslims. “The US wants to treat us like slaves here when they should treat us like friends” said Akbar Syed, a 21 years oldmadrasah student.[^310]

During my visit to several ruralmadrasahs in the NWFP(=Khyber Pakhtunkhwa), theulema expressed similar reservations regarding reformingmadrasah education. They declared thatmadaris curriculum is capable of fulfilling its objectives. They repeatedly claimed that they do not need government help because of much complicated official procedure of audit and because they are content with the least modern facilities. Their contention is based on reality and I agreed with them on the basis of my personal experience because the honest officials in the government department have to grease the palms of auditors to get financial clearances.

However, the administrator’s claim of relying on the least worldly means at least for themselves was found contrary to the fact during my field work because they used many of modern facilities for themselves which their counterparts in government institutions usually do not enjoy.[^311]

Madrasah Registration Ordinance and Response of madrasahs

While undertaking government initiatives onmadrasah reforms, it was envisaged that the activities and functioning ofmadaris may also be regulated through an independent enactment providing for their registration.madrasahs were therefore directed in 2002 to register with the government within six months or face closure. The ordinance for this purpose was introduced in August 2002, known asMadrasah Registration and Control Ordinance 2002. According to this ordinance, nomadrasah will function without government permission. The officials of theMadrasah Authority will monitor the activities ofmadrasahs , nomadrasah shall accept foreign financial help without government permission.[^312] The representatives ofmadaris of four schools of thought rejected the said ordinance.[^313]

Addressing a press conference after the protest convention, the leaders of different schools of thought pledged that they will never allow the government move to controldin-i-madaris on behest of America through various pretexts.[^314] Theulema were of the opinion that measures like registration, change of curriculum, and mainstreamingmadaris are aimed at deprivingmadaris of their independence and to destroy their Islamic identity.[^315] They claimed that all such measures were a part of the American agenda to secularize the educational system, whichmadaris will resist at any cost.[^316] They assured their support to the government againstmadrasahs involved in sectarianism, terrorism or possessing arms, but stressed that the government should provide solid proofs in this regard.[^317]

While commenting on the registration issue Mufti Munibur Rehman, one of the representatives ofWafaq-ul-Madaris said, “The issue must not be resolved only to please external players”. He said the present government has not contacted us even once to discuss the issue. We are ready to accept the reforms which are in the best interests of our students and without being pressurised[^318] . Rehman, however, denied the charges of ambiguous, illegal, unlawful and un-Islamic activities urging the government to notify suchmadrasahs and to give proof of their militant actions.[^319]

Regarding such widespread discontent among theulema about the government initiative, Dr. Mahmood Ahmad Ghazi, member of the National Security Council, categorically declared that the government holds theulema in high esteem and believes in protecting the sanctity of religious institutions. He regretted that some anti-government elements are instigatingulema and spreading misconceptions about the government’s policy in regard to religious matters.[^320] He further declared that the government has no intention of intervening in the working of ‘din-i-madaris ’ or to curtail their freedom and independent status in any manner whatsoever.[^321]

In order to create consensus on the issue of registration the government initiated consultative process with theulema . A number of meetings between the officials of Ministry of Religious Affairs and the heads of organizations of different schools of thought were held to strike a consensus on framing a law for this purpose. All these efforts failed to get the cooperation of theulema until the government made some vital compromises. For instance,madrasahs were permitted not to disclose their sources of income and the government also withdrew the demand thatmadrasahs should immediately expel foreign students, besides the government recognition of the fivewaqafs or educational boards as officially recognized institutions that can issue educational degrees to the students was another crucial compromise.[^322]

After such compromises to get the cooperation of theulema the government was able to promulgate the Madrasahs Voluntary Registration Regulation Ordinance 2005. General Musharaf and the Ministry of Interior are said to have been unhappy with such compromises. But four years ago when this exercise began, themadrasahs had refused to get themselves registered if forced to disclose their sources of funding and repatriate of foreign students.[^323]

The report of the Ministry of Religious Affairs, however, revealed that the progress in registration is not encouraging because the total number of registeredmadrasahs in 2007 was 13,000, while their actual number is estimated to be over 200,000 across the country.[^324] The Interior Ministry has expressed concern over the issue as the Ministry of Religious Affairs does not have a proper mechanism to determine the exact number of seminaries operating unlawfully.[^325]

The exact number of the students studying in the country is not known yet as the Ministry of Religious Affairs has so far registered only those seminaries that house 30-40 students. The ministry provided cursory figures to the Ministry of Interior after the voluntary registration ordinance was promulgated. Officials in the Ministry of Religious Affairs observed that it was an uphill task for the Ministry to register religious seminaries as there was no mechanism to trace unregisteredmadrasahs. [^326] A source in the Religious Affairs Ministry said that there has been a sharp growth in the institutions associated with theDeobandi school of thought and the N.W.F.P(=Khyber Pakhtunkhwa) witnessed the largest unregisteredmadrasahs, adding that a number ofmadrasahs were brainwashing students for militant activities and the Interior Ministry was quite concerned about this.[^327]

Former education Minister Javed Ashraf Qazi was of the opinion that the main reason behind the failure ofmadrasah reforms during the Musharaf regime was the refusal of “The Alliance of Madrasahs” (Ittihad-i-Tanzeemat-e-Madars-i-Deeniya ) to cooperate with the government. At first, themadrasahs refused to enlist and register under the Companies Act, refusing also to provide other required details, i.e. number of students, boarders, and sources of funding, he claimed.[^328]

Madrasah Education Board and Response of madrasahs

As a part of the government agenda of reforms, an ordinance calledMadrasah Education (Establishment and Affiliation of ModelDin-i-Madaris ) Board Ordinance 2001 was promulgated. It was aimed at the establishment and affiliation of modeldin-i-madaris in which modern subjects are to be taught along with traditional religious subjects and to prepare students to perform better in the modern world.

Madrasah reforms project (MRP) was initiated by Ministry Of Education with two main objectives: to mainstream themadrasah educational system by introducing the formal subjects in their syllabi and to open lines of communication with the elaborate network of seminaries.[^329] Theulema expressed serious reservations regarding theMadrasah Education Board Ordinance as they have expressed in the past for similar initiatives on the part of the government. The alliance ofmadrasahs of all the five boards of different schools of thought in its response rejected theMadrasahs Board Ordinance and refused to cooperate with government in this regard. They warned that themadrasahs are fully prepared to resist any move aiming at curbing their influence. They made it clear that they do not need government financial aid because of their total reliance on God’s help. Therefore, they could not surrender this permanent source of strength by accepting temporary government aid.[^330]

Regarding the employment opportunities formadrasah graduates with the introduction of modern subjects, they declared that the aim of religious education was not to get jobs. However, they advised the government to focus on the provision of jobs to those who have studied in government colleges and universities and were roaming jobless.[^331]

While reacting to the government initiative to introduce modern subjects theulema showed mixed reaction. A small number ofulema mostly from theBarelvi school of thought welcomed it as a positive sign to promote modern education inmadrasahs while the majority termed it a part of the government agenda to controldin-i-madaris and to kill the spirit ofjihad among Muslims.[^332]

Maulana Hanif Jallandhri, the head ofWafaq-ul-Madaris-al-Arabia and coordination secretary of the Alliance ofMadaris Deenia in his response said that themadaris will never allow changes in their curricula whatever amount the government may allocate for this purpose. He declared thatWafaq-ul-Madaris has unanimously rejected the official aid. He advised the government to waver utility bills ofdin-i-madaris if they really want to helpmadrasahs [^333] . Maulana Jalandhri clarified that the curriculum ofdin-i-madaris is aimed at preparing religious scholars and not engineers or doctors. He said that onlyulema have the right to make and propose changes in the curriculum ofdin-i-madaris . Commenting on the introduction of modern subjects along with the existing religious disciplines, he argued that this will be a burden on the students. Therefore, they will neither be able to become experts in modern disciplines nor in religious ones.[^334] He regretted the discriminatory attitude of government towardsmadrasahs and demanded of the government to hold talks with theulema andmadrasah boards on all vital issues related tomadaris .[^335]

The head ofTanzeem-ul-Madaris Ahl-e-Sunnah, Mufti Muneeb-ur-Rehman, while addressing a convention of heads ofdin-i-madaris announced that theTanzeem-ul-Madaris which is an organization of a network of ten thousandsdin-i-madaris will never become a part of government initiative to change the syllabus of

din-i-madaris .[^336]

During my personal interaction with theulema and heads of differentmadaris in the NWFP(=Khyber Pakhtunkhwa), similar reservations were expressed by them regarding the changes in the curriculum ofdin-i-madaris . They emphasized eternal salvation and stressed that they have no reason to care for this world. The ground realities, however, speak otherwise.[^337]

Five years on, theMadrasah Reforms Project could reach only 507madaris against its target of some 8000madrasahs. A senior official of the Ministry Of Religious Affairs revealed that the Ministry Of Education reached out to only thosemadrasahs that are either alienated from the mainstream or are not part of any of the five recognizedmadrasah organizations.[^338]

Table 5.1

English-teaching in the religious Schools (Maktabs and Madrasahs)

Area

Number of Institutions

Number of Students

Institutions Teaching English

Students learning English

Percentage

Middle metric higher

Punjab

1332

206,778

101

6951

3.4

NWFP

678

88,147

2607

3.00

Sindh

291

71,639

2529

3.5

Baluchistan

347

40,390

1139

2.8

43,447

nil

0.2

Islamabad

7,858

110

1.4

Northern Area

103

12,150

nil

102

0.8

Total

2862

470.490

155

125

13,529

2.2

Source: Calculated on the basis of figures given in Report Madrasahs 1988 in: Rehman Tariq,Language, Ideology and Power , 2002.

Pre-Conditions of madrasahs

Asmadrasahs andulema were of the opinion that all the initiatives of government reforms were undertaken unilaterally and without consultation with the representatives ofmadrasahs organizations and prominentulema, they refused to cooperate with the government until the following conditions were met.

The government should promise to hold talks with good intentions withmadrasah at high level regarding any important matters relating to them;
Madrasah boards may be granted the status of degree-awarding universities;
If granting of university charter was not possible, the status similar toModel Din-i-Madrasah may be extended tomadrasah boards;
Not onlyShahadat-ul-Aaliya with B.A degree may be notified but the condition of getting equivalence certificate from Pakistan universities may be withdrawn for theShahadat-ul-Alamiya degree. On the same footingsanvia aama andsanvia khassa may be recognized at par with secondary and higher secondary school certificates respectively;
The simple and easy procedure for registration agreed upon between the two sides may be introduced;
Procedure for permission for those foreign students who want to study indin-i-madaris should be made simple and easy;

If anymadrasah was suspected to be involved in any unlawful activity, its case may be investigated according to the law. But it is best to inform the respectiveWafaq. [^339]

Theulema made it clear that these measures will create atmosphere of goodwill betweenmadrasahs and the government.[^340]

Islamic Education Commission

After the failure of the government’s previous efforts of reforms and in the present atmosphere of distrust, the government planned to establish a separate Islamic education commission under which theMadrasah Education Board will be established. This board will conduct examinations for the students studying inmadrasahs belonging to different schools of thought and registered to this board. The cost will be borne by Ministry of Religious Affairs. The plan included vital changes in curriculum and examination system with consultation with Islamic scholars imparting training at local and international level.[^341]

Commenting on fresh initiative of the government, theDaily Pakistan (Urdu) observed that all such efforts in the past failed to get the support of themadaris. Therefore, there is no guarantee that themadaris will accept the proposed education commission and allow their students to appear in examination of an inter-madaris board. In this connection, it is necessary to takemadaris into confidence because it is a general perception that the government try to weaken themadaris under foreign pressure. Therefore,madaris do not support any government policy. If this perception is removed,madaris may agree to possible cooperation.[^342]

The new developments in 2007 because of the Lal Masjid operation worsened the prospects of cooperation asulema ofWafaq-ul-Madaris announced that no further talks will be held with the government as reaction to the Lal Masjid operation.[^343] The proposed plan, however, could not be realized because of mutual distrust until the new government of Pakistan Peoples’ Party came into power.

Current Situation and the din-i-madaris

Din-i-madaris again became a hot topic of discussion when the war on terrorism intensified once again in N.W.F.P (=Khyber Pakhtunkhwa) and FATA.

The government of the Pakistan Peoples Party seems to deal withmadaris on the same lines as the previous government had done. President Asif Ali Zardari during his visit to Washington announced that all themadrasahs in the country will be taken over by the government to separate students from extremism and impart them modern as well as religious education.[^344]

Prime Minister Yousaf Raza Gilani when taking oath in March 2008, announced under PM’s 100 days programme to set up aMadrasah Welfare Authority which was supposed to be functional by July 9, 2008 has not been set up because the task has yet to be assigned between ministries of Interior, Religious Affairs, and Education. One of the main reasons of the failure of previous reforms is stated to be the lack of coordination among these Ministries.[^345] After the present government’s announcement, to proceed withmadaris reforms, survey forms for collecting details ofmadaris have been distributed.

Madrasahs Reaction to the Present Initiatives

In a meeting ofWafaq-ul-Madaris-al-Arabia held on 8th April 2009, the government’s announcement ofmadrasah reforms was declared unilateral and expressed concern was expressed that the government had not contact the leadership of themadrasahs in this regard during the past year. It was declared that the present initiatives were the continuation of the Musharaf policy. It was resolved that no government initiative will be supported without taking themadrasahs into confidence.[^346]

A convention of the Alliance of Organizations ofDin-i-madaris “Ittehad-i-Tanzeemat-e-Madaris-i-Deeniya” was held on April 9, 2009 in Islamabad. The unanimous declaration after the convention termed the present initiatives of government reforms ofdin-i-madaris as continuation of the agenda of the previous government. They rejected the distribution of survey forms. All the organizations directed their respective affiliatedmadrasahs that they should not complete the survey forms distributed by government agencies. They advised the government to contact the respective organizations ofdin-i-madaris for this purpose.[^347]

The response of thedin-i-madaris to this declaration was quick, and nearly all thedin-i-madaris do not usually cooperate in this regard. The situation is so pathetic that I failed to convince most of administrators ofmadaris to cooperate in this regard during my field work in April-May 2009.

The response to the issue ofmadrasah reforms reflects different understandings of appropriate Islamic education. To many traditionalistulema ,madrasah education is a perfect system of education and change in it is considered to be a threat to the identity and intensity of faith and departure from the path of pious leaders. To them reforms are aimed at undermining the power ofulema as leaders of the community and their claim to speak authoritatively for Islam. They often see proposals for reforms as interference in their own jurisdiction. Since their claims to authority as spokesmen of Islam are based on their mastery of certain disciplines or texts, any change in syllabus will directly undermine their own claims. Moreover, they consider it a foreign conspiracy to convert purely religious education into secular education.

A section of traditionalistulema, however, accepting the need for reforms, argue that this should be strictly limited and must not threaten or dilute the religious character ofmadrasahs. They favor reforms to the extent thatmadrasah students should get basic knowledge about modern subjects. Yet they argue that the main focus should remain on the study of religious education. They believe that excessive stress on modern subjects would harm the cause of both of religious as well as modern education. Though their apprehensions may not be entirely baseless, it is a fact that reforms may seriously undermine the monopoly of traditionalists of interpretation of knowledge. Despite this deep-rooted controversy regardingmadrasah reforms, no sector includingmadrasah education is immune to change, the demand for which also regularly comes from different people, including some leadingulema.

Prospects of Reforms

An analysis of the response ofmadaris to state-sponsored reforms during the last eight years predicts that high resentment and deep suspicion among themadrasahs regarding government’s efforts prevailed all the time. The same atmosphere of distrust exists even today with the PPP government in power. The present government seems to take the previous agenda forward to which the initial response ofulema is not encouraging. While the fate of all previous efforts aimed at reformingmadaris are before the present government.

How to address the present challenge? A number of options are available but require clear leadership from the government and a willingness to take some political risks. In the case ofmadrasah reform strategy theconditio sine qua non is to have a formal regulatory mechanism for guaranteeing efficacy of all educational institutions and ensuring quality control whether it is private secular schools ormadrasahs. This should encourage registration, create concomitant statutory obligation on the registered entity and its sponsors by way of governance, financial accountability, and responsibility towards society.[^348]

The reform efforts should inter alia provide for the following elements:

A: Registration ofmadrasah as well as private schools for quality control purposes is essential. However, to give more credibility to the efforts, this process is best managed at the provincial level with minimum interference from federal government;

B: Construction ofmadrasahs on public lands must be scrutinized more carefully to ensure that the intended purpose of state land use is being met;

C: Inclusion of local council representatives in the management committee or board of directors ofmadrasahs wafaq should be suggested in order to ensure local citizenry are involved in the working ofmadrasahs;

D: There is a need to set up an interdepartmental committee headed by aNazim (local-level governor) to steer the reform agenda forward based on local input but with accountability to the federal government;

E: Some measures for ensuring that the local student body representation balances external students enrollment in urbanmadrasahs should be encouraged so that there is greater connection between the community andmadrasahs.

F: Greater placement ofmadrasah graduates should be encouraged through apprenticeship programs in whichmadrasah graduates can find a way to teach their religious ideals while also contributing as productive members of society.

G: Exchange of possible practices and ideas between schools andmadrasahs within Pakistan and abroad. It is important to promote greater interaction between youth of various schools in Pakistan to reduce class tensions. There are some very promising programs that a fewmadrasahs are starting on their own accord in Pakistan and abroad. However, it is important to ensure that the lessons are meant to be mutual and no particular role model is chosen as that is likely to lead to conspiracies of political patronage.[^349]

All such measures should aim at giving these essential Islamic indigenous institutions back to the community which is the need of the time. But taking on board the stake- holders (madrasahs) is prerequisite.