Madi•as a Education Its Strength and Weakness

M UHAMMADULLAH KHALILI QASM1 —

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Its Strength and Weakness Internet f 9 Dent l- *- fit"i1 sk» MADRASA EDUCATION Its Strength and Weakness

Complied by Muhammadullah Khalili Qasmi

Published by

MARKAZUL MA' ARIF EDUCATION AND RESEARCH CENTRE (MMERC) Pratikshanagar Masjid, Patliputra Nagar, Oshiwara, New Link Road, Jogeshwan (West), Mumbai-400102 (India) MANAKin association with PUBLICATIONS PVT LTD First Edition 2005

Published by MARKAZUL MA'ARIF EDUCATION AND RESEARCH CENTRE (MMERC) Prahkshanag.r MASfid. Patliputr. Nagar. Oahiwara. New Link Road. Jogeshwan (W»t). Mumbai-400102 (India) CONTENTS Phone 022-23431786/23440511/56340634 Email: KhalilideobandOyahoo.com / managerOmarkazulmaanf.org WWW.markazulmaarif.org

uit ton with in assoc Foreword MANAK Introduction PUBLICATIONS PVT LTD Author's Note B-7. Saraswati Complex. Subhash Chowk. lax mi Nagar, New Delhi- 110092 1. Historical Background of Madrasas 22042529 Phone: 22453894. • Education in Islam

E-mail : manak.publKahonaOhotmail.com • Learning Places in Early Days of Islam Website: www manakpublKahons.com • Roles of Mosques in Education All rights reserved • Mosques as Learning Places • Madrasas Adjacent to Mosques • Building of Madrasas C MMERC. 2005 • Madrasas in Islamic Spain • Madrasas No part of this publication may be reproduced or transmitted in Ottoman Caliphate mechanical, in any form or by any means, electronic or • Madrasas in Islamic India recording, or any information including photocopying, • First Madrasa in India storage and retrieval system, without permission • Muslim Rulers and Madrasas in writing from the publisher • A Question ISBN 81-7827-113-3 2. Freedom Movement (1857) and Madrasas layout by • A Turning Point for Madrasa P.K. Chauhan Educational Systems • 1857 and Madrasas laser Typeset by • Educational Policy of the British Government S.P. Printech, Laxnu Nagar, Delhi- 11 0092 Phone: 22514076 • Christian Missionaries and their Menace

Printed in India by Nice Printing Press, New Delhi VI Madrasa Education Cowtcnts vn • Three Educational Movements of the Age • Darul Uloom Deoband • Darul Uloom Deoband ^ • Darul Uloom Nadwatul • Why This View was not implemented? Ulama, Lucknow 87 • Jamat Islami Madrasas • Did Maulana Nanautavi Oppose Sc Their Pattern of Teaching Learning English? 89 • Jamiatul Hidaya at Jaipur • Establishment of Darul Uloom Deoband A Third Type of Madrasa • Maulana Nanautavi: Founder of a 90 • Madrasa Education Boards New Madrasa System 9l • Deeni Talimi Council • Revival of Madrasa System 94 • Madrasas for Girls • Establishment of Madrasas on 96 • Subjects Taught in Darul Uloom Pattern Madrasas 98 • Subject Matters Taught • Aligarh Muslim University in Madrasas 99 • Madrasas Teach • Nadwatul Ulama. Lucknow Secular Education More than Religious Education • How was the Experience of the 10 1

Three Movements? 5 . Changes Recommended in Madrasa System 103 • Need to Teach Arabic as a Language 3 . Education Systems Through Ages 103 • Ma'ani Sc Balagat • Education System from Early Age of Islam 106 • Inclusion of History Books • Four Phases of Madrasa Education 106 • Inclusion of Tasawwuf Systems in India Books 107 • Books on Comparative • Mullah Nizamuddin Lucknowi Religion 108 • Modem Sciences • Dars-c-Nizami and Madrasas 109 • Logic and Philosophy Books • Is Mullah Nizamuddin Really the n4 • Founder of Dars-e-Nizami? Kalam Sc Aquaid U5 • Success of Dars-e-Nizami • Dawrah Hadith

• Dars-e-Nizami Sc Past Educationists • Tafseer Sc Madrasas • Madrasas Forgot • Shah Waliullah Sc His Family's Their Mission 117 Educational Contribution • Short-term Courses of Islamic Studies 118

. 6. Division Between 4 Existing System of Madrasa Education Worldly and Islamic Education 120 • Number of Madrasas in India • How This Gulf Widened? l 2o • Ulama and • Number of Madrasas in Pakistan Modem Education 123 • Number of Madrasas in Bangladesh 7 . The Modem Syllabus System and Problems 129 • Number of Madrasas in Nepal & Philippine • Distinct Features of Islamic Education 129 • Madrasas in other Parts of the World • The Status of Modem Teachers 133 Madhasa Education yjH

• Problem of Changing Syllabus Every Year • Shortcomings in Modem Syllabus System 134 • Change of Objectives of the Education 136 • Co-education in Modem Institutions 140 • Modem Education: in the Eyes of Shibli. Iqbal Sc Others 141

8. Modernization of Madrasas 143 • Modernization: A Political Issue 144 FOREWORD • Modernization Call By Scholars 149 in the Name ofAllah. Most Gracious. Most Merciful • Madrasas Reformed Their Syllabi 155 Madrasa 9. Misconception Regarding 160 are not Madrasa Products • Al-Qaeda Men 161 Due to the emergence of strong Taliban movement in • Indian Madrasas and Politics 162 Afghanistan. Madrasa and its curriculum has become Indo-Bangladesh Border the • Madrasas on 168 focus of attention today. It is however not the first time that • Madrasas on Indo-Nepal Si Indo-Pak Border 170 Madrasa education has come under severe scrutiny and Madrasas in Kashmir 171 • censor by the colonial and hegemonic powers rather 10. Madrasas and Media 173 have been • Madrasas tested many a times in the past. can Play Peace Role 177 leveled • Madrasas Charges against Madrasa education' today are Indian Sc Pakistani Madrasas numerous • Difference between 179 and varied. Broadly, however, they are: • Lack of Information 182 (i) Madrasa education promotes medieval attitude' • Rise in Madrasas Numbers 183 among Muslims at the cost of secular education'. (ii) Orthodoxy • Foreign Funds 185 and religious conservatism remain the • Change Hindu Schools First 186 main focus of Madrasa education'. (iii) Madrasa Education puts greater emphasis on Roles of Madrasas in Various Fields of Liff 190 theological aspect' of Islam in curriculum and Centres to Preserve Islamic Identity 190 • ignores the 'rational sciences'. National Affairs 191 • (iv) It plays the prominent role in keeping the Promotion of Education • 193 'movement of Muslim separatism' alive and; and Academic Works • Literary 195 (v) Mada'ris are 'factories of terror' and 'dens of • Muslim Leadership 196 obscurantism'. • Role of Madrasas in other Countries 197 asa

Bibliography education have mercifully noted the truth that "Madrasa is Index an institution of learning where Islamic sciences including

literary and philosophical ones are taught." It won't be out • Problem of Changing Syllabus Every Year 133 • Shortcomings in Modem Syllabus System 134 • Change of Objectives of the Education 136 • Co-education in Modem Institutions 140 • Modem Education: in the Eyes of Shibli, Iqbal & Others 141

Madrasas 143 8. Modernisation of FOREWORD • Modernization: A Political Issue 144 Modernization Call By Scholars 149 • In the Name ofAllah. Most Gracious. Most Merciful • Madrasas Reformed Their Syllabi 155

9. Misconception Regarding Madrasa 160 • Al-Qaeda Men are not Madrasa Products 161 to the Due emergence of strong Taliban movement in • Indian Madrasas and Politics 162 Afghanistan, Madrasa and its curriculum has become the • Madrasas on Indo-Bangladesh Border 168 focus of attention today. It is however not the first time that Indo-Ncpal & Indo-Pak Border • Madrasas on 170 Madrasa education has come under severe scrutiny and • Madrasas in Kashmir 171 censor by the colonial and hegemonic powers rather 10. • Madrasas and Media 173 Madrasas have been tested many a times in the past. • Madrasas can Play Peace Role 177 Charges leveled against 'Madrasa education' today are • Difference between Indian & Pakistani Madrasas 179 numerous and varied. Broadly, however, they arc: (i) Madrasa • Lack of Information 182 education promotes 'medieval attitude' among Muslims at the cost • Rise in Madrasas Numbers 183 of 'secular education'. (ii) Orthodoxy and religious • Foreign Funds 185 conservatism remain the main focus of Madrasa • Change Hindu Schools First 186 education'. (iii) Madrasa Education puts greater emphasis on Madrasas in Various Fields of Liff 190 Roles of 'theological aspect' of Islam in curriculum and Identity • Centres to Preserve Islamic 190 ignores the 'rational sciences'. • National Affairs 191 (iv) It plays the prominent role in keeping the • Promotion of Education 193 'movement of Muslim separatism' alive and; • Literary and Academic Works 195 (v) Mada'ris are 'factories of terror' and 'dens of • Muslim Leadership 196 obscurantism'. • Role of Madrasas in other Countries 197 Scholars who have leveled these charges against Madrasa Bibliography education have mercifully noted the truth that "Madrasa is Index an institution of learning where Islamic sciences including literary and philosophical ones are taught." It won't be out X Madras* Educa^ of place to here add the historical facts that the Foreword same M H xi education that is being maligned today of Dron^T** " Muslims as an alternative. •medieval attitude' at the cost of secular edufatW 8 Muslims were asked to take the operating as factories of colonial educational package wholly terror' and 'dens of obscurant or leave it. As a proud has produced stalwarts in the past nation they left it. such as Jabir Ihn H They left it because they (Geber - the father of Chemistry), Abu found the approach of Western Al-Qasim A1 7JO?** ( Albucacis - the aV1 thoughts and education materialistic father of modem Surgery), Ibn Al-H^ to the core whereas the (Alhazen - upbringing of the Muslim society the father of Physics, Optics and is on religious and spiritual Ibn Sina (Avicenna - the father plane. They also left it because the 'Secular education' of Medicine) Ibn (the father of Sociology and (Western education) considers this world as the Political Science) and smJ beginning other Muslim luminaries who and the end of the human story, whereas the 'Madrasa illumined the hearts iZ " disciples with knowledge education' (Islamic education) considers this of 'rahonal sciences' manv world as "a them were those who came from farm to harvest in the Hereafter." Europe to lean, I feel immense this was in an era when the entire Europe ^ pleasure in writing these words because and the Wes. Muhammadullah Muhammad submerged in the darkness as Khalili Al-Qasmi is the fruit far science and scirnlT education was concerned. ^entific of the tree of our own garden Markazul Ma'arif Education and Research Centre (MMERC)' "Why Madrasa around us now that we planted in the year days have fail produce such 1994 in Delhi when the nation was in great need and luminaries?", this is a pertinent ever questi™ .k‘° since we have been assiduously Muslim Ulama watering and nursing it. 1 and intellectuals must deliberate arTS* have great hope from these Researchers answer it. However, the answer and of MMERC, Mumbai the truth don't - U that they would continue contributing in the field one liner "due to the lack of secular of Islamic education" as education and research. I pray to Allah (SWT) voiced by the adversary of Madrasa T* that Maulana education In fJ Muhammadullah question in itself Muhammad Khalili Al-Qasmi and his is a subject of vast research that* fellow researchers at MMERC, Mumbai be rewarded for consume months or even years. their hard work and this book, in your hand, However, the be beneficial equally important among the reasons that could for all of us- Ameen. be forwarded for the failure of Madrasa education in rimes ,s the political hegemony (directly or thZTb Wassalam surrogates) of the West * over the Muslim world The dl . (Maulana) Mohd. Badruddin Ajmal Al-Qasmi of Mughals in India at the hands of East India Company^, Chairman the subsequent defeat of Turkish Khilafat at the handsel Markazul Ma'arif Education and Research Centre (MMERC), European powers crippled the indigenous Madrasa' and Z Mumbai Member Majlis-e Shoura educahonal curriculum in Muslim countries The Darul Uloom Deoband, UP, India masters have colon l purposely thrust alien thoughts cuW Date: January 1, 2005 language and educational curriculum upon unwilling INTRODUCTION AUTHOR’S NOTES

let's Before venturing in to the main discussion, first of all the topic itself. The word madrasa' have a bird's eye view on which is originated from Arabic word Madrasas through ages have been the backbone of Muslim is an Arabic word, something” community. From the bright Darasa. Darasa means "to tell or "to teach Muslim era to these gloomy days something”. The word madrasa means "the place where in the history of Islam, madrasas have played tremendous school in English also protecting the religious something is taught." The word carries role and cultural legacy of Muslim madrasa actually the similar meaning, so the word means Ummah. In India, after 1857 when the state-funded madrasas the church school. "school.” The madrasa is similar to In both and Ulama were targeted by the alien British government taught and people go places, religious education is there for and traditional learning places were fully destroyed some religion. Madrasas impart education praying and studies of gallant Muslims rose from Deoband soil who established a Unlike public schools and universities, to Muslim children. madrasa from the donation of poor Muslims. This madrasa concept of co-education. There are separate madrasas have no later shaped into a movement that revived Islam in the Indian women. madrasas for men and subcontinent. primary aim of the madrasas is to produce individuals The Madrasas have always been under attack of extremists the Islamic worldview and outlook to life. They imbued with in past days. Nevertheless, with the rise of Taliban movement with a competent and authentic knowledge will be equipped in Afghanistan madrasas came in to lime light. Meanwhile, and Hadith (sayings of Prophet of Glorious Qur'an the deadly attacks on the World Trade Centre and Pentagon Sallahu Alaihi Wasallam), which finds Muhammad its (US) on 9th September 2001 diverted the attention of world in all aspects of their practical lives. These expression to madrasas since those who were held responsible for the will be expected to be the torchbearers of Islamic individuals attacks were harboured by the Taliban regime. Though, the light to people from all walks knowledge, carrying its of life, attackers were, interestingly, the products of universities in in all circumstances, for the sake at every opportunity, of Allah the Europe and US, but the Taliban movement comprised of knowledge of Islam, with an To impart a sound understanding people who were educated at madrasas in Pakistan and took of it's teachings of the practical implications in the pride in attributing them to Darul Uloom Deoband, the contemporary world and to equip students with the ability to mother of madrasas in India, Pakistan and Bangladesh. This invite others to Islam in a peaceful and non-aggressive manner. provided the fanatics opportunity to fling mud on madrasas and specially Darul Uloom Deoband. National and Madrasa Education XIV Author's Notts xv stone unturned to malign the international media left no topics. Fortunately, madrasa education was one of them learning centres that were the and of madrasas. These image I was assigned to do study on the topic. national integrity and freedom fighting were torchbearer of While searching and breeding ground for materials I explored the Urdu books labeled as dens of terrorism for of Ulama from India and Pakistan, and also the writings of extremism. scholars and intellectuals. Apart from the history of Undoubtedly, there was an ordinary fraction in the madrasa, I concentrated to discuss matters that are most and then used to throw light on the reality media, which now sought-after. Instead of imposing my own views I tried to baseless accusations against madrasas, but these of these pick up extracts from different places. There must be people who, For example, there were like drops in the ocean. no are two extreme opinions regarding madrasa syllabus. realistic; they are able to On doubt, are peace-loving and separate one side, there are some who want the madrasas to include from the truth. But the majority of them are under the false subjects like science, mathematics, geography, Unfortunately, whatever the information the influence of media. media technology and other modem subjects. While on the other believe it. This says people are used to created side, there are some who are suspicious of every suggestion misunderstandings in the minds of the majority of people coming from scholars and intellectuals. They insist to live and they started looking at madrasas with suspicion. in their own world and reject every constructive advice. As Likewise, there was already a debate going on in the drde the former view is contrary to the spirit intellectuals to change and sense of of Muslim scholars and the madrasa madrasas, the later is as fatal as it could be. requirements. The truth is in syllabus and adapt it to the modem The above- between. Similarly, there was need to, thoroughly, analyze this ongoing debate and mentioned reasons fuelled made it the reports of increase in number of madrasas and their an international issue. link to terrorism. Therefore, it was dire need of the hour to reveal the truth I am greatly thankful to the president of Markazul people and check the rumours floating in the air. There before Ma'arif, India, Maulana Badruddin Ajmal Al-Qasmi were many people from different classes of the society who (Member of Advisory Board of Darul Uloom Deoband) would express their views and ideas regarding madrasas. whose brain worked in shaping of MMERC. Maulana But, interestingly many of them have never been to a madrasa Burhanuddin Qasmi, Director MMERC, Mumbai and Mr. even for a single day. They based their entire information on Hasan Imam have tried their level best to guide and provide hearsay and the shallow reports of the media that often atmosphere to accomplish the task. On this auspicious repeated half-truth. Markazul Ma'arif Education and occasion 1 should not forget my father Qari Abdusslam Research Centre (MMERC), Mumbai has always realized this Muztar, a known Islamic poet and pious figure of Hanswar seriously and is committed to address such fact very issues. (Faizabad, UP), whose midnight supplications and is a pioneering institute of the Indian subcontinent which It encouragements enabled me to offer this humble peace of aims at equipping the madrasa graduates with English work. Many thanks to Mr. M P Yadav of Manak Publications language and modem tools of learning. MMERC selected a and Anwar Hussain whose day night efforts played key role few of its students for thorough research on some burning in bringing this book to the stage of publication. Madrasa Education XVI

that this work, which was done Finally, I must not claim complete. There must be within a span of short period, is modified. Therefore, for all many things to be corrected and alone responsible and readers shortcomings whatsoever, I am mistake or suggestion. may contact me, directly, for any

Wasslam 1 Muhammadullah Khalili Qasmi Internet Section, Darul Uloom Deoband [email protected] HISTORICAL BACKGROUND Date: 01/03/2005 OF MADRASAS In the Name ofAllah, Most Gracious, Most Merciful

Education in Islam

In the contemporary world, education being the most important and essential thing for people, is considered to be a gift of this modem age whereas eventually it is only the Glorious Qur'an to which goes the credit of education's foundation and its boundless advancement.

It is an established truth that Islam has attached much emphasis on education. It is only Islam, which occupies this

and leader of an educational revolution. According to Islamic viewpoint, the humanity set out for its journey in the light of knowledge, not in the darkness of ignorance as many civilized people say that man is a developed form of animals. Other systems have put education in the category of necessities of life but Islam has regarded it the utmost necessity of human life. There is neither a religion nor a civilization that has termed education as basic right of every individual in the society. Greece and China have made extraordinary progress in the field of education and art but they also could not favour ,

Madrasa Education Historical Background of Madrasas 2 3 democracy and all Plato also dreamtof Read in the name of thy Lord and Cherisher created. the education for Who beyond education for some Created man out of a quality, but he could not go (mere dot of congealed blood. Read In India, which once was segments of the society. and thy Lord is Most Bountiful. He, Who taught (the use particular _was and art, a lower caste person not of) the pen. Taught man that which 3 fhe centre of education he knew not. the Vedic scriptures. If somettmesa even allowed to hear These five verses of the Holy along heanng he used to be Quran with many others person happened to gam a lower caste are considered to be fountainhead of education if it was a heinous in post- melted lead in his ears. As be forced to get Islamic history. They created a remarkable eagerness towards verses ' None can deny the to listen the Vedic crime for him education and filled the followers of Islam with a tremendous Takshila universities, but after alh the glory of Nalanda and spirit that carved a new history. people were always deprived of fact is that the common Education was only the Education has always received education in Hindu periods. great weightage in the classes of the society. Islam religion. The religion emerged monopoly of higher castes and in the barren Arabian enlightening the world, lands that were both When the sun of Islam was culturally and socially backward. dark ages of history: The Thus education was put forward as the Europe was passing through lamp to illumine of learning were tortured and darkness. The main theological text is the Koran, where scientists, artists and men to death. The Churches the word Tlam' is used, which means sometimes even they were torched knowledge. It is the second name of wildness. second largest word used in the Koran. 4 were rulers where life was a Arabia. ignorance was prevailing all over There Similarly, The Glorious Qur'an and Hadith encouraged this spirit and and a library. Not only a school nor a college was neither gave it a good push by repeated mentioning of education's were illiterate but also some of them that the entire tribes virtues and greatness like: being unlettered. Allama Bilazan has used to feel proud of of all tribes in Arabia, had "Allah will raise up, to (suitable) ranks (and degrees), written that Quraish, the head writing. Those who were assigned those of you believe and who have been granted only 17 persons who knew they also were 43 out of all Ansar and knowledge. And Allah is well acquainted with all ye to write the revelation Prophet peace be upon do." 5 Muhaiireen (the companions of the imagine, whatever Islam has done is <• "Are those equal, those who him). In this situation, know and those who 6 short of a miracle.’ do not know?" nothing . sun of Islam rose from the horizon 7 In 570 (AD), when the "Ulama are the heirs of the Prophets." in its fullest blaze, the entire world was of Arabian Peninsula and steeped in ignorance and long shrouded by darkness 3. Sura Alaq Quran. Vol. 96, pp. 1-5. Islam chanted in this horrible slumber. The first slogan that 4. Moinul Hassan (2002), "Madrasa Education: Present Scenario The earliest verses that atmosphere was about 'education’. & the Muslim Community", Feature. 25 March, Kolkata, upon him) invited people www.ganashakti.com . revealed to the Prophet (peace be 5. Sura Mujadtla Quran, Vol. 58, p. 11. to education: 6. Sura Zumur Quran Vol 39, p. 9.

p. 241. 7. Abudaud & Tirmizi, referred by Ihya-ul-uloom, Urdu 1. Islami Nizam-e-Zindagi, translation, p. 30. 2. Ibid, p. 240. Madrasa Education Historical Background of Madrasas 5 4 of Allah on this earth.- The above-mentioned verses of the Holy Qur'an have An A'aiim is the trustee laid down such a natural, easy and cheaper system that had covers a way in search of knowledge Allah One who ’ made, unconsciously, the education paradise. free and compulsory. lead him to the will Every Muslim family turned into a primary school and each has laid much importance to person became its teacher. The Glorious Qur'an The first school of a child is a the educahon as the .t regarded main mother's lap where it Education', that .s why is inculcated manners, habits and advent m this world. As .t says at mental approach. That purpose of the Prophet's is why one finds the companions of Sura Juma: numerous places, such as in the Prophet (pbuh) and their successors strived hard to get education, travelled over mountains and deserts and exposed has sent amongst the unlettered an apostle It He Who rehearse to them His signs, them to countless hazards and hardships. Whenever they from among themselves to went engaged themselves in learning teaching and to instruct them in scripture and and the to sanctify them been, before, in manifest people. They sat in a comer of a mosque or in a part of a wisdom, although they had house teaching wisdom and good behaviour. Due to these error. 10 valuable efforts, in a short period of time, the Arabs turned that the Prophet Muhammad (pbuh) civilized This is the reason into the most nation, and wherever they went left sent down as a Teacher'. Once upon a himself said, I was their deep impressions on life, culture and language. be upon him) saw some of his time the Prophet (peace circles. One circle was Learning Places in Early Days of Islam Companions sitting in to two busy and the other was busy in learning chanting the glory of Allah The history furnishes records that Muslims have established Prophet (peace be upon him) said: I and teaching. So the schools when the sapling of Islam was putting fourth its among them. 1 was sent as teacher and sat tender leaves on the soil of Makka. In early days of Islam in one hand, described The Prophet (pbuh), on the Makka, the house of Abu Bakr, Arqam, Fatima Bint Khattab every individual while on the education as obligatory on Rnziallah-u-anhu (may Allah be pleased with them) and the to enjoin what is right and forbid Valley other he asked each Muslim Abu Talib were used as underground places of to the instructions of the Qur'an: where the converts were 1 * what is wrong according education taught Islam. the Prophet (pbuh) was in his way to Medina people evolved for mankind, 13. When You are the best of the forbidding what during his migration journey, he had to stay for some days enjoining what is right and is wrong ,J in Quba, a town near Medina. He built there a mosque that and believing in Allah (swt). was named in the Holy Quran as Masjid-e-Taqwa. After he proclaimed that every believer should be a In this way he settled down in Medina, the first thing he did was the teacher of his brothers. building of a mosque. In the neighbourhood of Hadhrat Abu Ayyub Ansari where the Prophet (pbuh) stayed, there was a belonging to adult orphans. the orphans Ibn-e-Abdulban. house Though Ihya-ul-Uloont, p. 34, 8. happily offered their land for the purpose, but the Prophet Ihya-ul-Ulootn. p. 35. 9. Muslim, Quran, Vol. 66, p 2. 10. Sura Juma Qazi Athar Mubarakpuri, Khatr-ul-Quroon Ki Darsgahetn, p. 11, Bab-u-Fazl-il-Ulama. 11. Ibn-e-Maja, Shaikh-ul-Hind Academy, Darul-Uloom Deoband. Quran, Vol 3, p. 110. 12. Sura Aal-e-lmran Madrasa Education 6 Historical Background of Madrasas 7

denied taking without any payment. The Prophet world (pbuh) are used as schools too. The Prophet's action to along with his dedicated Companions worked for (pbuh) establish Suffa (terrace) attached to the mosque was an night unless the mosque was built. day and ideal that was followed by Muslims. The immediate acquired great From that day mosques have importance establishment of a mosque after migration indicates that locality. Muslims started building mosques that in a Muslim it is a duty of Islamic state to arrange education first for of learning too. The served as schools and a place mosques Muslims. 15 turned into such an axis around which evolved the entire The ideal mosque that fabric of Islamic society. was built by the Prophet (pbuh) set principles Masjid-e-Nabvi, the mosque of the Prophet (pbuh) became some for Ummah that guide it to some intelligent the centre of all learning seats of Muslims where the Prophet ideas that transform a nation into a developed and himself used to teach people. Students from all classes of the progressive one. society attended the mosque and learnt from him. Still some Due to importance of education the Islamic state, from students were prominent who were named as Ashab-u-Ssuffa its inception founded a mosque and madrasa. Masjid-e- (the people of terrace). They lived at a terrace that was Nabvi was not merely a worshiping place but, in fact, it situated before the mosque and were always in the company was an educational institution. The terrace that stood in of the Prophet (pbuh). They were poor Companions who front of the mosque served as the hostel had nothing to do except learning. They were around 60 to of the students. This institution, generally, consisted of about 60 to 70 70 in number at a time while their total number is said to be student. Some prominent Companions 400. They had no family to feed and no work to do. While of the Prophet (pbuh) used to be the teachers often the Prophet and the other Companions invited them and the Prophet (pbuh) himself was a principal of this to meal while sometimes they went without food busy in institute. Hadhrat Mua'az 14 Bin Jabal (RA) their studies. managed its financial dealings as if he was a treasurer. The students who graduated from this Roles of Mosques in Education institution used to be sent to various places of the state. Says an Islamic writer: Thus, this grand institution laid the foundation of some below mentioned principles that appeared to be the base Mosque, in an Islamic society, is not only a place of of this movement. worship but it is an important centre for education and training. Every Muslim visits mosque five times a day • The religious education based on the Holy Quran and and learns punctuality, sense of responsibility, equality Hadith was regarded as the axis of an Islamic and humbleness. The Prophet (pbuh) has made mosques syllabus. multi-purpose by using it as an educational institution. • Two objectives seem to emerge, to produce a good later every mosque served as a learning place until So Muslim and fulfil the necessities of the Muslim established separately after madrasas were four society. centuries. Although, 90 per cent mosques of Islamic

15. Sayed Ataullah Hussaini, Islami Nizam-e-Zindagi, p. 250, Taj 14. See the details in Khair-ul-Quroon Ki Darsgahein, pp. 40 to 108. Company, Delhi. ) Madrasa Education 8 Historical Background of Madrasas 9 • Mosques and madrasas were considered as two Those who folded their knees for learning contemporary education and training centres that in the mosque of the Prophet (pbuh) spread all over to teach never separate. people Even some sent by the Prophet himself as teachers habit for the students to adopt to different • It was termed as good Hadhrat places as Muaaz was sent to Yemen. Later meet their needs. this light some occupation to that appeared in Madina enlightened the Arabia and crossed for all laid • The duty to arrange education was on the to Kufa, Basra in Iraq and Egypt. The Companions of the shoulder of Islamic state and to utilize all the Prophet (pbuh) journeyed to Syria, Yemen and Makka. There for the same. resources was a resounding of knowledge wherever they landed for educational After the Prophet (pbuh) left for his These were some guidelines drawn system heavenly abode it the future was Hadhrat Umar Farooq (RA) who in the period the Prophet (pbuh) on which systems paid an exclusive attention toward education. He appointed teachers, established seminaries and prepared copies of the Glorious Mosques as Learning Places Quran. He announced prizes to encourage people to learn all around his caliphate that ranged As the ages passed, mosques became centres of education. from Egypt to Persia. mosque witnessed several Halqa (circles), every circle Hadhrat Umar Every ( Raziallah-u-Anhu used to get mosques number of student, even some times thousands. Those wherever had a built he conquered any land. He built splendid self-dependent they would satisfy their needs on spacious who were and mosques in Iraq, Basra and Kufa while and those who were poor they would take help separate mosques their own also were built for every tribe. The treasure. The Four Islamic Caliphs, e.g., from the state's Fustat of Egypt, Bait-ul-Muqaddas of Syria and Jamey Siddique, Hadhrat Umar Farooque. Hadhrat Hadhrat Abu Bakr Umar in Beirut are deathless memories of him. He wrote Hadhrat Ali Murtuza, Raziaalau anhum (May governors Usman Gani and to the of Syria (which included today's Jordan, with them) fixed some amount of money Allah be pleased Lebanon and Palestine too) that they should build and scholarships for the students as well as the in each city of as salaries mosque the state. Some historians are of they themselves in education. This scholars so that busy the opinion that the number of mosques built by Hadhrat Being unlike system lasted up to four centuries. the today's Umar exceeds for thousand. He (RA) appointed Ulama, effective and beneficial. madrasas, this system was more The Islamic jurists and orators to teach Islam in his conquered the threshold of every Muslim house. education spread to areas. He gave them salaries so that they can fulfill their We find details about, at least, half million scholars in Asma- job care-freely. 17 u-Rrijal (Anthropology or records of personalities) who Later, it was Hadhrat Umar Bin Abdul Aziz's regime (99-101 narrated and taught Hadith in this period. Mosques were AH =71 7-720 AD) that extended tremendous services to the centres of educational activities. The homes of the promote education. The education expanded up to every teachers and monasteries were also used for the same. The corner of Islamic Caliphate. Makkah, Madina, Ta'if, Kufa, teachers had such a powerful prestige in the society that even Basra, Yemen, Syria, Egypt, Mosul, 16 Mada'in, Bahrain, the kings and princes were bound to attend the classes.

Qa/.i Zain-ul-Aabideen 243-244. 17. Meruti, Khilafat-e- Rashida Ka Ahd-e- 16. Islami Nizam-e-Zindagi. pp. Zarrien, pp. 147-148, Darul-Muallifeen, Deoband. Madrasa Education Background of 10 Historical Madrasas 11 places were considered to be the and other types of Khurasan various knowledge. When Baghdad emerged as a l*n early Islamic age centre of civilization the Caliph Abu Jafar that the people of have Mansoor IMS noteworthy constructed some glorious education, love and struggle for madrasas along with beautiful ,. in ,he field of Prophetfpbuh) mosques. Similarly Ahmad Bin Tuloon built madrasas the denuse of the there with knowledge. After in Nile valley who duectly saw mosques during 868. No sooner did the 100,000 Companions him w^Tall6 about Fatmiyeen overtook Egypt in 969 there was from him. Every one of them was a an unbroken amf listened Hadith distmgmshed experts chain of madrasas beside Mosques.” whUe many of them were teacher The Caliph Abu Jafar Mansoor Abbasid (136-158=753- Prophet himself, l^ter when the IsUmic «rfified by the shifted plenty of books boundaries.!* Companions settled 775) in Rum to his capital city Shphate stretched its dtd not leave even Baghdad and founded 'Bait-ul-Hikmah' (House of Wisdom). into conquered areas. They a themselves He invited great scholars and arranged their world uncovered^ Accordmg to sources, lodge and food single city of Islamic scholarship. The thousand Compamons along with Caliph Mutazid Billah (died in Madina only there were tlurty in In Syna alone 289 H.) appointed scholars of every art and got a grand school same number in Arab tnbes. there while the built for them. So whosoever wished who had the privilege to see the to learn would go to ten thousand people were his favourite teacher. l>ro education in the crowd of The the period of the Prophet (pbuh) was ATthrarea'of caliphate widened, students confined to the Quran and Hadith. Though there were The first problem that the Muslims some too began to increase. other kinds of things that were learned and taught like arrow forging of Hadith and attributing it to the met was the throwing, swimming, horse riding and MuhadcUseen introduced certain rules so on. As the Prophet wrongly. The requirement of the time increased, there developed a good Hadith on acid test. These rules are known as to put the Later when Islam spread dealt with each and every system. throughout Arabia and Asmaur RijaV. Anthropologyjhcy turned into a power, the Caliphs widened the network to the narrator of Hadith. Thus the Ulama of that detail about military, social and political about half million cultural, education following the have gathered information scholars aee increasing needs. The biggest turning point in the education were engaged in teaching Hadith. This figure is who system took place in the period of Caliph Mansoor the educational revolution that when he sufficient enough to prove sent for Greek Philosophy books and established 'Bait-ul- brought about by Islam. was Hikmah' to translate the books into Arabic. From there, Logic, The Caliphs of Umayyad after 661 paid special Philosophy and other sciences automatically crept in the construct mosques and madrasas attached to attention to contemporary education system. Caliph Abdul Malik built Madrasa in them in Damascus. caliphs also laid great importance During the Abbasid period, thousands of mosques 691 In 730 the Abbasid and institutions. In 825, when Caliph Al- schools were established throughout the Arab empire and to religious of study were increased Mutawakkil got Sahira's mosque built he founded there an the subjects to include Hadith people of every age could acquire (the science of tradition),/!*^ (jurisprudence), philology, institution where the poetry, rhetoric and others. In tenth century, in Baghdad

15. Khair-ul-Quroott ki Darsa^aham. p. l ft7 19. Hindustan Man Ahant Madans: Aik Survey Report, p. 8. .

Madrasa Education 12 Historical Background of Madrasas 3,000 mosques. Fourteenth alone there were an estimated some 12,000 mosques, aU The Arab, the unlettered nation century Alexandria had of turned not only into an role in education.” educated and advanced one but also which played an important it fulfilled the duty of leading the civilized world of that era. Even the used to be no formal separate building as Western But still there writers also admit this fact Historian of Islam Qazi wholeheartedly. The French madrasas of our age. As a great Athar Orientalist, G Lebon says in his book 'Tamaddun-e-Arab': Mubarakpuri says: used his mosque as learning Mosques are the axis of Arabs' Ufe. The mosques As the Prophet (pbuh) centre are not Islam after him like the churches of Christians only for worship the Companions and Ulama of followed but they centuries. serve as a place of meeting and track. It lasted up to 2 or 3 There is learning beside the same 25 separate learning centres for worshiping. no trace of building students history” are used in the The mosques as learning places too. The smaller ones are as Makatib (seminaries) where Adjacent to Mosques children learn Madrasas while the bigger ones serve as universities. For instance, example of its kind, some rich Muslims built rooms In the first the famous mosque of Cairo accommodates three to mosques for the students in Pass and Undlus adjacent hundred teachers and ten thousand students from across around 250 A.H. But it was somewhat different from Islamic world. (Spain) The subjects taught over there, beside system, because the students used to today's madrasa get Quran and Tafseer are mathematics, Aqlidus, astronomy, usual only live in in mosques as and the rooms 24 education Sarf, Nahw, literature, Mana, Bayan, Mantiq etc. made for them. anxiety that Arab The showed towards education is a The great Muftia (woman Islamic jurist) Fatima Bint matter of utter surprise. Many nations have advanced Muhammad Bin Abdullah laid the foundation of Qarwin like them but hardly any could stand at par with them in jamey Masjid in Fass in 245 H. She built chambers around this field. Whenever they occupied any city the first work the mosque for the students. This mosque exists today they did was to build mosque and Madrasa. They always is considered to be the most ancient university of and had several Madaris in their capital cities. 25 the Morocco. Her sister Maryam Bint Muhammad Bin Abdullah in the same year built Jamey Undlus and a few Building of Madrasas 22 rooms for students. It is somehow difficult to point out with certainty that when Al-Azhar University of Cairo (Egypt), the most renowned and where the first separate madrasa was built. According and oldest university of Islamic Studies, in its early days was to Hakim Sayyid Abdul Hayee (the former rector of a mosque with some rooms around specially made to board Nadvatul-Ulama Lucknow and father of Maulana Ali Miyan students. It came into existence in 361 H. Nadwi) it began in fourth Hijra century. He says:

20. "Arab Civilization: Introduction to the Arab World" from U*bon (1936), Tamaduun-e-Arab, www.alhewar.org. 23. G. p. 476, translated by Syyid Ali Belgrami, Maqbool Academy, Lahore. 21. Khair-ul-Quroon Ki Dar$a$ahain p. 16. 24. Taniaduun-f-Arab, p. 477. 22. Ibid. 25. Ibid, p 484. k

Madrasa Education 14 Historical Background of Madrasas

trace of the formal educational institutions or No ****»»»& x ^ i- i ntr puivAi ui-iviuiK lusi is a bright madrasas, as they later came to be known, is to be found period of madrasas' history. He established madrasas days of Islam. The first attempt to bring the study in every city in early eastern Islamic world known as a systematic of Central Asia and provided of different branches of learning under and students with scholarship, lodge and food. The standardized institution was made in the fourth century Madrasas he built were named after him as Madrasa Nizamia. after Hijra when such a Madrasa was established in The Minister his Excellency got Nishapur.* orders from Sultan Alp Arsalaan (d. 465 H.) and built madrasas in Baghdad historian of India, Qazi Athar Mubarakpuri Another great Balkh, Nishapur, Herat, Asfahan, Basra, Marv, Abdul Hayee, as he Tabristan seems to agree with Hakim writes: and every city Mosil of Iraq and Khurasan. These centres for three madrasas were known as Nizamia. The mosques were education and four Madrasa Nizamia of and other cities Baghdad is the most famous centuries in Baghdad, Cairo of Islamic amongst them all. Imam a product world. The first madrasa, like that of present time, was Gazali is of it.” Ulama (those founded in Nishapur by Shafai who follow The Minister is well-known for his extraordinary 27 the Imam Shafai's fiqh). contribution and interest in building madrasas. 1066 AD, Nizam al-Mulk, He has dismissed the general opinion that the Minister In a Seljuk vizier, founded the Madrasa Nizam-ul-Mulk Tusi is the pioneer in this field. According Nizamiyya in Baghdad which became the forerunner of secondary /college to him, Nishapur had so many madrasas. The Shafai Ulama level education in the the city. empire. Madrasas had existed founded numerous madrasas in Arab long before Nizam al- but his contribution One of the early madrasas is the madrasa of Sultan Mulk, was the popularization of this Mahmood Ghaznavi (1030 AD—421 AH) in his capital type of school The madrasa gave rise to various universities Ghazni (Afghanistan). He got this madrasa built in 1019— in the Arab empire and became the prototype of several 410 adjacent to a beautiful mosque. There was a grand library early European universities. Founded in 969 AD, Al-Azhar in Cairo that had the rarest and most precious books of the time. The University preceded other universities in Europe two centunes. Today it Sultan endowed some villages for the expenses of the by attracts students from all over madrasa. Due to the Sultan's interest in madrasas the other the world” competed each other governors and rulers also in building The Eastern Islamic world (known as Khurasan, Iran and Sultan the madrasas. Especially, Mas'ood, son of Sultan Iraq which now includes Uzbekistan, Tajikistan, marvelous history of building Mahmood, carved a madrasas. Turkmenistan, and Kazaqistan) has been a grand centre of The author of Tareekh-e-Frishta says: "He got so many knowledge and Ulama. The cities like Bukhara, Tashqand, madrasas and mosques built in his kingdom that the words Tirmiz, Shiraz, Samarqand, Marve and so on were teemed 28 fail to describe." with madrasas and education centres. Once this region had the cream Ulama of Islamic world. The curriculum books

26. Hakim Abdul Hayee, India during Muslim Rule, p. 165 4 29. Khiu-ul-Qtiroon ki Dars^aham, p. 20. 27. Khair-ul-Quroon Ki Darsegahain, p l #. 30. "Arab Civilization: Introduction to the Arab World" from 28. Tankh -e-l'ansltta, p. 30, Naval Kishorc. Lucknow. u’u’uialhcu'a r.org . 16 Madrasa Education Historical Background of Madrasas and other Islamic works on Quran, Hadith and Fiqh were only treasured the bnght traditions carried out in this area. of past Islamic regimes also took them to the but peak of glory and splendn?Th! Madrasas In Islamic Spain caliphate stretched out from Morocco to Cental Asia central Islamic history is name of a bright and from Europe to the entire Arabian Spain in progressed Peninsula Le" have a bnef look on their s chapter of Muslim's glory and greatness. When, on one side, educational activities. Baghdad was heading the world, on the other side, Spain's The ottoman caliphs not only supervised education but were surging ahead to were interested Cordoba and Granada educational, also they 1 enough to establish education scientific and cultural advancements leaving the system and to advance them. world There was a vast network behind them. Here are some brief extracts from a of Islamic seminaries all across French the caliphate which translated book, which helps us to some usually were attached writer's extent to to mosques. Qustuntuniva understand the facts about Muslims in the state. (today's Istanbul) the capital of caliphate, alone had 275 Arab ruled over Spain for seven hundred years. madrasas in 1765 AD during the In 756 reign of Sultan Mustafa Spain witnessed a separate caliphate from Baghdad III. while it had 500 madrasas when and in 1892 in -he peru^ l, Cordova stayed Sultan Abdul Hamieed II. its civilization was on peak. as the chief among During Sultan AbduUlameed cities of the world. Those days Arabs were extremely Khan's rule each town of the the fond empire had at least one knowledge, art and literature. They established madraa and the big cities like Edime, of madrasas Baghdad and Cairo and research centres had forty or fifty madrasas. libraries, mosques everywhere. Greek There were elaborate translated, learned architecture, arrangements of primary education books were astronomy in every village and chemistry, medicine and science. They made progress town where the students were given in these education free of fields and discovered lots of things. Arabs were cost. At least 50 per cent of Muslim interested in children got this education. The caliphate enjoyed all kinds of art and education. The capital city Cordova was madrasas of higher in that it be classes which the students so advanced and developed may compared with were provided with any city of today's Europe. They were the religious and literary education. These torchbearers of madrasas were fully controlled by Ulama Islamic knowledge in Spain. Arabs, within a few centuries, turned scholars. This condition lasted up to nineteenth century until some Spain into head of Europe in education and economics. The changes were made by Tanzinat measures. The education Arabs were more mannered, educated and professional than system was divided into two parts. The the Christians. Spain had no civilization before Muslims. religious education system It was entrusted to Shaikh-ul-Islam and was civilized by leaps and bounds in their time and when the responsibility 1 of modem education was put they left, it declined to the least.' on a new department called "Ma'arif" (sciences). The madrasas were provided budget6 Madrasas in Ottoman Caliphate from the income of Waqf (endowment)."” On the one hand, when Spain's Islamic empire was at the Madrasas in Islamic India edge of its collapse, an other grand Islamic empire was rising subcontinent from the horizon of Asia Minor (Turkey) The Indian was very close to Arabian on the other. It not Peninsula because of its trade and business relations. There were direct 31. Tammaduun-c-Arab, pp. 338-343. 12. Urdu I t/clopcdia. Vol. m 1 , pp. 430-431. k

Madrasa Education lg Historical Background of Madrasas 19 beside the land between the two nations route. It sea routes First Madrasa in India nations to exchange their cultural helped much both the economics. When Islam spread throughout The early Muslim rulers assets along with do nof appear to have been areas of India were familiar to Muslims. conversant with such formal Arabia the coastal educational institutions. For reached India in the last years of first they encouraged learned The message of Islam persons as well as those who adopt Arab traders with their clean character, any art of craft through liberal Hijra century. The grants and benefactions to living attracted people to Islam. Later impart their knowledge and trustful and mannered skill privately to students having became closer to Islam when pious Muslim an aptitude for the same. Likewise, on, the Indians the religious doctors too came to India and spread the truth along taught the students privately, personalities (Sufis) either at the.r own houses or conquerors established their rule in the mosques and monasteries. with the Muslim and Most of them did so onlv system in India. The credit to to seek the pleasure of introduced Islamic justice create Allah and they never accepted any in India goes to the Muslim rulers thing for the services rendered, educational awareness nor did they approach the believed tradition that only kings and grandees for who broke the widely the financial help in any form privilege to study. Nevertheless, a number of later Brahmins have the Muslims rulers and their before the advent of Islam, nobles established Education in India, was numerous educational institutions which monopoly of Brahmins. They excluded provided not only free boarding considered to be the and lodging to the teachers people to acquire know ledge because they and students but they also paid the lower class handsome stipends to attract superior and believed that students to these institutions. thought themselves to be it i s as an English proverb It was only in the "casting pearl before swine" says. seventh Hijra century that Muslims estabhshed The Indian society was divided into four categories of a government in Delhi. Sultan Qutubuddeen Vaish and Shudra. Only the Brahmins Aibak

34 Tankh Darul Uloom Deohand, English translation, Mahboob 33. s.M. Jaffar (1984), Talcem / hndustan Kay Muslim Ahd+ Hukwmt Kizvi, p. 52, vol. 1; Tabqat-e-Nasiri, Traqqi Urdu Bureau. New Delhi p 124. Asiatic Society mein, pp 17 18, Calcutta. /

Madrasa Education Historical 20 Background of Madrasas 21 (1297-1316) is the brightest chapter of by heart Alauddeen Khilji and 1 Saw » educational and cultural history. ^oo,s for girt, in Islamic India's political, His historian Ziyauddeen Burney states that Delhi Sheikh Abdul Haque contemporary Dehlawi has complained enjoyed such scholars, intellectuals and experts academic standard that those days in the age Sultans of Tuglaq match in the entire (1320-1413 arts who had no Islamic had gone down. The Arab of different tourists have assorted about the madrasas in that lilh world" 35 There is a report period of alone had 1000 madrasas where was an elaborate rule in Delhi: arrangements of lodge Tuglaq and food for the students « thousand madrasas The sultans of Jaunpur were There were as many as one in Delhi known as ShaHa* qk. (Kings of East)_Sultan the reign of Sultan Muhammad Tuglaq Malik Sarwar alone during established rtie for the government m 1389. This kingdom (725/1324—752/1351). Salaries teachers were collapsed in 1484 „ Sultan S‘kandar Lodhi treasury. Education was so conquered it and fixed from the royal common included it into h.s Hafiz of the Delh, kingdom. All the sultans of that slave girls used to be Qur'an and Jaupur were fond of education and arts. They invited scholars. Along with religious sciences the rational scholars, men of arts and 34 experts from other parts of Islamic sciences were also taught. world and hosted them s ' a he ' ha ' ,aun ur P became a centre of the Firoz Tuglaq (752/1351—790/1388), the successor of LMuslimsV arterandT sciences and a resort of the Ulama. It was Muhammad Tuglaq, started new madrasas and renovated a cdy enhUed with “the Shiraz of India". We can for the say that in ones. He issued stipends teachers and deed it the the old was Shiraz of India or the I-ans 37 of middle ages It big fiefs for the madrasas. has a glorious history endowed of madrasas and mosques. stands out as a very important feature of the academic It h S Shah that he paid special a e of services rendered by Firoz attention u" eastern ?ndi!India. ^They built,?rhundredsa training of slaves their ^of madrasas. and to the education and children. They invited scholars and men of Besides the memorizing of the holy Qur'an, the slaves were accomplishments from distant countries and granted them valuable also provided a chance to acquire other religious sciences, and fiefs. The academic taught and educational superiority of besides education they were also industries and crafts. Jaunpur lasted till the last period of the Lodi Sultans. The According to a statement of Shams Siraj Afif, as many as building of the madrasa attached to the Atala mosque is 1,80,000 slaves acquired education and training in different extant to date. Around the mosque sprawls a vast chain of arts, sciences and crafts. rooms. The famous clever king and of India, Sher Shah Sun (877 The same Firoz Shah established separate schools for girls / 1472—952 1545) had been the alumnus of this also. The world-renowned globe-trotter, Ibn Batuta very mosque- seminary." 41 7 n describing a place, Manor, in south India (now a Tehsil in Maharashtra state), has written: "Many women here know

39. Ibid. . 53, Vol. Urdu P 1; translation of Safar Nama-e-lbn Batuta p. 702. 35. Saioaneh-e-Sheikh Abdul Haque, p. 22. 40. Sawaneh-e- Sheikh Abdul Haque, 36. Tartkh Darul Uloom Deoband, Vol. 1, p. 53. p. 27. 151. 41. Tarikh Darul Uloom Deoband, Vol. 37. Ibid, Tarikh Fnshta, Vol. 1, p 1, p. 54; Jaunpur Nama. p. 4 and Siyar AI Mukhtarin, Tarikh Firozslmhi, 191-2 Vol. 1, p. 140. 38. Ibid, Vol. 1, p 54; pp. Madrasa Education Historical Background of Madrasas 22 23

was amongst the first places in India, which Jahan had built a The state Gujrat Shah magnificent madrasa that he had Islamic sciences coming to the 43 saw the light of Islam and soil. named Darul Baqa. Gujrat that enjoyed the advent of great After Sindh, it is During the Mughal regime, the educational learned from Sahaba) and Ta'ab'een (those who saw and Tab- advancements of Aurangzeb Aalamgi's period (1068/1657 the pupils of Sahaba). First are generally e-Ta'ab'een (those who saw it was 1118/1706) well-known. Besides big cities Gujrat in 416 Aurangzeb started madrasas Mahmood Gaznavi who conquered AH. From in towns and villages also of Gujrat on granted fiefs to scholars and 1407 begins the bright era of Sultans which finally teachers and stipends to students. Through his vigorous Akbar put an end and affiliated it to his great kingdom of efforts the candles of knowledge were lighted in every city, even Agra in 1572. towns and villages. In Lucknow the greatest educational Islamic Gujrat from its genesis was a centre of education known as Madras-e-Nizamia, situated in Frangi Mahal, is All the rulers of the state, especially 'Sultans of a monument and Ulama. same period. 44 towards education of the Gujrat' had no match in love and respect These days Purab (the eastern area) was for Ulama. The state had big educational institutes as teeming with scholars and men of learning. Shah Jahan often Maulana Abdullah Surati has described it with detail in his used to say proudly "Purab Shairaz e ma ast" i.e. (East is the "Azwaun ala Tarikh-il-Harakat al-llmia u> Shiraz of Arabic book al- country). Later on, our in the east sprung up two states Mahahid-il-lslamia wal-Arabiafi Gujrat:' He has named at least Awadh and Allahabad. They continued to existed in the state during maintain their 32 great institutes that Muslim places position as of learning. As Maulana Gulam Ali Aazad period. 42 Bilgrami has stated: The Mughal period is the longest and most developed Much of the area of the provinces of period of Islamic India. The Mughal Empire proved to be Awadh and Allahabad consist of the habitations of the last Muslim rule over India. Nearly all of the Mughal men of noble descent, each situated at emperors were lovers of knowledge and scholars but Shah a distance of ten to twenty miles from one another. There is an abundance Jahan and Aalamgir have no match for that. There are very of mosques, madrasas and hospices. Everywhere few examples in the history that throw light on the the teachers and professors keep their doors wide open educational activities of these rulers. for the seekers of 42. knowledge and persuade them 45 During Shah Jahan's reign (1037/1627— 1068/1657) to acquire knowledge. Siyalkot, Ahmedabad and Jaunpur Delhi, Lahore, were such When we look throughout the Islamic Indian history we find that students, besides those centres of sciences of India, it full of life, vitality, and spirit. Indian soil bore countless to them from Herat and Badakhshan. were drawn The genius Islamic scholars who are known not only in the Fatehpuri Mosque and Akbarabadi mosque were built subcontinent but also in the world due to their in-depth regime. The madrasa during Shah Jahan's at the Fatehpuri knowledge and matchless personalities. The country enjoyed noble relic of the same period. In mosque is a 1060/1649 experts of various fields like construction, medicine, science, military and trade. Not to speak of the poets and men of " Maulana Abdullah Surati (1984), AniKiun ala Tankh-il-Harakat 43. Tankh Darul Uloom Deoband, Vol. 1, pp. 56-57. al-llmia w al-Mahahid-il-lslanna wal- Arabia fi Gujrat", 83 , 9 pp. g 44. Ibid. Nadwat-ul-Ulama, Lucknow 45. Ibid. Madthiral Kiram, Vol. 1, pp. 221-2. 24 Madras* Education Historical Background of Madrasas surface of 25 literatures that emerged on the India. AH of them in national madrasas where they ' oi were educated learn - mis important arts. sublet. Finally, I came across a book religious things beside the that put a satisfactory in past Muslim periods, solution to my problem. It stated ^ The education system generally two reasons for that- was so common that every village of India had a madrasa! . Tbe Muslims by virtue of their religious propensity commonly, knew how to write always looked The boys and girls, and read! upon the function of 46 imparting and even the got expertise in various arts. receiving education, of teaching and learning, a There are traces of four types of institutions in early religious occupation and an act periods of virtue Help to India; institutions established by students, dissemination of Islam in governments of education, and adjoining to monasteries, mosques and mausoleums. endowments for the supply The of books, establishing mosques these days had madrasas where children 1 '° ,hC used to Ulama Were c°™dered learn. 47 by them to^be aTreligious commandment. Hence these things too. like other necessities A Question of Ufe, had become a part and parcel of their lives. After all, here a question may arise in the mind of a • In olden days, there used to history be no buildings for student that why one doesn't find any special mention educational purposes. Mostly of mosques were used for educational activities of the past Muslim rulers. the same. All the mosques of The only those days used to serve one finds mentioned in history with as madrasas; as such, thing great ambition every old spacious mosque was and emotion is the epics and battles fought by them. a great educational institution Nearly also. This is the reason every writer has expressed the same impression that we find spacious and when he splendid mosques at every comes to collect some matters on education. I step in the old Islamic explored the cities of India... The mosques indicate by their form and appearance that a major 46. Maulana Hussein Ahmad Madni, AI-Hall-u-Talimia, portion of them was used for p 25 learning purpose In translated in Arabic by Maulana Noor Aalam Khalil AI-AntinL these mosques you will still find a vast Deoband. succession of small rooms around the courtyard. 47. Khalique Ahmad Nizami, Sawanch-e-Sheikh These were in Abdulhaque fact, the * residential quarters for the teachers Muhaddis Dchlawi, p. 18, Nadwatul-Musannifeen, Delhi and students. The old hospices and Hakim Sayyid Abdul Hayee, Lucknow, a great monasteries were historian, has commonly written a book namely India during used as teaching institutions. Muslim Rule. In this book The cloisters and rooms that were the author has introduced about 125 famous constructed along with the madrasas of Muslim period. Similarly, Maulana Manazir mausoleums built over the graves Hasan Ghilani's of sultans and famous book Hindustan man Musatmanon saints were also used for the ka Nizam-e-Talim wa same. Usually, renowned Tarbii/at in two volumes is a tremendous Ulama book on the very took used to teach at their own homes and Talecm Hindustan Ke Muslim Ahd Hukumat 4 * Mem, written by S M mosques. Jaffar, 2nd edition, Taraqqi Urdu Bureau, New Delhi, 1984 isa good effort to cast a light on the educational activities of Muslin rulers in India. This book has a scholarly collection that can 48 / 1industan ki adeem Darsgahein, help those who wish to know regarding the matter. Q pp. 10-12, Darul Musannifeen, Azamgarh. Madrasa Education Historical Background of Madrasas 24 25 surface of India. All of them reasons that may tu,, emerged on the main impede in the way of this they important national madrasas where learn subject. Finally, I came across a book in that put a satisfactorv Item^«ted * solution to my problem. It stated two reasons for that: Muslim periods, generally. . The Muslims by virtue of Thre^a^o^y^mh^st their religious propensity every village of India had a madrasa. so common that always looked upon the function of was knew how to wnte and mad. imparting and boys and girls, commonly, receiving education, of teaching The arts. and learning a expertise in various religious „ven the got occupation and an act of virtue. of institutions in early periods Help to traces of four types students, dissemination ^here are of education and institutions established by governments, . Nlam in mdia; endowments for the supply of mosques and mausoleums. books, establishing to monasteries, The madrasas and support adjoining to the Ulama were considered had madrasas where children used to mosques these days by them to be a religious commandment. Hence these learn. 47 things too. like other necessities of life, had become a part and parcel of their lives. A Question • In olden days, there used to be no arise in the mind of a buildings for here a question may history After all, educational purposes. Mostly mosques were used one doesn't find any special menhon of for student that why the same. All the mosques of those days used to serve activities of the past Muslim rulers. The only educational as madrasas; as such, every old spacious mosque mentioned in history with great ambition was thine one finds a great educational institution also. This is the reason the epics and battles fought by them. Nearly and emotion is that we find spacious and splendid impression mosques at every writer has expressed the same when he every step in the old Islamic cities of India... The matters on education. 1 explored mosques comes to collect some the indicate by their form and appearance that a major Madni, AI-Halt-u-Tal,mia, portion of them was used for learning 46~Maulana Hussein Ahmad p. 25. purpose. In Noor Aalam Khalil these mosques you will still find translated in Arabic by Maulana Al-Amini. a vast succession of small rooms around the Deoband. courtyard. These were, in Nizami, Sawaneh-e-Sheikh Abdulhaque fact, the residential quarters 47 Khalique Ahmad for the teachers and Nadwatul-Musannifeen, Muhaddts Dehlawt, p. 18, Delhi. students. The old hospices and monasteries were Abdul Hayee, Lucknow, a great historian, Hakim Sayyid has commonly used as teaching institutions. The cloisters written a book namely India during Muslim Rule. In this book, that and rooms were constructed along with the author has introduced about 125 famous madrasas the of mausoleums built over the graves of sultans and Muslim period. Similarly, Maulana Manazir Hasan Ghilani's saints were also used for the same. Usually, Musalmanon ka renowned famous book Hindustan mem Ntzam-e-Talim iva Ulama used to teach at their own homes Tarbiyat in two volumes is a tremendous book on the very topic. and mosques. 41 Taleem Hindustan Ke Muslim Ahd I lukumat Mein, written by S.M. Urdu Bureau, Jaffar. 2nd edition, Taraqqi New Delhi, 1984, is a good effort to cast a light on the educational activities of Muslim India. This book has a scholarly collection that rulers in can 48 / lindustan ki Qadeem Darsgahein. pp. 10-12, Darul Musannifeen, help those who wish to know regarding the matter Azamgarh. Freedom Movement (1857) & Madrasas 27

Ulama were hanged to death. Not to speak of the rest who were undergoing imprisonment and living in hideouts.

Thirty seven thousand Muslims were only hanged to death. Not to speak of those who were martyred during one weeklong massacre. Even the children were not spared. They perpetrated barbarism on women beyond 2 imagination. 49 _ 1857 and Madrasas who actively FREEDOM MOVEMENT (1857) Muslim Ulama, participated and led the revolution movement, became natural enemies of the and madrasas Whites. Thousands of them were killed and thousands were Educational imprisoned. Apart from them, madrasas and Islamic Turning Pointfor Madrasa Systems A institutions were pulled down. There was not left even a single madrasa in Delhi that had one thousand madrasas in the period of Sultan Muhammad Tuglaq. The properties in Indian history, is a name endowments and of Waqf on which the madrasas Eighteen hundred fifty seven, of snatched the power from Muslims' of those days depended financially were confiscated. So terrible era that not only social, economical and the educational institutions that survived British hand but also shook the entire religious There was not even a single person destruction remained closed and later perished due to the structure of Muslims. in policies of the cities, which witnessed the revolution, devastating government. The Ulama who Delhi and neighbouring vigorous attacks escaped British tyranny remained scattered and got who could not affect the bloody and of British stuck point where a history their problems. army. 1857 is a turning ended and to another one started. It was last armed effort that Indian, The British have perpetrated boundless acts of tyranny out against the English especially Muslims, carried who came against the Muslims for their fault, if at all it was a fault, kept on holding it into their grip to India as traders and until of the uprising in 1857 and their relentless endeavour old Mughal they put an end to the centuries Empire. Since for the independence of this country thereafter. They have of this struggle that Muslims were in the forefront was named left no stone unturned to plunder and obliterate the so they reap dire by colonial masters as 'Mutiny* consequence Islamic art and science, Muslim culture and civilization. defeated them. A horrible after British army massacre and Endowments of Muslim educational institutions have plundering took place. Delhi was destroyed, and thousands been confiscated and as a result state funded schools have the 0 of people were killed. Ulama were main target of British been virtually closed.* oppression and persecution. The word Maulavi was synonymous to rebel in British dictionary. Out of 200,000 49. Tankh-e-Nadvah. Vol. 1, p. 34; Qaisarul Tawarikh, p. 454. Sayyid Mahboob Rizvi, History Darul Deoband, people martyred during the revolt more than 51,200 were 50. of Uloom Vol. 1, 113-14. Deoband. Ulama. Edward Times has admitted that in Delhi alone 500 pp. L Madrasa Education Freedom Movement (1857) & Madrasas 29 Muslims' education thing that causes harm to ThP vcond college which produced Shamsul Ulama Deputy endowed lands of Muslim rulers Delhi Nazir, withdrawal of Hussain ^ British government in 1838. Maulin Zakaullah, Muhammad A'azad and even purposes by • « « I % * . a for educational Maulana Nanautavi theseendowments were Sir Sayyid and was shut down. Pandit to Mr. James Grant, According Kaifi has painfully describes the of Bengal. This, in the words of Brij Mohan situation: eoual tothe united states blow to the education system of that British government Dr Hunter, gave a The revenge took after 1857 is India. From here start the days of Muslims' enough. They took Delhi out Muslims in horrible of UP and made it of education. decline in the field a part of Punjab. In 1877 when Viceroy came to Delhi book Our Indian Muslims: from Calcutta, some Muslim leaders extended a William Hunter wrote in his the Muslims were not only memorandum to him requesting him not to demolish M Before we could occupy also they were much more stronger Delhi College and to withdraw the order to terminate politically powerful but it. system was able to provide them But all efforts went in vain. He replied that mentally Their education Lahore all Indian systems."* is getting a university value It was better than Since Presidency so now there is hieh training. awareness and Delhi College.” madrasas were the fountainhead of education no need for they killed, exiled so in older to dry it out Ulama for Indians English rejoiced their victory and mentioned it with for the madrasas. The The blocked all the resources history and pride and joy as Mr. Bordeaux Molar says: "It is a fact that record: furnishes we have dried out the minds of Indians. We have attained turned Delhi upside The events of 1857 down. The such victory that not only put an end to the sources of monasteries pulled mosques were destroyed, down and educational and academic development but also we posed a ploughed up. The exemplary 56 the madrasas were threat to their inherited assets." Akbarabadi Mosque was reduced to rubbles. Madrasa Policy of the British Government Rahimia, the biggest madrasa of the capital, where gushed Educational of Shah Waliullah (RA), was given fourth the wisdom the To begin with, the British in India were not in favour of Ra'e Bahadur Lala Ram Kishan * title of "Madrasa Das educating the Indians, but in the long run they set up a recommended "Madrasa Darul Baqa built by Shah Jahan in 1649 AD commission in 1811 that the parliament to pass resolution in favour of education for Indians. Then was destroyed in the early 9th century. Mufti Sadrudden the only were given the right to learn and a hundred thousand Aazurda (d. 1285/1868) revived it and persons like Indians were approved per annum. The purpose was Maulana Nanautavi accommodated there. In 1857 event, rupees to English speaking Indians so that they can stabilize the English government confiscated his all properties that produce 54 caused the madrasa to wither away." their feet in India. They never meant to educate Indian to make then intellectual. In 1823, a committee, formed to 191. 51. Raushan Mustaqbil, p. discuss the medium of language the educational institutes, 52. Maulana Sayyid Muhammad Miyan, Ulama-e-Haq awr un ke headed by Lord Michelle. The report submitted by Michelle Kamame, p. 18, Jamiat-ul-Ulma-e-Hind, Delhi. 346. 53. Tankh-e-Mashatkh-e-Chisht, p. Deobami. Vol 57. 55. Tarikh Nadvatul Ulama, Vol. 1. p. 38, Delhi College Magazine. 54. Tarikh Darul Uloom 1, p. 56 Ibid, p. 31. Madrasas Madrasa Education Freedom Movement (1857) & 31 30 number of Fathers (padries) with them who modem education in India. He good in history of converting Muslims into „ . landmark perform the job of Christianity. dearly ad But so far there is no example in which the missionaries q( p^pip who will serve as 59 ha f ^ succeeded. u^lnd our thousand million subjects. Itelbefween class of of their blood and not so that the ruling was not aware Christian eroup that in view It was activities, but those in view of their missionaries and their who were in be Indians ^English S£°wU. they were all dreaming to unfurl the flag of and opinion Parliament understanding relates one Odist's victory over India. As historian: and their Menace Chriatian Mi.aion.He. One only can imagine the sentiments of the English, in 19th that Muslims faced century employee or a parliamentarian, in the The_. challenge whether he is an that were followed by Shuddhi Christian missions light of this speech delivered by Mr. Mingles, a member ignorant Muslims. The English, on one ent to convert of the parliament. He gave the speech at the Delhi and its nearby l^T^ent on burning and destroying commencement of Common House in 1857 where he trained Christian while, on the other, Almighty has shown us the when India dhes'and towns, says: "God day their religion among the sent to preach of England so that we hoist the flag of Christ tionaries were is at the feet with all materials missionaries were equipped comer of India to the ™ pie. The Jesus' victory from one other. Each As a result, people began to adopt hTthe new government. one of us should try every nerve to convert the whole very swiftly. This move was virtually western culture India to Christianity." the even sometimes policemen the government and harked bv the clergymen of Christian missionaries Sir Sayyid writes in Asbab-r- Not only this, but accompanied the missionaries. became so bold that they not only started preaching and Bagawat-c-Hind. giving sermon on the steps of Jama Masjid Delhi but also that the government will never force to All believed they passed blasphemous remarks on Islam and the Prophet Christianity, but it will push them into poverty convert to (pbuh). Here is a report, which will help us to understand result into conversion, because ignorance that will Christian missions in the country: and the enormity of Christian's scriptures and preachers to it has spread faith." estimated that before 1900 AD, at least 42 missions tempt Muslims to accept their It is were established in India. The different sects of Christians Gustauliban writes in Tamaddun-e-Arab also French writer divided different parts of India to preach their ideology. same idea: shares the For example Punjab was given to Scotland's Burbazitrian population of 50 million Muslims Rajputana to Roman Catholic Church of Ireland Now a days, India has a Church, day. Though the British and they are increasing day by Translated into Urdu by Tamaddun-e-Arab, p. 211, Gustauliban, are ruling over the country and they have a 597 this time Belgrami. Civilization of Arabs ( Trench ), Sayyid Ali Maulana Muhammad Miyyan, Ulanta-e-Haq awr unke karname, Raushan Mustaqbxl. p. 171. 60. 57. Jamiat-c-Ulma-e-Hind Delhi; Hukumat-e-Khud Miyan, Ulma-t-Haq awr un ke Kamame. p. 26, 58. Maulana Sayyid M. Ikhtiyari. 24 P* k Movement (1857) & Madrasas 33 Madrasa Education Freedom 32 well as the modem education. The between the religious as was handed over to . j India institutes had both types of faculties. In early 19th America. Tire towns and railages *** Sayyid Ahmad Khan and Maulana Melhod^f»h of tury we see that Sir Christtan m.ssionanes. Only College. As Maulana TlndU were dotted with Nanautavi both learned at Delhi had 250 nuss.ons m vanous parts Rasheed Ahmad Gangohi graduated *e Methodist church Nanautavi and Maulana 61 studies Sir Sayyid got both sorts of education over of India. in Islamic

Movements of the Age demarcation between pre-1857 and Three Educational ^Thave drawn a line of 1857 revolt were not 1857 is a major turning point . „crarvd the deadly 1857 eras. Undoubtedly, The U post- ansing in India due to the systems in India. As the power changed . serio^ituation educational lClftf lc foTthe policies. Christian missions and Shuddh. entire structure of education also suffered a great BnTish educational hands the well that if no drastic steps were taken Since pre-1857 India had an education system “ Thev knew deal of changes. the venom of British policies and run by Muslim governments. But ^nmtect’thc community from by Muslim scholars also set from the Indian soil. So they changed the British undertook the complete control “would vanish after 1857 when thought of setting up educational Mughal Emperor Bahadur Shah Zafar [heir policy and over Delhi and exiled the only solution to tackle their view, it was changed every system belonging to Muslims institutions. In to Rangoon, they identity. posed to Muslims enhty and Ulama Basically, though the British came he menace that replaced it by their own. began to chalk out future and * of the Ummah aim of sucking the blood of the country, but nd well-wishers to India with the turmoil of 1857. the firs, own. After the mission that they were entrusted by on their they did not forget their X into being was Madrasa-e-Islami that came One the on hand there was a chain of institution their bosses in England. was later called as Dar-ul-Uloom Deoband. Deoband, which Christian missionaries who were hosted by the Delhi shortly appeared Madrasa,-ul-Uloom m On the other side, government while, on the other, Muslim Ulama were targeted as Aligarh Muslim University was later known it Aligarh that throughout the country. Since the government took for institutions are the pioneer Aligarh. These two of / AMU) granted that Muslims, especially Ulama are the only people activities of Muslims. They forwarded the all- educational who are threat to British colonialism. mission that Shah Waliullah started when felt that embracing After 1857, the English put an end to the Islamic schools on the edge of fallout. The founders of the Mughal Empire is and established English schools and colleges. taught and brought up by Shah and colleges two schools were directly the The Urdu language, then an official language, was discarded successors. All these two movements undertook Waliullah's and replaced by English. Muslims were so nervous and kinds of responsibilities for the betterment of different depressed due to the dismissal of Muslim empire and and played key roles to shield Muslim community Muslims British tyrannies that they could not even think of front. relentless their enemies on every from other than their survival. As it is said that great in Muslims' hands, education in the past, the power was they Since personalities are gift of bad times, Islamic to the need movements and arranged the education according of the history is full of such events. It raised from the debris and government and the society. There was no line of demarcation ruins afresh, anew and full of spirit. So in these turbulent movements, which later turned out Vol. 1, -4 1- days too emerged some 61 Tarikh-c-Naiivah, p Education Madrasa Freedom Movement (1857) & Madrasas 34 Only them goes the Though the education ... i «57 history. that British landmark m splendour and government wanted ,o be P“J~ glory and 3 °‘ ,tS dentity. P Islamic i ^^ous policy but no to secure the important u do^b, credit are that^these educationsT were necessary by any em ' means for ,k to advance * ® and Aligarh Muslim Indinn and every nation, [x-oband which wanted to go movements; Darul Interestingly, the parallel wrth af|er ano(her. tire advanced nations. But the figuj«i problem was That University that belonged to Shah modem . cationa i and education was poisoned with materials that go movements movements and helped teachings again™ two (recdom Islamic and even urged students ^ ^ dign.ty and to revolt alains lost confidence, religion. TTus was the nature of the a^lot tiT*restore modem education Mu'shms sprung out from Europe Z[ because it came into being distinguished entity. as a resul of strong reaction against Christianity. The faulTlay in Z Uloom Deoband barbaric, inhuman and unnatural behaviour Darul Deoband movement. of the church* a i.wT Darul Uloom The most frequently asked Nanautavi c question regarding our Maulana nd that Muslim scholars madrasas syllabus its k is how to adjust the modem government along scienre and had lost Islamic arts, which are .mportant enough with l Islamic and faced after »' ™ signal from the new old , th was no science. Now the majority of Ulama inshtu has begun to ponder With their It was the MusUm schools. same upon the matter, but they are unable ^ to adopt a balanced administration Spain in 1492 when local middle way. underwent m and There are only three options. and occupied the throne. 1. Teaching both types of Christians over killed and sciences and art subjugated, forced simultaneously Then at madrasas lost the.r identity and mmgled a t hcy 2. First, modem sciences and convert. arts, then Islamic studies to India's situation in 1857 differs The nC ful IS ' am,C Uloom in in the pcopk Sorter time, then 1492 because India witnessed some modem ?f, of Uloom (rom that P ^^onal movements that helped The first and second forms have been applied in India flourish and blossom. bv some educational institutions. before the Muslim Darul Uloom ' two major questions Nadwatul STthere were Ulama Lucknow and Usmania University to safeguard the shattered Hyderabad have J^' and leaders whether experienced the mixture scholars an educational syUabus while Muslim University , he Brihsh systems has tested the second form by opening ,0 produce workers and low-rank PhD classes The started to results of the two that^Twaa,* bas"caMy systems have also come into > scholars, Maulana light. The aljen OVcmment. Some g students, who have learned according to the u with the idea of setting third form, after the foremost, came P the establishment of Nanautavi on modern universities in India N run by the donations of are so institutions to be lesser in relieious number that can be counted on fingertips Uf> the opinion that Muslims But the Muslims He was of fact could not be denied n « « that the third form has produced ^on such ideal Ulama in knowledge and piety that to survive the other two faith The only way was to 62 strong enough in forms could not. religious educat.on to each and every introduce proper Sawaitch-e-Qasmi, community. 62. Vol. 2. pp. 276-77 individual in the . ,

Madrasa Education 36 Freedom Movemeetc (1857) & Madrasas 37 the author of Sawaneh- Ma. - Ahsan Gilani, Mauiaoa Maulana Nanautavi) has In!?naiistic perspective. £ y of * . Despite all e-Qasmi enmity andauLZZhatred towards the ( N^autavi's viewpoint regarding English he was realistic ‘ and ‘ ree ai OW m, speech delivered ndedneSS ' the material from a He ' wholeheartedly He hasMs Uken permitted^«Muslunsr students, education notation ceremony m 19 to join English . con colleges Nanau^ in a but ii by Maulana 1874. The below was conditioned with that they first have ,o9 January to learn basic Zulqada 1290 A teachings Islam so that they • Nanautavi Maulana could may not fall prey to western charm. He says: "Having completed Sms as applicable. He termed the course of He was of Uloom Deoband if the students go to mo^ful for the Ummah. the acquire the knowledge "f* “^t.m as of modem sciences it will 6 arienhon to the aspect which them to be perfect."44 Wehave to draw our and neglected. Out of the above-mentioned three forms Maulana is imperfect Nanautavi chose the third as applicable and government has sponsored the modem beneficial for Ummah . the He „ tha t has justified his choice and has ^wThMSUPpressed religious education. So in this answered the questions whv didn't he choose the first 7 education .t wiU be of no or the second. He madrasas teach modem says: will not be recognised in madrasa graduates "beaming many types of things at a 7„«! the time causes harm to jobs. In his own words. everything." 45 w education, nowadays, know that modem In this case the student will never be The wise men perfect, neither in to the abundance of governmental Islamic sciences nor in common owing modern sciences. In this is so have not age of ancient sciences might been so specialization how both the items schools that the can be learnt at a time sciences days. The Islamic and arts If you talk of the second form that rn Muslim Sultans' the student first learns could never w.tness decline that they in modem arts and sciences then goes to madrasa. suffered such This form is 3 quite difficult and almost past.* impossible. Reason being that supervise when the student will start his education wise to let the government the journey with So it seemed modem sciences that is the rehgious educations poisoned with materialistic and docs. And, let's arrange anti- educations it religious contents. This situation people. The education that the not only will affect the with the help of common will religious outlook of a Muslim boy but he will hardly wants to bury and if the Muslims remam be able government to believe in Islamic teachings. only in the pages of history The second reason is that the of them they will remain deprived college education takes more time to pay attention towards the than that of a madrasa. books So -it was obligatory sciences which lead Therefore, there will be lesser chances for college studies and the current to students Islamic return to to madrasas. The logic as well as the experience perfection in this field." both support the feeling that Muslim of modern arts and sciences is boys first should be As far as the matter oblivious sent to madrasa and after getting necessary Maulana Nanautavi was not of its religious concerned, education should government imposed anti- go to colleges and universities. importance though the British

64. Ibid. Vol. 2, p. 281. 63. Sauxmeh-t-Qasrtu. 65. Ibid. Ik r

Madrasa Education Freedom Movement (1857) & Madrasas 39

Nanautavi reduced mean that learning English is . . Maulana unlawful. I Toimplen^thisprop will quote their from ten years to six sayings under a separate title, but here I will particularly Darul learning when comment on one misquoted “^Muslim boy starts sentence about Maulana years in 1985 ARj* fifteen. After ihai, Nanautavi in a famous book Inquilab 1857 edited bv7 PC and colleges he may be Joshi. It goes like this: MnlnTgovemmenta. schools of his age. Muhammad Qasim, who graduafe^up to 22/23 predicated Shamli’s campaign founded a religious institution named no. implemented? as Darul Uloom thi. View wa. Deoband. He formulated Why7 view not some principles and asked .. . is why this was his , here 0 followers to shun government aids, The big 1'; Darul Uloom Deoband. and regarded .is even in 67 implementedf“’m [^clra5 learning English as unlawful. and some eight-year Fazilat "“ dras Some adopted eight year Islamic I followed up the reference given ^. ItSelf has by the writer. It was course. Daru behind the failure of this theory Sawaneh-t-Qasmi, Vol. 2, p. 221, written by Maulana COUT ns Manazir studies **\ is . Gilani is: "It difficult Geelani. Again I searched Manazir Hasan Ahsan the main source from where extracted. Having repeatedly he covered all the 221 page and around I failed to find even a single word to indicate to the idea. Yes on the contrary, there is clear-cut speech of Nanautavi in the Maulana same book that tells us the ™* wasin 1874 and he left for moderation of his thoughts and his farsightedness. He says: 48th of his age. Since he was in "Having completed the course of Darul abode in 1881. Uloom Deoband if his'hea'venly so quite possible surrounded by odds is the students go to acquire the knowledge of modem h rhulent^hL and sciences opportunity to ‘ransU.e hi. -1 no. find any it will help them to be perfect."* thhM he could successors though forwarded One should not forget that u c c in to actions His modem science in colleges is this Held they could not make tought through English. Not only hfmLTon but perhaps in he allowed students to learn English and modern education but much progress. also once he expressed his hearty desire to learn English during his Oppose Learning English? pilgrimage in Makkah. Maulana Yaqub Nanautavi, Did Maulana Nanautavi the first Teacher of Darul Uloom the oft-repeated fatwa Head Deoband, who accompanied would like to discuss Here I in the journey, narrated it in authentic ,ur,s.) that him a short biography, published order issued by Islamic (religious by Maktaba Darul Uloom in 1373. says English. Though 1 have He that Maulana prohibited Muslims to learn Ulama Nanautavi happened to meet an English and talk regarding the educational views of Maulana to him written much through an interpreter on some no. find even a single proof Islamic matters. Having Nanautavi. At least I could the contrary. that can back this claim. On I about all Ulama 67. K.M Ashraf (1998), Ihya-e-lslam ke Hami awr 1857 ka Inquilab; fatwas and sayings that in no way came across so many PC. Joshi, Inquilab 1857, p 104, Qaumi Council Bara-e-Froge Urdu Zaban, Delhi. Vol. 2, 288 Sawanth-r-Qasmi, Vol. p. 281. 66. Sawaneh-e-Q^mi. p 68 2,

i Madrasa Education Freedom Movement (1857) & Madrasas 41 40 Nanautavi and his colleagues were looking for . his intention to leam Maulana he expresseaAvnMtfd the discourse time to do some thing to make up the loss completed a suitable they indications that he English." Nanautavi had faced. There are clear was in touch with . over „ Maulana Now we have «° have thought Ameer Haji Imdadullah as he kept on consulting other ^ how he would his hnminent persons of his area. In the long run they founded £!r; Madrasa-<^Islami at Deoband in 1282 AH correspondent to 1866. This Madrasa was established as a movement to prepare Ulama who can lead the Muslim community on every sphere Deoband Uloom who can safeguard Islamic identity and fight back Establishment of Darul of life, regime first sparked in rulers. Hazrat Shaikh-ul-Hind Maulana Mahmood " , the Brirish the alien „ 185, h57 against revolt of b the The wildfire all cross country. Hasan (RA), the first prominent product of Darul Uloom, Cant th P ^ Merrut and tyranny that the angry when he heard some one calling Darul- f , he angcr used to get •Tr^^r.nd.ans.^fter the Palas, war in Uloom as a madrasa. Once upon a time he was reported as English perpe Ahmad Shaheed m Sayyidy in saying: 1757, Tipoo nots of lndia to free t J 'twaslhclasleftod^^ Did Maulana (Nanautavi) build this Madrasa just to leam 1831 , clu t che s of the English. The and teach? The Madrasa was established before my eyes. ' hc,r especially Ulama, led this that Muslims, institution established after historians, jans'believeBe As I know the was the defeat Thana Bhawan (now in frQ[n Delhj , VO U ^ of 1857 to prepare some people to recover the loss of ' head quarter of Mu)ahideen , UP) was the 70 ^ r N a «ax 1857. Shaml. (Muzaffar Nagar. UP) the British army in the commander in chief and Another great boy of Darul-Uloom, Mufti Shafi Usmani Hail Imdadullah was beheld greatest Mufti) of Pakistan describes (the head of believers). Maulana Mufit-e-Aazam (the the , Mumineen Maulana Rasheed Ahmad behind the establishment of this movement as: Muhammad Qasim Nanautavi, purpose Shaheed were the commander, Gangohi and Hafiz Zamin The key purpose of Darul-Uloom was to foil the attempts by Lord Macauley's education system and to ° f made suffered failure and the British army 'To revolution ^ produce a bunch of gallant Ulama who not only can storm throughout the country. Not to ,o clam the perform the duty of saving religion in its true form but happened to Muslims after that. Muslims, s^aSwha. also can deliver it to the succeeding generations. So that were the soft targets of British army. narticularly the Ulama any time when Muslim can get freedom from the colonial Imdadullah migrated hiding to Makkah. this situation Haji rule they can find the Islamic teachings as in its true and In martyrdom while Maulana embraced ’ Hafiz Zamin Shaheed original form. for some days. Maulana Cangohi Nanautavi went into hiding freed. and faced a trial and later was captured 70. Maulana Manazir Ahsan Gilani, Sawaneh-e- Quasi, Vol. 2, p. 226, Dar-ul-Uloom Deoband. Delhi, January Usmani, Ma/ali-r-Muh^A'azam, 557, Pakistan. Uloom (Editorial), p 6, 2002. 71 Mufti Shafi p. 69. Tarjaman-t-Darul 4

Madrasa Education Freedom Movement (1857) & Madrasas 43

M.dra,. Sy,te Founder of a New m not get opposed. Yes, if the Muhtamim consulted no Maulana N.n.uUvi Deoband Maulana one then the advisors have right to object. “^Ushmen of Darul Uloom With the Indian Muslims. ]e befae ^ 4. It is also quite necessary for teachers of madrasa to U“v ^ N‘- madrasas appearing one after have similar views and must not be egoistic and ‘r contouanon of 50 l re of madrasas all into a strong cobweb jealous like today's people. Allah forbidding, if it another^ untilJSlitit turned „ was a new system that was occurs the madrasa will perish. across die people. So Maulana of common 5. The teaching materials which are proposed for a supposed to be MP n ecessa ry to work out some year should be completed, otherwise the madrasa Nanautav 8 . that this system may re„ui a tions so cannot flourish, and if flourishes it will not be of fU n <££» and fadure. Responding to his any use. Iny^n1s of notfsuffersX y plan comprising eight action 6. Till the madrasa does not have any certain source of "UsooU-lUsh.gana" ^eie artdes are known as income it will, Allah willing, go ahead having trust 'r«d!s history. The articles in Darul Uloom s in Allah. If it has some pacific source of income like eight principles) h industry or business or help from word-keeping an!: always hunt for the ways affuent, then the asset of trust in Allah will go away. madrasa men should 1 The help from Allah will stop and the donation. Try yourself and ask others for The madrasa men ,o increase Well-wishers of madrasa should always will quarrel each other. In short, certain means of the same. income should not be kept. keep this in mind. on giving 7. The share of government and the rich also seems should always try to carry food to 2 They dangerous. their number. students and increase 8. The donations of those who do not wish name and always look at the interest of 3 The advisers should fame are blissful. After all good intention of the donor * not to insist on their words. Allah madrasa and is a cause of establishment for madrasa. happens the madrasa if such case will forbidding, Though, basically, these articles were written for Darul weaker and weaker. The advice should be on Krow Uloom Deoband as it appears from the repeated word and not be delayed but for the betterment of time madrasa. But as a whole the matters that were discussed here for the advisers not to be madrasa. It is necessary opinion and are not limited to Darul Uloom Deoband only. In a passing impressed in giving their the other reference, these 8 points don't seem to be for an ordinary listen carefully with the intention as if he is should points themselves reflect a unique no hesitation. madrasa. These and convinced and will accept with It is system of education that was to be introduced (rector vice chancellor) extraordinary necessary for the Muhtamim / subcontinent. He emphatically recommends the important issues, the advisory board in Indian to consult, on men to abstain from taking any permanent financial guests who are learned and sincere madrasa or the visiting governmental aids. In his view it will be chance, the advisors were resource and about madrasa. if, by not dangerous for madrasas to sustain effectively. This proved consulted due to some reasons and the matter was true in coming days as some madrasas were affiliated to state discussed with some others then the advisors should governments like UP, Bihar, others but they lost their effect i Movement (1857) & Madrasas Madrasa Education Freedom 45 44 landlords and affluent ones were first weakened and madrasas were often subject to , producti, lfv These dismantted by the British Colonialists and later reduced to and «jy- and were imposed with vanous ove “ P bankrupty. These people would establish madrasas in their K that turned the madrasas into administrate) and endow a good deal of properties for them. insincere , territories ^ ^en . h er frivolous things battlefield. D-ord-nd their castles and Havelis were pulled down and their , mysiff Mow been were confiscated. The common Muslims were not have mad rasa of my d.str.c, lands bothered to raise funds or pay fees to run a madrasa. As the performed a marvellous before affU.ahon FaTXd which history books furnish record: * “ situation in that age was such that the rulers and the V The to fight in a public place. used to sponsor education and endow properties anddie^cechancellor that once led rich which he has pointed ou . ,s an for the purpose. When the Delhi government collapsed, The second thing, . be consisted ot pious, Roheilkhand, near Delhi, had five , w hirh must the thousand Ulama of madrasas. He has attached who taught in various madrasas and got the salary from fa^ighfi-d.Tnd well-wishers Nawab Hafi-ul-Mulk. The same condition was prevailing 72 in Aoudh, Hyderabad, Deecan and other states. madrasas provid^ucafion to tSSS ta£w5«he The second thing that caused harm to Muslims' education class in the society. It helped the individuals of every was the withdrawal of endowed lands of Muslim rulers *e Otherwise, previously to grow stronger. Muslim community for educational purposes by British government in 1838. usually, had access to learn m the only the rich people, According to James Grant, these endowments were equal years have passed on this very system madrasas. Nearly 157 the united state of Bengal. This, in the words of Dr. yesterday. to as fresh as they were hut today they are Hunter struck at the root of the education system of did not aim at distributing degree Maulana Nanautavi Muslims in India. From here began Muslims' declining was determined to to earn livelihood. He 7 ' for the graduates in the field of education. and gallant people who can dedicate prepare a team of giant face the threats and dangers posed So now when there was no arrangement for education the themselves to defend and enjoy boundless emotions towards Islam, entire Muslim generation was going uneducated all across to Islam who can offer sacrifice for the sake of religion. the country. Ulama thought over the matter and came out who are ever-ready to talented and skilful students who can with solutions. Maulana Nanautavi shouldered to provide He wanted to produce field and lead the country at a time of Muslims with the religious education. He discovered a new create stir in academic way to operate madrasas with the help of common Muslims' political crisis. donations. Instead of depending upon a particular person System Revival of Madrasa or property he used common Muslims' help and set certain unique kind of madrasa, which regulations for the madrasas to follow Darul-Uloom Deoband was a rules and the same Muslim history, because the was unprecedented in the entire were administered and financed 72. Raushan Mustqbil.p. 156. madrasas in Islamic rule Nawabs. The Muslim Nawabs, 73. Ibid. p. 191. by the Muslim rulers and & Madrasas 47 Madrasa Education Freedom Movement (1857) 46 started. The financial problem, the biggest colleagues set a the work marvellous job he and his Thus „Doing .hi.thi solved. A madrasa was opened. Taking all the track. Indian Ulama and removed the ne was into confidence an appeal was published shinmg examp ' survival. If necessary of the town j* a| MusUms People danger thatToo Muslims were informed of the madrasa and its been talcen, Muslims might have ^which would ^ appeal goes so: steps perished from Spain and Juture plan. The perished system in itself is ^amlle.ed the grace of Allah some charitable persons of Deoband and By Hussain - a ous ular Aabid P‘ P°P have collected some donations and started a Madrasa was amongst the o, a new month of Hijra calendar) 1283 AH. -“.r&d.’who on 15 Muharram (1st lead^ be noticed that some fund has already been institution/ |ook the It is to expense of 16 students beside Rs.140, ^ ^ ^ collected for the ^ collected. The students will be Maulana Mahtab Al, who very was earlier weniToChalta Mosque to which prayed to AUah. Maulana food and lodge that will follow free books. The gave six rupees and provided roUv Hussain, Maulvi Muhammad Rahman contributed 12 while I (Maulana FazU- managers are: Haji Aabid S there he went to Maulana Zul Faqqar Maulvi Mahtab Ali, Maulvi Zul Faqqar Ali, Qasim, Haq) gave Rs 6. From chance Sayyid Zul Munshi Fazl-e-Haq and Shaikh donated 12 rupees. By a good Maulvi Fazlurrahman, Alt who 76 present there so he also gave 12. Ahmad." Faqqar Aii (the 2'-) was Nihaal Barakat locality where the he went to Abul patronized by ruling Afmr that previously, the madrasas were class it was 200 and till the evening 300. This amount reached and endowments. The teachers were paid salaries by Dhul Qada (11th month of Islamic Hijra people was on Friday, 2nd endowments while some taught at their the^ income of the calendar) 1282 AH.” the students to bear homes freely. In these cases had the Qasim Nanautavi was away in religious education was confined Since Maulana Muhammad expenses. That is why the a so Haji Aabid Hussain wrote letter to section of the society. The education was Merut these days, to a particular as it is written: him explaining the situation, beyond the access of common and poor people. The Deoband wrote a letter to Maulana all, cleared this hurdle to promote education The next day Haji Sahib Madrasa, first of step to raise funds. students with their lodging and food. This Nanautavi that he had taken this He and provided the frequently discussed the need of revolutionary decision taken by the founders of the further said that as we was a madrasa because we have to send a person to madrasa. This is an evident proof of their farsightedness and a Maulana Nizamuddin Saharanpur for answer answering one question. intelligence. According to Aseer mind and I stood up. the thing that has given Darul Suddenly the idea came in my Three Adravi's analysis, this is between position. From hundred rupees have been collected Asr and Uloom Deoband a pioneering here starts the 75 in India-subcontinent. People all Maghrib (prayer names). You come soon. renaissance of madrasas

Aseer Adravi, Maulana Nanautam: Hayal 74 Maulana Nizamuddin Tankh-e-Darul Uloom Deoband. Maulana Nizamuddin Aseer Adravi, Maulana Nanautavi: awr Karname, pp.126-27; 76 Hat/at awr Karname, p. 13, Shaikh-ul-Hind Academy, Vol.1, p-151- Vol. p. 250. Deoband. 75. Sawaneh-e-Qasmi, 2, Madrasa Education Movement (1857) & Madrasas 49 48 Freedom began to establish madrasas on tins madrasa at the suggestion of Maulana Nanautavi. over me subcontinent tarted this counted among big madrasas known for their pattern. 77 KovTit is and management. Similarly, Maulana Nanautavi on Darul Uloom Pattern education of Madrasas Amroha that exists till today. Establishment founded a madrasa in Hijri, at about the time of the benefaction of Darul Uloom did not remain , century ln ^ The academic the old system of madrasas Scholars its versatile »* huihment of Darul Uloom, to merely turning out but Confined to an end. Even ii some madrasas atmosphere whereby religious schools in'lndiahad almost come created such an the.r position was ffects and there, only everywhere. It appears that people at extant here continued to come up were position. them had a central Maulana to start madrasa but with the old parochial; none of hat time had a passion colleagues had a plan to spread such their high spirit also Nanautav. and his means had altogether disappeared across the land to cope with the kind of madrasa all When Darul Uloom took the initiative, a new themselves started madrasas depressed. emerging situation. So, they was opened for the Muslims. Accordingly, thoroughfare people to do the same. six Darul attracted students from and persuaded In the earliest years, Uloom establishment of Darul Uloom, the months after the comer of the country and even from Afghanistan and estabhshed in Saharanpur, every Mazahir Uloom was would learn there they used to go Madrasa central Asia. Those who one of the greatest madrasas of India. which is considered their region and the first priority they gave was curriculum that was current back to the same in at pattern of Darul Uloom and It also adopted establishing madrasa the Dcoband. In Thana Bhawan also was Darul Uloom imparting knowledge. That is now we see that countless madrasa that later was made a branch of Darul founded a madrasas have appeared in India, Pakistan, and Bangladesh Likewise, some more madrasas came in to being Uloom. even in Afghanistan, South Africa, and Britain etc. Not annual reports of 1285 and places, as the two and also some people belonging at different only other parts of the world but 1297 AH read: madrasas in Arab too. Madrasa Saulatia to Deoband founded high-minded gentlemen are making efforts for the Madrasa Sharyia at Medina started by Many at Makkah and places also, started madrasas opening of schools at other Maulana Rahmatullah Kairanwi and Maulana Sayyid Meerut, Khurja, Buland Shahar at places like Delhi, Ahmad respectively. The latter of them is now also 7* Saharanpur etc. considered one of the old and big universities of Medina. express this thing with extreme happiness and thank We Muslim University in this year new Islamic madrasas Aligarh the real benefactor that places like Meerut, Gulauthi, Khan (1817-1898) is the founder of Aligarh were started at Danapur Sir Sayyid Ahmad • 79 Muslim University that came into existence in 1875, 9 year Muradabad is a famous name Darul Uloom Deoband. Interestingly he is a class fellow Jamia Qasmia Shahi in in the after Muslims of Mualana Nanautavi in Delhi College. He always had very history of madrasas in India. The Muradabad of dose and cordial relationship with Maulana Nanautavi. The Maulana Nanaulavi: Hayat awr Kamame, p. 153. 77. AseerAdravi, condolence letter he wrote on the demise of Maulana Uloom, Vol. 126. 78. History of Darul 1, p Nanautavi mirrors the deep love and respect that he 79. Ibid, p. 357. harboured in his heart towards him. Though Maulana Madrasa Education Freedom Movement (1857) & Madrasas 51 50 , . different type of thought Muradabad (UP) «. very he founded a , ir Qawid had madrasa for Persian NanautaviandSirSayy . \ lhe torchbearer of Shah language. Then in Gazipur cons^ereci (UP) in 1864 he they always were es^hiu yIa but goe a Hindu-Muslim common school mission. As it where English, Urdu Waliullah's Persian, Arabic mutiny of 1857 shook and Sanskrit languages were that when the taught 1 rpnough Bus school has been renamed It is and soaal life two opposite as Victoria School Ind^T^tical uTr the bases of P° ountainhead of both cam ^ ^ , movements same The founders of these the schools of thoughts of and oneTcacher. Sir Sayyid, in Indian subcontinent C e and the world at laree tW° m°^ and the college was shut known as an educationist is Delhi was destroyed who spent all his energy When As a person stated for Aliearh came up. ^ucahonal development of Muslim community in India down, the Arabic faculty of USl j Qasim took ‘ r" Um ers,l is considered ^ y to be , he centre b„ugh, a. If ithe y si, where two-nation^ theory sprang and W finally took the Pakistan. to Aligarh. shape of Bu, the records prove English department Bra, Sir Sayyid ,he beginning was no, m Sir Sayyid was a strong in favour of separate , w au|ana Nanautavi. Muslim oppose °f educational system as he himself) Just ‘ i dia. He accepted in 1864 started jgh ru , c in n a Hindu- supporter o Musl.m common school where was very dose to English officials. English, Urdu, Persian ^vemmental P0s Arabic and Sanskrit languages he stood firm m the favour were taught. But later he f crwards mel t an incident that gave a new him to his social efforts Ever since Sir Sayyid’s educational efforts were no, made specially for Muslims, whether it is the Madrasa of Muradabad, the School and Scientific Society in Gazipur Hindus and month. Mu^ims both were making use wrth oftiie .institutes. his ears were accustomed the Bu, while Sir Sayyid was From his childhood a, Banaras (Varanasi) some declining Muslim rule. Having seen incidents took place that changed stories of chaos and his viewpoints the new government These atrocihes in 1857 he saw changes not only affected Sir Sayyid he horrible but also the entire situation. 1 seemed as peace, law and order country in the long run. Maulana Altaf establishing Hussein Hali (one of he was very loyal to the great Urdu poets) writes to him. That is why in Hayat-e-Javed (an ablessing government authentic He considered that the biography of Sir Sayyid): "In British government. 1867. some prominent Hindus nation." tried to their possible extent very useful for the to drive out Urdu language and is Persian interested script from offices and courts, and works Sir Sayyid was very they favoured Beside academic Bhakha (language) in Devenagri quality prevailed and now script. Sir Sayyid used education field. Finally, this to in say that this was first time he realized when he was Sub-Judge m that it is impossible by it. First, he is known for Hindus and Muslims to co-exist as one nation.*’ Ishaq lalees Nadvi (1983) Aligarh Magazine, p. 67, 1947 82. Rautfian Mustaqbil, p. 219. Ulama. Vol. 1. p 46, 214-15. 83. Mawj-e-Kaiosar, p. 85. 81. Mawj-e-Kawsar, pp- .

Freedom Madrasa Education Movement (1857) & Madrasas 53 52 meeting on 24th he journeyed to May 1875 in which Sir his life when Sayyid came 1 turn^ that came in Banaras to participate. Maulvi The other and developments with his Muhammadfcam ^ Collector in Aligarh, cJZZ E in London, for over presided over SOTT-0** maugurated theZ^ nakedTTeyes. M y ... universities there, Madrasatu Uloom. the modem This Madrasa lafer half year an on one and published Tahzib-ul - became college and finally transformed he P into university re«>o") M ust after , (rQm wWch he started ^ (a m Wy^ S Now let's come monthly magazlne, the other to this point what wpm of Sir of two committees ob£tiv« Sayyid by Ms lifelong did was the setting up efforts i^u“ bir bayy£yyid thingthlne'sir Muslims in education and raise r P a'essay competition about the Philosophy will be !° H?rr^ngcd in our right hands, the ^ prepared a report natural science in India and based in left hands while the crown Muslims' education of 'La Ilaha Illallah meetmg. The report cons.sted of Muhammad-ur-Easulunah' for the Committee (Mere is no but ,t the teachmg system. gM AUah scheme and He and Muhammad (pbuh) is the “he propel coUege messenger of Allah) w be on our head. He regarded said: firm faith and pure religious nounshment as expressed his views; regarding the compulsory with the Sir Sayyid had education. modem system but there is no proof government's educational Specially with the same. having seen Sir Sayyid was a very realistic That he was satisfied and quickly impressing kind universities his view changed totaUy. He of man who^with no hesitation the European and hypocrisy, was a necessary ingredient trusted high-level training a of loyal of the British government. Similarly, regarded when he saw the British schools of that was missing in India... charm of young western civilization education he accepted its no option other than to care for their supremacy on the existing Muslims have Muslim society in India He was own if they want to save the Islamic profoundly, impressed education on their by an English writer and quoted the some equip themselves with modem sciences extracts oh writing in his studies, to mouthpiece magazine Tahzib-ul- according to their educate their children needs... Akhlaq. As the English writes: "The and to Indian Muslims are the Sayyid and his colleagues) took it for granted worst kind of people of All (Sir Muhammad (Pbuh). Their religion institutions government's educational do not is a strange mixture of that the Quranic commandments and Hindu the government 6 meet the needs of Muslims. If itself idolatry."" some sorts of changes it will be agrees to bring These were the reasons that Sir Sayyid urged Indian Therefore, Muslims should themselves arrange Muslims needful. to bring a change in their way of life and not to lag education.** behind their from any developed nation. He, very frankly, invited people days was staying in Banaras as Sub-Judge. Sir Sayyid, these to modernism. Shaikh Ikram writes in his book Aligarh, was Maoj-e- Maulvi Samiullah, a Sub-Judge in appointed Kawsar: Committee. He convened a public the secretary of the 85. Maoj-e- Kawsar, p. 146. 86. Raushan Muslaqbil, 232-233 p. 224; Tahzib-ul-Akhlaq, No. 3. 84. Raushan Mustaqbil. pp 2, p. Madrasa Education Freedom Movement (1857) & Madrasas 54 55 Muslim University followed the upset that the Europeans disdain pattern started by Darul Sir Sawid was very Therefore, he wanted Uloom Deoband, collected funds from public Muslims in term of civilization. and did not the avoid the aids from government adopt their civilization wholeheartedly so while the madrasas Muslims to only on civilized and not be looked subsisted pubUc donations rejecting any they also are called help from that government. It is also worth mentioning down.*7 that Aligarh Muslim University has no madrasa or institution affiliated further writes: it. It is the only university of its He to kind. Though Jamia Millia other people because Islamia was established in 1920 We have adopted the rituals of of on the same lines on which give up all bad traditions Madrastul Uloom, Aligarh was found intermixing. We have to and but it also could not reparable if we want to guard its identity and merged in rectify the ones, which are be to modem government other developed nations institutions. highly civilized so that the could not dare to despise us." Nadwatul Ulama Lucknow advocated to abandon the old traditions Sir Sayyid not only two above-mentioned The movements sprang into being raised doubts regarding many matters of the but also he after the 1857 turmoil. The situation agreed upon by these days were vague Glorious Quran and Hadith that are Muslims and confusing. Darul Uloom Deoband and Aligarh havoc in Muslim community and he was Muslim all over. It created University took two extremes; one higher Islamic education that. But he was determined to go ahead with condemned for the other higher modern education. Muslim leaders opposed But, after all, they did his plans. Some prominent him to not denied the importance of each other. Darul degree. By their efforts some Ulama even issued Uloom the least Deoband always took the modem education seriously and that any person having such beliefs would become fatwa tried to adjust while Aligarh Muslim surprise and interest that all University also infidel. It is a matter of utter the somehow managed to maintain its Islamic outlook. staunch opponents of Sir Sayyid were English learned people Nadwatul Ulama (Ulama council) came in to being who were employed at government posts. None of Ulama in 1894; after 28 years have passed on Darul Uloom Deoband came up against him. Fortunately Sir Sayyid did not and 19 years on Aligarh Muslim University. Till this council emerged, introduce his views in his madrasa. by then the educational and political horizon Though Aligarh Muslim University at early stages was of India was clearer. The Indian community witnessed a but it cannot complete change a modem type of madrasas now be counted and analysed its bad from good. Unlike Aligarh reason to mention it Muslim in the list of madrasas. The only is that University, Nadwatul Ulama was a pure madrasa Aligarh University is also a gift of the 1857 revolution and and it believed that the backwardness viewpoint about Muslims' of Muslims lay in their it has another extreme education. negligence of religion and lack of proper religious education. This university was in favour of the British government Some prominent Ulama participated in a connotation while the madrasas were established with the core motto of Madrasa Faiz-e-Aam in Kanpur where they decided to form of driving the alien government out of country. Aligarh a council. The council was named Nadwatul Ulama (Ulama council) and Maulana Muhammad Ali Mongeeri was 87. Tahzib-ul-Akhlaq, No. 2, p.l. made its first manager. It is worth noting that at least 88. Maoj-e-Kaivsar, p. 223; Tahzib-ul Akhlaq, No. 2, p 6 five Ulama k Madrasas 57 Madrasa Education Movement (1857) & ^ Fr6£dom significance. The Glorious Quran was of Nadwatul Ulama were extraordinary out of the 14 founding members 90 Deoband." included into the syllabus. directly educated at Darul Uloom Ulama was Deputy Collector till the new syllabus was not prepared, Darul The initiator of Nadwatul the beginning, carried out by Ulama taught Dars-e-Nizami. As Maulana Maulvi Abdul Gafoor. But, it was Maulvi nioom Nadwatul originally was who learned at Nadwah around 1900 Sayyid Muhammad Ali Kanpuri who from Abdul Bari Nadwi, book Mazhab awr Science. "This age of Kanpur and later migrated to Mongeer (Bihar) with the jL-ibes in his famous of his the old madrasas which taught Dars-e- purpose of preaching Islam on command Sheikh was like Ganj Muradabadi. had to learn Kafia, Sharh Jami and Maqamat. Hadhrat Maulana Fazl Rahman Maulana 1 myself MiiAmi- 91 Maulana Abdul Haq Haqqani (the author remember there was no change in Dars-e-Nizami." Shibli Nomani and As I its rules and regulations. stages the syllabus kept on changing but the of Tafseer-e-Haqqani) laid down In later operate on public following subjects: Nadwatul Ulama also decide to funds on tbrust was on the Darul Uloom pattern and avoided government support. the holy Quran and its commentaries • Teaching of came up with theses four sole purposes. Nadwatul Ulama along with some books that are related to Quranic • Modification of madrasas' curriculum and sciences. syllabus adapted to the Literature, English and some other preparation of a new time. • Teaching Arabic • Producing such Ulama who having deep knowledge modem sciences. acquainted with modem thoughts Ilm-e-Kalam and perfection in this of Islam are and • Full attention on the need of the hour. field so that the students can defend modem theories • Promotion of unity and Islamic brotherhood among like communism and atheism. different sects of Islam. • Teaching of some selected chapters of two Tasawwuf • Preaching of Islamic teachings, specially amongst our books like Ihyaul Uloom and Auxirif-ul-Maarif. or quarterly symposiums on countrymen. • Conducting monthly Islamic topics. To begin with Nadwatul Ulama wanted to experience its various madrasas but later it established programme on some a Darul With the changing of syllabus, Nadwatul Ulama 1898 in order to Uloom in Lucknow in experiment its recommended a number of changes in madrasa systems. programme. According to Tarikh-e-Nadwah : Ulama, with the help of expert Nadwatul Ulama, Maulana (Muhammad Ali Mongeeri) has asserted on prepared a syllabus in accordance with need of the time. family quarters for the teachers and responsible people, This syllabus came into force in Darul Uloom Nadwatul inside Darul Uloom campus. He drew attention to a dining Ulama, established in Lucknow. The syllabus kept on hall for the students. Every student will have a separate changing under some rules and regulations. The most room. They will be asked to keep their rooms clean. They important thing is that unnecessary subjects were have to finish their all activities within the allotted time. discarded. Literature and Arabic were given The students will do exercise after Asr prayer; take part in

211. 90. Raushan Mustqbil. p 89. Tarikh-e-NadwatuI Ulama, Vol. 1, pp. 95-96. awr Science', 6. 91. Preface of 'Mazhab p. ,

Madrasa Education MnvFMENT (1857) & Madrasas 59

gun firing, swimming, and so on. The balanced synthesis of the classical horse riding, the principle of a arts also be taught some and crafts according knowledge. Its chief students will education with the modem purpose was most important thing that to their tendency. The he proper integration between the eternal to evolve a uniform for the students/*' proposed is a fundamentals of the faith and ever-changing values of programme in first looking knowledge and learning. But, today when we see Though, Nadwatul Ulama's was human it could not implement Ulama course it does not seem to be "balanced quite fine. But unfortunately many Nadwatul It was better on part of Nadwatul of the classical education with the modem" that of its agendum. Ulama synthesis madrasas that followed its pattern "a proper integration between the eternal that it found many and had evolved deal of madrasas affiliated to it. of the faith and ever-changing values of now it has a good fundamentals knowledge and learning." The only thing it did was Experience of the Three Movements? human How was the methods, gave importance to Arabic that it changed some to analyze the experience of these Glorious Quran. Besides, It is too hard three and Science of the there is no movements and their success in their programme. Of course fundamental change. Those who come out of Nadwatul nation and each of them served the community and Ulama madrasas they performed marvellous job in Arabic men who earn good name for the produced great country. and Urdu literature, some in English also. But there is hardly look at objectives of the three But, when we movements any example where Nadwa student became synthesis of the that each of them could not achieve its goal we find and classical education with the modem. After all, the religious main objectives of the founders. For betrayed the example standard of Nadwatul Ulama products is lower than those Aligarh Muslim University was founded with the aim of other madrasas. Likewise Dawah, which was a supreme in our right hand. Modem Philosophy in "Quran left hand purpose of Nadwatul Ulama, was not achieved as it was of 'La Ilaha Illallah Muhammadur and crown Rasulullah' achieved by some other platforms. on our head." But if we see the history of Muslim University As far as Darul Uloom Deoband is concerned it was will find that very few persons who could be we counted established to make up the loss that Muslim community fingertips have come out of the University who on had these suffered in 1857 revolution. Before we analyse, we have to qualities. On the contrary, there had been many people in find out what were Ihe losses of 1857. Muslims lost power, University who betrayed rather revolted against Sir Islamic educational institutes and they feared their Islamic Sayyid's agenda. It is also true that Aligarh Muslim identity slipping out. Darul Ulcxim Deoband, undoubtedly, University could not produce persons who are true was a den of freedom fighters, especially Maulana expression of Sir Sayyid's dream as it reflects from the Mahamood Hasan Deobandi known as Sheikh Al-Hind and Shibli, writings of Maulana Hali and others. Yes, it will be his colleagues. They fought till the country was free. Some wrong not to admit the valuable contribution that the of his companions remained in India while some migrated Aligarh boys have given on national and community levels to Pakistan. It is known that it is Darul Uloom Deoband that Aligarh Muslim University is, no doubt, our cultural revived the Islamic education system and Islamic teachings heritage and great education centre. at large in the Subcontinent and produced giant Ulama in Likewise, Darul Ulcxim Nadwatul Ulama was established every field of Islamic learning. The product of Darul Uloom

92. Tarikh-e-Nadvatul Ulama Vol 1, pp. 81-82. Deoband headed and participated national movements while they set matchless example in every field of Islamic Sciences. i

Through Aces 61 EoccaTON Systems of every sphere of life. The compilation . in almost 84 middlTo^reconThUjra century the Islamic Till rttf to Arabs. The next two centuries are • ™ were confined compilation and invention. Due to ^ „ as aKc of kn countries new ° of Islam in non-Arab many . aIpss spread good understanding of the were Evented. For a came into being. 3 SKquiwi and Hadith Arabic grammar to author _ I^pvrrvday-new developments forced people the need. The Islamic jurists on them according to new issues. In this way the EDUCATION SYSTEMS search out solutions of increased. The Islamic sciences like Tafseer teaming materials AGES Quran), Hadith (the reports of sayings THROUGH [explanation of the Usul-e-Hadith (principles factions of the Prophet (pbuh), Sarf, Nahv, History, Dictionaries ^"narration), Usul-e-Fiqh,

Early Age of Islam Gazali (450 AH to 505 Education System from ^Du^g^th Hijra century Imam guidance to every Ilm-e-Kalam to defend Islamic philosophy Islamic education provides aspect of AH1 founded social, political, economical, philosophies. With Mantiq and Philosophy human life, whether it is from Greek part of Islamic education. Though the individual, collective etc. is based on the Holy Quran and hecame an ingredient learning were common in every Hadith. In the early age of Islam the followers were usually aTove-mentioned fields of understand the language to inevitable national and local Arabs who directly could of the Islamic state. But due not need learning all from another, rhe states that were two sources. Therefore they did Islamic conditions some differ economical and political Tafseer, Hadith and Asmaurnjal (records sciences like today. Their necessities Arab—dominated Very few Arabs knew writing, so the Prophet narrated Hadith) were the favourite fields. History, were very less. of those were popular in Islamic Spain while (pbuh) paid special attention to this point. Particularly, when Literature and Poetry offered in of Logic and Philosophy. Likewise, the prisoners of Badr war were freedom return of Persian people were fond the prisoners who knew writing Khurasan and Mawaraunnahr (Central Asia) some amount money, each the people of Usul-e-Fiqh Tasawwuf. them was asked, instead of compensation, to teach writing paidspecial attention to Fiqh, and of P first Hijra century. In the to ten Muslims. As per need he ordered some companions Muslims visited India in the Gaznavi to learn foreign language like Hebrew. beginning of 5th century Sultan Mahmood rule As the time passed, the Companions of the Prophet conquered Sindh and Punjab. But in fact the Muslim Aibak (d. 1210) began to (pbuh) went on discovering new methods to spread began when Sultan Qutubuddin Hadhrat age in which the Central Asian knowledge among the masses. Abu BakrSiddiq and rule Delhi. This was the Hadhrat Usman Gani, the first and third caliphs of Islam, are Muslims attached much importance to Sarf, Nahv, Balagat, I Tasawwuf beside Tafseer known for their compilation of the loly Quran while Hadhrat Literature, Fiqh, Mantiq, Kalam and Caliph, introduced of Muslims inhabited Umar Farooq, the second a good deal of and Hadith. Since the majority who 6 Aces SvsnMS Through Madrasa Education °CA ED tried to introduce Hadith in Arab and , gam ground they .".reduced it could no. these aj^ona^aUy Muhadd^-'^t-unately India were from Indian Madrasas. came, these sciences in WahulUh throne Mir ^tU Shah Akba[ si , on the Education Systems in India Phase. ^ some of Madrasa Third ran for India. He did Four Phases z (i ) SMraz. that Fathullah 1 madrasa curriculum Dehlaw. major lyShah Waliullah Muhaddis n- '"St mentioned deta.ls am derived accepted ^he phase, has °r nhat£ ^low Ulama y ^ ^ ^ q( (he , hird 'Hin^stan ka N.sab-e-Dars awt us ke 1174 AH). According to .t, I" m Ms (d . b(Klk5 he learned. S monthly Tarjamn-e-Darul Uloom. deta.ls about published in ^ Astronomy 7 »Tv™rat' glven Ma(hcma|lc s & December 2000 and january 2001. He has new SU Science) were 11m November, four hy and T.b (Medical that were ^,I Mlo find out the syllabuses taught (fundamentals), books on various ^ ..’d hird to PJ morc He traced the changes too different Muslim rulers. ludcd b.xiks taught those during m< total dumber of the within due course of time. Thu^ the that t£>k place stretches from seventh Hi)ra century to around First Phase: it days became blKlks Shah Waliullah about two centuries, ten subjects were tenth century. For Having learn and the completed i ladith course standard education in which as a whole ^ he considered to be high ladith. From a student (RA) popularised dte study of 1 taught. In the beginning, first was to ^ P 17 book were coming back Hadith books) language. , authentic the Quran and Persian Later he was Sj^ (sjx mos introduced to Sahib himse. (Arabic Grammar), Arabic Literature, SaTmadrasas’ syllabus. Shah auEht Sarf and Nahv ^ rdd^to lx-causo the or Exegesis), Hadith not get currency of Quran (Commentary (Science ^Syllabus but it could Tafseer drafted a sy been shifted from (jurisprudence or Islamic Law) Pnndples at that time had of Traditions), Fiqh Logic, Kalam (Scholasticism), and due to frequent coming Islamic Jurisprudence, SS?Mahal, Lucknow of Sw » expertise (Mysticism) etc. Mughal emperors who en.oyed lasawwuf ofTnuban'uiama to age it comes Looking into the records of this out that standardized fields Nizamuddin Rah and Usul-e-Fiqh was the of learning. U age belongs to Mullah could not reach 'T»rtVS««’!^is authentic I ladith books India till that he laid down is called The most C wild 1748) The syllabus who conquered India they had come from L landmark in the history that time. Those D^Nizami. 1. set u P Afghanistan) and these ^m as (both in subjects aid Gazni and Gaur Sciences in India. This curriculum o/tcaching of Islamic the pinnacle. and other were on the study of logic, philosophy from the beginning of tenth later emphasis on Second Phase: It starts Hijra in the madrasas almost universally introduced Sheikh Abdullah and Sheikh Azizullah came „ was century when detail, as it is the country. We shall see it in Lodhi. , lhe Multan to Sultan Sikandar They added some ^„u from systems in Indian subcontinent. Jurisprudence), Logic, today's Madrasa books in Fiqh (Islamic Arabic b^ of Grammar and Kalam (Scholasticism), and introduced a new Nizamuddin Lucknawi time namely Balagat Mullah subject in the curriculum of that (Figure from was born in Suhah (28 miles away the syllabus altogether comprised nearly Mullah Nizamuddin of Speech). Thus lather Mullah around lh78 AH I l.s period Sheikh Abdul in 1090 All 30 books of 11 subjects. In this Haque Lucknow) * 65 0 Through Aces gpucAnoN Srsrc* 64 Madrasa Education u proof of his sincerity and Wa r ;ght That Dars-e-Nizami consisted of 13 subjects His Madrasa was Lln.-ss Qutubuddin was a great scholar. famous fundamentals of Mathematics Previously, only eastern province. His ancestors came from Herat all over the *^ Wb 'aught in the madrasas. Mullah Mullah Nizamuddin learnt the primary °^mTwere (Afghanistan). and Astronoy^ b(X)ks on Mlllh and three books his father. In 1691 when he was a student education from of Nizamudoin l Handasa ^ mofC subjec , name y Jami some hostile neighbours killed his father. Astronomy Sharh His on commended a book to be taught on this Saeed lodged a complaint to elder brother Mullah Mughal Tib at all ^^" nars-e-Nizam, ignored Tasawwuf and Aurangzcb. He granted him a land Sultan A'alamgir that and a few other some books of Hadith, Kalam was called Firangi Mahal (English Palace) because previously, ^ Dialectics included some more books on Logic, it was owned by a French merchant. .Jri and S he replaced some books by it*ilr*0Dhv Apart from this, Mullah Nizamuddin continued his learning. He studied ,d " ones. The Dars-e-Niz.ami syllabus Maulana Abdusslam in Dewa (UP), Mullah nH^iphisticated from Ali Qulj j n There is not even a single book on Nurullah in Banaras literature. Ja'ais (UP), Aman bin and finally from Arabic book on Similarly, the syllabus has only one in . hirooetrv. Skaikh Gulam Naqshband Lucknow. For spiritual 95 much authentic. contacted Shah Abduur Razzaq that is not so purification he Banswi (d Hadith is a particular syllabus designed was a true successor of his father ttiouch Dars-e-Nizami 1723). He as the other ‘ it kept on changing through various . hcular person, teachers' classes were a pale shadow in comparison to oar his all the madrasas of India at different places. Nearly “There hardly may be any scholar who, directly Ltesand or adopted this curriculum but they sometimes added indirectly, has not learnt from his student or 3 j^icallv sons.''* choice and preference. Madrasa of Frnngi Knoks of their own “In the entire Indian subcontinent there hardly may Dars-e-Nizami was founded, completely be Mahal where any student who has not learnt from him or his except and attached much sons, his all Hadith books one 4 discarded students or the students of them."** and Fiqh. While in Delhi importance to Logic, Philosophy Madrasa Rahimia emphasized on learning ot Dars-e-Nizami the teachers of Khairabad were devotedly busy Hadith, the Ulama of The syllabus known, as Dars-e-Nizami, is believed to be Philosophy and were dominated by teaching Logic and prepared by Mullah Nizamuddin. Actually, he collected all pattern of thought. That is why Dars-e-Nizami were taught rationalistic the books that in different madrasas expanded and turned into a and took different shapes and especially by his father with addition of some important thoughts. Multi Taqi Usmani, former synthesis of varied books. Mullah Nizamuddin's objective by this syllabus surveyed the over all situation was Chief Justice of Pakistan, has to create such ability in the students, w hich can enlighten in various madrasas that consisted of 72 of Dars-e-Nizami their hearts and made the other books easy for them. For the books on 20 subjects varying from Tafseer and I ladith up to first time, he included books w ritten by Indian Ulama in the Medical Science and Engineering. syllabus, particularly the books of his contemporary Ulama

Shaikh Ikram, RiHkl-e-ktiusar, h(>5, Delhi, 95. See for details: p 93. Mawj-e-Kmvuir, p. 605. Monthly Darul Uloom DtvlwiJ. 1 Vcemhcr 2iX>l & January 2U)2, 94. Ulooin Monthly, Darul p. 1 00. December 2001 and January 2002 op. 107, 108. Deoband. " «

Madrasa Education Education 66 Systems Through Ages actually was ’.inal Dars-e-Nizami formed Sayyid Culam Ali Azad the age. The Muslim cmpire Belgarami 1 of 1704-1US57««n a . of Mullah Nizamuddin's age, ^' dorian cases, doctors to cure the ill, educated has met h ^to solve him in his nSSudg we see Dars-e-Nizami famous book Suhatul mentioned and so on. That is why Marian fTA ^minister Bu. nowhere he says any Islamic law Tib (medical science), bo^ on that this co^ to be syllabus was later May days there used be many called ^'™' etc. in those a, philosophy the other side, N,Zarni * coUeges for specialization another great historian 0,1 in universities and h T aliments Hayee Lucknowi clearly Abdul Arabic College of Delhi at Kashmiri Gate regarded Mullah’ uncertain topics. An the founder of 38 where scholars like Maulana Dars-e-Nizami in his instance of such college &grand^™^*"d enc i8 an book Nuzuhatul Khawatir ydoPaedic Maulana Rasheed Ahmad Gangoh. and Sir and „ Nanautavi, -Hmdustan ka N.sa^£ Sayyid Ahmad have learned. Nlzamuddin Really the Founder of Dars-e- I. Mullah books were not °* Nizami? wntten in his ^ acbctln is related to his next sentence where he g w»th minor point that founder savs thit M. li ^ Here let us discuss a people say that be its founder. Mullah Dars-e-Nizami system. Some it is not -V of - who authored this system. 1605) while Mullah Nizamudd.m 556 Nizamuddin Shah i of Mullah When many t^ Fulwari Sharif Dargah, is of of the books Sulaiman, successor of the were ^ Nizamuddin's time ulIah a self-growing then how it Dars-e-Nizami is education existed i opinion that in M. u a ^ ' period. If Mullah *“Uah s to do with the Mullah. It was started N.zamudd system. It has nothing n“~n being a Sufi, must have Mullah Fathullah Shirazi, who came to India during includ^i any itj! ^ by syllabus. m 'he educational It does not mean .°°, Akbar period and influenced the environment that any onefsTm field "" a" modified and changed he must want others to y The same system, later, was until it leanuhe same Ikram has quoted an After all it is nearly true reached this point. Sheikh extract in that Dars-e-Nizami growing is a self from Al-Nadvah where syllabus. These were the his book Rood-e-Kawsar, Shah books th^. 1 , madrasa students until Sulaiman argues: came Mullah Nizami^H ^ arranged them u° in a systematic way with blame on Mullah Nizam to attribute son^chan^s' It is altogether a every teacher taught Since the students some books syllabus to him. Neither did he teach these books offi. this choice and so did Mullah Nizamuddin. nor many of the books were written in hid age. Yes, Nevmhe^sThe the founder of Mullah Fathullah may well be this system. stucfen Island ^ 5 Nizamuddin was a pious Sufi. Had he prepared Mullah naturally their indexing of books became popular the syllabus he would certainly have added some syllabus was caUed and t^ Dars^-Nizami after MuUah Tasawwuf books in the syllabus/"' N.zamudd^ Success of Dars-e-Nizami

Dars-e-Nizami from its inception 606. became verv non.,1., Qk k 96. Rood-e-Kawsar, pp. 162, 68 Madrasa Education Education Systems Through Ages curriculum but his efforts could not meet success since the 69 _ . had, by this time, The complete Jalalain is centre for Islamic education shifted taueht huf if number of words that *** eastwards, from Delhi to Lucknow. Frangi Mahal was a great of the ho^ Our* across equal. There center of education where students from the country mus , be exc,^™^ «• Qur 'an The *16 used to rush to learn. Mullah Nizamuddin was a great utmost literature H°‘y book that Dare-e-Nr at his madrasa they is Maqamat-e-Hariri. °^ N,zami has teacher. Those who learnt used to Due to its ooetir 1

words and 1heavy introduce his syllabus due to its efficiency and effectiveness. complex senten^^?^^' way of learning a harrier in The other thing that caused Dars-e-Nizami to spread is that good Arabic Thp the suitable to that age and it Yemen also does this systenm was very included not have a high stand!^^*^ books on nearly every subject that were current that time. produced teachers, philosophers, So, madrasas judges, *" -able all kinds of men. This system used t engineers and to fulfill things as important. regard these Whereas . requirements of that age. The syllabus included none ran all the new until one is weU perfection versed in Arabic So books on Hadith and Qur anic commentary, but the focus on from Arabic language is the 'rational sciences' remained intact the products of the madrasa were to be trained not only for strictly 'religious' posts but also as general administrators and functionaries pIa bureaucracies. This syllabus created the hands of non-Arab ylhlnS in in the state such giant authors AvonH^ , cannot even write - and skilled Ulama who were not only respected in India but a le^SSK^ "^ were also respected throughout Islamic world for heir Maulana Abulkalam Aazad, the first pH, and expertise. knowledge India, has written in one ° f of his letters wtarh—H "T?" his renowned * mduded Dars-e-Nizami and Past Educationists book Gubar-e-Khatir. m If the Dars-e-Nizami has long been a topic for discussion higher sciences are since the separated from IW m British rule imposed a new education system on the country. Nadwatul is a gift of that time. In the - Ulama early years of the twentieth century, though the Dars-e-Nizami was changed and modified by madrasas but many people were not satisfied. Allama Shibli Nomani, the founder of a new era in Darul Uloom Nadwatul Ulama's history, a great historian, made some comments on Dars-e-Nizami: IS ml in comparison to the ^ math of this age.™ The biggest lapse that this syllabus (Dars-e-Nizami) has is to have many other subjects other than Holy Qur'an . Tarikh-e-Nadwah. Vol. 1 p 73 It very less books on Tafseer and its has branches. Only Ibid. p. 72. on Tafseer; 2 books are taught Baizavi and . Jalalain. Out Ibid, Vol 1, p. 74. of 30 parts only two and half are taught from ,0 Baizavi. ° P ^ L~ N° SSS2T- «’ by Maalik Ram. 1

Madrasa Education 70 Education Systems Through Ages 71 Hakim Sayyid Abdul Hayee (former rector of Darul Maulana the contributions that Shah Ulama, Lucknow) has described Waliullah >.• , Uloom Nadwatul the extended towards S Islamic education in drawbacks of Dars-e-Nizami as follows: (it is India so thaf amendable to understand wha. will * follow i, about “ that he has written it after 1900; after establishment Z p be noticed Today's madrasas in India, m Z”* Uloom Nadwah) Pakistan and of Darul to Madarsa Rahimia from 0ng where these mad™, w syllabus urges student to study more but it light and energy. Though 8°' 1 . This does at that time, the^JlT* to acquire in-depth knowledge of it. That famous institutions, such not urge is as Frangi Mahal Lucknow\ the reason that the students have developed undue for Fiqh and Khairabad known for Ugl

Madrasa Education 72

studies that have no precedence fantastic services to Islamic Nazeer Ahmad Muhaddis Dehlawi has in the past. Maulana Tarjamat-ul-Quran as rightly said in the preface of his writes Khalique Ahmad Nizami: Islam in India as the He and his family have served early Muslims in Arabia". Today's religious institutions of Waliullah, India owe to the efforts of Shah directly or 1 ® from the candle he lit. 4 indirectly, and get light _ Khalique Ahmad Nizami has the same feeling as he asserts book Tarikh Mashaekh Chisht : in his famous EXISTING SYSTEM OF Madrasa Rahimia, Madrasa Bazaar Khanam and Madrasa Ajmeri Gate were the fountainheads of knowledge and MADRASA EDUCATION education before 1857. Though Delhi had countless institutions but these three madrasas had a distinguished identity. They played a key role to set right the religious Muslims. Madrasa Rahimia was the centre life of of the Presently, there are four types of Islamic educational movement to revive the Islamic studies. The existing prevailing all India: institutions over (i) Maktab, (ii) Madrasa, institutions of today's India take their roots from this very (iii) Jamia and (iv) Darul Qur'an. But in common all are called Madrasa. When Muslims were going religiously lifeless, as madrasa. the teachers of this Madrasa strived hard to restore Islamic 103 Maktab: When a child feelings and inject religious spirit inside them. 1. grows he goes to Maktab where he is taught basic Islamic tenets with Sheikh Muhammad Ikram's impressions are as follows: fundamentals of Math, Geography, Science, Social Luckily, Islam has no separate National Church system Science, Qur'an, Urdu, Hindi, English and regional in any country, but it accepts historic, racial and linguistic language. It is, generally, of 5-year course. The child influences of different countries. Shiites progressed in may pass easily the course up to 12 of his age. After Iran while Wahhabies in Najd. Some countries followed that some students go either to school or to Madrasa. Shafai Fiqh while some other adopted Hanafi or Hanbali states like UP, Bihar In and Bengal, the system is the to this point of fiqh. According view, Shah Waliullah set same. But in some other states there is morning and up the religious tendencies and general religious system evening maktabs where the school going boys and of Indian Muslims. If any one deserves to be called the girls go and leam Qur 'an, Urdu and basic tenet books. founder of common religious system it is certainly Shah As I know in Kerala and Assam there is a good Waliullah Muhaddis Dehlawi. system where maktabs work outside of normal school hours. 102. Khalique Ahmad Nizami, Tarikh i Maqalat, pp. 241, 243. They function between 7 am and 9 am in the morning 103. Ibid, Tarikh-e-Mashaikh-e-Chisht p. 344. and between and , 6 pm 8 pm in the evening. Mostly 104. Shaikh Ikram, Rood-e-Kausar. 586. p. the maktabs are run by the Muslims of locality. They the bear expenses of management and salary that is Education 75 System of Madrasa Madrasa Education Existing There are some other madrasas made at Darul Qur'an: paid to teachers. Usually, the teachers maktabs are ** for Hifz and Tajweed (memorizing the since most of them are local and not especially poorly paid Qur'an by heart and learning the art of Maktabs offer education to Glorious highly educated. both different ways). the Glorious Qur'an in ten girls simultaneously. reciting boys and are called Darul Qur'an or building and boarding These madrasas 2- Madrasa: It means a rooms There is no fixed duration for Hifz where Muslim students having passed Maktab Daruttahfiz etc. the Glorious Qur'an by heart). It course are taught Aalimiat course. This course is (remembering on the student. Nevertheless, the Tajweed generally of 8 years while some madrasas have depends the art of reciting the Glorious shortened one year. Every madrasa does not have the course (learning different ways) is of 3 years. There are 8-year course, but commonly, madrasas have 3 or 4 Qur'an in ten courses in Tajweed in which the or 5 or 6 or 7-year course then they send the students some short-term learns the rules and regulations of to complete graduation to big madrasas like Darul student Qur'an. Uloom Deoband, Mazahir Uloom Saharanpur, Darul pronouncing and articulating the Glorious Uloom Nadwah Lucknow, Jamia Salafia Banaras, run by donations from Muslim Madrasas in India are, mostly, Alfalah Bilariaganj, Ashrafia Mubarakpur and others. ^nmunity and even some receive foreign donations also. final year of this course that is Because the called month of Islamic 1 iijra Shawwat 1 10th Madrasas operate from "Daura-e-Hadith" is taught in very few madrasas of |9th month of Hijra}. Thus are open Calendar} to Ramazan the country. In the first year of madrasa the student months. They observe very less holidays; only on language for having for 10 is taught Persian better January, 15 August and 10 leave in a week, on 26th of Urdu because Urdu is dominated Friday knowledge by Festival in which they perform Baqraid , Muslim Idul Azha { Persian words. Urdu is commonly the medium on of They observe big vacation from late of over the animal sacrifice}. madrasa education all country whether the 40- ,h month} to the half of Shawwal; nearly |8 Hijra madrasa is in Gujarat, Bengal, Assam or Kerala. Qhaban during the vacation days madrasas It is not so that term "Jamia" is basically a synonym 45 days. 3. Jamia: The word number of closed at all, many madrasas have a good for university. Though there are many madrasas, are who do not go home and students who come before which are named as Jamia, but in fact, only students some the respective madrasa. Therefore to seek enrolment in madrasas of the country deserve to be called as Jamia. time not be unreasonable to say that madrasas serve as A madrasa that enjoys Daura-e-Hadith course along it will also where poor and orphans get education with specialization courses like Arabic literature orphanages every thing they need. Between this duration the course, Ifta course, Tafseer course, Islamic studies besides students, in many madrasas, and donation course and Tajweed (Sab'a and Ashra) are basically teachers, some set out to collect donations for next year. Jamia. Many people do not care and name their collectors apart from free education, provide the maktabs and madrasas with Jamia that some times Madrasas, with free food, free lodge and other facilities like creates problem. In fact, only madrasas like Darul students medicine, shoes and so on if they need. The students Uloom Deoband, Nadwatul Ulama etc. should be clothe, are commonly from poor and middle class called Jamia. in madrasas whose parents manage families. Still there are many students Education 77 Madrasa G System of Madrasa 76 Education &asT1N their papers in Urdu, but still there is a good lodge, but this amount is dents write to pay for their food and very low S of such students who write their paper in Arabic. in comparison to modem institutions. The teachers are paid her papers in Arabic is encouraged in madrasas and their salary from the donations the madrasas collect The ratio who write Arabic are given 5 marks extra. Usually of their salary ranges from Rs. 2500 to 4000. tudents examination, papers there are 5 questions from Generally, there are madrasas for boys only. Yet there are • madrasas' places of text book and the student has to answer madrasas for girls also, but very few compared to boys'. different 5. One paper bears 50 marks, in some madrasas 20 Mostly madrasas have boarding rooms. The local students out of the some 100. frequent while the students from distant places stay at and even in students complete their madrasa course in their madrasas. The classes start from morning 6-8 as per the Generally there they go in different fields. Some help season and last up to noon. After talcing the lunch students . rnarf From or brothers in business and even some go for and teachers take siesta for a while. Then go for Zuhr Salah, their fathers Some are appointed at madrasas afternoon prayer. After the Salah the classes start up to Asr further modem studies. for managing and other purposes while some become Salah, one and a half hour before the sunset. During this teaching they lead the congregation time they stroll and play. After sunset, they pray Maghrib Imam in mosques where of prayer sermons. There are some places where there Salah and then get busy in study and revise collectively or and deliver is system, some become Qazi there to settle individually what they leam in the day until they are called Islamic Judicial take dinner either after to Muslim Personal Law between two parties. for Isha prayer. They Maghrib or issues related in writing they before Isha. Afters the prayer, some even go for study and Those who are interested join newspapers or the morning they Likewise, students who knew good Arabic some go to bed. Early in wake up for Fajr magazines. and prayer. leam art of translation they join companies especially of Gulf as well as teachers in classes students calligraphy, The students sit on mats on as translator. The who leam computer floor having desks before them. They do not use chair and or handicrafts they have business of the same on part time Students open their books before teacher arrange small type of business while they table. and one of basis. Some teach read the text of the The advantage them or all by turn book. The teacher or work at a madrasa. of madrasa education corrects the grammatical and pronunciation are graduated from there though mistakes if any is that those who are less and then translates the text in to Urdu with detailed paid, but they never go wandering in the streets in search job explanation. Some students make notes of what the teacher and employment like those of modem institutions' graduates. the if there is explain. In meantime, any doubt or question They are satisfied with what they learn in term of matter and into the student's mind he puts it. The students are asked to spirituality. read the text and understand as per they can and attend classes with good preparation. After that the students among NUMBER OF MADRASAS IN INDIA themselves revise the lesson. AND OTHER COUNTRIES Madrasas, in general, hold two examinations during a year. For the secondary classes they manage monthly tests Number of Madrasas in India For the first year they give oral examination while for other also a mystery regarding the classes arrange writing Here is number of madrasas they examination. Usually the that ranges from some hundreds to 25,1)00. But what is the Education 79 System of Madrasa 78 Madrasa Education £ja571NG such full-fledged institutes in the -rtoiojainately 25,000 truth it can never be known exactly since none has surveyed Besides, there are about 80,000 maktabs, the country and collected the information. untry- all the madrasas of often located within mosques, rudimentary schools, After all some surveys have been conducted by renowned 11* provide primary education. organizations like Hamdard Education Foundation, Institute which Objective Studies, National Council for Educational witnessed a rapid revival of the madrasas in of The 1980s (NCERT) etc. According to the terms of numbers as well as power Research TYaining Third All uch of South Asia, in Educational Survey conducted by the NCERT, the number of madrasas is now India until Tnd influence. In India, 1973 there were only 1033 madrasas in the country. thirty-forty thousand, with a similar December estimated at some In another Directory of Madrasas in India published by the and probably a slightly smaller number figure in Pakistan Centre for Promotion of Science established in 1985 at Aligarh 107 in Bangladesh . Muslim University a comprehensive list of 2890 madrasas UP, Bihar, Gujarat, Bengal etc. have most of the has been produced. The Institute of Objective Studies also Q tes T madrasas. While UP, Bihar, West Bengal, Assam conducted a broad based survey of madrasas where only dependent 0thers have madrasa boards that arc recognized around 500 madrasas found mentioning. The Union Minister a d some the concerning state governments. But their for Human Resource Development Madhaw Rao Scindia nd run by in 3 West in each state does not exceed hundreds. As in his address to the Muslim Education Conference held in umber the pioneer in the field of recognized Delhi in 1995 however claimed that there are twelve Bengal, which is are only 507 aided madrasas. thousand madrasas in the country. According to Home madrasas, there Ministery: The history of madrasas in the state (Bengal) dates back 1780, when Governor General Warren Hastings Minister of State for Home Vidyasagar Rao said in to money to establish a madrasa. By 1977, when Parliament on 19 March that the government is thinking sanctioned Front came to power, there were 238 madrasas of enacting a new law to 'check foreign contributions and the Left the state. The number has now more than doubled to their utilization by madrasas and other organizations'. In in The annual budgetary allocation for madrasa the same speech he conceded that the government has 507. education, which was Rs. 5 lakh in 1977, has grown to not yet carried out any survey on foreign funding to these crore. Even the chief minister is unsure about the institutions in the border areas of the country'. He also Rs. 120 non-affiliated madrasas. "In some bordering disclosed that there were 31,850 madrasas in the country number of like Nadia, Murshidabad and Malda, every 105. and that 11,453 were in the border areas. He added that districts has a madrasa attached to it. No one knows how 'Pakistan's Inter Services Intelligence was trying to exploit mosque 10'' and mislead students of these institutions.' 105 they are run," said a senior police officer.

According to a Saba Naqvi outlook and Yoginder Sikand: (2001), -School Ties", Outlook, 106. Saba Naqvi Bhaumik "Old 31 Although no regular census of madrasas has ever taken December, New Delhi. Madrasa* place, government sources estimate there are 107. Yoginder Sikand (2002), in a Morass: Between Medievalism ami Mushmophobia 1. l‘> |uno. wunv.eravilcom.net. Faith", The Week. 24 The Telegraph, 20 March 2002, Kolkata. 108. Kartikeya Sharma, "Blind February, 2002. k Education 81 SySTEM of ivx—Madrasa 80 Madrasa Education Exiting the best maktab education programme, every comes with a figure but the truth is that , IIP »hat has Here one none of U far as the matter 37,000 maktabs only in UP. As has surveyed all the madrasas existing in the country. Mostly such concerned they require separate building, a what people say is conjecture, except some organizations, T^drasas is that are commonly difficult but they also could ° classrooms etc. which put some exact figure, not cover otf teachers, ** that provide the students with each and every madrasas in different parts of the country. yet, the madrasas W in a few hundreds. Many madrasas According to Muhammad Akhtar Siddiqui there is an °Ude*ree are quite Fazl most of them teach Fazilat extensive need to conduct an all-round and broad based £ only Hifz classes while <*8 the havoc that is survey of these madrasas: up to 2-3-4 classes. That is why c0UI ~ on]y particularly by some Hindu organizations and The vast variation noticed in the figures of madrasas 1 about the growing number of quoted different groups and responsible bathetic intellectuals, by persons 5 politically motivated. And their objections are clearly indicate that so far no comprehensive and drasas is For example the Indo-Nepal and Indo- scientific effort has been made at any level to compile h^d on prejudices. areas are said to have major growing reliable data on the number of different types of madrasas Bangladesh border so much madrasas: scattered in every nook and comer of the country, and numbers, they have thus it also indicates the urgency to undertake such in border an 'There are 955 mosques and 445 madrasas the exercise in the first priority as this immensely help in northeastern states." 110 all districts of the kinds of future planning for the benefit of madrasas. 10* -There are 208 madrasas on the Indian side of West However, it would be imperative to mention that the 1 " Indian Bengal-Bangladesh border." subcontinent has witnessed a rapid growth in the number the past decades. are 343 mosques and 384 madrasas on the Indian of madrasas during two But it does not "There Indo-Nepal border.""-' mean that they have come up in thousands and thousands. side of the One thing we have to take into consideration is that have also been there Interestingly in these extracts, mosques are two types of religious institutions, madrasa and maktab mentioned. The number of all the madrasas mentioned are for higher study of Islamic Madrasas meant sciences 1037 in the areas, which are called to referred above is only while maktabs are meant for rudimentary and basic Islamic have major growing madrasas. But it is too not clear whether education for young Muslim children. Maktabs, in many institutions that have been mentioned as madrasas are parts of the country, have a good mixture of basic the religious most of them are maktabs. It is really madrasas or also as well as secular education. Maktabs need not a separate important to recall that the above mentioned border areas building; it be attached to may mosque or in a corner of a have large Muslim population and most of them are number of is house. The maktabs no doubt in thousands since economically weak and politically excluded community. As many localities like blocs and towns having considerable weaker section prefers to educated their children a result, the Muslim population have maktab. The Dini Talimi Council

109. Muhammad Akhtar Siddiqui, "Expansion in Madrasa 110. KartikeyaSharma (2002). "Blind Faith". The W'tvk, 24 February. Education", education & Muslims in India since Independence

111 . IM. P 75- 112. Ibid. . e

L

Madrasa Education 2 Existing g System of Madrasa Education 83 whose it would get education with little in such a place madrasas in much of South Asia in , investment. economic well as power and nUm re * influence. In IndiT'th! ^ Madrasas in Pakistan madrasas is now estimated T*" °f Number of at some tltirtC foL with a similar ,h»usand, also, figure in Pakistan ..a number of madrasas in Pakistan there are r About the smaller number P °bably a slightly to a survey in Bangladesh.'" conflicting reports in media. According conducted there were 893 madrasas in the country. The report Here is another opinion in 1972, from one Pakistani writer:' got details about 779 madrasas, of them Punjab had 580. Pakistan is a Sarhad 104 madrasas. The purely Islamic country Sindh 72, Baluchistan 23 and report and i, i, “Fortress of Islam". 114 madrasas scattered About 98 per ** could not get information about in rent “of ihfZZlhl V is Muslim. The P°Pu>»«°n 1,3 observations. concern of 'Z .a Pakistan. Look at some of the The present P al80 Pakistan. There are more of madrasas according to International Herald thanT^rd number Pakistan and SChT"°°h in about one million Tribune and Newsday is 6-8 thousand: But as part of a student/** there. Furthermore crackdown on Islamic militants, Pakistan's President, there are about ££ Punjab Province, the most in General Pervez Musharraf, announced new measures last populous PomlLrovmcc ou » four provinces of Pakistan °f 'he month to rein in the estimated 6,000 to 8,000 madrasas, particularly what he called the minority of such religious Number of Madrasas in Bangladesh schools that "propagate hatred and violence" and produce 4 Bangladesh, though religious scholars."" Although a tiny but only "semiliterate madrasas having the thirH i Muslim population the Muslim world, those in in the world, has exist throughout Pakistan — indLm.W^en,madrasa like those of India and Pakistan s about 8,000, with more than a million students — have extra BuT about tire " UmbCT9 their and madrasas existing political clout because of number size. Many of m since there also no nation's madrasas, in fact, were established with full-fledged that money surve^s*^***^anged 5 The 1980s witnessed a rapid from the Taliban."" revival of the of South Asia, in terms mUC While the estimation of Thomas L. Friedman {New of numbers as York well Ii influence. In India, ^ Times and Yoginder Sikand goes to 30-40 thousand. In the number of ) 1978 madrasas is noiJStaiS in Pakistan; at some thirty-forty thousand, ^ there were 3,000 madrasas today there are with a Pakistan similar ? m 1,6 1980s witnessed a rapid revival and probably a 39,000. The of the 1 sliehtlv small 9 * Bangladesh." Statistics show ffi 113. Mufti Taqi Usmani, Hamara Talimi Nizam, p. 79, Deoband. 114. International Herald Tribune (2002), "Asians take a closer look at Islamic schools", Michael Richardson, a senior Asia-Pacific correspondent, 12 February. 117. Yoginder Sikand (2002), Madrasas 115. Arnold Abrams, Schools Sow the Seeds of Hate, staff in a B , writer Medievalism and Muslimophobia - ^ween newsday.com 1 19 June www. 1,8 qbal Buttar- Madrasa Friedman (2001), "Pakistan: It's **"* 116. Thomas L. Jihad", p. 101, Nov d - pp. 299. Lynn 13 November. York Times , 119. Yoginder Sikand, Ibid. ‘

84 Madras* Education

Existing System of with grants from the government, including three full- Madrasa Education fledged government ones. 120 85 difference between madrasa and maVt^h - 0 ' Number of Madrasas in Nepal & Philippine most of the people. “ '"'own to Wherever Muslim, i P young children basic 'Ve theit Nepal, the Himalayan neighboring kingdom and only Hindu Islamic education 8 basis, like ° good number of reading of the y0npar,time country in the world, has a Muslims most Glorious'n an fundamentals of religion. ^ and °

120. Salahuddin Babar Madrasas: In Focus, www.bccbd.or , THE CURRICULA OF 121. "Muslim Group Blasts Govt. Move to Regulate Madrasas" MADRASAS IN INDIA The Katmandu Post, 2 February, 2002, Katmandu, Nepal It is impossible to make any 122. Kartikcya Sharma (2002), "Blind Faith", The Week, 24 February. generalized statem . u the Madrasa cumcu.um, as 123. Michael Richardson (2002), "Asians Take a Closer Look eVery MadZ at pattern in the Xw" °Wn Islamic Schools", International Herald Tribune, 12 matter of curriculum February There is noT w„h regard to sub.ee,s, books or emp^ ,S a ' SO n° Un,f Ct^ °rmi,y re ard ing the g number of yearS , '

Madrasa Education 86 Existing System of Madrasa Education 87 students for the various degrees as different preparing needs of the hour. It did not <. time-span of studies. Naturally, madrasas follow their own education as it ^ attempted to^o with in this scenario, it is difficult to find any pattern of uniformity. Thus Darul Uloom does not believe Uloom Deoband that it r. Darul Nizami and it is somehow ^e. tL mOS ' has a comprehensive syllabus that is not exactly authentic books of Hadith) were Darul Uloom not a part of Da^J-w*w but Darul Uloom included ' Dars-e-Nizami, but a mixture of three educational institutions it as it was u a ' m Madrasa nearer past. As Sayyid Mahboob Rahimia. After all, it tried to that existed in the Rizvi, assimilate lhethp charaeh «eris«cs of the author of Tarikh Darul Uloom Deoband recalls: the three syllabi. Darul Uloom Deoband's present The Indian subcontinent enjoyed three centres of syllabus is of f phases; primary. middle, high and education in the middle of thirteenth Hijra century. specializl, on Specialization course is not compulsory. Madrasa Rahimia of Shah Waliullah in Delhi, Ferangi If the student^dent interested he can further 18 acquire experts in Mahal of Mulla Nizam in Lucknow and Madrasa of field after passing Fuzilat. It takes eight year Allarna Fazal-e-Haq in Khairabad. The syllabus of the to These four phases are for students three centres was common, but they had different who like iZ/V'. student. A student who wants to go viewpoints. Shah Waliullah's successors paid special through this ™ If' has first to study one-year course attention to Tafseer and Hadith. Logic and named as Dana-e philosophy year Fa^ ^ this students are taught Persian were like secondary subjects to them. The Ulama of Mathem!? Geography, I hndi. English and Arabic Ferangi Mahal attached exclusive importance to Fiqh and Grammar. !t is probably known that Darul Uloom Usul-e-Fiqh while Khairabad was renowned for has the largest Logic n ormal afhiiated madrasas philosophy. All the of that to its pattern; and madrasas time hailed to so naturally 7* syllabus is followed basically by madra^ti .. any of the three. The revolution of 1857 swept all of them in as Pakistan, Bangladesh, except Ferangi in Nepal etc. Though away Mahal Lucknow. It held itself them arTsom madrasas that follow their own pattern alive and exists even today as a relic of the elders. in term of dumb™ and syllabus books but after all there are verv the storm when the calm returned, mi™ After Darul Uloom differences Ma/ahir Uloom Saharanpur, which is cons.der^ Deoband stood to treasure the dignity and grandeur one of the three great madrasas of of India, also follows history. important dZ Muslim The most question that it faced Uloom Deoband s type of pattern. was about the syllabus. It tried to assimilate the Darul Uloom characteristics of the three centres of learning. Nadwatul Ulama Lucknow The Dan.! Uloom Nadwatul Ulama Darul Uloom Deoband not only protected the greatness concentrated particularly on the Holy Qur an and introduced of the subjects but also it played a key role to advance it into syllabus FuU attention was paid to the Arabic them. It has prepared a syllabus language since mixed that has the it held the key to the understanding of the Glorious characteristics of the three centres and is applied by Quran and the the Sunnah. The Darul majority of Uloom thus, included madrasas. Darul Uloom has brought about Arabic in its some changes in view of the changing requirements and 124. Tarikh Darul Uloom D,vband. Vol. 2, pp. 268-69. 88 Madrasa Education Existing System of Madrasa Education syllabus both as a classical and a modem language. 89 The Post-Graduate Nadwatul Ulama also brought about certain far-reaching (Fazilat) Staee Thic ^°' providing instruction in year course changes in the traditional curriculum of the Arabic madrasas Arabic literal of India in the context of the changed circumstances and needs of the age. Some of the medieval sciences, which had lost their utility in the present times, were excluded from part of the the curriculum. A large scholastic sciences, that UrSes Comparative Religions and Viz' had grown out-of-date and had ceased to have any value Islamic Dawah hlT K° shortly. Facilities are Started owing to the disappearance of those sects and philosophical also provided forunde^ known as Takm.l, in re*earch disputes were discarded and in its place certain the subjects ' modem taught a, sciences and languages were introduced. Nadwatul 'Ulama. The Re ln th* duration of ,hP normally two years, bei The Darul Uloom provides education at all stages it is conducted "g ranging underer ,he competent teachers. the*"^Stance of from the primary to the university stage in the theological learning and Arabic literature. This pattern is followed branches of In all it covers in madrasa* a attached period of sixteen years. The Primary Stage covers Darul Uloom Nadwatul Ulama " a period *** of six years (including pre-primary classes) and number. All Jamat Islami and Ahl in provides Hadh^mad^drasas more elementary instruction in Urdu, Hindi less follow Nadwa type of or and English as well education 4 as Arithmetic, Geography, General Science, worth mentioning separately. n°' etc., which covers While the aUBr^^dr field of primary education the entire as prescribed for secular

schools besides giving a sound religious base to it. The Secondary Stage is a three-year course. Besides Islami Jama. Madrasas and their English, this stage provides for a thorough grounding Pattern ofTeachin, i n Persian as well as Arabic Grammar, In this post-independence period Literature and manv . Composition. Higher Secondary Stage their allegiance either to Darul is two-year course Uloom Deoband^ comprising ninth and curriculum i.e. Dars-e-Nizami °' tenth year of the curriculum imparts or to Nadwl curnrcT been founded but a n have instruction in Arabic, Persian and English besides majority of these new ^? religious ones a8ain belongs1 sciences and Islamic history. to Deoband school. After 1948 Graduation (Alimiyat) Stage a laiw n a four-year course, which and madrasas have also been 5 is equivalent to the graduation opencKi^ule^^L^'^ e Islami Hind following course under western system of education, their own pattern offers was of c t instruction in the commentary of the which firs, experimented in Qur'an (Tafsir) MartoDaia Traditions (Hadith), Islamic at Rampur in 1949. Jamiatul ^W Jurisprudence (Fiqh) besides Falah at . at Arabic literature and other branches of Islamic I luda Malegaon, llamaia Arabic learning College at ^ aand Higher efficiency in hundreds of other similar Arabic literature and the knowledge madrasas found d of English equivalent to the Intermediate country follow the Darsgah-e-Islami standard of the pattern The UP Board of High School and Intermediate is divided into two major parts. Education, are The fe. paru.f duration includes ^ ‘ ytars the special features subjects SS• of this stage. like m Arabic. Urdu, EngUsIt. 90 Madrasa Education gjosnNG System of Madrasa Education 91

etc., and the second Knowledge, History, Geography part of education in the Jamia to pursue his he is able to seek years duration includes Talimul Quran, Hadith, Fiqh, seven admission in a modem education institution. The subjects Usul-e-Fiqh, Arabic Literature, English, Political Science, included in the Aalia courses are Tafseer, Hadith, Fiqh, Economics, Education etc. A number of madrasas following Arabic Language and Literature, Hindi, English, Social this curriculum prepare their students simultaneously for Sciences and intensive technical training in one of the three both a modem degree examination and for the madrasa disciplines namely. Computer Application, Welder cum- examination for the degree of Aalimiat, Fazeelat etc. A close Fitter and Electrician cum-wireman. In the Jamia the perusal of these curricula reveals that they have a dose standard of teaching of modem sciences is equivalent to a resemblance with the Nadwa curriculum and thus cannot graduation level course and that of technical education to be termed as distinct pattern, which should form a separate a certificate level course. The accent on the technical school of thought or a separate movement, as was the case education in the curriculum has made the Jamia distinct with Deoband and Nadwa. 125 from the other two groups of madrasas led by Deoband Jamiatul Hidaya at Jaipur: A Third Type of Madrasa and Nadwa. Owing to its utility and relevance to the present day circumstances, the Jamiatul Hidaya To enable students to meet these realities of life, in 1986, came curriculum has begun to be followed by other madrasas. up a new institution at Jaipur called Jamiatul Hidaya, which, Madrasa Falah-e-Darain at Turkesar in Surat and Jamia in fact, signified the third and latest trend in the madrasa Sabilus Salam at Barkus in Hyderabad are the two latest curriculum. Mohammad Fazlur Rahman Mujaddidi, rector of the madrasas, which have of the same madrasa, says that Jamiatul Hidaya examples followed Jamia is not just Hidaya pattern of curriculum in the recent past." 12* an institution rather it is a movement in itself, which pursues the objectives of safeguarding Islamic values and traditions Thus, at present three distinct patterns of curriculum are propagation and dissemination of religious sciences, and the being followed in the madrasas of the country and each teaching and training of Muslims in modern sciences and pattern is being separately led by Darul Uloom Deoband, industrial and technical trades for their all round Nadwatul Ulama and Jamiatul Hidaya. development. Madrasa Education Hoards Education in this madrasa begins at the upper primary As far as the matter of above-mentioned madrasas was stage i.e. from class VI or from the 10/11 years and they were continues for a period of nine years divided concerned autonomous madrasas that are run by in to two levels Sanwi and Aali of four donations. Yet, there are some madrasas in every part of the of and five years duration affiliated respectively. The Sanwi courses country, which are to Madrasa Boards and are include both religious and financed by state governments. Madrasa Aliya modem subjects and they are so framed that in Kolkata, in case a student after having studied these is the first example of such madrasas, which was started by courses does not wish the British regime in 1780. Since all old madrasas were shut 125. Muhammad Akhtar Siddiqui, "Developments and Trends in Madrasa Education", Education 126. Muhammad Akhtar Siddiqui (1998) "Developments & Muslims in India sine. and Independence, p. 83, 1998, IOS, Delhi. Trends in Madrasa Education". Education fr Muslims in India since Independence, pp 83, 84, IOS, Delhi. Madrasa Education 93 ^jasnsc System of 92 Madrasa Education normally become Imams, Muazzens of mosques or non-government madrasas." 127 down and the government needed to produce some teachers at the clergymen to interpret the rulers among the subjects. The introduced the Madrasa Aliya of Kolkata concept of Aliya system is a popular system, which is now followed by of madrasas to a central body. Madrasa Aliya is number of madrasas in Bengal as well filiation a large as in that it is not only a teaching institution Unique in the sense Bangladesh: also an affiliation body for the various large and but it is Aliya madrasa system, a student takes in Bengal. Till date, Madrasa Aliya continues Under the 15 years small madrasas to complete his education from the primary teaching as well as an affiliating body. education to be a school. student studies for there is a till the end of A five years at After Aliya system of madrasas developed and level. After Bihar that is run the primary or ebtedayi four years at the better-organized system in by Shamsul Huda secondary level, as student appears for an examination Madrasa Board under state government sponsorship. The Dakhil certificate. This Madrasa Education Board, and is given a is equivalent to curriculum of Bihar which is 400 marks are attributed standardized, entails SSC. In this exam, to Arabic, better, organized and 17 yeas of study theory and other Islamic subjects, Fazil, which is equivalent to M.A. The first religious while the for the degree of remaining 600 marks are for English, math, science and the primary stage, called Tahtania' is equivalent to history, etc. After this, another two years of education primary education of general schools and has a schooling exam, equivalent stage, leads to the Alem to HSC. Following period of four years. The middle i.e. 'Wastania' takes years of study after the Alem exam, years. It may be noted here that two one takes the another four madrasa Fazil exam, equivalent to the Bachelor's degree of secular students take 8 years to complete the level of Middle School there is the Kamil to seven years in general schools. It education. Then exam after another as compared is only two years and this is the highest degree of education reasonable because there are a few additional subjects in system. Students curriculum. I hgh School stage, under the madrasa of madrasas prepare madrasa The which is called themselves for employment in government equivalent to the secondary school examination and private 'Foqania', is schools.Thc fourth stage i.e. jobs like any other college or university student. Under of the general 'moulvi' requires the private Madrasa Board, students take more years after Foqania' a student passing the moulvi 16 years to two complete their education from class one till examination after 12 years of schooling was equivalent to the end of Class I till VIII, students years after school. From are taught various intermediate. Three more Moulvi prepared a Islamic subjects, English, math and Bengali. for the degree of Aalim which was equivalent ot B After this student A. English, Bangla and other subjects are mentioned above, two more prepared a student for the dropped. Class IX As which was equivalent and X are termed as Sanavia Amma and Class XI and XU degree of Fazil, to M.A. Thus, Sanavia Walia. Class XIII and to this curriculum, 17 years of schooling as XIV are called Fazilat according in the

while XVI are termed as Kamil. It madrasa prepared a student for the highest degree of XV and is not possible Fazil. for students graduating this Madrasa Board also provides for transfer of from system to join the The madrasa workforce, as they to the general schools at various stages. For mainstream cannot really pass any boys example a competitive exam. They do not study the general subjects 127. Salahuddin Babar, Madrasis: In Focus. umnv.bccM.ory. and their degree has no government recognition. They L 95 of Madras* Education 94 Madrasa Education System Deoband, Nadwa, Ulama of Darul Uloom Wastania could . an student having completed join a high school leaders Millia, Jamiatul Ulama Aligarh , Jamia general educational system. of ^"^aslarni and learned teachers of all Muslim schools There are madrasa boards in some other states also which Talimi participated in provincial Deem other same as states M. Akhtar n^olleRes are somehow or the Siddiqui: and 1959 and Deeni Talimi held on 30, 31 December Conferen, nrf fifty years, Madrasa Education Boards non-affiliating non-examining In the last have pradesh _ a Assam, Bihar, Orissa and Uttar Owner*' organization, was founded to come up in Pradesh. In o( vo|untary 1600 Madrasas are affiliated SU nook and corner Bihar, about to Bihar P?V. 'ktabs (primary schools) in every Madrasa Education Board, in Orissa 79 Madrasas are -ESSTi-ff Deeni Talim (fundamentals of Islam. affiliated to Orissa Madrasa Board, in UP 375 madrasas °' Quran (Nazira) along with the TLdine of the Glorious are affiliated to UP Madrasa Education Board, and ‘ impressionable in West education up to class V so that in the Bengal more than 400 madrasas are affiliated m fundamentals of Islam and to the Muslim child may leam the abovementioned board. Unlike these states, in Assam, Allah and Prophet Muhammad's in oneness of affiliated to the ^ faith madrasas are directly State Board of W extent that throughout e stick to his mind to such an Secondary and Senior Secondary Education. Similarly, astray by the cultural and he may no. be led in Maharashtra some have got themselves rtfe recognized of another religion in schools and mythological of onslaught by the Maharashtra Board of Secondary Education and the state. their students appear in the common SSC Examination of office of Deeni Talimi Council was established the Board. The certificates issued by all A central of the above- districts of Uttar with its branches in about 48 mentioned Board are recognized and enable i ucknow the known as Anjuman Talimat-e-Dcen. Since its certificate to higher modem Pradesh holder education also. The functioning under the inception this council is teachers of madrasa board's affiliated madrasas usually of Maulana Sayyid Abul Hasan Al. Nadwi. get their salary from the respective boards. 12* rhairmanship Uloom Nadwatul Ulama Lucknow. For the r xrtorof Darul Deeni Talimi Council has been active in the I)ceni Talimi Council last 42 years both religious and modern. In spite of field of education, Though the country has been declared secular by the financial resources, it has been popularising the the limited constitution, yet in many states, particularly in Uttar new generation of the Pradesh educational movement to save the school textbooks predominantly include the lessons, to un-lslamic trends and which Muslim Youths for falling prey are against fundamentals of Islam and full of Council through its 20,000 Hindu thoughts. Deeni Talimi mythological stories, which do have a deep impact maktabs (Primary schools) on the independent and self supporting tender and immature minds of the youngsters in great role in inculcating and the over the state ahs played a impressionable age. Sensing the above dangers all Muslim promoting Islamic ethos among the Muslim children and making them retaining firmly their religious identity. 128. Muhammad Akhtar Siddiqui (1998). "Developments and in I lasan All Nadwi has rightly claimed Trends in Madrasa Education", Education Maulana Sayyid Abul & Muslims in tiutia presidential addresses: "After Khilafat since Independence, p. 78, Institute of Objective Studies New in one of his Delhi. movement in India no other better movement except the Education 96 Madrasa Education of Madrasa ExenNC System developments n madrasa movement of Deeni Talimi Council has come into being for penod , independence 1 ” slowly, more attent.cn is now bemg Muslims." P°* TIndia is that, feature of this educational movement is ed education to girls and gradually more The main that it Islamic °^oartto imp always been above the differences of Maslak and pa,d , founded exclusively for their has Fiqah mor rasas are and tried to unite all Muslims in the field of education. an d dozens of madrasas in U.P., Kerala, That , is why this movement has gained universal Karnataka, Tamil Nadu popularity ^w^htra A P, De^' Gujarat, among Muslims in UP and its activities have been extended education in Islamic and secular facilities for girls' well. Similarly, r to some other states as in Bihar there cfc India, there are two types of girl is u °^ p^ently in Council, which voluntarily Madaris-e-Islami oversees the .A. Siddiqui: as describes M of the attached madrasas in Bihar, Orissa j^Idrasas activity and West these madrasas. of courses are offered by Bengal. There are about 13,000 more primary and secondary -Two streams courses spread over a period of fourteen level institutions scattered in different parts of the One stream of country levels of and provides for elementary to higher which operate either under the auspices of Jamat e Islam! veTrs The other stream includes short-term Hind or on the lines of the curriculum developed by education. the and three year duration curriculum of these institutions courses of two year Jamat. The is a rich synthesis compact 130 sciences for those girls who have of Islamic and modem education. only in Islamic secondary or higher education completed their modern Madrasas for Girls acquiring religious education. and are nowr interested in In medieval period we find traces of some rulers meant for girls, their special needs and having taken In all courses in the education of girls in the Muslim society have been kept interests on Islamic lines. For their further role example, Sultan Jalaluddin of Hinwar term course, emphasis has been laid on (1433-1456) had in view. In long founded 23 madrasas exclusively for relevant portions of Islamic girls in his capital including only more Firoz established schools important modern subjects and While Shah for girls. As the world- learning besides adding renowned globe-trotter, Ibn Batuta, nursing, maternity, describing a place Hanor matters related to housekeeping, in South India (now a Tehsil in Maharashtra in the syllabi. For example, the state), has general medicine, etc. written: "Many women here know’ the included in the first eight years' Qur'an by heart and subjects and activities I saw thirteen schools for girls in this city." Similarly Shah curriculum of Jamiatus Salihat a renowned residential Jahan also had founded a big madrasa for girls Rampur, are: Quran (Nazira), in Fatehpur 131. madrasa for girls at UP Sikri called Madrasa Banat. An encouraging Prophet, History ot Islam. Fiqh. aspect of the Sirat, Teachings of Arabic, Urdu, English, Hindi languages. General 129. H.U. Azami, "Contribution of Deeni Talimi Council to Muslim Knowledge, History, Geography, Sciences, Home Education in Uttar Pradesh", Education & Muslims in India suiet Mathematics, Arts. Tailoring, and Sports. Independence, pp. 147-48, IOS, Delhi. Science, arrangements are there in (amiatul Ealah and 130. Muhammad Akhtar Siddiqui (1998). "Developments Similar and 131 Trends in Madrasa Education". Education other madrasas." & Muslims in India since Independence p. 78, Institute of , Objective Studies New Muhammad Akhtar Siddiqui (1998) "Developments and Delhi. Trends in Madrasa Education", Ednoil ton & Muslims in India since Independence, p. 76. IOS. New Delhi Madrasa Education Existing System of Madrasa Education 98 99 16. Philosophy

17. Kalam (Scholasticism) mottojo basic Qriginal sources like Qur'an Aqaid (Beliefs) d ^ 18. to unde awareness. Since the Glorious Tasawwuf ^ th jnsieht and 19. (Mysticism) Arabic so nearly all the books are ?£££ in 20. Geography detailed look at the subjects that a us have a 21. Metaphysics has to pass. Madrasa student 22. Arithmetic Glorious Quran of the 23. Biography 1 Translation (Commentary of the Quran or Exegesis) 2 Tafseer 24. Asmaurrijal (principles related to Commentary of Usul-e-Tafseer 25. Civics 3 . Qur'an) the Glorious 26. Rhetoric pronunc.at.on) (Art of Qur anic 4 Taiweed 27. Philology of the Qur'an) (Art of Recitation 5 Qirat 28. Calligraphy Science of Traditions, it mcludes 11 books, 6. Hadith Etc. especially for Hadith. Mishkat Sharif, the 8* year is Sharif and Tirmizi Sharif are taught The specialization courses in big Bukhari madrasas that are called some selected chapters of the rest Takmeelat (specialization completely with faculties) for students who related to complete their course at (principles Science of madrasas provide the students 7. Usul-e-Hadith with education in a specific field. Generally Traditions) there are specialization courses for Arabic Literature, Fiqh, (Jurisprudence or Islamic Law), it includes 5 Tafseer, Islamic studies 8 Fiqh and Tajweed. ' years up to 7th year books taught in different principles related to Islamic Matters Taught 9 Usul-e-Fiqh, Subject in Madrasas it also has 3 books taught in 3 different Jurisprudence, The knowledge that a madrasa student acquires is fully religion-oriented. The subject matters taught (Arabic Grammar, Syntax), there in these and Sarf are madrasas can be divided in the 10 Nahv following four categories: ' on the subject taught in different years gome 5 book • Language and Literature Language with essay writing and composition 11 Arabic of Arabic • Contemporary Learning develop the understanding • Helping Sciences it has 2 book in 2 years 12. Arabic literature, Nearly 3-5 small books on the subject • Higher Studies 13. Mantiq (Logic) years during 3 . In the language 1 section, Urdu, Persian, Arabic History, History of Arabic Literature etc. Language and Literature 14. Islamic and at places Hindi and Articulation of Arabicl English are taught. Balagat | Urdu is used 15. Ma'ani and as medium of Existing System of Madrasa Education Madrasa Education 101 MadrasasTeach Secular Education More than Religious in every part of the country at madrasas Education teaching languages. there are regional Persian even if where people think of the entire Fazilat course, Generally, that madrasas impart only in first year pure Islamic fs taught for years and they have good command over learning 8 do not teach secular helps the students to subjects t Madrasas are blamed to be hardliners close links with Persian and Arabic. and centres Urdu that has fundamentalism where of books of Fazilal course are only theological J 95 per cent of the education is Nearly imparted. If we look deeply into the entire curriculum and Mathematics. differentiate between secular and religious Contemporary learning. General subjects we will In to a conclusion that madrasas Geography, History, Economics. come teach general education 11 Science Hygiene. than religious one. Nearly 1 and Philosophy are taught. more one third of the total Political Science subjects introduced is quite different from teaching religion. Nowadays many madrasas have English, Like Arabic technical education. Grammar, Syntax, Arabic Language, Arabic computer, handicrafts and Literature Logic Grammar, Logic, Philosophy, History, Balagat (Elocution) Philosophy, In the third category. Kalam These sciences are helpful for (Scholasticism), Geography, Metaphysics, Balagat are taught. a Arithmetic the Glorious Qur 'an, Hadith Biography, Asmaurrijal (Anthropology), Civics, student to understand Rhetoric Philology, Calligraphy, English etc. These and Fiqh in depth. subjects are in no be divided in to 7 categories; way Islamic and they somehow or the other The fourth category can are taught in Social matters. Manners and modern institutions also. The only difference Belief, Prayers, Dealings, is that in the doctrines boundary which madrasas these subjects arc taught in Arabic that Politics. Beliefs means has been transgresses, deviates from widely misunderstood as Islamic theology. any person or group Islam. and 1 likmat-e- The subjects that are considered Books on Aqeeda, Ilm-e-Kalam, Sharia to be Islamic like Prayers include Salah Translation of the Glorious Qur'an, are related to Belief. The five Commentary of the the month of Ramadan Qur'an, Art of Recitation of the Qur'an, Hadith, times a day. Fasting in (9th Islamic Law, calendar), paying poor due Principles related to Quran, I ladith and Fiqh, month of Islamic Hijra once Aqaid (Beliefs), to Makka for Hajj once in Mysticism etc. are partly Islamic and partly in a year, pilgrimage life educational. Since them. Dealings include the matters that these subjects include are and the thing related to the widely believed selling, debt and so on. and followed by people in the world at large rules of trade, buying, Social without distinction between Muslims matters are the rules of marriage, divorce, will, and non-Muslims. For example, the Glorious Quran, which is the most testimony, inheritance etc. Manners mean the right of pure Islamic mankind, towards neighbours, book in the entire curriculum, has 6236 verses a person toward and out of these all only about 500 hundred toward family members, toward the locality, toward are related to environment. Politics commandments. The rest 5734 verses are any living being and the include related to parables, of of examples, universe, manners and so on. Likewise court /justice system, laws governing a country, Hadith, the second most Islamic subject, includes laws of defence, laws of waging war against enemy, secular subjects like this. more than religious commandments. Fiqh, Islamic rights of minorities and Law, is also the same. Except for some beliefs and prayers chapters MadrasalYiAUVWWA EducationL*IAA.AUUN 102 Charters of Human Right and .. „ocnnnHc with the UN every human beings. Smularty, Others tlS are believed by now them » more hue and Muslim personal law, over whrch extremists, consists of only some chapters crv by many inheritance, will, testimony and so on. related to marriage, that is clear that the knowledge imparted in So it is quite least 85 per cent non-theologicaL madrasas is as a whole at 5_ CHANGES RECOMMENDED IN MADRASA SYSTEM

The madrasas are often blamed to be stagnant and inactive syllabus in regard to their matters. But, the fact is that the Ulama and people of madrasas keep on changing and modifying now and then. If any person matches the Dars-e- Nizami of madrasas 60 years ago with the syllabus of today's will madrasas, then only he come to know the changes that have taken place. Out of many old Philosophy books only one book has remained which is partly taught. Similarly', Logic books were also reduced to an extent that are necessary to know the Logic terms that were used in the books of the earlier Ulama. New books of Arabic literature have also been added. Madrasas have not stopped the process of addition and deletion to adapt the syllabus to the modern requirements and still the process is on. In the following pages we shall try to find out some changes that are recommended in order to overcome the modem requirements.

Need to Teach Arabic as a Language

Undoubtedly, the main purpose of teaching Arabic in madrasas is to provide the student such an ability that can help him to understand the Glorious Qur'an and Hadith. Madrasa Education Recommended in Madrasa 104 Changes System 105 doesn't require students to acquire teachers should necessarily This much understanding communicate with the skill. But now we see that the in Arabic only, besides Arabic writing and speaking students the students should be speaking skill affects their overall skill of to hold programme in Arabic lack of writing and asked during a month or Hadith. Secondly, 1 " understanding of Qur'an and having two. highest books of Arabic grammar and articulation learned the this purpose, madrasas should and speaking, though For manage to purchase should know Arabic writing it is one Arabic magazines and newspapers. 1 * is recommendable. Thirdly, after not the target but at least it coming into being, the graduates Dars-e-Nizami, the Arabic having Islamic World of In sciences were taught to command of Arabic students to madrasas should have good speaking familiarize understand Qur'an and Hadith. purposes. And after all, the changing situations and writing for communication the But, now have made it necessary writing and madrasa should introduce Arabic speaking so and basic requirement for an Aalim to have command introduce the valuable speaking and that they may be able to works, on Arabic writing. In present days, none the Islamic world at large. specially, to Arab World and So, can deny the growing importance of relations between training in essay and composition. the student needs a special the Arab and Islamic World. We have to know new Arabic terms and modem style to establish contact Previously (in madrasa education) the sciences were and introduce the Arab World form the invaluable given preference and Arabic Language was considered academic works that the Ulama of this subcontinent secondary thing. This is why Arabic speaking and writing have 1 " contributed. was not counted in the objectives. In English education been given importance and the language has every Ibnul Hasan Abbasi Has quoted Allama Abul Kalam A'azad: possible method is being used to teach it along the factors In olden days, we used to start our learning from Mizan that urge a person to learn the language. No doubt, now and Munshaib, and Sarf Mir and the method and teach Nahw Mi. These books it is necessary to change Arabic as were written for the days that were suitable for them; language putting it on front due to requirements of the a Persian those days spread 132 since everywhere. But now time. Persian is a foreign language in India. You start teaching are many books available that serve the purpose. student and There Arabic to a put three burdens on him at a 'Al-Usloob Al-Sahih Lil-Insha' For instance, and time. First, he has to understand the foreign Persian, 132. he ul-Insha. After all, to create an environment 'Muallim of has to understand the uneasy texts and then he has to madrasas, there should be 136 Arabic in the arrangements come finally on the Arabic text . to take classes in Arabic after the Fourth Class. But, all of of Kafia Likewise, instead and Shark Jami other books tike a sudden, if it is difficult, the management of madrasa Shark lbn Aquil, Awzahul Masalik, Al-Qatarun Nada, Al- should decide to display all the notices and do all the official activities in Arabic. The managements and the 133. Mufti Taqi Usmam, Honiara Tahmi Nizam, pp 96-97, Deoband. Maulana Muhammad Usuf Bennori (2001), "Madrais-e-Arabia 134. Abbasi, Dim Madaris. p. 97. ka Nisab-o-Nizam”, Tarjaman-e-Darul Uloom, p. 40, February, 135. Ibid. p. 86 New Delhi. 136. Khutbat-r-Azad; Dim Madaris, pp. 88-89. Maorasa Education Recommended in 106 Chances Madrasa System 107

etc. maybnng more fruits if added in the included Nahw Al-Wazih books were not in madrasa curricula since the 137 syllabus . students were curious enough to study the history book on their own but in recent years the phenomenon of indifference Ma’ani & Balagat towards study is prevalent. So it seems that history books Arabic Grammar and should find due place in syllabus. Likewise the madrasas teach Balagat also go beyond a theoretical study. It lacks all kind but it does not Since the students in past days were used to studying and exercise. That is why a student of big Arabic of training history books, the history was not included in Dars-e- book almost is unable to wnte even some lines in Grammar Nizami, but now it is clearly realized that the students this very purpose, madrasas should add such Arabic. For are losing interests to study books on their own. That deal the subject along is of Grammar that with with books why it seems necessary to add history; Islamic as well exercises. sufficient as general, books into the syllabi of the madrasas. 140 The Arab countries have prepared so many books like 'Al-Nahv Al-Wazih' for secondary classes and 'Al-Nahv Inclusion ofTasawwuf Books Al-Wafi' for higher classes. Similarly, the students are Previously, the madrasa students were used to have relations taught 'Mukhtasar Al-maani' in Balagat, but this book with pious personalities in order to achieve piety and purity, does not serve main purpose to achieve articulation in but now it is increasingly felt that, in the dazzles of the be replaced modern the language. So it should also by 'Duroos have age, madrasas lost their close links with spirituality. A or 'Al-Balagat Al-Waziha' to get the real al-Balagah' Islamic spirit, which was a characteristic of 13* high the madrasa meaning of Balagat." people, is going down day by day. The new trend in madrasa Mukhtasar and abandon Islamic dress In Ma'ani and Balagat, Mutawwal ate students to codes, indifference towards of duties taught that are commentary Talkhees by Allama religious and growing materialistic approach is an Taftazani. But the fact is that the two books are not alarming signal for the entire community. Here are some sufficient for this subject. For considerable use first book recommendations regarding the same: should consist of the terms and examples, and for that The same case is with 'Tasawwuf'. It was also not a part Duroos Al-Balagah and Al-Balagat Al-Waziha are more of the syllabus because the entire atmosphere of the 139 useful. madrasas used to be immersed into high morality and Tasawwuf. Most of the students either studied books Inclusion of History Books of Tasawwuf to rectify themselves or had relations with any to say that history is an important topic. No Needless body Shaikh. In today's situation when moral chaos is significance for young children on whom can deny its rests prevailing all over, it must introduce Tasawwuf books nation and a community. Previously the future of a history like 'Hidayat Al-Hidaya', Arbaeen, Ihya Al-Uloom, Awarif Al-Maarif, Al-Takashshuf or Al-Tasharruf. 141 137. Abbasi, Dim Madaris, p. 95. 138. Taqi Usmani, Hamara Talimi Nizam, p. 97. Deoband. 140 Mufti Taqi Usmani. Hamara Talimi Nizam, pp. 98-99. Deoband 139. Abbasi, Dirti Madaris, p. 98. 141. Ibid 108 Madrasa Education Chances Recommended in Madrasa System 109 When discussing the education system of madrasas, the important thing to us is the renaissance and revival a cursory look on the history, beliefs most and distinct features very purpose, 143 of the madrasa spirit. For the Tasavvwuf of a religion and a sect . books should be included. The students and teachers Similarly, there are many sects in Muslim community should be asked to gather, even once in a week, and study Ulama at least should have some knowledge Tazkirat about them so that books such as Arwah-e-Salasa, Al-Rashid, Hayat aware they stay of the boundaries of their faith and Qasmi, Tazkirt Al-Khalil, Hayat Shaikh Al-Hind, Ashrafu inform the people of the same if it happens to come. Al-Sawaneh, Aap Biti etc. Teachers and management of a madrasa should necessarily have relations with any Modern Sciences and Madrasas shaikh. Likewise, it should be counted a perfect bless are many There modem sciences like English language from Allah if a pious personality happens to be nearby Western economical, political and 10 law philosophy, in tlU a madrasa or visits the locality. to age that have either been necessary or helpful for Ulama in order to preach and defend Islam Books on Comparative Religion effectively due to some reasons. Nobody can deny the menace of Christian missionaries that spread throughout the world, especially Islamic world. From & ~ **** v-vjustuuences that spread through Indonesia to Morocco, the Christian missionaries have the modem Western education till the Ulama established their bases to attract poor and ignorant Muslims And do not learn it their comments with different ways to their religion. Likewise, for example and criticizm cannot impress the people who have directly fallen in India Muslims live with Hindus everywhere for centuries. prey to it. This was the same situation Ulama, feel the need to that Islamic world faced But nobody, even introduce Islam to at the time of Abbasid their Hindu neighbours. caliphate when the Greek logic and philosophy was prevailing all over. Since these Islamic philosophies were It is necessary for an scholar to know the breeding wrong notions, Ulama of that period fundamental beliefs and thoughts of the world religions included the Logic and Philosophy books in that directly clash with Islam and have their the preaching syllabus and confronted the menace that finally dies missions in the Islamic world. Ulama should also have its natural death. Today, new thoughts and ideas basic information about the sects that diverted from Islam that are raised in the West have encompassed the and have their own entity. Ulama should be acquainted world. The modem educated people of the Islamic with the lines and the boundaries form where a religion world are also impressed by the thoughts. The or a sect diverts from the mam and straight Islamic path works that have been carried out so far, are useful so that they may well be capable of delivering the only for those who are already good Muslim and message of Islam at any point of time. For this very less affected by the Western way of thinking. But purpose, the syllabus should have a permanent subject those who have submerged in the depth of the West on Al-Adyan wal Firaq' in which the student can have require the kind of action that Ulama had done

142. Ibid, pp. 94-95. 143 Ibid. p. 99, Deoband.

1 Education Recommended in Madrasa System 111 110 Madrasa Chances that due to lack of authentic against the Greek Philosophy. According to Mufti here is faith these vacancies are assumed by those who Taqi Usmani, this is a debt on the Islamic scholars. have very superficial knowledge of Islam and represent The later they will pay it back the longer Western Islam 144 so-called research 147 misguidance will last. as per their goes. living in these countries Since those who did critical works on the Western 5. Muslims need Islamic a larger scale, thoughts and represented Islam, though they had literature at but the condition is that not even a single Commentary access to the Western sources, but they had just there is of the Glorious for which we can advise studied Islam. That is why the explanations that were Qur'an to study. Likewise, not sufficient books put by them were based on misunderstandings that there are that can guide them their daily matters and basic led to the ones opening the door for dissent and about individual needs. controversy. To put an end to these On the contrary, they find the literatures flowing misunderstandings Ulama have to carry out positive everywhere that were prepared by the enemies of works. 145 Islam. 14" (RA) used 3. The Orientalists have piled up a heap of venomous 6. As Imam Muhammad to walk round the works on Islam and Arabic in the name of research market to explore new dealings and their explanation that aimed at creating doubts regarding widely in Islam, today's Ulama should also know the believed notions of Muslims. The literature was developments that have taken place in the field of prepared in such a manner that can appeal the minds business and economics. The modern age has many and hearts. It is the duty of Ulama to provide a brought about so complex and unique ways remedy of the venom that has spread throughout of dealings that are beyond the reach of Fiqh books 146 Muslim world. taught in madrasas. Therefore, it has become for

In present time, a large number of Muslims live in every Aalim to have needful knowledge of the 149 Europe, America, Africa, Australia and Far East modem economics. M. Taqi Usmani asserts that he Fiqh students in madrasas countries. There is no way to convey the message of is sure the will grasp and Islam to them except English language. The Muslims cover the matters in a period ten times shorter than 150 in these regions face difficulties to safeguard the the colleges take. The current curriculum of religion of their children. They need English knowing madrasas does not have even a book on modem Ulama for the mosques and Islamic centres that they economics. The modern economics has created so have built to meet the need of the Muslims there. many new forms and ways that should be known to Mufti Taqi Usmani concedes that he had been an A’ahm to solve it in the light of Sharia. There are receiving demands for English knowing Ulama many works done on modem economics in Arabic. almost every month form these places. The tragedy In Urdu Islam awr Jadid Ma'ceshat-o-Tijarat written by

Talimi Nizam, 101. 147. Usmam, Hamara p. 144. Usmam, Hamara Talimi Nizam, p. 100. 101-02. 148. Ibid, pp 145. Ibid, 100-01. 102-03. pp. 149. Ibid, pp 146. Ibid. 150. Ibid, p- 122. Recommended in Madrasa Madrasa Education Changes System 113 jj2 sciences. Now it seems necessary. As there were books Usmani is good enough to include in the Mufti Taqi Jahmia, Hashvia, Khawarij, Motazilah and 1 ' 1 on Qadriah madrasas. syllabi of which diverted from the right sects path, now it is an The new political and economical theories have 7 important part of our religious duty is to world into two opponent groups. The criticize divided the Socialism, Communism, Fascism and so on. Had there Islamic world is also practically divided on the matter. been our forefathers alive in these days they must have undeveloped and developing country is Every weapons to fight these forces Capitalism, given us as they have given battling the two theories. Socialism and us before.''’* Secularism are continuing their untiring efforts to get entire world, even the side of Muslims. In the Islamic Maulana Wahiduddeen Khan regards ignorance from the political and economical that world, no one knows English the key reason left Muslim scholars out of the down by Islam. systems that were laid Only the leading folk. can challenge the situation, but for that they Ulama After the British occupied India they changed the have to know these theories. Similarly, it is necessary Persian language from to English. Now, not only to be aware of the current political systems. There to establish communication with the rulers but also to run in syllabus that deals with these should be a book movement among the masses English 1 " any became political systems and their principles. necessary. After this linguistic change, the history times, the Islamic world has realized the 8. In recent presents another scenario; Ulama who have performed mistake that it committed by adopting the heinous leading role for one thousand year were marginalized. Western education system as it was. Therefore, every For example the Indian sub-continent witnessed two Muslim country now echoes the resounding to great movements in the first half-twentieth century; change the syllabus and incorporate Islamic spirit and freedom movement and partition movement. Ulama education system to thoughts in the entire end the both the participated in movements, but the history tells supremacy of Western thoughts on Islamic ones. us that mostly they played secondary role. And the same People in Muslim countries establish research centers situation remained after partition. It will not be out of for the same that need Ulama who know English and place to say that the Indian Ulama have all the skills 1 '' that the modem theories. are necessary for a leader in present time, but only one Similarly, Maulana Muhammad Usuf Bennori, one of famous lapse has put them out of field that is their ignorance 1 ” scholar of Deoband, also asserts on including some modem from English. in madrasas. He Says: job to be carried sciences No doubt, it is not a out in one or two year. necessarily, it means that The old syllabus of madrasas lacks Modem Um-e-Kalam, And neither the students in Modem Philosophy, Economics, and some other Modem Bennori, 154. Maulana Muhammad Usuf "Madrais-e-Arabia ka Nisab-o-Nizam", Taqanum-c-Darul Uloom, p. 44. February, New 151. Abbasi, Dim Madaris, p. 109. Delhi. Wahiduddeen Khan Nai 152. Ibid. 155. Maulana (2000), Duma, 5 to 11 New Delhi. 153. Usmam, Honiara Tahmi Nizam, p. 103. December, Madrasa Education Changes Recommended in Madrasa System 115 114

two subjects it training nor spending To signify these is sufficient to say that madrasas should be given special believed that a student the grand collection of our forefathers' works, time on the matters. But it is much Usul-e-Fiqh, is full Dars-e-Nizami is able enough particularly of Logical and has successfully passes who Philosophical terms. None can utilize the matchless every academic and ideological issue and to understand Kabeer unless he has the student is taught English Tafseer knowledge of the two ease. If a madrasa erasp it with their above-mentioned subjects, he will. sciences. Therefore, total exclusion from syllabus and fundamentals of the the works, efforts and goals will mean irreparable harm. Yes, these sciences should Allah willing, be able to highlight only to a the country. be taught compulsory extent. Thus, the of Ulama for Islam and and foremost thing that madrasa madrasas who have extra books on the subjects should In this regard, the first and talented students and replace them by other recommendable ones. It is to be people have to do is to select cream speaking as well as writing skills noted that the matters in Philosophy that have been Interested teachers who have with any of English. Western proved wrong by Astronomers and experience should to make them acquainted or Politics and provide facilities be changed by new researches for which Tawfiq Ar- Philosophy, Economics, Law subject. In the meantime, they Rahman of Allama Najib, Ma Dalla Alaihi Al-Quran of to master in the concerning and Jadid Falakiyat of some responsibility of teaching of Islamic Aalusi Muhammad Musa may be should be given 156 maintain their relation with them. very helpful. sciences so that they may they should carry out modernized After completing the course Kalum and Aquaid and its teachings. and comparative works on Islam Kalam is very important topic as it is related to beliefs and Books Logic and Philosophy faith. In Kalam today the madrasas teach some books which controversial. deal with sects that are no more on the surface of the earth. Logic, from its inception has been Some witness new philosophies of and some other discarded it. Imam Now we life that have divide regarded it as necessary said that those who don't know the world. Ghazali is reported to have scholar. On the other hand, Logic they cannot be perfect Today's madrasa syllabus does not have any book on "I don't think that Allah will forgive Allam ibn Tamia says: modem Kalam. Generally madrasas teach Sharh aquaid, to me, he will certainly Mamoon Abbasid, according be Khayali and Sharh Maivaqif. These books include chapters engaged the Ummah in Logic and punished for he that have sprung up owing to Greek philosophy's strike Even in this time some people argue that Philosophy." on Islamic world. Undoubtedly, it was a great teach Logic and Philosophy after the madrasas need not achievement of the scholars of that age that they attacked Greek Philosophy. The madrasa people, on downfall of the the Greek philosophy by its own weapon that reduced hand, argue that Logic is taught because the student the other the buildings of the philosophy into rubbles. Now the can never make use of the valuable book of Islamic sciences Greek philosophy is not a threat for Islam, today new Razi and many others. They will of scholars like Ghazali, sects and anti-religious movements have come into being from a precious asset of their past that are remain cut off with philosophies of life. Today who will play the role very helpful. According Mufti Taqi Usmani, this idea holds no water as he says: 156. Usmam, liamara Talinn Nizam, p. 105. in Madrasa System 117 Madrasa Education Changes Recommended

> madrasas have not given importance to Greek philosophy? the doubt that played by scholars against 59 as it was their syllabus is far from fact.' bear responsibility to prove Quran in In present days, madrasas Islamic life system on the contemporary superiority of their Mission comparative study, experiences Madrasas Forgot philosophies and present will be late the more false life has suffered decline madrasas also and evidences. The more they every section of area. For that Ar-Rislat Al- grave decline. If we compare today's philosophies will expand its have witnessed a Al-Mufidah of Thanwi of 60-70 years ago will find of Trabulsi and Al-lntibahat with the madrasas we Hamidia *' drasas extent. 1 the two. Some madrasas have surely can fulfill the need to some a change between buildings, luxury but the soul on which developed in term of Dawrah Hadith growing weaker and weaker. Why is it so? he depend is the final year for Hadith seems insufficient to Mufti Taqi Usmani: It is felt that According to of Hadith. For example, Sahih Bukhari, meet the requirement the matter 1 reached to a conclusion per 1 contemplated important book of Hadith, is taught As which is the most and learning process in madrasas is that the teaching whereas every part of the book deserves special cursorily becoming a tradition and its main objective has been other books like Tahawi Sharif, attention. Similarly some aim at serving forgotten. Though we claim that we Islam Muatta Imam Malik and Muatta Imam Muhammad) Munttain ( contrarily, our day and night efforts are always shortage of time. If the final year is but are scantily taught due to always directed to the external matters. We try to win two parts and include any standard book on divided into increase in the number of students and gain Fath Al-Mugis the fame, Usul-e-Hadith like Tadrib Ar-Rawi or student popularity among masses, as they are the sole purpose with the subject.''* will get familiar madrasas do not care the educational, of madrasas. The of the students. Likewise, the Tafsccr and Madrasas moral and religious status teachers always look for opportunities to teach such people think that Dars-e-Nizami madrasas give Many by which they impress the students and gain to the Glorious Qur'an and Tafseer. books less importance students a popularity. In past the teachers and had Maulana Ibnul Hassan Abbasi does not agree to this point spiritual relation that was not confined only to the as he says: 160 classrooms but now it is becoming like fairy tales. people think that the madrasas have given very Some Ibnul Hassan Abbasi says: in their syllabus. Maulana less share to Qur'an and Tafseer But of concern that the system of training and based on misconception since the students It is a cause this idea is The Tafseer of the Glorious self-purifying is witnessing a continual decline. are taught Translation and Qur'an taught spend their precious time in madrasas, so it is to the 5th year. In the 6th year they are complete students responsibility of the management of madrasas to lay Jalalain, a famous book of Tafseer. And in some madrasas the such a system that can nourish good qualities. in the 7th year they are again taught Baizawi. Therefore, down

Dim Madaris, p. 24. 157. Usmam, Hamara Talimi Nizam. 159 Abbasi, 160* Hamara Talimi Nizam, pp. 124-5. 158. Ibid, pp 105-6. Usmam, k Recommended in Madrasa System 119 Madrasa Education ChaNCES \ between the modern and religious bridge the gulf values in the students^ For this, as says: manners and healthy Education as he should study Tasuwwuf hand they necessarily wish that as our central madrasas teach on the one this regard 1 of pious people while on and be in the company and research they should introduce a short- books their syllabus should take into account not want to be an the other madrasas Islamic syllabus for those who do human life during different stages of Hadith requirements of a but they want to know the Glorious Quran, There are two filing, that Aalim and keep a tight vigil. Sciences as per their needs. For this, as much lift and Islamic be corrected. First, the madrasa purpose that includes should compulsorily three-year course will serve the Muslims and adopt shameful ways Quran, Hadith, Fiqh, Beliefs, people go to affluent Arabic Grammar, the The question is what is the need to adopt so that they can meet their need io derive money. History and Literature of religion of Allah, causes humiliation Arabic. As faras I know this is one of a way that ?Q speak and write and students. Some madrasas, which are more requirements of the time and many people education the utmost factory than a madrasa, are foremost in programme, on the one hand a money-fetching vearn for it. In this madrasa people are losing caution and opportunity to become Aalim while this line. Second, Graduate will find madrasa accounts. These two reasons also are the vacuum between modem honesty in the other, it will bridge 1 " fm vitiate the spiritual environ of madrasas. education and create a nice stage for working to d religious meet. And it will help to sort out the different groups to of Islamic Studies ,,>7 Short-term Courses • .ces trades and industries sciences while other sciences like Logic, Philosophy value system. As the West came high etc. religion, culture and sciences. But, for the ,n ttortne *> temporal were named as helping spirit and voracity , segregation of religious and Muslims for knowledge historic conflict that Islam created in the they did not rrli^s 'he product of the distinction between the sciences. Muslims Renaissance and make any in early SZ(te Church and the leaders of centuries used to be perfect in every education whether in the West started it is STmation When the Christians to this world or hereafter. laced dire related science and philosophy they le “Kg" Churches. l>hilosophers and scientists this Gulf Widened? uences from the How revolted torched to death. Ultimately, people Abbasid Caliphate was collapsed and ^Teven After the Baghdad was conservative rule I ron. Church and got rid of the fin 656-7 against ravaged by Tartars ) Muslims were left centuries k Madrasa Education Between Worldly and Islamic Education 123 122

drawn between the religious witness that those who were called Ulama they there a line of demarcation was bear the irrelevance and those who were intellectuals they education and other sciences. It proved the of were intellectuals Church. But, this was called as Ulama. What a surprise! A single Christianity to the life outside the never were also scientific was producing philosopher, witnessed in Islamic history where advancements education system Doctors, Engineers, Muhaddis, and Islamic sciences went side by side. Mathematicians, introduced poets and Sufis. 164 The colonial powers, on the one hand, their Mufassir, system with different language and shut the own education painful that education has been divided into two different madrasa students while on it is doors of employment for the the People in Muslim countries see both systems madrasas. categories- they destroyed and closed old Consequently, who learn the modem education they think other differently. Those of people tended towards the modern the majority they need not leam Islamic sciences. And those who reasons and that institutions for certain material remaining sciences they remain aloof from the acquire Islamic modem madrasas started vanishing away from the surface of the to the Muslim nations. The education ones This is a challenge only option that was left to Ulama was to establish land. The and its division that Muslims have inherited from impart system charitable Islamic institutions to pure religious masters no longer suit Islamic traditions. They their colonial that was rejected and suppressed by the occupiers. Islamic as well as education have to manage both education in a systems of education prevailed, i.e. religious In this way, two balanced and appropriate way that may serve their religious system and modem education system. education and worldly purposes. countries, which suffered under colonial The Muslim As far as the matter of Muslims who are in non-Muslim freedom and finally they achieved rule, struggled for it in countries is concerned their national education system will Even after independence, most of the the last century. Muslim certainly be modem. The Muslim minorities in non-Islamic religious countries continue to run both and temporal countries have been suggested by a conference (called by side side. They could not educational institutions by manage lamiatul Malik Abdul Aziz in Makka on 31 March 1977) to system that to arrange such an education bridges the gulf arrange religious education to a necessary extent without between the two. This is a loophole that many Muslim government interference and teach subjects that help scholars feel: students to get government employments.

like to ask is it a good thing that Muslims in I would the Ulama and Modern Education country and in the Islamic world are facing two types of There is a very famous idiom "bad news travels fast". It education. Is it worthy to be kept as it is? Will it give any dearly befits on the propaganda that Ulama have prohibited good result if the masses will be divided into two, one learning English and modern sciences. Like Gobbles' saying intellectuals and the other with Ulama? with the This true 'repeat lie so much that it becomes some people have form of division and confrontation must be put to an end. floated this idea into the air and it became undeniable. Many Why the people did not sense the importance of the people still believe and quote now and then in public that historical personalities who safeguarded the education thirteen centuries. Hindustan from division for People don't realize 164. Maulana Mana/ir Ahsan Gilani, Mam Musalmanon Tarbiat, Vol. 303-04, Nadwatul it, but I consider the unity of Muslims' education system ka Nizam-e-Tahm w 1, pp. one of great achievements. The entire thirteen-centuries Musannifin, Delhi. Madrasa Education Division Between 124 Worldly and Islamic Educatooii 125 Muslims to shun English and modem sciences. mama asked None else but Dr. Asghar Ali member of Khaksar Movement has Engineer ha* Savvid Gauhar Ali, a Maulana Mahmudul Hasan were real impediment o^sed in his pamphlet that Ulama to modem" educa,lon stated since it was a British imperial system. Muslim educational advancement: This madrasa called sacred had come into a known to all how this so group (Ulama) exi*w^ It is great crisis for north Indian 1 °‘ behaved with Sir Sayyid Khan when he rose to introduce Muslims when MiLr™* facing British wrath and the English education among Muslims. Since it was a crying requirement of of anti-British struggle much need and an immediate the time to before Indim NrtSS Congress came into existence acquire English education, he enjoyed success and those and national VreS sorry figure. movement started. These who opposed him cut a Owing to this Ulama remained were left behind for almost fifty their struggle for freedom and conflict, Muslims years also became allies nt.K of modem developments and suffered Congress and firmly opposed in the field a lot two nation theory md It is they who are partition of the country. due to their backwardness. responsible These Ulama led bv Mahmudul Hasan for alienating Muslims from their religion because they opposed modem bent on discarding modem education. Had much because it was modem and were the secular but more so « Ulama cooperated with Sir Sayyid to promote English it was British imperialist system. 147 the lacunas of the English education and reform system just few These are examples which I dedicated himself to teach have come across (as Sir Sayyid the language of otherwise there are plenty of things that are things wouldn't have come to such said about Ulami the rulers), a pass. of English in term and modem sciences. But as Muslims are ultimately Muslims, so they returned back far as mv knowledge goes 1 have never seen any sentence to the Islamic fold. And the same Aligarh College that mav back the claim. In this regard I firmly stand with produced personalities like Ali brothers and Maulana Abdul Hafiz Balyavi: Zafar Ali Khan, the well known statesman on whom 1 who have studied Indian Muslims take pride today. Those thoroughly the ups and downs of Europe, they only can realize the expertise Here it was categorically attributed to Maulana Muhammad that the European politicians have acquired in Qasim Nanautavi that he termed English as unlawful. the art of killing two birds with one arrow. They used the "Muhammad Qasim, who predicated Shamli's campaign, same weapon to suppress their avowed enemies in India founded a religious institution named as Darul Uloom 167. (Ulama). Having that they can't be formulated principles realized tamed to follow their line, Dcoband. He some and asked his they adopted the policy of maligning Ulama so followers to shun government aids, and regarded learning that they would '* 1 from Muslim English as unlawful. be isolated masses and disliked by them. They tried every stratagem to achieve this goal. One among 165. Pamphlet, 2-3; ladid Talim awr Ulama ka Jurm the tools they employed to achieve pp. Aim, p. 2 this objective was the Abdul Hafiz Balyvi, Al-Furqan Breily, 1940. propaganda that the Maulvis were inactive, unaware of Ihya-e-lslam ke 166. K.M. Ashraf (1998), Hami awr 1 857 ka Inquilab PC. Joshi, Inquilab 1857, p. 104, Qaumi Council Bara-e-Frt>» All Asghar Engineer (2001), "Muslims and Education", Secular Delhi. Urdu Zaban, Perspective, 1 to 15 August. L

Madrasa Education DWS.ON Between Wo*u>ly 1SLAMIC EouCAnoN ^ community and are the real cause for the needs of their Likewise Maulana Rashid Ahmad r,ar.„„K ,, and backwardness. They are the hurdles in pillars 8 “ AH) their decline -one of the of Daml— WoomUloom DeobanH '- education that Deoband fn r way of Muslim acquiring modem has TashJia that learning ? the English is right providedaed l A in comparison of the compatriots. The do*s not left them behind causemKP sin and harm to re.igio^ Ev™. and artfully that propaganda was made so subtly our own Muhammad Qasim Nanautavi (1297 AH) not only strengthen this notion. It penetrated w.lhed tongues were used to ,o leam Enghsh but also he regarded it very undeniable fact into the minds of the people that students: heWul fo as an madrasa "Having completed the coLrse of f t feel the need to verify in the light of n they even didn't the Uloom Deoband if the students go to acquire the knolded^ happenings. Many tongues and pen are propagating this sciences ™8 of modem it will help them to be established truth or perfect"”. notion as if it is an revelation from Sheikhul Hind Maulana Mahmood God.'" Hasan Denh,„d 1920). though he had hated the English to the least was publicized. Whereas we see but £ So, this propaganda that laid the foundation of Muslim National University that issued fatwa of Jihad against the English they w« Ulama who later known as Jarma Millia Islamia for modem learning English. education never prohibited people from It was their his presidential speech at this In occasion he asserted that they that farsightedness and broadmindedness never shut the scholars know that our forefathers have not given fatwa down their eyes from the developments that were taking infidelity on learning foreign °f languages, sciences and Shah Abdul Aziz (1746-1823), son of place in Europe. Shah arts.'" Maulana Ashraf Ah Thanvi (d. 1942) has clearly said: Waliullah and leader of all Ulama of his age, said, "go and well English as Hindi along with all leam English, it is allowed." Sir Sayyid himself quoted this languages is a language and any language in itself is not sentence in his book Asbab-e-Bagawat-e-Hind. Another great bad, but it is a Abdul Hayee boon from Allah the Almighty as the Glorious scholar of that time Maulana Lucknowi (d. Quran says in Chapter 30 verse 22. The Prophet himself 1887) writes when he was asked whether Muslims are talked to Abu Huraira (RA) in Persian that was the allowed to leam English: language of Zoroastrians as narrated it Ibn Map in his book leam English. The But It is not prohibited to Prophet (pbuh) a thing sometime good becomes bad because of Sabit to some asked Hazrat Zaid Ibn (RA) leam the language that accompany. Yes. factors if there is any religious it narrated in Tirmizi. Hazrat of Jews as is Zaid says: The interest like to compete the Christians or Hindus, or there to Prophet ordered me leam Syriac language and said material use like earning is any money, then it is allowed did not trust any Jew. So I learnt the 7’ that he language to learn.' within less than six months. After that whenever the Prophet had to write to the Jews I used to write and when 169 Rashida. Vol. they wrote to me I read for him. 170. Falauw 1, p. 64; Tankh Darul Uloom Deoband Vol. 2. pp. 3044)5. Hafiz Balyvi, adid Tahm awr Ulama ka /urm Azim. Vol. 281. 168. Abdul I p. 1, 171. Sauvnehf-Qasmi, 2, p. Al-Eurqan Breily, 1940. Maulana Hussain Ahmad Madam (1954), Naqsh 172. Hayal, Vol. 2, Abdul Hayee l.ucknowi, latawa Maulana Abdul Hayee lX*oband. 169. Lucknowi, p 257, 549-50. Ashraf Ali Thanvi, latawa Imdadia. pp 173. Maulana Vol. 4, pp. 190-91. Madrasa Education I2g

arises how this baseless blame Here a major question gained that they prevented notoriety against the Ulama Muslima English education from the acquirement of wherefore communities Muslims lagged behind other in the field of originated when worldly progress. It seems it Sir Sayyid opposed by started his mission he was some scholars. But that those who opposed Sir the interesting point is Sayyid educated and employees of the all were modem British government. They prepared a question and sent it to some Ulama asking whether a man having these beliefs may be answered, without naming any Muslim. The Ulama one, that THE MODERN one who believed in such things one couldn't be a Muslim. SYLLABUS used by the opponents of Sir Sayyid This fatwa was as SYSTEM AND all Ulama never PROBLEMS weapon against him. After were in field to this conflict oppose Sir Sayyid. Due to many people did not children to Sir Sayyid's school. But later send their when it Sayyid would not implement was clear that Sir his thoughts Distinct Features of Islamic Education in his school people began to educate their children at The value system of Islam has created anm. , Aligarh. differences between Islamic and ,ht To begin with the Muslims' social system was UCation scattered system; both of the west and the east. The t 1857, their educational institutions were first anH after destroyed. difference between them lies in their attitude After some years when the normalcy returned they towar'dTufe were itself- While the former does not regard abhorred the new rulers so much due to extreme this atrocities itself but also as a in means for attainment of that they were not ready to send their children spiritual goTb i n in the hereafter, while the latter considers government's new education system. And, they feared this life and if! also happiness as its final aim. It concerns itself solelv that their children might tend to Christianity since and the entirely with material well-being. Islam missionaries were freely busy regards education Christian in their work. So as source to achieve humanity, moral values and for a period of time there was no alternative to modem universal success. It does not confines purposes of education system for Muslims until came Sir Sayyid. education to the But his material gain of this world only but it universalize educational mission also met with great it to hurdles and hereafter. The subjects and matters that are taught impediments for quite some time and till that time in Muslims madrasas are not only useful for education this life but also cause were far behind in filed. These were the reasons salvation in the life hereafter that is eternal. The modem that 1857 proved such a period for Muslims that left them education is only job-oriented and materialistic. away from milieu of education and progress. It does not look beyond this material world. So, the Islamic one has a high and eternal goal while the modern education has world-limited purpose. And with the height of goals changes the nature of things. Z

Madrasa Education 130 The Modern Syu_abus system and Problems segregation between West, there is no the I Inlike the has been neglected. That " education in tl^sl^c system. is why the nation* and temporal such systems they adopted product of the consequently suffer the West is a curious historical fronT in Another Chaos ' segregation leaders fundamental difference the Church and the of the ^ between system of education lsltkmic Set education system and the and the Reformation. The that modemt^r Renaissance man himself. In the Islamic concept us in the English period had many of life was imposed on and innocent not burdened that it cut off Islam from with the the key lapse was the Original Sin MereHere loopholes; man is not creature of this ' the confined it earth hut a ic« rV of the human life and to prayer, r-ntire sections gifted with limitless needless to say that p„w“ *** personal affairs. It is Islam has «T?*' and U,”V QUT ana 'S° system that ranges from government CaUs him ^ Vice special teachings and o^lUh on earthTandZlh>s supenonty lies in Hence, until this his to business and trade. system knowledge and ab 1,^ and politics learn. As agams, this, system was not confined to the modem system practice, the education to of educahon was in science and technology have, ^ every science and art instead of Islamic sciences but reflected servinv m,° nda only making him free, started controlling every science and art whether his bodv and* * ? The student of it is 1 Islam who should be the master of Logic, Science, Mathematics, Medical Science knoSSjSj^ Philosophy, to ^* become, borrow a Islamic phrase from Thomas on, found them mixed with thoughts and Hobbes " w and so in the entrails" of modem everywhere. This was the sciences. We shall way of thinking reason come mTT* this Islamic aspect later in some details. Muslims of the age were always devout Muslims that the -nie aim of acquisition kind of education. While of knowledge in the whether they adopt any people in Islamic system ,s not merely to satisfy an mtellectual week, are guided by one set curiousity west, on six days of the of values but to,ram ration' 1 and nghteous individuals another set of values, for the moral and and on Sabbath, by which is physical good of their famihes, their people and the Church. This has produced a permanent for the entire represented by mankind. The Islamic system western of education strikes dichotomy and double thinking in society. I n the a balance between the need for individual excellence values system there is no such segregation. and the Islamic The requirements of the society. does not lead to Islamic concept of education such a Nazir Ahmad, Principal of Shibli College lack of an integrated personality. The Lahore had a rootlessness or Islamic survey of the Pakistani madrasas and wrote a book World View, in fact, controls and determines the educational that consists of 800 pages. As far as the moral values Muslim community at large. are concerned value of the Indian madrasas are less the no than those in Pakistan. education is much broader in its scope than Here Islamic the are some extracts: educational system of the democratic West and the socialist the pupils in such a The economic situation of the Arabic East. It aims at training manner that in madrasas is generally their environs and approach to all unsatisfactory. Commonly they subsist their attitude to kinds of on dinner There are governed by the spiritual and are many a teachers who teach free of cost knowledge, they ethical while many of them support the students values of Islam. As Shah Waliullah has said: "Muslim financially They live and wear simply They neither require splendid education aims at nurturing a righteous man in a righteous attire to wear nor this aspect bungalows to live. The teachers respect society." But, in other systems of human being each other and have ambitions of honour for their contemporaries The Madrasa Education The Modern Syllabus 132 system and Problems madrasas students have regarding their Status of fpelines that The Modern Teachers missing in the students of other teachers are The teachers and Madrasas students have some students in madrasas . alwavc * salaries and least facilities. VaU l°W that distinguish them from other Despite all these characteristicsC ' e C r* devoted to teaching and learning. **"'*?' These students are in no way mentally lesser The teach^i ^rt students like fathers other institutions. Some people may and cooperate ^ ZZ the Students of with facHstl^tme students am sharp, students respect them. On doubt the claim, but the thou held. students m modem institutions have minded and farsighted in nominal interest ^ work and mostly the students have on moral and value system. no relaho^hin education is based The teachers. Maulana Manazir Ahsan Madrasa Gilani. who hinteKwa. madrasas are much more mannered and 3 students of S‘* y “ Hyd"*b*d kind to younger ones. They ' “escribes hU resnectful for elders and are experience:' that are full of morality, humanity taught Islamic teachings the thing that are taught in modem and brotherhood. While place for morals and courtesy Here is institutes have no , schools and colleges that teachers always evades from related to Pakistani are not educational report escape from teaching aS° those in India: as much as it can. much different from The teachers nf the madrasas. to a certain extant, can have an that during the past 50 years excused The statistics say the they receive a very low salary, but the teachers institution students have carried out of the government western type of institutions are given very 60,000 incidents 176 ' reasonable humiliation of 10,000 teachers, of protest, salaries. incidents of murder, fight and strikes, 1500 destruction billions, government property in 2000 incidents of of Problem of Changing Syllabus Every Year government cars and buses and loss of 6000 day, burning education and strikes. But the entire In the modem system, the education due to their protest period is ministries that have been earned change syllabi frequently that results in to a mum regarding incidents out by big problem for majority of people. In a country like India the madrasa students.’ where education is less than 65 and 60 per cent population is poor it is in madrasa education is that those no The advantage of who are way in the interest of the nation to overburden the citizens are though less-paid, but they graduate from there never go with unnecessary things. Maulana Gilani regards it a streets in search of job and wandering in the employment financial crisis for poor countries like India: graduates. those of modern institutions' They are like In the modern schools and colleges, learn in the changing of satisfied with what they term of matter and syllabus is a problem. The books that the elder brother spirituality. has studied are useless for the younger brother after a few years. It is ironic that the new books Abbasi, Pakistan ke Dim Madans ka la ana. that are 174. Ibnul Hasan p. 22S. Karachi; Ibnul Hasan 175 ’Wujood'. Vol. 2, No. 16. Abbasi, Dim 1 76. Gilani (1987), Hindustan Mem Musalmanon ka Nizam-t-Taleem- Madans pp. 52-54, Maz., Hal, Mustaqbil. . o Tarbiat, Vol. 1, p. 440, Delhi. Madrasa Education Modern 134 The Syllabus system and Probu^ not better than the previous 135 replaced are commonly that people collect ones Now, the situation is material* to syUabus committees and manage to and present thoughts and activities. ^ °f human and external sources. An include them by internal Thus the Sy8tem overlooks or negates ' whic* takes away millions of rupees the publisher and individual by °‘ are forced cuing ** unfortunately the poor citizens to spend huge makes a man or a society children's education. Today, education is r^t^fc money on the excellent engineers, y Produce business in the world. For competent . . most profitable a poor doctors^ Camed philosophers but it would India, it is a permanent financial fail to imbibe country like and in y0l 177 generation righteous and 8er economic problem. ethical sensibil.t ? which the other wlthout capabilities are not . joke with education that people cannot think of mil ^ Isn't it a big of alighted Western thinkers costly syllabus books, realize this education without fees, various kinds system. Mr M.VC and so on. Today education Jaffreys sa^m of stationeries, tuition has been b^^ Education , It stands to reason There arc various types of people that if made a market. who rob education supremely concerned with the U the sponsorship of the quality of T. , of the students under government the msp,ration and of some vision The poor people of the country arc in trouble how to arrange of wha^Zum ought to be; some notion of their children. While Muslims, throughout what is a good kind education for their of This is a moral and spiritual quality history, gave education free of cost or at very nominal and WT fees very difficuhto today's thousands of madrasas is gef. clear 2nd if it was. Even provide fi^ days of confused and disintegrating education to hundreds of thousands of children. values." In fact. nihilistic system of education, when Modern SyUabus System thouvhtlesTlv Shortcomings in introduces to our society poses a threat not only lo the education has given religion Muslim value system but also to the The modern no place in future civilization itself* system that is a big lapse in itself, because it is undoubtedly religion has proved as the known that the strongest Since the West was disgusted form pow« religion because of world that has united almost all human historic in the beings fmm bloody conflict between the Church and beginning of the world. Religions people of the very have Renaissance so it ousted religion deep from all spheres of among followers that can play a life and impression wonderful confined it to Church. When they mb occupied Muslim nations the sentiments of any faith to a right to use direction. But they imposed the same things on ft* Muslims also whereas Islam modem education, avoiding religion has neglected a vital did not clash with science. Even after independence man's life. Manzoor Ahmad says that Muslim part of it is negation countries carried on the same system that the colonial masters an important field of human thought and activities: of behind. This is major left problem of the existing education In the value system of neither the East nor the system that religion has been put aside that West do can play greater divinity and religion occupy a place of any role to sharpen the minds and fill them serious study with spirit.

178 Manzoor Ahmad, Islamic Education: Redefinition 177. Ibui, pp. 376-8, Delhi. of Aims and 3-4, Methodology, pp. Cienuine Publications & Media, Delhi. Madrasa Education— 136 m The Modern Syu^bus system and Problems system of Lord India, the education Macauley Here in a today's science student has tak*m religious beliefs are nted tha* the contradicting scien ?^ ,n science that makes him “ nothin a handsome employment and source of a rebel aga.r^J^ 8 think beyond the materialistic 0 i4 linked only to employment mindset that the U income. Education is and Wp^ T ^ education system. The floaled in its is a humiliation of a thing science sturiom t** materialism. In fact it like th education importance believes that the entire universal Hrst day education. Islam has given like system nmng? achieving its mechanical developments. due to and regarded it a source of piety, nobility The GWiJ ^ worship people to reflect in invites virtues of the matters of the humanity. The rewards and education that unive^^£ and who reads the facts of *** per80n and Hadith consist of are enough universe in the the Glorious Qur 'an for a Our-T’ w conclusion that this accurate and *° 3 understand the holiness of education. cohesive uni Muslim to never come veZ?**8 ste can into being on its V m own r» i Objectives of the Education power who controls over ** Change of all things Therefore Si"* age is to stress °f negUgence on our part that we adopted the upon Islam, /values It was a serious the education system whatever with its all system and time it may Western education characteristics take n° to teach one or two hour of Islam, ““ without considering values of religion and its role in building yat to the student There arc some major So, Muslim student finds a changes human relationship. system that recommended hv , of Ulama in Pakistan around Rr°Up his beliefs and it leaves him 1970 for is entirely contrary to in a difficult national V It is just an fight between the system example how Muslim situation. As a result of the education can bring chan’T and infuse Islamic spirit forsakes thinking on the and in to the curricula. beliefs, the student serious matters Likewise Alia: University attention only to earn bread Abdul in Makkah convened life and pays his and an internal of butter Education beliefs and takes for granted Muslim Conference He sidelines all the that religion on 12/4/no7Au (corresponding to 31 ” /3/ 1977) in which it is impracticable. passed resolutmreSolutlon5 that has the same spirit here that we teach the modem and demand. The fault lies sciences with pattern and mentality that the the same West 1 . The Philosophy that teaches. is imparted in the modem Whereas, the religion of West i.e. Christianity has educational institutions failed to jumps off from Greek adapt itself with the developing science and consequently Philosophy to the Philosophy of Europe after the followers were forced to revolt against it. The Renaissance. The students case U think that the medieval different with Muslims where their religion Islam instead period is an age of inactivity. This of age is called as being a hurdle in the way of scientific advancements, Dark Age in the history of sciences it and arts. But this them to go ahead parallel with the changing age is dark only for facilitates world. Europe. This was the age when So, the most necessary thing for us is to create space Muslims lit more than half of for the the world and in Europe vision of education and learning in modem itself Spain was dazzling Islamic education with civilization and and to free it from pure materialistic advancements. system thinking. For natural science is a source to deliberate 2. entire world admits instance, on the might The that the recent developments and create a sense of submission into of science are due to of Allah mankind But the experimental and observational way of research instead of theoretical Madrasa Education The Modern Syu^bus 138 8. system and Problems Muslims have imaginations basis. established and Likewise, the student, in thinking and diverted the science to Math, is tau„h**w this wav of a interest with ** Way® of and advancement details, but he remain ^ highway of research on whic* UI Ware new today with ways of Miras and Zakat. of surging ahead even amazing Similarly J? it is Despite student must be taught the a and discoveries. all these facts, inventions Sa.ah tunes and the of the great our students are unaware Muslim Khalid bin Yazid, Zakriya Razi, true that this is a scientists like U* It is strenuous and lonv-^r Abu Raihan, Bairooni, Farabi, and it impossible that we could Sina, Khowarizmi, Ibn not see the outcoml^W Rushd, Al-Kindi, Abu because building Miskwaih, Ibn Muhammad effort up a nation's ideoloiw Khuhbudi, Jabir bin Hayyan and Musa bin Shakir. takes time. The seed that Lord Macauley of economics believes that there are 1853 bom fruit in 20th and 3 The student only in 21st centuries. So, world; if wedid™, schools of thoughts in the capitalism and dare to seed a new plant we will two always be deprived^ed does not even know that Islam and mental ^ of socialism. He has its independence freedom. is different economic system that from the two. Undoubtedly the majority of the own Islamic population only that the founder of economics Islam to be He knows is wants .mplemented as a living system of life Smith, but he could not sense even that every Islamic country has two Adam the but types of Muslims who jurists before Smith, especially, Ibn Khaldoon are everywhere in minority. One group Islamic is that which revolte Waliullah have laid down the foundation against Islam and does not give it any and Shah importance except economics. for some occasions where any political of or temporary interest student only know the while the other group 4. In Politics, the Platonic arises, respects Islam and and gives it European politics, whereas Islam also importance too but it is too weak to utter the has a even a single word complete system of politics, but the biased West against current theories and ideas. As a result has this group is it from its educational system. confused and many times discarded very tends to twist Qur'an and case is with Sociology. Perhaps, Hadith according to the modern theories. 5. The same no just fact the first the two groups, as person will deny the editor of sociology Though per their numbers, are the present minority in the entire Islamic is Ibn Khaldoon, but did not even indicate in world but regretfully also have done any work two groups have occupied all the that Muslims on the very the key positions and they subject. in real meaning are ruling the Islamic countries. now has been taught at larger The problem is that the education system that 6. Psychology scales, but they have valuable researches and the discoveries gone through was laid down for the purpose to overawe the about the the self Ulama of Tasawwuf have minds of Muslims from the west and prepare a team human carried out has rebellion no place in the system. to Islamic thoughts. Those who prepared the education system is also full they have successfully got the result. 7. Our education of Western thoughts system Now, it is our The in-depth to rectify the lapses, otherwise we will keep and viewpoints. discussions on duty on lagging that principles of law the Islamic jurists have behind. compiled are totally ignored. 179 Mufti Taqi Usm.ini, Hamara Talwu Nizam, pp. 18-19, Deoband. 1 Madrasa Education Modern Syllabus The system and Problems In.rin.tion. -education in Modern with the healthy trends that Islam Co has envia^ , . modern education system is th, that the family structure believen worst things in t so may be a , One of the acil tate adopted co-education system. Mufti Taqi promote piety and nobility. With these Muslims also have reseat j dangerous for some reasons: measures should be taken to Usman, regards it as spread educaU^^* women, for, Islam has obliged and girls to be man and has not allowed boys educated « women both to 1 . Islam acquire knowledge. in one class. of education has gone lower due to Modern Education: In the Eye. of ? The standard this Shibli, Iqbtt Others i system. created men and women for Allama, Shibli Nomani who himself 3 Allah has special stayed at Aliearh with education must also be Sayyid for a period of time and purposes so their different Sir who headed a movement objectives of life. incorporate modem education according to their to into religious madrasas speak of the moral commotion that a very surprising opinion regarding 4 Not to has had the college people same about enveloped the students of today's modem as he had the madrasa people. He saya^Th- 1 "0 English-leaming people are quite useless. institutions. Not to speak of religion, they are unaware of broadmindedness, Education Conference, convened by true The Muslim Malik courage and enthusiasm on freedom, for progress. They only Aziz University in Makkah 12/4/1397AH 7 Abdul display their coats and dresses."'” (corresponding to 31 /3/ 1977) in its final session passed more Abul Kalam Aazad (1888-1958), than 40 resolutions, one of them was related to co-education: Maulana a well-known freedom fighter, first Education Minister of Independent As per women's education is concerned the conference India and progressive man of literature also could not stands that the nations which have adopted co-education shut his eyes from what he saw in the colleges. He says: system and ignored the women's purpose of creation and reason that I always complain their social character in a society, they experience severe The of the modem educated is that I find them far from moral chaos and family split-up in the society. The people each and every past which is not even replaced by new Conference sees these matters as contrary to Islam and virtue one. They have thing from our past values, unsuitable for healthy tendencies."" lost very manners and style of living. After manner and civilization, they sacrificed their So the Conference recommends the Islamic world to prepare matter, if they lost something for girls that religion. No they will gain a separate education system educate them something in return. But the question is 'what did they separately form boys at every stage of the education and that Did they get education? No. Manners, footings. This system gain?' civilised life? is based of scientific should be in life? No. An English No, nothing. What a misfortune is it harmony with women's motive of creation and their required then!*” characters in the society. This system should be in accordance Talimi Nizam, 63-64. 182. Usmam. Hamara pp. Talimi Nizam, 27. 227. 180. Usmam, Hamara 183 Ikram Mauj-e-Kausar, p. 181. Ibid. 184. Ibid, pp- 258-59. t

Madrasa 142 Education Muslim University), Aligarh College (now Aligarh which education, was an ideal and Sir Sayyid built for modem the but what was the result. best institution of its kind, Shaikh Ikram analyses the same: Aligarh College neither produced Haali (Maulana Altaf Hussein Haali, a pillar of Urdu poetry and literature) and Shibli nor set up any academic tradition. Most important and practical objective of the college became to nurse students who, having learnt sciences and arts may become a part of the government. Governmental employment that Aligarh aimed at resulted in a low- MODERNIZATION standard materialism. In spite of modem and systematic education the Aligarh College students could not reach OF conservative MADRASAS the height to which, the but spiritually high, founders of the college reached. Those who acquired knowledge on the mats of mosque they became Sayyid, Waqar-ul-Mulk and statesmen like Sir Muhsinu- Here are two things different from each almost ignorant other modification ul-Mulk. Those who were of English and syllabus and of madrasa its modernization. As had no access to the Western literature they founded far the matter of modification and bringing necessary poetry and modem literature but changes natural those who concerned, those who undergo are through the syllabus learnt in the splendid buildings of the college and those may be trained as good Aalim. The changes had access to best Western teachers and that help a who world student to grow into madrasa beneficial and farsighted literature they were employed in ordinary offices due to preacher of Islam are admirable and welcomed weakness of character and lowness of the objective.** by the people, as it was mentioned madrasa above in detail. The started by Nadwatul movement Ulama is related to the aimed at modifying the syllabus same and adapting it to the changing world. But, changes that turn madrasa into any thing other than students a good Aalim are in no way acceptable to them. Aligarh Muslim University and JamiaMillia Islamia are two examples of the latter changes which during due course of time merged into other government institutes and could not maintain their distinction. The issue to modernize madrasas is quite old. According 185. Ibid, p. 128. to Qamruddin, the movement for introducing modern subjects in madrasas was started in the 1980s by Aligarh V

MadrasA Education 144 Modernization of Madrasas 1 ** the Human Muslim University. In 1994 Resource ^ scheme of The others are intellectuals Development Minister launched a modernizing and scholars h level the Umted States from another angle. Though madrasas. At the international pulled the modernization but they 6 Slre88ed against the Muslims Tactful engineering of differ in obiectiv^^ on the trigger 9/U ' 5°me of Afghanistan finally motivation behind the move Political and linking with the Talibaans resulted from the „ physical Western sponsored campaign and assault against Madrasas have been in involved in educational institutions. Many world imoarH. Muslim and their rulers disciplinary education including 8 ^ multi - President GW Bush stressed the itTph* including the USA need to geography besides the religious Pakistani * madrasa curriculum. The President, 8lam- modernize the unfortunate that madrasas have been,^? Itis> under heavy foreign pressure announced Pervez Musharraf, ,he wrong reasons of late. MadTasaT aU and modernizing madrasas. Ihc^ a scheme of registering In one within the academic domain and remain discussed should no. , visit to US, President Bush this matter ’ his early to achieve political objectives. Certain 1 White House. The Nepal Prime Minister countriesb' with him in the Sher done the opposite. People, who have joined the chorus to m.s.nterpreted Bahadur Deoba also regulate the essence of Islam in the absence of adequafel^quahf^ madrasas in his country. The Human Recourses once again has revealed Development Ministry its plan to order to get them modernize madrasas in in to national "d ” "dn8 * mainstream. 187 Not only the HRD Ministry, but also the Prime Ministry besides Minister himself and Home Gujrat Chief s ,em have emphasized on modernizing Ration and its Minister Modi the yf continuity in (VHP) ^India has been a topic for hot discussion madrasas. The Vishv Hindu Prishad and Rashtriya since the colonial leaders, every day regime^ The relevance of this system Sevaksevam Sangh (RSS) come up with has also been and discussed of either modernizing the debated at various fora of their suggestion madrasas or intellectuals the country. inside and outside the country. With closing them down throughout Moreover, there the growine militancy in Kashmir as intellectuals, Muslims and non-Muslims, elsewhere in the country are many who also and in of madrasas the South Asian region as a whole, madrasa believe that modernization is due. system of education has come to the centre-stage of discussions Modernization: A Political Issue And this is the point from where the demand for modernization of madrasa different groups among those on the Indian soil These are two who give the gets strengthened. But the sad part of the present call to modernize the madrasas. One group is of time is that the Government has been look for vested political interests the BJP targeting these politicians who in the issue. madrasas as breeding ground of conservatism and obscurantism. alleged that It is further madrasas create fundamentalist 186 Qamruddin (2002), "Modernizing Madrasas", The Tunes of former reader at the National India, 8 July, Council for and Training (NCERT), Qamruddin (2002), Modernizing Madrasas", Educational Research New Delhi 188. The Times of 8th July, National Council for 187. Inquilab, 15 February 2002, Mumbai. India, Educational Research and Training, (NCERT), New Delhi. “

Madrasa Education 146 Modernization of Madrasas allegedly been places where minds; they have also anti- medieval period when manv of . elements are being produced. I want to submit national endowments from the rulers “* gran,s and are untenable. In fact they have never and that these charges brought under the w«* never sentiments. control of a ^ been victims to anti-national examining body". 0" re These are reasons^, *uUUng or dimension of their Muslim minds doub,s last and most important existence and they see in The every st** of secularism are limited. People government with suspicion P ***** b ,h« is how definitions and fear/ V modernization would act as a melting pot of thought Now the question that remains identities. But they have hardened. to be a ethnic and religious what docs the Indian '"** ** that spaces for the protection of their cultural Government Madrasas act as emphasizes .ha, madras^TtndU religious identity from economic processes which d and modernized. Many circles of be destroy their heritage.** Muslim schob,« they think will tha, in the name of PPrehend^ modernize^, of ™a 8 duty of every section of Indian society to help government may have been ' * h' It is the in trying to de^*^ mainstreaming of this section. But the issue their independence and autonomy. °' the of If ,te*?a * madrasa education brings then certainly it would ^ modernization of up the amount to vioUt^ !° fundamentalist elements fundamental rights T ' vested interests of trying to provided by the ConstitL™ to and the political system, which community of the country protect their turf strives to run its own seats^i*^ ^ 9 ' o( learr for electoral gain.' according to its choice.'” ®g to utilize the backward madrasas that they have always Madrasas all over the country It is the history of been have not under Muslim rulers. According enthusiastically to a modernization independent, even to scheme launched^ Akhtar Siddiqui: "Right from their the human resource development Muhammad inception ministry six vea™»„„ all big and small madrasas have primarily due to fears tha, in medieval period, enjoyed the aLepC"^ in all aspects of their functioning. They governmental assistance could lead full autonomy have to interference in independent in framing their own curricula, using their functioning. A scheme for the been their modernization of teaching and training and examining madrasas was launched by the ministry own modes of their in 1993-94 und in their own ways.'9 '- 15-point programme drawn students internally Even in the up by the empowered committee on minorities' education. 193 "Modernisation of 189. MuzaffarAlam (2002), Madrasas in India". Even the Muslims who recommend The Hindu, Open Page. 23 April madrasas to modernize curricula, also Talib. "Madrasas: Their raison d'etre". The their they have the same feeling 190. Mohammed Week. and want all Islamia. New Delhi the process to be carried out in a peaceful Jamia Millia climate and not by "Madrasa Education y 191. D. Bandyopadhyay, (2002), and the force: Muslims", LPW Commentary. Condition of Indian April 20, tp://unvw.hvk or%. h t Akhtar Siddiqui, "Developments U Trends 191a Mohammad in 192. MuzaffarAlam (2002), “Modernization of Madrasas Education Muslims in India Madrasa Education", & in India since The Hindu. Open Page, 23 April of Objective Independence, p 77, Institute Studies. New Delhi 193. The Asian A$e. 13 November 1999, Mumbai. IVlUUfcKJMIzlAllON Madrasa Education 148 (GoM) that comprised Lai social activist and Krishan AH Indian Muslim Jaswant Singh, - Home Mini AS a leading External Affairs 8‘«. A?*j” Siddiqui, writes in h.s recently- Minister , Netatullah Defense Minister. Yashwant Femandez, Madans Masa'il Aur Ta^y Sinha, Finan^C'T Dm. clearly Ministers, linked madrasas Unio* uvat" and Prospects), there is ^ra^^T"'witK - Madrasas: Problems , regarded them rTorl8m15 E£Lto£ as a serious threat ™ 3nd the Muslims of the pressing to ru^onaf^? lowing realization among report suggested vigorous The their syllabi to enable implementator n£d to madrasas to reform their modernizing scheme. ^ n^drasa- challenges of modem life and to mdents to face the oftheir relevant understanding faith. But. Modcrnization Call By Scholar* evolve a more _ cannot be unposed by force. Muslims insist, this I, many The scholars and intellectuals of peace and security, when Muslims who in a climate want r ^onlv modernize take the issue as *“ 8 l° they might perceive to be threats to a source to are free from what widen can begin influence of madrasas and to and identity, that madrasas a process increase the chances their faith play even greater for attacks against them and fanning to roles in the service of reform. Instigating nf nlu ^ community. This anti-Muslim terror will not only undermine is why I distinguished the flames of die two under Zo but might even make the tides. Here are some extracts that will conditions for reform, fear help us to underet^d the kinds of self-fulfilling prophecy. The orchestrated what modernizations they want of militancy a and what are meto of India by things they appeal for. campaign against the madrasas extremist elements, and backed by the centre and state The curriculum has remained Hindu stationary for decades be seen as yet another assault on governments, must the hardly relevant to die needs of contemporar^tM on institutions that A of the Muslims and are basic survey of Madrasa Cumculum rights in India from 13th promotion of their faith century preservation and and their to till now revealed that no to the m significant change could Z of identity. brought about init. Short of skill sense necessary for living* of modernization modem world, the madrasa students The politicians when they talk they, are bound to remLm it with marginalized and away from the or the other, link fundamentalism and mainstream of India somehow The students to the island of Philippine the Society. are not prepared and terrorism. Form the USA call encouraged be rational or logical madrasas was heard only after September to in their life. They are of modernizing 11. pumped while addressing a with extreme sentiments and rambling The Prime Minister of India, gathering in discourses even need to modernize madrasas to lay down their life for the cause of Islam. Goa in May stressed the that is It becomes a speech on vicious circle because every year considered to be the hardest so-called Islamic new generation of lumpen and vagabond by him. Though not in open words, but they passes out from these extremism " ,95 fundamentalism, which madrasas. believe that extremism and are root and nurtured cause of terrorism, are created in madrasas' campus. The repot submitted in 2001 by Group of Ministers 195. Fahimuddin, "Globalization and Growth of Madrasas in (2001), The Indian Stale and the Madrasa, 194. Yoginder Sikand No. India", umnir.bsos.com. www.crcwilcorn.net. 2, October, Madrasa Education 150 A establishment of Medical science, years, with the Nadwatul in no rational person „ • For over 110 toob cct ° need to reform and modernize the is he/she is not becoming Engineer ) why , a in 1894 the If a scientific education, impart8 being continuously felt but no radical nobody objects curriculum is whv htutluns As a result madrasa education not introduce Literature, does chance has been effected. Poetry and Com book-centred instead of being child- no Law College was suggest^o^^™^-. remains completely and taught in any modem institution Commerce College was asked to y 00 centred All the subjects include FnJ and professional subjects Ta^ Usmani (who himself being including technical and a Mufb^^* education should be introduced, keeping in ^ computer educational needs and enabling the students question view current The is if the madrasas have focused their .1. to be employable.'* attention on Islamic Sciences, and thTy produce directly attached with the Doctor, no Engineer, no Scientist People who are not madrasa and no b£S5» propose that madrasas should why people create havoc. Are the Z system they mostly impart Islamic scienr^T*' ^ Mathematics, Engineering as Tafseer Hadith, Fiqh, Kalam standard teaching of Science, etc, and others not t^ coming out of madrasas may be valuable to be taught m special mstitubons so that the student able to and produ« pace of time. However, sincere Ulama spcc.al.zed m these sciences? go ahead with the this If someone thinS it holds no water. Those so we can only regret, but if anyone suggestion may be but who are feels the important madrasas come up of these sconces, he w.ll, easily, unaware of the objectives of with these come to know ttu,,^ demand is so superficial and contrary w types of proposals. to fact.‘ has been fully allowed to Though a Muslim acquire the Some people suggest madrasas to arrange handicraft, art and sciences and arts but it of the modern does not technical education for the students knowledge so that the Ulaina include them into may mean that madrasas should their syllabus. be a burden on the society not and needy to the people madrasas should introduce only the sciences like to Mufti Taqi Yes, According Usmani this idea is wrong due Politics and Law, to English, Modem Economics, that may be two reasons. Islam helpful for Ulama to propagate and remove the doubts First, madrasas have been established for and misconceptions spread by non-Muslims. Reason being, a particular producing Ulama purpose of producing Ulama having command the madrasas aim at who are master in over that concerning sciences which Islamic Sciences require full time and attention. Qur'an, Hadith and are about 17 In complex life it is sciences require mental today's experience that, after being in number. These peace and full engaged in technical field, service of it is nearly impossible Islam remains only attention; therefore to produce a pleasant dream that never comes true. while he is an expert Doctor, a It is commonly talented Aalim Scientist or seen that a madrasa student who learned technical Economist. It was the case in every age, but in this age of education also and employed he clear that if could not pay attention specialization it is fairly any one wishes to master to the other side. And, a madrasa student having engaged handicrafts and technical work Qamruddin (2002), "Modernizing Madrasas", The in could not maintain any 196. Times of National Council for Educational India, 8 July, Research and Hamara Talimi Nizam, p. 88. Training (NCERT), New Delhi. 197. Madrasa Education Modernization W' of Madrasas 1522 why it is no, 153 Islamic SdencesJ^te proper Some people want relation with madrasas to rk arts. system so that madrasas to impart modem their degree may ,yUab'» and for ^’r°Ved concept .f a universities and the rather a surprising person i, students may W ** world Second. i« is e, need of the society and and apply for the government *0 learn ***** to fulfill the receives jobs Arc *2? ,°'ed and Accor*mg to considered a burden on the society Usmam Muzaffar Alam: Mufti Taqi money in return he is It is known to all that on others. a person We don't see this Tnd dependant idea as rieht Tk« of a particular field and serves the should only be madra8a haV knowledge seen from the syllabus who livelihood Doint same, he earns from that field. the needs of a ***' society in the stalled and ins^tful are considered as particular person is not burden on we meet diem. The d how can This amendmems that , dependant. It is a part of the social system this point of view 8*^ the society and should be made ,rom of society erects. but aT** the entire building If a doctor, is contrary to the spirit on which of madrases so and a scientist th^K^''^’’ engineer, an economist serves the may be accepted in other an universities is ' a a,nst return he receives financial benefits objectives of 100 8 the basic society and in so it madrasas. dependant and to think that he is burden on the not fair Here two things are Islamic Society need important which Doesn't the Ulama who can have to be ken, society. mind. First, what is the field, educate Muslim purpose of madrasa " guide it in religious children, eS£fH and second, how have they historically and devote their life to safeguard Muslims' accomn^f!^ defend Islam task. ,his The purpose of madrasa is not 1 ^ future, and doctors or for that matter technocre^^*"?^ U believe that madrasa students are not able to face scholars to interpret Islam in People the relation to the “, world since they are not taught the specific time. For de^ modern English, example, what a Mathematics and other necessary subjects; that is why they needs to know to take Islam to the people was Jrt n° ? their public life. The fact is that in a lot during madrasa the same the early Nineteenth century suffer as it is todav'l has a very developed system of maktabs other words, the madrasa equips system and a scholar not fo^impU madrasas where the students are given education for some scholastic interpretation of the Holy Quran and rire years before stepping into Arabic courses. In UP, Bihar traditions of the Prophet of Islam but and to cater to the other states of India students are admitted for five changing needs of the Muslim society. some year This brines us to education where they are taught Islamiat, the second issue, which is to see how maktab Urdu, the madrasas from fundamentals of Math, the days of early colonial rule Hindi, English, Science, Social have been handling 701 6 this and so on. So it is not fair demand. Science, Geography to say that the students madrasas have excluded from having problem is that people see the The madrasas from financial things to lead point knowledge of modern a good life. Having view. They see that those who come of out of madrasas they the exam in these maktabs a student is quite passed capable are hardly paid good salaries in madrasas and mosques or to any madrasa. and to go either to any college 200. Honiara Talwn Nizam, p. 90. Ibid, p. 89. Muzaffar Alam (2002), "Modernisation 198. 201. of Madrasas in India" Hindu. Page, 23 199. Ibid . The Open April. -

Madrasa Education Modernization 154 of Madrasas the field of government employment 155 . „ h^hind in Madrasa. Reformed ,hey their mind that madrasas should their Syllabi theideacocomes into Here, art> handicraft and technical Now it is so clear that sciences; madrasas should u and madrasa degrees should in a way that produces ** modem “IfoTinto *eir syUabus. doctors, enein-! '«d ^^“n^v^ties. Hem am two firings that peopfe on against their aims of and *» reCO U KUblisht^em **- ~,» J I ask why the madrasa advocate such changes madrasaa n er Upon. product that help an Aa Muslims fail to realize that useful one in the ^^‘L paid^hy madrasa context of the changing and a necessity of Muslim community Uke other that madrasas reject entirely U 18 not so Miration is also the reformJ’.T ! which it cannot guard its entity students' financial aspect 8yUabu® ^d ^essities without and but they have adi they fulfill a duty and provide the community manner that may not affect With itina Witv. When their spirit The leadership why people do not care for basically has is divided 9yUabuS with religious their into threT catego^T^ looking in the matter only from financial Secondly, 1. Aadadia, basic needs education that those who suggest government employment ** 8tudent ooint of view, higher religious education fc* that in do not they know a country like India for Ulama 2 - *a. help educated youths are wandering student ,o under., millions of modem in the and Islamic compelled to unemployed and are indulge in criminal streets 3 purc ,slamic or to do any thing that is below their standard. activities If SSJS5T — do not increase the crowd the madrasa product and content then what view of the modem requirements, themselves with lesser income is the problem. In partly chanee. * Ct people advise madrasas to introduce b~U«h maintam‘ n the main Some modem °\u g sP4 of Da„- technology and modernize their e-Nizami. The Adadu,'TT''classes may include science and method of necessary modem that madrasa graduates sciences and local languages as it teaching. If they think are financially is in states particularly^ so the modem science and art will enable UP under Dm. Tahnu Council. Likewise. distressed them to modem sciences money. When the madrasa people sacrifice their may be included mAaha, keeping a balance earn time between them to the Muslims are the modem needs. But, the and serve the Ummah responsible to meet Aalia should free not be chaneed®ea financial aspect. And if the suggestion anyhow. them from means that arts should included modem sciences and be in view but not the least, of the Last the changes in the madrasas am religious requirements, then they should keep in about not to mind the being brought link them up with the always carried modem fact that the madrasas have out addition system of education or to bring and their graduates closer continued even today. to deletion, the same The madrasas the government job opportunities; are these changes are religious education, purify the soul to impart and moralize aimed at ensuring the very existence of madrasas in along with defense of Islam against 201 the students false theories India. and mischief.™ have already begun Madrasas reforming their syllabus and to the modem Asrarul Haq Qasmi (2000), "Dini adapting them world requirements. Here 202. Mauiana Madaris ke Qiyam are ka Maqsad Dim Uloom ki Talim Hai", Nai Duma, 5 toJJ Muzaffar Alam (2000), "Modernization December. 203. of Madrasas in India" The Hindu, Open Page, 23 April, 2002. Madrasa Education 156 Modernization from media and of Madrasas especially modern 157 satisfied with changes they Xem to be tha, backR>XunX, theu cumcuU: have brought into hand, lots of developments have of the religious schools m“' On the other taken are a vital paXrf methodology and technology lE!^* ouce in the field of «* education. In recent Machine and teacher years many have come to madrasa managements recognize both s—* - view to partly realities. With a overcome Aaaas these the iSi system or of the monitorial the shortcomings weakness The charge of mental teacher training, and partly stagnation levelled arising due to no to take against Indian developments in teacher madrasas does not seem to be tnre advantage of the new training if sorLbodytak^ quality of teaching parn to go through the dramatic system so that the m madrasas could changes tha/lXt; they have begun to resort to madrasas are ushering in their curricula be improved, some in- now As a mfltX training programmes for of fact, madrasas in India have service teacher their teachers been undergomg vigoX™ few years, the West Bengal reforms in the recent decades to in the last Madrasa enable Xeir graduTtw Board, Centre for Promotion to keep pace with the fast changing Education of Science world and meet University, Uttar Pradesh requirements of the community Z Aligarh Muslim Falah-e-Aanl at all stages After Majlis Talim Islami in through the curricula in Society, Al A1 Bihar, Kerala vogue in impo^antZdTZ Ulama Lucknow and other like Darul-Uloom Deoband. Nadwatul organization^ Darul-Uloom Nadvatul organized several training programmes, Ulama, Lucknow, Jamiatul-Falah. have which Bilaria Guni, lamiatul generally meant for maktab teachers. Islah at Saraimeer and Jamia Salafiah were A properly at Varanasi aU in course outline based on philosophy of Uttar Pradesh, one has to confess that drawn education the charges of psychology of education, methodology Qf stagnation and statusquoism against teachm? the madrasas in organization, Islamiat, etc., is used India are baseless and unfounded.**7 school in all these courses which are now being held every year."* Alam analyses briefly Muzaffar the curricula of are some Let it be known that madrasas marching forward Indian madrasas, with famous which have undergone reforms the time. Technology courses such as computer It shed light scienc and changes. that charges of stagnation and are being progressively introduced. This are just due to belies the inertia misconception or a part of mistaken impression that madrasas are closed -door traps propaganda against them. for the youth and a breeding ground for communal 05 to speak of small madrasas hatred.* Not the well-known Islamic seminary Darul-Uloom at Deoband introduced

Akhtar Siddiqui, "Developments 1 computer application in its curriculum 204. Muhammad and Trends in 1994. Apart Education Madrasa Education", & Muslims in injia 79, Institute of Objective Independence. p Studies, (2002), New Deft 206 Michael Richardson "Asians take a closer look at Islamic Rizwan Ullah (2002), "Floodlights on Madrasas", 205. 19 June, Km Schools". International Herald Tribune, 12 February. Gazette. Delhi. 207. Muzaffar Alam, (2002), "Modernization of Madrasas in India'', The Hindu. Open Page, 23 April. Madrasa Education Modernization of Madrasas 158 159 technical courses have also from computer, other been the curriculum of the seminary. riven due place in Let - of these. To begin with, Darul Uloom distinguishing r-° ‘h* us look at some features of this madrasa CW Deoband which teaches in the eight years of total disciplines duration of study modem like Modern History, Civics, Indian History, Islamic Geography. some General Sciences including information on for health Zoology, Botany, principles care, some StSKSrfiKSSSJKrE Constitution, Students who complete their graduation chapters of the Indian principles of course there n theories, life English writing, speaking, computer economics, philosophical history of application and usine modern tools to communicate modern philosophers and computer applications. all with world Marka»,u Darul-Uloom Ma'arif Delhi and Mumabi (Branches of While discussing Nadwat-ul-Ulema at Markazid forget that a Hojai Assam) are two living examples that Lucknow, one should not fair knowledge madrasa peoole ignorant language has been a special are never of the developments in of the English feature of the worldand Right from the their duties toward the. From 1994, they run this Islamic seminary. day one, this especial English and computer courses for madrasa seminary has adopted English Language and graduates so that thev perfect of the elementary subjects. being a Aahm may perform their duties Literature as one In its total in a better of it lays 16 years duration study emphasis on English at par Language and Literature with other Islamic primary level, it disciplines. From the teaches various especially English, modem disciplines, Hindi, Science, Indian History, Economics almost up to the graduation level. Madrasatul-Ishah, which is the living expression of the dream of Allama Shibli and Allama Hameeduddin Farahi, provides knowledge of modem in disciplines. It includes its curriculum English Literature, history Language and of classical and almost up to the modem philosophy graduation leveL curricula Looking at the present of above important and other madrasas like madrasas Jamiatul-hidaya in Rajasthan which teaches not only the afore-mentioned Business Management, disciplines but Commerce and as well, one can easily Agriculture substantiate that in India have already been madrasas modernising their syllabi for decades. And the most surprising aspect of 208 Muzaffar Alam (2002), "Modernization of Madrasas in India", modernisation is that Jamia the Mohammadia The Hifulu, Open Page, 23 April. Misconception Regarding Madrasas 161 Al-Qaeda Men are not Madrasa Products First of all, let us take Al-Qaeda which 0n8ldered responsible for suicide attacks on USA p^ to ** to all that A-Qaeda “ known members are hiehlv schools while many of them even Western countries. Osama bin Laden done his engineering in USA. None of product of a ° mghjackers was madrasa; all of 9 countries _ Western some * an interview the former Burhanuddin Rabbani said, (when he was asked MISCONCEPTION madrasas are suspected as VhTt centres of terrorism andd ^h » had graduated at Al-Azhar University REGARDING MADRASAS in Cairo): It is a propaganda. None of those who are labeled « terrorists is a product of a madrasa. Osama bin Laden himself is an engineer and his deputy is a doctor TW for many years in past there was growing so-called who bear the responsibility to Though kill Anwar Sadat thev schools i.e. madrasas, regarding Islamic but it either were engineers or graduates concern seems from military schooU intensified in recent days. After the three highjacked There is not a single member of to be Al-Qaeda who has not banged to the twin towers of graduation planes were World Trade done his from theological schools. 209 Pentagon in Centre in New York and Washington by some Hasan Kamal also agrees with Rabbani: "There suspected Al-Qaeda suicide attackers on 11th September is a group in our country that has an allergy towards madrasas. 2001/ the hue and cry has increased about madrasas. Thegioup in Itu intensified its attack after has 9/11 whereas the fact gift of media that madrasas today have become is that the an those are said none of who to carry out the attack international issue. From a state assembly in India to was a White product of a maktab or a madrasa. resounding that madrasas All of them were highly House their was a at least 7 are a educated at the most modem institutions."110 concern in terms of peace and security. cause of Since Al- believed to be based in Afghanistan It should have been so that the USA and other Qaeda was where, at world powers, were in power blaming madrasas, that time, the Taliban who attributed instead of should have reviewed their to madrasas of Deobandi school of policies towards Islamic world that are considered themselves thought in to be the Taliban every madrasa, cause of so-called hatred against the Pakistan. So with especially in South root West. The Al-Qaeda under the shadow of doubt and from Asia, came where the branded as centres of 209. Al-larmat Weekly, 15-21 March, 2002, New Delhi; from madrasas were fundamentalism and Nexus Week, interviewer Babak Deh Khan. terrorism. In the next lines, we shall try to find out the truth Mumbai, Hasan Kamal, were expressed 210. Inquilab. Madrase Azmat-e-Rafta Phir in the light of facts that by many responsible Pasukle I Inin, 25 August, 2002. persons. V

Madrasa Education Misconception Regards 162 MaDRASAS videotapes just after the attack 163 . of his , 0 . aH(>n in 0ne to international terrorism Ch,C denied having hand whieh categorically in the to Ihough threat global peace and be>*ved to UlJsT of USA's disastrous civili^ be it a reaction policies °Z i^ hut regarded Pervez Musharraf's recent and the Islamic world at Asia specially large. regulate al^^ta to ^ madrasas in ^refo ^the pohbcal, diplomatic and Pakistan thev h ™ a"d ~onhnuing its military even 1Wensified campaign more. The VHP ‘heir BU and rcc , not pay any heed to it and put the blame 3 cader oort to Israel, did with new suggestions every ,‘ * come up SUP Pakistan dav Afghanistan and which are far ' ^.drasas in important to be paid attention 1 are *°° !ess events. In fact this face But ly* ^connected to the of politicians and responsible " " comes ones it heeeL terrorism is quite ugly. The word senous war against then Minister of ' America's State for HomrVid^a H* (The Bush pronounced unintentionally (as Crusade' that G.W. he disclosed that there were 31.850 **o) aUo madrasas in rtf" when he was first reacting to the attack seems in < try later admitted) that 11,453 were the border areas. and worldwide crackdown on Hetdded1 tK iT' the prospect of Islamic Inter Services Intelligence ?** Pa'ds‘an's m be true in (ISI) was trvi.f Ibn-ul-Hasan Abbasi * organizations. regards this mislead students of e ploi ‘ ar nations and these institutions' (TV rfill >d conspiracy. “ ^' hatched 20 March 2002). Weeks P Kolkata ' as a long later the same Jel7 will realize the new Kozhikode on April 9 that 'terrorist Every just man who campaign activities' aretakinv"! global perspective in 'some madrasas in the state of 8 p ace against madrasas in the he will come Kerala (Thr u j 2002). Hays later the 10 Aprtl that it is a weapon that the Parl.amenta^ Stan to a conclusion West has Home Affairs, on 24 April, sough, °" to curb them and lessen the growing trends adopted to fundamentalist After the defeat of religious institutions Islamic education. Communism, the which have country, particularly fight the Islamic World. in the along India-Nepal West is readying to Islam with borrte “E help of Pakistan teachings, shining traditions, the .SI for md^tnnahng its strong healthy yyou^nd^8 m,nds to wage holy war against India."211 high moral values is shaping tendencies and up in to a Earlier. Group of Ministers of West. Islam is growing fast the Government big challenge for the in there. of i ^ had released on 23 May last year an Western media, for a long time, has launched extraordinary report The national security which Islam. policy-makers may be considered propaganda against The of the West th^rnoT, important official document issued reason that madrasas are the by the current have dug the fountainheads BIP led government of Prime Minister Atal Bihari form where Islamic society gets life and energy.™ Vaipavee The report, titled 'Reforming the National Security System ' was prepared by the four-member Croup Madrasas and Politics of Ministers (CoM) Indian which was headed by Home Minister L.K. Advani the Seizing the opportunity some elements in India who known BJP hawk. It identified madrasas were as a source of threat madrasas fanned 215 for a long time allergic to campaign against to national security. the educational and religious rights of the Muslims. Tnev found a good time to fling mud on madrasas and link them 212. Kashmir Times, 25 April 2002; "Crusade against Madrasas in India". Editorial: 115 June 2002. The Milli Gazette, New 211. Ibnul Hasan Abbasi, Dim Madans. pp. 67-68. Delhi 213. I hid. £

Madrasa Education 165 164 have been identified as the second Home Minister UK. Advani chaired a Their numbers have been °l insecurity, Sep 29. Union pu , at On crack down on illegal madrasas how this figure has not ,hirh resolved to beenarrived atT^f" cle« m n years and, Muslims as well in the las, 5 according and. if the migram8 "e which nahave mu^omed GoM (Cm,,li?, ^h . . _, * "pose a threat to national securitv be believed, they are Mmis,ers nor all busy Uatw'V* ) >s to 3 H “VUtan, outfits with links to improve relations with Muslim mushrooming of to and Gulf^ou* w in Pakistan, Saudi Arabia, Sudan kind of irresponsible radical organizations and generalization was countries. Funded by Saudi hallmark of the ,he some other West Asian and Gulf ultra-nationalist Hindu Madrasas have come up all over by the Rashtriya Swayamsevak sources many new the Sanghf^)^"^ years, especially in large numbers in development, it became the first country' in recent the time that 'such em^ west and in the border areas enjoyed the Indian state's Z < ** coastal areas of the of West stamp of approval due JJZ? Reports of systematic it was ruled by a Bengal and Northeast. indoctrination that coalition led by,he B)P l y ' ‘ ,heth lmc border areas in fundamentalist facade of the RSS. P° »> of Muslims in the ideology to the country's communal harmony. It should also be noticed that is detrimental The now the eover^m that the secessionist has started has clearly stated movements in machinery terming the report unrecognized a'nd in the and Kashmir and elsewhere country are being unaffiliated madrasas as 'illegal madrasas' Jammu whereas m*t of pan-Islamic movement against madrasasmaurasas arca.e .eg.siereu,registered. transformed into a India. The methe Besideneside it, the madrasas that are success in Afghanistan brought about a not registered are in no way 'illegal'illegal' Taliban qualitative since minoritiesir»nnnK„ have...... security environment of the region. It right to establish their religious change in the also gave institutions. So the term groups of Jihadi forces. These forces were unlikely 'illegal madrasas' that is used by government rise to to machinery in Afghanistan and Pakistan. These bands of itself is part of a long-drawn plan against stop in religious madrasas of the are indulging in subversive activities and country. Here are some extracts from fanatics have different members of They will work relentlessly society: expansionist designs. for the the Indian Union. break up of the Ever since the Bharatiya Janata Party-led coalition report attempts to assert that the entire 150 This million assumed office at the Centre in India, Muslim community (through there has been a member Indian so-called of attacks on Muslim spate madrasas (religious schools), fundamentalist movements and mushrooming madrasas) is mosques and dargahs, in various parts of the internal security. Bangladeshi country. a threat to India's migrants leaders, Senior Hindutva within and outside the have issued government, statements alleging that the Naqvi Bhaumik (2001), "Old School Ties". 214 Saba Outlook, New Pakistan secret service agency, the Inter- Services Delhi, 31 December. .

Madrasa Education Misconception Regarding Madrasas 166 167 infiltrated numerous madrasas or curtailed or if their natural Intelligence (ISI). has all expansion and particularly in districts along development, in keeping with the growth over the country, the of the Muslim with Pakistan, Nepal and Bangladesh. population, is stopped, hundreds of thousands country's holders of Muslim the Indian intelligence children will be denied the A detailed report of agencies opportunities of free these madrasas are training education. As a result, they will take to claims that some of grounds menial labour 'terrorists'. The report suffer from unemployment or even take ISI spies and anti-Indian goes recourse to anti- for But then the muftis, maulvis and imams in social activities. this is exactly what on to suggest that these the saffron been replaced brigade wants: marginalize them as much as religious schools may have by what it calls possible and of ISI", secretly working they take to crime there is TADA and “highly fanatic agents for the if POTA even for 2001, a ministerial petty criminals provided they are Muslims. break-up of India. In May group for It is time security" people who care about the country stopped the "reform of internal headed by Home this dirty Advani, released a 137-page game and told the current reckless rulers to offer Minister L.K. report that proof other things, a close what they claim or shut up. It is time also for recommended, among scrutiny of for Muslim take these irresponsible madrasas. 215 organizations to officials to courts come up with lo force them to evidence to back what Hitherto the BJP people were attacking the border they claim or keep their mouths firmly shut. Their vested madrasas but now madrasas even in the far-flung Kerala interests and ocean of hate should not be allowed to they do not frighten them. However, offer any proof. largest 21 * No cripple the country's minority. been ever named or taken madrasa has to court, no been ever found in their omens are clear. India under the BJP is steadily terrorist has premises, no texts The towards becoming a fascist state where have been found which teach terrorism. The government moving the will be actively and vigorously identified and as seen in Mr Sagar 's own admission did not even make "Other" the so-called foreign persecuted by official agencies. Since madrasas and a survey about aid to these threat fact was also which have posed no throughout the madrasas, a which corroborated at about mosques, a minister of state and which played a very active role in India's the same time by under the ministry centuries are now regarded as enemy hideouts of human resource development. Then how freedom struggle, does it government bound by the centers, an era of active persecution will begin, behave a Constitution and and ISI proof of innocence will be laws to spread such lies and canards day in the onus of on the and day out where educational institutions of the not on accusers and persecutors. To set the about the country's largest victims, idea, in straight, it is mostly Hindus who are caught religious minority? The fact, is to marginalize record community in all ways possible— Pakistan, though these incidents are hushed the something people spying for are same ilk tried in Gujarat recently the identities of the accused suppressed of the and in the process up and brought bad name to the country in do not belong to a "particular community," a way no one when they for . . succeeded before If the madrasas used by the Indian media Muslims. are closed down a euphemism

Sikand The Indian ^ against Madrasas in India", Editorial: 1-15 June 2002, 215. Yoginder (2001), State and the Madrasa, No 216 "Crusade New Delhi. 2, October, www.ercwilcom.net. The Milli Gazette, ^

Madrasa Education 168 not |ust for Indian Muslims, but nark days lie ahead, the same day K. Yenennaidu THP',, o , Indian state if it succumbs to the leader in Lok ParUam for the entire Sabha who had *ntary party also zealots ask^H paranoia of saffronite who are quizzed the minister unfounded on the fact also state policy. It is a wake-up thaTm^!^ converting phobias into call he had asked on an alleged ^ Questions 1 ” surveTh. Indian Muslims. sponsors of these madrasas ontents and for had all bwJ on ^"''' centres of are looked upon as fundamentalism Interesting thing is Madrasas that the border madra^T generally dubbed as centres of 1SI activities. the most "* consid and also now to be dangerous and the ered politically motivated. eove™ say the least, highly It is madrasas has no h° accuses This is, to proof and yet has ^ regrettable that L.K. Advani announced that n highly After the madrasas of northeast, BUrve>’ India let ° a security risk. Advani and u, h 1 madrasa education is his a report that throws light on * look on better. madrasas uJ? intelligence services should know There may be a Bengal border with We8t Bangladesh. After attack^*** black sheep but such sweeping statements are very Centre in Kolkata, 0 few the Chief Minister "! ^ * dangerous and amount to condemning whole Buddhadev Bhattacharya Wes^W Ben al gave all 8 Those, which indulge in such activities m* drasas community. modernization caU that was connected and punished under the law with should be isolated of the some section of media, later Buddhadev J** land."* 1* f*

Madrasas on Indo-Bangladesh Border hardliners blame madrasas In the meantime some of being dens of terrorism the other politicians and administration madrasas being involved in anti-national with what madrasas do. Though those who lead art^tJT’b people this recent times, we have arrested several not have even a thread people susow-U, anti-madrasa campaign do of evidence being involved in the of Khadim chief abduction™!! Minister admitting on the along with Home Floor of the and the terrorist attack on the American not across Centre But nc House that so far he had come any proof that them is even one of remotely connected with were involved in anti-national activity. madrasa. madrasas The He said, adding, that modernization Mohan Dev pointed of madrasa Congress MPSantosh out that 40 percent education and terrorism were two separate issues 1,0 his of the population in Parliamentary constituency, Silcher, that he This is the case with madrasas on lndo-Bangladesh in Assam was Muslim and had asked the Home border Politicians who arc directly in touch with those minister whether there was any IS1 activity there and had madrasas denying their any relation with been given a reply in negative. "So is this just propaganda are Pakistan's ISI, but those who are in centre make foul remarks against and arc you trying to create smoke screen?" he asked. On educational institutions.

217. Paranoia as State Policy: Indian Muslims Branded, lnterml Security Risk, umrw.guidedoncs.com/issues/regwns/1ndia. 219. Kashmir Madrasas have not produced a single terrorist Milli 'Muslims 2002. 218. Asghar Ali Engineer, and Education", Secular Gazette, 26 August, Perspective, 1st to 15th August, 2001. 220. The Times of India, March 2002. «

Madrasa Education Misconception Regards 170 Madrasas B< d 171 Indo-Nsp*. * I—** " " prejudices for grabbing Madras** on poWer Atwi 4 about the madrasas that of common people, ** em more hues and cries have particulary °hons There Official sources ,0nty on Indo-Nepal border. The then have so far community, : recent past failed * V.dyasagar Rao. even in parluunen, involved in ISI activities. ** madrau State lor Home Politicians * ZnL; ol minister. brmer expressed regarding foreign funds that Ram Prakash Gupta UP chief issue He have n * anything concrete. C°me °Ut madrasas. Minister of State for Home Vidyasagar The state's with mlwto these Director r- , on 19 March that the government (DGP). Sriram Arun. while Police ^“id m Parliamen. is assert ZSZX?, check foreign along the Indo-Nepal a new law to contributions border, is rtu nkine of enacting said to madrasas and other organizations-. madrasas were being used wfd^lTthat mdtheir utilization by In as hideouts t Rajasthan admitted UU *** speech he conceded that the government has not of that madrasas ne^ the same "neither centres thTl^*>fder areas survey on foreign funding to these are of ISI nor have vet carried out any thev ev date in any anti-national 4*1 the border areas of the country.”' 1,11 activities." institutions in Clearl^th!^?®*madrasas team to inquire these are being made to bear the brunt The Milli Gazette sent a madrasas of a propaeandT The team found that there is nothing What can be joke bigger than ind find out facts. on J&T" of concern for the the national security and may be a cause government. harmony as it ground that i 5 narrated h which sent a team to inspect several of respected member of our Parliament The Milli Gazette, the from the Home Nepal-India border being monitored Secretary: Parliamentary Standing madrasas along the —-vu byuy Committee on Horn reported that none of the dozen Affairs, on 24 April, sought "strict action theme ponce,police, Muslim against rel the team visited had any fundamentalist institutions which have seminaries that association come ud in ISI. In not one of these country, particularly along India-Nepal whatsoever with the madrasas was border, with the h.!£ instruction, leave alone military Of Pakistan ISI for indoctrinating young any sort of physical training, minds to wage holv adds that these war against India . During the being imparted. The report madrasas have meetings of this verv Hindu-Muslim conflict. committee, C M. Banatwala. MP, as no history of provoking In fact, one he disclosed in our issue, pressed for ! lindu students and teachers previous information of them had several on its rolls, on the border 2” madrasas only to be told by the while another had several regular Hindu donors. Home Secretary that when talk about such madrasas they The authorities in UP and Rajasthan governments have they mean the madrasas on madrasas having the other side of the border, that is in Nepal.” 4 also categorically denied been centres of anti-national activities. It means that madrasas ISI and on Madrasas in Kashmir Indo-Nepal and Indo-Pak border are free antinational and Kashmir, for a long time, has been witnessing anti social activities and designs. It is basically the strategy militancy all If the to across the state. madrasas would have been involved of anti-Muslim of elements spread propaganda and their anti-national activities it would have in not been a matter of

against Madrasas in India", Fxlitorial: 1-15 221 . "Crusade June 2002 223 Yoginder Sikand (2001), The Indian State and the Madrasa, The Milh Gazette, New Delhi. No. 2. October, uww.ercuulcom.net Sikand (2001), The Indian State and the against Madrasas in 222. Yoginder Madrasa 224. "Crusade India", Editorial: 1-15 June 2002, unvw.ercuulcom.net. No. 2, October, The Milh Gazette, New Delhi. ®

L 'cA Madrasa Education 172 Misconception Regarding in Jammu and Kashmir have Madrasas . here madrasas bu.lding .he society and S^,^Hve role in But this open admission evilitants and separatists will tw « , joining the desist from OVcrn / f rom to its anti-madrasa »®t Rajendra. Inspector General xmFrll* ^ and activities. K. of L.K. Advani has been Hom* Minwter movements accusing that mad Kashnur, says that madrasas have never anti-national l*** PoUce Jammu and in activities and have mvolved K. Ra,endra. win in ongoing militancy. Inspector the IS!. It is notwithstanding with indulged the fact b£m that s eral Kashmir, says we have no ob,ection to the in different states have ^ P®1 ** chiefs ^neral of Police, admitted that functioning in respective states is involved “ the4r madrasa in any suchl^tit^y caught any militant with a madrasa 'we have never say 'they are unlike the Madrasas and Media tnckground.' He goes on to madrasas have become jehadi factories/ Rajendra's The media, as important Pakistan which it is, also „ . in the8e DIG, S. P. Vaid echoes the same when he rumours floating in air. Not colleague and state only the fndian u madrasas have not produced a terrorist. the international media *° s that Kashmiri is also s i V busy^^^* militants in Kashmir are illiterate. Madrasas madrasas either in Pakistan. India 'Ninety percent or elsewhere' T^re am no role in militancy. They have never produced many examples of irresponsible have played journalism we have says, these across about iu7t admits Vaid. Ra)endra madrasas may come madrasas, as if the a terrorist', writer is delih*rJ»? believers in religion, even a fundamentalist, attacking them or is misguided by someone. turn out strong One of the mo- produced a militant.' disturbing things we've learned have never The state about is: but they the very real dismantled these madrasas network of hundreds, maybe even government would have long thousands of "Madras* - supportive of militancy in the °r "Koran Schools. " These are brainwashing ago had they been state. The centres in which are chiefs to fill a form that mostly Arab boys trained in the ways of Army had asked madrasa asked for hate and terror area, sect, political belief, Rather than providing them with marketable madrasa name, motive, means of skills the various Imams, Ayatollahs, and Mullahs funding and elaborate staff statement. No evidence was teach younc students the ins and outs of hating America, found by these security agencies that could point towards hating iience and industry and International Capitalism. the involvement of madrasas in spreading militancy. From Inevitably, these young people come to see their eighties when the militancy first own lives as bleak and the time in late reared its expendable in the greater cause, better spent retrieving head in the Valley these institutions have distanced the lost Golden Age of classical Arabia by killing from religious extremism solely focusing Infidels rather themselves on the accepting than meekly a future where Islam has withered religious studies, the inquiry found out. It was revealed by into history, replaced by global. Western-style religious institutions away secular the investigators that these have never technological prosperity. Thousands of angry, fatwa for jihad in the state nor approved hateful, issued any militancy. students swarming indoctrinated like locusts, looking for any Though it was found out that they have not denounced the opportunity to destroy their enemies. Now that's 2” really militancy either. spooky. If the American corporate business community have not produced a single to survive, it must never employ the 225. "Kashmir madrasas terrorist". Milli wants graduates of 6 Gazette 26 August, 2002. umnuma^ com. American Madrasas today's American Madrasas.” and The Glee of Doing Evil. 226 "American Madrasas and The Glee of Doing Evil", wuruima^com. Misconception Madrasa Education Regarding Madrasas 174 ^ This these madrasas (in Pakistan) has association has proved "The syllabus for deer>i . Uttar Pardesh. More importantly Deoband, which actually 8 for originated in India, in has an dW^*****"'“ which has nurtured Deobandi Histonan Mushirul Hasan stnous bistory, fmm Deoband in the state, poinK o , have been consistently working arose in British India n“ Islam The Deobandis looking ,0tWard- each and every little pre-Islamic habit in movement to unite and to remove refo Mus,lm particularly habits which linked in the wake of the oppression society converts to the religion, the they have the 1857 revolt. Hasan after and reminded them of past. This accomplished stresses- "The edicts, asking Muslims partition rejected the two by issuing fatwas, or religious to nation th^Trf kafirs. This process is continuous, supported the nationals give up links with the movement led bv theCnt^ says in his famous book Beyond It is sacrilege to label them as as writer V.S. Naipaul anti-nahor^^ continues till the convert is made to forget his Faith. It April 14, 2002 his forefathers. And On fraudulent report past, his history and till an "Fond Fundamentalism" in the Delhi newspaper divide is created between the converts and The Pio^r , unbridgeable the allegedly growing hardware of terrorism, number of militant their mother society. For the the m organizations and their direct link to the Deoband. . . . Pakistan has realized “muahr^£ software is from this madrasas growth of in North East is an example (danger from Deobandi madrasas), but late. It has already how media invents, diffuses and sustams the negative the costs. Perhaps we too will start paying stereotype, started to pay as the breeding 07 madrasas ground for terrorism higher cost in the near future. A masked a gunman (intended to portray a Muslim terrorist) a that those mao this type of remarks it seems who write outlining the sinister Muslim presence with Reading a "Terror Trail" have never studied the histories of madrasas to create a negative image such things they box, all of Muslims in North has East particularly Darul Uloom Deoband which a bright The Pioneer reported that madrasas in the area are tryine to of pluralism and composite nationalism. create a Muslim state. The Milli Gazette history sent a team to investigate. They talked to relevant first give a different definition of people in the It was the to watan police, intelligence madrasas and the Muslim community (nation). Iqbal and Jinnah said that the concept was based and reported back. The report revealed that the Pioneer's on religion and made it a plank for the creation of report was quite baseless: Pakistan. Deoband said watan could only be defined as and argued for a plural Pioneer says, last July a sense of belonging, India, • The AMMMA got a donation of

tooth nail. But . opposing partition and today it is being $45 ,000 labeled as a spiritual leader of the Taliban and an agency that no such • The fact is organization ever existed in of the ISI. It is very painful.”* Manipur.

• The Pioneer says Muslim militancy is growing in the "Nursing Hatred", North East. 227. S. Gurumurthy (2CKX)), The Indian Express, Mumbai, 11 May. Saba Naqvi Bhaunuk (2001), "Old-School Ties", 228 Maulana Wahiddudin Khan (2001), "Deobandis are 229. Outlook, New December. redundant". Interview, The Week, )uly 1. Delhi. 31 “

Madrasa Education Misconception RECMoogc 176 Madrasas Muslim militancy in fact is that there is no the good mentioned ^ • The decision. • being Ulfa (The Hindu) The largest outfit and those Ulama 1 area, the and theiMol 5**** « India (Christian). looked upon and ,uc NSCN-IM with content? <*Mors are Pioneer says that Muslim separatism is growing collaborators in Cond • The the act emned as for .heir 8 the area. sacrifices '' 9 in for the causeoMre-^* A 9 Christian, tribal and Hindu separatism is to ™ • The fact is receive brickbats _ both^T their luck w*> more apparent. P 1dCnCe Moreover, nd Muslims' anti-national activities TH madras«^'l* • The Pioneer says have of traditions are stigmatize* m “wheat rang alarm bells in Manipur police establishments. them at the behest °°Sei of malicious ’«a 'ns' bells rang because msh„ . • The fact is no alarm nothing « informed and myopic and ,he media fans Sb! >U- there in among Manipur Muslims to warrant it. peculiar situation f,Ct where nationMa^i ' a there is an SIO office in d . • The Pioneer says ImphaTs factors have come to interplay.** international Paona Bazaar. in entire Manipur, Madrasas Can Play Peace Role • There is no SIO presence let alone In any case SIO is not a in view Paona Bazaar. militant Keeping the important role of madraSdS 130 m nation outfit. movements and freedom struggle *l Him ° are a part d b* * distortions were perpetrated madrasas of India's heritage ha* Unfortunately, the on two Thev h ***"u“ centres from where great leaders vita > levels for purposes that coincided. The myths about and are not only well rKed globally in the They known but also madrasa were spread wake of resr„v-.WeaJ™,?aU Islamic world for their invaluable developments in Afghanistan. This fallacious version mntrik..£ works. So is quite natural shows madrasa as the breeding ground of 'terrorism' these present turbulent trained exported times. This idea where terrorists are and everywhere. comes in , the people that the Government This diabolical piece of 'global strategy' came in handy of India instead* maligning the madrasas should °f those in our country who stand for one language utilize them to for and with strentih its relations Islamic countries. "Instead one culture for the nation. They are fueling the fire that of targeting madrasas as potential sources of may consume the goodwill that exits between various instability a sensihl Government of India could have communities and reduce the cultural unity to ashes. used them firstly It is improve education among t* of the country to the dejected Muslim in the best interests see madrasas in clasUs Further, the madrasas could This is urgently even be used to their true perspective. necessary, as the help improve has been India's relations with Muslim countries and Government machinery- activated to look into even to help influence the policies of It welcomed countries like madrasa affairs. should be if things move Pakistan and Afghanistan towards India. If the state but it is highly had sought in positive direction, doubtful as the to work in tandem with these madrasas, instead of bureaucracy, the implementing machinery, vitiates even increasingly

230. "The Pioneer's Invention regarding North-East Madrasas", 231 Rizwan Ullah (2000), "Floodlights on Madrasas", 19 June Milli Milli Gazette, New Delhi, 1-15 August, 2002. Gazette. Delhi. “

Madrasa Education 178 could even serve important foreign alienating them, they saving Islam from combat the radical appeal of the misuse hv .u goals by helping to Deoband T*Uban policy is - assuaging still in a position^ Perhaps within Pakistan, while Muslim hdph! ' iehadist elements Pushtoons. < e TaUban Deoband ? *se the and their religious isrrot . threat to their identity freedom merelv amic fears of a Its status and role as a ^‘ “^hrtion. madrasas, such as the Darul Uloom at premier in India Indian to be recognized as nsti'Ution at Saharanpur well needs the Mazahir-ul Uloom and the wT^ neoband, special role in the present °U< 3 Ulama at Lucknow, are widely respected all over inte^t^^T' Nadwat-ul terrorism. Its commitment "or,s *° combat world. The Deoband School, in fact, is the largest to the Muslim civilizational and its pluralist Asia and the second largest background with in the whole of in the madrasa Muslim population in >"8«t Many Muslims in neighbouring Afghanistan, the wo^^^ world. and prevent the current «lu>ps it to try follow the precepts established clash Pakistan and Bangladesh by * dutch Muslim fanatics and the 212 Hyderabad-based Muslim scholar western these madrasas. A has degeneration into a 'clash ' r°m instead of accusing Islamic religious schools of of cTviU^^ said that Muslims, * Indian who as Sufis, Ulama ana In terrorism, the Indian government should take their fostering made a notab.e in promoting peace in the country. Mohammed assistance Islamic °' thought, should obviously Sharif, a senior faculty member of Jamia Nizamia, a be emi Khaja participants in this **1 lMhc institution in Hyderabad, said historic role of Ldian prominent Islamic religious 0 " 8nd thereby get more closely integrated schools could actually help curb terrorism as Islam espouses tST."* with people of other religions. In fact, madrasas in India peace and harmony These have always b«*Pn m.wi schools or madrasas develop "character" in their limit financial and other religious i n capacities to educatfth^' and teach them to live amicably: Sharif told candidates, besides making students the few p^c s.atem T Gazette during a visit to Jeddah to perform Umrah accasionally, for their Islamic Saudi obligations to aU the irrespective of and pray at the Prophet's mosque in Madina Sharif said religions, regarding for themselves what neighbourhood people are welcome to see is taught in virtues charity, honesty, smcenty^Xthe! would realize that services to the human kind. the madrasas and then one they are not It is, however " a trag.c realire terrorism. 2 that neither the governmental agencies promoting our the mainstream media sections, nor the Indian Puri, form other point of view, advises madrasa educational system Balraj people the 234.recognised sacrifices of madrasas to be an enthusiastic participants in the historic role of Indian and their contributions to this blessed country. nation and save Islam from misuse by Taliban. Difference Between Indian and The Deoband authorities for their part must do some Pakistani Madrasas

serious rethinking on the pivotal role they could It is also a matter of great concern play in that the international community and media drags Indian madrasas into terrorism issue whereas there is no evidence that 232. Yoginder Sikand (2001), The Indian Slate and the Madrasa, they have ever been No. 2, October, wunv.ercunlcom.net. 29 2002. Balraj Puri, "Deoband to Taliban: Fall of 233. The Kashmir Times , August. one Symbol of Nationalism". The Times of India. Madrasa Education Misconception Recording 180 Madrasas of Indian madrasas' being There are many 181 involved. The biggest proof who share th not even a single person from Many madrasas For impartial is that there was in Pakistan**^ exa*nple: breeding who have been a member of Al-Qaeda or as grounds for hav* Indian madrasas self-8tvl^ emerged that the Al-Qaeda and Taliban had Taliban in Afghanistan Taliban. As it is said and including countries, China, wants to emancipate members from Arab, African Indonesia KashmirTa^a^K^^ whi<* western countries, but there of madrasas in even USA, UK and other was Pakistan has fuellSuh the experience Muslims. It clearly indicates India, but clearly f not any one from Indian that such a fear ° madra®*» in is zniZu ed, different from what is called by evidence of Indian P ' ** Indian madrasas are the madrasas bein Q w no 2* actu*Uy today. The madrasa movement in India was similar activities. ^ involved people in power in just for purposes; to produce freedom Indian madrasas have started after 1857 nothin*? to d Islamic education in order to Pakistan or elsewhere. madraat fighters and to impart protect It is painful to » ® religious identity of Muslims. Indians madrasas indulging rts ab°ut some the cultural and After in activihVf? independence, these madrasas became self-centered and country. I. is a pity thatnj^^^^ ,he actively participated in abodes of obscurantism R maU ned as even many Ulama who freedom and refuses of 8 distanced themselves from learning and teaching British to lack of awareness about U e<1 system of education. When one purpose of madrasas was uninformed bias. Part of the reason W “h is the a*bD#en them in to their main work. But, meaningful interaction ce of achieved they busied as far between the* madra world.’* “» and the as matter of madrasas in neighbouring Muslim countries, outside agenda as per But are madrasas terror they may be having some other the conditions factories as it own country. Barbara D. Metcalf, a Professor in On the Pakistan-Afghanistan of their border, it has conduit Department of History at the University of California and proved that madrasas contributed to the growth'nf on Darul Uloom Deoband and Tabligi Jamat, fundamentalism and provided researcher sees the bulk of the man what is propagated about the madrasas for Taliban. But there is no evidence no truth in possible that this has hap^nS link with fundamentalists and terrorists outside the country. jn India though intelligence reports warn of suspeTt Here she talks to Yoginder Sikand: organizations financing madrasas on the Indo-Neoalepal 4ndaJ lndo-Bangladesh border.1" Q: How would you distinguish between the Indian and point needs to be One emphasized here is the Pakistani madrasas on questions related to security that there is little or no similarity between the madrasas and 'terrorism'? of India with of Pakistan & Afghanistan. The that aim and role of Madrasas is unfortunate A: I think that it to link the two countries.

as I know, no one has ever identified Yoginder Sikand (2001), The Indian As far Indian 236. State and the Madrasa madrasa linked to terrorist activity whereas in Pakistan No. 2, October, www.ercwilcom.net. 235 237. Qamruddin (2002), "Modernizing Madrasas", there is a case to be made. The Times of July. National Council India. 8 for Educational Research and Training (NCKRT). New Delhi. 235. Barbara D Metcalf, "No Indian madrasah has been linked Saba Naqvi Bhaumik (2001), "Old-School to 238. Ties" Outlook, 31 terror". Interview, Milli Gazette website. December. New Delhi. *

Madrasa Education MiSCOIiC^ 182 Mad^ 183 and sustain their Islamic identity in from the fact that inHU is to safeguard the avera India. On the contrary. Madrasa UUR in iese pluralist culture of ab°u*wh«t breeding grounds of extremists and haveif probablyH z never “ of Pakistan have become viaited a madras*, Taliban who captured state power is said is pure hearsay *<*, and so terrorists and produced much of what They threatened the entire humanity and This is the main problem ^Afghanistan. .» the destruction of their own country and othere, who comment ultimately led to on ma^t" g^mment Darul Uloom Deoband, the oldest not have basic knowledge 01 ,h the authorities at about TjJ™*' ™ do After all point where the Z have announced that it was not having madrasa people !*• *• ihe and pioneer of all, also w^Zffff' with the so-called terrorists become so self-centered that have any kind of relation and they even ^ ^ what they do in madrasas to imroduce fundamentalists: to their neieh/T' ^ i.e. Hindus, Sikhs and others. Uloom clearly said on 19 June that elements C "The Darul Muslim brothers but the 0nly non - modem educated or abetting violence and terrorism against ****^ promoting class of Muslim community intellectual also does not W teachings cannot be Deobandis and this Islamic what is taught in madrasas and mUch about what i* tK^ , has nothing to do with such people or institution modem Hmes. It is high time for n Darul Uloom Deoband took this madrasasn^ institutions. hard distant from the different classes of people in India in view of the fact that many institutions or re*®*** decision madrasas should not be a stage for to madrasas of Kashmir politici^u^T“ persons belonging and part of our country in every held should not 5**, indulging in aggressive activities be bmoorant Pakistan are against them also. ^ °« India in the name of Deobandism'. This was Madrasas Numbers announced by Maulana Marghoobur Rahman, rector of Rise in 140 Darul Uloom Deoband/' There has been more noise regarding the growing number Darul Uloom Deoband, previously of madrasas in the country especially on Madrasas, especially had the bonier area, outside India including a good with Pakistan, Nepal and Bangladesh borders. many students from number Some put the on 35-40 thousand madrasas from Afghanistan, but long before the Central Government figures beside maktabs which to be nearly is why are considered one hundred denied giving visa to them. This now there is not thousands. So far survey of madrasas all over India even a single student from Afghanistan or Pakistan. no has been conducted provide an accurate that may figure of these institutes Information of Objective Lack of Recently, Institute Studies, New Delhi, arranged covered nearly all A question arises here why do the media project madrasas a survey that important and old madrasas the country. But the number of these madrasas in bad light. A great deal of suspicion about madrasas stems of is extremelv

and Growth Bhaumik 239. Fahimuddin, Globalization of Madrasas in India, 241. Saba Naqvi (2001), "Old -School Ties", Outlook, New unvw.bsos.com. Delhi, 31 December. believers (2001), The Indian 240. "Deoband excommunicates in violence" 7 242. Yoginder Sikand State and the Madrasa, September 2002, Milli Gazette, Delhi. No. 2, October. l A Madrasa Education Misconception 184 Regarding Madrasas decade 185 No doubt, the eightieth witnessed a Foreign Funds low,, only_^™i v 700 the numnumherber ofu. madrasas, but the rise in sapidrapid progress ^in For their finances omnortional to the rise in the madrasas . drrectly proporhonal Muslim den^na U madrasas rs following two sources: £°n either of the number of m. (a) comm™ population. But the government-aided madrasas < b ' media and other « that government, some -Muslim__ Deoband KTSvT aided. Madrasa is an parUy According to -reports of some section exam^^ofth rircanizations™„,nizations say. of on Indo-Nepal Madrasa Alia of Calcutta and ^ while which surveyed the area and Indo- v£d™~ ^ Patna and many others are Huda 0< borders, find the number of madrasas the examples Bangladesh in souree A third of finance i. also hundreds: finances foreign KA*®uchsi from countriesXam ^V7 mosques and 384 madrasas on the ^ 343 Indian development of There are autonomous madrasas'Cthl'f border 291 t of the Indo-Nepal and mosques and 195 infrastructures as well as course rms of side develonm™* , madrasas on the Nepal side. The last five years saw 73 financial assistance has become ** * and 89 madrasas coming people who view new mosques up i n things with coloured West glasTe 8°The Siddharthnagar, Maharajganj, Champaran, East government .s putting question mark over the funding Champaran, Sitamarhi, Madhubani and Araria in India these madrasas too. Earlier this ,’ K year too the B|P ! Nepal side, 45 mosques and 41 centre found while on the madrasas at the itself in a spot during oues^^ have sprung up in 10 border districts. The situation ,9 March when it could no, give is any firm reply on “ Indo-Bangladesh border. no different on the There are funding of madrasas in border areas. Minister of state mosques and 445 madrasas in the border districts Vidyasagar Rao 955 of Home had to admit tha, the the government the northeastern states. On Bangladesh side, there had not conducted any survey to assess whether or how 976 mosques and 156 madrasas in 28 districts. madrasas were 1S1 are In the many inspired. Basically, the and 88 madrasas last 5 years, 57 mosques madrasas have come for 150 years are run by charities that up Muslims pay annually in West Bengal, Assam, Meghalaya and Tripura. There is a baseless phobia that foreign Most cash is flowing into of them are reportedly being funded by the Gulf-based madrasas: ^ Rabita Alam-e-Islami. 243 NGO, (Sayyid Hamid, former VC of AMU stresses that surveys most sensitive have shown that madrasas are This is the case with the parts of the country run out of zakat (charity) in Gujarat, Rajasthan and collected from within the country. while the madrasas Punjab borders Yet there is not find any mention unnecessary phobia about foreign with Pakistan do in the report that money flowing in from lesser Middle East. Even the media obviously have much numbers. So it is only madrasa contributes to this false about the their number propaganda."*'** phobia that is created for some secret motives. madrasa people Yes, now some have access to foreign and get some money there countries also. But the fact is

Bhaumik 244. Saba Naqvi (2001), "Old-School Ties", Outlook, 31 Sharma, 2002), "Blind Faith" 243. Kartikeya ( The Wetk. 24 February. December, New Delhi. —'

Madrasa Education 186 Misconception Rboardinc madrasas depend on local donations. 187 that the majority of madrasas spread hatred and re.-K . , objectionable to take foreign help as it is within far from But it is not is truth. But. don', .het i, Constitution. Every foreign donation comes through own schools. ^gh the The BJP-led “ ^''abus of Ministry. It reaches in the hands a^anre the channel of Home of saffronize the curricula ^ Centre of schwLsanH^ Wed to madrasa people only when it is given clearance from The religious ^ the education th.7j?r the history ministry under FCRA. After all, if the schools is m the concerning communally inflammatJT^ “td VHP donations from the foreign Muslims, other Muslims get abroad, feel the heat. Bart,^^^' India and Hindu, Christian and Sikh organizations also receive funds ^ As for India, there 7** from foreign countries. Former cabinet secretary Zafar have b ma inflammatory PP roPriately Saifullah asked: "Do not Christian and Hindu institutions comments by rieht the alleged UUcians has been proven that subversivene,r abo«' get funds from abroad? It much of the f o madrasah. ;^T,unding. India. In As Muslims etc. of VHP finances come from outside any case, all themseh-M f is illegal activity, there *here foreign donations have to get an FCRA clearance." are laws ,ha, anL'?^' ,s shockingly little attention - Then Saifullah in fact sees the "demonization of madrasas as part give^T^Sftf right-wing teaching inculcated of the overall tactic of discrediting the minority in community." After all he points out "Sangh Privar ideologues make no secret of the fact that they are waging a Marx, Macauley and madrasas." 245 war against r

Home Minister L.K. Advani resolved ;; - Not only had to strjKas* crackdown on illegal madrasas which have mushroomed known .. *** “Ssecular last five years, but there are also considerations parties, individuals in the in and education , West Bengal of a shut-down on madrasa education. There protested against the effort in their circle and It ,,11 date. The is a general phobia in India about funds flowing in from BJP government was cnhciLTfm"?d *°r lls the Middle East into the madrasas there, particularly changing the national syllabi aDDoinH^ those on the Indo-Nepal and Indo-Bangladesh borders. minded elements on .mportant educahonal^Tnd Hindu However, Muslims point out, there seems to be create environment in colleges. no It is 4en about foreign funds for Christian and effort to change the secular scruples Hindu characte'r of thee^n* 246 institutions. Regarding madrasas as a threat to the national securitv demanding changes and in to their syllabus Change Hindu Schools First and system is actually pre-planned conspiracy to divert the public your attention towards from Finally, let me divert what is taught attention the main issue (saffronization) If the there in Hindu schools. According to Hindu fanatics curricula of schools run by the the RSS and VHP and affiliated to Shishu Mandir, Bal Mandir and Viddya 245. Saba Naqvi Bhaumik (2001), "Old-School Ties", Outlook, 31 December, New Delhi. 247. Barbara D Metcalf, "No Indian Madrasah has been linked to Interview, Milh 246. Salahuddm Babar, Madrasas: In Yocus. wunv.bccbdorg. terror." Gazette website. Madrasa Education 188

those of the Islamic madrasas it Board, are compared to madrasas impart only Islamic will be clear that the Islamic malign the characters education while these schools of Muslims and Christians along with Hindu revivalism. hatred and Distorting the history they instill hostility in the duo. In this situation to the tender minds towards it restrain the Sangh Parivar schools to is necessary to human and secular values, and introduce changes into madrasas/ 4* 10 their syllabus instead of The demolition of Babri Mosque in Ayodhya in 1992 by ROLES Hindu extremists and the record-breaking recent Muslim OF MADRASAS under state IN genocide in Gujarat at their hands government that show what they are taught VARIOUS FIELDS sponsorship are examples OF LIFE and what they harbour in their hearts for Muslims. So, if the rein in first the schools government is sincere it should and like RSS and institutes run by fascist organizations VHP, and hatred. This “/ mu5“m rule but which promote communal tension is the also in uh as Independent India, have “W*U It ironic that the government been ol vreat " real threat to national security. is lm rtance^ value for both Muslim and non-Muslim ^ an<* given these outfits free hands just because they show ram had had never been ou, of ma.nstrea" ™ 1*'** Undoubtedly, such organizations are the them as patriotic. Madrasas played S^Bnttsh India. vital role in different biggest challenge and threat to the national security, amity f leldTnf ,hey are also known for their impact and harmony. not distanced them have from any matter wheth^ ^J?^ to Muslim community in particular or to the cou^TT general. ' m

Centres to Preserve Islamic Identity

First of all madrasas helped Indian Muslims to maintain thp identity and entity as Muslims. Had there not been madrasJ the Hindu-rooted Indian culture would have assimilated Muslims far before in its folk. But by the grace of madrasas Muslims not only managed to preserve their Islamic identity but also they influenced the Indian culture and made it a synthesis Indo-Islamic culture. good After the colonial occupation of the English and abolishment of educational 248. Sauood Aalam Qasmi (2002). "Dim Madans ki Jadidkan", institutions, Muslims feared that they would Inqmlab, 3 July, Mumbai. lose theii assets and would either Islamic fall prey to Western cultun '

Roles of Madrasas Madrasa Education in Vawous Fieus 190 „ ^ This is the reason that also, it was madrasa that intellectuals lit,. . ^ainritv This time said -Let these 1”’* 'qbal *“ve of globalization is maktabs as they now when the wind are Le^th’ °°' "am^tTrescue And children study in these P Mu8Um»' Muslim community all across the world madrasas Had thT u hhvwinE very fast, Mullahs then ***? and Islamic institutions what would havebem^i madrasas ' d no alternative for Whatever will happen Y°U know? has 1 had all seen hv Ahmad says: Manzoor Indian Muslims aTdepnvedTt^ Tl*"* ^ India in the last 200 years have The Deeni madaris in madrasas they will face^itirati™ has no parallel in history When the Z nlaved a role, which Spain where in spite of 800 year ™ country, they occupied this drove even a trace aoe# not British imperialists fine of Muslims excent tho from the seats of political away the Muslim not only Cordoba. Granada and Al-Hamr.X^ly of influence. The TET? from other areas will find a trace of cower but also we Muslims except Taj F m A ra missionaries mounted a ruthless assault on Red Fort in Delhi."»‘ ^» Christian and in the subcontinent. In those Islam and the Muslim, problem of maintaining and National Affairs turbulent times, the Islamic identity of the recently converted needless to mention the great deepening the It is contribution that madrasas task. And this task fell masses was a formidable have given in the cause of freedom struggle. Muslim From 1857 lo and poor Ulama in the country. they never compromised upon the ill-organized 1947 with the British government witness that the Ulama not only checked always held the torch of freedom. History bears and It is now a known made by the British masters and that madrasa the inroads being history people not only participated missionaries in to the cultural life of Mushms enthusiastically in the 1857 resistance Christian but also they led the generation of freedom fighters.’" movements at various places. Reshmi but also prepared a Rumal Tahrik (Silky viewpoint: Handkerchief Movement) was purely important to notice this The Indian an Ulama-based It is also serious danger to movement. Jamiatul Ulama Hind, which came Muslims were also experiencing their into being in culture was the largest platform for Ulama. It the majority Hindu , along 1919, was Jamiatul faith and culture from culture, a product Ulama Hind that cooperated the nationalist with the threat of Western of movement of Muslims in India thought was the Congress and inspired the plan of Complete globalization. The way out Freedom Later Islamic institution of Madrasa and non-Cooperation. they were madrasa people establish their ancient who ti. two-nation theory teachings of Islamic fundamentals. opposed the and creation of Pakistan. They on large scale for the by the Indian also strongly supported the Congress. The Madrasas have been considered exclude the Islamic madrasas Muslims as Centres to enclave and Historically too, have contributed to the the colonization by the non- national cause. Graduates from the madrasas Identity and culture from as well as some of the Muslims culture.’” the founders of leading Muslim seminaries in India played an important role in the struggle Educal,on. Redtfiml.ono/ Aims British, a fact that is conveniently '249. Manzoor~~Ahmad, Islam,c against the ignored in Genuine Pubbcations & Med*. DeUiL and Mctlwdoloxv. pp. 31-32. Madrasas in Indux. Global,zation and Growth of Deoband, December 1994. 250 Pahimuddin, 251 Darn Ulooni, wunv.bsos.com. Madrasa Education 192

India's school history textbooks. Prominent Ulama-Ied uprisings against the British in the 1857 revolt, and, for decades after, the reformist Ulama kept aloft the banner of defiance in the Pathan borderlands till they were forcibly put down by the British. Madrasa teachers and students, such as Maulana Obaidullah Sindhi and Maulana Barkatullah Khan Bhopali were among the first Indians to demand complete freedom for India, at a time when Hindu and Muslim communalist groups were supporting the British. It is a fact, lost to those in the Hindutva crusade as well as the larger populace, Madrasas are the greatest NGO, in the world «. that most madrasas vehemently opposed the Muslim education among the people. promote Madrasas a^l “t* League and its two-nation theory, insisting on a united free education, free board naktab* offer and free ht [ of different faiths could government of India Whlle India where people live in yet could not ,he m,^*ar,aged harmony. 2” children with free education. *° provide interesting part of the history of our The tradition This is also an freedom of oDenino . madrasa people who are considered voluntary local * he help struggle that poorly assistance for thTpr^ °* educated, less intelligent and forward looking, always cultural identity in the “°" of our wake of 81*.^ every disastrous policy of British government spread through the V"'e8s opposed while subcontinent At uSl“' those who are considered to be intelligent and well-educated than 30,000 such non-governrEl^"*"'ore were trusted loyal to the aliens. institutions, spread all over 0 the Indian Urli^TW.". largest peoples' ^ that the endeavour, on It is an irony of fate while people with western absolutely volunT^ u in the field of education in and modern education in the 19th century generally history, any These madans do not accept eovemmon. t sided with the imperialists and made compromises to of dilution of their character and accommodate their whims and wishes, the Ulama charter Their emt^ towards mass literacy. opposed the policies of British in an uncompromising 'heologicaleXca ,^“ maintenance and deepening of Islamic manner. It is also to be noted that a large number of identity has mcalculable and invaluable. So b^ patriots and leaders who fought for India's independence much has never b^ achieved in educational history came from these religious seminaries, while the modem with so little investment as these madaris function with ridiculously universities produced many collaborators and officials low finanda resources, collected from the local to run the alien government. Those who could recount communities."1” every detail of the French revolution, and every part of 253. Manzoor Ahmad, Islamic Education: revolutionary literature, failed to understand the Redefinition of Ait and Methodology, pp. 31-32, Genuine Publications & MedK Delhi. 252. Yoginder Sikand (2001), The Indian Stale and the Madrasa, No. 254. Ibid 2, October, www.ercwilcom.net. k Madrasas in Various Fields of Life 195 gPLES of Madrasa Education 194 Academic Works Literary and fact that for many Muslims Pakistani madrasas that course, no denying the report from neighbouring There is, of is a alternative to no education. importance and energy that madrasa education is the something about the and charity, madrasas offer much regarding academic works: Supported by endowments ^drasa people have even government schools. Had there cheaper education than Muslim past 50 years the people related to Arabic and madrasas, the ratio of literacy in community In the not been of universities in Pakistan have written become even lower and worse: IsUiniat faculties would have books, 70 per cent of them are in about one thousand argues that at the primary school level, On the contrary, the people of S U Siddiqui, Urdu and are of no value. figures are on par with other Muslim literacy madrasas that are run without any help from the because of the access to these communities largely they have written nearly 50 thousand books food government where children get free along with Urdu. These Ulama who schools Arabic, Persian, English and middle and high school level that in education. It is at the meet with need of their necessities have carried become distressingly high. Sayyid hardly dropout figures works which is thousand times better than out academic believes that with the government school 7 Hamid too who get all facilities.* madrasas are often the only avenue the teachers system in shambles, backward members of not much different in India also. It is the open to the economically this The situation is all Islamic "As it is, literacy figures for madrasas who have translated and wrote minority community. 1 C Q f than the national average. Without Urdu. As a result, Urdu became the Muslims are far lower machines and books in 8 would be even lower,".* of Islam after Arabic and Persian. Now if a madrasas they chest literature student does not know Arabic, it does not are the knowing poor families, madrasas only source of 1 Jrdu For many avail substitute Urdu books. There charge matter at all, since he can education for their children, since they no fees and valuable books that were written by scholars lodging to their students. thousands of provide free boarding and Given And their countless works in Arabic and Persian be the dismal level of Muslim access to of madrasas. what is said to Islamic world such a high standard that scholars from education, and the anti-Muslim bias that has been also in appreciate and admire: incorporated into the curricula of government schools, educational a great madrasas are often the only available option for Madrasas in India evolved and achieved such families. Madrasas have Asia and Africa, children from poor Muslim thus eminence that Muslim countries of role in promoting literacy among looked towards them for been playing an important virtually the entire Arab world, the distinction of being, the teaching practice of the Muslims, who have least inspiration and guidance in and 6 community in India.* teachers have been held in high educated and deprived religion. Eminent Indian world. Not only that, regard by scholars in the Islamic madrasas were chapters from the curricula of our

"Old-School Ties", Outlook, 255. Saba Naqvi Bhaumik (2001), 31 December, New Delhi. Abbasi, u/ood’, Karachi. Vol. 2, No. 16; Dini 257 Ibnul Hasan W (2001), The Indian State and the Madrasa. No. 256. Yoginder Sikand Madarts Mazi. Hal, Mustaqbil, p. 51. 2, October. ROLES OF IV1ADRASAS IN VARIOUS Madrasa Education flELDS 196 religious meeting without prior higher learning in Muslim administration. adopted by the institutions of Muslim organs 25" Ulama Hind, called • countries. rallies r the Delhi Ulama to the Delhi; rally is estimatedass’s.’SKSSia contribution of the Indian Islamic The audiences who filled ™ one million parts of the world has also been Ram Lila Gro in other he first awakening independence. Undoubtedly time after and has been freely acknowledged by the madrasas considerable of Muslim ^joy enormous 2" support masses more the Muslim world. than ever scholars of organization. Y party and Muslim Leadership Role of Madrasa® in other Countries and Afghanistan, madrasas today play a crucial In Pakistan madrasas Pakistan has several 'Ulama-based Pakistan's also offered free board in national politics. role and education for hundreds of with millions of supporters. The recent thousands of l^l^hiW^ political parties from Muttahida mainly boys, poor families who could of six religious parties Majlis-e-Amal not others™' alliance send their sons to the previous records of victory afford to school in a country (MMA) in Pakistan broke in with a woTv public education system. Notably, majority in North West Frontier the madrasas of election. It got comfortable Pakistan coalition also do not accept any grant from the Province (NWFR) and headed a government in government and National independently run them with the help of while it secured 45 Assembly seats aU charities from Bluchistan According regime in Muslim masses. to Pakistani across the country. The Taliban neighbouring President Gen pervez Musharraf in an interview with CNN: Afghanistan was entirely Ulama-based, products of Pakistan's North-West Frontier Province and those who know what madrasas in Actually is going on in Madrasas In India, the Ulama and their madrasas wield would support this point that I'm Baluchistan. going to tell you, that political influence. Nevertheless, there are few the biggest welfare organization less direct this is anywhere in the Indian politics. Ulama, however, exercise operated today. Ulama active in world is About 600,000 to 700,000 influence on Muslim public opinion. of the poor get free board an enormous The children and lodge, and they massive agitations that India witnessed against what was get free education.™ Personal seen to be an attack on Muslim Law in the 1980s "The madrasas unthinkably give free education, training, led principally by the Ulama. The Muslim Personal Law were food to 17,00,000 260.lodging and students of the country. Board, which is considered to be the key body of the Indian On the contrary, the government schools educate only Muslims to deliberate on shariat matters, is also largely in 16,00,000 after spending huge amounts that go beyond the hands of madrasa leaders. Recently the Uttar Paradesh billions of rupees. They do neither offer free education government introduced a Religious Building Bill, in which nor free lodge and food. The products of build any religious building and government it was prohibited to hold institutions are useless in practical life. Having spent

258. Rizwan Ullah (2002), "Floodlights on Madrasas", Mill, Gazrtlc, Iqbal Buttar, Madrasa Schools in Pakistan p. 299, 19 June, Delhi Kashif , Lynn 259. Manzoor Ahmad, Islamic Education: Redefinition of Aims and I.eonard. Amanpour Methodology, pp- 31-32, Genuine Publications & Media, Delhi. 198 Madrasa Education

billions of rupees the government supplies a generation

7* 1 of unemployed youths every year."

Likewise, madrasas in Bangladesh and Indonesia also provide education to a large number of children that the local government may not be able to provide, especially free of cost:

"Muslim scholars in Bangladesh share a similar bibliography sentiment. There is no doubt that the madrasas are the main source of education for a large number of children in the country. These institutions exist in remote villages Abbas., Ibnul Hasan. Dini Madaris, 24 o. even where neither formal nor non-formal education has pp n. , Pakistan ke Dini Madaris ' ll5 ka Ja'aiza, ' U7. reached. Education under this system is free." 2® p 22h Abdul Hakim Hayee Lucknowi. FaUno*U * m! , "Indonesia, the world's largest 549-50. Abdul Muslim country, has PP Hayee Lucknowi many thousands of religious schools, including Abrams, Arnold, Schools Sow the boaniing Seeds of Hate www pesantrens. Abudaud & Tirmizi, referred schools known as These schools have come by Ihya-ul-uloom. ^ Urd^T^U r*nsUhor> to play an even more important role in Adravi, Aseer Maulana Nanautavi: * 30. national education Hayat awr Ka P-

l53 ‘ in the past few years as an economic slump and Ahmad. Manzoor Islamic Education: shortage Redefinition nt a,if’** funds have pp. 3-4. Genuine Publications & MrtWology, of government undermined the public school Media. Delhi Muzaffar (2000), system. Alam. "Modernization of madrasas in India-. Open Page. 23 April. 2002. 7V Hfwfa,. Ali. Ashraf, "A Perspective on Mu.lim Education in InAid ‘*- Education. Redefinition of Aims and ' Wm, interviewer Babak Deh Khan. Week, American Madrasas and The Glee of Doing Evil, www.mag com Civilization: Introduction Arab to the Arab World from K.M. (1998), Ihya-e Islam ke Ha Ashraf, mi awr 1857 ka InauiU or Inquilab 1857,p. IM.QaunuCoundlBara-e-FiogeUidi^ban^ /£[h!' H.U., "Contribution of Deem Talimi Azami, Council to Muslim Uttar Pradesh", Education in & Muslims in India rince ,nIn ‘*f"»dence,,cr pp.on 147-48. lOS.lOS, Delhi. - 261. Ibnul Hasan Abbasi (2001), Wujood. Vol. 2, No. 16, Karachi: Babar, Salahuddin, Madrasas: In Focus, www.bccbd.org. Dini Madaris, pp. 54-55, Deoband. Balyvi. Abdul Hafiz, /adid Talim awr Ulama ka Jurm 262. Madrasas: In Focus, wurw.bccbd.org. Aam Vd 1 MP,, Breily, 1940. 263. Michael Richardson (2002), "Asians take a closer look at Islamk schools". International Bandyopadhyay, D. (2002). "Madrasa Education and Herald Tribune. 12 February. the Condition o° Muslims". EPW Commentary, April Indian 20, http://www hvk.org ' ^

200 Madrasa Education Bibuocraphy

All, Translated into Urdu by Tamaddun-e-Arab. p. 211. Maulana Abdullah 201 Belgrami. Sayyid Surah (lOfUt -a aottun Gustauliban, Civilization of Arabs (Fmuch) al-Mahahid -il-lslamia w al a £ Ulama, Lucknow. * * G*fnr. Bhaumik. Saba Naqvi (2001). "Old School Ties". Outlook. New Delhi. 31 pp. v Wat* U‘’ December. Maulana Ashraf Ali Thanvi. Fatmmm Imdad* Maulana Asrarul v . 4 Iqbal. Madrasa Schools in Pakistan, pp. 299, Lynn Leonard. Haq * Buttar. Kashif Qasm, (2000) -nj ^ Dm. Uloom Darul Uloom Monthly, p. 100, December 2001 and January 2002. Deoband. Mau ana Hussain * Ahmad M.d.ni Engineer, Asghar All (2001), "Muslims and Education". Secular Perspective. (W954) Deoband. ' No** Hoyat. Vbl. 1-15 August. 2. p 257 , Al Halt u-Taltmia, p. 25, translated Globalization and Growth of Madrasas m India, www.bsos.com. m a u Fahimuddin, Khalil Al-Amim, Deoband. *** Maulana *T Noor Aalam Friedman. Thomas L. (2001). "Pakistan: It's Jihad" p. 101, New York Times. Maulana Manazir Ahsan Cilani. Hindustan 13 November. ™,m vui >• pp * n Gubar-e-Khatir. 97. Letter No. 11, compiled by Maalik Ram. 5th edition. • TOif w p. V°l- 2 p. - 226. D.r-u . ^ 1 U 1 ^ Indian Express. ^“rDeoband Gurumurthy, S. (2000), "Nursing Hatred", The Mumbai, 11 Maulana Muhammad M,yy.n . Ulama-e Ha May. Jamiat-e-UIma-e-Hind Delhi; Hukur^,^^,^;^ PP- 24.26. Maulana Muhammad Usuf Uyan ' Gustauliban. Tamaddun-e-Arab Bennor, (2001) o-Nizam". Tarjaman-e-Darul Uloom ka Hamara Talimi Nizam, pp. 88, 89, 105. n 'an Nlaab- "Madrais-e- '' Arabia k. Nisab-o-Nizam* Hassan, Moinul (2002), "Madrasa Education: Present Scenario & the ' Z?*,aman p. 44, February, New Delhi. r D*n*l Uloom. Muslim Community", Feature. Kolkata , 25 March. , p. 34. March. New Delhi. Hindustan ki Qadeem Darsgahein. pp. 10-12, Darul Musanmfeen, Azamgarh. Maulana Nizamuddm Aseer Adrav,. Report, Maulana . Hindustan Mein Aham Madam: Axk Survey p. 8. Karname. 13, 126-27; pp. Tarikh-e-Darul Uloom ***** "" Hussaini, Sayed Ataullah, Islami Nizam-e-Zindagi, p. 250, Taj Company, Maulana Sayyid Muhammad Miyan. Ulama-e-Haa * UH ** **anw Delhi. 18 . Jamiat-ul-Ulma-e-Hind, Delhi. "w. p. Ibn-e-Maja, Bab-u-Fazl-il-Ulama. Maulana Wahiddudin Khan (2001), "Deobandis . ^r*dund *nt". Interview. The Week. July 1 . Ihya-ul-Uloont, p. 34, Ibn-e-Abdulbarr.

( 2000 ). Not Duma, 5 to 11 December, Ikram Mauj-e-Kausar, p. 227. New Delhi Mawj-e-Kawsar. pp 85. 605, 214-15. Inquilab, 15 February 2002, Mumbai. Metcalf, Barbara D., "No Indian madrasah has Islami Nizam-e-Zindagi. pp. 241, 243-244. been" HnW.“nk*d! to Interview. Milh Gazette website. Hindustan Kay Muslim Ahd-e-Hukumat Jaffar, S.M. (1984). Talccm man. pp. * “n 8 “ Madrl“5 m lnd “*' New Delhi. Editon*1 1-15 17-18, Traqqi Urdu Bureau, ""SZSST* Ju« 2002. Kashmir Times, 25 April 2002: "Crusade against Madrasas in India", ba,,d "C"n’ mUn ' C*" * beU*V"* in The Milli Gazette. Delhi. 7 September Editorial: 1-15 June 2002. New ’lMh'| 2002.

ki Darsagahain, 15, 16, 19, 20, 40 to 108 Khair-ul Quroon pp. a ' r haV' nD' Pr" hm duc,!d * Terrorist. '200 26 August. Khutbate-Azad; Dini Madaris, pp. 88-89. 2 Shafi Usmani, MajaU-e-Muti-t-A'azam, Lebon.G. (1936), Tamaduun-e-Arab. p. 476, translated by Syyid Ali Belgrami. Mufti p. 557, Pakistan. Maqbool Academy, Lahore. Mufti Taqi Usmani. Hanura Talimi Nizam, pp. 18-19, 79, 96-99. Deoband Kishore, Tarikh-e- Fanshta. 30. Maoj-e-Kawsar, p. 146. Naval p Lucknow. " L A Madrasa Education 202 Bibliography

Jalees, Tarikh-e-Nadwatul Ulama. VoL 1. p. 46. Nadvi, Muhammad Ishaq Sum luma Quran. 203 VoL 66. p. 2. 1983; Aligarh Magazine, p. 67. 1947. _ ___ Sum MujadHa Quran. VoL ^ 58. p. U Sum Zumur Quran. Vol. p^S. Nadwatul-Musannifeen. Delhi. 39. p. 9. Tahzxb ul-Akhlaq. 241. 243. No. 2, p.l. v Tarikhi Maqalat. pp. Jadxd Talim arm Ulama ka }um Azim. p. 2. Abdul Hafiz lraSaS; Pamphlet, pp. 2-3; ^ r*bon W*nua. New'tiS The Week. Balyvi. Al-Furqan Breily, 1940 Jamia Milli, Tammaduun-e-Arab. Fall of One Symbol of Nationalism”. pp. 338-343. Puri. Balraj. "Deoband to Taliban: 477. Tarikh Darul Uloom The Times of India. Deoband Fj,.n.k . S2 57 Madrasas", The Times India. * ' Vo* Ta^( * (2002). "Modernizing ef 8 July, * ^te Rixvi. Qamruddin pp. 38. Educational Research Socta former reader at the National Council for and Tankh-e-Mashaikh^Chisht.p.Mt, ^ Calcutta. Delhi. Training (NCERT). New Tarikh-e-Nadoah, Ulama Vol. 1. . 34 ppPP 81-«2. "Dini Madans ki Jadidkan". Inquilab. 3 July. p. 454. ^ 95-98, Qasmi. Sauood Aalam (2002). Qo^, Tatoarikh Mumbai. Tariaman-e-Dand Uloom . p. 6. January Khan-ul-Quroon Ki Darsgahetn. p. 11. Shaikh-ul- 2002.* Delhi Qazi Athar Mubarakpuri, ,p. 31, January 2001. Delhi. UmL Academy. Darul-Uloom Deoband. Hind Asian Age. 13 The November 1999. Mumbai. Qazi Zain-ul-Aabideen Meruh. Khilafat-e-Rashida Ka Ahd-e-Zamen. pp. 147- The Kashmir Times. 29 August, 2002. 148, Darul- Muallifeen. Deoband. The Kathmandu Post. Muslim Tarikh Darul Uloom Deoband. Vol. Group B1., Rashidia. Fatawa. Vol. 1. p. 64; 2. pp. 304- U Go.* ^°sa V# Madrasas, 2 February. 2002. Kathmandu. to OS. NepaL Pioneer's Invention 232-233, The regarding Raushan Mustaqbil. pp. 156. 171. 191. 211. 219. Tahzib-ulAkhlaq. North-East Madr— New Delhi. 1-15 August. 2002 ». Mflli Oaatta. No. 2. p. 3. The Telegraph. 20 March 2002. Kolkata. Richardson, Michael (2002). "Asians Take a Closer Look at Islamic Tribune 12 February. The Times cf India. March 2002. Schools". International Herald , " Deoband. Vol. (W001 ' Floodl, h, Rizvi, Sayyid Mahboob. History of Darul Uloom 1. pp. 113-14. * « 19 . , m m Cmmt 126, Deoband. 288. Urdu Encyclopedia. Vol. 1, pp. 430*31. Sauianeh -e-Qasmi. Vol. 2. pp. 250, 276-77, 281, Tsqi Hamara Talimi Nizam, Sawaneh-e-Sheikh Abdul Haque. pp. 22. 27. Usmani. pp. 27, 97, Deoband. Wutood. Vol. 2. No. 16, Karachi; Ibnul Shaikh Ikram. Rood-e-Kausar. p. 605, Delhi; Monthly Darul Uloom Deoband. Hasab Abbasi Dm.w Mazi. Hal. Mustaqbil. PP 52- December 2001 & January 2002. pp. 107. 108, 162, 586, 606. 54. Sharma, Kartikeya (2002), "Blind Faith", The Week. 24 February. Sikand, Yoginder (2001). The Indian Stale and the Madrasa. No. 2, October. unow.ercunlcom.net.

Siddiqui Muhammad Akhtar (1998). "Developments and Trends in Madrasa Education", Education & Muslims in India since Independence. pp. 83. 84, IOS, Delhi.

Sura Aal-e- Imran Quran, Vol. 3, p. 110. Sura Alaq Quran. Vol. 96, p. 1-5. index

Aadadia 155 Aalia 155 16.61, Aalim 159 105 Abbasi, Ibnul Haun 105 21 Caliph 18 Abbas i. Abu jafar Manaoor 11.120 • *«HXuatt 104 Ar*bic U*r»

British government, disastrous Darul Uloom Nadwatul Llama policy of 192 Lucknow 35,89 freedom struggle British imperialist system 125 Dawrah Hadith 116 167, 177. 191 French revolution British system of education 180 Deem madaris in India 190 192 Frontier Province Buddhism 18 Deem Talimi Council 94 196 Fulwari Burney, Ziyauddeen Dehlawi, Sheikh Sharif Dargah 20 Abdul Haque 21 66 Bush, G.W. 144,162 democracy 179 fundamental rights 147 fundamentalism Deobandi Islam 174 148 160 HIMu 81 fund.mcnuli* aU™. * '»• 108. Caliph Abdul Malik 10 donations 76 na m.igj 186 ideology 164 _q 1W Caliph Al-Mutawakkil 10 Hj institutions ^ Caliph Mutazid Billah 11 education 1,3.6.11,22 171 J Caliphs of Umayyad 10 and training 20 General Pervez capitalism 112, 173 in Hindu periods 2 Musharraf 82 144, 163, i88 and socialism 138 in Islam 1 197 Central Asia 15 modem 35, 134. 141 Ghauri, Muhammad 19 children get free food 194 and religious 119 Ghaznavi. Mahmood 14 ,,,8 China 1,180 objectives of the 136 girls' education 97 Christ Jesus 31 promotion of 193 Greece 1 education, higher Gr >8ic and phl,0 Christian 16, 127, 176. 186, 188 modem 55 *°Phy 109. education and Hindu institutions 186 system 28.33.62.89 **n7 H*ndu schools 186 Christian missionaries 121. 122. 123. 130. 135. Gulf countries 165 33, 108, 137. Hindu separatism 139 176 128, 190 Gupta, Ram Prakash 171 Hindu students 170 and their menace 30 contemporary 11 Gustauliban 30 from early ,7° Christianity 30, 35, 128, 136 age of Islam 60 in past Muslim , Churches 130 periods 24 Hadhrat Abu Ayyub Ansari 5 modem 133. 140 rules of 121 Hadhrat Abu Bakr Siddiq 8, 60 Hunter. William educational 28 co-education 140 movement 32. 34. 96 Hadhrat Ah Murtuza 8 educational policy colonial rule 41 of the BritUh Hadhrat Mua'az Bin Jabal 7 madrasas 164 Government 29 . 165 communal tension 188 Hadhrat Muaaz 9 ImamGazali 61 Egypt 9. 11 communism 162 Hadhrat Umar Bin Abdul Imam Muhammad 111 Engineer, Asghar Ali 125 comparative religion 108 Aziz 9 imperialism 193 English language 109 conservatism and obscurantism Hadhrat Umar Farooque 8. h«d«n European languages 9. 60 i^ 145 157 Indian Hadhrat Usman Gam 8. 60 and Pakistanimadrasas Hadith 3, 10. 11, 54. 60, difference fascist 61, 68, 87, between 179 organizations 188 Indian Darja-e-Farsi 87 88. 98. 101.103.120 culture 189 Fatehpuri Mosque 22 Dars-e-Nizami 64, 65, 67, 87, 103, Shaheed Indian madrasas Fatima Hafiz Zamin 40 179 Bint Muhammad Bin *nd 105, 114 Haji Aabid Hussain 46 politics 162 Abdullah 12 drawbacks of 70 Haji Imdadullah 40 Ind.anMusUm. 53. Fazilat course 87, 100 108, m, 1 succe&sof 67 Hakim Sayyid Abdul Hayee Ferangi Mahal 71,86 13, Darul Qur'an 75 |nd«n National Cong™, F.qah 14. 67 ,« %, 101,120 Indo-lslamic Darul Uloom Deoband 32, 34. 37, Hamdard Education Foundation culture 189 foreign donation 185, 186 lndoNopal 39,50. 55, 59, 74, 85, 86,91,127 78 borda, 84. 171. foreign Muslims 186 18 Indonesia 108. establishment of 40 Hasan, Kamal 161 180. 198 free education 134, 193, 197 lndo-Pak border 170 t A Madrasa Education 208 Index

78, Islamic syllabus 7 Institute of Objective Studies Islamic teachings 35,56 Madrasa Banat 183 96 Islamic traditions 123 Iqbal Alima 191 *''** Islamic values and teachings 137 >07. Iraq 9 Islamic values system 130 Madrasa Darul Baqa 28 ISI 165,166.171 Islamic world 15,108,109.112. Madrasa education 132.14 Islam 2. 10, 18. 110, 190 a 115 Education sciences 22 nfotTnfd Islamic ' *eir and Islamic World View 130 Madrasa education „3 \sT sylUbi fundamentals of 94 system,7 m, India. 19 r asas subject. learning places in early Jainism 18 ^ 9ft four phases Jamat lslami and Ah! Hadith of 62 days of 5 Madrasa Firozi 19 56 spirit 3 madrasas 89 with a tremendous Madrasa for uJEgr** Jamia Millia Islamia 55,74,127, girls in F.tehpur W 76 Islamic education 55, 60, 80, 85, Stkn 96 143 129, 180 Madrasa Jamia Qasmia Shahi 48 movement 180 concept of 130-31 Madrasa of Jamiatul Hidaya 90. 91 Allama Fazal-e-Haq of 73 institutions Jamiatul Malik Abdul Aziz 123 vision of 136 Madrasa Jamiatul Ulama Hind 197 Rahimia 71, 86. 87 education Islamic and the modem Jammu and Kashmir 171-72 Madrasa students 132 system 129 secessionist movements Madrasa syllabus 115, 155 Islamic art and science (see also in 164 Madrasa system of education 42*• Islamic science 4c art) 27 jehadist elements 178 57.85.145 Islamic brotherhood 56 jehadists self-styled 181 revival of 44 Islamic Caliphs 8 Jews 126 Madrasa teachers and PC. 39 students 192 Islamic Dawah 89 Joshi, journalism irresponsible 173 rasa- modernizing Islamic dress codes 107 mad scheme extremism 148 149 Islamic Kaba 139 fundamentals 190 adjacent to mosques 12 Islamic Kalam and Aquaid 115 Mad rasas and media 173 Islamic Gujarat 22 Khaksar movement 124 mad rasas and mosques 21 Islamic identity 59, 189 Khalique Ahmad Nizami 72 madrasas depend on local and culture 182, 190 Khilji, Alauddeen 20 donations 186 Islamic jurisprudence (Fiqh) 88 Madrasas for girls % Islamic jurists 138 La llaha lllallah 58 madrasas have boarding rooms 76 Islamic justice system 18 I,aden. Osama bin 161 Madrasas in Bangladesh 83 Islamic law 101 Lashkar-i-Tayyeba 181 Madrasas in India Lcbon, G. 13 17. 77, 85 Islamic life system 116 in Islamic Spain literary and academic works 16 Islamic literature 111 195 Lodhi, Sikander 21.62 in Kashmir 171 Islamic militants 82 Nepal Ix»rd Macauley 136, 139, in 6t Philippine 84 philosophy 61 186 Islamic in North Hast 175 education in system of 41 Islamic scholar 19,108 Lord Michelle 29 in other countries 197 Islamic sciences and arts 36, 37, Madina 9, 178 in Ottoman Caliphate 16 60,61,80, 118, 123, 151 in Pakistan 82, madrasa 7, 12. 13, 22, 43, 44 73, 145, 172 Islamic studies, short-term 81.74, 167, 190 madrasas modernizing 144 courses of 118 Madrasa Aliya 91,93 Madrasas on Darul Uloom Pattern 48 Madrasa Education Index 210 Mughal empire 22.32 Nadwatul Ulama Ali 55,56,91. Maulana Muhammad Akhtar Siddiqui 80 Muhammad establishment of 150 Mongeeri 55 Hussain A'azad 29 programme Qasim Muhammad 58 Maulana Muhammad Muhammad Shah 71 Naipaul, VS. 174 28.34,36,38.40. Nanautavi 142 National Muhsinu-ul-Mulk Council for Educational 46,49.124. 127 Mujahideen 40 Research Training (NCERT) 78 Muhammad Usui 64 ideologues Maulana Mullah Ali Quli national movements 177 186 Shirazi 66 »gto«lUng Bennori 118 Mullah Fathullah national security, amity and u,g„ ,oo Maulana Nazeer Ahmad Mullah Nizamuddin Lucknawi harmony 188 Dehlawi 72 f^hgious education Muhaddis 63. 64. 65, 66 Nazir. Maulin Zakaullah 29 101. 119, 154 Sindhi 192 47 122 Maulana Obaidullah Munshi Fazl-e-Haq Nepal 84. 171 . religious sciences Rahmatullah Kairanwi Muslims 5.7,30.45.121.128. Nepalese Muslims 90 Maulana 84 r^oit of 1857 40. 54. 192 49 174. 188. 190. 194 Nepal-lndia border 170 madaras and, Ahmad activities 176 27 Maulana Rasheed anti-national Nizam-ul-Mulk Tusi 14. 15 Roman Catholic Church of Gangohi 33,40,127 arts and sciences 21 North-West 196 Ireland Maulana Sayyid Abul Hasan Ali backwardness of 55 boys 37 Pakistan 49. 83. 160. 162. 163, Nadwi 95 164. saffronlzation 187 Khan 113 children 17. 152, 167 165. 173. 181 Maulana Wahiduddeen Santoah Mohan Dev 168 and civilization 27 (Inter Services Maulana Yaqub Nanautav. 39 culture 1S1 Intelligence) Sarhad 82 124 education aims 130 163 Saud Maulana Zafar Ali Khan Aalam Qaami 187 education in India 52 Pakistan's madrasas 131. 197 Maulana Zul Faqqar All 46 Saudi Arabia 164 educational advancement Palasi war 40 Sayyid Ahmad media 173, 179 Khan 33 124 pan-Islamist militant outfits 164 Sayyid Medina 5,49 Ahmad Shaheed 40 educational system 51 Pandit Bnj Mohan Kaifi 29 187 Sayyid Gulam Ali Azad Metcalf, Barbara D. 180. Belgarami 32 fanatics 179 pan- Islamic movement against 67, 124 Methodist Church of America festival 75 India 164 Sayyid Hamid 185. 165 194 migrants genocide in Gujarat 188 Pentagon 160 Sayyid Zul Faqqar All (the 2nd) militancy 172 in the border areas 164 Philippine 148 46 145 in Kashmir leaders 94 pluralist civilizational 179 school system of government 194 Mir Fathullah Shirazi 63 militancy 175 POTA 167 scientific education 151 139 Miras personal law 102,196 primary education 17 Scindia. Madhaw Rao 78 sciences and mad rasas modem rich 12, 118 Prophet (pbuh) 3. 5. 7. 10. 60. 126 secular education 101 109 rule 18.24,44.62.191 Prophet Muhammad 4, 95 secularism 112.146 144, 149 modernization rulers and madrasas 19 Punjab 82 Shah Abdul Aziz 71. 126 of madrasas 147,169 scientists 138 Puri. Balraj 178 Shah Abdul Gani 71 Mohammed Khaja Shanf 178 seminaries in India 191 Shah Abdul Qadir 71 Athar Mubarakpuri 12, 14 Molar Bordeaux 29 separatism 176 Qazi Shah Abdur Rahim 71 Minhaj Siraj 19 Morocco 108 social system 128 Qazi Shah Abduur Razzaq Banswi 64 students 74 Quba 5 Shah Ishaq 22. 28. 96. mosque 7, 8, 167 71 training of 90 Qubacha Nasiruddeen 19 Shah Rafiuddin Mosul 9 teaching and 71 1 39 Qur'an 1.3.3.7.9.11.54,58.59. Shah Sulaiman Mufti Sadrudden Aazurda 28 two types of 66 league 192 60, 61. 85. 88, 96. 98. 101, 103 Shah Waliullah 28, 32. Mufti Shafi Usmani Mufit-e- Muslim 34. 63. 70. Majlis-e-Amal 111.116 120.131,137. 193 71,86, 126,130 Aazam 41 Muttahida (MMA) in Pakistan 196 instructions of the 4 Shahan Sharq 21 Mufti Taqi Usmani 65, 110, 117, Mu/affar Alam 153, 157 Shaikh Ikram 53 151,153 Madrasa Education 212

technical education 1>4 N.haal Ahmad 47 Shaikh 148. 160. 162. 16fi Madrasa Board *43 terrorism Shamsu I Huda 179 Muhaddis 6. issue of 178. Sheikh Abdul I laque terrorists 180. 182 Sheikh Abdullah 62 ftpoo Sultan 40 Sheikh A/i/ullah 62 tasSKrn.-t.'t; Tul«H*n. Ahmad Bin 11 Ikram »*6. . - Sheikh Muhammad 20. 27 Nepali Tuglaq, Muhammad Sher Bahadur Peoba. Tuglaq. Fm*/ Shah 20. 96 Prime Miniver. 144 Shah Suri 21^ Sher UK 180 Shishu Mandir 187 Ulama 3. 10.22.26.32.110.111. Suddi Mamwat 32 114. 128.151.190. 192 SsSSS?® Sanglhan 32 Shuddhi modern education 123 Muhammad Akhlar «4. and Siddiqui, Immah 36 97. 146 Charters of I luman Right 102 Nejalullah 148 UN Siddiqui. 180 g USA 148. 161. Siddiqui.S.U. l 4 disastrous policies of 162 180 Sikand. Yoginder 78, Usmama University I lyderabad Sikhs 183 35 Sindh 82 Singh, laswant 149 Vaid.SP 172 Smha, Yashwant 149 Vajpayee. Atal Bihan 163 Kh.m 51, 52, Sir Sayyod Ahm.nl Vedic scriptures 2 *4, 126. 128, 142 53. Viddya B**ard 187 Skaikh Gulam Naqshband M violence and terrorism against Smith, Adam 138 Islamic teachings 182 112 socialism Vishwa Hindu Panshad tVHP) 83. 84, 85, 14'' South Asia and RSS leaders 163.187 Spain 16 Arun 171 Sriram, Waqar-ul-Mulk 142 Sudan 1**4 West Asia 162 Sufis 18 West Asian countries 164 suicide attacks l6l 96 Western culture 189 Sultan Jalaluddin of Hmwar Western education 109 193 Sunnah Western thoughts 110 syllabus 155 World Trade Centre 1 60 Syria 9

I ADA 167 Yerren Naidu, K 169 lafseer 120 and madrasas 116 ZatarSaifullah 186 160.164.179.180.181 Taliban Bahadur Shah 33 sawwuf books 107 Zafar. Ta Zakat 139 teachers status of modern education 133

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