International Journal of Social Science Citation: IJSS: 8(2): 51-61, June 2019 DOI: 10.30954/2249-6637.02.2019.3 ©2019 IJSS. All rights reserved The politics of Madrassa Education in Pakistan: Nexus with Militancy Khushboo Institution Affiliated with Mata Sundri College Delhi University Corresponding author: [email protected] Received: 10-12-2018 Revised: 22-04-2019 Accepted: 23-05-2019 ABSTRACT Madrassas play a very important role in an Islamic society. Besides imparting education, these religious seminaries also provide basic necessities to the deprived sections of society in Pakistan. However, since 2001, the credibility of madrassa education has been put into question since it has been alleged that Madrassas have links with militant organizations. Though, small in number as compared to private and public educational institutions, madrassas do perpetrate intolerance and hatred towards other sects and religion. However, the other side of the argument perceive this as oversimplification and overgeneralisation of a complex phenomenon. According to them, madrassas do not necessarily perpetrate terrorism since they play a very important role in Pakistan’s religious and social life. Keywords: Madrassas, education, educational institutions, Pakistan’s religious and social life Madrassa education is an indispensable part of a Muslim madrassa teaching from first to 10th grade, the dar al-ulum, society and it forms a foundational basis of Islamic the eleventh and twelfth, while the Jamia has university education. It is a significant contributor in imparting status3 (Malik, 2008: 1). The government of Pakistan uses education to a large section of society and an important “Madrassa” as a generic term for higher level Islamic social institution across the Muslim world and is often institutions including Madrassa ‘darululoom’ which described by proponents as the Muslim world’s largest means house of knowledge or high schools and Jamia network of non-governmental organizations (NGOs). university (NOREF, July 2011). The education system is The term Madrassa has been derived from an Arabic organized in terms of the following levels and grades: word “darasa” which means to study. Madrassa in “ibtidaya” which consists of the first to the fifth grades of contemporary South Asia refers to a school that imparts primary education; “mutawasitah” consisting of the sixth Islamic knowledge1 (Ali 2009). The word generally to eighth grades of middle school; “thanviyahe-ammah” has two meanings in the South Asian context. “In its consisting of the ninth and tenth grades; “thanviyah- more common and colloquial usage, it simply means e-kassah” comprising the 11th and 12th grades; “aliya” “school” and in its secondary meaning, a madrassa is an refers to the university Bachelor’s degree (consisting of educational institution offering instructions in Islamic the 13th and 14th years); “alimiyah” is the Master’s degree subjects, including, but not limited to Quran, the sayings (being the 15th and 16th years); and “takmeel” refers to (Hadith) of the Prophet Mohammed, jurisprudence advanced postgraduate education. The madrasas differ (fiqh) and the law”2 (Blanchard et al. 2008). from the “darulhifaz” commonly called “Quran schools”, teaching children elementary lessons in Islam, as well There are three categories of religious schools, firstly, Khushboo as memorization and recitation of the Quran4 (NOREF, Christine Fair however argues that the “poverty June 2011). argument” holds little weight; while madrasas attract many students from low-income families, madrasa Role of Madrassas students are “not generally poorer than those students The function of madrassa education has historically in public schools”. Fair also finds that both those from served a dual role in Pakistan. Firstly, it trains the next the wealthiest and the poorest families are slightly generation of Islamic scholars and clergy and secondly, overrepresented in the madrasa. For some, madrasa apart from providing religious education, it often education is the preferred choice. “Madrassa education functions as a safety net for impoverished children or is valued because it teaches not only religious subjects, orphans by providing free room and board, along with but also values and codes of conduct that are appreciated religious education5 (United States Commission on and sought after. We also often see that one child is International Religious Freedom, 2011). Pakistan has enrolled in a madrasa, while their siblings are enrolled 10 been a country traditionally marked by extreme poverty in state-run or private schools” (Fair, 2007]. According and education has often taken a backseat to other issues. to Z.S. Ahmed, “the appeal of madrasas lies not only in The government often cannot compete with madrassas the low costs involved, but also in their pedagogy. Most because of their free education. Madrassas, in fact, madrasas go beyond theory and involve youngsters in provide an appealing alternative for poor families action, such as protests, lectures and sermons.” This who wish their children to receive an education or to differs a lot from the knowledge students obtain in other provide a safe place for children to grow up. Many educational institutions, where pedagogy is limited Muslim families perceive religious education of better to classroom teaching. This practical methodology of quality as compared to secular education6 (Warren, training influences students very quickly and gives 2009). Homeless and displaced people are given them a sense of purpose; a feel for ‘doing’. In doing this, sanctuary. Madrassas house thousands of poor people radical groups are following the successful model used who otherwise lack access to formal education, also in communist revolutions across the world, from China addressing the needs of their communities and serve to Cuba. As people become increasingly dependent on an important communist role7 (ICG, 2002). According to and integrated within the private social service system the State Minister for Education’s statement in February provided by these groups, the motivation to remain 11 2007, the number of religious institutions in Pakistan loyal to the State is diminished (Ahmed, 2009). was almost equal to the total number of those run by Madrassas which were associated with conservatism, the government. “Low quality formal education at state ossification and stagnation of Islam earlier are now run institutions and poverty were major reasons for seen as hotbeds of militant activities in the wake of people sending children to religious seminaries, where 9/11 attacks. The series of terrorist attacks which have free food and shelter were incentives”8 (HRC, 2008). followed have their roots somewhere in the madarasas. According to George Looney (2012), “the major reasons Eg, 26/11, attack on Indian parliament, peshawar attack for the popularity of madrassas in Pakistan include the or the recent pulwama attack. It has been argued by fact that the country’s public education is in shambles various scholars that the type of education these religious and many families cannot afford even the small fees seminaries impart generate intolerance and hatred for that are charged. Expensive private schools are out of other religions and sects. According to International question for these families. Madrassas offer an attractive Crisis Group Report, The crux of the problem comes alternative free education, free meals, free school down the type of education the madrasa imparts. textbooks and even in some cases stipend. Though some Education that creates barriers to modern knowledge, middle class and rich families also send their children to stifling creativity and breeding bigotry, has become madrassas for Quranic lessons and memorization, they the madrasas’ defining feature. It is this foundation on are usually day students.”9 which fundamentalism militant or otherwise is built. In 52 International Journal of Social Science: Vol. 8 • No. 2 • June 2019 The politics of Madrassa Education in Pakistan: Nexus with Militancy the wake of the terrorist attacks in the United States on expressed his desire to fight against infidels. Another 11 September 2001, Pakistani madrasa system of Islamic student expressed hatred against USA and his eagerness education has come under intense scrutiny. “The debate to fight against Americans. His classmate articulated a evokes images of jihad, warfare training, terrorism and similar sentiment: “I will dedicate my whole life for an archaic system of education”12 (ICG, 2002). While the jihad. It is compulsory for Muslims. I will kill enemies earlier critiques of madrassa curriculum focused on its of Islam”15 (Ahmed, 2009). However, according to many out-datedness, its lack of socio-political concerns and scholars like Saleem Ali, the militant madrassas that are its failure to provide religio-intellectual leadership involved in international jihad operations are relatively for Islamic revival, the primary emphasis of the post- few as compared to sectarian madrassas16 (Ali, 2010). 9/11 debate has been on its alleged relationship with Marie Lall states that the western understanding of the rise of extremism and militancy. It has become madrassas in Pakistan evokes ‘terrorist schools’ as they conventional wisdom among a circle of scholars, were set up (and supported by US money) to fight the journalists and policymakers to believe that there is an Soviets in Afghanistan and which later provided the inherent relationship between madrassa curriculum backbone