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CHAPTER-7
An evaluation of Modern Education System in Contrast with Islamic Principles
Different circles of the Indian Muslims have explicited extensive
interest in madrasa education in recent years. However, far from
helping to make madrasa education viable and dynamic, as it used
to be during the medieval India, they have become the victims of
confusion and their suspicion about its utility has multiplied manifold.
The natural minds have been poisoned. Distortions have also
resulted from the passion which the subject arouses and from the
vested interest that numerous circles have in the kind of treatment
being meted out to the madrasa education. Any Tom Dick and
Hary who, neither is well-grounded nor even has the superficial
knowledge of the subject is venturing out without taking into the
account the dire consequences and the impressions he/she is going
to leave through his/her naive writings by which the whole system
plunges into the lurch. A series of crises in Independent India
compelled many Muslim scholars as well as truly secular minded
non-Muslims to ponder over the situation, assess and reassess the
existing modus-operandi of madrasa education and initiate re
evaluation of the cradle of Islamic culture and civilization (Madrasa)
which has been victimised and neglected for centuries for obvious
political reasons.
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The controversy that arose, on the subject, among the different
sections revolves around ''the Socio-Economic significance of
madrasa education at present India." No doubt, this is a relevant
point, on which each and every conscious citizen of the country
should think and rethink with utmost sincerity and care, because
finding out the relevance is such a delicate task that a single
wrong judgment will lead the nation astray for many centuries to
come, and will not be forgiven by the coming generations till the
dooms day. Any step if taken in this direction will prove to be a
stone in the zigzag way of human intellectual life.
A section of Muslim educationists thinks that madrasa education
is really in a very poor state. Madrasa graduates are neither well
grounded in their own disciplines like their predecessors, whom,
invariably they celebrate as their ideals, in whose memory they
pass their days and nights and whose praises they endlessly &
tirelessly sing. They are not cognizant with the latest developments
taking place round the world. They study Ghazali, Allama Ibn
Taimya, Ibn Khaldun, Kindi, Farabi, Jamal Uddin Afghani,
Muhammed Abduhu, Rashid Raza. Shakeeb Arsalan, Hasan Sanna
Syed Outub Shaheed and the like of the foreign and the Indian
Ulemas of Delhi like Shah Waliullah and his family members, Ulema
e-Deoband like Maulana Mahmudul Hasan, Maulana Nanautavi,
Maulana Rashid Ahmed Gangohi, ulemas of Nadwah like Allama
Shibli, Maulana Abdul Hai, Syed Sulaiman Nadvi, ulemas of Sadiqpur,
Ulemas of Firangi Mahal, Ulemas of Khairabad, Ulemas of Baraili
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like Allama Ahmed Raza Khan and so on so forth. But none reaches
the sublimity of his predecsessors. The mundane education is in
such a bad state in present madrasas that they are still confined
to four basic elements like fire, water, soil, air while the Periodic
Table has crossed around 1 06 elements. The curriculum in vogue
only permits some elementary booklets on Indian/World history,
Indian Geography, mathematics and English worth the name. The
patching work can only satisfy the needs and aspirations of the
students So long they are within the boundary of madrasas. The
moment they step in the practical life, they will get disillusioned.
The patch-work can diminish the ever-growing demand for change,
for the time being, but it can never prove to be a durable remedy
to the chronic disease, madrasa system of education has been
suffering from. By introducing new elements in the present system
we can't do away with the basic problems. If we repair an old
domestic boat applying modern technique and using the state of
the art imported spare parts, whose sail is as old as the boat
itself, do you think that the boat can be put to sail without fear?
Will it be durable as it ought to be? And will it be in a position to
compete the new boat - the boat which is made in a modern
dockyard with the help of modern know-how run by a modern
sailer. whose all nuts & bolts are tight and well fixed at their
proper places. The old boat denotes madrasa, the modern imported
spare parts denote some kind of reforms brought about in the
system perodically and sailors are the teachers of madrasa (Uiemas)
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who have been brought up in the same outdated system · &
atmsophere. With the help of this example it is only attempted to
submit that madrasa as an old system with its casual and adhoc
reforms can not run far a long and solve the issues faced by the
community in the realm of intellectual pursuit. In fact, madrasa
does not need reformation it needs revolution. The era of reformation •
has already passed. Now it is the need of the hour to revolutionise
the whole system. Revolutionisation of one or two or more sectors,
in compartmentatalisation can not quinch the thirst rather it will be
like offering dew-drops to thirsty person. Thus, madrasa is crying
for a change in form as well as in content. Unfortunately its cries
have fallen on deaf ears.
Going back to the point of incompetence of madrasa graduates
m their disciplines as well as in the wordly or modern subjects
causes inconvenience in the society and make them a burden. The
increasing number of madrasa graduates is resulting in the increasing
of the number of the madrasas. After graduating from a madrasa
normally, a talented student becomes a teacher either in his own
alma-mater or in some other local madrasa with a meagre amount
as salary. Some of them get employment in the masjid as Imams
(the leader of the prayers), or as Muezzin (the one who calls for
prayer). Since Islam does not separate religion from politics as
Though the word "Imam" literaly means leader-leader in all the spheres of human life he it political, social economic or religions, but, unfortunately, its meaning has shrunk to the extent that it confined itself to the leader of the prayer.
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modern political thinkers do. Imam is not supposed to be authority
on religious matter alone but he is desired to be well versed in
wordly affairs and day-to-day developments too. Khutba (speech)
that precedes the Friday prayer is supposted to address all the
important happenings related to the community throughout the
world. Unfortunately, owing to the incompetence of Imams, majority
Ulemas, the Friday Khutba has assumed a form of ritual. Not to
speak of the comments on issues, Khutba is not delivered but
recited in most of masjids in India. A few books have been compiled
by some selected Ulemas that have become model Khutbas. He
who mugs up the compiled text and says it in front of the public
on Friday, is considered to be a knowledgable Imam.
The entire Islamic doctrine has taken a back seat due to the
inefficiency of the Ulemas. To the Shii Ulemas, Islam has confined
to the happening of Karbala, to the Brailivies, it has confined to
some basic issues like lman and Aqaid, (beliefs and faith) the issue
of noorani stature of prophet, i.e Prophet Muhammed (SA) was
created out of divine light the issue of prophet"s transparency i .e
the Prophet (SA) was Alim-al-ghaib and some other similar issues,
to the Ahl-e-Hadith, it has confined to issue of conformity, issue
of Bid a at and Shirk (innovations and polytheism), to the Deobandies,
relatively more liberal class, it has confined to the basic tenets.
Alas! Islam which is a complete way of life shrank to different
sectarian issues within the premises of madrasa. After getting
disappointed with the madrasa system of education the poet of
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Islam Allama Iqbal said Madrasa has been ripped of spirit freshness
of ideas, love and insight.
A comprehensive understanding of madrasa system of education
if not impossible, is difficult without a glance on its systems of
fooding, accommodation, health care, sanitation. Almost madrasas
(when they talk about madrasa they always keep in mind the
majority of madrasas because exceptions can't be ruled out) are
incapable to provide normal nutritious diet to their students due to
regular financial crunch. The administration is bound to offer sub
standard, and to some extent insufficient food to the students by
which their physical growth may be possible but mental calibre
can not be developed. It is known to all that public contribution is
the back-bone of madrasa's finance but it can't help the ever
increasing number of madrasas. Besides, the Muslims as poverty
striken community, how far can afford the increasing expends of
madrasas. The stories of Aslaf and their sacrifices in the path of
religious pursuit can not help out students in their circumstances.
The condition of accommodations is worse than food. In one room
12,14 and sometimes16 students are accommodated in one room.
Except Nadwatul Ulama, Lucknow and a few others that adjust
three or four students in on room. Many madrasas even dont
provide cot or bed and other essential items for study.
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Even the teachers have no privacy. In some madrasas teachers
also have to share the accommodation. In one room two and some
times, three teachers are accommodated. This scarcity of
accommodation hampers the spirit of study and disturbs
concentration. Shunting of people ups and downs and their frequent
interaction disrupt the peace and tranquillity required for study.
The madrasas have yet to pay due attention to the health care.
In case of illness, the students, teachers and other staffs either go
to a Government hospital located in the village or city or consult
a private practitioner of their choice. No medical allowance is
given to the employer teaching or non-teaching. Students also
dont enjoy any amount in the name of medical assistance. Of
Course, at some places, there are Muslim physicians who offer
their services, free of cost, just to seek the happiness of God. This
is really a matter of surprise in the age of health consciousness.
Madrasa authority neither appoints safai karamacharis nor there is
anybody like sanitation warden on the pattern of university hostels.
Islam as Flag-bearer of sanitation invariably emphasized on
cleanliness of all sorts: cleanliness of mind, cleanliness of physique,
Cleanliness of dress, cleanliness of environment etc. Highlighting
the importance of cleanliness the prophet of Islam said, "Cleanliness
is parcel of Imam (;)l,!~t c(;;tG;H and he further mobilised the believers
saying, "God is beautiful and he likes beauty". Jli.t ~,j!-}41 1
Keeping in mind the above statements if somebody analyses their
influence on madrasa environment he will be disappointed and
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disenchanted with the existing condition and finally conclude that
there is lot of contradiction between theory and practice. In
madrasas, lavotaries invariably remain dirty. And due to the policy
of sharing-room somebody hardly cares to sweep the room, and
clean the dust spread over luggage. They do wear clean dress but
rarely take bath. Due to the rarity of bath they get infected with
lice. In a nut shell, apart from cleanliness of faith and dress one
does not find other varities of cleanliness. Having seen pathetic
condition Allama Iqbal commented Since you are choked how one
can expect the pronouncement of truth from you.
This is a pointer to the growing degeneration in madras a system
of education.
A after spending eight to ten years and in some .cases fourteen
to fifteen years in madrasa the madrasa graduate does not get
enough avenues for his worldly subsistence. Contrary to it, a
graduate from modern institutions may lead a luxurious life by
earning his lovelihood and survive in a better position than his
counterpart from madrasa. Madrasa graduate after passing out
roam around for his survival, and it takes time for him to adjust
himself in a world different from his own utopian one. It is just like
a man who comes out of his air-conditioned room he feels the
weather hotter than those who were already in normal temperature.
And due to sudden change of temperature he may get sick. Similarly,
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a madrasa graduate gets more frustrated and depressed than those
who were already in this real competitive world.
Gone are the days when madrasa graduates were appointed as
judges in the courts, ministers in the Cabinet, Vice-chancellors in
the Universities, professors of Islamic studies, Islamic history, Islamic
law in the colleges etc and hold the key posts during the Muslim
rule in India. They enjoyed the high standard of life with the
handsome salary. The people used to offer their daughters in
marriage. Now the situation is changed altogether. With the fast
changing scenario of the world in general and India in particular
they lost their utility, instead of being assets they have become
liabilities for the society. Not to speak of the materialist, the
Ulemas themselves dont like to offer their daughters to a madrasa
graduate. On the basis of a general observation and the assessment
of the society one estimates that even Ulemas do not prefer to
send their children for madrasa education. How one can expect
the same from the the general masses who never had any truck
with the madrasa education.
This is all but natural that any system which, if an when, does
not keep its pace with the fast moving wheel of the world at one
point of time it becomes redundant, because change is the law of
the nature. On the basis of this logic world has to finish some day
or the other. It is a well-known theory of logic that , "Everything
changes and whatever changes has to die some day, Thus, the
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world can not be· an exception. On this logical foundation one
should analyse the madrasa system of education also. All the more
it has become static. The fountain of ideas has dried up. There is
dire need for further dig up. If the ground is irrigated on the
modern line the fountain will start functioning once again. Hence,
to make it viable and dynamic modernisation is inevitable.
They also witness some of the families (anonymous) that have
been producing nothing except Ulemas for generations.They are
more interested in madrasa education than any other prevatent
mode of study. Does it mean that they have stuck to it due to its
significance. Obviously it may not so. To the mind of this group
they may be continuing with the system just to maintain their
hegemony-material as well as spiritual. So long as they are able to
retain their authority they will continue with the system.
Partial assessment of a thing will lead one to astray. And the
partial assessment of madrasa system will leave the entire Muslim
community groping into the darkness. Madrasa without linking it
to the day-to-day's requirements can't yield any good result and
meet the challenges of the time. Thus, modernisation is the only
answer to the problems and crisis Madrasa has been passing
through for centuries.
When they talk about modernisation they never mean
modernization of dress but they mean modernization of ideas.
And, ideas cant be modernised through modification in the
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curriculum alone rather a volta face is needed in the entire system,
Curriculum as a major component. If Church schools can assume
the status of oxford and Cambridge Universities through their
continuous modification process why can't madrasas become
Universities, following the foot-prints of Church schools. They think
any sincere effort in this area will not prove as cry in the wilderness.
They also endorse that efforts have been made to this effect in
Independent India, but they were not well-planned, wei-co-ordinated
and coherent. The result was obvious. They were destined to meet
their natural death.
Maulana Azad states
"If education does not conform to the requirements of the age
and contemporary life, it can never be successful. Arabic and
Persian education was the same but times were different and that
education conformed with the needs of that time. The result was
that people hailed all those who came out of those schools
(madras a). But time kept on moving at a fast speed while you
stayed put where you were. you remained confined to those schools
which you entered five hundred years ago. In these five hundred
years the world has much advanced. How can you link the education
imparted in those schools that once produced the best statesmen,
best administrators, and best officers today are looked down upon
as those that can only produce alms gathering mendicants. What
a pity? No doubt who think in this manner are not conversant with
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the real facts. But we will have to concede that we are not in tune
with the advancing times. I received a very well composed letter
saying that as Minister for education in Govt of India, I was
expected to throw open the avenues of administrative services to
those educated in Arabic and Persian schools, in the same manner
as they are open to English educated people. Why is it that those
avenues are not open to people getting educated in Madrasas and
Pathshalas that produced people like Fathullah Shirazi and Todor
Mal? I was too busy to answer him, 1 "Maulana Azad said.
"But I may tell you that he (the writer of the said letter) has
himself provided the answer. You never tried to link your schools
with the contemporary age. Time moved on but you remained
where you were, with the result that your education failed to meet
the demands of the age. "2
The flimsy pretexts that efforts been made to link the madrasa
education with the contemporary education system has utterly
failed does not seem to be sound. The efforts were made in Bihar,
Bengal, Uttar Pradesh, Madhya Pradesh, Assam and Orissa wrthout
yielding any results. The exercise may had failed for many reasons.
Firstly; disproportionate distribution of the subjects: The modern
subjects may not have been given a place in the curriculum at par
with the old subjects. Secondly; Casual care to the newly
1. Foundation of education for free India.
2.lhid p
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incorporated subjects :- whatever the new subjects were
introduced in the name of modernization to enjoy the Government
funding were not paid due attentions. Thirdly; Encorporation of a
few modern subjects without removal of outdated subjects: This
further added to the problems of students. They could concetrate
neither on the old disciplines nor the modern one. Fourthly; Loose
examination procedure: Contrary to the non-Govt aided madrasas,
exams in the Goverment aided madrasas, Examination Government
-aided madrasas have become a mockery. The copying reached to
the extent that crossed the limit of even schools and colleges.
As a result, the graduates, with a few ·exceptions, of these
modern and Government-aided madrasas could neither be recognised
as Ulemas in the Muslim society nor could they do well on the
worldly front.
Prof. S. Maqbool Ahmad expresses his op1mon in an article
"Madrasa system of education and Indian Muslim society, saying,
"of all the forms of traditionalism I consider traditionalism in
education as the most important factor, for it was the traditional
system of education that held India back, while Europe, during the
same period, progressed. Had our medieval educational system
catered for the material and cultural needs of the society and not
only for the spiritual uplift of the people and had it been so
oriented as to emphasize science and technology, perhaps India
would not have succumed to imperialist domination in modern
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times. It would have seen an age of scientific progress. and
technology in the modern age. " 1
Prof. Maqbool further says, "I believe that this system was not
solely responsible for keeping the Indian society backward; though
it played its own important role. It is one of the most important
factors that gives rise to all types of revivalist tendencies among
the Muslims today and is the fountain head of many ills from
which it suffers. It is one of the manifestations of traditionalism in
Muslim society and is a classic example of how a society, that is
passing throughout a traditional phase, from medievalism to
modernism, can continue to cling on to its traditional method of
education without realising how harmful and injurious an outdated
institution can be to the social and economic progress of the
society. What keeps the institutions alive today is the sanctity and
religious hate created around its body during the last eleven hundred
years or so; and the maintenance of which has been equated with
an act of religious pity and reward in the world hereafter. 2
Concluding his remarks he states categorically, "I may say that
it is of utmost importance that the present day Muslim educational
system in India, should be reoriented and reformed, for its
continuance constitutes one of the most important sources of Muslim
traditionalism and revivalism. These reforms have to be brought
1. India and the contemporary Islam, val. 6, P. 26.
2. !hid pp 26-27
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consciously as is being done in Egypt. Not only the Muslim
community as a whole but the Government also should take greater
interest in Muslim educational affairs than they have done so far.
They should not sit back and rely upon the Deoband Ulemas who,
though nationalist in pre-independence days, manifest today the
revivalist tendencies which also come quite naturally to those
graduating from such madrasas. " 1
1. India and the contemporary Islam, val. 6, P 36
313
II
So far we have been dealing with the views emanating from the
writings and speeches of those Muslim scholars who are trying to
champion the cause of madrasa modernisation scheme. The call
for modernisation of madrasa is not a new phenomenon. At the
individual level the issue has been taken up at various stages of
history. The move, however, on the collective and official level,
was launched with the declaration of independence of the country.
And more recently, it was Mr.P.V. Narasimha Rao under whose
regime the issue was initiated, promoted and publicised, but without
any concrete results. Now we must take into account the concern
of those Muslim scholars who resist such moves with full possible
might. The issue of prime concern before them is the direct
interference and keen interest evinced by the administration at
both state as well as central level. The ever-growing curiosity of
the Government in the issue causes doubts and suspicions in the
minds of these scholars and throw before them a plethora of
questions, which have to be answered before stepping into such
initiatives. The questions like why does the Goverment mourns
deplorable condition of madrasas? What could be the intentions
behind these crocodile tears? Have the madrasas really lost their
relevance and utility value to the extent being projected by the
state machinery, media and a bunch of scholars who are
championing the cause of modernisation? Will the Government
initiatives solve the utility problem keeping in view the past
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experiences? And finally the historical records speak volumes of
the ill design and politically motivated agenda of the Government.
These, and many more questions alike, have to be answered before
welcoming the Government move.
The above questions invite us to think. The past experience,
since idependence shows that madrasas have been continuously
targeted, their image has been tarnished by levelling baseless
allegations against them. A report published from Karachi in Times
of India, dated 8-2-1999 under the title II Madrasas have image
problem, II says, "Pakistan's religious schools have an image problem.
For hundreds of thousands of students, they are a highway to
heaven, but for western critics, ~hey are training camps for
terrorists."
"But the schools, which are largely un-regulated by Govenrment,
have been linked to terrorism and Islamic militancy, especially
since Afghanistan's ruling Taliban movement grew out of madrasas
in the early 1990's, II the report adds.
It further says, "the movement espouses an ultra-conservative
form of the faith which has earned it notoriety in the west, mainly
because of the strict rules it enforces on women, who are largely
denied work and education in Afghanistan and must wear a veil. II
"Madrasas have also come under attack because some, mainly
m the North West Frontier Province bordering Afghanistan, give
weapons & training and provide the starry eyed recruits with which
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the Taliban is trying to increase its 80 per cent control of the
Country," the report adds.
To strenthen the above notion let me quote a few statements
of India's high Commissioner to Pakistan, G. Parthasarthi, while
participating in Karan Thapar's "Talk Back" said, "there are over
10,000 - 15,000 so called madras as in Pakistan producing anything
between 7,00,000 to one million youth inculcated in 'very extreme
and narrow interpretations of the tenets of Islam."
Taliban itself is a creation of these madrasa in Pakistan. They
reach an extreme version of what they profess are values of Islam,
he added. (P.T.I. Dated 11/1 0/2000). For further clarification on
Govt's intentions we must have a look at a report published in the
Hindu, an English daily from New Delhi dated Dec. 31, 1999.
Under the title, "Taliban's origins: Deoband, 1867". The report
was prepared by special correspondent. which says, "The Taliban's
ideological underpinnig can be traced to the dusty country town of
Deoband, in central Uttar Pradesh, where a seminary was set up
by Muhammad Oasim Nanautvi in 1867 to counter the British
educational model. The purpose was to train religious clerics in
Islam, purged of its many practices that have crept in due to
deviant cross-cultural influences." It further says, "The Tali ban
subscribes to a sect of Deobandi School which broke away after
Kamal Ata Turk propounded the concept of secularism by abolishing
the Friday Namaz in Turkey, called the Jamiat-e-Uiema-e-lslam.
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(JUI}, it feels the incorporation of local traditions and national
identity is dangerous because it dilutes Islam."
After partition, the Indian wing Jamiat-e-Uiema-e-Hind acquired
a pro-congress tint, while the theology of Pan-lslamisation was
propagated by the JUI at a low ebb in Pakistan."
As final nail in the coffin Uttar Pradesh Assembly passed a
religious places bill to contain the mushrooming of madrasas in the
state. For better understanding of the issue we must see some
excerpts of a report by Tavishi Srivastava published in Pioneer,
dated 18/01/2000. He says, "according to intelligence reports,
these religious centres were constructed on either side of the Indo
Nepal border and were used as bases by Pakistan agents. The
district administration alone was unbale to check this sharp increase
in the construction of these madrases. Moreover, once the madrasas
were constructed, it was difficult to pull down the structures,
even in the event of evidence of anti-national activities taking
place. The administration had asked the Goverment to equip itself
with legislation to carry out necessary action wherever required."
The report adds, "the bill empowers the District Magistrates to
sanction permission for construction of any building for religious
purposes or demolish it if it fails to conform to the rules specified.
The bill has been kept out of the purview of the judiciary and the
commissioner is the appellate authority."
It further says, The Mayawati Goverment too had to beef up
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security and create three separate ranges posting senior DIGs to
monitor 800 km long Indo-Nepal border, but these policesmen
were reduced to mere watchmen in the absence of valid powers.
In 1997, senior police officers sent a report to the state's Home
Deptt giving details of an increase in the lSI activities. The report
slated how a total number of 52 madrasas and 63 mosques came
up in just two Districts of Maharaj Ganj and Siddharth Nagar.
These places had become the centres for lSI agents and senior
officers from Pakistan held secret meetings in Siddharth Nagar."
Similar legislations existed in the Rajasthan Government since
1954 when it had to deal with similar problems on its borders.
Madhya Pradesh also has similar laws since 1984. The laws were
passed in the above two states during the Congress regime. West
Bengal, a left-ruled state since more than 20 years also has similar
legislation since 1985 to deal with militancy and terrorism on Indo
Bangladesh border. The militancy ridden North-Eastern states of
India, though do not have such legislation, but the Governments
are suspicious. Only a few months back Chief Minister of Assam,
Prafulla Kumar Mohanta has categorically said that religious
seminaries in the state are safe haven for lSI agents.
Besides, raids at Nadwatul Ulema Darui-Uium, Lucknow, and
the madrasas in North-Eastern region, Himachal Pradesh and the
eastern Bihar, points out to the ill-designs of the Government and
its intelligence agencies. Despite repeated appeals by the Muslim
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organisations for white paper on lSI activities in the country,
Government maintained its mysterious silence. Through frequent
raids at madrasas Government is yet to substantiate the charges
levelled against them and produce anything concrete in this regard.
Indian media both electronic and print also played not less
negative role than others in the projection of Islamic madrasas as
centres of militancy and terrorism. To substantiate the statement
one can refer to some of the incidents took place recently. The
collapse of a roof of madrasa in western Uttar Pradesh was widely
publicised by our television network. The murder of a madrasa
student by his two madrasa mates in the state of Madhya Pradesh
was given much prominence. The adverse remarks across the
borders in regard to madrasas, were given due place. The partial
projection of madrasa system of education has become a favourite
task of Indian medias.
The Govt initiatives for the modernisation of madrasas, with
whatever sincere intentions, and the bias and partial projection of
madrasas by medias, however, did not auger well to the Muslim
mind, instead, added to their apprehensions.
The call for the modernisation of madrasas, is not something
new in India. It has been echoing in the atmosphere since
independence or even well before that. Maulana Azad, Maulana
Manazir Ahsan Geelani, Allama Shibli, Allama Iqbal and many other
Muslim thinkers have already talked much on the topic. Their
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writings are living witness to it (See for detail Chapter No. 05).
They were the pioneers of reforms.
In independent India, efforts have been made in this direction,
at various levels. The states like Assam, Bengal, Bihar, Madhya
Pradesh, Orissa and Uttar Pradesh have undergone such
experiments. But these experiments ended or continued either
without result or with nominal success. On the international fronts,
such experiments proved to be futile and disastrous to the very
spirit of madrasas. Azhar mosque in Cairo, Zaituna in Tunis and
Umm-ui-Oarawiyeen in Morocco, had been prominent religious
seminaries in the world. Their transformation in the modern
universities did not help their cuase, rather they lost their wei
established credentials. For the later two, being religious semanaries,
has become the history of the past, white earlier running somehow,
without required religious spirit. The dream for being confluence of
two streams, has shattered with the process of so called
modernisation. To analyse the religious spirit of Azhar one can
look into the role it played, while the international conference on
population and development held in Cairo only two years back.
Modernisation does not come alone. It has to be linked with
certain features like the financial aid of the Governments and
thereby their frequent intervention, certainly to serve their own
purposes. This is very much reflected in the Azhar too. With the
increasing intervention of state on Azhar's affairs, it has become
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spineless, it lost its voice, it became handicapped, it has to thril
and dance to the tune of the state, as following the state line has
become compulsion. As a result during the population and
development conference, Azhar either became a silent spectator or
a tacit endorser to various un-lslamic sensative issues, and the
voice of protest ultimately, came from the kingdom of the hermits,
the Vatican city. Pope John Paul II voiced his concerns against the
unithical issues raised in the conference, and he opposed those
issues with the same force when they were raised in Beejing,
followed by Cairo conference.
With the introduction of modernisation, Azhar could neither
transform Moulvis into Misters nor Vice Versa. The dream for the
transformation of madrasas into modern Universities on the line of
oxford and Cambridge in England, could not find an expression in
the practicality. On one hand the modernisation of madras a
programmes is being much publicised by the Government through
media, and on the other, the Govenrment reduces grant to madrasas.
Some time ago only the lone Muslim minister in the Vajpayee
Cabinet Syed Shahnawaz Husain announced in Guwahati, the
Capital of Assam that Government substanitally increased the fund
to the madrasas. (The Economic Times, dated 11.4.2000). Under
the title 'NDA wants to promote Muslim education Minister states
National Democratic Alliance led by BJP has launched a massive
Literary Campaign to promote education among the Muslims in the
country in a bid to woo the Muslim community who are still
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appreshensive of the BJP's attitude towards the community." The
report adds "the Govt has chalked out a series of programmes to
educate the minority community and help them build a strong and
meaningful future in the new millennium." It further says, "All
Government madrasas (Muslim religious schools) will be provided
with computer education, besides proper stress on increasing the
literacy rate through meaningful programmes. Funds for the minority
development finance corporation has also been increased
substantially to help uplift the status of the minorities."
On the other hand, we have just a reverse report brought out by
the Hindu, Delhi Edition, dated Feb. 6, 2000, which states, "Even
as the modernisation of madrasas remains an unfulfilled in Rajasthan,
the Congress (I) led Government, in the state has failed to provide
the grant of Rs. 2 Crores, which it has promissed in the budget for
building up infrastructure in 619 recognised traditional Muslim
schools of learning."
It says, "With the financial year coming to an end soon, the
grant has been reduced to a meagre Rs. 78 Lakhs. The movement
for mass education in Muslim community has received a severe
jolt not only because of insufficient funds, but also by the lack of
follow up action on the Government's announcement for creation
of 600 posts of Urdu teachers and establishments of 50 Unani
dispensaries."
"A meeting of 325 madrasas functioning in Jaipur district,
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organised by the Rajasthan Madras a Board, highlighted the pathetic
conditions in which these institutions are being run. Bereft of basic
facilities, the madrasas are a far cry from what they ought to be
- the centres of religious education and training with an equal
emphasis on worldly education."
Rajasthan madrasa board is not an exceptional case. All boards
of madrasas are running in almost similar pathetic condition. The
employees in madrasas, running under Bihar Madrasa education
Board, don't enjoy even the fourth pay commission. The teachers
in these madrasas are not sure wheather they will get thier salaries
even after a year. Thus for them, madrasa teaching has become a
side business. The madrasas which dont have their specific boards
and run under Waqf Boards, are also undergoing almost the same
fate. Madrasas in Haryana, Punjab, Chandigarh and Himachal
Pradesh can be taken as samples.
We also have to see the kind of madrasas which are being put
under modernisation process Those who have some affinity with
madrasa education can understand that most of the madrasas
selected by the Governments are Maktabs (Primary seats of
learning). And modernisation is not possible unless Governments
involve the real madrasas in the process. Without the involvement
of the ulemas in the process the whole efforts will tantamount to
building a castle in the air.
If the purpose of modernisation is simply to open the door of
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worldly opportunities to madrasa graduates then the purpose may
not be achieved even after the execution of the scheme, as ever
growing un-employment is a common phenomenon. And smce
these opportunities could not be ensured to those who have
graduated from modern scheme of thing, how one can expect that
these new comer madrasites would be able to avail such promised
facilities. When one talks about worldly opportunities, it does not
mean the Goverment employment alone, rather it covers the whole
spectrum of the opportunities.
With whatever economic conditions the madrasa graduates are
leading their lives, they are more contented and more satisfied
than their counterparts. One can prove this point by just looking at
the growing dissatisfaction in the modern educated persons. Their
resentment and disenchantment are evident in day-to-day's
occurrences. If somebody just takes into stock the number of
annual processions, suicidul cases, burning of degrees and all, he
will realise the amount of dissatisfaction among the modern
educated persons or degree holders. Neither, these helpless people
are being accommodated nor have they some scope in the private
services. Finally they are left with nothing except frustration and
mental depression.
On the other hand, madrasa graduates, of course not that much
ambitious, are satisfied with whatever they have. No procession,
demonstration or suicidal cases have been witnessed among them.
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To find out the reason again one has to look back to the aims and
objectives of both the streams. Madrasa education aims at spiritual
development, while its counterpart's prime motive is purely
materialistic progress. The result is obvious.
The modernisation process initiated by the Goverment and being
championed by progressive educationists is already on in Indian
madrasas since many decades. The frequent changes in madrasa
curriculum in consonance with the requirement, indicate to this
fact (See Chapter No. 5) To substantiate this notion let us have a
look at an article by M.A. Siraj, Rajeev Ranjan Roy and Atiq Khan,
published in Meantime, a ten-day News Magazine, August 21,
1999 edition, publishes from Bangalore. The article syas, "The
unthinkable is happening! Madrasas, the traditional centres of Islamic
learning, are going in for a complete change of face. Having
doggedly resisted reforms all these years, today they are introducing
modern scientific education in their curriculum and getting ready
for the next millennium." It says, "Students passing out of these
modern madrasas have emerged as shining examples of what a
judicious mix of modern education and streams of ancient wisdom
can do to an individual." The Jamia Nizamia at Hyderabad, one of
the oldest Islamic Universities, has introduced social sociences and
scientific education in its curriculum in addition to the computer
.Ja~iatul Hidaya at Jaipur, took an early lead in teaching Islamic
sciences while training the students in a variety of technical trades
in the polytechnic built within the picturesques of the Jamia on the
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outskirts of Jaipur. In a similar report by Firoz Bakht Ahmad in
Times of India it is said, "According to Rafiq Zakaria, renowed
Muslim Scholar, there is a flicker of hope for the Indian Muslims in
this totally new but viable concept of modern education at Madrasa
Jamiatul Hidaya, with a complete rehauling of the anti diluvian and
outmoded pattern. "In addition to theology, Jamiatul Hidaya includes
Diplomas in computer application, mechanical Engineering, Electrical
Engineering, accounts and business management, communication,
refrigeration, leather footwear technology, air conditioning, offset
printing, pharmacy, opticals, journalism and automobile engineering."
It should not be misunderstood that only these two above
mentioned madrasas have reoriented their syllabus rather the process
has engaged almost madrasas, including the trend setters like
Darul Ulum, Deoband and Darul Ulum Nadwatul Ulama, Lucknow.
The madras a authorities want to do it or doing it in their won way,
without any kind of interference of Governments.
I think it will not be out of place to quote a letter on modernisation
of madrasa education to the Ministry of Human Resources
Development, dt 16 Nov. 99 (Published in Muslim India, 205
January 2000). The letter goes as follows, "according to Press
reports your ministry is setting up a committee to suggest ways
to modernise madrasa education in the country."
"As you are aware, a central scheme for this purpose is already
m operation for several years and has made little impact simply
326
because most madrasas would not like to increase area of
dependence on the Government. or to add the school syllabus to
the existing madrasa syllabus."
"However, the Muslim community, has been progressively
reforming the madrasa system since the beginning of the century.
Many madrasa without official support, teach English, the principal
language of the state and elements of Arithmetic, History I
Geography and even sciences. But madrasa education has a basic
purposes to produce not only religious functionaries but experts in
the Qur'anl the traditions and the Shariah. If madrasas burden
themselves with dual courses in the quest of clercial jobs, they
lose their reason. However, it is possible to reorganise madrasa
education in a manner that at various terminal points, a student
may switch to general educational stream and vice versa."
I wonder why the Government instead of laying emphasis on
providing general education facilities for the Muslim Community I
which is educationally backward in every Muslim Mahalia and
Tala, is anxious about modernising madrasa education. The
Government. does not even collect statistics about the percentage
of Muslim children who never go to a school and madrasa and of
those who go to a madrasa or a school. I think the Government
should begin with a National Educational Survey of the Muslim
community to find out what needs to be done. I suggest that after
the survey is done, the centre should finance opening of primary
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schools according to national norms in every Muslim Mohalla and
Tola; Secondly, Secularise the school syllabus and culture so as to
dispel the apprehension of the muslim community that the
Government school systems is not meant to Hinduise them. Thirdly;
also ensure that in every school the mother tongue is the medium
of instruction, wherever it is different from the principal language
of the state, and give mother tongue the position of first language
in the there language formula. Finally; the Government should
provide financial and material incentives for all poor parents to
send their children to schools. If the Government is really serious
about uplifting the Muslim educationally and economically emphasise
on general education and not mad rasa education."
Despite all sorts of stagnation mainly intellectual the madrasa
system of education has not yet lost its utility. For instance, the
insight a madrasa gives to a student it can be achieved from
nowhere. The punctuality in life, the sincerity in study, and the
honest attitude towards labour are examplry even today in the
declining phase of madrasa education system. It has no parallel.
328
Ill
So far we have been preoccupied with the view in favour and
against the modernisation of madrasas now we have to see the
side effects of this politically motivated exercise. At the very
outset I must state that the word modernisation is not acceptable
to many of us, as it has altogether a specific connotation. Hence,
instead of getting myself involved in the explanation. of its
etymological value and equipping myself with the arguments to
defend the application of the word, I must use 'reorientation".
instead of 'modernisation' for being on the safer side.
In the Islamic system of education' Tarbiyat' has been emphasised
more than education itself. That is why there is no concept of
education without Tarbiyat, and both the words Taleem and Tarbiyat
had become inseparable. Whenever we want to say Education
Ministry we have to use the word "Wizarat-ut-Taaleem wat
Tarbiyat", because there is no concept of education without Tarbiyat
(Pedaggy). Etiquette is another characteristic of madras a education.
Etiquette polishes man's character, creates human values and equips
with admirable qualities. Without etiquette, one can become lblees,
with treasure of knowledge, but at the same time bears haughty
and arrogant character. The etiquette however, in the modern
system of education, either has no significance or holds a secondary
position. Knowledge, no doubt, is an essential requirement but
etiquette is more in demand ~or character and personality building.
329
Humanity and politeness come through indoctrination of etiquette
and can not be produced by instilling a bunch of book in the minds
of the students. Contentment, forgiveness, peaceful co-existence,
respect, truth, and human sympathy are the essential elements of
Islamic teachings, which are tried to be inculcated as aims and
objectives of learning in madrasas, as they embelish human life.
While in modern system of education, these qualities are taught as
policies and strategies but not as aims and objectives. Practicality
is much emphasized in the modern system, while honesty is the
focal point of madrasa education. As a result the above qualities,
for the products of modern system of education, stand fairly good
if they suit the purpose, and become meaningless, if they prove to
be obstacles in the achievement of immediate gains. While for
madrasa products, the suitability of above qualities hardly matters.
The modern Economics includes mainly two basic systems;
capitalist system and socialist system, neither of them has
agreement with the Islamic system of economy. The basic principles
of capitalism include unlimited right of individual property, freedom
of efforts, personal gain, price fixation through competition, the
difference in rights of owner and labourer, the reliance on the
natural causes of development and non-intervention of the state."
All the above rules of economy, by virtue of their spirit may be
natural but the consequences that came to the fore are really
horrible. Unlimited individual rights and individual gains have killed
collective interest of the society. Unmindful use of machine since
330
the industrial revolution rendered millions and millions of the people
unemployed. The difference in the rights of owners and labourers
opened the Pandara Box of exploitation. The theory of laissez fair
(non-interference of the state) further added salt to the injury and
the legalisation of the interest system in the commerce and
merchandise widened the gap between 'Haves' and 'Have Nots' .1
Socialism or Communism emerged as a counter product of
Capitalism. The call of Karl Marx welcomed by the depressed
people world over, especially in Europe, as the idea of socialism
was floated at a time when the people had became fed up with
the exploitative and vindictive system of capitalism. As a logical
consequence the movement gained popularity and sold like the hot
cake in the market. The basic principles of socialism include
nationalisation of all economic resources, services of the people
for the state, in lieu of which state will look after their needs, the
dominance of the proletariate in the governance, use of force for
the removal of abstacles in the way of Government functioning.
Momentarily, the people felt relieved, as question of
unemployment and exploitation by the capitalists or industrialists
did not exist any more, However, since the whole ideas of socialism
was based on 'every thing for the nation' that negates the very
natural instinct of human being for individuality. Secondly, the
1. Mau/ana Maudidi Ki Maashi tasawwuraat, PP. 19-22 And
Maashiyat-e-lslam PP 119-136
331
very existence of God and religion as such was denied or questioned.
Thirdly, in the name of the rule of the proletariate, new bourgeoise
captured the power and the members of communist organisations
became as powerful as landlord and the like. 1
The economic system of Islam does not correspond to either of
the two. It talks about equilibrium not equality. Neither it goes
along with the socialist economy which wants to bring out equality
per force, nor it agrees with the capitalist system where collective
interests of the society is sacrificed at the altar of unreined individual
aspirations. Islam though talks about the differences in the rights
of owners and labourers, but at the same time it puts some
restrictions on the rights of owners. It also talks about freedom of
earnings but puts some restrictions on the ways and means. It
condemns the hoarding system and accumulation of wealth through
illegal means, When it talks about equilibrium, it does not mean
equilibrium through resorting to coercive measures. It wants to
establish this balance through mobilisation and attitude motivation.
Islam mobilises the people to spend in the path of Allah through
giving alms to the beggar, charity to the needy and helpless people,
cooperating orphans and even those who are in the pursuit of
divine knowledge. For the virtious deeds one does in this world
will get better reward in the life hereafter.
The Islamic economy is based on some basic principles like personal
1. Maulana Maududi Ke Maashi tasawwarat, P 53, PP 22-26
332
property with restriction of Halal and Haram (lawful & unlawful),
economic equilibrium, positive role of the state and free economy
with restrictions on price fixation. 1 In other words Islamic economy
neither is as free as the caitalist one, nor is it completly state
controlled as in socialist mode. It fits somewhere between the two.
Thus the introduction of such Economics in the curriculum in
madrasas will ruin the whole mental fabric of the students. And
this will be in complete contravention of the very aims and objectives
of madrasas education. Instead of spiritualism, the innocent students
would be driven away to the materilism.
In 1871 Darwin Published his treatise titled 'The descent of
man' in which he dealt with in details the evolution of man. He
observed "man has evolved from some more primitive forms and
that some forms gave rise to the apes as well. According to him
the common ancestor of man and apes was "a hairy, tailed
quadruped probably arboreal in habits." And that common ancestor
again had evolved from minute organisms of the remote past." 2
The above definition of origin of man and his evolution by the
great anthropologist Darvin rocks up the whole structure of Islamic
faith. According to Islam the ancestor of human beings is Adam
(AS). The study of this kind of Anthropological perception in the
madrasa curriculum will cast its baneful impact on the innocent
mind of madrasa graduates.
1. Maulana Maududi Ke Maashi tasawwarat PP 32-34, PP 141-162
2. Outlines of Physical Anthropology, P 68
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While discussing the modernisation of madrasa we can not
ignore the remarkable theory on the separation of politics from
religion and morality floated by Machiavelli. The concept of
separation of politics from religion and morality is based on
Machiavilli's assumption that power is an end in itself. Machivilli
holds that the only end which man can legitimately place before
himself is the pursuit of his well-being in his life. This well-being
need not be confined to the material sphere; besides health, security
of life and property, it includes non-material values of life like
greatness, power and fame. But he definitely rejects the cultivation
of virtues like humility and lowliness on which almost all religions
including Islam lays great stress. From these facts and from the
furthers facts that he sanctions it appears that there is no harm in
the the use of immoral means like fraud, forgery, trickery, breach
of faith and violence to grab the power. 1
Separation of politics from religion is the most dangerous trend
in Islam. According to Islamic political thinkers state can not keep
itself away from religion and morality. Allam Iqbal, the poet of
Islam rightly said
tJ~T- Jir,ji~~k--cl> LirJ1
Politics without religion and morality is nothing less than
vandalism and barberism.
1. See for detail History of Political Thought PP 16-22 Vc1l. 2
334
In modern schools and colleges, much significance is being
attached to Fine Arts. With every passing day their importance is
becoming more pronounced. Dance, Music, Painting, Sculpture are
offered either as optional or additional subjects. In the urban schools,
their popularity is going all time high, and in the rural sectors, they
have yet to make their place.
While, the above items of fine arts, has no place in the Islamic
doctrine. Islam is known for its anti-paganism, as it emerged against
the prevalent custom of idol worship, in the bastion of idol
worshippers. Though sculpture and paganism are two different
perceptions but sculptures is an initial phase that may leads to idol
worship. Islam as a doctrine is very sensative of this kind of
malpractice which may transform into chronic disease at my point
of time. Similarly, painting has been discouraged by Islam at all
levels. Prophet categorically said, "those who make these figures
shall be punished on the day of Judgment." 1
:{.o\.!;;1 I r~ a~~ J~ I oi.:a_,..·, · ".! o=il I a\
At some other place he said, "he who makes a figure in this
world, would be asked to blow life into it and he will not be able
to do it. " 2
1. Yasa/unakafid Deen wal Hayat, Vol. 1, Ahmad Sharbasi P. 620
2. Ibid P. 620
335
The art of painting also, some times, proves to be catalyst to
idol worship. And last but not the least, dance, song and music
also provide some kind of demoralising enjoyment. Islam, despite
having strong aesthetic sense, can not approve the nudity, the
demorality and inhumanity in the name of fine arts. Hence,
introduction of such Fine Arts in the madrasa curriculum will
affect the very outlook of madrasa and spoil their spiritual dynamics.
In the name of amusement activities chess, is gaining currency in
schools and colleges day by day, which is no way acceptable to
Islamic doctrine.
In the given description relating to the probable impact of
modernisation on madrasas, one should not misconceive that Islam
is against Economics, Fine Arts and Amusements. As a matter of
fact, Islam neither is opposed to Economics, nor it opposed to all
kinds of fine arts. It is Islam which has talked about economy at
length and made it ful-fledged science by drawing some guidelines.
It is Islam that encouraged, in the frame work of fine arts,
architechure, calligraphy and moral poetry. It is Islam which
emphasized on physical and mental development of human being
through amusements.
Finally, the modernisation of madras as will give a new bend to
the relations between the teacher and the taught. The close and
intimate relations between the teacher and the taught will be
transformed into a formal and secondary relations on the line of
schools and colleges. The spiritual bound will be changed into
336
material one. The punctuality, sincerity, dedication and commitment
of teachers towards study and teaching will undergo radical
changes. Similarily, the respectful attitude of the students towards
their teachers as spiritual guides, will also change considerably.
The dress and food will also not remain unaffected. Though
Islam does not have a defined dress code, but all the more, it puts
certain conditions for dress which ultimately paves the way for
Islamic uniform. With the modernisation of madrasas, the Islamic
uniform may not resist the storm of modern uniform come through
schools and colleges. Likewise, Dining style also will have to
change on the line of modern institutions. And in the end, even
the outlook of madrasa students may get affected.
The above explanations are not merely presumptions, but they
are well tested, self analysed and witnessed, invariably, in those
Islamic seminaries where the process of modernisation has already
taken place.
Now under the given scenario what is to be done with madrasas.
To my mind madrasas must welcome modern disciplines (subjects)
to equip their students with latest information so that they can
defend, preserve and protect Islam in more sophisticated and
comfortable way. But at the same time, the contents of all subjects,
should be prepared instilling Islamic point of view and as per the
requirements of Muslim Society. This also should be kept in mind
that the very system of madrasa should be intact. And the changes
in the curriculum should not be governed by the wills and wishes
of the Government.
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