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

310

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

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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

314

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

315

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.

316

(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

317

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

318

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

319

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

320

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

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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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