The history of Islamic madaris in India dates back centuries, with their contributions deeply ingrained in the fabric of society. The vital role these institutions, along with makatib, have played is well-recognized by all. Without a doubt, Islamic madaris are a profound blessing from Allah for the Muslim Ummah in this country. Without them, the call to prayer would not resonate from mosque minarets, imams would be absent from pulpits, there would be no hafiz to lead tarawih prayers during Ramadan, and communities would struggle to find someone to lead funeral prayers.
However, it is equally true that in today’s era, while madaris face external challenges, their significance has also diminished due to our own shortcomings and lack of effort. We have been gravely negligent in addressing the education, curriculum, and teaching methods within these institutions. Consequently, madaris are often no longer seen as respected centres of learning, and this decline in status is a result of our own indifference.
There is no doubt that even today, many madaris remain active in their academic endeavours. However, the truth is that the concerted efforts needed to elevate Islamic madaris to the status of recognized educational institutions have not been made. The reasons for this are numerous. The primary goal of any institution, particularly a religious one, should be to positively influence the nation and its community. Graduates of these institutions should play a leading role in the reform and advancement of both society and the country. They should be the Ummah’s leaders, guiding people in all aspects of life – religious, national, political, economic, communal and social. Unfortunately, this vision has yet to be fully realized, and only a small number of individuals have stepped up to fulfil this vital responsibility.
It cannot be denied that madaris are also facing various challenges, both external and internal. Among the external challenges, the most significant one at present is political, which is confronting us in the form of laws. Clearly, this challenge will be addressed through legal means, and efforts are being made, either slowly or swiftly.
However, our focus right now is on the internal challenges, which are even more important because if we can overcome these internal challenges, many of the external challenges will naturally diminish. Here, we will explore these internal challenges and identify solutions to address them.
The key challenges we face, which have surfaced through extensive and in-depth research, are as follows:
- Lack of focus on personality development
- Awarding the title of ‘Alim’ at an age when neither the maturity, knowledge, nor experience is sufficient
- Overemphasis on Fiqh (Islamic jurisprudence) in the curriculum
- Methods of teaching, pedagogy
- Lack of focus on teaching Arabic and English as functional languages
- Lack of economic and vocational training in the curriculum
- Absence of a social networking system.
Now, I will discuss each of these issues in detail, one by one.
- The first challenge is the lack of focus on personality development
Personality development is an essential element of Islamic education, without which the concept of Islamic education is incomplete. The Quran describes the purpose of the Prophetic mission as: “To purify them and to teach them the Book and Wisdom” (Surah Aal-e-Imran, 3:164). In reality, education is meaningless without purification, and education without proper training does not yield the desired results. The concept of education in Islam is fulfilled only when it includes training; without training, the concept of education remains incomplete. The distinction of Islamic madaris was that they were institutions where personality development was meticulously attended to.
Today, personality development is an independent subject in itself. It is essential that we strengthen this aspect in madaris. Our graduates should have personalities such that they are not perceived as the weakest members of society but rather as influential figures who command respect. Their words should be listened to with attention and considered worthy of action. We follow the Prophet Muhammad ﷺ, and his personality is the best model for us. A comprehensive curriculum for personality development should be based on the Prophet’s life, and our students should be inspired to shape their personalities according to this model.
Generally, the books on the Prophet’s life that are often distributed in chapters or focus on events like the Battle of Badr in the 2nd year of Hijra or the Battle of Uhud in the 3rd year of Hijra. By focusing primarily on the battles, we have limited the personality of our greatest leader to just these events. We have not written the chapters of Sirah (Prophetic biography) in the context of Prophet Muhammad ﷺ as a caller to Islam, a teacher, a mentor, a father, a husband, a father-in-law, a neighbour, a trader, a psychologist, a politician, a commander, or a ruler. If we write and teach the chapters of Sirah on every aspect of his life, we will certainly present the exemplary model we rightly expect from a group that possesses religious knowledge.
Therefore, the first suggestion is that personality development should be given importance in our curriculum, and a mandatory curriculum based on the Sirah of the Prophet ﷺ should be included. I am currently working on this topic and kindly request your prayers for strength and guidance from Allah to successfully complete this endeavour. Ameen.
- The second challenge is awarding the title of ‘Alim’ at an age when neither the maturity, knowledge, nor experience is sufficient
In madaris, the title of ‘Alim’ is often seen as just a certification, but within the Muslim community, it is regarded as a position of immense value, respect, and authority worthy of being followed. When a young student, merely 16 or 17 years old, is elevated to such a prestigious and influential role, it can lead to unintended consequences. This young individual, due to his lack of maturity and experience, may begin to perceive himself as the most trustworthy authority in society. He may not realize that he still has much to learn, and instead, he prematurely assumes the responsibility of providing religious guidance. This can even become a source of pride for him. However, as he grows older and gains more experience, he often comes to a stark realization of his own inadequacies, leading to various issues that are evident in our communities today. While some do continue their education and deepen their knowledge, this is a rare exception and does not address the widespread issue.
According to a survey conducted about 10 years ago, around 4,500 students graduate from madaris each year, and this trend has been ongoing for years. Clearly, these graduates play a significant role in shaping society. Although students attending madaris may constitute only 2 to 4 percent of the population, this small group is responsible for teaching religion from the pulpits of almost 100 percent of mosques. As a result, they often pass on their limited understanding of religious knowledge in the name of faith, and the extremely negative effects of this are evident to all of us.
As a solution to this issue, we propose that the system of “Alim” certification should be structured similarly to regular degree programs. “Alim” certification should be given the same respect and status as other degree courses and should be integrated into a formal educational system as a distinct department. Such experiments are being carried out and, الحمدللہ (praise be to Allah), they are successful. A significant number of young people are gravitating towards this new system and are enrolling in these madaris in large numbers.
The proposed method is that all students should receive complete education up to the 12th grade. After that, just as in the 11th grade students decide which stream to take for their future – whether to pursue science, become a lawyer, doctor, or engineer – similarly, it should be determined who wants to specialize in religious studies. After completing the 12th grade, students should enter the degree course for “Alim” certification, which would essentially begin in the 11th grade.
There are several benefits to this approach. It addresses the political and legal challenges mentioned earlier by aligning with the country’s educational structure. All institutions will be able to provide complete education according to the rights of every citizen without facing legal issues. Another advantage is that our students will possess high school and 12th-grade certificates, which are essential for their future academic and professional life. Without these certificates, it would be impossible to proceed.
The third and most important benefit is that the acquisition of religious knowledge will be approached with mental preparation and readiness. The student’s own choice will be involved in this process; it will not be a forced system. Since students will choose this path willingly, their interest and engagement will be strong. When religious studies are pursued with great attention and better preparation, the results will, in sha Allah (God willing), be as desired.
After achieving “Alim” certification, fields of specialization should also be opened up. Paths for specialization and micro-specialization in religious studies and sciences should be established. Introducing degree courses and research programs in religious studies would be an excellent step forward.
- The third challenge is overemphasis on Fiqh (Islamic jurisprudence) in the curriculum
We believe that the primary sources of religious knowledge are the Quran and Sunnah, and Fiqh is a subject developed based on these sources with the main purpose of obeying Allah and His Messenger in the best manner possible. However, in our madaris, the curriculum has become heavily focused on Fiqh, to the extent that even the division of madaris is based on Fiqh. The original role of madaris was to promote and teach the knowledge of the Quran and Sunnah. Yet, the focus has shifted away from the Quran and Sunnah, with Fiqh becoming the foundation. As a result, the original sources of religion have been sidelined, and their use has become limited to justifying specific Fiqh schools.
This is the greatest tragedy and the root cause of the current decline of the Ummah. If madaris had remained focused on their original purpose and promoted and taught knowledge based on the Quran and Sunnah, the sectarian divisions would not be as severe, the unity of the Ummah would not be fragmented, and the river of religious knowledge based on the Quran and Sunnah would flow everywhere.
It is crucial that the curriculum focuses primarily on the Quran and Sunnah, and Fiqh should be taught as a subject of desired knowledge rather than ultimate objective of knowledge. Madaris based on sectarian foundations should not be endorsed, and immediate efforts should be made to unify the Ummah. This fundamental task, once started, will greatly strengthen all efforts to elevate the Ummah to its rightful status. The banner of unity should indeed be held by madaris, as they are the true champions of this mission.
There are historical motivations for making Fiqh the core of the curriculum that you are well aware of, and this is not the time to elaborate on them. Today, our need is to immediately address this issue and move towards a positive solution with careful consideration and reflection.
- The fourth challenge is the methods of teaching, pedagogy
Forgive me if I seem blunt, but this is an important reality we must address. Before diving into the core issue, I’d like to clarify a few points. The Arabic term ‘Ilm’ can mean both “information” and “science.” Science, by its nature, involves research, which contemporary dictionaries suggest distinguishes mere information from science. Thus, when we refer to علوم (sciences), it implies information that has been rigorously investigated and researched.
In the context of علومدینیہ (religious sciences), this refers to the study of religion grounded in research. It can be said that the knowledge we possess stems from the research conducted by past scholars, but it is important to recognize that research is an evolving process. The scholarship of previous generations was conducted within their specific historical and contextual frameworks. Given that we face different conditions today, ongoing research and re-evaluation are essential to address contemporary issues and developments in religious understanding.
Our current tragedy is that the method of teaching in our madaris has lost its research component. Forgive me, but the truth is that the environment in madaris has become such that, although teachers are supposed to transfer knowledge, what actually gets transferred is the reverence for the teacher. Whatever the teacher says is considered final, with no room for discussion or questioning. Asking questions is seen as disrespecting the teacher, and there is no need for further research into what the teacher has stated. This method of transferring knowledge has rendered it outdated. Teachers’ opinions have taken on the status of the Quran and Hadith, while knowledge, which progresses through research and answers contemporary questions, has become silent. As a result, Islam appears to be an outdated religion with no answers to modern issues. Many young people are disillusioned with traditional scholars and do not want to turn to them because they find no solutions to their problems. Instead, their legitimate questions are dismissed with accusations of becoming irreligious, being influenced negatively by university education, or being distanced from religion.
If the method of teaching research were common in our madaris, answers to emerging questions would be provided by the madaris themselves, and people would not be permanently distanced from religious institutions by being labelled as irreligious. This is a major tragedy that urgently needs immediate attention.
Another reality I want to present is that there are different levels of religious knowledge. The first level is acquiring some basic knowledge of religion from the environment, family elders, and household members. We learn some rituals and practices from our elders, such as fasting during Ramadan, performing Friday prayers, and when circumstances allow, performing Hajj. About 90% of our community understands religion in this manner.
In the second level of religious knowledge, there are individuals who have read some books and have confirmed the knowledge they obtained from their environment or family through these books. Then there are those who sit with scholars and gain further understanding about which viewpoint (Maslak) is correct and which ones are incorrect. Finally, there are those who attend madaris, which, according to the Sachar Committee, constitute 2% of the population and, according to a recent 2023 survey, 4%. These individuals consider the knowledge transmitted by their teachers as final, generally follow a particular school of thought (Maslak), and view all other schools of thought (Masalik) as incorrect, often holding extreme views towards their own sect.
Among them, a very small number of madaris do teach about other schools of thought (Masalik), but they do so in a way that implies only their own school is correct. Although other schools are covered, they are presented in a manner suggesting that only their own sect’s arguments are strong. Many prominent madaris suffer from this issue.
Now, consider where the transfer of knowledge based on research, which was actually the fundamental purpose of madaris, has gone. Our madaris are entirely devoid of the element of research. This is why madaris have lost their significance today; they are no longer institutions to which people turn for solutions to their problems. Rarely, if in a decade or two someone with a thoughtful approach presents a new solution based on research, instead of evaluating it, measuring it against the scales of the Quran and Hadith to determine its correctness, and assessing whether it truly addresses contemporary issues in accordance with the Quran and Sunnah, it is often dismissed as being a Jewish agent or an American conspiracy. The community is then pushed back to a mindset where sanctity is emphasized over knowledge, and the door to research is closed. Meanwhile, the Book of Allah, which will be read until the Day of Judgment, continually demands reflection, investigation, and contemplation.
Today, there is an urgent need to completely overhaul our teaching methods. Education should be based on research and reflection, and the process of questioning and answering should be revived.
(to be concluded)
[The writer is President, Jamia-Tus-Salehat, Rampur. Email: [email protected]]