The problem with madrassa education

And the solution

Pakistani madrassa curriculum remains little changed despite earlier attempts by the government to reform it. This failure is blamed by the government on the madrassa authorities, but the more likely reason is that the proposals were composed in haste by government officials, lacking an understanding of traditional religious education, and without any input from the madrassah ulama themselves. In this debate on the future of madrassa education, I have researched the views of religious scholars about possible reforms. It proved very difficult to get the views of the scholars. Many of those contacted appeared suspicious that their responses would be ‘reported’, and they felt real personal security concerns in a terror-environment, which in itself reflects the widespread misgivings about madrassas today. I was finally able to get responses from three male scholars of the Sunni, Shia, Deobandi and Ahle Hadith sects.

Question: Do you think madrassas need modern education to put the teachings of Quran into the context of today’s society as in some other Muslim countries, like Malaysia?

Scholars: All three scholars believe in a change in the system but they don’t agree on a major introduction of modern and technological subjects. They believe that these subjects are already taught in the universities, and the introduction of these “advanced” subjects would deviate the madrassa from its mission, which is to prepare human beings for eternal world. These subjects are materialistic in nature and prepare for this contemporary world only. However, they do feel that technology is a significant element of contemporary life, so the use of the computer can be beneficial for the preaching of Islam. English and Arabic languages should be introduced in madrassas to spread the message of Islam to other religions. “Islamic education can be significantly promoted (only) if madrassa education is reformed under the ideology of the madrassa,” said one Sunni scholar. The majority view on reform was that nothing was to be learned from Islamic education in other countries.

Question: There is a major deficiency in developing thinking skills and understanding of other subjects such as the sciences and mathematics. What difficulties do you see in bringing in scientific thinking into madrassas?

Scholars: The scholars acknowledge a problem here. While reference is made to the teaching of ‘thinking’ in the madrassa Logic syllabus, the learning of it is perceived to be difficult. This is because the teachers cannot match the content to the students’ rather low cognitive levels. “I personally feel there is a lack in madrassa teachers’ training and methodology that could be a reason in developing students’ thinking skills in the subject of Logic,” one Deobandi scholar said. “I can understand madrassa content is more tough and students feel lack of interest due to teachers’ traditional methodology,” said an Ahle-Hadith scholar.

The important role that mathematics and sciences can play in developing thinking skills is recognised, but the scholars point out the need for quality teachers of these subjects which would not be affordable under current madrassa funding. Hence the scholars’ rationalisation of “leave it to the universities”.

Question: What are the strengths of madrassa education when compared to the government and private schools of Pakistan?

Scholars: The scholars refer to the spiritual benefits of the good Muslim.

“Madrassa students demonstrate good manners and behaviour in the society because they are taught according to Islamic teachings, which stress soft speaking, respect for others, tolerating and selfless attitudes, which are all missing in other students,” the Shia scholar said. Madrassa students tend to be true believers and demonstrate good etiquettes. Contrast this with the perception of selfish and arrogant students in other schools even if these students are confident and better communicators.

The scholars went on to highlight the drawbacks of co-education and expressed traditional, historical views of gender separation in Muslim society.

Question: How do you see Pakistani madrassa education changing, if at all, over the next 20 years?

Scholars: Independent funding in the future will be difficult because of the negative ‘extremism’ perception of madrassas. Funding that might have been from overseas is now becoming difficult, too. Public perceptions of madrassas will have to change if there is to be local funding. People must appreciate that madrassas are not preparing extremists for a radical system. Changes in management mechanisms and in the curriculum will be needed. There will be changes in content and teaching methodology, with some modern subjects and more skilled teachers, although this will depend upon the provision of funding because of high teacher salary costs. There could be a role for the government in the changes, although surprisingly none were aware of the government’s abortive efforts at the earlier reforms. Teacher salary funding is proposed from this source but it should not be accompanied by unacceptable interference in management matters.

In short, there are problems here and government’s help for teacher education would be a welcome step. Changes in madrassa governance is possible but must fall within the madrassas’ primary goal of a religious education.