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Pakistani Madrassahs

                     PAKISTANI MADRASSAHS

                                                                                             A BALANCED VIEW

 
   

  INTRODUCTION

   
 

    INTRODUCTION

    STUDY AREA

    METHODS & ANALYSIS

    IMAGE GALLERY

    LINKS & RESOURCES

    CONTACTS
 

 
 

This project was completed in August 2005 and the report  was submitted to the U.S. Institute of Peace. A larger manuscript derived from this study has been published as a book in early 2009: Here is the link to the manuscript sales page Islam and Education: Conflict and Conformity in Pakistan's madrassahs (Oxford University Press).

Disclaimer: The opinions, findings, and conclusions or recommendations expressed in this site are those of the author(s) referenced and do not necessarily reflect the views of the United States Institute of  Peace.

Video documentary produced as part of the project (viewable free online below):



Interview in Urdu about the project, November, 2009 (linked below on Youtube)


Introduction:

The proliferation of madrassahs or Islamist schools in much of the Muslim World has been noted with particular consternation following the terrorist attacks of September 11, 2001. The perceived linkage between radical Islamic education and militant behavior against Western interests, has led  development agencies and governments to focus their resources on educational reform.1 

However, there is scant empirical research grounded in rigorous social science on the socio-environmental roots of this phenomenon and its consequences. While the topic has received widespread media coverage and has been discussed within the broader context of radical Islamization, the research has generally been predicated on observational accounts and anecdotes, that range from strongly positive to vehemently negative. Akbar S. Ahmad regards madrassahs to be a  “cheaper, more accessible and more Islamic alternative to education.”2 Singer calls them a “displacement of the public education system”3, Jeffrey Goldberg terms them as means of “education of the holy warrior”4, Jessica Stern while describing them as emblematic of “Pakistan’s jihad culture,”5 uses epithets and sub-headings like: “schools of hate”, “Jihad International Inc.”

Our aim is to try and inform the discussion on this phenomenon through primary research of areas where madrassahs are prevalent, and more consequentially to understand how these social institutions may have been co-opted by regional political struggles, giving rise to a vicious circle of conflict.

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The objectives of the proposed study are three-fold:

 

1)     To document the demographic characteristics of areas where madrassahs are prevalent using geographic information systems thereby providing some context to the rise of this phenomenon.

 

2)     Use the data gathered to address the following research question: what are the linkages between madrassahs and regional conflict, based on the recruitment and “career” placement dynamics of madrassah graduates?

 

3)     Inform the public debate in Muslim and non-Muslim countries on educational reform initiatives based on a systematic, rather than a symptomatic, understanding of the phenomenon. 

 

In addition, our project will also try to propose educational reform in madrassahs, with special reference to a curriculum on Islamic perspectives on environmental conservation.6  Since many madrassah graduates are believed to be recruited for the Kashmiri cause, a focus on preserving the Kashmiri environment, as a common goal, could help to catalyze consensus on the dispute between India and Pakistan. This effort will be linked with another project that the principal investigator is proposing on environmental conflict resolution in the Kashmiri Himalayas through educational programs and the establishment of an “environmental peace park” between Srinagar and Muzaffarabad.7

 

The ultimate aim of this study, as well as related projects by the principal investigator and his colleagues, is to prevent the escalation of existing regional conflicts as well as the perceived conflict between Islam and the West.

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Definitions

 

The word “madrassah” means “center of learning” in Arabic (the Arabic plural form is “madaariss”, but for the sake of clarity we will use the English equivalent plural form “madrassashs” in this proposal).  Madrassahs provide free religious education, boarding and lodging and are essentially schools for the poor. A madrassah student learns how to read, memorize and recite the Quran properly. Madrassahs issue certificates of various levels. A madrassah systems university is called Dar Ul Ulum, (usually having hundreds of students) a primary school a Maktab, (up to fifty students) and an integrated school with various levels is simply called a Madrassah. The graduating students are called Huffaz-e-Quran (those who memorize the Arabic text of the Quran) or Qaris (those who can recite Quranic verses with proper Arabic pronunciation); or those with advanced theological training are known as Ulema (Religious Scholar).   

 

All madrassahs provide free education and also offer free boarding and lodging to students who come mainly from the poorer strata of society and not necessarily from the communities they are based in. Some rich and middle class families also send their children to madrassahs for Quranic lessons and memorization where they are usually day students.8

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1Looney, Robert (2002). A U.S. Strategy for Achieving Stability in Pakistan: Expanding Educational Opportunities. Center for Contemporary Conflicts, U.S. Naval Postgraduate School, Monterey, CA.

2 Ahmad, A S (2002) “Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today” The Middle East Journal, Vol. 56, No. 1.

3 Singer, P.W. (2001). Pakistan’s Madrassahs: Ensuring a System of Education not Jihad. Washington DC: Brookings Institutions Analysis Papers #41.

4Goldberg, Jeffrey. “Inside Jihad University: The Education of a Holy Warrior.”  New York Times Magazine, June 25, 2000.

5 Stern, Jessica (2000). “Pakistan’s Jihad Culture.” Foreign Affairs, Vol. 79, No. 6

6 Islamic education has a long-standing tradition in environmental learning which could be resurrected within the context of madrassahs. See the attached article by the primary investigator: Ali, Saleem H. (1998). Ecological Themes in Islam and Islamic Societies.” Islamica, Vol. 2, No. 4

7 Such peace parks predicated on environmental conservation have shown some promise in reducing conflicts between Ecuador and Peru.

8 International Crisis Group (2002). Pakistan: Madrassahs, Extremism and the Military. ICG Asia Report. No.36 Islamabad/Brussels.

 

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United States Institute of Peace