Misplaced Pages

This is an old revision of this page, as edited by 119.159.221.65 (talk) at 05:09, 24 December 2010 (→Ittehad Tanzimat Madaris-e-Deeniya). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

This article does not cite any sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Madrassas in Pakistan" – news · newspapers · books · scholar · JSTOR (December 2008) (Learn how and when to remove this message)

The neutrality of this article is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until conditions to do so are met. (December 2008) (Learn how and when to remove this message)

Islamic seminaries teach mostly Islamic subjects leading to graduation as a cleric (called maulvi, maulana or mulla) in Pakistan. This article provides a brief introduction to these institutions (also called madrassas and madaris) as they function in Pakistan.

History

The madaris rose as colleges of learning in the Islamic world in the 11th century, though there were institutions of learning earlier. They catered not only to the religious establishment, though that was the dominant influence over them, but also the secular one. To the latter they supplied physicians, administrative officials, judges and teachers.

In 1947 there were only 189 madrassas in Pakistan. In 2002 the country had 10,000-13,000 unregistered madrassas with an estimated 1.7 to 1.9 million students. A 2008 estimate puts this figure at "over 40,000".

Most madrassas in Pakistan cater to the dominant Sunni sect, with and estimated 14-20% madrassas serving the minority Shia population.

Some recognized Wafaq/Tanzeem ul Madaris/Rabit ul Madaris:

• Tanzeem-ul-Madaris Alhe Sunnat
• Wafaq-ul-Madaris Al-Arabia
• Wafaq-ul-Madaris Al-Salfia
• Rabita-ul-Madaris Al Islamia

Some recognized individual Madaris:

• Darul Uloom Hanfia Faridia Basir Pur (Okara)
• Jamia Faridia Sahiwal.
• Jamia Munawwar-ul-islam
• Jamia Islamia Minhaj-ul-Quran
• Jamia Taleemat-e-Islamia
• Jamia Ashrafia
• Jamia Uloom-i-Sharia Sahiwal
• Darul Uloom Mohammadia Ghousia
• Darual Uloom, Karachi
• Jamia Rashidia Sahiwal
• Jamia Naeemia, Lahore

Ittehad Tanzimat Madaris-e-Deeniya

It has been suggested that this section be split out into another article titled List of Madrassas in Pakistan. (Discuss) (July 2010)

Ittehad Tanzimat Madaris-e-Deeniya, a federation of the five Waqfs (seminary boards) in Pakistan, represents Deobandi, Ahl-e Hadith, Shia and Jamaat-e-Islami schools of thought.

Wifaq ul Madaris Al-Arabia is the governing body of all Deoband madaris in Pakistan and the largest of all the five boards. Its madaris include:

• Darul 'Uloom Karachi
• Darul Uloom Haqqania, Akora Khattak
• Jamia Khir ul Madaris, Multan
• Jamia Ashrafia, Lahore
• Jamia Uloom-i-Sharia Jamia Uloom-i-Sharia, Sahiwal
• Jamia Binoria, Karachi
• Jamia Imdadiya, Faisalabad
• Jamia rashidia;sahiwal
• Jamia farooqia karachi
• Jamia banoria
• Jamia Uloom ul Islamia, Banori Town, Karachi
• Jamia Islamia Clifton
• Jamia Tur Rasheed Karachi
• Jamia Karimiya
• Jamia Rozatul Fatiya
• Jamia Manzoor Ul Islamia Lahore

Tanzeem-ul-Madaris Pakistan (Berailvi school of thought) represents the greatest number of madrasas. Mufti Munib-ur Rehman of Jamia Naeemia is the current President. Several education systems are being run under this school of thought:

• Jamia Mohammadia Ghausia, Bhera
• Darul Uloom Hanfia Faridia Basir Pur (Okara) , Faqih-e-Azam Muhammad Noor Ullah Naeemi
• Jamia Munawwar-ul-islam, Dr.Syed Abbas Ali Shah Bukhari
• Darul Uloom Naeemia Karachi, Juctice Mufti Syed Shujaat Ali Qadri
• Darul Uloom Amjadia Karachi, Mufti Zafar Ali Naumani
• Jamia Naeemia Lahore, Mufti Hussain Ahmed Naeemi
• Jamia Islamia Anwar-ul-Uloom Multan, Allama Ahmed Saeed Kazmi
• Darul Uloom Ghausia Naeemia, Mufti Ahmed Yar Khan Naeemi
• Darul Uloom Ahsan-ul-Barakaat, Sharah Mufti Muhammad Khalil Khan Barkati Home Sted Hall (Hyderabad Sindh)(Principal: Mutia Aazam Sindh Mufti Ahmed Mian Barkaati-+92-300-3027152/+92-22-2780547.)
• Jamia Qadria Barkaatia LatifAbad unit No 8 Hyderabad Sindh (Mufti Hammad Raza Barkaati AlBughdadi)
• Jamia Khalila Barkaatia Imam Ahmed Raza Istreet HyderaAbad Sindh ( Sahizada Qari Jawwad Raza Barkaati AlShami-+92-300-3045073.)
• Jamia Nizamiya Rizviya, Lahor
• Jamia Ghousisa Rizvia Gulberg II Lahore (Principal: Moulana Muhammad Asghar Shakir)
• Fazan-e-Madina, Karachi
• Jamia Faridia Sahiwal
• Jamia Ghousia Rizwia Main Market Gulberg II Lahore

Wafaqul Madaris Al-Shia (Shia school of thought). About 400 Madaris.

Rabita-ul-Madaris Al Islamia (Jamaat-e-Islami school of thought founded by Syed Maudoodi)

Wafaq-ul-Madaris Al-Salfia (Ahl-e Hadith school of thought)

Expansion of Madrassas

The Madaris were few in number when Pakistan was founded, but expanded greatly in number during the rule of the dictator General Zia-ul-Haq (1977–1988). The expansion was due both to the growth of Pakistan's population and active government programmes geared towards promoting a specific culture and ideology. A number of the madrassas have been used as indoctrination and training centers for Jihad. Extremist elements sought to eradicate the indigenous culture originally taught in the madaris in Pakistan. During the Soviet occupation of Afghanistan, Afghan government officials often supported terrorist activities in various madrassa schools in northern Pakistan.

Comparative studies

In addition to the South Asian Dars-i-Nizami curriculum, the students read books in Urdu as part of comparative religion or training in the beliefs of the sub-sect (maslak). These texts are taught in a manner in order to promote understanding of differences and similarities as they exist, with the stated goal of sectarian harmony. Subjects such as Western ideologies — capitalism, individualism, freedom, feminism, socialism, democracy, human rights are discussed in the context of how they relate to Muslim thought and identity prevalent in the schools.

Madrassas and violence

No one thought to ask about what would happen next...nearly an entire generation came of age in a peculiar all-male world where the only concern was the Koran, sharia law and the glorification of jihad

— Dina Temple-Raston, 2007

After the September 11, 2001 attacks on the United States, American television commentators widely associated madrassas with violence. Former Pakistani president Gen. Musharraf tried to introduce an element of nominal control as an overture to American pressure, which by and large failed. Two laws were passed: one to create state-controlled madrassas (model: Dini Madaris, 2001); the other to register and control them (2002). The first had moderate success, as some religious institutions registered in 2003 with the Pakistan Madrasah Education Board created by this law. However, the three alternative institutions it created suffer from organizational difficulties. The second measure proved unpopular with the madrassas, but the government has restricted some access of foreign students to the madaris education system.

Madrassas

There five major governing bodies of Pakistani Madrassas and their corresponding schools of thought are: Tanzim-ul-Madaras (Barelwi), Wafaq-ul-Madaras (Deobandi), Wafaq-ul-Madaras (Shia), Wafaq-ul-Madaras (Ahle Hadith) and Rabita-ul-Madaris (Jamaat-e-Islami)

See also

• Madrasah
• Education in Pakistan
• Darul Uloom Deoband
• Jamia Hafsa
• Jamia Binoria
• Dars-i-Nizami
• Azam Tariq

References

1. George Makdisi, The Rise of Colleges: Institutions of Learning in Islam and the West, 1981: Edinburgh Univ. Press. pp. 10-24
2. ^ Hyat, Kamila (2008-09-25). "No room for doubt and division". The News International. Retrieved 2008-09-25.
3. Christopher Candland, "Pakistan’s Recent Experience in Reforming Islamic Education" in Education Reform in Pakistan: Building for the Future, (Robert M. Hathaway, ed.), 2005: Washington, D.C: pp. 151-153
4. Dina Temple-Raston (2007). The Jihad Next Door: the Lackawanna six and rough justice in an age of terror. Perseus Books Group. ISBN 9781586484033.
5. Pakistan clerics not giving an inch to govt to modernise seminaries

Additional reading

• Ali, Saleem H. 2009. "Islam and Education: Conflict and Conformity in Pakistan's Madrassas." Oxford University Press.
• Candland, Christopher .2005. ‘Pakistan’s Recent Experience in Reforming Islamic Education’. In Hathaway, Robert. M (ed) .2005. Education Reform in Pakistan: Building for the Future Washington D.C: Woodrow Wilson International Center for Scholars. pp. 151–165.
• Hartung, Jan-Peter and Reifeld, Helmut.2006. Islamic Education, Diversity and National Identity New Delhi: Sage.
• Makdisi, George .1981. The Rise of Colleges: Institutions of Learning in Islam and the West Edinburgh: Edinburgh University Press.
• Rahman, Tariq .2004. Denizens of Alien Worlds: A Study of Education, Inequality and Polarization in Pakistan Karachi: Oxford University Press. Chapter 5.
• Robinson, Francis. 2002. The Ulama of Farangi Mahal and Islamic Culture in South Asia Lahore: Ferozsons.

• Articles lacking sources from December 2008
• Misplaced Pages neutral point of view disputes from December 2008
• Articles to be split from July 2010
• Education in Pakistan