Sonia Faleiro

"Please Leave Us To Our Devices. They Work Fine.
The Maharashtra government’s plan to modernise madarsas leaves them unenthused. Sonia Faleiro visits the madarsas of Mumbai and finds that they are wary of creeping State control.

MR Arefeen, portly in a white shalwar kameez; a scarf knotted at his throat, sits cross-legged on a striped pink and green mattress folded double. On his right, is a small silver cell phone. On his left, a silver coloured spittoon into which Arefeen somersaults tobacco juice. He rests his back on a pink bolster, his hands on a green tin chest on which is placed the Urdu newspaper Inquilab, spectacles, a pink water jug, and a cup of frothy tea. The phone rings, Afreen spits, the air buzzes thickly with the sound of 23 boys aged eleven to fifteen studying the Quran Shareef. This is the Madarsa Minara Masjid, on Mohammed Ali Road. One of 80 madarsas (religious schools) in Mumbai, teaching an estimated 9,035 students, currently occupying the attention of Maharashtra’s Deputy Chief Minister RR Patil, who recently announced the revival of a three-year old project to regulate madrassa education in the state.

According to Patel’s recommendations, of which little detail is being provided, a madarsa that joins the board will receive financial grants to pay for a select number of teachers’ salary. However, the syllabus of such madarsas will be modernised to include a curriculum which will enable the students to appear for the Senior Secondary Examinations. This will be in addition to jurisprudence (fiqh), Qur'anic exegesis (tafsir), the study of traditions (Hadith), scholastic theology (kalam), philosophy (falsafah), and Arabic and Persian literature, among other subjects, currently taught in madarsas. Neither the members of the Board, not the changes to be implemented have been decided upon. The question Patil’s decision does raise, however, is this: Will this modernisation help the madarsas, or hurt them? Is it a tool of upliftment or oppression?

By modernising their curriculum, state madarsas will not be breaking new ground. The curriculum of Uttar Pradesh’ Darul Uloom in Deoband, the premier madarsa in the Subcontinent, includes Modern Indian History, General Sciences, principles for health care, the Indian Constitution, and computer applications. Yogendra Sikand, author of the acclaimed Bastions of the Believers: Madrasas and Islamic Education in India, says: “The Ulema have responded to the challenge of modernising their system. It is us who continue to retain obscurantist and static notions of madarsa education. More needs to be done by the madarsas, of course. Modernisation must be carried out on a larger scale, if it is to retain its ability to interpret Islam in a contemporary context. This can be done without diluting the religious teachings.”

As Arefeen sips on his tea, his students sit cross-legged on the floor, chanting loudly from textbooks placed on plastic stools in front of them. Their backs rest against the open steel shelves, which line the walls. The shelves are stacked with tin chests, bedrolls, pillows; a bright pink cushion, a furry green blanket. This large, airy classroom in which questions and answers compete with the blare of horns from the bustling road outside, is a study as well as a sleeping area. These young men have come from Madhya Pradesh, Karnataka, Gujarat, West Bengal, Uttar Pradesh, Bihar, Jharkhand, and Tamil Nadu. Sent to Mumbai by their parents for a better education than is available at home. Although the teaching, room and board is free for the entire course, this is no small sacrifice for parents, who bear the price of travel, and more importantly, living without their children for many years. Says Syed Shahbuddin, former MP, “If the State won’t open a school in Muslim concentration mohallas and villages, what choice do parents have but to send their children to a madarsa, and hope for the best? The moment the State fulfils its duty, and opens such schools, Muslim children will make a beeline for them.”

This no fees policy, however, as KS. Syed, Maharashtra State Minorities Commission points out, is the great advantage of the madarsa system. It provides an opportunity to those who may otherwise remain illiterate. At the same time because it runs on charity, wealthy Muslims prefer to send their children to a school, rather than a madrasa. “It stops people from starving,” says Syed. “The education, food, clothes, medical needs, and stay is provided free of cost. Maybe they won’t become doctors or engineers, but they will get jobs as tuition masters at least.” Madarsa student Mohammed Imran, 19, the son of a shopkeeper at Haji Ali dargah avers, “Yahan pe zyadatar hota hai ki jo padha who doosron ko padhate hai.” (Someone who has studied at a madrasa will usually become a teacher of others).

While madarsas have undoubtedly benefited impoverished Muslims, the biggest criticism of their curriculum—concentrating on the study of Islam, Arabic, Urdu, and ancient texts—is that it would greater benefit students by providing professional or vocational training. Otherwise, the options for employment remain confined within the walls of a madarsa, a mosque, or its immediate environs rather than to “secular” professions.

Explains Dr. Asghar Ali Engineer, Centre for the Study of Society and Secularism: “If the only education the child of a rickshaw driver has access to is free and if this free education doesn’t equip him for any vocation, once he leaves the madarsa he will be unable to support himself. He will end up doing what his father does, and will remain poor.” Izhar Ansari, Spokesperson, Darul Uloom Hanfia Rizvia, disagrees. “All madarsas need teachers. Mosques need maulvis. The madarsas fulfil this need. Indian companies exporting to the Gulf need employees who know Arabic and Urdu; so do the embassies of Turkey, Qatar, Saudi Arabia, and Kuwait. We may not offer a certificate or a degree, but we believe that our students are no less than others.” Maulana Sayyed Akhtar of the Madarsa Minara Masjid agrees: “I’d like to ask you which University, offering graduate and postgraduate degrees, can promise employment to 100 per cent of its students? Unemployment is an Indian problem, not a problem merely of the madarsas. How many children become doctors and engineers? 2 per cent? Who says we aren’t producing professionals? Our students work as Imams, teachers, shoe manufacturers, and embroiderers.”

Arefeen's youngest son, who has studied at a madarsa, is working as an embroiderer. His eldest son, Mohammed Asghar, spent five years in a school in Bandra, and is in his thirteenth year at Madarsa Minara Masjid. “The difference between a school and a madrasa,” says Asghar “Is that a school prepares you for this world, while a madarsa prepares you for this world and the next.” Asghar doesn’t speak English or Marathi, or know how to use a computer. His father says, “He doesn’t have the time. He has so many big books to read.” Asghar would like to become a teacher like his father. “The money may be more in a lawyer’s job,” he acknowledges. “A lawyer will earn Rs 10,000 a month, and like my father I will earn only Rs 1,500. But we Muslims trust in Allah more. I know of men who have their own factory but are always complaining about not having enough money to pay their children’s fees. But never once have I heard the same complaint from a Maulvi who earns Rs 1,500-Rs 2,000 a month. That’s because Allah takes care of those who have confidence in him.” Syed, however, counters, “Although religion plays an important role in life, so does modern education. When everyone is benefiting from it, why should our children in madarsas be left behind? If our children are educated, society will benefit, and so will the community. “

Some Muslim youth, like Mohammed Shahbaz Rashid, enjoy the advantages of both a madrasa and school education. Rashid was enrolled in a local madarsa in Bihar, at the age of 3. In his early teens, however, he switched to a school on the insistence of his parents. He weighs his experiences, saying, “It’s because I studied at a madarsa that I’m in no danger of being destroyed by modern culture. It taught me to live with Islam in my life. Certainly, learn English; but only after mastering Urdu and Arabic. We look up to heroes like Gandhi, Nehru, Maulana Azad and Jinnah Sahib. They succeeded only because they understood their culture. On the other hand, a school instils discipline, and it shows you the potential of books. You need to study Science and English and other modern subjects if you want to strengthen your mind.” Rashid, who lives in Mumbai, acquired a diploma in photography and videography, and now works as an event manager.

A Madarsa Regulation Board has been successfully implemented in states including UP, Madhya Pradesh, Bihar, West Bengal, Tamil Nadu, and Andhra Pradesh. The fact that some states have a Board, while others do not, isn’t surprising considering that madarsas have no uniform curriculum, and even vary in the number of years they deem necessary to complete a course. This tradition of autonomy, combined with a suspicion of the State’s motives, and fear their independence will be compromised in the arena of organisation and curriculum, has also led to this cold response. There are other potential problems. Syed Shahbuddin says, “The Madarsa Education Board in Bihar was instituted 35 years ago, regulating classes up to the Master’s level. Not only have the exam, results and marking process become corrupt in the madrasas affiliated with it, they haven’t produced one Islamic scholar in 35 years. Whereas the so-called Azad Madrasas have. Muslim children are sent to a madarsa for their first few years to learn Islam. After the age of 5, 90 per cent go to regular schools. The ones that stay on do so because they want to become scholars. The point is this: You wouldn’t ask a medical school why it isn’t producing an Islamic scholar. Then why place the same question in front of a religious school? Furthermore, if the state starts sponsoring teachers it will inject friction into the madarsas, which run on charity, and whose teachers are paid half of what a primary school teacher is.”

Another question raised with regard to the Board, is why similar regulation isn’t extended to other non Government schools. Particularly those sponsored by Hindu hardliners. Zoya Hassan, author of Educating Muslim Girls: a Comparison of Five Cities, says “I’m in favour of regulating all non-Government schools to ensure that the content of their educational material is in accordance with out Constitutional values. But if the Government is going to regulate madarsas, it should also regulate RSS schools of which Maharashtra has plenty.” Social activist Teesta Setalvad agrees: “Educational institutions run by politico-religious outfits like the RSS and the VHP have, until recently escaped governmental scrutiny. Content of all education needs to be the concern of the state if the state is concerned about its Constitutional mandate.”

It’s lunchtime for the 150 students of the Darul Uloom Hanfia Rizvia in Colaba Market, and a row of boys squat in a narrow corridor, sharing steel plates piled with mounds of rice and dal. The students’ day begins at 5 a.m. with the Namaz, followed by breakfast. At 8 a.m. classes commence, lunch is at 12.10 p.m., followed by prayers and more classes until 5.30 p.m. From 6.30 p.m. to 11 p.m., with dinner at 8 p.m, a similar schedule of study and prayer is observed. Many madarsas close 15-20 days before Ramzan, for the yearly break. Students are also allowed leave on Friday, when locals return home, and outstation boys go to Azad Maidan to play cricket. Sunday is a working day.

This madrasa, and its pink-cheeked students in their freshly ironed clothes, appear prosperous. The building was recently renovated. The floors are marbled; the walls have a silken finish. There are individual cabinets, for personal belongings. Eight-year-old Abdul’s parents work in Muscat; Qamran’s father owns a chicken shop in Bhendi Bazaar. Spokesperson Izhar Ansari points out that this is a modern madarsa, teaching English, Computers, Math, and Science. Like Madarsa Minara Masjid, however, which has four computers for 450 students, not all students have equal access. “But that’s because of aptitude,” counters Ansari. “Only young children are taught these subjects because at their age they can grasp new ideas. Not so with older boys.” The earliest a student might attend his first Math class in a madarsa like this, is between the ages of 13 to 15. Ansari says, “If we join the board, we must accept their syllabus. But we can’t teach our courses and theirs simultaneously. And our primary concern is with the teachings of Islam. Also, many madarsas are attached to mosques. We can’t accept girls; they’ll insist we do. In any case, we don’t need grants from the Government.”

Certainly, one of the clouds of contention hanging above the Madarsa Board is interference in financial matters. All madarsas are charitable institutions. Some, like the Darul Uloom Hanfia Rizvia say they depend on Zakat; 2.5 per cent of a Muslim’s annual income, and Sadakas, which is given for a charitable cause. Others accept charity from overseas Indians, particularly those based in the Middle East. Says Maulana Sayyed Akhtar, Madarsa Minara Masjid: “We file taxes every year. Above that if we are made answerable to the Government; it’s a problem for us.” The Government’s concession that secular and religious subjects will be taught simultaneously has only raised additional concerns. Says Akhtar, “We are not against modern subjects. But our children already have a lot to learn. Our primary aim is to create experts in Islamic Studies. If we add more, it will become too much for the child. Still, we are ready to do it. We will make changes, but without interference. No Government board can do that. It’s like asking someone who has never been to school or college, what chapters should be included in a Maths book.”

Yet to invite madarsa heads for discussion on the issue, and without having presented the proposal of a Madrasa Regulation Board to the Cabinet, Patil decision appears a long way from fruition. It should be enough time to address the concerns of the State’s madarsas."

An edited version of this appears in Tehelka, March 11, 2006.
All photos: Mustafa Quraishi, AP

A well researched, informative, fascinating glimpse inside the cloistered world of Mumbai madarsas. It's quite clear that the government must tread carefully before recommending reforms in this ancient system of schooling. More and better schools for the economically disadvantaged wouldn't go amiss either.

Your blog's always got something refreshing and original to offer, and that is why I keep coming back.

Wonder if the government plans to recommend reforms to Hindu temples too? ... (ending caste based discrimination for example)

I dont think modernising Madarsas is a good idea. After all, they are religious institutions first, and educational institutions second. In that case the Govt should introduce "modern" education at Parsi Agiaries, Hindu Ashrams, Buddhist monastaries, and Christian Sunday schools as well.

Thanks for going, yet again, where no one has been before. You have opened yet another insightful window for the rest of us. Thank you.

Interesting story on madarasa schools in West Bengal

http://www.thehindubusinessline.com/life/2003/09/29/stories/2003092900040200.htm

Hi all, thank you for your thoughtful comments.

I'm conflicted about the subject of introducing modern subjects, as well. One one hand, yes, it's a religious institution aimed at creating a class of scholars. On the other hand, if this is the only education the child is to recieve, than I do believe some "modern" subjects should be introduced. But let me reiterate, only if this is the only medium of education available; in which case it is possible that the parents who send their children to the madarsa do hope they will also be introduced to subjects out of the religious sphere.

And when I say modern I'm thinking languages, history, computers. etc.

But that said, these are primarily religious institutions, and while the Government may make suggestions, offer assistance, I wouldn't think too highly of intereference. All religions, social and cultural groups after all have certain traditions, and as long as they aren't affecting anyone malevoelently one must abstain from needless interference.

Another great point, which Yogi Sikand, Zoya Hasan and Teesta S. all pointed to was: If you consider madarsa education in the realm of Government interference than kindly look at the activities of RSS supported schools. I think they need more "help" than madarsas.

Awesome. Brilliant article, well-researched. Compelling read. Thanks for the effort.

a totally whoosh blog entry! i'm glad i came in here. btw, mumbai newsline had done a series on mumbai's madrasas.

and oh, you have angel curls :-)

Bombay Addict, and Evenstar: Thank you. (For the curls bit too :))

a fantastic post Sonia.

I agree Madarsa education should not have govt interference. Who am I to tell someone what to study? But yes, they should not have govt support too. Is that the case? I am not really sure....if you take money you have to come under the scanner. As simple as that.

However, you may look at what Madarsa education has done to Pakistan, after Talibans were product of Madarsa education too!!!

Ye and I agree, if govt regulates Madarsa education it should regulate RSS schools too, the only caveat-most of them follow CBSE curriculum already. Never heard of a RSS school which teaches in Sanskrit.

regards

And yes, no more comments on your previous entries. I promise. You write so well, and yet I disagree with so much you have said, that I cannot help commenting. I hope contrarian opinion is repected on this site.

keeping people like teesta, yogi sikand and zoya hasan out would have added to the creditibility of the article.

why can't you write an article about madarsa without bringing RSS in the picture. isn't it a reason enough to reform madarsas that madarsa trained students are mostly unemployable except in mosques.

what is the point of teaching arabic and persian in India? most Indians working in gulf are non-muslims and do not know either arabic or persian. It only proves the point that muslims are closer to arab than to India.

last but not the least, what muslims are doing in India ? wasn't pakistan created for them.

respoding to the comments added by 'Anonymous', All that I would like to say is madrasas are Islamic schools meant for learning and understanding the religion of Islam. You do have variuos levels of degrees when you enter into islamic studies like, Hafiz, Aalim, Mufti etc... you cannot expect and Engineering College to teach Philosophy, or a medical college teaching Electronics. same is the case with madrasa. I do accept that due to lack of infrastructure and funds masot of the madrasas underperform. but then that is no good reason to suspect these schools and the students coming out of these schools. madarasa are one of the important institutions very much required by every muslim and not just those intending to be the Maulvis of any Masjid. I am a Software engg and have been to madrasa while I was still in my secondary schooling. A few hours of islamic studies was all an extra effort apart from my regular school studies. But this knowledge has helped me understand the true values of Islam, that has helped me become a better Muslim and eventually a better Human being.

As for the existance of Muslim in India, all that I need to say is given a choice to be either in india or pakistan, the muslim of India have shown more partriotism by staying back as compared to other indians who did not have any choice. Why this hatred in the first place.

Ok the policy of regulating the eductaion in Madarsa or any other scholl is good, but why not have free and compulsory education for all children in India. in any religious group want to have evenening or sunday scholls then they may do so.

It would be easier to make the primary and secondary education free and compulsory and regulated rather than make the madarsas and unregulated religios schools fall under preview of a govt body. This shall also ensure equal and fair opportunity for all.

The best feature about the article is that it has accomodated a range of view points right from the religious heads of these madarsaas to those of a social activist like Teesta Setalvaad.