The System of Madaris: Services, Demands, and Requirements
The current system of religious seminaries is based on a continuous process of mutual aid and public cooperation, which began after the Muslims' failure in the 1857 Freedom Struggle. This effort was driven by the desire to devise a collective means to protect the faith, beliefs, culture, and education of Muslims from the political, cultural, ideological, and educational onslaughts that the colonial government was poised to launch, reveling in its victory. For this purpose, the first madaris were established: Darul Uloom in Deoband, Mazahir Uloom in Saharanpur, and Madrasah Shahi in Muradabad. Soon, a network of these seminaries spread across Pakistan, Bangladesh, India, and Afghanistan. It was established as a fundamental principle that these seminaries would operate based on donations from ordinary Muslims, without any government or semi-government aid. History attests that these seminaries, with great simplicity and moderation, rendered immense religious and scholarly services to the Muslims of the subcontinent.
Many of the administrators and teachers of these seminaries were noble individuals who, had they chosen to keep pace with the times, would have found worldly comforts and luxuries waiting at their doorstep. However, this valiant and courageous group of the poor sacrificed not only these comforts but also their personal pride and dignity. They extended their hands and pockets to the community, begging for alms, zakat, and a loaf of bread from every doorstep. Facing ridicule and contempt with a smiling face, they patiently laid the foundation of an educational system that dismantled the colonial desires and conspiracies to replicate Spain's history in the subcontinent. Ultimately, the British rulers were compelled to pack up and leave in 1947 with this regret in their hearts.
If we analyze the collective role of these seminaries in society regarding the outcomes and fruits of their struggle, despite all the flaws, shortcomings, and weaknesses, the results appear as follows:
The educational system established by Lord Macaulay aimed to make the new generation of Muslims mentally enslaved to the British and to mold them into cogs of the colonial machine. In contrast, the religious seminaries emerged as a stable and invincible parallel educational system. Thus, the valiant Muslims who wished to remain safe from colonial education and culture found a robust ideological and cultural fortress.
When the deviations from religious beliefs and traditions, the denial of prophethood, the denial of Hadith, and other similar ideological and religious fitnas arose, these seminaries stood firmly against them, safeguarding the unwavering faith of the Muslim community.
In the face of the onslaught of foreign civilization and European culture, these seminaries succeeded in preserving a degree of Muslim cultural identity and serving as a model for future generations.
They not only protected the sciences of the Quran and Sunnah, the Arabic language, and religious literature from the ravages of time but also produced a large number of individuals proficient in these sciences, ensuring their transmission to future generations.
The system of these seminaries provided a strong ideological leadership for the freedom struggle through figures such as Sheikhul Hind Maulana Mahmood Hasan, Maulana Obaidullah Sindhi, Maulana Hussain Ahmad Madani, Maulana Abul Kalam Azad, Maulana Habibur Rahman Ladhiyani, Amir-e-Shariat Syed Ataullah Shah Bukhari, Maulana Abdul Rahim Popalzai, Maulana Taj Mahmood Amroti, Maulana Khalifa Ghulam Muhammad Deen Puri, Maulana Syed Muhammad Daud Ghaznavi, Maulana Abdul Qadir Kasuri, and Sahibzada Syed Faizul Hasan. In the context of the Pakistan Movement, they produced bold, sincere, and courageous leaders such as Allama Shabir Ahmad Usmani, Maulana Zafar Ahmad Usmani, Maulana Athar Ali, Maulana Abdul Hamid Badauni, and Maulana Muhammad Ibrahim Sialkoti, whose sacrifices, dedication, and struggle led the freedom struggle and the Pakistan Movement to success.
Now, let's take a look at the fierce struggle in the rocky valleys of Afghanistan against communism, which not only compelled Russian forces to withdraw from Afghanistan but also ignited a wave of religious awakening in the Muslim states of Central Asia, loosening the iron grip of Russian imperialism and weakening communism's hold over Eastern Europe. A significant and decisive part of this great jihad of the Afghan Muslims was led by individuals trained in these religious seminaries, and thus, the credit for turning Afghanistan into the "Panipat" of Russian communism belongs to the system of these seminaries.
In short, the remarkable struggle of these religious seminaries and its results are so clearly and distinctly documented in the pages of history that no sensible and just person can deny them. The truth is that during the period of colonial dominance, the onslaught of Western civilization and culture, and the propagation of Crusader beliefs and education, these seminaries emerged as symbols of national pride and religious zeal. They bravely confronted colonial conspiracies in the arenas of politics, education, society, beliefs, and culture, saving the subcontinent of India, Pakistan, and Bangladesh from becoming like Spain. It can be said with full confidence that today, the manifestations of loyalty to religion and fidelity to Islam in this region, which have shaken the entire world of disbelief, are solely the result of these religious seminaries. However, it seems appropriate and indeed necessary to take a glance at the other side of the picture and to mourn the expectations and hopes that the leadership of our religious seminaries has betrayed.
Instead of broadening the discussion to details and minutiae, we will try to present our observations based on two fundamental principles:
1. What is the role of our religious seminaries in safeguarding Muslims from the influences of modern Western philosophy of life?
2. What is the operational system and strategy of these religious seminaries to fulfill the indispensable intellectual and scholarly requirements for the implementation of Islam in Muslim society?
There was a time when Greek philosophy launched an onslaught on the Islamic world, initiating an endless series of debates and discussions regarding beliefs and ideas. If, at that time, the educational centers of the Islamic world and scholars had overlooked the challenge posed by Greek philosophy as a temporary storm and had waited for it to pass, the entire framework of Islamic sciences and beliefs would have been sacrificed to the upheavals of Greek philosophy. However, the scholars of Islam did not act this way during that period; instead, they accepted the challenge of Greek philosophy and presented Islamic beliefs and ideas in a way that left Greek philosophy with no option but to retreat. The discussions and debates ignited by Greek philosophy are preserved in the writings of Abul Hasan Ash'ari, Abu Mansur Maturidi, Razhi, Ghazali, Ibne Rushd, and Ibne Taymiyyah as a reminder.
The onslaught of the modern European philosophy of life is not different from the attack of Greek philosophy. This philosophy, which emerged with the French Revolution, has expanded its reach under the shadow of Europe’s scientific and industrial revolution and is now enveloping a significant part of the world. It presents itself as a comprehensive philosophy of human life, addressing everything from the purpose of human existence to the demands of social life and the vastness of metaphysics. The essence of the intellectual efforts and theoretical discussions of philosophers and scientists like Darwin, Freud, Nietzsche, and others over the past two centuries is nothing more than an attempt to present this philosophy, born as a reaction to the misdeeds and oppressions of the Church, as a complete philosophy of life and to annihilate all systems of life, including Islam.
Unfortunately, we have not made any effort to understand the nature and objectives of this intellectual invasion from Europe and have merely regarded it as a frenzy for economic and political supremacy, confronting it in the same manner while completely overlooking its intellectual and ideological aspects. The arrival of Greek philosophy ignited new discussions regarding beliefs among us, which Islamic scholars integrated into their intellectual and scholarly debates, and many of our books of beliefs are filled with these discussions. Even today, students in religious seminaries are introduced to the same debates regarding beliefs that stem from Greek philosophy, most of which have no relevance to the current intellectual and ideological demands. However, the doctrinal and cultural discussions raised by European philosophy have found no mention in our books of beliefs, and we do not even allow students to be exposed to these discussions.
Darwin's theory of evolution, Freud's notions about the central role of sexual attraction in the purpose of human existence, the complete detachment of religion from social life, and the cry for unlimited intellectual freedom—are these not doctrinal discussions? Have a significant number of those who call themselves Muslims not become indifferent or at least ambivalent regarding Islam’s social role due to these thoughts and theories? What role do our religious seminaries have in curbing this doctrinal fitna? Which of our textbooks on Tafsir, Hadith, Fiqh, and beliefs addresses these discussions, and what are we doing to introduce our students to these discussions and prepare them to respond to them?
This is a crucial question of the time, and it is a debt owed by the Muslim community and the new generation to the collective leadership of our religious seminaries, which cannot be overlooked to fulfill our responsibilities. The sad reality is that minor and peripheral issues have gained fundamental and key importance among us, while matters that hold foundational significance in the realm of thought and belief have lost all value in our eyes. Our preferences and aversions, and our affiliations and detachment, are determined by peripheral issues and sectarian biases. One seemingly trivial example illustrates this well: a friend of mine, who has been trained in our religious environment, recently expressed his impressions about a prominent political leader, saying that he is a very good and righteous leader because he stated in a speech that he does not believe in participating in anniversaries and gatherings. When it was pointed out that this political leader adheres to secular ideologies and does not consider Islam to have any role in the economic and social structure of the country, the friend replied, “We should not interfere in these matters; his speech was correct.” This represents a grave misunderstanding regarding the ideology and message of Islam and its practical implications for Muslim society. Our religious seminaries have failed to prepare our youth for the ideological challenges posed by modern thought. Instead, we have placed more emphasis on peripheral issues, neglecting the core ideological conflicts that our youth must navigate in today’s world.
The students who graduate from our religious seminaries are not equipped to address these modern challenges, nor are they trained to engage with the underlying philosophies that influence contemporary society. This is evident in the manner in which they approach discussions about modernity and its implications for Islam. They often retreat into a defensive posture, focusing on maintaining traditional practices rather than critically engaging with the ideas that challenge their beliefs. This detachment from contemporary intellectual discourse renders them ill-prepared to articulate a coherent Islamic response to the modern world.
Additionally, the emphasis on rote learning and traditional pedagogy within these seminaries has stifled critical thinking and creativity among students. Many are not encouraged to question or explore the reasons behind Islamic teachings, leading to a superficial understanding of their faith. As a result, they may struggle to reconcile their religious beliefs with the realities of modern life, often resulting in confusion and a sense of alienation.
The need of the hour is to reform the curriculum and teaching methods in our seminaries to address the contemporary challenges facing Muslims. There should be a focus on integrating modern disciplines such as sociology, psychology, and political science into the traditional curriculum, enabling students to engage with and respond to the complexities of modern life. Furthermore, fostering a spirit of inquiry and encouraging students to think critically about their faith will empower them to defend their beliefs and values effectively.
Moreover, there should be greater interaction between religious scholars and intellectuals from other fields to foster a more comprehensive understanding of the challenges that Muslims face today. This collaboration can pave the way for a more nuanced and relevant Islamic discourse that addresses the pressing issues of our time.
In conclusion, while the religious seminaries have played a crucial role in preserving Islamic knowledge and identity, there is a pressing need for them to adapt to the realities of the modern world. By doing so, they can equip future generations with the tools they need to navigate the complexities of contemporary society while remaining steadfast in their faith. Only then can they truly fulfill their mission of being a source of guidance and strength for the Muslim community in the face of modern challenges.
(Translation of Urdu article compiled by Abu Ammar Zahidur Rashidi)
