Islamic Seminaries of India and the Curriculum of Education: A Research-Based and Critical Review By: Mohd Mubarak Madani, Welfare Officer, HWB

  Islamic Seminaries of India and the Curriculum of Education: A Research-Based and Critical Review

                                                     By: Mohd Mubarak Madani, Welfare Officer, HWB

Ser. No.	Contents	Page
1.	Islamic Seminaries of India and the Curriculum of Education: A Research-Based and Critical Review	2
2.	New Education Policy 2020 and the Responsibilities of Islamic Seminaries	5
3.	Curriculum Reform in Madaris: A Review of Scholarly Opinions	8
4.	Comprehensive Education Policy for Islamic Madrasas (An Idea)	11

 

Islamic Seminaries of India and the Curriculum of Education: A Research-Based and Critical Review
                                                     By: Mohd Mubarak Madani, Welfare Officer, HWB

Abstract:

This paper reviews the historical, academic, and social role of Islamic seminaries in the Indian subcontinent and critically examines their curriculum, especially the evolution, framework, and contemporary relevance of "Dars-e-Nizami". The article emphasizes that despite the scholarly stature of the current curriculum, it requires reforms to address the academic, social, and intellectual challenges of the modern age. The research concludes that seminaries must preserve their tradition while embracing curriculum development with ijtihad foresight.

Introduction:

Islamic seminaries in the subcontinent are the custodians of the religious, educational, and intellectual identity of Indian Muslims. During the colonial period, these institutions not only kept the torch of religious knowledge burning but also maintained Islamic consciousness at the public level. However, in the present era, an academic debate continues over whether the curriculum of these seminaries aligns with the needs of the time.

Historical Background of Dars-e-Nizami:

The foundation of Dars-e-Nizami was laid in the 18th century by the renowned scholar of Farangi Mahal (Lucknow), Allama Nizamuddin Sehalvi (RA). The curriculum included Fiqh, Usul, Logic, Philosophy, Arabic Language, Literature, Tafsir, and Hadith. Its primary objective was to produce scholars who could intellectually and academically counter the West.

Structure of Dars-e-Nizami:

The subjects in Dars-e-Nizami are comprised of the following major fields:

1.     Islamic Jurisprudence (Fiqh): Hidayah, Quduri, Kanz al-Daqa'iq

2.     Principles of Jurisprudence (Usul al-Fiqh): Nur al-Anwar, Husami

3.     Logic and Philosophy: Sharh al-Tahdhib, Sullam al-Ulum, Sharh al-Mawaqif

4.     Qur'anic Exegesis (Tafsir): Jalalayn, Baydawi

5.     Hadith Studies: Mishkat al-Masabih, Sahih al-Bukhari, Muslim, Tirmidhi

6.     Arabic Language & Literature: Sarf & Nahw, Balagha, Maqamat al-Hariri

7.     Islamic Theology (Aqaid): Sharh al-Aqaid al-Nasafi, Aqidah al-Tahawiyyah

Merits of Dars-e-Nizami:

·         Mastery of the Arabic language

·         Juridical insight and interpretative skill

·         Intellectual training and logical reasoning

·         Character building and religious temperament

Critical Perspective on Dars-e-Nizami:

1.     Absence of Modern Disciplines

2.     Distance from the English Language

3.     Lack of Research & Critique

4.     Scarcity of Contemporary Fiqh Discourse

Contemporary Demands:

·         Inclusion of topics like Islamic Finance, Human Rights, and Interfaith Dialogue in the curriculum

·         Providing students with preaching and social training

·         Equipping students for research and creativity

Suggestions for Reform:

1.     Inclusion of Modern Subjects in the curriculum

2.     Teacher Training Workshops for educators

3.     Inter-Madaris Curriculum Coordination

4.     Establishment of Research Centers

Conclusion:

Dars-e-Nizami is a shining chapter in the academic history of the subcontinent, but its survival is conditional upon its ability to adapt to contemporary demands. Seminaries must not merely represent the past but also provide consciousness of the present and guidance for the future.

References:

1.     Al-Tahawi, "Al-Aqidah al-Tahawiyyah"

2.     Nizamuddin Sehalvi, "Sharh Tahdhib al-Mantiq"

3.     Shibli Nomani, "Al-Kalam"

4.     Dr. Mahmood Ahmad Ghazi, "Nizam-e-Taaleem-e-Islami"

5.     Dr. Muhammad Ziaur Rahman Azmi, "Madaaris-e-Islamiyyah ka Taaleemi Nizam"

 

 

 

 

 

 

 

New Education Policy 2020 and the Responsibilities of Islamic Seminaries

                                                            By: Mohd Mubarak Madani, Welfare Officer, HWB

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Introduction:

The year 2020 marked a significant turning point in the educational history of India, when the central government announced the New Education Policy (NEP) after forty years. This policy laid the foundation for restructuring the educational system on modern lines in terms of its framework, subjects, examination systems, language, and curriculum. Its impact is not limited to schools and colleges but may directly or indirectly affect all educational institutions, including Islamic seminaries. Therefore, it is the foremost responsibility of seminary administrators to thoroughly study this policy and understand its implications.

Islamic Seminaries: Centers of Religious and Educational Leadership

Islamic seminaries are not merely centers for Qur'an, Hadith, Fiqh, and religious sciences; they are also institutions for intellectual, moral, and spiritual training of the Muslim society. Graduates of these seminaries later assume leadership roles in mosques, madrasas, universities, and social organizations. Therefore, if the new education policy influences their professional, academic, or social future, then seminaries must respond with knowledge, wisdom, and foresight.

Key Features of NEP and Its Impact on Madrasas

Some prominent features of the New Education Policy are:

1.     Multidisciplinary Education – Every student is free to study multiple subjects simultaneously.

2.     Skill-based Curriculum – Emphasis on practical skills over purely theoretical education.

3.     Vocational Training – Plan to introduce professional training before Class 10.

4.     Mother Tongue as Medium – Proposal to deliver primary education in the mother tongue.

5.     Inclusion of Religious Institutions – The policy refers to religious institutions ambiguously, but future regulations or laws may follow.

These points call for serious deliberation by seminaries, especially when there is increasing state-level interference in the name of registration, surveys, and integrated curriculum.

Responsibilities of Madrasa Administrators:

1.     Study and Understanding:
Administrators should deeply study the full document of NEP 2020 and consult education experts, lawyers, and policy planners to distinguish facts from rumors.

2.     Safeguard Students’ Future:
If NEP increases the need for modern education or professional skills, seminaries should organize such subjects that open avenues for worldly development alongside preserving religious identity.

3.     Curriculum Reform and Inclusion:
Seminaries may consider incorporating selected modern subjects (such as English, Mathematics, Computer Science, and Ethics) along with their religious curriculum to ensure students are not left behind in national exams or job opportunities.

4.     Legal Awareness:
If the government attempts to interfere with the autonomy of madrasas under the guise of NEP, administrators should consult legal experts to defend their constitutional rights.

Summary and Recommendation:

NEP 2020 is not merely an educational plan but a symbol of intellectual transition. It contains both potential benefits and risks. If seminary administrators approach it with insight, they can benefit from it and also protect the religious identity of their institutions. We must decide with wisdom and understanding rather than emotions because along with the religious heritage, the worldly future of our students is also our responsibility.

Dated: 20-02-2025

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Curriculum Reform in Madaris: A Review of Scholarly Opinions

By: Mohd Mubarak Madani, Welfare Officer, HWB

Islamic madrasas in the Indian subcontinent have played a central role for centuries in the dissemination and promotion of Islamic sciences. However, in light of changing times and evolving social and educational needs, various scholars have emphasized the need for reforms in the madrasa curriculum. Notable among them are Maulana Abul Kalam Azad, Allama Shibli Nomani, Maulana Syed Sulaiman Nadwi, Maulana Manazir Ahsan Gilani, and other prominent figures. A summary of their views is presented below:

Maulana Abul Kalam Azad’s View
Maulana Abul Kalam Azad was a scholar who integrated both traditional and modern sciences. He believed that madrasas should not be confined merely to jurisprudential and theological debates but rather:

• A comprehensive curriculum should be designed to include science, geography, history, philosophy, and other worldly disciplines.
• Students should be encouraged to develop research and critical thinking abilities.
• Mastery of Arabic and Urdu literature should be complemented with fluency in English so that Muslims can align with the modern world.

He generated intellectual awakening through his journals Al-Hilal and Al-Balagh, attempting to uplift the Muslim community from intellectual stagnation.

Allama Shibli Nomani’s View
Shibli Nomani established Darul Uloom Nadwatul Ulama (Lucknow) with the objective that:

• The madrasa curriculum should include subjects such as literature, history, and philosophy.
• Unrelated and lengthy discussions in the traditional Dars-e-Nizami syllabus should be abridged.
• Students should be trained in writing and oration so they can lead the nation.
• He believed that knowledge is not acquired merely by reading texts but by preparing students for intellectual and practical life.

His books such as Seerat-un-Nabi, Al-Mamun, Al-Farooq, etc., are examples of high standards in religious and literary writing.

Maulana Syed Sulaiman Nadwi’s View
Syed Sulaiman Nadwi furthered the educational vision of Shibli Nomani. He believed:

• Madrasas should develop specialization in history and Seerah (biography of the Prophet).
• Students should be equipped with research and critical skills.
• Madrasas should aim to produce intellectual leaders rather than merely religious clerics.

Maulana Manazir Ahsan Gilani’s View
Having studied at Darul Uloom Deoband and interacted with the modern-educated class, Maulana Gilani opined that:

• The religious curriculum should be aligned with contemporary challenges.
• Madrasa students should be educated in social, political, and economic sciences.
• The teaching should be based on the spirit of the Qur’an and Sunnah, rather than focusing solely on literal interpretation.

Common Points and Recommendations
The views of all these scholars converge on the following key points:

• The curriculum should be flexible, comprehensive, and in harmony with contemporary realities.
• Emphasis should not be only on Fiqh and theology, but also on Seerah, history, literature, philosophy, and science.
• Training in writing and oration should be imparted to groom students as intellectual and scholarly leaders.
• Madrasas should be centers of social transformation, not limited to rituals and minor jurisprudential issues.

These personalities were not merely critics; they made sincere efforts to adapt madrasas to modern requirements. Even today, if Islamic seminaries adopt these ideas, they will not only produce religious leaders but also reformers, thinkers, and leaders capable of confronting the challenges of the modern world.

 

By: Mohd Mubarak Madani,

 Welfare Officer, HWB

30-2-2025

 

 

 

 

 

 

 

 

Comprehensive Education Policy for Islamic Madrasas

(Proto Type)

By: Mohd Mubarak Madani, Welfare Officer, HWB

It is a fact that madrasas are religious fortresses, and modern institutions are ladders of progress. But progress is not possible if the two are separated. The reforms of the New Education Policy (NEP) illuminate a bright path for modern institutions, while also serving as a mirror for madrasas to improve themselves in accordance with the times.

Change is not merely a compulsion—it is essential for survival. If we desire that our future generations excel in knowledge, character, and leadership, we must enrich our educational system with a fusion of reason and revelation.

1. Vision Statement
To transform Islamic madrasas into educational hubs where, alongside religious sciences, mastery is imparted in contemporary scientific, linguistic, economic, and ethical subjects—so that the student emerges as a practicing, aware, and capable citizen.

2. Core Principles

• Education aims at character-building, spiritual development, and social awareness.
• Balance between religious and modern disciplines.
• An inclusive and diverse educational environment.
• Learner-centric and research-oriented education system.

3. Curricular Integration

A: Religious Education
• Retain the core framework of Dars-e-Nizami.
• Include: beliefs (‘Aqeedah), jurisprudence (Fiqh), exegesis (Tafsir), Hadith, lexicography, logic, rhetoric, etc.

B: Integration of Contemporary Subjects
• English Language
• Science
• Mathematics
• Social Studies
• Digital Literacy
• Interfaith Studies
• Islamic Economics and Finance

4. Multilingual Education

• Instruction in Urdu, Arabic, and English.
• Focus on conversational English, translation, and writing skills.
• Primary education in the mother tongue.

5. Pedagogical Reforms

• Inquiry-based learning system.
• Group discussions, project planning, and practical training.
• Use of e-learning, audiovisual, and interactive learning tools.

6. Teacher Training & Development

• Regular TTP (Teacher Training Programs).
• Collaboration between experts in traditional and modern sciences.
• Annual workshops to evaluate teaching practices.

7. Assessment System

• In addition to traditional exams, implement Continuous and Comprehensive Evaluation (CCE).
• Oral exams, project work, and open-book tests.
• Performance analysis based on formative evaluation.

8. Digital Infrastructure

• Smart Boards, Tablets, and Digital Libraries.
• Facilities for Online Classes and Video Lectures.
• Training in basic IT skills through computer labs.

9. Institutional Reforms

• Link madrasas with NIOS, Jamia Millia, or State Boards.
• Registration and government recognition to be mandatory.
• Enforce financial transparency and annual academic reporting.
• Accreditation of degrees.
• Efforts to make madrasa certificates equivalent to those of UGC/NTA or other academic institutions to facilitate access to higher education and employment.

10. Research & Innovation Centers

• Establish an Islamic Research Council.
• Provide students access to research journals and academic seminars.
• Continuous review and improvement of the curriculum.

11. Student Development & Welfare

• Vocational training, life skills, and career counseling.
• Scholarships and educational loan facilities.
• Mental health services, character-building, and leadership training.

12. Regulatory & Coordinating Body

• Formation of a Central Madarsa Education Board (CMEB).
• Provincial Madarsa Curriculum Councils (MCC).
• Coordination with national and state governments.

This policy envisions the role of madrasas not merely as protectors of the past but as leaders of the present and future. It is the call of the hour that Islamic seminaries emerge as centers of learning where the sciences of revelation and the universe merge in a beautiful harmony.

 

By: Mohd Mubarak Madani,

 Welfare Officer, HWB

05-03-2025