ROLE OF MADRASSAS IN EDUCATION PROMOTION AND POVERTY

ELEVATION IN PAKISTAN

KOMAL ZAFAR

M. PHIL-RT 02 (F21)

MEDIA SEMINAR

SCHOOL OF COMMUNICATION STUDIES

PUNJAB UNIVERSITY, LAHORE

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Introduction

It is impossible to deny the value of education in a society. A civilized country and

society both depend heavily on a strong educational system. Due of its significant contribution to

both personal and social development, its importance is readily apparent in developed and

developing countries. Any sovereign state can develop quickly with an increase in literacy rates.

In third-world nations like Pakistan, expanding educational opportunities is more likely to lower

inflation and other issues.

The system of education in Pakistan is struggling for years and thus, needs to be advance

and standardized. Primary, middle, secondary, higher education, and tertiary education are the

five key levels that make up Pakistan's educational system. Since Pakistan's independence in

1947, Riaz claims that three streams have supported the country's educational system. Public

schools in the Urdu language, private schools in the English language, and madrassas make these

three streams (Riaz,2008).

According to Pakistan's Constitution Article 25-A, the state must offer children aged 5 to

16 with free, mandatory, high-quality education. (Ashraf & Ismet, 2016). However, Pakistan

faces a significant obstacle in ensuring that all children, especially the most underprivileged,

attend, remain in, and learn in school. The current literacy rate of Pakistan is 59.13%

(Macrotrends, 2022). Despite HEC's request for an increase in the education budget, the

government has decided to reduce expenses. Pakistan's public education spending as a

percentage of GDP is expected to be 1.7 percent in fiscal year 2021-22, down from 1.9 percent in

the previous fiscal year, the lowest in the region. (Campus Guru, 2022). Pakistan’s system of

education, in many aspects is inadequate with increasing inflation rate and poverty. In this

situation Madrassas are playing a significant role in Pakistani society to ensure education
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promotion and poverty elevation by providing free education, food and shelter to a number of

children all over Pakistan.

Madrassah is an Arabic word that literally means "school." The word is derived from the

same Arabic root as dars, which means lesson or instruction. Generally, Madrassas teach basic

Islamic teachings and the Quran, as well as the curriculum of the associated board. There are no

age restrictions for admission to Madrassas.

Madrassahs, or religious schools, have a history that dates back almost a thousand years

to the teachings of Islam. But over the last few decades, they have increasingly played a role that

was against what they set out to do. The madrassah system in Pakistan got its rise after Zia’s Era

and continued to boom afterwards. According to a survey released by the Ministry of Federal

Education and Professional Training, almost 1.8 million youngsters, or a tenth of all students

registered in Pakistan, study in religious seminaries (Abbasi, 2015). If we talk about the current

scenario, around three Million students are enrolled in 35,000 or more Madrassas (estimated) out

of which 26,160 Madrassas are registered with provincial government under the society act

(Ministry of Federal Education and Professional Training, 2021).

Madrassas serve as Islamic seminaries in Pakistan. They offer Islamic education up to the

graduate level. Throughout the eleventh century, they were brought up to attend scholarly

institutions in the Islamic world. Before that, those institutions taught both Islamic and secular

courses equally. Moulton (2008) confirms that “Madrasas are at least a thousand years old”.

Madrassas are typically the private enterprises of well-known ulema who control their

ownership, management, and financial affairs. The founders of the madrassas are typically

respected ulema who have some clout in the neighborhood, allowing them to secure property,

housing options, and financial resources for the madrassas.

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There are five different types of madrassas: Wafaq ul-Madaaris al-Arabia (Deobandi),

Tanzeem ul-Madaaris (Barelvi), Wafaq ul-Madaaris al-Salafia (Ahl-e-Hadith), Wafaq ul-

Madaaris al-Shia (Shia), Religious seminaries, or madaaris, and religious education have played

a crucial role in the history of Islam to meet the educational demands of Islamic society as an

alternative to the Western form of education.

The majority of madrassas enjoy tax-exempt status and are registered with the

government as charity corporate organizations, which results in an indirect subsidy from the

public treasury. Some larger madrassas have their own executive committees or boards made up

of famous ulema, landed gentry, and local business elites. The majority of the time, these are just

ceremonial organizations created primarily to lend respectability and validity to the respective

madrassas. Major policy decisions regarding doctrinal preferences, curriculum, and selection of

teachers and students remain the exclusive prerogative of the ulema.

At present, they are globally known as the center of Islamic learning. “They have their

own curriculum and teaching methods. They do not follow the curriculum designed at

government level in Pakistan” (Andrabi, Khwaja & Zajonc, 2005). Bano (2007) asserts that

Madrasas are philanthropic autonomous bodies, running on the funds of well-wishers,

philanthropists and NGOs. Despite being a focal point for discussions on extremism and the

radicalization of society since Pakistan joined the US-led war on terrorism after 9/11, madrassas

in Pakistan nevertheless represent an indigenous system of education. They are frequently

viewed with a deficient eye since they are a victim of underrepresentation. This image of

Madrassa needs to be reform with the help of awareness. Otherwise, we would lost our historic

asset.
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1.1. Rationale

 Madrassas are the autonomous institutions of our society that are willingly promoting

education and social work. It is important to study and understand their place in Pakistani

society.

 The main reason behind conducting this study is to discover and acknowledge the role of

Madrassas in Education promotion and poverty elevation in Pakistan.

 Due to misrepresentation of Madrassas, their image has been deteriorated that needs to be

reform and rebuilt.

 Madrassas are usually seen as extremist or deprived social institutions, which in reality are

holding a big social responsibility.

 This study can be important in understanding the Madrassas need of more recognition and

assistance from the Government in order to cope up with the gaps and flaws in their

respective systems.

1.2. Statement of Problem

To observe the role of Madrassas in promotion of education and poverty elevation in

Pakistan and to find the possible ways and mean to reform and rebuild the contemporary

image of madrassas that has been purposely deteriorated.

1.3. Significance

“Madrasas have been built in remote parts of the country where public schools have not

penetrated, and private schools established during British colonization charge tuition that is

unaffordable for many” (Riaz, 2008). Madrasas have played multiple positive and constructive

roles in our society. Jamal (1996) describes four aspects of the role of Madrasas including

promotion of educational services, training of clerks, Islamic awareness and social services.
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Madrassas are playing a significant role in society but the system of education, having long and

rich history, is currently facing many issues and challenges including misconceptions and

misrepresentation of these institutions. The issues are global in nature and need to be addressed

and solved.

There are many studies on the structure of madrassas and their representation but there

are no significant studies on the role of madrassas in promotion of education and elevation of

poverty in Pakistan. This study would be an academic contribution and will surely suggest ways

to acknowledge and strengthen these social and religious institutions. Also, this study will help to

find the possible flaws and deficiencies in local Madrassas and how the Government can assist

them in possible ways.

1.4. Objectives

 To determine the role of Madrassas in Education promotion and Poverty elevation in

Pakistan.

 To discover, understand and acknowledge their part in Pakistani society.

 To reform their image that has been misrepresented and misquoted by the west and locals.

 To understand the possible flaws and gaps in the contemporary Madrassa system.

1.5. Hypothesis

H1: Madrassas plays a constructive role in Pakistani Society.

H2: Madrassas work for the promotion of education and poverty elevation in Pakistan.

H3: Madrassas are now getting the right recognition and acknowledgement that they deserve.

H4: The image of Madrassas needs to be reform as they are a significant part of our society.
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1.6. Research Questions

Q1: Is there any role of madrassas in education promotion and poverty elevation in Pakistan?

Q2: Where do madrassas stand in our society?

Q3: How can we reform the deteriorated image of madrassas?

Q4: What are the possible flaws and gaps in contemporary madrassa system?
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Literature Review

Literature reviews reveal that most of the authors have focused on one or two particular

issues relating to madrassas. Although there are several publications that describe the madrassa

system in detail and in accordance with how it is seen in the west, they do not address the

function that these institutions play in elevating poverty and promoting education in Pakistani

society. After the 9/11 attack, madrassas are the subject of debate on a global scale because of

their role in sectarian conflict and militancy.

In Pakistan, the private sector makes up the majority of madrassa education.

Additionally, it should be noted that madrassa education has been and continues to be one of the

most reliable avenues for social mobility for Pakistan's low-skilled castes and craftsmen living in

the country. Regardless of the students' professional origins, they will undoubtedly move up the

social ladder after completing their madrassa education in terms of both salary and social

standing. Thus, the social significance of the madrassa education lies not only in the fact that it

imparts religious education to a large number of students, but that it also ensures access to

employment.

Leirvik (2008) find out in his study “Religion in school, inter religious relations and

citizenship: the case of Pakistan” that many parents view madrasas as a way to guarantee their

children receive an education due to rising inflation and the Federal Ministry of Education's

inadequate investment in education. The decision of these parents has been misrepresented in

Western media, which mocks Pakistan for forcing Muslim children to attend madrasas.

Riaz (2008) noted that madrasas have been built in remote parts of the country where

public schools have not penetrated, and private schools established during British colonization
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charge tuition that is unaffordable for many. Ahmad (2004) also highlights the reality that the

vast majority of these pupils come from low-income households who are unable to send their

kids to modern schools because, first, these schools are typically not nearby, and second, they are

either too expensive or overcrowded.

According to (Zaidi,2013) in his study of “Madrassa education in Pakistan. Centre for

International and strategic Analysis”, Major sociocultural institutions include madrassas. They

have devoted following, making them capable of being key players in social reform, but they are

more concerned with influencing religion than they are with social reform. How madrassas can

contribute to fostering harmony and peace in society is still up for debate.

The madrassa institution came into the limelight in the aftermath of 9/11. Thousands of

newspaper articles, research papers and essays published across the world have discussed the

role of the institution in promoting violence and militancy. International Crisis Group (ICG)

reports, “Pakistan: Madrasas, Extremism and the Military” July 2002 and “The State of

Sectarianism in Pakistan” April 2005, explain the role of madrassas in Afghan war during Zia

regime and their role in promoting sectarian violence in the country. Amir Rana’s book

“Gateway to Terrorism” 2003, maps out a list of the madaaris that have links with jihadi and

sectarian organization in Pakistan. “Pakistani Madrassas – A Balanced View” by Dr Saleem H

Ali (published in 2005) states that there were 363 madrassas in tehsil Ahmadpur in South Punjab

and a majority of them were involved in sectarian violence. Whereas some other re- 5 ports

focused on the role the madrassa plays in threatening international security, the 9/11 Commission

report released in 2004 said some of Pakistan's religious schools or madrassas served as

“incubators for violent extremism” in the world.

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Blanchard (2008) suggested that in general, the enrollment estimates given by the

Western media are based solely on speculation, and the curriculum foundations, history, and

political realities determining contemporary madrasa education in Pakistan are all ignored. This

incomplete knowledge has led to the exaggerated perception that all madrasas, especially in

Pakistan, preach religious extremism and even train terrorists. Nearly, every document

researched for this study included as an explanation for madrasa popularity the fact that they

provide their students with free room, board, and education. Keddie (2003) adds that western

countries and media often think Islamic culture and tradition as a great obstacle in the way of

economic growth and development.

Zaidi (2013) has highlighted in his study “Madrassa education in Pakistan. Centre for

International and strategic Analysis” that the madrassas need to be reformed in order to replace

the extreme ideas with genuine Islamic moderate values and to offer an applied learning

environment where madrassa students may contribute to society. Since suicide bombers do not

necessarily come from madrassas but rather from mainstream institutions, a number of

revisionist studies have shown that madrassas should not be stigmatized as suicide bomber

havens. Peter & Swati (2006) have examined in their study “The Madrassa Scapegoat” that 79

terrorists responsible for five of the worst anti-Western terrorist attacks, and found that only in

rare cases were madrassa graduates involved.

The image of madrassas has been misrepresented for a long time now. Sajjad (2013)

explored about Pakistani madrassas in his study “Reforming madrasa education in Pakistan: Post

9/11 perspectives” that the initial perceptions, especially in the Western media and academia

altered with time. Hasty judgments, oversimplified solutions, and distortion of facts and reality

resulted from the futile search for the unnamed perpetrator and the unexplained causes of the
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September 11 attacks. The "myth" that had been built about Islamic madrasas and its mediaeval

instruction started to dissipate over time. New searches turned up new information. Many broad

generalizations and simplistic comments regarding madrasa education in Pakistan didn't appear

to suit the recently discovered realities. Questions were raised about the earlier assumptions. It

was realized that the truth is far more complicated.

Sodhar & Rasool (2013) uncovers the challenges faced by the madrassas in Pakistan

during their study “Madarssa system of education in Pakistan: Challenges and issues” that at the

current Madrasa educational system is dealing with numerous difficulties and problems, both

internal and external. Different schools of thought have adopted opposing and contentious

philosophies, which have created internal and external problems. External obstacles are caused

by shifting western interests in the region.

Inflation and poverty are increasing problems for the country, A recent World Bank

Report notes that “while the educated and well-off urban populations in Pakistan have standards

of living similar to their counterparts in other countries of like income range, the urban poor and

most of the rural population are being left behind. While poverty has always been a major

problem facing the country, its increase is a recent phenomenon” (Vestenskov, 2018). A number

of parents rely upon Madrassas for education, food and shelter due to financial pressure and non-

affordability.

Nayyar (1998) had discussed about the communication gaps between Madrasa organizers

and government, their internal ideological differences, avoiding adapting change, old and

traditional curriculum, syllabus and teaching methods, system without setting proper aims, goals,

objectives and vision. All these problems have given rise to many challenges and issues for this

system. While madrassas are a part of society, Government should focus on their structure and
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system as we have witnessed that not enough attention has been paid to concrete ways that

Pakistan’s struggling system of education can be improved. The number of madrassas is rising

everyday with occupying thousand of children, assisting the state with education and social

welfare, the demand of the time is to recognize them as a significant part of society along with

the introduction of reforms and acknowledgment.

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Theoretical Framework

The theoretical framework is the structure that can hold or support a theory of a research

study. The theoretical framework introduces and describes the theory that explains why the

research problem under study exists. (Abend & Gabriel, 2008). The researcher chooses the

following theories for the study of the topic.

3.1. Social Learning Theory

Social learning theory was proposed and developed by Albert Bandure in 1977. This

theory emphasizes the importance of observing, modelling, and imitating the behaviors,

attitudes, and emotional reactions of others. Social learning theory considers how both

environmental and cognitive factors interact to influence human learning and behavior. In social

learning theory, individuals that are observed are called models.

In society, children are surrounded by many influential models, such as parents within

the family, characters on children’s TV, friends within their peer group and teachers at school.

These models provide examples of behavior to observe and imitate, e.g., masculine and

feminine, pro and anti-social, etc. Children pay attention to some of these people (models) and

encode their behavior. At a later time, they may imitate (i.e., copy) the behavior they have

observed. Hence, Social learning is learning by observing other people with the goal of adapting

one's behavior in social contexts. People typically don't adopt worldviews that make the most

logical sense, but we are influenced to adopt behavior that earns the least amount of criticism in

our unique environment.

The Social learning theory has 4 mediational processes that help determine whether a

new behavior is acquired:

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1. Attention: The degree to which we notice the behavior.

2. Retention: How well we remember the behavior.

3. Reproduction: The ability to perform the behavior.

4. Motivation: The will to emulate the behavior.

This theory relates to the current study in two ways. First, Madrassas have defined a

religious curriculum and they are teaching both, the Islamic Studies with the basic subjects of

associated board. The students of Madrassas tend more to absorb the basic Islamic teachings and

social lessons as compare to the students of any Urdu or English medium school. Islamic

awareness, modesty and social service education are the priorities of these madrassas. The

teachings and system of madrassas made the students learn about their basic Islamic history,

ways to live a truthful life and participation in social service activities.

Secondly, we have seen that the image of madrassas in the national and specifically

international world is faded and deteriorated because of the media associating them with

extremism and terrorism. Along with it, madrassas are seen as poor and deprived social

institutions running merely on fundings etc. This perception of madrassas is being indulge in the

mindset of people via media channels to frame the representation of these Islamic institutions

that once had played a significant role in Islamic radicalism and are still working to promote

basic and religious education along with social services to provide relief to a number of poor

people.

A number of people have socially learned to hate these institutions or watching them with

a deprived eye as social institutions merely run on charities without knowing their exemplary

past and current role in society.

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3.2. Democratic Participant Theory

Democratic Participant theory was proposed by Denis McQuail during the 1960’s. It is a

modification of social responsibility theory. The democratic-participant theory believes there is

democratic and professional hegemony in the media today and the media is totally commercial.

It proposes that the media should propagate, support and promote the views and opinions of

individuals in respect of governance, leadership and stewardship of leaders in public governance.

This philosophy contends that the press should be horizontal, bottom-up, pluralistic, de-

centralized, and equitable. Participation and complete circular communication are the main ideas.

According to others, media is crucial in rural areas and in civilizations that are eroding with time.

The ideology advocates for the freedom to access information, to express oneself, to use new

technologies, to access local data, to engage in social action, etc. in order to preserve and

revitalize local cultures. In the process, it expects the government to provide funds, trainings and

subsidies after identification if they have financial or technical difficulties. The theory considers

local information, feedbacks and social action in community level to be the roles of media. It

discourages uniform, monopolized and commercialized media culture. This theory suggests that

media has supportive role rather than critical.

We can relate our study to this theory in such a way that media had monopolized the

western culture and English medium education all over the world including the third world

countries with the underrepresentation of local institutions including Madrassas. Media can play

an important role in reformation of these autonomous social institutions and can bring about

awareness regarding their role in our society rather than taking them for granted. Also, media can

be a helpful tool to propagate, support and promote these small pillars of society rather than

forming a western hegemony. The role of contemporary media in this regard is discouraging.
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Methodology

A research methodology is a series of instructions used by researchers in a discipline to

investigate a specific technique or set of procedures, as well as an evaluation of the principles of

inquiry procedure. A Research methodology is a method to analytically explain the research

problem (Kothari, 2004).

4.1. Research Design

The framework for establishing an accurate purpose statement and methodologies chosen

by researchers is known as research design. The fundamental aim of the research was to analyze

the role of Madrassas in education promotion and poverty elevation in Pakistan. For this purpose,

the study utilizes the mix method approach. Both, qualitative and quantitative studies are chosen

for this research. This mix method approach is much more effective and appropriate according to

the area of the study.

Quantitative Methodology

Quantitative research is described as the systematic examination of phenomena via the

collection of measurable data and the use of statistical, mathematical or computer methodologies.

Quantitative data collection methods are much more structured than Qualitative data collection

methods. Quantitative data collection methods include various forms of surveys – online surveys,

paper surveys, mobile surveys and kiosk surveys, face-to-face interviews, telephone interviews,

longitudinal studies, website interceptors, online polls, and systematic observations (Susan E.

DeFranzo, n.d.). We will be focusing on gathering data of Madrassas via survey method of data

collection. A defined and structured questionnaire will be the device of the survey.
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Qualitative Methodology

Qualitative research methods are most appropriate in situations in which little is known

about a phenomenon or when attempts are being made to generate new theories or revise

preexisting theories. Qualitative research is inductive rather than deductive and is used to

describe phenomena in detail, without answering questions of causality or demonstrating clear

relationships among variables. Qualitative Methodology includes participant observation, in-

depth interviews, and focus groups. We will be focusing on Focus groups and In-Depth

interview.

4.2. Hypothesis

H1: Madrassas plays a constructive role in Pakistani Society.

H2: Madrassas work for the promotion of education and poverty elevation in Pakistan.

H3: Madrassas are now getting the right recognition and acknowledgement that they deserve.

H4: The image of Madrassas needs to be reform as they are a significant part of our society.

4.3. Variable of the Study

Researcher’s hypothesis has variables. This study has two types of variables dependent

and independent.

Independent variable

In this research, Madrassas are independent variable.

Dependent variable

In this research, Promotion of education and poverty elevation are dependent variables.
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4.4. Population

The population of this study would be the Ullemas (heads of Madrassas), Media

representatives, Government Officials and people around from Pakistan.

4.5. Sample Size

Sample size is a number of participants or respondents in a study. The sample size is yet

to be determined for this study.

4.6. Data Collection

Survey Method

The research will be based on primary data. Data will be collected by using verified

structured questionnaire. A questionnaire comprised of the questions related to the current study

will be used as a tool of collecting data.

In-Depth Interviews

We will conduct in depth interviews of re-owned Ullemas and stake holders of

Madrassas. Also, we will interview media representatives and Government Officials.

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References

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Ahmad, M. (2004). Madrassah Education in Pakistan and Bangladesh: Religion and radicalism

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Andrabi, T., Das, J. & Khawaja, A. I. (2008). A Dime a Day: The Possibilities and Limits of

Private Schooling in Pakistan. Comparative Education Review, 52(3), pp. 329-355

Ashraf, M. A., & Ismet, H. I. (2016). Education and development of Pakistan: A study of current

situation of education and literacy in Pakistan. US-China Education Review B, 6(11),

647-654.

Bano, M. (2007). Beyond politics: The reality of a Deobandi Madrasa in Pakistan. Journal of

Islamic Studies, 18 (1), pp 43–68.

Blanchard, C.M., 2008. Islamic Religious Schools, Madrasas: Background (Congressional

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