MADARIS CENTER
There is a need to establish a central institution under the name Madaris Center. This center will be a collective effort to achieve the goals that individual madrasas are currently striving to accomplish independently.
1. Creating Unity Among Madrasas: The first objective of the Madaris Center will be to foster an atmosphere of unity among madrasas. This center will act as a unifying thread for the various madrasas. The role of the Madaris Center will be to make this unity more effective and meaningful, functioning as the collective voice of madrasas.
2. Providing Access to Global Information: The present age is marked by an information explosion. For this reason, every major institution includes departments that keep it connected with contemporary knowledge and trends. One function of the Madaris Center will be to collect global information related directly or indirectly to madrasas and keep them informed. Among the characteristics of a believer described in Hadith is: “To be aware of their time.” (Sahih Ibn Hibban, Vol. 2, p. 78)
The information division of the Madaris Center will fulfill this need for madrasa communities, equipping them with contemporary knowledge.
3. As is well known, the contemporary madrassa curriculum is broadly divided into two categories of knowledge:
The first, ‘Uloom-e-Aaliyah, pertains exclusively to the core Islamic texts—the Quran and Hadith—and does not extend to their commentaries. These sacred texts are preserved in their original form and remain unchanged. However, the explanatory and interpretive literature that accompanies them is subject to continuous revision in order to address the evolving needs of the time.
In contrast, the auxiliary sciences are not considered sacred and are fully adaptable to the demands of changing eras. Just as secular educational systems regularly update their curricula, it is equally essential to consistently revise these auxiliary disciplines to remain relevant and effective.
4. The current madrasa curriculum includes minimal focus on the Quran, Seerah (the Prophetic biography), and Islamic history. This gap needs to be filled. Similarly, Hadith is not taught as an independent discipline but is instead covered under the umbrella of Fiqh (Islamic jurisprudence). This approach also requires reconsideration and reform.
Additionally, the curriculum contains substantial content under the category of “Firaq-e-Daallah” (deviant sects), focusing on ancient sects that have now practically vanished. Instead, students should be educated about contemporary misguided ideologies rather than extinct ones.
Moreover, the traditional rational sciences (ma‘qulat) in the curriculum have largely lost their relevance. They should be replaced with works on modern rational disciplines, enabling students to understand Islam within a contemporary framework and to explain it clearly in today’s intellectual discussions.
These and several other aspects necessitate a thorough revision of the current curriculum. Such revisions can only be accomplished through the cooperation of madrasas. One of the major tasks of the Madaris Center will be to facilitate the conditions required for this important revision.
5. It would be fair to say that the current curriculum of madrasas is largely focused on reforming the Muslim community and promoting religious understanding. The intention of those who designed this curriculum was likely to prepare students in such a way that, after graduating from the madrasa, they could effectively carry out the work of religious guidance within the community and raise awareness of divine values at a universal level.
While this was an appropriate approach at the time, the world has now changed so significantly that, in practice, our madrasas are training speakers and writers for an audience that no longer exists. For example, the curriculum equips students to intellectually counter the ancient Mu‘tazilah sect, but it does not prepare them to address the modern rationalists who embody similar ideologies today. Similarly, students are trained in the art of traditional debate (munazara), even though this method has become obsolete and has been replaced globally by serious and constructive dialogue. However, madrasa graduates are often not equipped to participate effectively in such modern forms of dialogue.
Additionally, these graduates are trained in the old methods of analogical reasoning, whereas today’s intellectual discourse is dominated by scientific logic, which they are not familiar with. These and similar shortcomings highlight the need for the madrasa curriculum to adapt to contemporary realities and prepare students to engage with the challenges of the modern world effectively.
6. One of the proposed steps is to establish a department, possibly named Ma‘had al-‘Ulama (Scholars’ Institute) or something similar, with the aim of preparing scholars to meet contemporary demands. Selected young scholars can be invited for a fixed period, where they will be equipped with proficiency in English and sufficient modern knowledge. This will enable them to effectively represent Islam in the modern age using contemporary styles and approaches.
In this context, I would like to share my personal experience, which may serve as a practical lesson for others. During my madrasa education, I acquired basic English skills. However, the desire to further develop my proficiency in English and use it as a medium to convey Islam’s message to modern audiences emerged later in my life, ultimately becoming my life’s mission.
There are various reasons behind how the desire to use the English language as a means of communication for religious guidance and divine awareness among people developed within me. One of these reasons, without doubt, is related to the scholars of Islam.
In the modern era, many scholars have realized that serving Islam effectively in contemporary contexts requires learning Western languages. For instance, Maulana Shibli Nomani attempted to learn French from Professor Arnold in Aligarh, although he could not complete his studies. During my time at Madrasa Al-Islah, I observed my teacher, Maulana Akhtar Ahsan Islahi, trying to read English books with the help of a dictionary. However, I do not know how far his efforts progressed.
A particularly instructive example in this regard is related to Maulana Muhammad Qasim Nanautawi. This incident, summarized here from Maulana Manazir Ahsan Gilani’s book, illustrates the importance of learning languages like English for the purpose of introducing Islam.
During his Hajj journey in 1878, Maulana Nanautawi was approached by the European captain of the ship, who asked him some religious questions. The answers were conveyed through a translator. The captain was deeply impressed by his responses. Following this encounter, Maulana Muhammad Qasim Nanautawi felt that the conversation with the captain could have been more effective through direct speech without an interpreter. The only possible meaning of this is that, even in his time, Maulana considered learning languages like English—essential for a positive introduction of religion in the modern era—as part of his religious efforts (dini mujahidat) (Sawanih Qasmi, by Maulana Manazir Ahsan Gilani, published by Darul Uloom Deoband, Vol. 2, pp. 299-300).
7. I never enrolled in any English school, but after completing my madrasa education, I learned the English language through years of personal effort. I reached a level where I could directly read all kinds of English books and extract the necessary material from them. For nearly forty years, I have been continuously striving to present a positive introduction to Islam among English-speaking circles, both within India and abroad.
It was my proficiency in both Arabic and English that enabled me to launch an international mission focused on peace and spirituality. While the foundation of this mission had been laid much earlier, its formal initiation in the English language took place in 1984 with the launch of the monthly Al-Risala from New Delhi. By the grace of God, it continues to be published Under the title of Spirit of Islam to this day and has become a powerful medium for presenting a positive image of Islam to English-speaking audiences, both in India and around the world. In addition to the magazine, dozens of English books have been published as part of this mission and are now reaching a global readership—even extending to the digital world, where a dedicated website has been established.
It is a special blessing from God that this peaceful mission has become a means of introducing Islam in a positive light on an international scale. Many of God’s servants have joined me in this divine mission and are helping to carry it forward with dedication and commitment.
After completing my studies in Arabic and religious sciences, acquiring an understanding English language proved extremely beneficial for me. It is the result of this dual knowledge that I was able to represent Islam at international conferences. Within the country and abroad, I was repeatedly given such opportunities. Had I been unfamiliar with the English language, it would not have been possible for me to use the opportunities of the modern age to present Islam in such a positive manner.
8. On May 17, 2001, a representative from an English newspaper in Delhi visited me. He was a young Hindu journalist named Mr. Kartikeya Sharma. He said he was working on a story for his newspaper about Islamic religious madrasas. He mentioned that despite extensive searching, he could not find any books on madrasas in English and asked for my help in this regard.
This and similar experiences made me realize that there is almost no comprehensive book introducing madrasas in the English language. This is undoubtedly a significant gap. As is well known, many small and large books about madrasas are available in Urdu and Arabic. However, no notable books on this subject have been published in Hindi, English, or other languages. This is a considerable deficiency. There is an urgent need to prepare a comprehensive book introducing Islamic madrasas and publish it in Hindi, English, and other languages so that non-Muslims can gain an accurate understanding of these institutions.
One of the key tasks of the Madaris Center will be to prepare and publish such introductory books and arrange for their translation into various languages. Publication by the Madaris Center would ensure that the book is regarded as an authoritative resource on the subject, helping readers gain an accurate understanding of Islamic madrasas.
A positive introduction to Islamic madrasas holds significant importance from various perspectives. One aspect is that it highlights the immense value Islam places on education. It also demonstrates how Muslim educational institutions are engaged in fostering religious, spiritual, and constructive thought processes. Additionally, it showcases how, in a country like India, Muslims have successfully sustained their educational system through their internal efforts, operating it independently and effectively as an autonomous sector, and continue to do so with success in various contexts.
Another critical task of the Madaris Center will be to systematically address and dispel misconceptions about madrasas. While it is true that these misconceptions are baseless, they are so widespread that ignoring them would not be appropriate under any circumstances.
Here is an incident worth mentioning. Some time ago, a senior official of the Government of India visited me after prior appointment. He said he wanted to consult me on a specific issue. He explained that in November 1999, when an Indian Airlines flight was hijacked and taken from Nepal to Kandahar, he had traveled to Kandahar to help resolve the issue. There, he met some Afghan youth. During their interaction, they asked these youths if they would be interested in visiting India for tourism. They replied affirmatively. When asked which places in India they would like to see, the first name they mentioned was Deoband. Upon further inquiry, they explained that their interest in visiting Deoband stemmed from the fact that they identified themselves as Deobandis.
The senior official’s conversation revealed that he believed Deoband might be a training center for militancy. He thought it might be the ideological hub for the violence persisting in Afghanistan and along India’s borders.
Hearing this, I smiled and replied, “I am a Deobandi too.” I explained that I studied at Madrasa Al-Islah, a school founded by Maulana Asghar Hussain of Deoband, a student of Sheikh-ul-Hind Maulana Mahmood Hasan. I then clarified that Deobandi or Deobandiyat refers to a school of thought that emphasizes adherence to the Sunnah. It was in this sense that the Afghan youth identified themselves as Deobandis, as the people of Afghanistan have a long history of travelling to Deoband for religious education. They have also traditionally relied on Deoband’s scholars for their jurisprudential guidance. This has no connection whatsoever with political violence or militancy.
After my explanation, the official was fully satisfied.
Misconceptions about religious madrasas are widespread across the country. These very misconceptions give rise to various allegations against madrasas, such as proposals to create laws to control them, calls from some quarters for their “Indianization,” or claims that madrasas hinder national unity or fail to cultivate a sense of nationalism. Some even assert that as long as these madrasas exist, the country’s overall development is unattainable because they prevent Muslims from integrating into the national mainstream.
These accusations are undoubtedly baseless and unfounded. With sincere and strategic efforts, such misconceptions can certainly be eliminated. One of the secondary or ancillary functions of the proposed Madaris Center will be to refute these misunderstandings appropriately and inform people about their baselessness in a timely manner. Addressing misconceptions is also an Islamic duty, referred to in the Quran as tabyeen (clarification).
The primary and constructive role of the Madaris Center will be to increase awareness about madrasas and their systems. It will present an accurate and truthful picture of madrasas. The reality is that a proper introduction to madrasas itself serves as an effective and definitive rebuttal to the misconceptions against them.
Another important task of the Madaris Center will be to gather information about the madrasas scattered across the country. It will strive to foster unity among them and work towards achieving their shared goals. It will bring the madrasas out of their isolated individual spheres and integrate them into a broader collective framework.
In summary, the Madaris Center will serve as a unifying body for madrasas internally and as a collective representative externally. On the one hand, it will symbolize the stability of madrasas, and on the other, it will act as a guardian of their universality. With the establishment of the Madaris Center, both the utility and strength of madrasas will see significant enhancement. The Madaris Center will essentially serve as the non-political capital of a non-political empire. It will function as the center of the Muslim community while simultaneously being the center of madrasas.
