By Jamal Malik

After Sept. 11, madrasas were associated with overseas terrorism. they're suspected to foster anti-western, traditionalist or perhaps fundamentalist perspectives and to coach al-Qaeda opponents. This has ended in misconceptions on madrasa-education more often than not and its position in South Asia particularly. govt regulations to modernize and ‘pacify’ madrasas were precipitous and usually insufficient. This booklet discusses the tutorial procedure of madrasas in South Asia. It provides a contextual account of other points of madrasa schooling from historic, anthropological, theological, political and spiritual stories views. a few contributions supply tips about attainable – and valuable – reforms of non secular academic associations. It additionally explores the roots of militancy and sectarianism in Pakistan, in addition to its worldwide context. total, the booklet attempts to right misperceptions at the function of madrasas, through delivering a extra balanced dialogue, which denies neither the shortcomings of spiritual academic associations in South Asia nor their very important contributions to mass schooling.

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Additional info for Madrasas in South Asia: Teaching Terror? (Routledge Contemporary South Asia)

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Then followed two years in Saudi Arabia (1982–4) for intensive Arabic language study and free time to write, and two years as a teacher of Islamic Studies (Islamiyyat) at Jamia Millia Islamia in Delhi (1988–90). Since the 1990s he has been active in many different organizations to further the Ahl-i Sunnat point of view, travelling both in India and abroad (in Britain, South Africa and Pakistan), writing books and editing journals, addressing large audiences, and establishing foundations. In 1985 he became one of the vice presidents of the All India Muslim Personal Law Board at a time when the Shah Bano controversy in India raised the issue about creating a single personal law for all religious communities.

Thanks go also to Muhammad Akram, University of Erfurt, for his insightful suggestions. 2 See the article on “madrasa” by J. Pedersen and G. J. et al. (eds) (2004) Encyclopaedia of Islam (New Edition), Vol. V: 1123ff. 3 For similar developments in Egypt see the most interesting account by Gran 1998: xvi, f. 50, 96. 4 Compare Urs Bitterli, Die “Wilden” und die “Zivilisierten”; Grundzüge einer Geistes- und Kulturgeschichte der europäischen-überseeischen Begegnung (Munich, 1991), p. 223. 5 Compare “madrasa” by J.

5 Compare “madrasa” by J. Pedersen and G. J. et al. (eds) (2004) Encyclopaedia of Islam (New Edition), Vol. V, 1123ff. 6 For a brief but useful discussion of the criterion of “useful” instruction and “privatization” of (religious) education, see Zaman 2002: 64–66. 7 It would be interesting to trace the genealogy and career of the term “dini madrasa” to substantiate or refute this hypothesis. 8 It should be mentioned that the crucial point of departure into resistance was – at least in Pakistan – just prior to the proclamation of the West Pakistan Waqf Property Ordinance 1961, which aimed at nationalizing waqf properties, thus interrogating the deeds given in the waqfiyyat.

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