Suchergebnisse

This article situates the emergence of the Deoband movement, an Islamic revivalist movement based at India's Dar al-'Ulum Deoband madrasa (seminary), within concepts of colonial secularity in British India. It shows how the decline of first Mughal and then British patronage for Islamic learning, as well as the post-1857 British policy of non-interference in 'religious' matters, opened up a space for Deobandi scholars to re-conceive the madrasa as a 'religious' institution rather than one engaged in the production of civil servants, to reimagine the 'ulama' as stewards of public morality rather than professionals in the service of the state, and to reframe the knowledge they purveyed as 'religious' knowledge distinct from the 'useful' secular knowledge promoted by the British. The article treats this production of 'religious' knowledge and space as discourse of distinction similar to those explored elsewhere in this HSR Special Issue.

This study aims to describe the development of madrasa education system in African continent. It also explores the development of madrasa in Taraba State, Nigeria. This research used a descriptive method. The results showed that in African continent, madrasa institutions had their historical developments, financial support and how British colonial influenced their development. In Nigeria, madrasa institutions have had similar developments with their counterparts from other countries in the African continent. British colonialism has reduced the supremacy of madrasa in terms of financial and managerial capacity. In Taraba State, Nigeria, there are several different forms of traditional non-formal Islamic education. Their forms include madrasa qur'anic college with the evolutionary development around Alaramma; madrasa whose mobility is limited; and Islamic school. The three educational institutions are recognized by the government and they have experienced modernization in terms of their management for the Qur'an program and their Western infrastructure use.

[W]idespread acceptance of the purported ties between Islamic schools and militancy in Pakistan relies on a number of empirically flawed assumptions and assertions….

AbstractThe old project of modernizing madrasas has acquired a new zeal in South Asia after September 2011, whereby madrasa reform programmes became an acknowledged soft tactic of the war on terror. With 9000 Aliya (reformed) madrasas, the Bangladesh madrasa modernization programme has been identified as a potentially useful model for the neighbouring states of Pakistan and India who have made slower progress in implementing similar programmes. In this paper I argue that, although the Aliya madrasa system in Bangladesh has succeeded in integrating secular subjects in the madrasa curriculum, in reality this modernization project has failed in its underlying ambition to generate a 'modern discourse' on Islam—a discourse that is compatible with the demands of western modernity. The right to speak for Islam is still primarily exercised by the 'ulama and graduates of the Qoumi (unreformed) madrasas. Aliya madrasas today compete with the secular schools not with Qoumi madrasas. The growth of the Aliya madrasa system in Bangladesh, instead of bearing testimony to the popular appeal of the modernization agenda, demonstrates the preference of Muslim parents for increased Islamic content in the school curriculum

AbstractThis study looks at the history of two madrasas in Jerusalem, al-Madrasa al-ʿUthmaniyya and al-Madrasa al-Fanariyya from the 15th to the 18th centuries, in order to examine an understudied Ottoman institution: the imperial provincial madrasa. The imperial madrasas were assigned to the state-appointed Hanafi muftis of different localities across the empire. This essay argues that these learning institutions helped to consolidate the connection between the Ottoman dynasty, its appointed jurisconsults, and its broader imperial learned hierarchy. Beyond revealing some of its important institutional aspects, examining the imperial provincial madrasa casts light on the doctrinal role the Ottoman dynasty assumed in regulating the content of Hanafi jurisprudence that members of the imperial learned hierarchy were to apply. This role and the connections between the dynasty and its appointed jurisconsults had important effects within the diverse legal landscape of the empire, where multiple Sunni (especially Hanafi) legal and scholarly traditions coexisted. In further analyzing the identity of the endowers of these imperial madrasas, the article opens up new avenues for exploring how the Ottoman dynasty was defined in different contexts.