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.

The article discusses the history of madrasa in the Southern Province of Thailand. The Muslim Malay community in Southern Thailand is an inseparable part of the Republic of Thailand. Historically, the Muslim Malay community are indigenous people who have embraced Islam since the 13th century, and even reachedits peak of glory during the reign of Pattani Sultanate. The discussion specializes in the history of madrasa in the region. The study uses historical approach. The article illustrates that the beginning of the emergence of madrasa was motivated by the disagreement among Muslim Malay community against Thai governmental policies. Haji Sulong was the founder of the first madrasa in Southern Thailand in 1933 named "Madrasah Al-Ma'arif Al-Watattaniah Fattani" as a manifestation of his intention to improve the socio-economic welfare of Muslim Malay community through education. Finally, the article discusses the institutional dynamics of Muslim minority madrasa and the development in relation to the identity and capacity of community.

Alauddin Madrasa has played an important role in Albanian society since its foundation until today. Madrasa graduates have a respectable place in society and as such have always been close to the people in the most difficult days. However, despite the contribution that madrasa graduates make to society, no one has been interested in their welfare. In other words: How do they cope with the challenges of life?
The aim of this paper is to study the religious coping of madrasa graduates. To achieve this goal, a survey was conducted with 300 madrasa graduates. A construct measuring religious coping was adopted from the literature. Data were analysed using SPSS ver. 27. All mean scores obtained as a result of the research show that the level of religious coping of madrasah graduates is high. This indicates that madrasa graduates generally are coping quite well. The madrasa has prepared them well for the life challenges that graduates face. In light of these findings, the paper discusses the impact of studying in a madrasa and the lessons it teaches its graduates.

The Global competition has a long history that is marked by the enlightenment of the 18th century, especially Islamic education. There are currents called modernization of Islamic education, including Indonesia. However, it becomes important and interesting to study it not only from now on but how the modernization of Islamic education from its historical aspects. The existence of this research is expected to be able to describe the modernization of Islamic education in Indonesia and Egypt. This research was conducted using a literature research model (literature review), using a qualitative type. The discovery of figures who at that time were not well known, such as Rifa'ah al-Tahtawi, appeared to have not been much studied. The renewal of Islamic education in Indonesia that occurred at the beginning of the 20th century was also influenced by the thinking of figures in Egypt, such as the founder of the Adabiyah madrasa in Padang Panjang. The intermittent political upheaval in Egypt and Indonesia greatly influenced educational policies. The highest authority has not yet fully paid attention, although recently there have been some improvements made since Mubarak's leadership collapsed, not yet encouraging the advancement of educational institutions there. Almost the same thing also happened in Indonesia, since the reform era there have been many changes in the world of Islamic education, taking into account the salaries of civil servants and private teachers, but always leaving new problems or problems for education

The main issue of this research is how the historical review of Islamic education in Mulnithi Azizstan Madrasa in Pattani-Southern Thailand. This type of research is a descriptive qualitative research that uses phenomenological, pedagogical, and psychological approaches. The researcher took the location in Mulnithi Azizstan Madrasa Pattani South Thailand. The findings showed that the early history of Islamic education in Pattani Thailand began in 1961 in the government of Sarit Tanarat by proposing a modernization program for Islamic boarding schools which was transformed into a private Islamic education school. After that policy, the growth of Islamic boarding schools is increasing rapidly. One of them is the Mulnithi Azizstan Madrasa. The concept of Islamic education institution in Mulnithi Azizstan Madrasa initially used the concept of Suffah in the time of its establishment. At present, the madrasa uses the concept of Halaqah and Majelis as the ways for students to learn. Finally, Mulnithi Azizstan Madrasa changed the learning system into each class.

This study presents an ethnographic account of the lives of young Muslim women who underwent Islamic religious education in madrasa. It examines their body-image narratives. It focuses on how the socialisation at madrasa has shaped their image of themselves concerning bodily comportment, piety and modesty. It highlights different social actors from family, madrasa and media shape the image of these women. Accounts of six madrasa graduates who have studied Islamic theology for at least five years are examined. It focuses on Muslim women's practice of purdah, keeping in mind cultural relativism and the perspective of the women who wear it. It unravels their everyday choice construction regarding the perceptions and practices of adorning their bodies with and within the burqa. The study is based in New Delhi, India. It finds that purdah for the respondents represents piety and completes their being. The embracing of fashion, trends, makeup and other aspects of body image varies in individual degrees, with a shared understanding of doing it within the framework of modesty, as interpreted by them. They present a picture of being agents of their own within their domain of life, living and being.

Since the rise of the Taliban and Al Qaeda, the traditional Islamic schools known as the madrasa have frequently been portrayed as hotbeds of terrorism. For much longer, the madrasa has been considered by some as a backward and petrified impediment to social progress. However, for an important segment of the poor Muslim populations of Asia, madrasas constitute the only accessible form of education. This volume presents an overview of the madrasas in countries such as China, Indonesia, Malayisia, India and Pakistan.

Since the rise of the Taliban and Al Qaeda, the traditional Islamic schools known as the madrasa have frequently been portrayed as hotbeds of terrorism. For much longer, the madrasa has been considered by some as a backward and petrified impediment to social progress. However, for an important segment of the poor Muslim populations of Asia, madrasas constitute the only accessible form of education. This volume presents an overview of the madrasas in countries such as China, Indonesia, Malayisia, India and Pakistan. - Sinds de opkomst van de Taliban en Al Qaeda zijn madrasa's, de traditionele islamscholen, er vaak van beschuldigd kweekscholen voor terroristen te zijn. Al veel langer gelden ze als achterlijk en versteend, onverbeterlijke belemmeringen voor maatschappelijke vooruitgang. Anderzijds vormen ze voor een belangrijk deel van de arme moslimbevolking van Azië de enige toegankelijke vorm van onderwijs, uitzicht op een beter bestaan, en vanwege de talrijke transnationale connecties een venster op de buitenwereld. Dit boek geeft een genuanceerd beeld van de onbekende wereld achter de muren van deze scholen in Azië (van China en Indonesië tot Pakistan en Iran), en van de sociale en politieke rol die ze spelen.