THE INCEPTION OF ISLAMIC EDUCATIONAL INSTITUTIONS IN MYANMAR

Maularna Akbar Shah @ U Tun Aung,1 is an Aissistant Professor at the Department of Fundamental
and Inter-disciplinary Studies, (FIDS), Kulliyah of Islamic Revealed Knowledge and Human Science,
(IRKHS), International Islamic University Malaysia, (IIUM)

THE ABSTRACT

Arrival of Muslims in Myanmar was started by 7th AD or 8 AD as different scholars wrote in their
respective paper, differently, however in general majority of the scholars agreed that Muslim
existence was seen in the coastal cities of Myanmar in the beginning of 8th AD such as Arakan
(Sittew), Martaban (Muttama), Baseen (Pathein) and Myait (Margue), etc. In the context of the
educational Institutions of Muslims in Myanmar was hardly touched by any scholar in the field of
literature and education. The first Myanmar Muslim Educational Institution was properly
launched by a Muslim scholar, Muhammad Kasim @ U Nu in the period of Botaw Phayar at
Amarapura, Upper Burma. Later, in the period of King Mindon, Kabuli Maulavi established a
Madrasa at the Palace mosque and Golam Ali Shah established Madrasa Muhammadia in Upper
Myanmar in the beginning of British Rule. After the arrival of Indian Muslims in Myanmar in the
beginning of 20 th AD several Muslim schools and madarsa were seen at different region of
Myanmar most of them are existed at lower Myanmar particularly in Yangon. However, the
function of those institutions came to ceased when the military rule incepted in the year 1962. In
the later stage, Pure religious madarsas providing only teaching of arabic lirerature, Al Quran
and Sunnah are available when learning of modern and science subject were not authorized in
these madrasas. It is obvious that division between science subject and Islamic teaching causes
Muslim students less developed and outdated. This paper is particularly indicating to discover the
history and establishing of Muslim institution in Myanmar.

The inception of the educational history of Muslims of Myanmar is inaugurated with their arrival
in the country since 7 century. Initially, there was no Islamic institution available, but the basic
tenets of Islam were taught orally and individually. The impact was very strong that the graphic
scope for the development of Muslim community and its population in Myanmar had gradually
increased with the spirit of Islamic Daw’ah and salvation of mankind.2

Islamic education was initially imparted in teachers’ houses and at the mosques. The
Muslims believe their mosques are their educational class-rooms too. In those days, the Arabs who
travelled to different parts of the world to propagate Islam were the initial teachers. Their objective
was just to spread Islam. Teachers came from Persia, Arabia, India and many more. The early
Islamic education was introduced to the children at the age of five years, with concentration on
teaching ofAl Qur'ānand basic Sunna. As they grew further, they were thought different courses
of Islam including ethics, moral values, method of prayer, Hadith, etc.3Islamic education in those

1
Assistant Professor, Department of Fundamental and Inter-disciplinary Studies, (FIDS), Islamic
RevealedKnowledge and Human Science, (IRKHS), International Islamic University Malaysia, IIUM)

2
Aung Zaw, Burmese Muslims Scholars, (Yangon: Islamaic Religious Affair, IRA press, 2008), 22.
3
Ibid, 87-99.

1
days focused on matters related to religious basics concentrating toTawheed, Fiq, Sufism, Ahkam
al Islamia, Al Aqeeda, al Adaab and others.4

Islamic Education during Kingdom Period

Arrival of Islam in Myanmar could be traced to early 7centuryin the Arakna region but in the
mainland their first arrival was in 10th century at Pagan Kingdom. The growth of Islamic education
and Dawah were not given priority for they had to focus on their survival and subsistence.

No evidence and accurate record for Muslim educational activities was traced until the period of
Kon Boung Dynasty in 18th century AD.5 When business, trade and cultural relationship between
Myanmar Kingdom and the Mongol Kingdom officially started at 16AD, people from both
countries benefited through exchange of local merchandise. Arrival of Muslims gradually
increased and image of the beginning of Islamic symbols were seen as establishment of mosques
wherever Muslims resided. Mosques are not only for prayer Muslims believe, concurrently,
teaching of Islamic basic tenants became compulsory over there, thus unofficial but effective
Islamic teaching have been with the arrival of Islam in Myanmar. 6

In 18th century, Bodaw Phaya, king of Amarapua, Kon Boung kingdom was interested in
having debates with scholars on religious matters. He once inquired about Islam and U Nu @
Kasim, a prominent Muslim scholar of the time was honoured to submit a paper called “Tantaw
Oo Tin Lawar” meaning submission of a paper related to Islamic religion to the audience of the
King”. Upon hearing the paper, the king was very pleased and authorized the Muslims to exercise
their religious activities, establishing learning centers and mosques at the capital, Amarapura.
Century long mosques and madarasas can be seen as a token of Islamic history in the area. U Nu
was trusted by the king and appointed as king’s representative, frequently traveling to the Mogul
kingdom for business and cultural purposes. He gathered hundreds of religious from India and had
composed a total of 64 books on Islam and some of his works were still kept as religious handbooks
in Myanmar.7

Several Sufi and spiritual figures like Abid Shah Hossein, a very famous scholar arrived in
Myanmar during the Bodaw Phaya period. It is said that he was a descendent of Mongol King
Auren Zaig and was successful in his attempt to spread Islam in Myanmar. He was entrusted by
the position of chief judge for all affairs of the Muslims. He served the king for 20 years and a
book named Kanzul Mumineen was one of his 30 books written on Islam and the Muslims. Many
of his followers remembered him and followed his way of practicing Islam in the northern part of
Myanmar.8

King Mindon is assumed by many as the most intelligent and benevolent king of Myanmar
form integrating peace and harmony among different religious communities and its neighbours.

4
Traditional teaching of Abit Shah of Amarapura King and Kabuli Maulawi of King Min Don included the basic
teaching of Islam as mentioned above.
5
Ba Lwin, C.A. Aabid Shah Husaynni(Mandalay: Islamaic Academic Centre, Anormar Press, 1970,) 2-10.
6
Ibid, Aung Zaw, 20-30.
7
Ibid, 36.
8
Ibid,. 87.

2
He authorized more than 64 religious mosques and madarasas and built one rest house at Makkah,
Suadi Arabia for Muslims pilgrimage, Haj at his own cost. During his period, many Muslim
professionals engaged in different portfolios of the king. The contributions of one of the Muslim
professionals, Sheik Abdul Halim, Kabuli Malawi to Islam in those days were still appreciated by
many Muslims. When there was drought, the king asked scholars from different religious
communities to pray to their respective gods to bestow rain in the kingdom. The Muslim scholar
was the last to perform his supplication to his God, Allah for rain. When the Muslims began their
prayer, suddenly rain started to fall and later it was raining heavily till they all got wet. He was
highly honoured by the King and a mosque called Shew Pannet Bali (Golden foundation
mosque)was built in the courtyard of the Palace. The mosques was his madarasa where several
Muslims scholars were produced, Sayagyi Kawar was one of his students who was the founder of
the famous madarasa of Shew Bo. Having more than 60 mosques with affiliated teaching facilities,
madrasa and maktabs showed the existence of Muslim scholars in the capital and the gradual
spread of Islamic teachings in those day.9

Educational Activities During British Period

The British colonialization of Myanmar not only discouraged Buddhist to cooperate in their
administration, but also disappointed many Muslims causing disagreement and armed revolution
against the British. Thus, local madarasas were no more active as Muslims left the capital, Mandaly
for remote towns. Shew Bo was the District at the northern part of Myanmar where majority of
them resided and engaged in farming and local business. However, they did not forget the
importance of Islamic teaching as an identity for their future, again striving to establish Islamic
teaching at Shew Bo.

In 1899, the first Madrasa called Muhammadia was established by Syad Golan Ali Shah,
father of Saya Hasan Shah10, in Mandalay during the British Administration. He was contemporary
to Kabuli Molvi and also famous in his teaching of Islam and led the Muslim community in the
north in those days. The famous students of Golam Ali Shah were U Ba Din and Bashir Ahmed @
U Pon and U Khawar who opened his madrasa in Sargone village, Maydu Township, Shew Bow
Division which is still functioned. So far, thousands of Muslim scholars have been produced and
the Islamic identity in northern Burma is the result of their efforts.11Madarsa Tabligia was
established in Boottaw village, Shew Bo by Sayagyi Pone, the son of U Yun, the servant of late
King Mindon. He studies basic Islam from Saya Hasan Shah and later he went to India for
advanced study from Madarasa Islamia. Saya pone came back to Burma in 1922 and established
jointly with his teacher, Saya Khawar the madarasa tabligia. The school have been vary famous in
the north and many famous scholars were produced from these schools till date.12

As the country was in the process of revolution, changing from authoritarian kingdom
system to modern British colonial state with economic reforms, many Indian Muslims oriented

9
Ba Oo, 100 years’ Ceremony of Mandalay: the history of Muslims of Myanmar (Mandalay: Kyi Pwayee Press, 1959),
58.
10
Hasan Shah, called U San Shah was very famous in upper Myanmar, his contribution for Islam was still remembered
by many Muslims. He was called for political advise and discussion by country leaders and scholars.
11
Aung Zaw, Burmese Muslim scholars, (Yangon: Islamaic Council Affair, ICA Press, 2008) Vol 2, 18.
12
Ibid, Aung Zaw, 10.

3
with business, knowledge and industrial experience came to Myanmar. The Indians gradually
started influencing the life of the people of Myanmar. They helped in one hand, Islam and Muslims
in the fields of education, Islamic propagation, on the other hand boosted the growth of Myanmar
economy. While establishing societal associations, business organizations, elementary and
secondary schools of religious and modern education, the Indian Muslims deeply influenced the
life of Myanmar Muslim society. The Indian language, culture and tradition became parts of
Myanmar Muslims, later majority of Myanmar Muslims were assimilated into Indian culture.13

The contributions of Indian Muslims were measurable, as several educational

establishments for both religious and social sciences had developed. At the initial stage, each
institution were functioned according to their respective culture like Soorti mosque, Maiman
madrasa, Chulia primary school, Hindustani library, Iranian club, etc. these institutions entertained
their mother language at their respective centers Every sub tribe speaks their own language,
Gujarati, Tamil or Panjabi but the Urdu, common language was used in the class room all Indians.
Trainees, trainers and teachers were generally brought from India and the syllabus of the school
too was copied from Indian schools or the madrasa.14

The Indian Muslims excelled not only in the organization of their communal life but also
in the establishment of a series of general Muslim organizations and institutions. Particular
emphasis was placed on the education of the youth, so as to ensure Muslim unity including among
the offspring of Burmese Muslims. Initially, Burmese Muslims did not want to be close to Indian
Muslims; they would rather be friendly with the Buddhist majority, but with regard to religion,
they have to deal with Indian Muslims for the latter were more capable religiously as well as
financially.15

5. Islamic Schools established by Indian Muslims

In Burma, most of the institutions were created through the personal initiative of certain
outstanding individuals, some of them wealthy, alone financed these institutions. The Indian
Muslims were stricter than the Burmese Muslims about providing traditional Muslim instruction
for their children. In the very first years following the British conquest, the Muslims began to put
up their own schools, which offered the approved governmental curriculum, with the addition of
some hours for religious instruction. Every province had its government - appointed Muslim
assistant supervisor assigned to these schools. In those areas where the Indian Muslims were in the
majority, the language of instruction was Urdu, Tamil or Telugu, depending upon the place of
origin in India. This practice no longer held true after the British left Burma.16

In Burmese Muslim areas, the language of instruction was Burmese. There were Burmese
Muslims who preferred to send their children to general Burmese schools where the language of
instruction was Burmese, rather than to Muslim schools where Urdu was the language of

13
Ibid., Moshe Yagar, 40.
14
Ibid., 41.
15
Ibid, Moshe Yagar, 82.
16
During the British period, the capital, Rangoon was an Urdu speaking city where no one can do business unless
Urdu was spoken. The madarasa are also needed to have Urdu spoken otherwise it needed to be learnt. Indians were
successful in their business for their strict discipline.

4
instruction. The number of Muslim schools in Burma grew steadily, as did the number of attending
boys and girls. In the reports prepared by the British District Officers, mention was made of the
keen interest the Muslims displayed in the education of their children. In many Muslim-populated
villages, the leaders and elders made special efforts to build a school.17

6. First High School, Randeria in Yangon in the British Period

There are several modern schools and madrasa belonging to the Muslim community available in
Burma. Randeria High School, Burma Muslims High School, Islamia School, Muslims Girls’
School and several primary and secondary schools were established according to the sectarian line.
The first secondary school, Madrasah Mohammadia Randeria High School, was opened as early
as 1867 and is one of the oldest schools in Burma. Until 1899, it was devoted exclusively to
religious studies, and only Islam and Urdu were taught. In 1900, the study of English was
introduced, and the school began to follow the government curriculum, with the additional Muslim
instruction. In 1909, it became a secondary school in its entirety. Hindu, Buddhist and Christian
children also attended the school. Teachers of these religious persuasions were employed, as well
as Muslims. Only in 1948 did Burmese replace English as the language of instruction. The high
school, still in existence, with a present enrolment of 500, greatly encourages sports and scouting
activities.18

7. Islamia School

Another important Muslim Secondary school, established in 1886, was Islamia School. Its aim
was to integrate Islamic education with general studies. It was the first school in Burma to use
Urdu and officially recognized by the British government’s Department of Education. The
Burmese and Gujarati languages were also taught; later on, Arabic, Persian and English were
added. On May 1, 1935, it became a full-fledged secondary school with English as the major
language of instruction. The school had its own mosque, sports facilities, dormitories, printing
shop, and a great number of other properties. Like other schools, this one too published a monthly
journal in Urdu and an annual in English. In contrast, to the Randeria School founded and
administered by the Soortis of Rander, this school’s Board of Directors included representatives
of all Muslim sects.19

8. Patel Girl School

The Patel, Muslim school for girls was established in Rangoon in 1925. The Muslims demanded
that educational opportunities for girls be increased and their programme of studies adapted, apart
from that of the boys, to be in keeping with their temperament and their physical build. It was
emphasized that they should be encouraged to take part in sports activities. Study of Burmese
replaced Urdu as the major instruction. It became a secondary school in 1956. The school also ran
17
Today things have changed a lot as most madarasa in Myanmar use Burmese language while Urdu is gradually
becoming extinct. No educational officer was appointed to take care of madarasa after independence.
18
Randeria is situated at Shew Bonta street, in the capital Rangoon. Many local religious scholars attained their early
education from this schools as it provided both Islamaic and science subjects.
19
Madarasa Islamia is the school which can be claimed as the Islamaic of all schools in Burma. Many Ulama from
the British period received their primary education from this school and they continued their higher education in India.

5
an orphanage. Four hundred and fifty girls on 80% of the students were Muslims. Most of the
remaining 20% were non-Muslims. The majority of the teachers, male and female were Muslims,
but there were also some Buddhists and Christians among them.20

After 1962, many madarasas and schools attached with modern educational courses were
nationalized due to the infamous policy of Ne Win revolutionary council. Any madarasa attached
with a mosque were spared from capture, but warned not to teach modern science and art subjects.
All secondary and primary schools were taken over by the government and transformed into
government schools.21

However, hundreds of Basic Islamic schools, Maktabs and new madarasas offering purely
Islamic education with the Qur'ān and Sunna surfaced during the military rule, 1962-2011. A few
leading madarasas like Darr al Ulum, Yangon, Sufia, As’Adia and Normania are still continuing
their mission; many Muslims students rely on them till date. Hundreds of Qur’ānic memorization
schools emerged during military rule; among them, Swadiqiya and Darul Mueen are famous Tahfiz
al Quran, they are generally attached to a mosque. 22

9. Dar al-Ulum, Yangon

Muslim’s business society gave scholarship to many Muslim students who were willing to go to
madrasa Deoband and Muzahir al Ulum in India for Islamic advanced study. The prominent
scholars who received the scholarship such as Sheik Mahmood Dawood, Sheik Bashirullah, Gazi
Hashim, Sheik Nurullah, Syad Hussein, Sheik, Swalay were the lecturers of Dar al-Ulum and again
hundreds of their students continue their missions of Dawah Islamia while establishing many
Islamic institutions and activates all over Burma.23

Darrl al Ulum, Rangoon was declared a branch of Darrl al Ulum Deoband and the syllabus
of the madarasa was prepared according to Deoband’s syllabus. The madarasa Darr al Ulum is
assumed today as the mother of all madarasas in Burma because all other madarasas, maktab and
Tahfiz schools are established by the graduate students of madarasa Darr al Ulum, Rangoon.24

The administrator of this madrasa was Mufi Mahmud Dawood Yussuf; He taught Mishkat,
a combination of Hadith of Prophet Muhammad (PBUH) collected form different Hadith books.
The principal of madrasa was Sheik Bashirullah who taught al Bukhari, his brother Sheik Nurullah
taught Muslim while Sheik Swalay taught Nasai. Other famous lecturers were Sheik Fazlul
Rahman, Sheik Abdul Wahab, Sheik Shamshud Duha, etc. All these lecturers were students of

20
Patel Girl shool which was situated in Bahan township, Rangoon, a large area with more than 300 girls staying at
the school. The school was nationalized by the government and is being used as a township administration office.
21
Burmese Muslim secondary school situated at Mingla Taung Nyunt Township, Randaria Secondary school at
Babaidan Township were examples nationalized and modified into government schools where all Islamaic subjects
were removed from the curriculum.
22
According Jamiatul Ulama Islam, there are more than 300 Qur’Énic memorization schools and above 800 of basic
Islamaic schools (Maqtab) existed all over Myanmar.
23
Kasim, Al Balag (Yangon, Mahmood Mamsa Publishing, Santawtar Press, 1978), 21.
24
Hashim Dubli was one of the trustees of the Tammaway cemetery. This cemetery is no longer authorized to have
burial of Muslims and it was instructed to be kept it as a garden. Madarasa Darul Uloom has continued with its
functioning but people would like to see change its curriculum and the system.

6
Sheik Zakaria Kandihlawi, Sheik Ashraf Ali Thanawi, Shah Abdul Latif and Anwar Shah Kasmiri
of Madrasa Deoband and Muzahir al Ulum . Therefore, the madrasa’s syllabus, administrative and
teaching styles are all the same as Madrasa Deoband and Muzahir al Ulum.25

10. Madrasa Sufiyyah

In 1957–1958, Hakim Abdul Aziz set up a maktab, a basic Islamic school at Botataung where
around 15 students from different towns of Burma studied Islam. Consequently, Sheik Shamsud
Duha joined the maktab and they upgraded the maktab into a madrasa. Today, it is a full-fledged
madrasa with the name of Sufia where they produce Maulawi (religious scholars) similar to those
that the Deoband produces. It was the second madrasa after Madrasa Darr al Ulum, Tammaway.
Later, Madrasa As Adia, Madrasa Normania and Madrasa Zakariah in Tingangun had been
gradually developed. All these madrasa have produced graduates who are today leading all of the
Islamic institutions. The mosques and the madrasa accept the Mawlawi graduate from these
madrasa for they are well equipped with the required memorization of al- Qur'ān and knowledge
of Islam.26

The arrival of Muslim scholars during the colonial rule enhanced the establishment of
several Islamic madrasa and mosques as those were seen in every town and village in Burma.
Throughout Burma, hundreds of madrasa were operating, financed by domestic donations. The
influence of Indian style madrasa was of course undeniable, but in recent years, the Arab world
influence is being witnessed as some of the madrasa are using Arabic language as medium of
instruction.27

25
Maulana Bashirullah, Madarasa Darul Uloom, Myo Nyunt Magazine, (Yangon: Myo Nyunt press, 1957) 5.
“The Grand Sheik of Burma,” Jamiat Ulama Islam, Quarterly Magazine 15, June, 1958, 7.
26
Madarasa Nomania is headed by Maulana Saeedullah who was a graduate of Madarasa Darul Uloom.
27
Madarasa of Maulavi Mustafa who was graduated of Madina Islamaic University, is situated at 64 street of
Botataung. But at this moment it was reported that his school moved to some other place in Yangon.