Madarsa Curriculam PDF

Chapter 4
CURRICULUM OF MADARSAS
Curriculum ~f Madarsas
The madarsa curriculum has both historical and contemporary significance. In

order to understand the evolution and the present phenomenon of madarsa, the
curriculum helps in tracing the growth of Islamic study. The components of the
curriculum have been added over a considerable period of time, with geographical,
cultural and religious importance. The present structure of madarsa curriculum as
commonly prevalent in India, Pakistan and Bangladesh is based on Dars-i-Nizami. In
the context of global world order and contemporary politics, the madarsas have
attracted wide range of curiosity and apathy as centres for preaching ignorance and
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obscure ~ubjects having no relation with modernity. The dangerous mix of Islam with
various political and economic factors has caused the formation of both Taliban and
the Al-Qaeda. The madarsas' innate Islamic components of the curriculum with
alleged extremist links sponsored by these organiasations have come under
international scrutiny. The madarsas of Pakistan, especially Dar-ul-Uloom, Haqqania
is proud of its Taliban connection and at the same time, its curriculum has been highly
yriticised. 1 The Indian madarsa of Dar-ul-Uloom, Deoband with a major following in
the region and having some Afghan alumni also came under criticism with the charge
of harbouring terrorists and spreading Islamic fundamentalism, but, without any
'
substancial proof from the critics. The Bangladeshi madarsas are generally highlited
due to alleged associations of the madarsa products in various disruptive activities in
many parts of the world being part as the 'foot-soldiers'. Accordingly, the curriculum
is again targeted to be an important factor.
Surprisingly enough, the madarsas have been teaching the same subjects for
centuries, with periodic variations and the international community has never before
payed attention to such 'dangerous procedure'. And suddenly, with the Soviet
invasion of Afghanistan, Islam became an international agenda. In order to thrash the
'God-less' Soviets, US tried to mobilise soldiers or Mujahideens with the help of
Islamic sentiments and madarsa graduates interested in gaining political, religious and
1
AS mentioned in the Jamia Darul Uloom Haqqania (i), Introduction Mission and Services Rendered,
Nowshera: Jamia Darul Uloom Haqqania Akora Khattak, "The Talibans:-A large majority of the ex-
students ofDar-ul-Uloom Haqqania led the prolonged Afghan Holy War against Russia. The war
generals were mostly the students of this institution. Hundreds of them were blessed with martyrdom.
Almighty Allah gave Haqqania a chance of playing a leading role in shattering Soviet Union. Ninety
percent of personnel of Afghanistan's Taliban Movement are the students ofHaqqania. The graduates
ofthis institution, belonging to Afghanistan are sincerely working for bringing peace, restoring Human
Rights and enforcing Islamic Laws in Afghanistan ... ", p. 10.
Jawaharlal Nehru University, New Delhi 215

Curriculum ofMadarsas
financial power became partners in US strategic tactic. The University of Nebraska

published books with mixture of Urdu and Islam, where alifstanded for Allah, be for
Bandook (gun), jim for Jihad, khe for Khoon (blood) etc., for circulation among the
;Muslims of Tribal Areas. 2 These books became infamous in the decade of 1990s with
their free flow in Pakistani markets. It should be noted that the madarsa curriculum
did not preach such l(;lllguage; rather the publicity was a product of American Cold
War plan. With the subsequent Soviet withdrawal and the end of US interst in the
region, the internal politics of Afghanistan created the rise of Taliban and the later
international events caused its alliance with Al-Qaeda. Thus the madarsas of Pakistan
became part in the Islamic agenda, with allegations on the curriculum for spreading
hate and religious intolerance towards Non-Muslims. Eventually, India being
inhabited by a sizeable Muslim population and with famous Islamic seminaries and
Bangladesh being part of the Muslim World also became involved in the turmoil of
madarsa politics.
The role played by madarsas and the importance of curriculum lies in the fact
that due to strict code of Islamic life and domestic political and economic chaos, the
religious leaders and students (within Pakistan) were sympathetic of the Shariyat
obedient Taliban Government and also supported the Islamic cause of Al-Qaeda.
Many students from Bangladeshi madarsas have joined Islamic organisations and
worked for Taliban and Al-Qaeda. In context of India, the madarsas have never given
any statement supporting the extremist cause, and they have vehemently critisised
such activities. Therefore, it would not be wise and just to blame the madarsa
curriculum, as hosts of other reasons apart from religious inclinations like economic,
social and psychological factors, decide on the fundamentalist and extremist views of
individual.
2
As mentioned by Ali Riaz, in his article, "Global Jihad, Sectarianism and the Madrassahs in
Pakistan", Institute ofDefence and Strategic Studies, Singapore, "The University ofNebraska, Omaha
(UNO) oversaw the US$50 million contract with the Education Center for Afghanistan (ECA), a group
approved by the Pakistani government and various Mujaheedin factions. These books were then
distributed and used by the educators in Pakistan and, after the Soviet withdrawal, in Afghanistan.
These books were not only replete with pictures of Kalashnikovs but also taught the children the
Persian alphabet and basic mathematics; in an unusual way. The first-grade language arts books
introduced the alphabet: The letter Alif is for Allah [Allah is one]; Bi is for baba (father) [Baba goes to
the mosque]; ... The letter Jim is for Jihad [jihad is an obligation. My mom went to jihad. Our brother
gave water to Mujaheedin], p.20.
..
The aim of the research is to understand madarsa curriculum on the basis of its
internal structure. For the purpose, three case studies have been done, concentrating
on the curriculum of Dar-ul-Uloom Deoband, India; Dar-ul-Uloom Haqqania (Akora
Khattak), Pakistan and Aliyah Madarsa, Dhaka, Bangladesh. The selection of the
madarsas has been done on the basis of their respectic legacy and contemporary
importance and popularity. Historically, both Dar-ul-Uloom, Deoband and Aliyah
Madarsa, Dhaka emerged from the same root of British Policy, but with different
causes. The Deoband Movement was in favour of preservation of the lost glory of the
Muslims, in the wake of 1857 Revolt and subsequent brutal treatment of British on
the Muslims. Therefore, the curriculum followed the Dars-i-Nizami and stressed on
the study of Islamic subjects, as a protest to British dominance. The Ali yah Madarsa
or the Calcutta Madarsa, on the other hand, was the brain-child of the British and it
was established about a century before the Deoband Movement to ensure smooth flow
of low-wage clerics for British administration. Therefore, both religious and non-
religious subjects became part of the curriculum of Aliyah Madarsa. After the
partition of India, the madarsa shifted to Dhaka, with its unique feature of imparting
both religious and non-religious subjects. The madarsa at Akora Khattak was an
extension of the Deoband pattern, as its founder Maulana Abdul Haq was an alumni
of Dar-ul-Uloom, Deoband. After the creation of Pakistan, Maulana Haq established
the madarsa with the aim of spreading the Deobandi pattern of education in the newly
created state. Moreover, the Frontier Region of Pakistan has legacy of educational
connection with Deoband, so the process of intellectual assimiliation became easier.
The innate structur~ of madarsa curriculum is constantly discussed and

..
thought about in contemporary period. It has emerged as a result of centuries of
experiments and tedious procedure. Accordingly, it becomes pertinent to UI?derstand
the aims and objectives behind the Islamic curriculum.
Prior to the study of the curriculum of these institutions, the features of Islamic
educational curricula, as mentioned by Prof. Al-Afendi shall be discussed. According
to him, the Islamic curricula perform a host of functions, as mentioned below:
I

1) It creats as integrated personality and prepares the individual for every

aspect of life. 3
2) The spiritual and material needs of the individual are united by such
. 4
educatwn.
3) Inculcation of faith in the minds of youth, correction of morals and

spiritual edification ofthe soul are also aimed. 5
4) Need for good teacher-training programme and establishment of

spiritual connection between instructor and students. 6
7
5) It helps the individual to acquire the character of the learned Ulema.
6) The stress is on the value and sincerity of man's work in caus,e of God
and mankind. 8
7) The Qura'anic methodology is adopted in the Islamic curricula. 9
The primary component of the madarsa curriculum is the Tafseer, the science
ofexegesis of the Qu~a'an. The word by word explanation of the book is an important
I
element in the life of Islamic scholars. The Qura'an and the Hadith provide the
knowledge base of the madarsa education. Even day to day problems are solved in the
light of the explanations of these two pillars of Islam. The study of these two sources
was expanded to include: Qura'an recital, study of Prophetic traditions, biography of
Prophet and Islamic history. 10
In Indian sub-continent, the Islamic Period saw curriculum with that of Iraq,
Syria, Iran and Khurasan. The curriculum was divided into Nisab Daruri (compulsory
curriqulum) and Nisab-i-fadila (higher curriculum with specialisation). Although the
3
Al-Afendi, Muhammad Hamid (1980), "Introduction-Towards Islamic Curricula", in Muhammad
Hamid Al-Afendi and Nabi Ahmed Bloch (eds.) Curriculum and Teaching Education, Jeddah: Hodder
and Stoughton, p. 18.
4
1bid.
5
1bid
6
Ibid
7
1bid
8
Ibid, p. 19.
9
Ibl.d.
10
Qasmi, Abd Al-Quddus H.M. (1980), "Education According to Old Curriculum and its Impact on
Modem Times", in Muhammad Hamid Al-Afendi and Nabi Ahmed Bloch (eds.) Curriculum and
Teaching Education, Jeddah: Hodder and Stoughton, p. 64.

•• Curriculum ofMadarsas
details of this pattern is not available, but it used to be very popular among the
administrative set-up. The office bearers of the government used to take both the
levels, with specialisation at the higher level. In the Mughal Period, rational sciences
began to emerge and the Ulema from Iran carne to India with their own style. Thus,
the present pattern of studying the original text, along with its commentary, marigal
. I
notes of the commentary and notes of them evolved. II Such in-depth analysis
'
outlining on one particular subject or topic is no doubt a good technique. But, over the
years, such method was followed in every field of knowledge with no space for
individual understanding and internalisation of the topics. I2
With decrease in contacts between Indian and Iranian Ulema, the madarsa
curriculum in India got concentrated on the rational and traditional sciences, with
~ddition of explanations and marginal notes of Indian Ulema. During this phase, the
I .
Dars-i-Nizami, evolved under the guidance of Nizamuddin Al-Sihali. His father
Qutubuddin Al-Silahi, was a great scholar, who evolved a curriculum consisting of
one book for each field, later on one more book was added by Nizamuddin. His
descendants were known as Ulema of Firangi Mahal of Lucknow. But later on, new
books were added by the Ulema. I3 The books of Dars-i-Nizami have one or two
books for each subject, with more emphasis on mantiq (Logic) and philosophy.I 4 The
curriculum was culminated keeping in mind a fixed period of time. Before that, there
was no specific time period to complete the studies. An aspiring student had to move
from master to master in order to gain knowledge of different books. What Mulla
Nfzarnuddin did was to systematise the process of Islamic learning by dividing it into
fixed number of years, the end of each year meant completion of certain books. The
curriculum reflected the need of the state regarding unity and it was widely accepted
due to organised approach. Is The pattern of Dars-i-Nizami gave special emphasis on
the Maqulat (Rational Science). Because in those days, the madarsa training was
mainly meant for lawyers, judges and administrators. Therefore, study of advanced
books of logic, philosophy and dialectics sharpened the rational faculties and brought
11
Ibid, pp. 68-69.
12
The technique of studying the commentary and preface of books known as is still a in prevalence in
the curricular pattern of madarsas.
13
Qasmi, Abd Al-Quddus H.M., op. cit. 10, pp. 71-72.
14
Rahman, Dr. Mojibur (1977), History ofMadrasah Education with special reference to Calcutta
Madrasah and W.B. Madrasah Board, Calcutta: Rais Anwer Rahman & Brothers, p. 88.
15
Alam, Arshad (2008), "Making Muslims Identity and difference in Indian madrasas", in Jamal Malik
(ed.) Madrasas in South Asia Teaching Terror?, Oxon: Routledge, p. 49.

to the business of government men with better trained minds and better formed
judgement. 16 The tradition of this unique structure is still followed with great
enthusiasm in the Indi'an sub-continent. The Dars-i-Nizami, has thus become the face
of madarsa curriculum in the region.
The discussion on the curriculum of Dar-ul-Uloom, Deoband cannot begin

without a historical epilogue. Deoband, along with Nadwa and Aligarh Muslim
University (AMU) movements was the shining lamp of Muslim resistance to British
rule and its political, cultural, religious and financial dominance. After the fall of
Mughal Empire (as discussed in Chapter-1), the pattern of Muslim education suffered
a heavy loss which also to some extent resulted in the downfall of the Muslim power
and prestige in an all round manner. The atrocities of British towards Muslims were
due to the fact that, they were considered responsible for the Revolt of 1857. The
British started favouring the Hindus over, Muslims and therefore, the sense of
alienation developed in the Muslim community and they started distrusting the British
rule. On the other hand, the Hindus were more open in terms of accepting the British
mold of education which was not related to religious studies. The Muslims could not
accept the socio-political and cultural changes brought by the British and therefore,
remained non-interested in the field of secular and modem education.
In this backdrop, the educational institution of Deoband emerged on May 30,

1866. It was established to revive the traditional educational system prevelant during
the Sultanat and the Mughal Period, based on Qura' anic principles and interpretations.
The importance ofDar-ul-Uloom Deoband, lies in the fact that, it posed a challenge to
the surge of modem education in India based on the British requirements. The
Muslims found a base to uphold their lost glory and Deoband reflected this in form of
core principles of Islamic study. Since that period, Deoband has been catering to the
religio-educational needs of the Muslim society in India and the sub-continent. The
prestige of Deoband is next to Al-Azhar (Cairo) in terms of educational standard and
strength of students.
In order to study and analyse the curriculum of Deoband, it is very important

to notice the basic characteristics, aims and objectives of the Madarsa. The curriculum
16
Rahman, Tariq (2008), "Madrasas The potential for violence in Pakistan?" in Jamal Malik (ed.),
Madrasas in South Asia Teaching Terror?, London: Routledge Publishers. p. 5 .
.~

1s designed keeping in mind the fundamentals of Deoband, expressed through

selection of subjects and designing of the syllabus.
The Characteristics ofDar-ul-Uloom, Deoband are as follows:
1) Free Education- Right from admission up to Graduation, the students

are provided with free education, food, hostels etc. The students are
provided text books free of cost. 17
2) Self-sustaining Institution- It is one of the cardinal principles that no

aid will be taken from the Government; rather money is collected
through voluntary donations of Indian Muslims. This system is being
followed since 1866, when the institution was set up. 18
3) Disciplined Life- The Students are taught to be well-mannered and to

respect elders and teachers. 19
4) Simple Life- Simplicity is the main theme taught in Dar-ul-Uloom.

The main emphasis is to train students for leading a pious life
according to the basic teachings of Islam. 20
The free education system majorly attracts financially weak students from
rural background. The food and lodging facilities work as incentives for admission .
••
The "no government aid" dictum is a major bulwark in the way of curriculum reform.
The madarsa administration and faculty are very proud of the no-aid policy. The stress
on disciplined life of the students has a positive outcome, as the students of madarsa
become socially responsible and well mannered. The need and justification of simple
living has two perspectives on the life of students, from one point of view, they are
taught simplicity and on the othet hand, they are discouraged from opting convenient
modes of contemporary living.
I
17
Dar-ul-Uloom Deoband, "Qawaid Dakhila ", Deoband: Daftar Taleemat.,p.2.
18
Ibid
19
Ibid
20
ibid

21
Aims and Objectives ofDar-ul-Uloom, Deoband are as follows:
1) Education based on the principles of Qura'an, Hadith, Tafseer, Aqaid

and Kalaam. And to impart the authentic Islamic education among
Muslims and serve Islam through the means of Tabligh and
educational institutions.
2) Training of Islamic manners and activities and to impart the spirit of

Islam in the life,of students.
3) To spread Islam, defend and secure the religion through speech and
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writings.
4) To make distance from State policies and maintain the freedom of

knowledge and thought.
5) To est'ablish madarsas at different places for the spread of religious

knowledge.
The aims and objectives of Deoband clearly show predominance of Islam and
Islamic knowledge. But, apathy towards state reform initiatives (as was done during
the British Period) and anti-government sentiments requires review in the light of
contemporary period. If the institution starts giving importance to Government
~egistration, then it can also inspire other madarsas (Deoband acts as role model for
numerous madarsas in the region) to imbibe non-religious subjects and synthesise
them with Islamic knowledge base.
The centres or departments in Dar-ul-Uloom, Deoband represent the aims

and objectives of the. institution in its truest sense. There is a conscious drive to
maintain and preserve the Islamic tradition and culture. Accordingly, special centres
have been established for calligraphy, recitation of Qura'an, memorisation of Qura'an
etc. The students or Talib-e-Ilm are taught to understand Islamic principles so that in
futute they can also spread and circulate the message of the religion. The centres main
aim is to prepare students in their respective areas of specialisation in religious
21
Rizvi, Sayyed Mehboob (1992), Tareekh Dar-ul-Uloorn Deoband, Vol. I, Deoband: Dar-ul-Uloom, p.
142.

education. The departments deal with different issues and take care of students in
fulfilling the course work.
The visit by the research scholar to the institution in the course of field visit
was very useful in understanding the dynamics of different centres. The students share
a very cordial and interactive relation with their respective teachers. The sense of
respect and obedience among the students for the faculty shows the cultural aspect of
the institution. The study shall now look into the centres of Dar-ul-Uloom, Deoband.
}'he centres have maintained the traditional names based on Arabic and Persian
!
,'words.
The study of the centres is necessary as it will help in a better understanding of

the curriculum. The curriculum of various subjects and classes are formulated on the
basis of the aims and objectives of various centres. The faculties teach students on the
basis of their respective specialisation. Therefore, the centres cater to the growth of
not only students, but also the teachers. Following are the centres: 22
1. Tadreeb-ul-Muallemeen (Training ofTeachers)
2. Dar-ul-Ifta wa Tadreeb fil Ifta (Centre for legal opinion and training in
legal opinion)
3. Takhassus fil Hadith (Centre of specialisation in Hadith)
4. Shoba-e-Tahuffuz-e-Khatm-e-Nabuat (Centre for safeguard of seal of

Prophethood)
5. Shaikhul Hind Academy
6. Shoba-e-Radd-e-Isaiyat (Centre for refutation of Christianity)
7. Shoba-e-Angrezi Zabaan 0 Adab (Centre for English Language and

Literature)
8. Shoba-e-Computer (Computer Training Centre)
9. Shoba-e-Khushnawisi (Centre for Calligraphy)
22
Dar-ul-Uloom Deoband, "Qawaid Dakhila ", Deoband: Daflar Taleemat.

10. Dars-us-Sanaey (House of crafts/Centre of Crafts)
11. Shoba-e-Deeniyat, Urdu, Farsi (Centre for Theology, Urdu and

Persian)
12. Shoba-e-Hifz-e-Qura' an (Centre for memorisation of Qura' an)
13. Shoba-e-Tajweed (Centre for Phonetics/Recitation of the Holy

Qura'an)
14. Hafas-e-Urdu (Additional Urdu)
15. Hafas-e-Arabia (Additional Arabia)
16. Qara'at-e-Sabaa Ashara (Centre for reading Qura'an in seven ways and
ten ways)
The above mentioned centres show a clear trend towards giving importance to
Qura'anic studies, Hadith and Islamic subjects. A very interesting feature is the
existence of a centre for refuting Christianity. The justification behind this centre is to
propagate the basic difference between the two religions and uphold the interpretation
of Islam regarding various religious and historical events. 23 The institution also runs
several small scale vocational training for students in fields of stitching and book
binding under the Centre of Crafts. The centre for calligraphy is also a kind of
vocational training place. Students with good calligraphic skills get opportunity to
write verses of Qura'an. Though, this profession does not carry much importance in
the present scenario, but it had great importance in the pre-printing period.
As mentioned above, there are three different centres dealing with the
Qura'anic studies, for different purposes like memorisation, recitation and reading of
Qura' an. It might be seen as an exaggeration, but in reality, a lot of stress and time is
given not only to memorisation, but also to proper recitation and reading techniques
of the Holy Book. Though, .. there is always a doubt regarding the aspect of
23
The religion of Islam and Christianity derive from the same theological root based on the A,brahamic
traditions. As a result, the basic religious tenets of these two religions are quite similar, barring few
exceptions. Therefore, both the religions try to justify their own version and refute one another. The
religious rivalry between them is a well known political as well as social phenomenon. Unfortunately,
people ofboth the religions are known as "People of the Books"or Ahl-e-Kitab (as explained in the
Chapter-!), but still there is a strong sense of hostility between them.

understanding. Whether the students are understanding the verses of Qura'an or just
memorising them. The issue is debatable and also varies according to the intellectual
level of each student.
Apart from these centres, the Dar-ul-Ifta is also very important and
controversial, as it is the authorised centre for delivering Fatwa 24 on any given query
by an individual, group or institution. The centre deals with Fiqh or Islamic
Jurisprudence and analyse issues in the light of Islamic legal system. The department
of Hadith specialises in the events of Prophet's life and their proper religious, moral
and social explanation for the Islamic community. The events or incidents are not
dealt in historical context, but the actual essences are taught to the students. The
centre for safeguarding the seal of Prophethood, deals with the life and teachings of
Muhammad.
There are centres for learning of various languages like Urdu, Persian, Arabic
and English. Among these, apart from English, all other languages are compulsory for
the students. The computer training centre also operates as a separate department
imparting the basic languages of computer. Although, the Curriculum of Deoband, as
will be discussed in the next section, does not mention any specific books or course
structure for Computer and English.
The Curriculum of Deoband is divided into eight years, in order to receive

the degree of Sanad-e-Faraghat (Degree of Completion), the students need to study
for eight years. After the completion of eighth year with Daura-e-Hadith, the student
can either discontinue after getting Faraghat degree or continue with the Masters
I
programme. The subjects taught in the initial eight years range from Arabic Grammar,
Islamic Jurisprudence, Hadith, Logic, Islamic History, Recitation of Qura' an, its
reading etc. The majority of the subjects remain the same in almost every class, but
the extent of syllabus and books become more tough and detailed with every
progression. The curriculum is very comprehensive and reflects rigorous training
mode for the students and calls for strict academic discipline and religious
I
Understanding. But, unfortunately, the entire stress ofthe syllabus is on the learning of
1
24
Fat~a is an answer to a particular query (Istifta 'a) which deals with particular issues- religious,
social, legal or commercial. Unlike the popular perception, a Fatwa cannot be issued on any matter,
without prior query. An individual, group or any other entity or institution can ask for a Fatwa on the
basis of Istifta.

the religious aspect of education and not introducing the students with contemporary
subjects. It is a major lacuna in the curriculum ofDar-ul-Uloom, Deoband.
In the First Year (Saal-e-Awwal), the students are taught subjects like-
biography of Prophet (Syrat),,.Conjugation of verbs (Sar:f), Syntax (Nahv), Arabic
literature, Logic, Calligraphy (Khushnavisi) and Cantillation (Tajweed) (See
Appendix-3)? 5 The aim of this class is to ingrain a base for future developments of
the students, and as a result, the course starts with the life of Prophet. He is considered
to be the ideal human being in terms of personality, social behaviour and religious
commitment. A life of Muslim should ideally be based on the teachings and
replication of Prophets's life. Therefore, his biography is of primary importance. The
. I
book prescribed for this course is Seerat-e-Khatam-ul-Anbiya by Maulana Mufti

I
Mohammad Shafi. The main message is to make students understand the different
events of Prophet's life, so that the events can work as source of inspiration for a just
living of individual. The requirement is both social and religious. The subject of
Conjugation is taught with the help of Arabic Primer books like- Meezan, Munshaib
and Panjganj. They deal with the construction of root of Arabic words. Meezan
teaches basic structure of Arabic grammar, related with conjugations and Munshaib
±nainly contains examples related to conjugations. Arabic is the lingua-franca for
reading and understanding of Qura' an and the philosophies related with it. One cannot
comprehend the scriptures without understanding this language. Panjganj is a very
important, old and famous book in the entire sub-continent. As we will discuss the
Curriculum of Haqqnia (Pakistan) and Aliyah (Bangladesh) in the later sections of
this chapter, Panjganj will frequently occur. The peculiarity of this book lies in the
fact that, it is a Persian book, but is used in the teaching of Arabic Grammar. This
system of teaching is prevalent since the Mughal time, when Persian was the court
language. The subject of Syntax is taught with the help of Nahvmeer and Sharah Met
Aamil. These generally deal with the9ries of Arabic Grammar and nouns. Books like
Miftah-ul-Arabia and AI Qara 'at-ul-Waziha (part-1) deal with Arabic literature. The
first one is a basic Arabic textbook of short stories and the second one teaches the
style of clear or vivid reading of the language. The students are introduced with
Arabic in the form of short stories to generate interest and understanding of the
25
As stated in Dar-ul-Uloom, Deoband, op. cit. 17, The primary lesson in religious study gives stress
on the basic learning pattern of knowing the life of Muhammad, basic course on Grammar, Syntax,
literature, Calligraphy and Qura' anic understanding.

language in an easy manner. Taiseer al-Mantiq, is the textbook for learning Logic. It
has basic principles of Logic. Mantiq is a very important element in the course
structure of madarsas. The various skills of Mantiq are used to sharpen the intellectual
understanding of the students. Khushnavisi is used as fine art to write Arabic and
Persian in the font of Naskh and Urdu in the font of Nasta 'aleeq. The subject of
Tajweed or correct pronunciation ofQura'an is started with Para-e-Amm, the last part
ofQura'an26 • Tajweed is an integral element of the Islamic studies.
'
The Second Year (Saal-e-Doum) deals with the above mentioned subjects
but, with the addition of Fiqh or Islamic Jurisprudence (See Appendix-3). The books
taught in this class 'are different and advanced from the initial year. Sarf or
conjugation is taught with the help of Ilm-ul-Segha. It is a Persian book and deals with
conjugation of verbs. It is an advanced level grammar book for understanding the
pattern of words. Both Ilm-ul-Segha and Fusool-e-Akbari deal with quality and
speciality of verbs and conjugation. The subject of Syntax is taught with the help of
Hidayatun Nahv and Kafiya. The first one is an Arabic book for the guidance of
understanding syntax. Kafiya has two parts- fail and har.f Fail teaches various verbs,
on the other hand, harf deals with definite, interrogative, conditional particle and
prepositions. Arabic literature is taught with the help of two books- Al Qara 'at-ul-
Waziha (part-2) and Najhatul Adab. As discussed above, Fiqh is introduced in this
class. It deals with the understanding of Islamic Jurisprudence and several doctrines
related to it. The rules and regulations for leading a pious Islamic life are taught in
Fiqh. The book Noorullzah gives instructions related to namaz, roza, hajj and other
religious rites. Qudoori, on the other hand, is related with commercial, financial and
social transactions. As mentioned above, Logic or Mantiq has its own importance in
the Islamic study. The books Aasan Mantiq and Mirqat are taught in this context. The
students are trained in the art of Calligraphy or Khushnavisi in this class. Jamalul
Qura 'an or the beauty of Qura'an is taught for proper recitation in the course of
Tajweed. The curriculum has multifaceted aspects of Islamic study based on Arabic as
a medium of instruction.
26
The recitation of Qura' an is initiated from the last section, as Surah in this section are comparatively
shorter and therefore, it becomes easy for the students to recite the Qura'an in proper way, using
various techniques of voice modulation.

In the next level Saal-e-Soum, Third Year, 27 Quranic Exegesis, Tarjumatul

Qura 'an from Surah-e-Qaf (Section-26 of the Qura' an) to end is taught. The ways of
translating Qura'an are taught in this subject. In the course of Fiqh, Qudoori is
prescribed. It is an Arabic book, explaining different ways of monetary, exchange. The
financial aspect of Fiqh is dealt in this book. In syntax, Sharah Shuzuruz Zahab, for
ex:planationing syntaxes is incorporated. The Arabic literature is taught with the help
of Najhatul Adab and Al-Qara 'at-ul-Waziha (part-3). The subject of Hadith is taught
with the help of Mishqat-ul-Asar or the Lamp of Prophetic Traditions. Various
instances and incidents of Muhammad's life are explained in Hadith, for the better
understanding of Islam, as a religion by the students. In Logic, Sharah Tahzeeb is
taught. The book, Talim-ul Muta 'allim is part of the curriculum of Islamic Akhla 'aq.
As the name suggests, the book deals with Talim (learning) of Muta 'allim (students)
in the conducting moral behaviour. The exercise of Tajweed or recitation also
continues in this class. The addition of External Study in the curriculum, deals with
Tareekh-e-Millat (Khalifa-e-Rashida) (See Appendix-3). As the name suggests, the
initial history of the Rashida Caliph period is taught in this course.
In the Fourth Year (Saal-e-Chaharum), new subjects like- Principles of

Jurisprudence (Fiqh), Rhetorics, History, Science are incorporated in the curriculum
(See Appendix-3). In the subject of Qura'anic Exegesis, Tarjumatul Qura 'an from
Surah-e-Yosuf to Surah-e-Qaf is taught. Sharah Wiqayah, upto Kitab-ul-Itaq, an
Arabic book is taught in the course of Fiqh. It is a preparatory book before the starting
of Hidaya (starts from Class fifth). There are many examples in this book for the
initial understanding of Fiqh, before the initiation of advanced course of Hidaya. The
Kitab-ul-Itaq deals with many issues including slavery and the rights and freedom of
slaves. The Principles of Jurisprudence (Fiqh) has two books as part of the
curriculum. They are Tasheelut Usool and Usoolus Shasi. The first book contains the
basic principles of Jurisprudence. The second book deals with the rules for application
'
of verses from Qura'an and Hadith. In the subject of Rhetorics, Darasul Balagha is
taught. The book contains lessons for improving the style of oration and eloquence.
The main aim is the literary improvement regarding oratory skills. Regarding the
subject of Hadith, Alfiyatul Hadith, is taught. As the name suggests, it basically
As stated in Dar-ul-Ulo~m, Deoband, op. cit. 17, In this class new subjects like- Islamic Exegesis,
27
Hadith, External study and Islamic Akhla 'aq (Islamic moral philosophy) are incorporated in the
curriculum.

discusses thousand Hadith. The book of Qutbi, is taught in the subject of Logic. The
book deals with several types of statements like sugra- primary statement, kubra-
secondary statement leading to nateeja-result. The historical period of Umyyad,
Abbasid and Ottoman empires are taught with the help of Khilafat-e-Bani written by
Zamullah Shahabi. The study of history, as discussed in Third Year started with the
Rashida and in this year, the progression is continuing with the Islamic Empires. The
course on Tajweed also continues in this class with recitation of the Qura'an. Along
with these above mentioned subjects, sciences of Madaniyyati (civics), geography of
the Arab Peninsula and other Islamic countries are also taught. 28
The Fifth Year (Saal-e-Panjum) in the course of Qura'anic Exegesis or

Tarjumatul Qura 'an, the translations are taught from the beginning of the Holy Book
till Surah-e-Hood. For Jurisprudence, the famous and popular book in the sub-
continent- Hidaya is taught. 29 , :The books of Noorul Anwar and Mat an Alminar are
prescribed for the Principles of Jurisprudence (See Appendix-3). Noorul Anwar is an
advance version of Usoolus Shasi. These two books are interconnected, Matan
Alminar is the main text and Noorul Anwar is the chapter wise explanation of Matan
Alminar. For understanding Rhetoric, Mukhtasarul Ma 'ani and Talkhisul Miftah are
taught. The first book, in this context, deals with writing skills. It explains how to
write in concise. The second book is a kind of summary. For the course of Aqa 'id,
I
Aqidatut Tahavi is taught. The book includes religious beliefs and was written by a
I
prominent Imam- Tahavi. The subject of Logic is taught from Sullamul Uloom.
Muqamat (Arabic Prose) is taught in the subject of Arabic literature. The book
belongs to the Abbasid Period of Islamic History. In the course of Tajweed, recitation
is continued. For the subject of External Studies, the history of India Kings upto 1947
is taught.
Saal-e-Shashum, Sixth Year has an addition of Philosophy and study of Sirat

(biography) (See Appendix-3). The subject of Tafseer is taught with the help of
Jalalain Sharif. For the study of Jurisprudence, Hidaya Part-2, with the subject of
28
It is a very peculiar system which is still continuing in madarsa education, that in addition with
Islamic knowledge, the students are also taught about the history, geography and the working of state
ofother Islamic countries, as a part of cultural awareness about the Middle-East.
29
In the Fifth Year, an extra subject in the form of Aqa 'id is taught. The book of Hidaya is an important
constituent element of the Dars-i-Nizami and is taught in both India and Pakistan, following the
module of Dar-i-Nizami.

Itaq, (as discussed in the previOus class) has been prescribed. In the subject of
'·
principles of Tafseer and Jurisprudence, Alfauz-ul-Kabeer and Husamy are taught.
The first book deals with rules of exegesis. It is written by Shah Abdul Aziz.· Husamy
has guidelines for explaining Qura'an and Hadith. In the subject of Arabic Literature,
Deewan-e-Mutanabbi and Bab-ul-Adab are taught. Both the books deal with classical
poetry, and Bab-ul-Adab is famous as a book of Pre-Islamic literature. Mabadiul
Falasafa is a book containing basic rules of philosophy. Along with this book,
I
Mabazi is also taught in the subject of Philosophy. The recitation of Qura'an in the
I
form of Tajweed, continues in this class. The study of biography (of Prophet
Muhammad) is done with the help of Asahhus Siyer, considered as the most authentic
biography.
The curriculum of Seventh Year (Saal-e-Hafium), consists of Hadith, Fiqh,

Aqa 'id, Fra 'iz, Tajweed and External Study (See Appendix-3). In the study ofHadith,
the students are taught, Mishqat-ul-Masabeeh, Sharah Nukhba and Muqadma by
i
Shaikh Abdul Haque. It is a preface of reading Hadith. It deals with the techniques of
reading Hadith. Jurisprudence is continued with the last portion of Hidaya,
The curriculum of Daura-e-Hadith gives stress on study and analysis of

different versions of Hadith30 (See Appendix-3). Accordingly, students are made to
read and explain them in a period of one year. The reading is done in Arabic
language. Accordingly, different collections of Hadith by Bukhari, Muslim, Tirmizi,
Abu Daud, Nisaee, Ibn Maja etc are taught to students. The arguments of Fiqh can be
understood on the basis of Hadith. 31 The books of Muatta Imam Malik and Muatta
Imam Muhammad can also be used for teaching Fiqh. The arguments of Fiqh can be
understood on the basis of Hadith. The last academic year as explained above, is
completely dedicated to the study of Hadith, because it is the next authentic source of
Islam, after Qura'an. Following completion of eight years, the students become
eligible for the degree of Sanad-e-Faraghat from the institution.
30
Among several versions of Hadith, only six are considered as authentic. Sehah-e-Sitta as they are
collectively known: Sahee Bukhari, Sahee Muslim, Jamie a! Tirmizi, Sunnan e Abi Daud, Sunnan e ibn
e Majah and Sunnan e Nisaee.
31
The main sources of Fiqh are- Qura'an, Hadith, Ijma and Qyas. Ijma generally means social
consensus and Qyas is based on personal intellectual reasoning. If an issue is not available in Qura'an
and Hadith, then the other two sources are taken into account.

Curriculum qfMadarsas
The Post-Graduate Degree has four sections- Tafseer, Uloom (Theology),

fiqh and Adab (Literature). The curriculum shall be discussed in details. The
curriculum of Masters in Tafseer deals with detailed study of the subject in six
courses (four comprising interpretation of Qura' an and two dealing with Principles of
'
Tafseer) (See Appendix-4). Tafseer Ibn-e-Kathir is a famous and important book
dealing with Qura'anic interpretation. The authenticity of this book is compared with
Bukhari Shareef. It is considered to be the primary book for interpreting the Qura'an.
Baizawi is a classical book for interpreting Qura'an and is common in all the three
institutions under observation (as will be later discussed). The principles of Tafseer
are taught with the help of Manahilul Irfan and Sabirul Rishad. The first book was
written by Muhammad Abd AI Azeem AI Zurqani. The book is most important and
comprehensive of what was written in the art of interpretation. The second book deals
with explanation of the verses of Holy Qura'an with its full context and was written
by Taqi Uddeen Al Hilali Al Marakishi.
The Post-Graduate curriculum of Theology (Uloom) has courses containing

Principles of Hadith, Fiqh, Shariya and knowledge of Kalaam (See Appendix-4). 32
The classical book of Hujjazrullah-il-Baligha, deals with the sociological aspect,
written by Shah Waliullah Muhaddis Dehlvi. For understanding the Principles of
Hadith, Muqadma Ibne Salah is taught. The book deals with sixty-five types of
Hadith and is considered one of the most famous books of Hadith Terminology. The
book of AI Ashbaah Wannazair is written by Jalaluddin Suyuti. It is an important
book in the subject of Jurisprudence on Shafi Doctrine, combining jurisprudential
norms and contains the branches and issues that are not found in other books. For
study of principles of Fiqh, Musallemus Saboot is studied. This book deals with the
fundamentals of Jurisprudence and considered as one of the most important books,
well received by Islamic scientists and scholars.
The curriculum of Post-Graduation in Fiqh consists of subjects of Faraiz

(distribution of property of dead person), ffta, Qawaid and Fiq h (See Appendix -4). 33
The book of Siraji is corresponding with the subject of Faraiz. It is an important book
32
As mentioned in Dar-ul-Uloom, Deoband, op. cit. 17, the stress of the curriculum is on the proper
understanding ofFiqh, along with other subjects. There is one separate section dealing with
Jurisprudence and two separate sections dealing with Principles of Jurisprudence (Usool-e-Fiqh).
33
As mentioned in Dar-ul-Uloom, Deoband, op. cit.l7, the syllabus of Fiqh is very extensive with
eleven subjects. in a manner it can be said that, the entire gamut of Islamic Jurisprudence both civil and
criminal are taught to the students and they become expert Mufti.

in the region and is taught in all the three institutions under review (as will be
discussed later). The book deals with Inheritance Law, following Islamic
Jurisprudence. Uqood Rasm-il-Mufti deals with legal opinion in the light of Qura'an
and Hadith. The rules required by a Mufti for analysing issues and solving legal
disputes are mentioned in the book. The Arabic book of Durr-e-Mukhtar, is basically
an explanation of the famous book called Shami. The civil legal issues of marriage,
divorce, religious trusts are discussed in this book. The procedure for dealing with
contemporary issues related with Fiqh, are mentioned in Tamreen-e-Fatwa. Along
with Durr-e-Mukhtar, its preface is also taught separately as part of the course work.
In the subject of Fatwa, the Urdu book Rasmul Mufti is taught. The book trains the
student in the technique of writing Fatwa, on the basis of different queries. Selected
chapters of five books- Raddul Mukhtar, Al-Bahrur Ra 'ique (book dealing with both
civil and criminal legal proceedings), Fathul Qadeer (explanation of Hidaya), Al
Ashbaah Wannazair (as mentioned in Theology Section) and Shami (best known book
of Fiqh, common for all Maslaqs) are taught.
The Post-Graduate curriculum of Adab, Arabic Literature has sections on

classical prose and poetry, contemporary prose ·and poetry, history of Arabic
literature, essay writing etc (See Appendix-4). The book of Asalibul Insha deals with
procedure of Arabic essay writing and principles of writing. The main aim is to
develop writing skills of the students. The contemporary Arabic prose is taught with
the help of Al-Nathrul Jadeed. The book of Deewaan-e-Hamasa, is taught for
..
classical Arabic poetry of the Abbasid Period. It is a compilation of Abu Tamaam. He
collected several works of the then eminent writers and compiled them into a book.
Albalaghatul Waziha is a book of rhetoric. It deals with positive and negative forms
of sentence construction and the use of punctuations. The art of essay writing is
taught with the help of Insha-e-Arabi. The autobiography written by Ahmad Ameen,
contemporary Arabic writer- Hiyati (My Life), the four volume work of Taha
Hussain, Al-iyam, contemporary work and French translations of Manfalooti- Abarat
I
and Abqriyat, written by Aqqad dealing with the life of Prophet and the following
I
Rashidun Caliphs are also part of the curriculum. The life and work of eminent
personalities of Arabic Literature are mentioned in Rijal minat Tareekh. The book of
Min Nafahat-il-Hiram, deals with literature of spiritual stories. The work of
Wafayatul Aayan is written by Ibn-e-Khalliqaan. It has biographical notes of

prominent people. The book of Kitabul Bukhla, written by Jaahiz, is in four volumes.
It is a collection of stories about miser people. The book of Kalila wa Dimna is
translated work of the Abbasid Period. It is the Arabic version of famous Sanskrit
work -"Panchtantra". Along with these, the students are also taught to write articles
and read newpaper and magazine clips in Arabic.
The study of the curricular patter of Deoband, throws light on some of the
important features. In the first place, the curriculum of Dar-ul-Uloom, Deoband
provides extensive importance to Islamic studies. Section wise recitation (tajweed),
..
memorisation and understanding (tafseer) of the Qura' an is done for a period of seven
years, followed by the detailed study of Hadith, in its various forms and variations,
exclusively in the last year. The Biography of Prophet is started from the First Class,
introducing young minds with an 'Ideal Man', whose behavior and nature must be
followed by every Muslim. As a result, the scope for the inclusion of non-religious
subjects gets restricted in the curriculum and it is also not appreciated by the teachers
and administrators of the institution. In the second place, Arabic grammar and
literature is taught fr~m First Year onwards with the help of classical books of the
language. The stress is more on the learning of the classical Arabic versions and style
rather than the contemporary literary works. Thirdly, the disciplne of Islamic
Jurisprudence (Fiqh) is also taught efficiently by explaining the two types, one with
the religious matters and the second with commercial and social subjects. The
students are trained to be efficient in the field so that in future, when they go back to
own community, by that time, they inherit the procedure of dispute mitigation by
hsing principle of Jurisprudence. Fourthly, the art of Calligraphy (Khushnavisi) is
taught in the first five years as a separate subject. The efficacy of this subject is
doubtful, where stude,nts are made to master the art of good handwriting. In olden
days Khushnavisi had good career options, but now there is no practical usage of such
knowledge. Fifthly, the stress while teaching History, Geography and Civics is on the
Arab. The period wise chronology of Arabian history and Islamic Kingdom is taught
to the students. The students without any prior knowledge of the Geographical
formations and phenomenon are given lessons regarding the topography of Arabian
Peninsula. The medieval system of Government is also taught to them as part of the
curriculum. This approach results in the future sympathetic feelings of madarsa
products towards Middle East and Islamic Politics and the critics also try to publicise

this feature. Sixthly, the students are also groomed to be good religious leader and
orator with the help of rhetoric. Style and eloquence for developing oratory skills are
part of the madarsa curriculum. Seventhly, it can be stated that, subjects taught in the
madarsa are occupation related, but within the scope of Islamic Studies. In a way,
such professions were apt about 100 or 150 years ago, with minimal importance in
contemporary age.
Dar-ul-Uoom Haqqania, Akora Khattak is one of the pioneering centres of

Islamic learning in the World. It comes next to Al-Azhar, Cairo and Dar-ul-Uloom,
Deoband. The institution is considered to be an important educational entity of
Pakistan. Located in the state North West Frontier Province (NWFP), Dar-ul-Uloom,
i
has been providing Islamic teaching to both Pakistani and Afghan students.
Interestingly, in Pakistan all the different schools of thought and their boards are using
the Dars-i-Nizami curriculum (written in 1748) as the basis of their religious teaching.
Of course there are some differences, as for example the teaching of Hadith and
Jurisprudence differ for the Shia. 34 Therefore, it can be said that the sectarian
differences do not impact on the curricular pattern of madarsas. They only differ in
the ritualistic interpretation of Islam and subsequent preaching of sect based
respective version of Islam.
The institution was founded in the year 194 7, by the efforts of Maul ana Abdul
Haq, considered to be a great religious scholar of Islam. He was born at Akora
Khattak in 1912 A.D. His father, Al Haj Maroof Gul alias Gul Dada was a well-
known religious scholar of his time. Abdul Haq received his early education from his
parents, and then later on he was sent to Peshawar and Mardan (centres of religious
education of that time). After that he went to Amroha, Gulavati and Calcutta for
special studies and finally joined Dar-ul-Uloom Deoband in 1926 A.D. 35
After the partition of the country and the emergence of Pakistan, Haq did not
return to Deoband. He started a madarsa in a small mosque. 36 This institution
34
Bosch, Kees van den et al. (2008), "Islamic Education in Pakistan", p. 11, [Online: web] Accessed on
25 Mar 2009 URL: http://www.lins.no/db/pd£'report200802.pdf.
35
Jamia Darul Uloom Haqqania (i), Introduction Mission and Services Rendered, -Nowshera: Jamia
Darul Uloom Haqqania Akora Khattak, pp. 19-20
36
As mentioned in Jamia Darul Uloom Haqqania, op. cit. 35, "Sheikh ul Hadith Moulana Abdul Haq,
started his madarsa in a small mosque. This has grown into famous Dar-ul-Uloom Haqqania, a living

eventually became D~-ul-Uloom, Haqqania. 37 He was the first chancellor of the

institution and served till 1988.
An Advisory Board was made from the very first day to run the institution. It
comprised of five members- Maulana Abdul Haq, AI Haaj Muhammad Yousuf, AI
Haaj Sayyed Noor Badshah, Haji Ghulam Muhammad and Malik Amr-e- Ilahi.
Today, there are seventy five members, who make decisions about the budget and
other important matters. All the decisions and preparations are made according to the
constitution which was agreed on 15 October 1961. The certificate of Dar-ul-Uloom
is equal to the certificates of Al-Azhar and Jamia Qahira (both in Egypt). There are
more than four thousand students in the institution. 38 The institution has been
registered under the Act of Pakistan SRO/C Number 71 C.T.P. 551. Therefore, the
fund given by the Government is exempted from Income Tax. The Annual Audit
Report of Dar-ul-Uloom, Haqqania goes to the Shoora Committee. The examinations
of the Islamic Courses are taken by local scholars and teachers of Haqqania, but the
Government Course examinations are taken by officers from the Governmental
Educational Institution. 39
Aims and Objectives ofDar-ul-Uloom, Haqqania40 :
1. To spread the light of knowledge in the world.
2. To spread the teaching of Qura'an and Sunnah and to provide correct

guidance to understand Islam.
3. To provide the society with scholars, learned people, writers, reformers

and men of wisdom.
4. To work for the enforcement of Islamic Laws in the country.
5. To impart religious and intellectual guidance to the Muslims.
symbol of his selfless services and strenuous efforts to the cause oflslam. He was a disciple ofHaji
Sahib Turangzai who was a freedom fighter." pp. 20-21.
37
Jamia Darul Uloom Haqqania, op. cit. 35, p. 20.
38
Jamia Darul Uloom Haqqania (ii), Introduction and Syllabus ofEvery Department, Nowshera: Jamia
Darul Uloom Haqqania Akora Khattak, pp. 1-2.
39
Ibid, pp. 2-3.
40
Jamia Darul Uloom Haqqania, op. cit. 35, p. 3.

6. To preach and spread the message of Islam.
7. To help in establishing a network of religious schools in the country.
8. To edify Islamic values and safeguard Muslim culture and civilisation

from corrupting influences.
The territories that acquired the shape of Pakistan had to start from the scratch.
Although, as we will subsequently notice, the Calcutta Aliyah Madarsa was shifted
from Calcutta to Dhaka following the partition in 1947. But, the mainland Pakistan
required educational institution for propagating the faith and maintaining the Islamic
legacy of madarsa education. The Dar-ul-Uloom, Haqqania served the purpose with
its emphasis on preservation and propagation oflslam. And in the course of history, it
became one of the pioneering madarsas of the region.
The Dar-ul-Uloom, Haqqania is a composite institution, with different centres

catering to the facilities ranging from dispensary to a separate office dealing with food
supplied to students. The institution has ten Hostels for students, a multipurpose three
storied auditorium, teacher's colony, different departments of Islamic studies, section
dealing with water supply, library, a separate school known as Taleem ul Qura 'an
High School, with strength of thousand students, registered with the Board of
Intermediate and Secondary Education, Peshawar. A monthly Urdu journal called AI
Haq is regularly published since 1965 dealing with subjects like Islam,' political
issues, current affairs, historical, literary and science subjects. 41 Following are the
centres:
1. Department of Islamic and Arabic Studies.
2, Department ofFiqh.
3. Department ofHafzul Qura'an wa Tajweed.
4. Department of Iftaa.
5. Department of Journalism.
6. Department of Preaching.
41
1bid, pp. 5-8.

7. Computer Laboratory
The curriculum of Dar-ul-Uloom, Haqqania is divided into several

categories, for separated sections. There are curriculums for Haqqania High School
(nursery to class tenth), Jamia Dar-ul-Uloom, Doctoral programme in Islamic Law,
Doctoral programme in Hadith and for Computer Course. The curriculum related with
..
the High School is based on a synthesis of Government approved course and Islamic
course. While studying the Government approved course, Urdu, has been kept as
medium of instruction. The fundamental norms of Islam are taught section by section
over a period of ten years. Along with Qura'an and Hadith, biography of Prophet is
also taught and extensively discussed among the students.
As seen above, the aims and objectives of the institution are very well kept in
account while formulating the curriculum. The main aim of the religio-educational
institution is to spread and propagate Islam. Accordingly, students are trained in a
particular rigorous way so that the basic tenets of the religion get instilled in their
mind. And at the same time, they are also taught non-religious subjects. For example,
the courses of social studies, science, mathematics etc. are also taught, but in Urdu
medium.
The peculiar feature of the Curriculum of Haqqania High School is the

,repetition of same subjects in the Government course. There is no way to understand
or estimate the level of progression in these subjects. On the other hand, the Islamic
Courses are well explained with mention of important books in a chronological
manner. We shall now discuss the class wise curriculum of Haqqania High School in
details.
In the elementary stage of Nursery, students are taught subjects like Urdu,
English, Pashto, General Science, Social Studies, Islamiyat, Tables, Parts ofbody and
Mathematics. In addition to these Government recognised subjects, the Islamic course
include Qaida-e-Baghdadi, Kalima-e-Tayyiba, initial Arabic and prayer lessons (See
Appendix-5). Qaida-e-Baghdadi is a basic book of Arabic for learning alphabets. It
deals with "era 'ab" patterns of pronunciation with the use of Arabic symbols of zer,

zabar, pesh, tashdeed, madaa etc. Kalima-e-Tayyiba 42 is the fundamental verse of

I
Islam, explaining the faith in One God and Muhammad to be the last Rasool
(messenger). The importance of prayer lessons in this stage is to develop a sense of
faith and belongingness with God Almighty and also for a better and disciplined life
of the students. The main aim at this level is to introduce students with primary
Arabic alphabets and verses and prayers. And also introduction with the religion, on
the basis of prayer lessons and alphabets.
The Governmental courses continue in Class One with subjects like Social
Studies, Science, Mathematics etc. 43 The Islamic courses contain addition of other
Kalima (Conversation), like the Kalima-e-Tawheed, Kalima-e-Shahadal 4 , along with
Kalima-e-Tayyiba (See Appendix-5). The other subjects of Namaz-e-Janaza, Iman-e-
Mufassal and Iman-e-Mujmal along with Yassarnal Qura 'an are also taught. The
Namaz-e-Janaza deals with last rites and prayers for a dead person. The speciality of
this namaz is that, it is offered in a standing posture45 . The importance of Iman-e-
Mufassal and Iman-e-Mujmallies in the fact that they explain the divine powers and
characteristics of Allah and his Rasool. The children, at a very early stage are taught
with such instances, that are beyond normal explanation, so that at the later stage, they
never question the religion and develop unconditional faith. The young minds remain
filled with such heavenly stories and divine instances (so-called historical) to develop
a .strong religious base. Yassarnal Qura 'an, is an advanced version of Qaid-e-
Baghdadi. The procedures of conjugation of Arabic alphabets are taught in this book.
Interestingly enough, the pattern of Government courses remain more or less

same in every class. In Class Two, where students read the basic non-religious
subjects, as mentioned above (See Appendix-5). In the sphere of Islamic course,
Prayer Lessons with translation, Six Kalima, Section 1 and 2 ofQura'an, procedure of
4
~he famous verse of "La ilaha illallah, muhamad-ur-rasoo/ ullah ", is known as Kalima-e- Tayyiba.
At the beginning of elementary education, the students memorise this verse. It is the core of monotheist
principle of Islam.
43
The proper balance between Government prescribed courses and the Islamiyat subjects as taught in
the madarsa is a comprehensive approach enhancing both secular as well as, religious faculty of the
students from a very tender age. Although, the detailed book list proposed for the secular subjects are
not known, but the format of Curriculum, printed in English and Urdu, calls for appreciation. Use of
English has definitely extended the scope of making the education popular and also telling others about
the subjects taught. It has increased the level of transparency of madarsa curriculum.
44
The Kalima is pronounced when a non-Muslim gets convert into a Muslim. It has a minor difference
with Kalima-e-Tayyiba, Kalima-e-Shahadat starts with the words of"I witness" "Ashhado anna".
45
The general procedure of offering namaz, includes ruku, when the body bends at ninety degree and
then sajada .

Namaz, Janaza and Taleem-ul-Islam are taught. Section 1 and 2 of the Holy Book
deals with Surah-e-Baqra 46 , the section of Namaz (one of the five pillars of Islam)
teaches the students proper procedure of offering prayers five times a day. Taleem-ul-
Islam, is a religious book containing "duwa" or blessings for infants and adults. It
includes all six types of Kalima. The book has ritualistic Islamic hymes, written in
Urdu. The hymes are written in Arabic, but the explanations are in Urdu. At the basic
level the young students are prepared for an Islamic ritualistic way of life.
Class Three in the Haqqania High School comprise of General subjects, along
with the Islamic subjects (See Appendix-5). It includes Section 3 and 4 of the Holy
Book comprising Surah-e-Baqra and Surah-e-Imran and the last 10 Surahs of
Qura' an are memorised by heart. The reason being, these Surahs are shortest in
comparison to others and can be memorised easily. And they are also chanted for
offering Namaz. Ayat-ul-Kursi, is the Section 4 of Surah Imran. It is believed that this
particular part has a healing effect, and therefore the hymes are chanted for
meditational purpose. The believers of Islam have strong faith in the healing ability or
power of this Ayat. 47 The second part of Taleem-ul-Islam is also taught in this class.
The element of mysticism is attached with Qura' an. The students are made to believe
the "mystical" powers of the Ayats and are prepared for a subsequent religious life.
The curriculum of Class Four, deals with Government prescribed subjects, in

addition to reading of Section 5 to 10 of the Qura' an, memorisation of Surah Mulk by
heart, part 3 of Taleem-ul-Islam and the last quarter of the last section of Qura'an.
Surah Mulk deals with meditation and healing effects. It is believed that after reading
it for fourty times, the mind, body and soul gets healed. It is the first Surah of the
twenty ninth section (Para) of the Holy Book. Taleem-ul-Islam basically contains
short stories and religious rhymes for children.
In Class Five, along with the above mentioned non-religious subjects, students
..
are made to study Section 11 to 15 of the Qura' an, Surah Taghabun (by heart),
Taleem-ul-Islam (by heart), Hadith with translation, Biography of Prophet and
46
Surah-e-Baqra, is dedicated to Moses (Musa) and his story offaith in the existence of One God. The
Qura'an explains religion, by taking reference from Judaism and Christianity, therefore the book has
vivid examples from these two faiths.
47
Ayat signifies one sentence in Qura'an, Surah is Chapter in this context and Para signifies Section in
the Holy Book.
Jawaharlt;ll Nehru University, New Delhi 239

Qura'anic pronunciation, known as Qara 'at (See Appendix-5). Surah Taghabun is

related to the concept of "Dooms Day". The importance of Hadith is very prominent
in Islam after Qura'an. As discussed earlier in this chapter, the Hadith comprise
instances from Prophet's life. So, students are made to study those instances for
shaping their own character and life. The applicability of Hadith lies in the fact that,
whenever any kind of dispute or problem occurs, the references are first seen in
Qura' an and then Hadith is consulted. The Biography of Prophet also helps in a better
understanding of Islamic traditions and various historical facts. In the Qara 'at course
students are taught to read out the verses of Qura'an with correct pronunciation and
voice modulation.
In the next level, Class Six, the curriculum consists of reading Section 16 to
20 of the Holy book, the next level of Taleem-ul-Islam (by heart), Surah Annaba (by
heart), Hadith with translation, Biography of Prophet and Taleem-ul-Qura 'an in
addition to the Government prescribed course (See Appendix-5). There is inclusion of
Drawing and Drill classes in .this level, according to Government rules. It is very
interesting to note that, Qura' an is taught in two different ways. The students are
taught to read the Book, section by section and at the same time, a particular' Surah is
chosen for the students, so that they can memorise it by heart. Taleem-ul-Qura 'an is
introduced in this level. It is an elementary book for reading and understanding of
Qura'an. Besides these, Hadith and Biography of Prophet also continue in this Class.
Class Seven, in the Haqqania High School has Islamiyat Course consisting of
reading Section 21 to 25 of Qura'an, next section of Taleem-ul-Qura 'an, Surah
Rahman, Hadith and its translation, Biography of Prophet and pronunciation of
Qura'an. The Government prescribed subjects are same as in Class Six (See
Appendix-5). The importance of Surah Rahman (in praise of Lord and description of
his powers) lies in the fact that, it is supposedly a very beautiful Surah (in the literary
sense). The arrangement of words and rhythm is well formulated in the Surah.
therefore, the pronunciation and recitation of this Surah is audibly pleasant and at the
same time the students also receive proper training in the field of Qura' anic recital.
The curriculum in Class Eighth has same topics as discussed above with
progression of Qura'anic Studies. The Qura'an is taught from Section 26 to 30.
Section 30 being the last one, the whole of Book is then memorised. There is

inclusion of learning Hadith (by heart) with translation, Biography of Prophet and
pronunciation of Qura'an (See Appendix-5). Surah Yaseen 48 is memorised with
special attention. Khulasa-e-Kr,dani is also introduced in this class. The subjects for
Government prescribed course are same as in the previous class.
In Class Nine, new subjects like Physics, Chemistry, Biology and Elective
Maths are introduced in the Government Course, along with other subjects (See
Appendix-5). In the sphere of Islamic Course, revision of the previous year's courses
is done. The need of revision is well understood, as by this time, the students are
made to read, learn rand memorise Qura'an and Hadith along with other Islamic
subjects.' The same trend also continues in Class Tenth, where students are made to
revise the previous courses of Islamic education along with the reading and translation
ofthe Last Half of the first Section of the Qura' an. The course structure in both Ninth
and Tenth is very rigorous and comprehensive. The Government approved courses
include subjects ranging from Biology to Social Studies (See Appendix-5). And at the
same time, students revise entire Qura' an, Hadith, pronunciation technique, biography
fnd other Islamic courses.
After the completion of Class Sixth, a student interested in Deeni Taleem can
join the Saal-e-Awwalr or Edadiya and continue the religious study. Admission in the
Jamia, is possible after completion of the Sixth standard. By that time, the students
receive basic knowledge of Islamic education and it becomes easy for them to
continue with higher level of education in religious studies. The detailed survey of the
prescribed Curriculum of the Jamia shall now be discussed.
The subjects taught in Edadiya (Saal-e-Awwal) (See Appendix-6) consists of

reading of Holy Qura' an from Section 1 to 20, along with the rules of pronunciation
known as Qara'at, biography ofProphet, written by M. Shafi, the book of Taleem-ul-
Islam is also taught for learning Islamic Jurisprudence. For the study of Persian,
books like Panjganj, Pandnama and Gullistan are prescribed. In the context of
madarsa education, Panjganj is a very important and basic book, taught in all the
three countries under observation. It a basic book of Grammar, written in Persian,
48
The importance of Surah Yaseen is that deals with transfer of soul from a person's body to heaven.
When a person is very sick or in the death bed, this Surah is chanted for easing the pain and agony of
the suffering soul.

used to teach Arabic (as discussed in the Section of Deoband). Similarly, Pandnama,
is also a famous book, dealing with morality. Gullistan or Gullistan-e-Saadi by
Shiakh Saadi Shirazi is a book of Persian tales of morality. The book has both
~ections of Prose and Poetry. In some sections, Prose is explained in Poetic manner.
Along with these above mentioned subjects, Maths, English, Science, Pakistan
Studies, Urdu and Computer are also taught. The knowledge of Hardware and
Computer History are taught at this class. 49
In Mutawassita (Saal-e-Doum), the subjects taught include, Oral reading and

Pronunciation of Qura'an, Biography of Prophet, Jurisprudence, Persian, English,
Maths, Science, Pakistan Studies, Urdu and Computer (See Appendix-7). The reading
part consists of Section 1 to end of the Holy Book. In this context, Khulasat-ul-
Tajweed is also taught. The book deals with pronunciation of Qura'an, in an
ornamental style. The students are taught distinct way of pronuncing the different
Arabic alphabets, the difference between swad, seen, sheen; toye and te; qaaf and
kaaf are also explained. Training is also done for voice modulation, inculcating stress
and pause in oration of Qura' an. The book Bahishti Gohar is taught in the subject of
Jurisprudence. The day-to-day issues and activities can be explained in the light of
Jurisprudence. For a better understanding of Islamic preaching, the book is very
important. The students are taught M.S.Windows, M.S.Word, M.S. Excel, M.S.
Power point in Computer. The books for Science, Social Studies and Maths are
prescribed by the Waqfboard.
Darja-e-Ulaa (Saal-e-Awwal) compnse of Exercise and pronunciation of

Qura' an by heart. The book of Jamaal-ui-Qura 'an is related with Tajweed and taught
for pronunciation of Qura'an (See Appendix-8). The subject of Arabic Language in
introduced in this class. The books taught in this subject are AI Tariqat ul Asaria and
AI Tariqat ul Jadida. The students are made to learn the ways of reading Arabic,
writing, conversation, vocabulary, essays and short poems. The methods followed in
these two books are for contemporary version of Arabic. For etymology, books of
49
As mentioned in Jamia Darul-Uloom Haqqania, op. cit. 38, the interesting and not well-known feature
of curriculum of Dar-ul-Uloom, Haqqania is the incorporation of Computer Course from Saal-e-A wwal
to F .A. Second Year. The students study basic knowledge about the hardware, programming system,
photoshop, Visual basic etc, pp. 27-30. The general perception regarding madarsa education is related
with study oflslamic subjects, but the trend followed in Dar-ul-Uloom, Haqqania providing computer
education to the students is a commendable achievement.

Meezan ul Sarj Munsha 'ab and Irs had ul Sarf are prescribed. These books basically
deal with verb and their conjugation. The change in the verb occurs according to
gender and person is also taught. Along with these, different tenses and root of verbs
are also taught. The subject of Syntax is taught with the help of Nahvmeer and Sharah
miata aamil with tarkeeb. Nahvmeer deals with explanation of synlax. The second
book explains subject, object, noun, pronoun, types of sentence and their respective
definitions. Safwat-ul-Masadir and Taiseer ul Abwab comprise the syllabus of
Exercise of Etymology. These two are books of Sarf and deal with types of Arabic
verbs and their different forms. The subject of Syntax Exercise is taught with the help
of Alminhaj fil Qawaid wal eraab and Alnahv al Yaseer. The first book is for
understanding different forms of pronunciations. 50 The second book deals with easy
way of learning grammar. The computer course includes programs like Inpage 2000,
CorelDraw and Adobe Photoshop. Grammar and vocabulary are taught in English
Language. The urdu books of Mata-e-Waqt and Karawan-e-ilm are taught as part of
external studies.
In Darja-e-Sania (Saal-e-Doum), subjects like pronunciation of Qura' an,

Hadith, Arabic Language, Literature, Jurisprudence, Grammar (both Sar:f and Nahv),
Logic, Computer and English Language are taught (See Appendix-9). Section 30 of
the Holy Book is translated and explained with proper pronunciation to the students.
For Tajweed, Fawaed-e-Makkiya is taught. The book of Zaduttalibeen is prescribed
for Hadith. It is an elementary book of Hadith, as the subject is introduced in this
class. In the subject of Arabic Language, Al Qara 'at-ul-Rashida is taught. The book
contains short essays related with Arabic language and basic literary skills. Muallim
ul Jnsha (Part 1.) is used for L~arning literature. The writer of this book is Maulana
Abdul Majid Daryabaadi. It is an exercise book dealing with vocabulary, grammar
and basic translation for simple sentence formation. For understanding Jurisprudence,
Mitkhtasar al Qudoori, the initial book of Fiqh is taught. It is a very old and important
book, with brief explanation of Fiqh. The subject of Sarfis explained with the help of
Ilm-ul-Segha with Fusool-e-Akbari (Khasiyat-e-Abwab). The qualities and specialities
of verbs are taught in this book. Nahv is understood by reading Hidayatun Nahv
I
dealing with the correct path of Syntax. Tashilul Adab is an exercise book for Arabic
I
50
In Arabic, different strokes or symbols are used on alphabets to change their pronunciation. "Zabar"
is used to denote "a", "Zer" to denote "e", "Pesh" for denoting "o" and "Madaa" to denote "aa".

grammar. The subject of Logic is also introduced in this class. For understanding
Mantiq or Logic, Taiseer ul Mantiq, Esaghoji and Mirqat are taught. The students are
made to write thesis on different topics of English, along with classes for enhancing
English speaking power. The Computer class deals with Visual Basics and E.D.P.
Books of Is/ami Aqaid and Kitabon ki darasgaah are prescribed for External Study.
The Salesah class consists of subjects like Qura'anic explanations, Hadith,

Jurisprudence, Principles of Jurisprudence, Grammar (Syntax and Etymology), Arabic
Language, Logic, Literature, Computer and External Studies (See Appendix-1 0).
Surah Ankaboot to Section 30 of the Holy Qura'an are explained in the subject of
Qura'anic explanation. The book of Riaz ul Saaliheen (Kitab ul Adab) is in Urdu
language for understanding Hadith. It deals with norms, discipline, rules and
regulations related with Haditl1.". Kitab ul Adab is a chapter containing rules of good
manner and behavior. Jurisprudence is taught with the help of Kanz ul Daqaiq an
'
advance version of Qudoori. The literal meaning of the book is "Treasures of
Minutes". The books of Asaan usool-e-Fiqh and Usoolus Shashi contains principles
of Fiqh. The problems and issues of daily life are discussed and solved on the basis of
Jurisprudence. Therefore, a proper understanding of the principle is necessary. Syntax
is taught with the help of Kajiya Li Jbne Hajib. Ibne Hajib is the writer of the book. It
deals with advance level of Nahv and is written in Arabic. The book is complicated
and provides detailed explanation regarding Nahv. Etymology is explained with the
help of Marah ul arwah. The implementation of grammar is taught in this book, for
strengthening the base of students who are learning the subject. Arabic language is
taught with two books- Najhat-ul-Arab and Taleem ul Mua 'a/lim. Both Prose and
Poetry are parts of the first book. It also has vocabulary and exercise. The second
~ook is in Arabic language, specifically designed for students. Sharah Tehzeeb is an
advanced book for understanding Logic. Muallim ul Insha Part-2 for literature has
been discussed above. The Computer course contains HTML, Foxpro, DBASE. The
external study has books like Meri Ilmi aur Mutalaati Zindagi and Taras hey.
For the class .of Rabea 'a students study, subjects like Explanation and
Translation of Qura'an, Hadith, Jurisprudence, Principles of Jurisprudence, Grammar,
Arabic Language, Literature, Logic, Eloquence, Computer and External Study (See
Appendix-11). The Qura'an is taught from Surah Younus to Surah Ankaboot along

'·
In the Class ofKhamsah, along with other above mentioned subjects, there is
addition of Islamic Philosophy and Belief (See Appendix-12). In the subject of
Qura'anic explanation from Surahs Fatiha till Surah Younus are taught. Hadith is
taught with the help of Aasar al Sunan, advanced version of Riaz ul Saaliheen.
Jurisprudence is explained with Hidaya Alsalaat Vol-1. The Chapter on Salaat deals
with ways of offering Namaz. Hidaya is the main source of reference in the field of
Jurisprudence. The issues are mainly- time and types of Namaz. The explanations and
interpretations from Qura'anic Ayats and Hadith are also present in the book. The
principles of Jurisprudence are taught with the help of Husamy. The book "Islamic
History" by Ibrahim Shuraiki is the base for understanding Islamic History. The
subject of Eloquence has two books- Mukhtasar alMa 'ani and Talkhees ul Muftah. In
the first book, words and their characteristics have been discussed. Written in
Classical Arabic, the book has debatable issues regarding Arabic words. The second
book is the advance version of Durus ul Balagha and deals with metaphor, simile,
kinds of rhetoric, debates and discussions. The subject of Philosophy and Belief is
taught with the help of Hadya Saeediyya, Hidaya Alhikmat and Al-Intibahat ul
Mufidah. The books have contents of basic theories of Philosophy and explanatory

.examples. Arabic literature is taught with the help of Saba ul Muallaqat 51 and
Mukhtarat ul A dab Vol.l. The first book contains Pre-Islamic Arabic Poetry, a
collection of seven Pqets. Poetry has been done in the form of Qaseeda (in praise of
someone). Mukhtarat ul Adab is written by Abul Hasan Ali Nadwi in Classical Arabic
Prose style. The books of Uloom ul Qura 'an, Musalmanon ka urooj wa zawal and
Meri Ilmi aur mutalaati zindagi are prescribed for External Study. Uloom ul Qura 'an
is written by Sayyed Sulaiman Nadwi. Musalmanon ka urooj wa zawal discusses the
rise and fall of Islamic power.
The class of Saadesah, has subjects like, Principles of Explanation (Tafseer),

Hadith, Principles of Hadith, Inheritance, Jurisprudence, Beliefs, Astrology, Arabic
Literature and External Study (See Appendix-13). Alfaus ul Kabeer deals with rules
of explaining Qura' an. Techniques for understanding the verses written in Arabic
language are mentioned in this book. Jalalain Sharif is a meticulous book where each
Ayat of Qura'an is explained sentence wise. For understanding Hadith, Musnat Imam-
e-Azam is taught. The book is written by Imam Abu Hanifa, the propouder of Hanafi
Fiqh. The course on Principles of Hadith has been introduced in this class. Khair-ul-
Usool is the prescribed book for this subject. The book classifies different types of
Hadith as Sahee (the most authentic), Zaif(weak) and also in other forms. The process
for categorising Hadith is also mentioned in the book. The subject of Inheritance is
taught with the help of Siraji. It is a very important book and famous in the entire sub-
continent. Jurisprudence in this Class is dealing with the topic of Nikah (marriage)
and accordingly, the Second Volume of Hidaya is taught. The books of Tawzeeh and
Talweeh are taught for the subject of Principles of Jurisprudence. Aqida Tahawiyya
(Sharah Aqaid) is taught in the subject of Beliefs. The Sharah explains true nature and
characteristics of belief system in Islam and other related issues. For Arabic literature,
students are made to study, Deewan ul Hamasa and Matan ul Kaji. The first book is a
collection of Qaseeda, poetry by Abu Tammam. It is a collection of Pre-Islamic and
Islamic period (till Abbasid) poetry. The second book, deals with the pattern and
rhythm of poetry. The art of poetry is also taught in the book. In the subject of
External Studies, Islam aur asr e Haazir, Meri Ilmi aur Mutalaati Zindagi and
Hujjiyaat e hadith are taught.
51
Muallaqat is Pre-Islamic poetry's masterpiece. As the traditions went, these were exhibited outside
'·
Ka 'aha, so that common people can get a glimpse of poetic excellence.

The Curriculum of Mauquf Alaih (Previous) consists of subjects like

Explanation of Qura'an, Principles of Explanation, Hadith, Principles of Hadith,
Principles of Ifta (introduced in the class), Jurisprudence, Economics, Astrology and
External Studies (See Appendix-14). Baizawi Sharif (Surah-e-Baqra) is taught in
Qura' anic explanation. The book is used for reference purpose. The explanation of
Qura' anic verses are written in Arabic, which are detailed and complicated. Baizawi is
a famous and comprehensive book. Principles of Explanation are taught with the help
of Al-Tibyan fil uloom il Qura 'an by Sheikh Muhammad Ali Saboni Al Hanafi. The
detailed rules for Qura'anic Tafseer are explained in this book. Mishqat Shareefis the
basic book for Hadith taught in this class. It is common in all the three countries under
observation. The mention of Hadith in this book is based on only two references-
Prophet and his Companions. All other narrators are not taken into consideration
while writing the book. 52 Principles of Hadith can be understood by reading Sharah
Nukhbatul Fikar, as mentioned in the Curriculum. The definition of Hadith Principles
and their characteristics are understood by reading this book. The subject of Principles
of Jfta contains Shara Uqood rasm ul Mufti. 53 It is a basic book for asking a particular
question and getting the answer or statement by a prominent personality, in the form
of Fatwa. In the subject of Jurisprudence, Hidaya Vol. 3 and 4 (including Buyoo and
Shufa) are taught. Both the sections have detailed account of commercial and
financial transaction. 54 Economics as a separate subject is also introduced in this class.
The book "Islam and Modem Economics and Bussiness", written by Justice Taqi
'·
Usmani contains Islamic concept of economy and financial matters. The two separate
disciplines of Islam and Economics have been integrated in this book. The course of
Astrology is taught with the help of Al-Haiyat ul wusta. The book explains the
concepts of universe and its formation from a religious point of view. The books for
External Studies include, Yahoodi Khabasatein, Tareekh e Da 'wat wa Azeemat,
Ikhtilaf e ummat aur Surat e mustaqeem. The first one is basically an Anti-Jew
52
The process of collecting Hadith, involve a long chain of Raabi or narrators, who act as transmitters
of the Prophetic events and traditions. The strictest rule for identifying the authenticity of Raabi was
done by Imam Bukhari. Therefore, his work Sahee Bukhari Sharif is considered the most authentic
Islamic source after Qura' an. The book Mishkat Sharif is explained with the help of another book,
M{rat ul Mufaatiyah.
53
As mentioned, there is a difference between Sharah and Shara. The first word simply means
explanation. On the other hand, second word is related to "deen" and "mazhab". The root word for
Shariyat is Shara.
54
The book of Hidaya deals with several issues like roza, namaz, zakat, hajj, nikaah, and other issues
including fmancial, commercial and political transactions. The book is very comprehensive (in four
volumes) and is one of the authentic sources for Islamic Jurisprudence.

propaganda book, where the Jews are looked down as conspirators and demons. The
second book is in Urdu, with five volumes. It is written by Abul Hasan Ali Nadwi and
stress has been provided to Sufism. The third book explains the theological difference
between various Muslim sects and shows the ultimate and righteous path.
The curriculum of Daura-e-Hadith gives stress on study (lnd analysis of

different versions of Hadith (See Appendix-15). Accordingly, students are made to
read and explain them in a period of one year. The reading is done in Arabic
..
language. The book of Jamie a! Tirmizi, is written by Imam Trimizi, and it has two
volumes. The book has mention and explanation of ZaifHadith. Some of the Hadiths
(Ahadith) start with the word "Sunnan "- plural of Sunnat. This word is specifically
used while mentioning the ways and habits of Prophet. The book of Sunnan e Nisaee
has a part called Shamali Tirmizi exclusively dealing with Prophet's mannerism and
behavior. Every small details of Prophet's nature has been mentioned in this section.
The books of Muatta Imam Malik and Muatta Imam Muhammad can also be used for
. I
teaching Fiqh. The arguments of Fiqh can be understood on the basis of Hadith (as
I
explained before). The subject of External Study is taught with the help of Mutala 'e
mazhahib and Tareekh e Da 'wat wa Azeemat. The contribution of early Sufi
philosophers and Islamic scholars are explained in the book.
After completion of Alimiyat, the institution has two separate Ph.D. courses
for Hadith and Islamic Law. We shall now discuss them in brief.
The Ph.D. Course in Hadith comprises of One year course work followed by
thesis writing55 (See Appendix-16 and 17). The book of Mustalah ul Hadith deals
'
with terminology of , Hadith. The explanations and comments on AI Nukat are

available in Muqaddama of Ibne Salaah. In the subject of Hadith, sometimes the
preface (Muqaddama) .of book becomes more important and famous than the original
work. The trend is visible in the Hadith course work. It contains comments on
Muqaddama of original work- Hall Itteqreeb by Alnawawi, Fath ul baari by Allama
Hafiz Ibn e Hajar Asqalani which is again an explanation of Saheeh Bukhari and Al-
55
As included in Jamia Darul Uloom Haqqania, op. cit. 38,the presence of Doctoral Programme in the
syllabus ofDar-ul-Uloom Haqqania, proves the efficiency and in-depth study technique of the
institution. The subjects taught in First Year of the course work include- Idiomatic Hadith Knowledge,
Hadith and its History, Hadith Knowledge, Justifying and Invalidating, Rules of Locating Hadith,
Answering objections of the Non-Muslims, pp. 16-17.

Mishkat ul masabeeh by Allama Sheikh Abdul Haq Muhaddis Dehlvi. The book Al-
Hadith wal muhaddisoon by Muhammad Abu Zahva on History of Hadith deals with
I
types of, Hadith, collectors of Hadith- muhaddisoon, their life and biography,
contribution and struggle. Qawaid ul tahdith fi uloom il Hadith is a book for
explaining principles, justification and rules of Hadith. The book used for invalidating
Hadith is Al Rafae wattakmeel fil jara e wattadeel. It debates on the nature and
character of the narrator of Hadith, who work as a link in the chain of information
transformation regarding Prophet and his life. The procedure for selecting genuine
narrator is explained in the book. The subject of Rules for locating Hadith is dealt
I
with Usool Ul takhreej wa dirasat ul asaneed. The meaning of Takhreej is
investigation of the entire chain of Hadith transmission and to decide on its
authenticity. The procedure of taking reference of Hadith from different sources is
taught in this book. The course also comprise of books dealing with subject of
answering the objections of non-muslims. In this context, Al Sunnah wa makanaha is
a good example. The status and importance of Prophetic traditions are explained in
the book and at the same time they are countered with arguments for non-muslims.
The book of Al Islam bain ul Ulama wa Al Hukkaam is taught to understand the basic
relation among the Qazi, Governors and the administration. The students are prepared
to deal with the dynamics among these various religio-administrative posts for better
functioning. The contemporary applicability of Hadith is discussed with the help of
books like Azwal ul Sunnah and Fathul Mughees. In the light of Sunnat, the impact of
Hadith on society and religion is explained along with assessing things following the
principles of Hadith.
The Ph.D. Course in Islamic Law is extensive, with three Semesters of

course work, followed by thesis writing on selected area of specialisation (See
Appendix-18). 56 The rules of inheritance are taught with the help of Siraji, It is a
fap1ous and popular book in the sub-continent. The chapters taught are from Khutba
to Munasikha. The principles of Fatwa are discussed with the help of Sharah Uqood
Rasmul Mufti. The subject deals with various aspects of Fatwa which is a very
56
As included in Jamia Darul Uloom Haqqania, op. cit. 38, The subjects for course work are:
Inheritance, Principles ofFatwa, Economics, Origin oflslamic Law, Studying Fatawa books, Modem
Economics, Rules oflslamic Jurisprudence, Study of Jurisprudence and Fatawa and Exercise of
Fatawa, Agriculture, Replacing body parts, Separation ofNikah, Modem Instruments, Ijtihad,
Measurements, Wealth Distribution, Traditions, Pictures, Mixed Issues, Insurance, Provident Fund,
Abortion, Mixed Issues, Viewing of the Moon, Interest in Islam, pp. 18-26.

complex procedure. The book- "Islam and Modem Economics and Business", is in
Urdu language and tries to give a contemporary look to various economic aspects of
Islam. For a better understanding of students, the important topic of financial
transactions in coherence with Islam is taught. The origin of Islamic Law mainly
based on Fiqh, is explained in the book of "Islam's Historic Development Rules and
Origin". The definition and verbal idiomatic interpretation of Fiqh are discussed in
this book. The four sources of Fiqh, as discussed above, are vividly discussed and
techniques of their applicability are also taken into consideration. The principles of
Fcitawa (plural of Fatwa) are taught with the help of Imdadul Fatwa. The different
day to day Islamic issues, of Tahaarat, Salat, Zakat, Hajj, Talaak, Waqf etc are
discussed in various sub-sections of the book. The other important books related with
the Principles of Fatawa are Kifayat ul Mufti, Imdad ul Ahkam, Majmuat ul Fatawa,
'
Fatawa e Rasheedia, Fatawa e Mehmoodia, Ahsan ul Fatawa, Fatawa Darululoom
Deoband etc. A wide range of Islamic issues are discussed in these books including
Buyoo (financial transaction), Sarf (investment), Duyoon (loan), Ghasab (illegal
occupation), Uzhiyan (ceremonial sacrifice), Zabaaih (related with Haraam and
Halaal), Bid'at (sacrilege), Islamic Historical traditions, Duwa (religious blessings),
Tableegh, La 'ab wal ghina (music), modem musical instruments, Ahili Kitab wal
mushrikeen (idolatory) etc. The students are equipped in all facets of Islamic Law, so
that they can be an efficient Mufti, in various Islamic legal matters of varied nuances.
The second semester also deals with the above mentioned subjects of Principles of
Fatawa and Origin of Islamic Law along with Modem Economics, Rules of Islamic
Jurisprudence, Study of Jurisprudence and Exercise of Fatawa (See Appendix-19).
The important issues of Istihsan (noble work or job), Urf(a custom or deed that is not
mentioned in Islam, but a prevalent trend in a particular area, not going against the
basic teachings of the religion), Sharaie man Qablana (Pre-Islamic religious sources,
not clashing with the religion) and Mulki Qawaneen (practices of a particular area, not
refuting Islam) are discussed. In the subject of Fiqh, three books are very important
(part of curriculum of three countries under observation)- Qudoori, Sharah Wiqaya
and Hidaya. The issues dealt in these books are more or less similar; the difference is
..
in the in-depth analysis. For example, the topic of Buyoo (financial transaction) is
existent in all the three books, but we give more importance to Hidaya. The book of
Badaie ul Sanae 'e is a very famous book, dealing with Zakat, Sawm, Hajj. The
Second year (Third Semester) course deals with an elaborate list of subjects (See

Appendix-20). It is very interesting to note that, the realm of Islamic Law is kind of
all encompassing. The issues discussed under this particular topic ranges from Islamic
interest for commercial deal, Provident Fund, Wealth Distribution, Insurance,
Measurement (both qualitative and quantitative), Agriculture, Replacing of body parts
etc. Islam as a religion is a comprehensive procedure regarding all aspects of its
followers' life. As a faith, it not only explains several religious dictums but at the
same time, the economic, social, behavioural and cultural parameters are also
discussed. And accordingly, there are formalised regulations for every aspect, based
on strict Islamic rules.
The. above discussion regarding the curriculum of Dar-ul-Uloom, Haqqania

reveal some interesting features of the madarsa curriculum. In the first place, it can
be said that, course structure of the madarsa is systematically divided into various
categories of High School, Jamia and Doctoral Studies. Secondly, at the High School
level, both Government approved courses and Islamic courses are taught. The
Government courses include social studies, mathematics, science, English, Urdu,
Pashto, drawing (very interesting inclusion, as puritan Islam does not allow such
subject) and Islamic courses on the other hand include Qura'anic Study, Hadith,
••
Biography of Prophet, Islamic Jurisprudence etc. Thirdly, the course details of non-
religious subjects are not mentioned in the curriculum. As a result, actual standard of
these subjects as taught in the madarsa will not be understood. It can be considered as
a drawback in the Government imposed assimilation process of curriculum. Fourthly,
the curriculum follows a comprehensive and intricate understanding of Islam to
solidify the religious edifice of students for subsequent ritualistic life and career
options. As the motive of the curriculum is to teach and spread Islam, therefore, such
I
inclination is quite obvious. Fifthly, in the Jamia course also, non-religious subjects
are taught in the Edaadiya and Mutawassita levels. Computer and English are further
' continued in the Darja-e-Ulaa and Darja-e-Sania. The subject of Economics is also
taught, but in the light of Islamic interpretation.
The history of Aliyah Madarsa goes back to the time of Battle of Plassey. In
¢omparison to the three madarsas, it is the oldest institution (and ironically most
modem), established by the British. The driving force behind its establishment in
1780 was Maulana Majduddin or Mullah Madan, disciple of Shah Waliullah Dehlvi.

The educated Muslim population of Calcutta sought help and guidance in Mullah
Madan, who referred the demand of a madarsa to the Governor General. Accordingly,
Lord Warren Hastings declared the establishment of Calcutta Madarsa on
Government expense. The madarsa was established in the Baithak Khana Road in
Calcutta. One of the covert reasons was the requirement of Persian educated people
..
for running the British official works. 57
'
In the year 1828, the madarsa building was shifted to Wellesley Square
(Mohsin Square). Following the partition of India, the official records, library and
furnitures were shifted to Dhaka, where the new building was constructed in
Boxibazar. Till date the Aliyah Madarsa is situated in that location. 58 The Revolt of
18.57 had its impact on the Institution. The madarsa was held responsible for taking
I
part in British opposition and as a result, from 1857 to 1873, there was no
appointment of Head Maulvi in Aliyah Madarsa. But, over the years, situation
changed with the appointment ofMaulana Alahadaad as the Head Maulvi. 59
The Madarsas of Bangladesh are divided into Aliyah and Quomi types. The
First type falls under the category of Government controlled madarsas with syllabus
prescribed and designed by the Bangladesh Madrasa Education Board (BMEB). The
,bourse structure of Quomi Madarsas is not regulated by Government. There is
separate Board for that purpose. The pattern of Curriculum in Aliyah Madrasa is
divided into four Parts- Dakhil, Kamil, Alim and Fazil. We shall now discuss the
'
curriculum of these four levels in an elaborative manner. The curriculum of Aliyah
Madarsa is well formulated and structured with wide-ranging list of subjects in both
religious and non-religious courses. The students are supposed to be well
knowledgable in both the fields for future availability and choice of occupation.
The curriculum and syllabus of Dakhil level starts from Standard Sixth and
continues till Standard Tenth. The speciality of the curriculum prescribed by the
Board for Aliyah Madarsa is existence of both religious and non-religious subjects.
The course is a balanced combination of both the sectors of study, and as a result,
57
Ahmed, Maulana Momtaz Uddin (2004), Madrasha-e-Aliar Jtihas, Dhaka: Islamic Foundation
Bangladesh, pp .21-22.
58
Ibid, p. 22
59
Ibid, pp. 22-23

students have a comprehensive knowledge of not only their religion but also about the
other contemporary subjects.
The curriculum for Dakhil Sixth standard includes study of Qura' an, Arabic,
Fiqh, Bengali, English60 , Mathematics, Social Studies, General Science (compulsory),
optional subject of Agriculture or Home science and additional papers of Urdu and
I
,Persian (either of one) (See Appendix-21). The study of Qura'an includes recitation
and proper pronunciation from Para 11 to Para 15. As we have seen earlier, one of the
important parts of the Qura'anic study is proper recital, and accordingly the subject of
Tajweed becomes very important. There are two separate papers for the Arabic
subject. The book taught in the First Paper in Ad-durus-ul-Arabia. It is a basic Arabic
book published by the Board dealing with poems, vocabulary, introductory essays etc.
The second paper is of Grammar consisting of two parts- Conjugation of verbs (Sar,f),
Syntax (Nahv), as discussed in the previous two sections. The books for this subject
include Nahvmeer, Panjganj or there IS option of Notun Arabi Grammar 0
Composition, Prathomic Arabi Anubad 0 Rachna Shiksha and Meezan ul Sarf
Nahvmeer is a Grammar book of Nahv in Arabic defining the basic words. For Fiqh,
students study Al Tawheed wal Fiqh, related to Aqa 'id- about Islam, deen, Rasool,
Allah. As discussed initially, Tawheed is the fundamental concept of Islam i.e. faith in
only one God. The course of Bengali includes selected prose, poetry and grammar
(parts of speech, sentence construction, words, essay writing, letter writing). 61 The
paper of English comprises of vocabulary, writing, comprehension, grammar. 62 The
prescribed book for Mathematics by the Board is Dakhil Shadharon Gonit, dealing
with arithmetic, geometry and algebra. The course in Social studies has a compulsory
section dealing with Population Study. In a populous country like Bangladesh, it is an
appreciable step taken by the BMEB, to make students aware of the menace of
population explosion. 63 This trend is visible in Dakhil section till eighth standard. The
books for Agriculture and Home Science (only for girls) are also published by the
6
<13y the order of Lord William Bentinck, Governor General of Bengal, an English class was opened to
facilitate Muslim boys to learn the language, and also with the viw of gradual inclusion of the subject
in the curriculum. The English class was strated in the year 1826 (Rahman 1977: 93).
61
Bangladesh Madrasa Education Board (2008), Paththokrom 0 Paththoshuchi Dakhil Shoshtho,
Shoptam 0 Ashtom Shreni, Dhaka: Curriculum and Textbook Wing, p. 9.
62
1bid, p. 10.
63
Ibid, p. 11.

Board. The books for additional papers of Urdu and Persian mainly deal with basic
grammatical introduction, essays, vocabulary, verbs and conjugations.
The course structure for Dakhil Seventh standard includes the above
mentioned subjects but in an advanced level (See Appendix-22). The subject of
Qura' an and its recital consists of Para 16 to Para 21 of the Holy Book. The Arabic
section deals with Nahvmeer (Second Part), Mirkat-ul-Tarjuma, Sharah Miyat-e-
Aamil. There is also an option for other books like Arabi Byakoron, Arabi Anubaad
Shiksha and Onnanyo Shahaok. The paper of Fiqh consists of At Tawheed wal Fiqh
(for Seventh standard). The book of Mirkat-ul-Tarjuma comprise of conjugation of
verbs and tenses. The Bengali Syllabus is comprised of selected prose, poetry and
grammar (language skills, conjugation, application writing, essay etc). 64 The English
syllabus comprises of paragraph writing, parts of speech, translation, essay writing,
unseen passage along with prescribed Prose and Poetry. 65 Arithmetic, Algebra and
Geometry are parts of the Mathematics syllabus, but with an advanced level. The
books for Social Science, General Science, Agriculture and Home Science are
recommended by the BMEB. The books for Urdu are very rich in literary sense. For
example, Taubat-un-Nosuh and Musaddas-e-Haali- these two books are written by
eminent Urdu writers Nazir Ahmed and Maulana Altaf Hussain Haali (disciple of
Mirza Ghalib).
The subjects taught in Dakhil Eighth Standard compnse of the above

mentioned subjects, without any inclusion of new subjects (See Appendix-23). The
Qura' an practice and exercise continues in this class, from Para 22 to Para 30. The
Arabic First Paper consists of Ad-durus-ul-Arabia. And the Second Paper has a
number of choices from books like Hidayatun Nahv (Fusool-e-Akbari), Mabaadi-ul-
Arabia, Shahoj Arabi Bekaron and from Mirqat-ul-Tarjuma or Hidayatun Tirmizi.
The contents of the books Hidayatun Nahv (Fusool-e-Akbari) and Mirqat-ul-Tarjuma
have been explained earlier. Mabaadi-ul-Arabia deals with the basics of Arabic
Grammar. The Fiqh paper consists of the same book Al Tawheed wal Fiqh (for eighth
standard). The books for Bengali, English, Mathematics, Social Science and General
Science are prescribed by the BMEB. The additional papers contain the same books,
as in the previous standard, but different sections are taught to the students.
64
1bid, p. 17.
65
Ibid, p. 18.

Dakhil Ninth and Tenth Standards have a combined curriculum. The classes
are divided into four sections (based on specialisation) of General Section, Science
Section, Mujawwid Section and Hifzul Qura 'an Section. It is an interesting aspect of
rnadarsa education in Bangladesh, where students are allowed to choose their
preferred subjects (which might be religious or non-religious, depending on their
choice). They are given an avenue and opportunity to venture into contemporary
fields of study. It is compulsory for the students to get passing marks in Bengali,
English and Mathernatics. 66 We shall now discuss the curriculum of these two classes
in details.
The papers (compulsory for all sections) include the study and recital practice
of Qura' an, Study of Hadith, Arabic Literature, Jurisprudence and Principles of
Jurisprudence, Bengali and English. The other subjects are General Mathematics
(Compulsory for General and Science Sections, Optional for Mujawwid and Hifzul
Qura'an Sections), Islamic History (Compulsory for General, Mujawwid and Hifzul
Qura'an Sections and Additional for Science Section), Social Science (Compulsory
'
only for General Section), Pouro Neeti (Compulsory only for General Section),
Mantiq (Additional for General Section), Urdu (Additional for All Sections), Persian
(Additional for All Sections), Agriculture (Additional for General and Science
Sections), Horne Economics (Only for Girls), Advance Mathematics (Additional for
General and Science Sections), Physics (Compulsory for Science Section), Chemistry
I
(Compulsory for Science Section), Biology (Compulsory for Science Section),

Tajweed Nasr wa Nasm (Compulsory for Mujawwid and Hifzul Qura 'an Section),
Qara'at-ul-Tarteel wal Hadr67 (Compulsory for Mujawwid Section) and Tajweed
(Compulsory for Hifzul Quran Section) (See Appendix-24).
The Qura'an and Tajweed paper deals with proper recital skills from Chapters
Al-Baqra to Al-Imraan. The book specifically related to Qara 'at style is Qara 'at ul
Qura 'an. The Hadith section has books - Mishqat-ul-Masabeeh and Kitab-ul-Adab
(as discussed in the section oflndia and Pakistan). Along with these main books, there
is also a Sample Exe~cise Question Bank prescribed by the BMEB for the students.
66
Bangladesh Madrasa Education Board (2008), Shikhkhakrom 0 Paththoshuchi Dakhil Nobom 0
Doshom Shreni, Dhaka: Curriculum and Textbook Wing, p. 3.
67
Speci~l Classes for getting Qa 'ari Certificate. It is a professional degree, which allows students to
becomeQura'anic orator, with special recital skills. As a result, they can get job of Qa 'ari in mosques,
madarsas and maktabs or work as individual for private religious ceremonies.

The Arabic Literature has two papers. The First Paper deals with selected portions of
prose and poetry and the Second Paper consists of grammar. The Arabic papers are
very extensive and basically deal with Classical Arabic literature (See Appendix-24).
Some of the prose section is related with reading of Qura' an and Haditn, Family
(Usratoka), Speech of Prophet (MinDa 'ahaa-ur-Rasoo[), Namaz (Al-Salaat), life of
Imam Bukhari (Al-Imam-ul-Bukhari) etc. The examples of poetry section are Islamic
Renaissance (Da 'awat-un-Nahaza), Ghazal (Min-al-Ghazal-al-Afeef), Class room
(Ghufat-ul-Sa.f),
.
HotelI (Fil Fanduq) etc. The second paper has books dealing with
Arabic l<¥Iguage, verbs, modern Arabic translations etc. The subject of Jurisprudence
is taught with the help of Al-Qudoori, dealing with specific chapters on sanitation (Al-
Tahaarat), Namaz, Zakat, Roza, Hajj, gift (Al-Hiba) and Waqf and Usoolus Shasi
dealing with the rules for application of verses from Qura'an and Hadith (as discussed
is.the section of Dar-ul-Uloom, Deoband and Haqqania) along with Kitab-ul-lah wa
Sunnah (Prophetic Habits). The subject of Bengali has been divided into three part-
~rose, poetry and grammar (just like Arabic). But the difference is that, Bengali has
only one Paper, in comparison to two separate papers for Arabic. The prose section of
Bengali paper, is basically dealing with the topics of Islam as a religion and the
importance of Bengali Nationalism. The approach is very harmonic between the two
ideas, and it can be said that, the combination of Islam and Bengali Identity (basis of
Bangladesh), has been well documented in the Bengali subject curriculum. The trend
is· similar in poetry section, with inclusion of Rabindranath Tagore and Michal
Modhusudon Dotto, two renowned poets of undivided Bengal. The grammar portion
includes topics like chronological progression of Bengali language, vowels and
consonants, tenses, prefix, verbs, sentence construction, essay writing, letter writing
etc. The book prescribed for English is "Dakhil English For Today: 9-1 0", published
by the BMEB. The curriculum includes tenses, use of verbs, clause, application of
phrases, vocabulary, Poetry, comprehension, etc. 68 The curriculum of Mathematics
include Logarithm, Statistics, Algebra, Trigonometry, Geometrical shapes, Area,
Pythagoras Theorem etc. 69 "Islamer Itihaash" is taught for the subject of Islamic
History, published by BMEB. The book prescribed for Social Science (Dakhil
Shamajik Bigyaan) is also published by BMEB. The curriculum of Pouro Neeti
(Civics) comprise of concepts of citizenship, state, types of government, the Islamic
68
Bangladesh Madrasa Education Board, op. cit. 66, pp. 22-26.
69
1bid, p. 42.

context of Bangladeshi politics, environment etc. 70 The separate paper on Mantiq

CLogic) deals with terms, definition and basic principles. The book related with the
i
subject is Meezan-ul-Mantiq. The curriculm of Urdu subject includes basic book

dealing with literature (both prose and poetry) and also an sample question book,
'
published by the Board. The books of Persian, Agriculture and Home Economics are
also published by BMEB. The curriculum of Advanced Mathematics includes
Arithmetic, Geometry and Applicability of Mathematics. The syllabus is very
extensive but is in the medium of instruction i.e. Bengali. The students, interested in
advanced level of Mathematics can understand the basic tenets of the subject, but are
not equipped to compete in international level examination (A Level and 0 Level)
due to language handicap. The curriculum of Computer Education comprises of
history of computers, software, word processing, data base, programming, networking
etc. 71 The syllabus and curriculum for Physics, Chemistry and Biology are published
by the BMEB. The curriculum of Tajweed includes recital techniques including both
prose and poetry. The Qara 'at syllabus exercise of reading Qura' an in slow pace and
fast pace (both are required for being a Qa 'ari).
The Alim Class has four sections- General, Science, Mujawwid-e-Mahir and
Commerce Section. The students get degree on the basis of their choice, but the
course on Islamiyat including study of Qura'an, Hadith and Fiqh along with English,
Bengali and Arabic are compulsory for all the sections. We shall now discuss the
sections in details.
The Curriculum of Alim (General Section) consists of subjects like study of

Qura'an, Principles of Hadith, Jurisprudence, Arabic, Bengali, English, History of
. Islam, Logic, Islamic Economics (Additional), Civics (Additional), Higher English
(Elective), Urdu (Additional), Persian (Additional) and Computer (Additional) (See
Appendix-25). The course on Qura'anic study includes translation and explanation of
some important Surahs like Al-Nisa, Al-Maidah, Al-Ina 'am, Al-Eraaj Al-Anfaal and
Al-Tauba. The books for Hadith include Mishqat-ul-Masabeeh and Meezan-ul-
Akhbaar. As discussed earlier, Mishqat is a book which takes references from
different Hadith books. The chapters included in the course are dealing with Faith,
Knowledge, Sanitation and Prayer. The second book of Hadith is related to the
70
Ibid, pp. 45-46.
71
Ibid, pp. 62-64.

'·
Principles of Hadith, and rules for finding appropriate the narrator (Rowat-Singular
and Raavi-Plural), character and type of Hadith. The book prescribed for Fiqh First
Paper is Sharah Wiqaya (as earlier explained) with chapters on Hajj, Namaz, Nikah
and Talaaq, Jihad and Ritualistic Sacrifice. The Second Paper of Fiqh consists of
books- Noorul Anwar, Bahas-ul-Kitab, Al-Siraji and Al-Farayez. The books of
Noorul Anwar and Siraji are common in the sub-continent. The issues of inheritance
(Siraji) and Financial Division (Al-Farayez) are also exclusively discussed in this
paper. The subject of Arabic is divided into two papers for the General Section. The
First paper deals with prose and poetry, based on the history of Arabic Literature. The
prose section starts with the famous Khutba of Prophet, the one which he delivered at
Quba. There are books on wisdom, Ramzan, bravery, essay on Qura'an etc. The
portion on poetry includes verses on praise of Prophet (Min Asha 'ar warqah bin
Naufal be Sha 'an-e-Rasool, Min Qaseedah Ka 'ab bin Zaheer). The influence of
Egyptian Renaissance is evident in the Curriculum in the form of Wajib-ul-
Muallimeen-ul-Ahmad Shauqi, Al-Ilm wal Ikhlaaq, Fateh-e-Mecca and Subul-ul-
Nijaah. The inclusion of modem Egyptian literature suggests a balanced approach
with its existence along the Classical Arabic. The section of History of Arabic
Literature deals with chronological account of Prophet's time, Period of Rashidun
Caliphs and later Ummayed and Abbadid Caliphs. The development and progress of
Arabic language is very well discussed. The book Mabaadi-ul-Arabia deals with the
basics of Arabic Grammar and Hidayatun Nahv is based on principles of Syntax (as
discussed earlier). The course of Bengali has two sections- prose and poetry. The first
part is a combination of different themes- religious, literature, youth, importance of
'·
life, the change in seasons, civilisation, language etc. The second part mainly deals
with importance of Bengali language and culture and the aspects of Islam. I:he paper
on. English in divided into Units with subject matter about Family Life, Environment,
Social Awareness, Human Resource, Communication, People, Challenges of the New
Century etc. 72 In addition to these, there are sections for vocabulary, grammar and
population education. 73 The History of Islam includes the time frame of Pre-Islamic
Arabia, period of Prophet, the Caliphate and emergence of Muslims in the sub-
continent. The books of Durus-ul-balagha and Al-Mirkat are taught for logic. The
72
Bangladesh Madrasa Education Board (2009), Shikhkhakrom 0 Paththoshuchi A lim Porikhkha,
Dhaka: Curriculum and Textbook Wing, p.21.
73
Ibid, pp. 23-24.

subject of Islamic Economics (two papers) is dealt in the book published by BMEB,
comprising topics like ownership details, labour, demand and supply, capital,
currency, Governmental Policies, importance of assets, status of Economics in
Bangladesh, resources in the country- agriculture and industry, foreign business,
Banking, Zakat etc .74 The course of Civics (two papers) include society, family, state,
concepts of liberty, justice and equality, citizenship, government, political parties,
election, governmental department, leadership, world government, the state of
Bangladesh, its emergence and struggle, population, religion, education, constitution
of the country etc. 75 The English first paper comprises of prose, with stories of
O'Henry, Neville Cardus, Winston Churchill and Strong. The Poetry section has work
of Shakespear, John Donn, KeP.-tS, Wordsworth and Robert Frost. The books of Urdu
and Persian include sections of Grammar and literature. The additional papers on
computer include Operating System, Digital Logic, Computer Architecture,
Programme Design, Data Processing, Database, Multi-Media etc. 76
The subjects in the Alim (Science Section) can be divided into two parts- the
first section deals with subjects like study of Qura' an, Hadith, Fiqh, Bengali, English,
Fiqh (Additional) and Arabic (Additional). The course details of these subjects are
same as 'the General Sections (as discussed above). The second section deals with
Arabic, Physics, Chemistry, Biology and Mathematics with separate curriculum (See
Appendix-26). The Arabic section is an abridged version of the General Section
course. The themes include Prophetic Speech, the importance of wisdom, religious
speeches from Ummayad Dynasty, the contribution of first woman martyr of Islam
(Raabya Basariya), praise of Prophet, writings of Sahaba, poetry of Abbasid Period
pte. The subject of Physics has two papers comprising concepts of vector, speed,
force, gravitation, vibration, temperature, sound, electricity, magnetic force, light,
atomic structure, electronics etc. 77 There are separate sections dealing with scientific
'
experiments (25 marks for each paper). The books prescribed for Physics are by
BMEB. The concepts of Chemistry, taught at this level include- three states of matter
(solid, liquid and gaseous), atomic structure, chemical bonding, erosion and corrosion,
74 • .
lbld, pp. 27-32.
75
Ibid, pp. 32-39.
76
Ibid, p. 45.
77
1bid, pp. 49-56.

'·
hydrocarbons etc. 78 This subject also has experimental section, like Physics with 25
marks for each paper. The course for Mathematics includes topics of set and its
function, matrix, area, vector, cone, properties of triangle, theorems of trigonometry,
calculus, Newton's Law, computer programming etc. 79 The books for Mathematics
are numerous, divided on the basis of sub-topics (See Appendix-26). The paper of
Biology 'has been divided into- Botany and Zoology, both are compulsory. The
syllabus of the first paper deals with history of botany, cell structure, glucose, acidic
reactions in cells, tissue system, the formation and structure of flowers, reproduction,
ecology, biotechnology, the gene structure etc. 80 The second paper includes cell
structure, biodiversity, micro-organisms, human body, nutrition, nervous system,
reproduction, community etc. 81 This course also has a separate section for
6xperimentation with 25 marks for each paper. The curriculum of Science section is
I
well formulated with proper understanding of scientific subjects and sub-topics.
The Curriculum for Mujawwid-e-Mahir Section includes subjects like study

of Qura'an, Hadith and Fiqh, Bengali and English (same as General Section), Arabic
(same as Science Section), two papers of Ta}w,eed and two papers of Qara 'at
techniques (See Appendix-27). The main emphasis of this section is to generate
specialists in the field of Qura' anic recital, and as a result, particular emphasis is
given in correct reading procedure of Qura'an. The students are made to study and
exercise different rules of reading Qura'an. They are made to read the Qura'an in
slow and also in fast pace (Qara 'at Section).
The applicability of the Commerce Section is very well appreciated. The

students from this section can easily participate in several competitive banking
examinations and in other corporate sectors. The subjects are divided like the Science
Section. The subjects in this section are divided into two parts- the first section deals
with subjects like study of Qura'an, Hadith, Arabic, Bengali and English (same as
General Section) and Fiqh (same as Science Section). The second section deals with
Business Studies, Accountancy, Economics and Commercial Geography (See
Appendix-28). The syllabus of Business studies include nature of business,
partnership, capital, company structure, financial market, business design,
78
Ibid, pp. 58-65.
79
1bid, pp. 67-74.
80
1bid, pp. 77-82.
81
1bid, pp. 83-87.

organisation, staffing, control, banking, foreign investments, Islamic Banking, types

of insurance etc. 82 The subject of Accountancy deals with financial transaction, debit
and credit, capital, production, partnership accounts, corporate transactions etc. 83 The
subject of Economics and Commercial Geography is an innovative component of the
Commerce Section curriculum. It focuses on idea and problem of Economics, the
Economical backdrop of Bangladesh- production and industry, capital, demand and
price control, market, national income and distribution, international business,
environment, agriculture, mineral, forest and marine resources, human resource of
Bangladesh, communication in the country etc. 84
Thus, the above discussion on the curriculum of Alim examination shows a

positive drive towards basic awareness of non-religious subjects of the course
structure developed for Science and Commerce sections are result of deep study and
therefore, an elaborate and high level curriculum has been designed. The Aliyah
syllabus can be a good model in the region.
The course structure of Fazil is divided into five groups- 1) Bengali and Urdu
2) English 3) Qura'anic knowledge 4) Arabic and Shariyah (General Section) and
T~jweed (Mujawwid Section) and 5). 85 The subjects taught include Bengali, Urdu,
English, principles of Qura' an and Hadith, Arabic Literature, Fiqh, Principles of Fiqh,
Tajweed, Islamic History, Persian, Arabic, Bengali Literature, Islamic Philosophy,
Political Science, Economics and English (Elective) (See Appendix-29). The
curriculum shall be discussed for further analysis and understanding.
The subject of Bengali as Mother Tongue has four sections- selected essay,
collection of stories, selected poetry and grammar. The important works of Bankim
Chandra Chatterjee, Tagore, Haraprashad Shastri, Tara Shankar, Mujtabaa Ali, Ram
Nidhi Gupta, Jibonanondo Das, Kaji Nazrul Islam, Farrukh Ahmad, Mohammad
Akram Khan etc. have been incorporated. The syllabus is very rich in terms of literary
contribution and contents starting from religious ideas to contemporary abstract
thought. The section on Urdu is divided into two parts- poetry and prose. The prose
82
Ibid, pp. 94-100.
83
84
Ibid, pp. 100-104.
Ibid, pp. 105-112.
..
85
Bangladesh Madrasa Education Board (2006), Shikhkhakrom 0 Paththoshuchi Fazil Porikhkha,
Dhaka: Curriculum and Textbook Wing, p. 5.

section has two important works of Chand hum Asr by Maulvi Abdul Haq and
Ganjhaare Giram Maya by Rashid Ahmad Siddiqui. The poetry section has the
famous work of Allama Iqbal- Baang-e-Daara with several sub-topics on moon,
solace, stars, quest, love, man etc. The contents for English include Model
Auxiliaries, Tense, Verb, Adjective, Adverb, Transformation of sentences,
comprehension, letter writing, translation etc. 86 The subject on Principles of Qura'an
and Hadith has three papers, dealing with explanation of Qura'an and its principle,
Hadith and Principles of Hadith and Kalaam (related with philosophy and message of
Qura'an) and Balagha (sentence construction in Qura'an). The first section deals with
selected Chapters of Qura'an, Islamic Ethics related with women, parents, khilafat,
hijaab etc. and principles of Tafseer. The second section includes work of Mishqat on
issues like zakat, namaz, jihad etc. The explanations of Islamic Ethics from Hadith' s
perspective on tabligh, jihad, Islamic economics, brotherhood (Muakhat), good
behavior and principles ofHadith. The third section teaches kalaam and balagha, with
the help of books like Al Balagha Mukhtasir-ul-Ma 'ani, Durus-ul-Balagha etc. The
paper of Usool Arabia wa Shariah has three parts- Arabic Literature, Fiqh and
principles of Fiqh. The book for the first section is prescribed by the BMEB. The
section has four parts- prose, poetry, grammar and literature. The prose starts with the
pre-Islamic period and deals with some of important religious speeches, complicated
essays of Hamdani, position of Arabic among other languages, speech of Ziad Ibne
Abi, ruler of Baghdad in Khutbat-ul-Tareekhul Banuziad. The section on poetry deals
with Prophetic praise, Jahiliya Period, ordeal of Islam etc. The importance of Abbasid
Period of Caliphate is very dominant in both the sections. The grammar portion
mainly deals with syntax and verbs. The historical account of Arabic Literature
includes book on the literary history. The paper on Fiqh includes Kitab-ul-Buyoo,
Tareekh-e-Ilm-e-Fiqh and Fiqh Shaastrer Itihaash, published by Islamic Foundation.
I
The principles of Fiqh have been explained with the help of Noorul Anwar- a famous
I
book of Fiqh in the sub-continent. The fundamental concepts of Sunnah, ljma, ljtihad
and Qyas have been debated in the book. The paper of Tajweed deals with principles,
script ofQura'an and seven ways ofrecital techniques. The subject oflslamic History
is very comprehensive with accounts of religious history, its emergence, middle-east,
history of Muslims, biography of Prophet, Rashida Caliphate, Indian History, Muslim
k6Ibid, pp. 9-10.

history of India, history of Indian sub-continent, nation and society, Islamic culture
etc. The optional subject of Urdu deals with literary texts like Jawahar Paare,
Daastan-e-Urdu and Mukhtasar Tareekh-e-Adab-e-Urdu. There is also a separate
paper for translation. The Persian subject (optional) also has three papers dealing with
grammar, literature, biographies like Firdausi, Hafiz, Rumi, Nasir Khusru, Nizam-ul-
Mulk Tusi Sayeed Nafisi etc. The optional paper of Arabic consists of short stories,
literature of Abbasid Period, stories of Sindbad, Arabic proverbs, religious tales,
stories of prominent writers· like Khaldun, Manfalooti, Abu Bakr Siddique,
importance of Islam, Zionist Imperialism, impact of Indian culture on Arabic
'
language, explanation of Qura'an, historical and cultural role of Mecca, position of

Muslims and non-muslims in an Islamic country. The section on poetry includes Pre-
Islamic literature, poetry during the Abbasid and Ummayed Period, praise of Prophet,
importance of knowledge in Islam, biographies of literary personalities etc. The
subject of Bengali Literature (optional) is very interesting, as it deals with the
characters of Hindu mythology in an extensive manner. The poetic stories of King
Dasharath, Dushmant, Lakshman, etc have been incorporated in the curriculum. The
Bengali folktales like Poddaboti, Kaalketu, etc are also mentioned. The stories of
Tagore, Jibonananda Das, Kazi Najrul Islam, Syyed Ismail Hussain Shiraji, Shamshur
Rahman etc. are part of the syllabus. The prose section has works of Ishwar Chandra
Vidyasagar, Bankim Chandra Chattopadhyay, Tagore, Muhammad Abdul Hai, Abu
'
Syyed Ayub, Sarat Chandra Chattopadhyay etc. Third Paper comprise of Bengali
Drama. The paper on Islamic Philosophy has Bengali books by Saidur Rahman,
Sayyed Abdul Hai, Muhammad Abdul Bari etc. The optional subject of Political
'
Science includes national opinion, comparative politics and politics of the Sub-
Continent. The curriculum did not mention any particular book for economics, any
book of Bachelors level has been prescribed. The English (Elective) Paper has
sections of Shakespear's work, John Milton, William Blake, Bernard Shaw, Charles
Dickens, Maupassant, Bertrand Russel etc. varied choice of subjects for students
· ranging from Qura' anic study to Commercial transaction are part of the curriculum.
But, interestingly, enough, the highest degree of Kamil which is equivalent of Masters
does not cater to non-religious subjects. Importance is rather given to various
branches of religious study.

The curriculum of Kamil Class has five sections- Hadith, Fiqh, Tafseer, Adab
I
amd Mujawwid, depending on the area of specialisation and choice of the students.
'
After acquiring the degree of Alim, a student from the Aliyah pattern is entitled to
join professional and other degree courses. But, at the same time, if the inclination of
student is towards religious knowledge, then the course for Kamil Class may be
joined. It is a three years course. We shall now discuss the curricular structure in
details.
The course for Hadith Section includes the reading and understanding of two
most authentic compilations of Hadiths (Saheeh Bukhari and Saheeh Muslim),
Principles of Hadith, Explanation and Islamic History (See Appendix-30). The first
paper deals with first section of Saheeh Bukhari, the most authentic collection of
Hadith, considered very important in the Islamic study, only next to Qura'an. The
second paper includes the second part of this compilation. The third and fourth papers
teach reading and explanation of the Saheeh Muslim Hadith. The importance of these
two works has been discussed in the earlier sections of Dar-ul-Uloom, Deoband and
Dar-ul-Uloom, Haqqania. The subject of Principles of Hadith or Usool-e-Hadith is
taught with the help of two famous book- AI Sunnan ul Mujtaba (first half) and
Sharah Nukhbatul Fikr (complete). The first book deals with the principles of
understanding the traditions and day to day mannerism and habits of the Prophet. The
book has been written by Nisaee. The definition of Principles of Hadith and their
characteristics are understood by reading the second book (as explained in the earlier
sections ofHadith). In order to understand the true importance and efficacy of Hadith,
it is essential to comprehend the intricacies of selecting correct Hadiths. The Sixth
paper is a continuation, with second half of AI Sunnan ul Mujtaba and explanations of
the other eminent works of Ibn Daud, Tirmizi and Ibn e Majah. The two papers of
Tafseer and its Principles deal with books like Tafseerul Kashaaf by Zimkhashri,
book of Suyuti, Baizawi Sharif(Surah-e-Baqra) and AI Fauzul Kabir (complete) by
Shah Waliullah Dehlvi. In the book of Zimkhashri, two sections from Qura'an are
explained namely, Surah-e-Fateha 87 and Surah-e-Imran. The subject of Islamic
History has two papers- Ancient and Modern. The first section include stories of
Qura'an, biography of the Prophet, the biographies of his Companions, the complete
87
Surah-e-Fateha is the ftrst Chapter of the Holy Book and contains sevenAyats. The verses of this
Chapter are very important from the context of all types of Narnaz (eleven). A Narnaz is considered
complete by chanting of the verses from this chapter.

history of Islam, the History of the initial years of Islam, followed by the history of
Islamic community and people, book of Ibn Khaldun, book on the backwardness of
Muslim community etc. The second section deals with contemporary status of Islam,
history of Islamic Countries, history of India and Bangladesh, history of Hadith
collection, the introduction about the Muhaddaseen 88 .
The course ofFiqh Section comprise of subjects like understanding ofHadith,

Kalaam, Fiqh, Principles of Fiqh and Islamic History (same as the Hadith Section)
(See Appendix-31 ). The first two papers on Hadith deal with reading and explanation
of the Bukhari Sharif. The books for Kalaam include Sharah-ul-Mawaqif (from
Chapter Me 'ad to Chapter Imaamah) and Hujjatul Balegha. The topics for the Fiqh
section include importance of religious belief and comprehensive principles related to
the subject. The principles of Fiqh are described in a procedural manner with ways of
locating and searching Hadiths. The history paper deals with the ancient and modem
history, as explained above.
The Tafseer Section has papers dealing with explanations of Qura'an, taking
references from particular Surahs and Ayats, principles of Tafseer, Fiqh, the
inexplicable incidents of Qura'an and Islamic History (See Appendix-32). The first
paper deals with explanations from the Qura'anic verses from Surah-e-Fateha to
Surah-e-Ana 'am. The explanations and understanding of Zamakhashri are taught to
the students. The main emphasis of this section is to make students understand the
message of Qura' an and as a result, mere reading of the Holy Book is not sufficient.
Accordingly, students are made to memorise different references and explanations of
Qura'an by learned people. The second paper also comprise ofQura'anic explanations
from Surah-e-Araaf to Surah-e-Kahaf The next paper deals with the explanation by
Baizawi from Surah Mariyam to Surah Yaseen. The fourth paper has Qura'anic
interpretations of Baizawi, Ibn Kaseer, Nisaburi and Nasfi. The paper of Tafseer
principle teaches the procedure of explaining Qura'an and the books of different
Muhaddaseen. The subject of..Qura'anic Jurisprudence deals with understanding of
Qura' an, reasons behind the usage of specific words in the Qura' anic verses, the
specialty of Qura'an. There is also a section which tries to teach the Ejaaz (miracle)
and Mani (meaning) of Qura'an. As the book is considered to have a divine origin, so
88
They are called "Collectors ofHadith"- Bhukhari, Muslim, Tirmizi, Nisaee etc. The life and works of
these eminent religious and literary personalities are also important aspect oflslamic education.
Jawaharlal Nehru University, New Delhi

. I
265
the aspect of miracle becomes convincing to the believers of Islam. The curriculum
for Islamic History is same as in the previous sections.
The section of Adab gives main emphasis to Arabic Literature. There are
papers related with ancient Arabic prose, ancient Arabic poetry, modem Arabic
Literature, rhythmic patterns, literary criticisms, speech, writings and history of
Arabic Language and Literature (See Appendix-33). The Prophetic speech and
sayings of Muhammad and other important Prophets before him are part of the first
paper on prose. The second paper on Prose has two sections, the first one deal with
Nahjul Balagha - a very important book for the Shias. It is considered to be the main
religious reference text after Qura' an for them. The second section has a collection of
letters and essays of different Arabic scholars and men of knowledge. The first paper
on Arabic poetry consists of collection (Deewaan) of Jahiliya Period. The second
'
paper on Arabic poetry has works of important poets like Shanfara and Qorashee. The
subject of modem prose has historical trends from Iraq and Egypt and collection of
stories, translated from French Literature (the work of Faluti). The course of modem
poetry includes work of Sha,1,1qi, Hafiz Ibrahim and Rasaafi including topics of
Prophetic period, message for the new generation, songs for Muslim Youth, struggles
of life etc. The students are also made to study the literary criticisms done by various
Arabic writers like Ahmad Ameen (from Egypt) and Ahmad Ibrahim. In the subject of
speech and writing, the students are made to study and write articles on religious,
social, behavioral, literary and historical issues. The literary history of Arabic deals
with the Jahiliya Period to the Contemporary Phase, with a chronological account.
The course of Mujawwid section, teach the fine nuances regarding recital of
Qura'an. So, the main stress is to learn various techniques in this respect. The
curriculum consists of Hadith, Principles of Qara'at (both prose and poetry), Tafseer,
implementation ofQara'at (Ijra Qara'at-ul-Al Ashra), exercise ofQara'at and Islamic
History (See Appendix-34). The first two papers deal with the understanding and
reading of the Bukhari Sharif. The third paper is related with techniques of reading
prose. The fourth and the fifth papers are similar to that of the Tafseer section (as
I
mentioned earlier). The paper on Qara' at reading of poetry is explained with the help
of Imam Juzri's work on the procedure. The paper on implementation of Qara'at
'
reading skill is exercised in ten different ways for two Surahs of Fateha and Baqra.

The paper on exercise ofQara'at (Mashq) is also performed in ten different ways. It is
a very tedious course, where students are made to rehearse and practice the recital
norms of reading the verses of Qura' an. The course of Islamic History is same as the
above mentioned sections. Unlike Alim, the Kamil course only has specialisation in
'·
the religious education, because the main aim of imparting religious knowledge
should not be deviated.
The interesting study of the curriculum of Aliyah Madarsa at various levels

throws light on certain important features of the institution. In the first place, the
madarsa curriculum is regulated by the BMEB, strictly under the Government control.
It is a very progressi\[e aspect of the curriculum. The madarsa as a result has acquired
a progressive character yet preserving the Islamic ethos. Secondly, the curriculum is
very balanced due to a proper academic stratification and intelligent mix of both the
subjects. Thirdly, both Bengali literature and Arabic literature are taught with same
vigour. The curriculum is very extensive in case of both the subjects. In Bengali
Literature both Hindu mythological stories and local folk stories have also been
added. Similarly the Arabic Literature has mention of Pre-Islamic non-religious prose
~d poetry. Fourthly, a very innovative incorporation in the curriculum is the subject
of Population Studies. In a country like Bangladesh with severe problem of
population explotion, inclusion of this subject will increase the awareness among
madarsa students as well. It is a positive intervention on the part of the BMEB with
regard to the subject of Population Study. Agriculture and Home Science (for girls)
are also part of the madarsa curriculum. Fifthly, students in the crucial classes of 9th
and 1Oth are allowed to select academic streams based on either religious or non-
religious subjects. As a result, they have the freedom to decide area of study and are
not restricting the knowledge within the limits of Islamic Studies. Sixthly, the dual
aspects of Islam and Bengali Culture are also reflected in the course of Bengali Paper,
with the clever and cautious inclusions of subjects encompassing both religious and
cultural side of Bangladesh. Seventhly, the non-religious subjects are not taught in the
Kamil Level, with full attention diverted to religious study.
The study of the respective curriculum of Dar-ul-Uloom, Deoband; Dar-ul-

Uloom, Haqqania and Aliyah Madarsa, Dhaka has been an interesting attempt to put
these three highlighters of Islamic Education (in the sub-continent) in the same

platform and analyse their structure. The curricular trend of these institutions explains
their dedication to the cause of Islam and the formalised educational pattern. The
discussion shall follow with a comparative study of the features of these three
madarsas.
The madarsa structure varies in all the three Institutions. In Dar-ul-Uloom,

Deoband, the course is divided into eight years with the first seven years of Islamic
studies followed by th~ final year of exclusive Hadith learning. As a result, the pattern
of the curriculum is much more religion oriented with no scope or space for other
subjects. The students are supposed to follow the strict conduct of sincerity and
discipline while performing academic exercise. By following the Dars-i-Nizami, the
gamut of Islamic studies has been restricted to only eight years. As a result, in
comparison to the classical form of study based on teacher wise selection of subjects
and lengthy procedure of mastering several books on one topic and then starting with
a fresh one, has been replaced with simultenous study of the major Islamic subjects.
But, in the context of contemporary period, such structure does not allow inclusion of
non-religious subjects due to technical problem of time constraint. The realm of
Islamic education is itself so vast, that the teachers and administrators are not in
favour of waisting the time on study of subjects, that go against the principle and main
aim of the Institution. In comparison to Deoband, the course structure of Aliyah
Madarsa is extensive. The classes are properly divided from elementary level to the
Post-Graduate level. Therefore, the students get a chance to not only study religious
but also the non-religious subjects. The pattern is well divided into several streams of
general education, science, commerce and other sections pertaining to religious
education. It has a broader framework in comparison to both Dar-ul-Uloom, Deoband
and Dar-ul-Uloom, Haqqania. The course has been simplified and made interesting
with the balanced approach, teaching both religious and secular subjects. The madarsa
structure is very comprehensive and self-sufficient in terms of class outline and nature
of teaching. The Dar-ul-Uloom, Haqqania, is in between Dar-ul-Uloom, Deoband and
Ali yah Madarsa, Dhaka, in terms of structure. The Institution is also divided into High
School, Jamia and Doctoral Research facilities. Therefore, the students get education
from Nursery level to the highest level. The High School has a balanced mix of
Government and madarsa prescribed subjects. The educational outlook of the
institution is no doubt religiously motivated, but at the initial level, following

Curriculum of Madarsas
Government instructions, secular studies are also conducted. Hence, it can be

remarked that the structure of Aliyah Madarsa is superior in comparison to the other
two because of its comprehensive and balanced nature.
The level and pattern of Governmental control and regulation also varies in the
three institutions. As madarsas developed from early stage, they have been both
owned by private individuals and established with the help of Government support
and endowments. But, Colonialism altered the outlook and working pattern of
madarsas, especially in the Indian sub-continent, where the new wave of madarsas
emerged out of a reactionary movement against the Colonial domination. Therefore,
the institutions did not favour Governmental intervention in any form. With the
emergence of independent India and Pakistan and subsequent Bangladesh, the
madarsas also developed individual equations with Government in terms of
cooperation and avoidance. The Dar-ul-Uloom, Deoband continues the pre-1947
policy of not entertaining Government initiatives. As a result, the administration of
the madarsa is extremely proud of the fact that they are self sufficient and do not take
aid and support from Government. As a result, the Government has not been able to
negotiate with Dar-ul-Uloom, Deoband to work under the guidance of Madarsa Board
and remodel the curriculum on the basis of contemporary requirement, but not
compromising with religious character of the curriculum. The curriculum ofDeoband,
in comparison to Dar-ul-Uloom, Haqqania and Aliyah Madarsa is orthodox and there
is not much hope regarding a change in near future. The administration of the Ali yah
Madarsa, Dhaka on the other hand is totally under the control of the BMEB.
Therefore, it falls in the category of Government controlled madarsas of Bangladesh.
In the field of madarsa education, the example of Bangladeshi system of separate
Government supervised madar~.as is very unique and has become successful in recent
times. The Government regulation has worked like a positive intervention in the field
of madarsa curriculum. The parallel and compulsory study of both religious and non-
religious subjects taught with similar vigour help in the creation of a balanced outlook
for the students. They are trained in the Qura'anic studies and other Islamic subjects
and at the same time the teaching of secular subjects make them aware of the
contemporary situation. The BMEB control the curriculum and also conducts
I
examination for Aliya Madarsa students. The cooperation between the two helps in
I
providing an all-round knowledge to the students, who being muslim acquire the

required Deeni Taleem, along with the secular subjects. The Dar-ul-Uloom, Haqqania
follow the pattern of minimum Governmental control in the matters of running the
institution. As a result, in the curriculum of High School there is incorporation of
Government prescribed courses for non-secular subjects. The study of these subjects
is compulsory for all madarsa students. But, in higher level, the madarsa is following
strict religious courses. The incorporation of secular subjects at the basic level, at least
introduce the students with current events and happenings and their intellectual
horizon also gets broadened in the process. It is a positive development on the part of
both Government and the madarsa administration of Dar-ul-Uloom Haqqania, that
some amout of collaboration is visible in the field of curriculum. The initiaves of
Government and approval of the Administrative body of Haqqania to follow them has
resulted in the synthesis of classical and modem ideas. The medium of instruction is
however Urdu, but the students can have basic ideas with the help of the language as
..
well. Therefore, it can be said that, in comparison to the curriculum of Deoband,
Haqqania follows a balanced approach in terms of inclusiveness. But, at the same
time, it has to go a long way in order to achieve the academic success of Aliyah
Madarsa.
The subjects taught in all the three institutions have some element of
commonality as well, as exceptional character. The subject of Arabic both grammar
and literature is extensively taught in all the three institutions. In case of Deoband, the
students are taught Arabic from the very initial year. They are made to develop a
strong grasp on the subject in a comprehensive manner. Same applies to the students
of Aliyah Madarsa, where, Arabic is learned from the elementary level. In the High
School of Haqqania, Arabic is introduced in 9th standard and the subject is taught till
the higher level. The study of History has a peculiar feature, as the main emphasis in
~ll the three countries is to study the Arabian History with emphasis on the Islamic
components. In order to understand the then social and political context for the
emergence_ of Islam and the historical contribution of the subject, Islamic History is
'
taught to the students.' Same trend is repeated in the study of Geography, where the
main thrust is on the physical features of the Arabian countries and the Gulf Region.
The subject of English, is somewhat neglected in Dar-ul-Uloom, Deoband where a
separate department has been established, but the course is not compulsory for all the
students. In contrast, both Haqqania and Aliyah Madarsa have included English as a

required subject in there curriculum and in Aliyah Madarsa, students are taught
English Literature and Grammar in an exhaustive manner. The subject of Calligraphy,
'
or the art of fine hand-writing is still taught in Deoband and not followed in other two
institutions. The subject has no applicability in present day job-market. In case of
Aliyah Madarsa, the inclusion of subjects like Population Study and Agriculture are
very innovative and reflects the progressive outlook of the administration. Economics
is also taught to stud«ints along with other secular subjects like science, social studies,
mathematics etc. In Haqqania, the students are made to study Islamic Economics, for
understanding the methods and procedures of monetary transactions within the
purview of Islam. These features are not seen in the curriculum of Deoband, which is
still emphasizing on extensive study of Islamic Jurisprudence, Logic, Hadith,
Rhetoric, Qura'anic Explanation and Recital. The similar pattern of study is also
followed in other two institutions. There is also inclusion of Computer classes in
f!aqqania. A unique feature not present in Deoband and Aliyah Madarsa. An
interesting feature common in all the three institution is study of refutation of other
religion. In Deoband, there is a separate Centre for the refutation of Christianity.
Similarly in both Haqqania and Aliyah Madarsa, anti Zionist literature are taught to
students. The incorporation of such subject might have serious repercussions in
developing the political ideologies of the students.
The books taught in above mentioned educational institutions can be

categorised on the basis of commonality. The comparison can be started with the good
old Panjganj, the book is a primary level textbook taught in the Saal-e-Awwal of both
Deoband and Haqqania and also in the Dakhil Sixth standard of Aliyah Madarsa. It
can be said that the Persian tradition of learning Arabic syllables is very well
preserved till date in these institutions. The book Meezan ul Sarf- a fundamental book
is taught in Saal-e-Awwal in Deoband, Darja-e-Ulaa in Haqqania and Dakhil Sixth
standard in Aliyah Madarsa. The same class wise trend is for another important book
Nahvmeer-book of syntax. Fusool-e-Akbari, dealing with quality and speciality of
verbs and conjugation is also part of the curriculum of the three institutions. In
Deoband, it is taught in the Second Year (Saal-e-Doum), Darja-e-Sania in Haqqania
and in Dakhil Eighth standard in Ali yah Madarsa. Jala/ain Sharif is taught in Sixth
Year of Deoband, Saadesah class of Haqqania and in Fazil course of Ali yah Madarsa.
The book deals with Ayat wise explanation of the Qura'an and is part of the Tafseer

course. Another book of Tafseer, Baizawi, is also part of the curriculum of three
~adarsas. It is taught in the Masters programme in Tafseer of Deoband, Manquf
Alaih in Haqqania and Hadith Section of Kamil Course in Aliyah. AI Qudoori is an
important book of Fiqh, related with commercial and financial transactions. It is also
taught at different levels in Deoband (Second Year), Haqqania (Saalesah) and Aliyah
(Dakhil Ninth and Tenth Class). The principles of Fiqh or Jurisprudence are well
explaiJ,1ed with the help of Noorul Anwar. The book is part of the Fifth Year syllabus
ofDeoband, Rabea Course ofHaqqania and Alim General Section of Aliyah Madarsa.
Siraji- the book oflnheritance Law is also omnipresent. The curriculum of Masters in
Fiqh of Deoband has this book; the Saadesah Class in Haqqania has included this
book, along with Alim General Section course of Aliyah Madarsa. The book of
Sharah Wiqaya, is taught in Fourth Year of Deoband, in the Ph.D. (Islamic Law)
course work in Haqqania and in the Alim Fiqh Section of Aliyah Madarsa. The book
of Usool-us-Shasi, is also taught in all three institutions, but at different levels. In
Deoband the book is taught in the Fourth Year, in Haqqania at the Saalesah level and
in Ali yah Madarsa it is included in the combined curriculum of 9th and 1Oth Class.
The topic of Syntax- Nahv is explained with the help of Hidayatun Nahv, in the
Second Year of Deoband, Darja-e-Sania of Haqqania and Dakhil Eighth Standard of
Aliyah. The book of Mishqat ul Masabeeh, is as discussed earlier is a compilation of
references ofHadith, is taught in the Seventh Year ofDeoband, its commentary is part
of the Ph.D. Hadith course work and in Ali yah, it is included in the syllabus of Alim
General Section.
The curriculum of three institutions under observation can be judged from the
perspective of applicability of the subjects and suggestive remarks. The subjects
taught in these institutions range from traditional Islamic courses to contemporary
subjects. It is a conglomeration of various streams and branches of knowledge. The
applicability of the subjects will be analysed in a composite manner.
The basic of madarsa education is Islamic Studies in the form of Qura'an,

Hadith, Fiqh, Tafseer and Tajweed. The course is omnipresent in all the three
institutions and at all levels. As seen above, the students memorise Qura'an, Hadith
and Fiqh along with their respective explanations. A major portion of the curriculum
is dedicated to the cause oflslamic education. Section wise explanation of Qura' an is
Jawaharlal Nehru University, New'· Delhi 272

Curriculum ~f Madarsas
followed along with the study of six versions of Hadith. This entire exercise can be
considered important for the personal growth of the student, as a pious individual.
But, in the job sector, these subjects do not have much applicability. A student can opt
for the job of Qa' ari, Mufti or Maul vi with the help of these subjects.
In the sphere of Languages (Arabic, Urdu, Persian and Bengali) taught in the
three institutions, the typical pattern of madarsa education starts with the introduction
of Arabic syllables abd grammar. It is a common feature in all three madarsas. The
curriculum of Arabic is more elaborate and detailed in comparison to other languages
(Urdu for Deoband and Haqqania and Bengali for Ali yah). The main emphasis of the
course is to learn the Classical Arabic related with Islamic education. It is interesting
to note that, in a speech delivered in Lucknow on February, 22 1948 by the then
Education Minister, Maulana Abul Kalam Azad, the problem of Education pattern in
madarsa education has b~en well mentioned. While discussing the pattern of Arabic
teaching, Abul Kalam Azad said that:
"What I want to convey to you is rather important. And I will make it clear. A
child of eight years begins learning Arabic. You start the course with Mizan
and Minsha'ab (which are Persian). But he does not know Persian. His mother
tongue is Urdu. You are at once putting three loads on him. First, he must
understand the Persian text which is alien to him; second, the books have not
been prepared in simple and lucid style ... and third, his purpose is to learn the
Arabic grammar .... The basic mistake in the teaching of Arabic is that
whatever we wan to convey to the student is not done in his mother tongue.
Instead he is confronted with an alien language and spends much time in
getting acquinted with i·t. " 89
Unfortunately, even after more than sixty years, the exact complicated pattern
'
of Arabic teaching is still followed in the madarsas of India, Pakistan and Bangladesh.
And at the same time, the students are also not introduced with the non-religious and
contemporary literary contribution of Arabic. For most of them, Arabic is
synonymous with Islam, which results in a dangerous trend towards the understanding
or misunderstanding ofthe religion. Their knowledge of the Arabian Peninsula and its
culture is well advanced with Islamic coating. On the other hand, due to dominance of
one particular language and because of its inclusion in the compulsory section, other
languages like Urdu, Persian and Bengali are sidetracked.
89
Azad, Abu! Kalam (1990), "On Madrasah Education", in Prem Kirpal (ed.) Foundations ofEducation
for Free India Toward A New Quality ofLife, New Delhi: Allied Publishers, pp. 82-83.
{awaharlal Nehru University, New Delhi 273

Curriculum ~fMadarsas
English as a language needs special attention in this context. The subject is

non-existent as part of the compulsory section in the curriculum of Deoband. The
reason may be traced back to the Period of its establishment. The Anti-British
sentiments must have worked against the inclusion of English (hated by many, as it
had replaced Persian, as the Official Language), in the curriculum. As seen earlier,
Deoband has a separate centre for English, but the course offered is not mandatory
and there is no mention of its curriculum in the printed Nisaab. Therefore, the
standard and efficacy of this centre is debatable. In case of Haqqania, English is part
of the compulsory section from Nursery till Darja-e-Sania. But, there is no detailed
mention of books or course structure in the curriculum except for the fact that, in
Darja-e-Ulaa, there is mention of Grammar and Vocabulary and in Darja-e-Sania,
'
there is mention of spoken English class along with thesis writing. The curriculum of
Aliyah Madarsa has English from Dakhil Sixth Class till Fazil.
In the field of Historical Studies, the students are not made aware about the
history of their own country in a detailed manner. Importance is given to life of
1
Prophet, the religious incidents of Arabia and the political chronology of the Caliphs.
I
As a result, there is deficiency in the all round development and understanding of the
past. The existence of Pre-Islamic and non-Muslim culture and tradition of their own
land is taught insufficiently. Therefore, the students become more attached with
history of middle-east, having no connection with their own country's heritage. The
similarity of religion is so overpowering that all other aspects of language, culture,
common past, folklore etc become diminished. This half-backed historical approach
I
,has a very dangerous impact on the psyche of students, who unconsciously share the
Arabic tradition rather than an Indian, Pakistani or Bangladeshi tradition.
Accordingly, they are more vocal and exuberant regarding the politics and happenings
'
of Middle-East in comparison to their own country.
In the fields of scientific subjects, the three institutions follow separate

policies. In case of Deoband, these subjects are non-existent. As seen in its aims and
objectives, the Isnstitution of Deoband cannot incorporate such subjects as they are
not Islamic in nature. Unless and until serious amendments are not made in such field,
students will not be able to learn the fundamentals of science. The government
courses of Haqqania High School have a fair share of science subjects till class tenth,

but the printed curriculum does not have explicit details regarding course outline of
the topic. We are only aware of their compulsory presence in the syllabus, which is
appreciable. The medium of instruction is Urdu, and in the basic stream of religious
classes, these subjects are not taught. As a result, a student interested in furthering
I
with Science will not be much benefited with such system, due to shortcoming in the
language skill. But, the curriculum of Aliyah Madarsa is contemporary in this field.
The subjects of Physics, Chemistry, Biology, Mathematics and Computer applications
are taught till the Alim level. The elaborate course work helps the student to develop
scientific temper. In this way, students interested in pursuing non-religious profession,
can very well take advantage from such syllabus. But, like Pakistan, problem lies with
lhe medium of instruction, which is Bengali in this respect.
The chapter shall discuss suggestive remarks regarding the curriculum
pattern of the three above mentioned madarsas. The matter ofmadarsa curriculum and
its modernisation has been in limelight for quite sometime, especially since the tragic
event of 9/11. It is a well known fact that different steps have been taken by the
respective Governments of India, Pakistan and Bangladesh to modernise the
curriculum and incorporate non-religious subjects, without disturbing the religious
set-up (as has also been discussed in Chapter-3). But the degree of their effectiveness
has not been witnessed. The pattern of madarsa curriculum has attracted wide
international attention as well, since the use of Qura'anic principles are beyond the
knowledge of Non-Muslims. As a result, a good amount of suspicion is always
attached with madarsa curriculum.
While discussing the changes in the curricula of Islamic education, Ahmed

Shalabi, one of eminent authorities in the field of Islamic knowledge, in his article,
"Curricula of Muslim Education" mentioned the following changes:
1) The introduction of some courses such as comparative religion and

Islamic studies. 90
2) The modification of the principles and methodology of teaching

Islamic history. 91
90
Shalabi, Ahmed (1980), "Curricula of Muslim Education", in Muhammad Hamid Al-Afendi and Nabi
Ahmed Bloch (eds.) Curriculum and Teaching Education, Jeddah: Hodder and Stoughton, p. 49.

3) Thoughtful reconsideration of the teaching material of Muslim

jurisprudence. 92
4) The revision of Islamic textbooks in an attractive, unambiguous style

in keeping with present day requirements and curricula. 93
These changes seem welcome, but, the practical success of such reformative
actions is not very hopeful. In most of the madarsas, courses of comparative religion
result in propagation of refuting all religions other than Islam, a dangerous trend in
the teaching pattern. The subject of Islamic history has its own consequences, as
discussed earlier in the context of contemporary world order. What madarsas need
today are books dealing with confirmed findings of the modem science and that seek
to engage with contemporary ideological challenges of materialism, post-modernism
etc. 94 But, such changes do not seem to be possible in near future. Even, within
religious domain the Muslim Jurisprudence or Fiqh, considerd to be the third most
important pillar of madarsa education after Qura 'an and Hadith, and the modification
of teaching material related with these three and other Islamic doctrines would be
considered as an unquestionable offence. The final point of revision of Islamic
textbooks would be an over ambitious project. Neither madarsa authority nor the
Government can take the risk of revamping the textbooks, as it would be equated with
blasphemy by the religious clerics.
Change in the madarsa curricula for the enrichment and betterment of the
madarsa students and their all-round development should emerge from within the
system itself. Since most of the eminent madarsas are autonomous in nature, the
administration should realise the importance of a balanced curricula and incorporate
modem subjects as well. Explaining the drawbacks ofDars-i-Nizami in contemporary
situation, Tariq Rahman is of the opinion that: "The Dars-i-Nizami has come to
symbolize the stagnation and ossification ofknowledge. It is taught through canonical
texts through commentaries; marginal notes and super commentaries. For South Asian
students who do not know Arabic well, they do no longer explain the original text
91
1bid
92 '·
Ibid.
93
Ibid.
94
Sikand, Yoginder (2008), "Voices for Reform in the Indian Madrasas", in Farish A. Noor et al. (eds.)
The Madrasa in Asia Political Activism and Transnational Linkages, Amsterdam: Amsterdam
University Press, p. 40.

being themselves in Arabic. They have to be learned by heart, which makes students
use only their memory not their analytical powers." 95
There should be a will on the part of the madarsas, their managements and
teachers to understand the need for changes. Therefore, the madarsas should act in
providing leadership to the Muslim community in developing themselves to be more
equipped in modem outlook. 96 Intemalisation in terms of the needs of contemporary
period is a requirement to implement changes in the madarsa structure.
During the initial years of research, tha research scholar was also apprehensive
about the curriculum of madarsas in the sub-continent. But, later on with passage of
time and after going through the three above mentioned curriculums, it can be said
that the notion has changed for better. The subjects taught are well mentioned in the
printed materials of these three institutions, which are available for public knowledge.
The so-called element ·of secrecy is non-existent in the madarsa curriculum. A
pragmatic and rational approach is very much required to study a sensitive issue,
which is well respected and very close to the hearts of so many people.
Regarding the compulsory inclusion of non-religious subjects, it is so far not

done in Deoband, as it goes against the basic aims and objectives of the institution.
The issue has a very sentimental and sensitive perspective, as the organising body and
administration of Deoband do not want to teach the non-religious subjects. But, with
the changing time, and keeping in mind the requirements of this age, an amendment in
the objectives will be appreciable. It is no doubt an ambitious thought, but some
genuine steps should be taken in this direction to gradually change the outlook of the
administration. Madarsa as an educational establishment can always teach non-
'
religious, subjects or Aqliya, as was done in the Classical Period. It is nothing but a
school for learning and the clergy is also aware of this basic fact. Therefore,
technically, there can be an inclusion of non-religious subjects (like mathematics,
chemistry, biology, physics, accountancy, geography, economics etc). In Haqqania,
the non-religious subjects are part of the Government prescribed course in the High
School till Class Tenth. In the Jamia level, they are taught in Edadiya and
I
95
Rahman, Tariq (2004), Denizens of the Alien World, Karachi: Oxford University Press, p. 84.
96
Siddiqui, M. Akhtar (2004), Empowerment ofMuslims through Education, New Delhi: Institute of
Objec~ive Studies, pp. 216-217.

Mutawassita (as discussed earlier) but are non-existent in the advanced levels. At
least, students are provided with basic knowledge of the subjects. But, the level
should be increased with the higher degree courses. The situation is same in the
Aliyah setup also, where students get knowledge of non-religious subjects from
Dakhil to Alim level as part of compulsory papers. The Alim level has separate
specialisation in Science, Commerce and General subjects. The inclusion of non-
'·
religious subjects (compulsory course) should also be there at Fazil and Kamillevels
respectively, when the student acquires maturity and better analytical skills. ,
There should also be addition of several vocational courses in the madarsas. In

Deoband there is a department of Dars-us-Sanaey for learning various crafts. The
students of madarsas generally come from not so affluent background, and therefore,
there should be special effort to make their future economically secure. Although,
most of the products, especially in India join the cycle of Islamic education and later
occupation, but diversification is also required. In Pakistan also most of the madarsa
graduates join several religious professions. Situtaion is better in the Ali yah Madarsa,
as students can take in various competitive examinations at national level, being part
of the madarsa structure. They can sit from medical, engineering and civil service
examinations with Madarsa degree. But, the need for vocational training is still
pecessary for below average students, so that after finishing the course, they can
become economically self-reliant.

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Chapter 4

The madarsa curriculum has both historical and contemporary significance. In

Jawaharlal Nehru University, New Delhi 215

financial power became partners in US strategic tactic. The University of Nebraska

Jawaharlal Nehru University, New Delhi 216

The innate structur~ of madarsa curriculum is constantly discussed and

Jawaharlal Nehru University, New Delhi 217

1) It creats as integrated personality and prepares the individual for every

3) Inculcation of faith in the minds of youth, correction of morals and

4) Need for good teacher-training programme and establishment of

7) The Qura'anic methodology is adopted in the Islamic curricula. 9

Jawaharlal Nehru University, New Delhi 218

Jawaharlal Nehru University, New Delhi 219

The discussion on the curriculum of Dar-ul-Uloom, Deoband cannot begin

In this backdrop, the educational institution of Deoband emerged on May 30,

In order to study and analyse the curriculum of Deoband, it is very important

Jawaharlal Nehru University, New Delhi 220

1s designed keeping in mind the fundamentals of Deoband, expressed through

The Characteristics ofDar-ul-Uloom, Deoband are as follows:

1) Free Education- Right from admission up to Graduation, the students

2) Self-sustaining Institution- It is one of the cardinal principles that no

3) Disciplined Life- The Students are taught to be well-mannered and to

4) Simple Life- Simplicity is the main theme taught in Dar-ul-Uloom.

Jawaharlal Nehru University, New Delhi 221

1) Education based on the principles of Qura'an, Hadith, Tafseer, Aqaid

2) Training of Islamic manners and activities and to impart the spirit of

4) To make distance from State policies and maintain the freedom of

5) To est'ablish madarsas at different places for the spread of religious

The centres or departments in Dar-ul-Uloom, Deoband represent the aims

Jawaharlal Nehru University, New Delhi 222

The study of the centres is necessary as it will help in a better understanding of

1. Tadreeb-ul-Muallemeen (Training ofTeachers)

3. Takhassus fil Hadith (Centre of specialisation in Hadith)

4. Shoba-e-Tahuffuz-e-Khatm-e-Nabuat (Centre for safeguard of seal of

5. Shaikhul Hind Academy

6. Shoba-e-Radd-e-Isaiyat (Centre for refutation of Christianity)

7. Shoba-e-Angrezi Zabaan 0 Adab (Centre for English Language and

8. Shoba-e-Computer (Computer Training Centre)

9. Shoba-e-Khushnawisi (Centre for Calligraphy)

Jawaharlal Nehru University, New Delhi 223

10. Dars-us-Sanaey (House of crafts/Centre of Crafts)

11. Shoba-e-Deeniyat, Urdu, Farsi (Centre for Theology, Urdu and

12. Shoba-e-Hifz-e-Qura' an (Centre for memorisation of Qura' an)

13. Shoba-e-Tajweed (Centre for Phonetics/Recitation of the Holy

14. Hafas-e-Urdu (Additional Urdu)

15. Hafas-e-Arabia (Additional Arabia)

Jawaharlal Nehru University, New Delhi 224

The Curriculum of Deoband is divided into eight years, in order to receive

Jawaharlal Nehru University, New Delhi 225

book prescribed for this course is Seerat-e-Khatam-ul-Anbiya by Maulana Mufti

Jawaharlal Nehru University, New Delhi 226

Jawaharlal Nehru University, New Delhi 227

In the next level Saal-e-Soum, Third Year, 27 Quranic Exegesis, Tarjumatul

In the Fourth Year (Saal-e-Chaharum), new subjects like- Principles of

Jawaharlal Nehru University, New Delhi 228

The Fifth Year (Saal-e-Panjum) in the course of Qura'anic Exegesis or

Saal-e-Shashum, Sixth Year has an addition of Philosophy and study of Sirat

Jawaharlal Nehru University, New Delhi 229

The curriculum of Seventh Year (Saal-e-Hafium), consists of Hadith, Fiqh,

The curriculum of Daura-e-Hadith gives stress on study and analysis of

Jawaharlal Nehru University, New Delhi 230

The Post-Graduate Degree has four sections- Tafseer, Uloom (Theology),

The Post-Graduate curriculum of Theology (Uloom) has courses containing