Alhassanain(p) Network for Heritage and Islamic Thought

Madrassa Reforms in Pakistan:

A Historical Analysis

(AbdulRauf Iqbal & Ms.Sobia Raza )*

ISSRA Papers 2015

www.ndu.edu.pk

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Table of Contents

Abstract 4

Introduction 5

Literature Review 7

Madrassas - A Historical View 8

Madrassas in the Indian Subcontinent 9

Madrassas under British Colonial Rule 10

Growth of Madrassas in Pakistan After Independence in1947 11

Curriculum of Traditional Pakistani Madrassas 12

Students of Traditional Madrassas 13

Management of Madrassas 14

Madrassa Finances 15

Need for Madrassa Reforms 16

Agenda of Reforms and the President Musharraf Regime 17

The Pakistan Madrassa Education Board Ordinance, 2001 18

Societies Registration Ordinance of 2005 19

Madrassa Reforms Project (MRP) 20

Concerns about Militancy by Foreigners in Madrassas 21

Response of Madrassas to Madrassa Registration Ordinance 22

Prospects of Reforms 23

Conclusion 24

Bibliography 26

Notes 28

Abstract

Madrassa is an old and customary idea of teaching. This article addresses diverse changes which occurred after the formation of Pakistan. It will likewise manage the historical assessment ofmadarssas . In the absolute starting there were a little number ofMadrassas existed in those areas which constituted Pakistan however over recent decades, particularly after Soviet Invasion of Afghanistan in 1979, it picked up prominence and became fundamental feeder to the Afghan Jihad against Soviet control. In the first instance an ordinance called the PakistaniMadrassas Education Ordinance was promulgated on August 18, 2001.Its aim was to secure the registration, regulation, standardization and uniformity of curricula and standard of education ofMadrassa impartingspecialised Islamic education in Pakistan with the general education system. There were different reforms and ordinances introduced time by time for the betterment ofmadarssas system.

Key Words: assessment, fundamental, standardization, sectarianism, religious

Introduction

Madrassa , pluralMadrassas , is the Arabic word. In literal terms it means a place for education; school either secular or religious.1 It is an age-old institution, which over time came to berecognised as a place for Islamic religious education. At the time of independence very few prominentMadrassas existed in territories constituting Pakistan but over past few decades, especially after Soviet Invasion of Afghanistan in 1979, this institution gained prominence for the fact that it became main feeder to the mainly US-Saudi Arabia and other Western and regional powers sponsored Afghan Jihad against Soviet occupation of Afghanistan. Approximately 1000madrassas were established for the purpose with aid from Middle Eastern countries. Many of theseJihadis came frommadrasas . Therefore, mushrooming ofmadrasas was witnessed in Pakistan during 1980s.

After abrupt withdrawal of USA sponsored international help and support in 1989/90, Pakistan was left alone. It had to confront the severe fallout consequent to Afghan infighting. In that security vacuum the phenomenon of Taliban was evolved. Taliban, the students of thesemadrassas , took control of major part of Afghanistan. In Post 9/11, themadrasas became the target of US led, supported by 42 countries, coalition operation dulyauthorised by UN. Pakistan decided to support this operation, which was named Enduring Freedom (OEF). In a rebound phenomenon to this, Pakistan started facing terrorist attacks by the Taliban. This time again themadrasas came into focus, but a negative one: the Washington Post articles since 9/11 have portrayed the Pakistanimadrassas in derogatory manner and addressed them with severe criticism. At the time of independence in 1947, Pakistan inherited just 200madrassas , which have grown now close to approximately 40000. Majority of them are like nongovernmentalorganisations (NGOs) feeding and teaching the orphan and poor children.

Few of themadrassas fuel sectarianism, and proxy war of external and internal hardliner Sunni andShia factions. A meager percentage of these are reportedly involved in feeding the fighters and suicide bombers to the terrorists fighting the state of Pakistan. There have been reports of some of theMadrassas of Tribal Areas of Pakistan sending fighters for Afghan Taliban (Daniel S Markey, 2014). As per P.W Singer (2001), approximately 10-15% of theMadrassas are involved in feeding the militancy.Madrassa education provides their finances, and their sway in the society has been a subject of appraisal inland and abroad. Demands to harness these and bring them under strict governmental control and reform their education system have come regularly from scholars, academicians, Law Enforcement Agencies, the policy makers and even from theUlema (religious scholars) themselves. The issue of their reforms assumed greater significance post 9/11.

With this in the backdrop this essay is aimed at tracing back the history ofMadrassa as an institution, the role these played in pre and post independent Pakistan, especially after 1979 Soviet Invasion of Afghanistan. The perceptions that haunt this institution today and realities of its functioning will also be discussed. More importantly why was the need felt to reform these? The steps and legislation done for the purpose, impact of the governmental efforts made and the way forward will also be focused at in this essay.

Literature Review

Post 9/11, international focus on countering extremism and terrorism has generated a new debate about the role ofmadrassas . One can find a variety of literature on the subject in the form of books, journals and newspaper articles. JamalMalik has done the first comprehensive and in-depth study on the subject. He concludes that theUlema (religious teachers) of different schools lack a unanimous approach on the syllabus, role and financing ofMadrassas . These differences are deeply rooted in society because students and the teachers ofmadrassas represent different segments of society”.2 He also highlights that somemadrassas have left their actual role of imparting religious education and have engaged in preaching extremist views projecting their school of thought, which then fuels sectarian militancy. TariqRehman relates the rising militancy to Afghan Jihad that was conducted post Soviet Invasion of Afghanistan in 1979. He not only identifies that the curriculum is too old but also highlights the role ofmadrassas in promoting sectarianism by refuting each other’s beliefs.3

MohammadQasim Zaman in his book discusses the reform plans and their failures also. He argues that opposition to the government agenda of reforms exists to varying degrees among theUlema . His study contains dissenting views regarding the issue and the motives behind them.4 A leading book on the subject in India byYoginder Sikand is an invaluable contribution and perhaps unrivalled among the contemporary works. He has discussedMadrassa reforms in historical perspective. This study has valuable information regarding different aspects of reforms. It also carries the detail of reformedmadrassas in India that can serve as guidance formadrassas in the entire region.5 Another article which is highly informative about the role ofmadrassas in the socio-political life of Pakistan is written by ChristopherCandland . The author believes that a section of theUlema alsofavours reforms in order to adjust themselves to modern needs. He advises that the religious and social services of themadrassas should be recognized by the government and they may be assigned appropriate role to ensure peace in the society.6 Other contributions by the same author on the same topic can be found in Robert M. Hathaway’s recent anthology. They contain details of recent government initiatives of reforming Islamic education. These writings make valuable suggestions for policy makers in this regard.7 Maqsood AhmadShaheen , Dr.Farish Ullah Yousafzai andAmna Yousaf have conducted an analysis of ReligiousMadrassas in Pakistan being on 231 articles published in Washington Post since 9/11. As per them, most of thesemadrassas have been portrayed in a negative tone.Malik Mohammad Tariq in ‘The Rise And Impact of Islamic Fundamentalism In Pakistan After the Soviet Invasion In Afghanistan With Special Reference to KPK andBalochistan ’ has conducted a detailed research on theMadrassas including their history specially after Soviet Invasion of Afghanistan and role that was played by them and possibility of their linkages to terrorism and extremism in Pakistan.

Madrassas - A Historical View

As was the practice since the days of Prophet (PBUH), mosques served as the centers of Muslim education for almost three centuries. It was during the Abbasid period (750 - 1258 AD) that the need for a more organized educational system was felt because of the rapid expansion of knowledge and to meet the administrative needs of the empire. This gave birth to theMadrassa as a separate institution. It is believed that the firstMadrassa in the Muslim world was established in the ninth century in the city ofFas (Fez) in Morocco.8 The syllabi of earliermadrassas included the teaching of the Qur’an andHadith with increasing emphasis onfiqh with the passage of time. The emphasis onfiqh was aimed at providing trained people for the imperial courts. The subjects of mathematics, astronomy, and other human sciences were also taught in thesemadrassas . Thereafter, Muslim rulers, nobles and wealthy traders establishedmadrassas in different areas. This system of Muslim education spread elsewhere in the Muslim world and Turkish rulers brought it to India when they consolidated their rule there. This leads to religious and socio-political transformation on Indian soil afterwards.

Madrassas in the Indian Subcontinent

The consolidation of the Muslim empire in the subcontinent facilitated the establishment of an organized educational system. Royal patronage was always available for this purpose. After the fall of Baghdad in 1257 A.D, a large number of scholars were attracted towards India. The courts of the Delhi Sultans were flooded with scholars and intellectuals from Central Asia. Some of the Sufis and scientists also migrated from Central Asia. They started preaching and teaching on their own without seeking royal patronage. They contributed to the conversion of large number of people of Indian Subcontinent to Islam.9 The traditionalmadrassas in India mostly taughtHanafi fiqh . The descendants of Central Asian ‘ulema ’ were preferred for teaching. These institutions taught specially prescribed courses, which were not too rigid. Changes were introduced at different times, and, in some places, certain subjects were given more importance than others. But these changes were not affected in consequence of official interference.

Madrassas under British Colonial Rule

After the decline of Muslim political power had begun in the eighteenth century, the Europeans in the Subcontinent rapidly introduced modern education. In the changed context of sociopolitical life in the Subcontinent with the establishment of British Rule, theUlema’s role was also to be seen from a different context. Under Muslim rule, theUlema had enjoyed special privileges. With the collapse of Muslim political authority this source of patronage, which strengthened their claim as representatives and leaders of the community, was lost. In the changed political context the ordinary Muslim also became more conscious about the survival of his faith. Therefore, a new relationship between theUlema and the common Muslim was established under which the source of strength for theUlema were common Muslims rather than the rulers of the time. Most of the reformist movements during the eighteenth century and early nineteenth century were led byUlema with support from ordinary Muslims.

Growth ofMadrassas in PakistanAfter Independence in1947

At Independence very fewmadrassas existed in Pakistan. Leading centers of Islamic education were situated in other parts of India. Pakistan inherited around 200madrassas , which, as per the government’s conservative estimates, and a BBC report has now increased to over 17,000, although some analysts put this number at 25–40,000. These religious schools cater for 2.5 to three million students and employ thousands of mullahs as teachers, mentors, and instructors.10 There are five Islamic schools of thought in Pakistan which operate their own systems ofmadrassas . They areDeobandi ,Barelvi ,Ahl-i Hadith,Jamat -i-Islami , andAhl-i-Tasheh . Each school of thought organizedmadrassas under different boards that are responsible for registration, examinations, and syllabus.11

Wafaqul-Madarisul-Arabiya : Central board of SunniDeobandi institutions; established atMulltan in 1960.

Tanzimul-Madaris : Central board of SunniBarelvi institutions; established at Lahore in 1960.

Wafaqul-Madaris Shi’a : This board ofShia institutions was established in 1959 and has its centre in Lahore.Shia madrassas teachfiqh Jafariya named after ImamJafer Sadiq , while othermadrassas in Pakistan teachfiqh Hanafia .

Rabitahul-Madrisul-Islamiya : This board was established by theJamaat-i-Islamiat Lahore in 1983, and recognizes themadrassas of all Islamic thought. They teach more modern subjects

Wafaqul-Madarisul-Salafiya : This board was established by theAhl-i Hadith at Faisalabad in 1955.

Curriculum of Traditional PakistaniMadrassas

The syllabus in almost all traditionalmadrassas conforms to the basic structure and scholarly standard of theDars-i-Nizami . The course of study in allmadrassas except that of theShia , revolves around the teaching ofHanafi fiqh . Most of the texts are 500 years or more old. These texts are taught with the help of commentaries and marginal notes penned by medievalHanafi Ulema for South Asian students, who did not know Arabic well. They no longer explain the original text. They have to be learnt by heart, which makes students use only their memory, not their analytical powers. Thus the system functions with the effort that the old traditions are preserved. This led to the stagnation of knowledge which earned criticism not only from Western critics but also fromArabicknowing Pakistani Scholars.12

Students of TraditionalMadrassas

While traditionalmadrassas attracted people from all social classes during theMughal andSultanat periods, now thesemadrassas cater for the children of the lower middle class, the peasantry, and the poor with few exceptions.13 This shift in student composition owes largely to the fact that education in a traditionalMadrassa is no longer seen as providing its students with skills needed for lucrative occupations. Well-off Muslims send their children to regular schools or might arrange for a religious teacher to come to their homes to teach the Qur’an, and Islamic rituals, but few send them to full-time madrassas.14 As the Muslim education system characterizes rigid dualism between traditionalmadrassas and modern schools, it is important to note that a fairly large number of middle-class families send one of their wards tomadrassas and the rest to regular schools. Some families known for their Islamic scholarship also carry on in an ancestral tradition by having at least one son trained as a religious teacher, while others are educated in schools and colleges.15

The students ofmadrassas belong to families having emotional attachment with a particular school of thought and send their children to theMadrassa of samefiqh . The followers of different sects mostly oppose each other due to which, the sectarian divide has become sharper and more violent in the society.16 Because of weak economic and social backgrounds the students are often reactionary and inflexible in their attitude and seek extremist ways for the realization of their ideological goals.17 Their understanding of the modern world is limited because teaching of modern subjects, games, literature, art and extracurricular activities are always ignored in most of the madrassas.18

In addition tomadrassas in rural areas, the majority of students inmadrassas in major cities of Pakistan also hail from rural areas. In Karachi, theMadrassa students represent all the districts of Pakistan.19 Pashto-speaking students always outnumber any other community.20 The graduating students are normally 17 to 27 years old. The girl students are on an average younger than the boys. One reason for this is that their course duration is shorter than that of boys.21 Larger madrassas attract students from different parts of the country and from different communities.

Admission to a traditionalMadrassa is relatively informal. While some have an entrance examination and fixed quotas at each level, others are more flexible. Largermadrassas have specific dates for application for admission, usually soon after the month ofRamzan . The schedule of admission is advertised through leaflets and wall posters. In smallerMadrassas , the procedure is much simpler and the students can join at any time of the year. They may not be able to afford to issue advertisements, and news of open admissions is spread simply by word of mouth. Mostmadrassas have a somewhat open admission policy with no rigid entrance requirements. Mostmadrassas charge no fee and also provide food, hostel accommodation and books free of cost.22 Thus,madrassas also serve as a kind of orphanage for those having no elders or relatives.

Management ofMadrassas

Traditionalmadrassas are individual enterprises in Pakistan.

Largermadrassas are, however, run by an elaborate hierarchy of functionaries. At the apex is theSarparast (Chancellor), who is also often the founder of theMadrassa or his successor, in such case he is generally a direct descendant of the founder. Below him is theMuhtamim (Vice Chancellor), who is followed by theSadar (Dean) and teachers of different subjects. The senior mostteacher is the Sheikh-ul -Hadith who teaches the books ofHadith to senior students. The rector of theMadrassa is assisted in his work by a committee of elders (shura ) consisting of seniorUlema and teachers, and sometimes of notable Muslims including rich traders, philanthropists and important donors. In theory, elaborate rules govern the management ofmadrassas and all decisions are supposed to be taken through discussion and consensus. In practice, however, things are always very different. The managers and administrators often override the decision-making process for their personal interests.23

Madrassa Finances

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Traditionalmadrassas run on self-help. These rely on a variety of sources to meet their expenses. The vast majority depends on local funds, which are generated from within the community. Manymadrassas have land or property endowed to them aswaqfs from which they earn some income.Madrassa authorities regularly issue appeals to Muslims to contribute in cash or in any other kind. Such appeals appear in the publications ofmadrassas . Some people make donations toMadrassa as an act of piety. This is done in different ways, i.e. constructing a room in aMadrassa or donating fans or coolers or any other items of common use tomadrassas simply to earn the blessing of Allah for living or deceased. The peasants of the localities also contribute in kind of grains after harvest. In smallermadrassas , teachers and even students are sent toneighbouring towns and villages to collect donations in cash and in kind. Largermadrassas appoint special staff to collect funds for theMadrassa on commission.24 Beside this the administrators also accept financial help from those who earn money illegally, which negatively impacts the integrity ofUlema . The proper use of funds is also not ensured often.25

Need forMadrassa Reforms

Reformingmadrassas is a major concern. New developments at international level, especially the events of 11th September 2001, increased the importance ofMadrassa reforms not only for Pakistan but also for the whole Muslim World. The Government of Pakistan and countries in the West, particularly America, are now eagerly seeking to enforce changes in theMadrassa system with the belief that non-reformedmadrassas are rapidly emerging as major training grounds for terrorists. In addition, many Muslims, including theUlema , are also at the forefront of demand for change in theMadrassa system. The different actors in this complex game have widely differing understandings of reforms, each reflecting their own particular agenda.

Agenda of Reforms and the PresidentMusharraf Regime

The government policy towards reforms dates from August 2001, prior to the 11thSeptember terrorist attacks on the USA. GeneralMusharraf , the then President, underlined the need to curb the influence of religious institutions. His proposals included widening theMadrassa curricula and bringing them within the mainstream of education and prohibitingmadrassas accepting students from other countries. As a part of theMadrassa reform program of the government, the National Education Policy 1999- 2010 had envisaged the major objectives in the context of theMadrassa . It included bridging the existing gulf between formal education and themadrassas ; equating their degrees with the formal education system;recognising them and providing valuable and related books for research and reforms; and evolving an integrated system of national education by bringingmadrassas and modern schools closer in the curriculum.26 In line with these objectives the government initiated certain revolutionary steps for improvement of the working conditions ofmadrassas across the country.

The PakistanMadrassa Education Board Ordinance, 2001

In the first instance an Ordinance called “The PakistaniMadrassas Education (Establishment and Affiliation of ModelDini [Religious]Madaris [Madrassas ] Board Ordinance, 2001) was promulgated on August 18, 2001.The aim of this ordinance was to secure the registration, regulation, standardization and uniformity of curricula and standard of education ofMadrassa impartingspecialised Islamic education in Pakistan with the general education system.27 The ordinance afforded representation of the different schools of thought in the Board. To start with, a PakistanMadrassa Education Board under the provisions of this Ordinance was setup on 8 September 2001 under the control of the Ministry of Religious Affairs. The Ordinance, however, could not be properly enforced, as religious circles did not cooperate with the government. In this backdrop, the government reviewed its policy and initiated additional steps in the context of registration ofmadrassas , rationalizing of their syllabus and mainstreaming them.

Societies Registration Ordinance of 2005

This ordinance is also called the “Madrassas Voluntary Registration and Regulation Ordinance, 2005”. Under its provisions “noMadrassa shall operate without getting itself registered; everyMadrassa shall submit an annual report of its educational activities and performance to the registrar; everyMadrassa shall cause to be carried out the audit of its accounts by an auditor and submit a copy of its audited report to the registrar; and noMadrassa shall teach or publish any literature which promotes militancy or spreads sectarianism or religious hatred”.28

Madrassa Reforms Project (MRP)

TheMadrassa Reform Project (MRP) is a part of the government comprehensive program for the reform of religious institutions in the country. The aim of the project is to teach formal subjects such as English, Mathematics, Pakistan Studies/Social Studies, and General Science along with religious education. The Memorandum of Understanding (MoU ) agreed between the federal, provincial and regional educational authorities for executing a multi-million rupees project for reforming 8,000madrassas within five years was a ground-breaking event.29

Concerns about Militancy by Foreigners inMadrassas

The role of themadrassas in national political developments and armed conflicts has been a subject of intense debate in Pakistan since 1980. Much of the armed resistance against the Soviet occupation of Afghanistan was initiallyorganised in the then North Western Frontier Province (now Khyber-Pakhtun Khwa ) andBalochistan . Afghan and Pakistanimadrassas students were in the forefront of the jihad movements against the communist regime. Darul-Ulum Haqqania ofAkora Khattak near Peshawar and several otherDeobandi madrassas played an important role in the mobilizing and recruitment of the thousands of volunteers for the Afghan jihad. The vast amounts of funds from Muslim countries received in the name of Afghan relief, and jihad projects were used for recruiting more students, expanding themadrassas , and also for sectarian activities, including the acquisition of weapons.30 Later in the 1990s, thesemadrassas became major centers for training of foreign and indigenous warriors for jihad. According to AhmadRasheed , the Taliban primarily evolved from the dozens ofmadrassas established in the refugee camps along the Pak-Afghan border territories.31 Besides teaching, these children received hands-on training on some of the most lethal weapons in the world. The Taliban, as a result, soon became an invincible force.32 According to governmentsources, themadrassas that impart training to militants to fight the security forces also included themadrassa ofMaulana Fazlullah , a key leader of theTehreek-i-Nifazi -Shariat-i-Muhammadi (TNSM) Swat. A similar reference was also made to themadrassa ofMaulana Liuqat inBajaur . The samemadrassa was later destroyed as a result of a drone attack.33

Response ofMadrassas toMadrassa Registration Ordinance

According toMadrassa Registration and Control Ordinance 2002, promulgated in August 2002, noMadrassa would function without government permission. The officials of theMadrassa Authority would monitor the activities ofmadrassas , and noMadrassa would accept foreign financial help without government permission. The representatives ofmadrassas of four schools of thought rejected the said ordinance. They were of the opinion that ‘measures like registration, change of curriculum, and mainstreamingmadrassas were aimed at depriving them of their independence and to destroy their Islamic identity.34 They claimed that all such measures were a part of the American agenda to secularize he educational system, whichmadrassas would resist at any cost’. However they assured their support to the government againstmadrassas involved in sectarianism, terrorism or possessing weapons, provided solid proofs existed in this regard.

Prospects of Reforms

An analysis of the response ofmadrassas to state-sponsored reforms during the last eight years has attracted deep suspicion among themadrassas . How to address this challenge is a big question? A number of options are available which require strong steps by the government that are accompanied by potential political risks. For these reforms, there should be a formal regulatory mechanism, developed with due understanding and after a legislation. It should encourage registration, create concomitant statutory obligation on the registered entity and its sponsors by way of governance, financial accountability, and responsibility towards society.35 The reform efforts should build around following:-

1- Registration ofMadrassa as well as private schools for quality control purposes is essential. However, to give more credibility to the efforts, this process could be best managed at the provincial level with minimum interference from Federal Government.

2- Construction ofmadrassas on public lands must be scrutinized more carefully.

3- Inclusion of local council representatives in the management committee or board of directors ofmadrassas in order to ensure that locals are involved in the working ofmadrassas .

4- There is a need to set up an interdepartmental committee to steer the reform agenda.

5- Measures to ensure that the localstudents representation is more than the external students in urbanmadrassas .

6- Job provision to theMadrassas graduates through apprenticeshipprogrammes to make them more productive members of the society.

7- Curriculum to ensure that hatred based on sect and language does not develop, and the students get balanced education.

8- English, General Science, Social Studies, Social Sciences, Literature, modern Philosophy, Computer, Mathematics, Accounts and Economicsetcbe included inMadrassa syllabus. This will broaden their mental horizon make their thinking logical and respect others’ thought, lives and values.

Conclusion

The institution of theMadrassa is about a thousand years old. As a system of Muslim education, it has always played an important role in teaching and preservation of Islam. It also played this role in the lives of millions of Muslims of the Subcontinent from eighth century AD on wards. However, after establishment of British colonial rule here, a modern system of education was introduced. That modern education system, by default, became a rival ofMadrassas . They opposed it tooth and nail, and it was regarded as European (non-Muslim) and a privilege of modern and rich Muslims. The modern education also threatened the traditional hold, role and authority of the religious leaders. The polarization between the two institutions increased manifold with the passage of time. This schism impacted every aspect of Muslims of Subcontinent lives and shaped two politically opposed ideologies amongst those who studied in the different educational systems. The same bi-polar system of education was inherited by Pakistan after its independence in 1947. TheMadrassas were playing an important role in the social and religious lives of Muslims, and still act as NGOs, looking after poor and orphan. But after the negative focus in post 9/11 scenario themadrassas feel isolated and perhaps unduly targeted. They cautiously guard their turf and regard themodernisation , integration measures and calls for increased transparency in their financial matters as interference.

Being predominantly a Muslim country, Pakistan cannot simply ignore this important educational cum social welfare system. In order to counter the negative perceptions about them and reported negative role of few of these,Musharraf government took multiple steps including introduction of two ordinances, to monitor and regulate their activities and to reform their syllabi. Such moves did not bear desired fruits asMadrassas owners became more critical of these measures with the passage of time. TheMadrassas Reform Project (MRP) initiated for reforming the curriculum ofMadrassas duringMusharraf Regime almost failed to achieve its objectives, partly because of opposition frommadrassas , but mainly because of the insufficient preparation and lack of determinedimplementation of the legislations due to the fear of violent reactions fromMadrassas .

After ongoing operation against the terrorists the environment is considered more conducive for renewing the reform efforts. The present government should therefore not abandon the efforts of reformingMadrassas . It should proceed further after strengthening the laws and regulations on the subject. After ensuring better coordination amongst all relevant state organs, the government must giveMadrassas a chance to come under governmental control. Their finances should be kept transparent. Their syllabus should be a balanced mix of religious and modern education.Madrassa students should be awarded appropriate degrees opening avenues of progression, higher education and better job security for them. Government’s absolute sincerity and determination for the reform agenda will be essential for better future of Pakistan. Before moving further all political parties andMadrassas ’ administration should be taken into confidence.