Modernization of the Madrasah

For years, policy makers in education have been seeking ways to integrate the madrasah education (plural: madaris) into mainstream Philippine Education. The issue is a continuing concern. Personally, I believe that the word “integration” is at the crux of the madaris issue. Once gain, the word “integration” brings to memory the bad experiences of attempts towards “national integration of ethnic minorities into Philippine society. Integration connotes, in Philippine setting, “assimilation” at worst and “containment” at best. The Peace Agreement between the GRP and the MNLF on September 02, 1996 introduces a refreshing vocabulary when it speaks of the madaris system. The document explicitly says that the Madaris system shall be recognize as a subsystem of Philippine educational system. But this is easier said than done. The paramount issue confronting educators is the understanding of madaris as well as the operation of the said system in Southern Philippines. Recognition is different from the two prevailing trends on the issue of madaris. The first trend is the “madrasa-fication” of the public school system and the second is the “government-ification” of the Madaris. Both trends are destructive of the madaris system and the public school system, as well. Both must be avoided at all cost to preserve and develop the madaris as a unique and specific educational system of our Muslim brother and sisters. The first trend will eradicate the difference between the public school system and the madaris system. The former is state controlled while the latter is intimately linked to the mosque or a religious man or group. Once the difference is removed, the pupils and students will go to the public school system that will, in time, undermine the madaris system. Both trends reveal total ignorance of the issues involved and the destructive consequences that they will inflict on the madaris system and the public school system, both in short and long terms. Historians are in some doubt about the history of the madrasa. Nizam al Mulk is given credit of having founded it, but some historians point out that madaris were already in existence before him. Next to Nizam al Mulk, Salah al-Din has the greatest reputation as a builder of madaris. From the very beginning the Madaris system is intimately connected to the Mosque. In fact, even before the introduction of madaris, the mosques had served as schools. During the time of the Umayyads, there were rooms attached to the mosques for lectures on the fiqh and hadiths. When particular room was set apart for teaching purposes in a mosque, this was called a madrasa. The madaris were also built close beside the big mosques, so that they practically belonged to them. In the beginning, the principal subjects in the madaris were the Qur’an and the Hadith to which was added the study of the Arabic language. However, as the system developed, other subjects were added. During the time of Nizam al-Mulk and Salah al-Din, two divisions of Islamic studies were noted by the survey made by ibn Khaldun in his famous Mukaddima. They were the ‘ulum taba’iya and ‘ulum nakliya. The former was based on observations of the senses and deduction, while the latter was dependent on revelation and was therefore based on special transmission. ‘Ulum nakliya therefore comprised all branches of knowledge which owed their existence to Islam, i.e., Qur’an and Tafsir, hadith, al fiqh and al-kalam. The ‘ulum taba’iya or ‘akliya was classified into seven main sections: al-mantiq (logic) which was the foundation of all others; al-arithmatiki (arithmetic), including hisab, al-handasa (Geometry), al hai’a (astronomy), al-musiki, the theories of tones and their definition by numbers, al tabi’iyat (physics, that is, the theories of bodies at rest and motion - heavenly, earthly, human, animal, plan and mineral), and al falaha (agriculture). In Southern Philippines, the madaris system is intimately linked either to a mosque or a teacher. It follows its ancient roots, which focuses on Islamic studies and Arabic. The method of teaching is learning by heart. The lack of instructional facilities as well as financial support to teachers contributes to low level of standards. The present trend of “integrating” the madaris system into mainstream Philippine educational system requires a serious examination. First, there is a need of a radical change in both our terminology and approach. The best word is “streaming” the madaris into the varied and plural educational systems in Philippine society. One way of streaming the madaris is a radical reform in the said system as done by Egypt, Iraq, Syria, and Libya and in SEA by Malaysia and Indonesia. No doubt, there is the urgent need to reform the curriculum. While preserving the religious studies, there is the urgent need as realized in the past of integrating other subjects like mathematics, sciences, and technology, including agriculture. Second, accelerated teachers’ training is needed, with special focus on methods of teaching. And third, there is the urgent need to develop instructional facilities including libraries and laboratories in the madaris system. There are enough examples of reforms of the madaris system. These examples can be systematized as learning models in our own desire to introduce developments in the madaris system of education. Teachers’ Colleges in the Southern Philippines, especially those with experience in accelerated teachers’ training can be tapped in capability building of the personnel in the said system. Donors from oil rich emirate and kingdoms can be accessed for special capital builds up to source the necessary financial assistance of the madaris system (FAME?). The madaris system can be a real instrument of peace and development for the Southern Philippines. But for this to become a reality, two things are needed: first, a reform of the madaris system and second, the support system to make the madaris real centers of learning for our Muslim pupils and students. Both requirements need a strong political will and a leadership that shows the way in the maze that prevents people to see… As an educator for many years in Southern Philippines, let me reiterate my strong beliefs and conviction vis-a-vis the issue of madaris… First, the Philippine educational system is not monolithic. We have many and varied educational traditions and systems. Second the Madaris system like the Catholic or Protestant educational system is a specific and valid educational system of our Muslim brothers and sisters. The madaris system is private, sectarian and intimately linked to a mosque or religious person or group. Third, I firmly believe that the state has the primary duty to educate its citizens. It is obligated to support all educational systems recognized by the states. In the final analysis, the end users of these systems are the society and good education redounds to the benefit of the society. The state shall not make any distinction between and among the educational systems it has recognized as valid and fulfilling its duty to give quality education to its citizens. Fourth, the Madaris system needs to be supported, “streamed” and recognized through curricular reforms, teachers training, and development of facilities and assistance to their students through an expanded Government Assistance to Students in Private education or the GATSPE Law. Fifth, do not, never integrate, assimilate, digest, and absorb the madaris into our public school system. This would spell not only disaster but and eradication of a rich heritage of our Muslim brother and sisters. Don’t, never make our public schools appear as madaris. They will compete with the genuine madaris and with the present state of our madaris they cannot survive the competition. Sixth, if we are not familiar with the history, development and identity of the madaris system, don’t dare do anything. The current trend at the DECS, including in the ARMM is a manifestation of ignorant enthusiasm to banner the madrasa. But this good intention if pursued shall spell disaster for the Madaris system in the long term. The trend will remove the madaris moorings and identity as private, sectarian and religious.