Title: Congruence in the educational aims of Madrasah and

the State
Imran Mogra Friday 30th January 2009
Every Child Matters in Madrasssah Safeguarding Seminar
Bolton Council of Mosques, Ghosia Hall, Ghosia Mosque, Bolton
Respected Ulama, Huffadh, the chair person, ladies and gentlemen.
Thank you for inviting me to this seminar and for giving me the
opportunity to share with you some of my thoughts about madrasah
education and the training programme that I have been offering for
several years.
In this short paper I will briefly draw your attention to three
historical points related to madrasah education. Followed by this, I
intend to highlight the varied nature in which madrasah education
contributes to the development of children. I would also like to
address the question of whether it supports the educational aims of
the state or hinders them. Finally I will share with you the main
topics which I plan to include in the three sessions that will be
delivered as part of the training that has been planned.
As early as 1972 Muslim Educationist have voiced and discussed the
question of ensuring that madrasah education in Britain takes
account of the changing circumstances, needs and attitudes of their
clients and stake holders, and above all, their children. Hence, the
first important point to acknowledge is that the question of quality
and effectiveness was at the forefront of this concern. The second
point is that the Muslim community was well aware of the need for
such improvements.
During the 1990's, a few studies emerged which drew attention to
the existing of a gap between the teachers in madrasahs, the
children and their approaches. This gap was identified in a range of
factors including the medium of instruction, values and attitudes,
the pedagogical approaches used and unfamiliarity with the context
in which educational and welfare institutions functioned in the UK.
By the late 1990's the generational change also had an impact on
the expectations from madrasahs. Young Muslims who had been to
nursery, primary, secondary and higher education in this country
began to take more interest in the faith education that was being
provided. Signs of adjustment were reflected again in various ways.
In passing, at this point it is worth asking what the role of the LEA's
had been. Perhaps, it seems that the approach was mainly focussed
on linguistic, cultural and ethnic issues within a race agenda
framework. I recall, it was probably in 1999, that at a weekend

course I asked a Muslim representative from a local authority, who

was addressing issues of Muslim state education as to the absence
of faith as a criteria for considering educational achievement and
attainment. His response, in short, was faith is not look at by the
LEA. I wonder what his response might have been today.
Another example, a more recent one in November 2006. At a
seminar, the Strategic Directorate of Culture and Learning of a large
local authority discussed the issues affecting education in that city.
He showed a list of priorities for education which was prepared by
the previous Chief Education Officer 14 years ago. I noticed as per
his slide that the issue in state school of Muslim Education was on it
as well.
Through these, I want to show that the concern about the education
of the Muslim also exist in the state system.
Currently, the role of Imams and that of some of the educational
institutions has come into greater focus from various interested
parties both from within the Muslim community and the wider
community.
In view of these few points, one may ask who should be interested
and why should there be an interest in the training of teachers in
madrasah. The training of madrasah teachers in important because
of the contribution that it makes to the learning and nurture of
Muslim children. If we are to achieve this talim and tarbiyyah
successfully we need to be aware of the many factors that affect
children and their education.
After sharing with you these points briefly allow me to reiterate the
functions and the contribution that the madrasah makes to the
overall development of Muslim children.
Contributions of Madrasah
Indeed, as a social phenomenon, at a time when crime is on the
increase, a madrasah plays an additional and important role not
only in educating the children but also in occupying them in
activities away from unhealthy peer culture. Furthermore, there are
significant reasons, both socio-philosophical and religio-cultural, for
the establishment of madrasah.
Personality is developed.
Some see madrasah as a way of compensating for the failure of
state schools in providing an essential part of moral and spiritual
education.

For others, madrasah also address the linguistic needs of the

community.
In addition, the absence of the cultural content in the state
curriculum is addressed via the structured teachings at madrasah.
Furthermore, they give the Muslim community a sense of fulfilment.
They also continue to maintain Muslims identities. They are a
means whereby the tradition of Islam is entrusted to the next
generation of Muslims.
However, there is a deeper and far reaching purpose that needs to
be acknowledged. In reality, according to Imam al-Ghazali the
establishment of madrasah is a collective duty enshrined in
Shariah. In addition, it is religiously obligatory for all members of
the community to have access to revealed knowledge.
Hence, in discharging this sacred responsibility, madrasahs have
been established as a priority, almost anywhere and everywhere
that Muslims have settled. With the arrangement of a place of
worship goes the arrangement of educating the next generation.
In Britain, this is reflected in the high number of madrasahs, which
expresses the value that the community and parents place on
religious, spiritual and moral education.
Essentially, madrasah exist because of the relationship between
Islam and education and because of the significance of tlim and
the meaning that tarbiyah has for Muslims.
Based on the value of knowledge as established in sacred literature
and because of the cognitive and spiritual aims of Islamic education,
madrasahs continue to be established as institutions. In essence,
they are there for the preservation and promotion of the teachings
of the knowledge of Islam, and as such have a pivotal role.
Moreover, as per the dictates of the Human Rights Act (Article 18),
madrasah education is a fundamental human right that Muslim
children are entitled to receive.
Madrasah and State aims
One may legitimately ask: does the madrasah act as a hindrance or
does it support the state aims of education. Before answering this
question, let us remind ourselves that we have recognised the role
that a madrasah plays in contributing towards the social, linguistic,
cultural, religious and moral development of Muslim children. Now,
we need to consider the educational aims that have been enshrines
in law for all the children in this country. For this, let us have a look

the first aim of The Education Reform Act (1988; The Education Act
2002) which requires that all maintained schools provide a balanced
and broadly based curriculum that:

promotes the spiritual, moral, cultural, mental and physical

development of learners at the school and within society
prepares such pupils for the opportunities, responsibilities and
experiences of adult life.

Therefore we can see that the madrasah is well placed to achieve

these aims within the context and faith of Islam for Muslim children.
Finally, these are the sessions to be offered
1. Understanding the madrasah/teacher
2. Behaviour education
3. A Muslim perspective of the ECM
4. Child Protection and CRB
Thank you.

Reference
Mogra, I. (2009) Congruence in the educational aims of Madrasah
and the State, Birmingham: Khizanat ul-ilm.