Quality Enhancement in Madrasa Education : An Exploratory Study [1 ed.] 9781443856850, 9781443897938

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Quality Enhancement in Madrasa Education

Quality Enhancement in Madrasa Education: An Exploratory Study By

K. Mohammed Basheer

Quality Enhancement in Madrasa Education: An Exploratory Study By K. Mohammed Basheer This book first published 2016 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2016 by K. Mohammed Basheer All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-9793-0 ISBN (13): 978-1-4438-9793-8

To my beloved mom, Maimoonath Kunhimoideen Moulavi, And for all those who encouraged me to fly towards my dreams …

TABLE OF CONTENTS List of Tables .............................................................................................. ix List of Figures............................................................................................. xi List of Acronyms ....................................................................................... xii Prologue.................................................................................................... xiv Syed Haider Ali Shihab Thangal, Panakkad Foreword ................................................................................................... xv Prof. Mohammad Akhtar Siddiqui Acknowledgements ................................................................................. xvii Chapter One ................................................................................................. 1 Quality Enhancement in Madrasa Education: An Introduction 1.1 Introduction ..................................................................................... 1 1.2 Rationale for Madrasa education .................................................... 1 1.3 Overview and brief history of Madrasa education .......................... 3 1.4 Present scenario of Madrasa education ........................................... 7 1.5 Constitutional provisions for education of minorities ..................... 9 1.6 Madrasa education in Kerala ......................................................... 14 1.7 Initiatives for quality improvement in the Madrasa education system in Kerala ............................................................................. 20 1.8 Rationale for the present study ...................................................... 25 Chapter Two .............................................................................................. 26 Contextualizing the Madrasa 2.1 Introduction .................................................................................... 26 2.2 Madrasa education around the globe ............................................. 27 2.3 Indian Madrasas ........................................................................... 32 2.4 Kerala Madrasa education ............................................................ 45 2.5 Quality education ......................................................................... 48 2.6 Overview ....................................................................................... 50

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Table of Contents

Chapter Three ............................................................................................ 54 Design of the Study 3.1 Introduction .................................................................................... 54 3.2 Rationale for the study .................................................................. 54 3.3 Objectives of the study .................................................................. 55 3.4 Operational definitions .................................................................. 56 3.5 Population of the study .................................................................. 56 3.6 Sample for the study ...................................................................... 56 3.7 Details of the tools used ................................................................ 58 3.8 Development and finalization of tools ........................................... 59 3.9 Procedure followed to develop the tools ........................................ 61 3.10 Procedure for data collection ....................................................... 75 3.11 Procedure for analysis of data ...................................................... 78 Chapter Four .............................................................................................. 83 Statistical Analysis and Interpretation 4.1 Introduction .................................................................................... 83 4.2 Stakeholders’ views ....................................................................... 84 4.3 Critical examination of the existing system .................................. 157 4.4 Promotion of education ............................................................... 162 4.5 Problems of the system .............................................................. 164 4.6 Modalities for quality improvement ............................................ 165 Chapter Five ............................................................................................ 169 Summary, Findings and Educational Implications 5.1 Introduction .................................................................................. 169 5.2 Summary of the study ................................................................. 169 5.3 Major findings of the study ......................................................... 172 5.4 Educational implications ............................................................. 184 5.5 Discussion ................................................................................... 191 5.6 Conclusion .................................................................................. 192 Bibliography ............................................................................................ 193 Glossary ................................................................................................... 199 Index ........................................................................................................ 202

LIST OF TABLES

Table 3.1 Table 3.2 Table 3.3 Table 3.4 Table 3.5 Table 3.6 Table 3.7 Table 3.8 Table 3.9 Table 3.10 Table 3.11 Table 3.12 Table 4.1 Table 4.2 Table 4.3 Table 4.4 Table 4.5 Table 4.6 Table 4.7

Break-down of the intended sample for the study Items developed and retained for different tools, by dimension Items developed and retained for Tool No. 1: Questionnaire for students Items developed and retained for Tool No. 2: Questionnaire for teachers Items developed and retained for Tool No. 3: Questionnaire for heads of Madrasas Items developed and retained for Tool No. 4: Questionnaire for parents Items developed and retained for Tool No. 5: Questionnaire for MMCs Items developed and retained for Tool No. 7: Observation schedule for curriculum transaction Items developed and retained for Tool No. 6: Questionnaire for Madrasa boards Items developed and retained for Tool No. 8: Interview schedule for educationists Procedure for data collection Criteria developed by the researcher for data analysis 8 Students’ views towards various dimensions of quality in Madrasa education Students’ views towards quality in curriculum designing and planning Students’ views towards quality in curriculum transaction Students’ views towards quality in evaluation and assessment Students’ views towards quality in institutional management Students’ views towards quality of infrastructure Teachers’ views towards various dimensions of quality in Madrasa education

x

Table 4.8 Table 4.9 Table 4.10 Table 4.11 Table 4.12 Table 4.13 Table 4.14 Table 4.15 Table 4.16 Table 4.17 Table 4.18 Table 4.19 Table 4.20 Table 4.21 Table 4.22 Table 4.23 Table 4.24 Table 4.25 Table 4.26 Table 4.27 Table 4.28 Table 4.29 Table 4.30

List of Tables

Teachers’ views towards quality in curriculum designing and planning Teachers’ views towards quality in curriculum transaction Teachers’ views towards quality in evaluation and assessment Teachers’ views towards quality in institutional management Heads’ views towards various dimensions of quality in Madrasa education Heads’ views towards quality in curriculum designing and planning Heads’ views towards quality in curriculum transaction Heads’ views towards quality in evaluation and assessment Heads’ views towards quality in institutional management Heads’ views towards quality in infrastructure Parents’ views towards various dimensions of quality in Madrasa education Parents’ views towards quality in curriculum designing and planning Parents’ views towards quality in curriculum transaction Parents’ views towards quality in evaluation and assessment Parents’ views towards quality in institutional management Parents’ views towards quality in infrastructure MMCs’ views towards various dimensions of quality in Madrasa education MMCs’ views towards quality in curriculum designing and planning MMCs’ views towards quality in institutional management Boards’ views towards quality in curriculum designing and planning Boards’ views towards quality in supervision and evaluation Boards’ views towards quality in management Observation-based data on curriculum transaction

LIST OF FIGURES

Figure 4.1 Figure 4.2 Figure 4.3 Figure 4.4 Figure 4.5

Histogram representing students’ overall views quality in Madrasa education Histogram representing teachers’ overall views quality in Madrasa education Histogram representing heads’ overall views quality in Madrasa education Histogram representing parents’ overall views quality in Madrasa education Histogram representing MMCs’ overall views quality in Madrasa education

towards towards towards towards towards

LIST OF ACRONYMS

ADB AIU BANBEIS BMEB CBSE CCE CEPET CIER DEO DHIU DIET DKIMVB EFA FCRA GER ICT IDMI IGNOU JNV KNM MCD MHRD MMC MOM MTC MTI NCERT NCF NCMEI NCRLM NGO

Asian Development Bank Association of Indian Universities Bangladesh Bureau of Educational Information and Statistics Bangladesh Madrasa Education Board Central Board of Secondary Education Continuous and comprehensive evaluation Centre for Public Education and Training Council for Islamic Education and Research District Education Officer Darul Huda Islamic University District Institute for Educational Training Dakshina Kerala Islam Matha Vidhyabhyasa Board Education for All Foreign Contribution Regulation Act Gross enrolment ratio Information and communication technology Scheme for Infrastructure Development in Minority Institutes Indira Gandhi National Open University Jawahar Navodya Vidyalya Kerala Nadvathul Mujahideen Vidhyabhyasa Board Minority concentrated districts Ministry of Human Resource Development Madrasa Management Committee Modernization of Madrasa Scheme Muallim Training Centre Majlissu Ta-aleemul Islami National Council of Educational Research and Training National Curriculum Framework National Commission for Minority Educational Institutions National Commission for Religious and Linguistic Minorities Non-governmental organization

Quality Enhancement in Madrasa Education: An Exploratory Study

NIOS NKC NMC NMCME NMDFC NPE NUEPA

OBE ODL RMSA RUSA SCERT SIEMAT SKIEB SKIMVB SKJM SKJMCC SKJU SKSVB SPQEM SSA THADREEB TLM TQM UEE UGC UNESCO USE

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National Institute of Open Schooling National Knowledge Commission National Minorities Commission National Monitoring Committee for Minorities Education National Minorities Development and Finance Corporation National Policy on Education National University of Educational Planning and Administration (formerly NIEPA – National Institute of Educational Planning and Administration) Open Basic Education Open and distance learning Rashtriya Madhyamik Shiksha Abhiyan Rashtriya Uchathar Shiksha Abhiyan State Council of Educational Research and Training State Institute of Educational Management and Technology Samasthana Kerala Islamic Education Board Samastha Kerala Islam Matha Vidhyabhyasa Board Samastha Kerala Jam‫ޏ‬iyyat al-Mu‫ޏ‬allimƯn Samastha Kerala Jam‫ޏ‬iyyat al-Mu‫ޏ‬allimƯn Central Council Samastha Kerala Jam‫ޏ‬iyyat al-‫ޏ‬UlamƗ‫ގ‬ Samastha Kerala Sunni Vidhyabhyasa Board Scheme for Providing Quality Education in Madrasas Sarva Shiksha Abhiyan Teachers’ Hour to Assure Da’wa and Range Empowerment to Ensure Boosting Teaching and learning materials Total quality management Universalisation of Elementary Education University Grants Commission United Nations Educational, Scientific and Cultural Organization Universalization of Secondary Education

PROLOGUE SYED HAIDER ALI SHIHAB THANGAL, PANAKKAD CHANCELLOR, DARUL HUDA ISLAMIC UNIVERSITY & PRESIDENT, INDIAN UNION MUSLIM LEAGUE, KERALA, S. INDIA

The Madrasa system of Kerala has rarely attracted scholarly attention in the existing studies. Its unique characteristics, differing from many other Madrasa models in the Muslim world, deserve extensive exploration, but unfortunately not many scholars have studied it thoroughly. Dr. Basheer’s Quality Enhancement in Madrasa Education makes an attempt to demonstrate some remarkable aspects of how the system presented a unique way to combine traditional and modern approaches to Islamic education. He fills many gaps in the literature by explaining various nuances that led to its successful trajectory through several decades. With critical engagement, he also suggests the ways in which the system can improve itself in future. The book presents many insights for both the scholarly and the managerial communities of Kerala’s Madrasas, and it will be one of the most significant stepping stones for any future studies in the field.

FOREWORD PROF. MOHAMMAD AKHTAR SIDDIQUI FORMER CHAIRMAN, NATIONAL COUNCIL FOR TEACHER EDUCATION, MINISTRY OF HUMAN RESOURCE DEVELOPMENT, GOVERNMENT OF INDIA, NEW DELHI Madrasa education in India has a long and rich past. The history of its inception in this country coincides with the arrival of Muslims on Indian soil and the gradual establishment of their rule across different regions. The development of this traditional system of education in the country has been closely conditioned by the socio-political and economic conditions that were obtained at any point in history. However, as a common thread running through all periods and dynasties of Muslim rule here, Madrasas enjoyed highly decentralized organization and management. During those periods, and later too, they never operated under a monolithic national system of education. Their development, structure, organization and content varied from one region to another, one period to another and even, in many cases, one institution to another, which underscores a strong feature of the high degree of autonomy that these educational institutions have always enjoyed. Independently formulated curricula and many books, particularly on religious sciences, would be common in many of these institutions. This suggests that the state did not always have a collective and complete responsibility for all the institutions of learning, except the prominent ones. How much direct or indirect support these institutions would receive from the state depended on the educational interests of the individual rulers as much as on the reputation enjoyed by the institutions and the learned scholars teaching in the institutions. As a matter of common practice, it was the landed aristocracy of an area, in cases of bigger institutions of higher learning, and the local community, in cases of smaller ones, which extended their support to these institutions on a voluntary basis. Throughout Muslim rule, Madrasas not only catered to the socio-cultural development needs of the community but were also able to meet all kinds of needs of the people in the civic, administrative, business and scientific studies spheres. For more than seven centuries after the establishment of the Madrasa system in the country, knowledge imparted in these institutions was not

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Foreword

bifurcated and was not distinctively classified into religious and secular knowledge, which was perhaps a healthy trend and was in tune with the original concept of knowledge inculcated in Islam. With the onset of colonial rule in the country, the Madrasa education system received massive waves of shocks, not only due to the substitution of political power but also due to the destruction of a particular way of life and a particular culture. The changing way of life as inculcated through the Western education system implanted by the colonial rulers rendered the Madrasas, which were until then a basic source of empowerment of the community in social, economic, cultural and emotional domains, almost redundant. Voluntary efforts of committed religious leaders of the community could only salvage the system, though in its narrowed-down form. Such voluntary attempts to support and sustain the Madrasa system continued even after India gained independence. In the process, various models of organizing Madrasa education were evolved. However, the model developed in the southern parts of the country was unique and distinct in the sense that it tried to strike a chord between religious and modern education needs of the community, and offered them the opportunity to address both of these types of need without any compromise. In this region, Kerala presents one of the best examples of this mixed and complementary model of Madrasa education being enforced through a network of thousands of such institutions which are systematically organized and run under the aegis of a few nodal voluntary organizations and boards. After independence, Madrasas in most parts of the country underwent two contrary processes: their numbers increased and their standards declined. But in this part of the country, with expansion, standards do not seem to have been so much affected as is the case elsewhere. Dr. Basheer has attempted to systematically analyze the contribution of Madrasas in promoting quality education in the state through his exploratory research as reported in the present volume. Quality enhancement in education has been always an ongoing process. In this book Basheer makes several research-based suggestions to further strengthen Madrasas and enhance their contribution in imparting quality education at different levels. I believe that, besides providing an authentic guide to Madrasa managements in the state, this work will prove to be of immense value to all those engaged in organizing Madrasas elsewhere and will provide them with a reliable basis from which to undertake a quality soul-search and valuable cues to refurbish their institutions.

ACKNOWLEDGEMENTS

The present book is based on a study conducted in the district of Malappuram, Kerala State, in South India, which was primarily submitted as a doctoral dissertation to the Faculty of Education, Jamia Millia Islamia, New Delhi. All praises and thanks to Allah Almighty, for surely nothing could have happened in my life without the endless blessings. It gives me immense pleasure to finally complete my work successfully. The preparation of the study has been a tedious and difficult task. The work would not have taken the present shape without the cooperation and guidance of so many people, who helped in various phases of the study. I take this opportunity to express my profound sense of gratitude to my guide, Prof. Mohammad Akhtar Siddiqui, Professor, IASE, Jamia Millia Islamia, who has always given me immense support and guidance and has indulged me through the study period. I am grateful to him for his constant, vigorous and determined guidance, critical observations and comments offered throughout the study. Without his encouragement and keen interest in my work, this study would not have made headway. During the course of the present study I received insightful suggestions and encouragement from Prof. Aejaz Masih, Prof. Janaki Rajan, Prof. Sohrab Ali (former Heads of Department, TT & NFE), Prof. Ahrar Husain (Dean, Faculty of Education), Prof. Shoeb Abdulla, (Head of Department, TT & NFE) and other teachers of the Department, Faculty of Education, Jamia Millia Islamia. I am extremely grateful to all of them. Their fruitful suggestions and guidance will always be a source of inspiration for me. I express my sincere thanks and feel grateful to all the experts who extended their support not only in finalization of the tools used for the study, but also through their valuable suggestions with regard to several aspects of the study. Remembering with sincere reverence and courtesy, Prof. Barbara D. Metcalf (University of California), Prof. Hashim Kamali (IAIS Malaysia), Emeritus Prof. Osman Bakar (University of Brunei Darussalam), Dr. Mareike Jule Winkelmann Germany, Prof. Farish A. Noor (University of Singapore), Dr. Muhammadunni Alias Musthafa (Department of Education, Central University of Kerala), Dr. K. Abdul Gafoor (Head, Department of Education, University of Calicut), Dr. Bahaudheen Mohammed Nadwi (Vice Chancellor, DH University), Dr. N.

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Acknowledgements

A. M. Abdul Quadir (Professor Emeritus, University of Calicut), Prof. S. M. I. A. Zaidi (Head, NUEPA, New Delhi), Prof. Kumar Suresh (NUEPA, New Delhi), Prof. N. Hasnain (Dept. of Psychology, JMI), Prof. Najma Akthar (NUEPA, New Delhi), Prof. U. N. Rao (Andhra University), Dr. Ahmad Arshad Ikram (DES, Jamia Millia Islamia), Dr. J. D. Sharma (NCERT, New Delhi) et al. for their valuable comments and suggestions that helped me a lot. I sincerely acknowledge commendable help and timely assistance from the officials of various Madrasa boards, office bearers of management committees, heads, teachers, parents and students of the Madrasas where the study was conducted. I thank all those educationists who participated generously in the study. I particularly thank the librarians and other staff members of the Library of the Faculty of Education, Jamia Millia Islamia, New Delhi, Dr. Zakir Hussain Library, Jamia Millia Islamia, NCERT, NUEPA, ICSSR, AIU, JNU, CIE, University of Delhi, Moulana Azad Library, AMU Aligarh and CHMK Library, University of Calicut, for not only granting me permission to utilize their library facilities but also providing their full cooperation and help. Further, I thank Director and all the faculty and staff members of Aligarh Muslim University Centre, Malappuram, Kerala for their continuous encouragement and motivation to publish this work.I am especially grateful to my friends, Syed Ashraf Bahassan (Grace Association), Dr. M. Sameer Babu, Dr. M. Noushad Ali, Dr. T. Shafeek, Sajid Hudawi, Adv. C. K. Faizal, C. K. Noufal Wafi et al., for their constant encouragement and inspiration. I express my deep sense of respect to my beloved mother Maimoonath and to my late father Kunhimoideen Moulavi, who remained a constant source of inspiration in my life. I shall fail in my duties if I do not thank my beloved and caring wife Najmu and my pretty daughters Jumana, Amana, Rumana, Hadhiya and Aysha Afreen; my supportive brothers Dr. Mahmood Kooria (Leiden University, The Netherlands), Mohammed Ali, Muhammed Haneef, Muhammed Shafi, Muhammed Rafeek (CUSAT, Cochin), Muhammed Sadik and Muhammed Ashraf; and my sisters Jameela Abdurahiman and Raihanath Sharafudheen FayঌƯ for their prayers and encouragement. I would like to thank the Cambridge Scholars Publishing team, Victoria Carruthers (Author Liaison), Amanda Millar (Typesetting Manager), Courtney Blades (Designer) and Luke Finley (Proof Reader) for their constant attention and constructive suggestions during the publishing process.

Quality Enhancement in Madrasa Education: An Exploratory Study

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Finally, I express my gratitude to all those who have directly or indirectly helped and inspired me to pursue this work in all its true spirit and seriousness. I thank all of them. K. Mohammed Basheer 22/08/2016

Note on Transliteration In transliterating Arabic words, I have followed the system of the International Journal of Middle East studies (IJMES).

CHAPTER ONE QUALITY ENHANCEMENT IN MADRASA EDUCATION AN INTRODUCTION

1.1 Introduction The quality of a nation depends upon the quality of its citizens; the quality of its citizens depends more than any other features upon the quality of education. As the world has transformed from the industrial revolution to the knowledge revolution, the cognitive explosion is the benchmark of the modern era. Knowledge-makers are the key players of the time. The purpose of education must be to empower knowledgemakers. Youth, in the form of intellectual capital, is becoming the richest intangible asset, and the human development index has become the indicator of a nation’s progress. India has a majority of young people in its population. If the potentials of youth are utilized, the destiny of the nation will surely change. Mainstreaming of marginalized sections has a pivotal role to play in the prosperity of the nation. Education is a liberating and secularizing force. In this context, this study has tried to analyse the quality enhancement process in the Madrasa education system, one of the largest non-governmental organizations (NGOs) in the country.

1.2 Rationale for Madrasa education India is the museum of all the world religions, a country where all the major religions are present. It is a land of diversity; a mosaic of many castes, communities, languages, religions and cultures. In exercise of its freedom, it has chosen to be a socialist, secular, democratic republic. The essence of secularism is the recognition and preservation of different groups of people with diverse languages and beliefs, and their integratation into a whole and united India. The Constitution reflects the

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Chapter One

pluralistic essence of Indian society and the right of each segment to selfdevelopment, but as an integral part of a nation in the making. Unity in diversity or plurality is the key concept which leads India to set an ideal of peaceful co-existence of diverse groups. Significantly, all the religions have contributed in forming the culture, heritage and traditions of the nation. The pace of a convoy of vehicles depends upon the speed of the slowest vehicle within it. The strength of a chain depends upon the strength of the weakest ring in the chain. In this way, the strength of the nation mainly depends upon the strength of the weaker sections of society. The essence of development lies in the inclusion of these weaker sections. These sections include most of the minority communities, people belonging to less-developed castes and regions, etc. The University Grants Commission, the highest governance body in higher education, in its document on the 12th Plan, talks about inclusion in detail. In addition to that, the National Knowledge Commission and Planning Commission of India put well-deserved stress, in their policy documents, on inclusion of weaker sections of society in the development process. The Prime Minister’s High Level Committee, known as the Sachar Committee, and the Justice Misra Commission on Linguistic Minorities also talk about the empowerment of minorities, especially Muslims. The contribution of Muslims, like that of any other community, to the culture and history of the nation is undeniable. Next to Indonesia, India is home to the largest number of Muslims in any single country in the world. But the significance of the Muslim community in the Indian context is not merely a matter of statistics. The contributions that Muslims have made to the art and architecture, history and culture, politics and polemics of India are so integral that it inspired Mahatma Gandhi, the Father of the Nation to declare that Hindus and Muslim are like his two eyes. To see the wider picture, we need to see how they live in tandem. We cannot afford to be a one-eyed nation! The educational empowerment of a sizeable community, like the Muslims, heirs to one of the most intellectually vibrant cultures in history, is an issue of crucial significance, hence, for the country as a whole. Thanks to a confluence of geopolitical and cultural sensitivities, Madrasa education is today a major international and national concern. (National Commission For Minority Educational Institutions Report 2005, p. 3)

The Madrasa education system introduced by the Muslims has emerged as one of the largest non-formal education systems prevailing in the country. Even though Madrasa education is very much a formal system of education in many states, government documents consider it a non-

Quality Enhancement in Madrasa Education

3

formal system of education. Now, it is one of the largest networks of NGOs (non-governmental organizations) in the country. Madrasa education in India, which originated several centuries ago in a different political and social context, continues to address, though in part, the educational needs of a large section of the Muslim population.

1.3 Overview and brief history of Madrasa education Islam places utmost importance on the study and transmission of knowledge. It is the heart of Islamic civilization. Muslims around the world have founded a variety of teaching and learning centres, both at the primary and the higher levels, to educate everybody in the community about the basic tenets of the religion and to produce religious scholars respectively. It is worth mentioning that the word knowledge – ҵIlm in Arabic language – is the second most repeated word in the Qur‫ގ‬Ɨn. The word “Qur‫ގ‬Ɨn” originated from the word “Qara-a”, meaning “to read”. In numerous verses, the Qur‫ގ‬Ɨn attaches great importance to the pursuit of knowledge. The very first revelation of the book is about the importance and source of knowledge. In this revelation, Prophet Muhammad was given a command to read and write. In a number of sayings, Prophet Muhammad emphasizes the need to seek knowledge from cradle to grave and to regard it as a sacred duty. The Prophet’s sayings cover such modern ideas as compulsory education of both sexes, adult and continuing education, and exchanges in the field of education and learning (Ahmed 1990). According to Islam, education is the most powerful tool to bring about positive social change and to put an end to ignorance and superstitions. The arrival of Islam created a revolution in the world and laid the foundation of a glorious civilization and culture. The avowed aim of Madrasa education is to inculcate the belief and practice of Islam among its followers and guide them to follow the Qur‫ގ‬Ɨn and the traditions of the Prophet. The foundation of Madrasa education, therefore, basically stands on the two pillars of QurҴƗn and Sunna (tradition of Prophet Mohammad). Even though the structural form of Madrasa that we see today did not exist in the period of Prophet Muhammad, a strong system of learning and teaching was there. The learning and teaching process was stressed from the very moment the first revelation came upon Prophet Muhammad. The origin of the Madrasa goes back to the time at which the Prophet of Islam established the first such Madrasa in his mosque, Masjid al Nabawi in Madina, with dedicated learners called As‫ۊ‬Ɨb al- ‫܈‬uffah. There he would teach them the tenets of Islam and explain to them the contents

4

Chapter One

of the revelation which he had received. Starting from Masjid al Nabawi of Madina Al Munawwara, the Madrasa steadily developed through Nizamia; Zaituna, Tunisia (732); Baithul Hikma, Iraq (830), founded by Caliph al-Mamun; Al Qaraviyin, Morrocco (859); Al Azhar, Cairo (972), founded by Caliph al-Muizz; Madrasa Nizamia, Baghdad (1067), founded by Nizam ul-Mulk Hassan Bin al-Tusi; Grenada and Qurtaba (Cardova); and Jami 'ul-Andulus of Andulus, Spain, before spreading all over the world (Anzar 2003). The establishment of Madrasas as organized institutions took place much later. The first formal Madrasa was established in Neshapur in Khurasan and the second was Madrasa Nizamia in Baghdad, both founded in the 11th century by Nizam-Ul-Mulk Tusi (1018–1092 AD), who is considered to be the father of the Islamic public education system (Haqqani 2002). The first two institutions which achieved everlasting fame were Madrasa Nizamia and Madrasa Mustansariyyah in Baghdad. There are about 100,000 small and big Madrasas in India, 40,000 in Pakistan, 37,000 in Bangladesh and 36,532 in Indonesia (Ahmed 2002). Afghanistan, Malaysia and Nigeria also have a large number of Madrasas of varying levels and sizes.

1.3.1 Indian scenario The Madrasa education system in India is very old and unique. It was started with the advent of Muslim rule during the medieval period, when Madrasas were the most prominent centres of learning. During every Muslim regime in India, a separate group of scholars was appointed to look after Islamic educational institutions. The rulers generously spent large amounts of money on these institutions and built big Madrasas to educate the people. These Madrasas were engaged in promoting education among Muslim families living in those areas. They were provided with free education, scholarship, food and lodging without any distinction between the “haves and the have-nots”. Madrasas have generally provided traditional education in India. They have helped in promoting literacy and education among Muslims. Over the centuries, they have produced distinguished academics and administrators such as Sher Shah Suri, Abul Fazal, Faizi, Todar Mal and Fathullah Shirazi, among a host of others. Raja Ram Mohun Roy, the Hindu reformer and founder of the Brahma Samaj, was educated in a Madrasa (Khan 2003). The history of Madrasa education in India begins with the reign of first Turkish Sultan, Qutubuddin Aibek. He established hundreds of mosques, which were centres of both religious ritual and learning. Ilthumish was the next King who showed concern for education, establishing Nasiriya

Quality Enhancement in Madrasa Education

5

College at Delhi and Al Firoza Madrasa in Multan. The Khilji rulers also established Madrasas along similar lines. The Tuglaqs, who followed the Khiljis, merit special mention for their efforts towards the development of Islamic education. Sultan Sikandar Lodhi transferred his capital from Delhi to Agra, which soon became an important centre of learning. In the course of time, Agra grew into a great educational centre with several Maktabs and Madrasas. Giyasuddin Awwal, who ruled Bengal between 1212 and 1227 AD, is said to have been one of the distinguished rulers; he established Madrasas and provided the students with scholarships. In Gujarat, Sultan Ahmad Shah (1411 to 1441), the founder of Ahmadabad city, established many Maktabs and Madrasas. The southern part of India too did not lag behind in education. As a matter of fact, it was a step ahead of the north in some fields of education. The Mughal rulers Sultan Zaheeruddin Babar (1483–1531), Naseeruddin Humayun (1508–1556) and Akbar (1542–1605) took a comparatively greater interest in the education of their subjects. About Babar’s educational contribution, it is reported that he not only exhorted people to learn, but also established various colleges and Madrasas. Sher Shah Suri (1486–1545) did the same. Among the institutions set up by him, Sher Shah Madrasa in Narnol district, Patiala, became very famous for scholarship. There was a big Madrasa, to which Akbar had invited a scholar from Sheeraz – Mir Fathullah Shirazi – to educate the students. Under imperial patronage, ‫ޏ‬UlamƗ‫ ގ‬such as Fathullah Shirazi (c. 1582), Hakim Abdul Fatah Gilani (1556–1605), Abul Fazal (1551–1602), Faizi (1545–1595), Saiyid Nurullah Shushtari (1549–1610) and others laid the foundation of a new education policy and revised the syllabi of the Madrasas. Numerous Madrasas were established in Fatehpur Sikri near Agra, which was inhabited by Akbar. Akbar was far ahead of his age with regard to changes in the mode of study, curriculum and methods of teaching. He introduced morality, arithmetic, accounts, agriculture, geometry, astronomy, geography, economics, the art of governance, physics, logic, natural philosophy, divinity and history in Madrasas. The Hindus studied Nyaya, Vendanta and Patanjali in these institutions. Everyone studied according to their own requirements and circumstances. Mughal rulers, mainly Jehangir, Shah Jehan and Aurangazeb Aalamgeer, played a very significant role in establishing mosques and Arabic Madrasas. In 1678, Aurangazeb Aalamgeer (1618–1707) rebuilt many Maktabs and Madrasas in Gujarat and appointed experienced teachers to educate students. During the Mughal period, Delhi was thronged with Arabic Madrasas and great scholars. The most famous among them were Madrasa Rahimiyah, the Madrasa of Bazr Khanam, and Madrasa

6

Chapter One

Ghaziuddin at Ajmeri Gate. This period witnessed a wide expansion of Maktabs and Madrasas and would be remembered for another curriculum reform which was introduced in the Madrasa system of education and which for centuries has remained almost unchanged and static. The man responsible for the reshaping of this curriculum was Mulla Nizamudin of Sihali. Aurangzeb granted Mulla Nizamuddin an old mansion owned by a French trader, the Firangi Mahal, in Lucknow, where he set up a Madrasa which soon emerged as the leading centre of Islamic studies in north India. Mulla Nizamuddin prepared a fresh curriculum for Firangi Mahal Madrasa, which came to be known after him as the Dars-i-NiܲƗmƯ or the ‘Nizami Curriculum’. The focus of the Dars-i-NiܲƗmƯ was on what was called the ‘rational sciences’ (manqnjlƗt) or subjects, such as law, philosophy and grammar, that would befit prospective bureaucrats. Three centuries later, the Dars-i-NiܲƗmƯ continues to be the syllabus of most Madrasas in South Asia today, although an increasing number of books on the ‘revealed sciences’ (maҵqnjlƗt), such as theology and the traditions of the Prophet (‫ۉ‬adƯth), have been added. During British rule, the entire system of education was changed. The closing down of most of the Maktabs and Madrasas was the result of British antipathy towards such institutions. This gave a serious jolt to the traditional educational set-up, as institutions were deprived of their endowments in the form of free land and were left to depend on their own resources. The establishment of modern schools also contributed to the decline of many of the Maktabs and Madrasas. The establishment of Madrasa-i-Aliya, Calcutta, was the first step by the British rulers to provide for the traditional education of Muslims. In 1781, Warren Hastings established the Calcutta Madrasa College for Muhammedans for the study of “Mohammedan law and such other sciences as was taught in Mohammedan schools”. The Aligarh movement headed by Sir Syed Ahmad Khan, started later, was another attempt to improve the educational institutions of Muslims. The last two decades of the 19th century and the first half of the 20th century witnessed various commissions appointed by the British rulers to study the state of education in the country, and it is to be noted that some of these also studied the reasons for the poor average level of educational attainment of Muslims in India. The Madrasa System came under serious scrutiny in these studies. After the Revolt of 1857, Muslims became conscious of preserving their culture. Among the famous Madrasas established after the 1857 Revolt were Madrasa Darul Uloom of Deoband (1866), Madrasa Mazhahirul Uloom of Saharanpur (1866), Nadwatul ‫ޏ‬UlamƗ‫ ގ‬of Lucknow (1894) and several Madrasas in Delhi. Nadwatul ‫ޏ‬UlamƗ‫ ގ‬introduced

Quality Enhancement in Madrasa Education

7

rational sciences and working knowledge of English in its courses of study, while emphasizing Arabic literature and Islamic history. The replacement of Persian by English in 1837 as the language of the courts was another blow to the Madrasa system. The Mutiny of 1857 and the subsequent transfer of authority of governance of India from the East India Company to the British Crown had a very profound impact on Muslim education in India. Muslims had to face many formidable challenges in addition to the general animosity of the British rulers. They had to counter the proselytizing activities of the Christian missionaries. The ‫ޏ‬UlamƗ‫ ގ‬and the masses rose to the occasion and started a series of Madrasas in the country. A large number of Madrasas were set up in the latter half of the 19th century (Khan 2003). Most important and famous among them were: 1. Darul Uloom, Deoband, 1866. 2. Mazahirul Uloom, Saharanpur, 1866. 3. Madrasa Baqyatu Salehat, Vellore, Tamil Nadu, 1883. 4. Jamia Mazharul Uloom, Benares, 1893. 5. Darul Uloom Nadwathul ‫ޏ‬UlamƗ‫ގ‬, Lucknow, 1894. 6. Madrasa Ameenia, Delhi, 1897. 7. Darul Uloom Khalilia Nizamia, Tonk, 1899. 8. Jamia Arabia Hayatul Uloom, Mubarakpur, 1899. 9. Madrasa ul-Islah, Sarai Mir, Azamgarh, 1909. 10. Jamia Darus Salam, Umnabad, 1924. Partition of the country had a significant impact on the Madrasa education system of the country in terms of both quality and quantity. In the wake of Indian independence, most of the politically articulate and well-to-do Muslims migrated to Pakistan, whereas the weaker Muslim masses remained in India. Madrasas contributed to the national cause tremendously. The founders and graduates of Madrasas played leading roles in the country’s freedom struggle, as well as in nation building. Moulana Ubaidullah Sindhi and Moulana Barakatullah Khan Bhopali were among the first to ask for complete freedom for India.

1.4 Present scenario of Madrasa education At present, there are several thousand Islamic schools spread all over India. Institutions known as Madrasas may be divided into four categories: 1. Maktab (for primary education)

8

Chapter One

2. Madrasa (for secondary/senior secondary level of study) 3. Darul Qur‫ގ‬Ɨn (for memorization of the Holy Qur‫ގ‬Ɨn) 4. Jamia (for higher studies) Each Muslim sect has its own chain of such institutions throughout the country. For many poor families, the Madrasa is the only source of education for their children, since they charge no fees and provide free boarding and lodging to their students. Maktabs provide basic religious education, while Madrasas provide religious education up to the secondary/senior secondary levels. Jamias are institutions of higher learning, providing instructions up to post-graduation and specialization levels. Every Madrasa follows its own pattern in the matter of study structure. There is no uniformity with regard to subjects, books or emphasis. Furthermore, there is no uniformity in the number of years it takes to prepare students for various degrees. The number of Madrasas in India is estimated to be 30,000 to 40,000 (Akhtar 2010), but as there have been no studies which have surveyed all the Madrasas in the country and collected the information, the exact number of Madrasas is shrouded in mystery. Another reason for controversy regarding the number of Madrasas is that there is no standard definition of what constitutes a Madrasa in India. They defy any particular pattern in terms of the education, infrastructure, number of intakes and funding, but in common all are called Madrasa. There are a large number of Madrasas in northern and western parts of the country. According to Home Ministry sources, there are 721 Madrasas catering to over 120,000 children in Assam; 1,825 Madrasas catering to over 120,000 children in Gujarat; 961 Madrasas catering to 84,864 children in Karnataka; 9,975 Madrasas catering to 738,000 children in Kerala; 6,000 Madrasas catering to over 400,000 children in Madhya Pradesh; and some 1,780 Madrasas catering to over 25,000 children in Rajasthan. In Uttar Pradesh, the number of Maktabs is greater than 15,000 and the number of Madrasas is above 10,000. There are over 3,500 Madrasas in Bihar, including 1,111 under government control, where the Bihar government pays the salary of the teaching and non-teaching staff. There are 507 Madrasas affiliated to the West Bengal Madrasa Board, in which about 200,000 boys and girls study. Besides, there are many unregistered seminaries. States to be included after survey are Jammu and Kashmir, Delhi, Punjab, Odisha, Tamil Nadu, Andhra Pradesh, Lakshadweep, Himachal Pradesh, Haryana, Chhattisgharh, Jharkhand, Maharashtra, Andaman and Nicobar Islands, Goa, Pondicherry and North Eastern States (excluding Assam) (MHRD 1991).

Quality Enhancement in Madrasa Education

9

1.5 Constitutional provisions for education of minorities The Indian Constitution has made various provisions for the education and harmonious development of minorities. Chapter III of the Indian Constitution (Fundamental Rights): Articles 14 to 31 ensures equality and non-discrimination before the law, in matters of public employment, freedom of movement, expression, and faith and so on. Put together, both chapters should have already, after nearly six decades of independent and democratic functioning, ensured the eradication of illiteracy, basic and good quality education, and education which is free of race, caste, community-driven and gender bias. Chapter IV (The Directive Principles of State Policy): One of the major issues in India concerning education relates to access to free primary and secondary education for all Indian children and young people regardless of caste, community and gender, and parity in quality of their education as mandated in the Constitution under the following Articles. Article 14: Ensures equality before the law and equal protection by the law. Article 15: Prohibits discrimination on the grounds of religion, race, caste, sex and place of birth. Article 21: No person shall be deprived of his life or personal liberty except through the procedure established by law. Article 21 A: The State shall provide free and compulsory education to all children of the age 6 to 14 years. Article 25: Ensures freedom of conscience and the right to freely profess, practise and propagate religion. Article 26: Ensures the right to manage religious institutions and religious affairs, subject to public order, morality and health. Article 29: Protects minorities’ right to conserve their language, script or culture. Article 30: Provides for the protection of the interests of minorities by giving them a right to establish and administer educational institutions of their choice. The State is directed not to discriminate against minority institutions in granting aid. Article 45: The State shall endeavour to provide early childhood care and education for all children until they reach the age of six years. Article 46: The State shall promote with special care the educational and economic interest of the weaker sections. Article 51 A (k) (Fundamental Duty): A parent or guardian to provide opportunities for education to his child between the ages of 6 and 14 years.

10

Chapter One

Article 350 A: Directs the State to provide facilities for instruction in the mother tongue at the primary stage of education. However, despite the constitutional provisions for equality in educational opportunity, Muslims in India have not been able to obtain much benefit from these provisions, unlike the Dalits or other marginalized groups of the country, as the latter were favoured with measures of protective discrimination. Although discussions about affirmative action policies for Muslims have taken place on many occasions in Indian history, Muslims have not received preferential treatment or reservations. Thus, a comparison of educational improvements for Muslims and Dalits/Adivasis respectively would help us distinguish between secular improvements in education for all marginalized groups and improvements for groups that are subject to affirmative action. Various efforts have been made by the government to strengthen the Madrasa education system. The High Power Panel on Minorities (1980) and the Group on Minorities Education (1990) set up by the Department of Education advocated relevant changes in the curriculum. The National Policy on Education (1986), the Program of Action (1992) and the Prime Minister’s 15 Point Program for Welfare of Minorities suggested modernization of traditional Madrasas, and the “Scheme of Modernization of Madrasas” was launched as a centrally sponsored scheme in 1994 suggesting the introduction of English, science, mathematics and Hindi as additional subjects on a voluntary basis. In 2004, the Standing Committee of the National Monitoring Committee for Minorities was constituted. Its primary aim was to know the difficulties that were being faced by minorities in the field of education, and whether or not the schemes run/introduced by the central government for the educational elevation of minorities were being properly dealt with by provincial/local governments. In one of its recommendations, the committee suggested a way of introducing modern education in Madrasas without disturbing their regular affairs. Madrasa education has been formally linked with the National Institute of Open Schooling (NIOS). NIOS is an autonomous organization operating through an open and distance learning (ODL) mode of education. The Government of India has vested in NIOS the authority to examine and certify students from the elementary level to the secondary and the senior secondary level. It provides educational opportunities to various categories, especially to those who belong to deprived sections of society. With more than 2,500,000 students on the roll, delivering courses of study through the ODL mode with the help of more than 6,000 study centres in almost all

Quality Enhancement in Madrasa Education

11

states of India and in some foreign countries, NIOS has emerged as the largest open schooling system in India. It offers the Open Basic Education (OBE) program and the secondary and the senior secondary Education programs. Examinations are held twice in a year. NIOS has also made provision for on-demand examinations. It develops its study materials for self-learning mode. NIOS, in selected states, now conducts examinations in modern subjects that are offered to Madrasa students, and awards certificates. NIOS also offers vocational education courses and examines and certifies students. Among other things, NIOS has undertaken the “HUNAR” project, under which some vocational courses were offered to Muslim minority girls in Delhi and Bihar. The Sachar Committee Report (2006) mentioned in detail the social, economic and educational status of the Muslim community of India. The report found that Muslim parents are not averse to modern or mainstream education and to sending their children to affordable regular schools. They do not want to send their children only to Madrasas if other schools are accessible and affordable. A section of Muslims prefers education through English as the language of instruction, while some others prefer Urdu. The report also reflects parents’ feelings about educating girls. Even if girls are enrolled, they are withdrawn at an early age to be married off. This leads to a higher drop-out rate among Muslim girls. Indicators show that the problem may lie in the non-availability of schools within easy reach for girls at lower levels of education, an absence of female teachers, and the non-availability of scholarships as girls move up the education ladder.

1.5.1 The Scheme of Modernization of Madrasas The Ministry of Human Resource Development (MHRD) launched a modernization scheme for Madrasas in 1993–1994, after holding a series of meetings with representatives of the Madrasas to discuss the desirability of their modernization and clarifying that it would not entail either compulsion or interference by the government. The main features of the scheme are as follows: 1. The objective of the scheme is to encourage traditional institutions like Maktabs and Madrasas to introduce teaching of science, maths, social studies, Hindi and English in order provide opportunities for students to acquire education comparable to that provided by national system of education. 2. The process of modernization is entirely voluntary.

12

Chapter One

3. In the first phase, primary classes of middle- and secondary-level Madrasas were to be covered. In the second phase (during the 9th Plan), the coverage of the scheme was extended to institutions providing education equivalent to the secondary stage. 4. The scheme covered the following items in the first phase: a. 100 per cent assistance for appointment of qualified teachers b. Assistance for book banks and strengthening of libraries c. Provision of science and mathematics kits and essential equipment 5. Only registered voluntary organizations, which have been in existence for three years, were considered for assistance. 6. The performance of the scheme was to be reviewed after three years of its operation. The major feedback from the programme was as follows. 1. Although the Scheme of Modernisation of Madrasas was introduced without proper groundwork and detailed guidelines were sought, uniformity in standards was not assured, and the performance under the scheme was on the whole fairly satisfactory. Since the take-off stage has now been reached, provision of the 10th Five Year Plan should be radically augmented. 2. One teacher is far too insufficient for teaching four or five modern subjects to students for whom the subjects and modern method of teaching have been virtually unknown. Two teachers should be sanctioned for each Madrasa under the Scheme. 3. The timetable of Madrasas which choose to include modern subjects has to be reviewed centrally in consultation not only with the representatives of Madrasas but also with experts in the educational methodology. 4. Most of the teachers appointed to teach modern subjects in Madrasas are raw and untrained. It is essential that a training programme, specifically drawn up by NCERT in consultation with SCERTs and representatives of Madrasas, should be mounted as early as possible. 5. Modern subjects are being taught up to Class 8 only. It is important that the scope of the scheme is extended to Classes 9, 10, 11 and 12 also. 6. The scheme should provide a liberal book grant (Hamdard, 2003).

Quality Enhancement in Madrasa Education

13

1.5.2 Scheme for Providing Quality Education in Madrasas (SPQEM) During the 11th Plan, after taking into consideration the recommendations of the National Monitoring Committee for Minorities Education (NMCME) on the Scheme of Modernization of Madrasas, the Ministry of Human Resource Development relaunched the scheme with some modifications to its frames and approach. The revised scheme was retitled the “Scheme for Providing Quality Education in Madrasas” (SPQEM). Objectives of the scheme: (i) The objective of the scheme is to encourage traditional institutions like Madrasas and Maktabs by giving them financial assistance to introduce science, mathematics, social studies, Hindi and English in their curriculum so that academic proficiency for Classes 1–12 is attainable for children studying in these institutions. However, the process of modernization of traditional Madrasas and Maktabs will be voluntary. (ii) The scheme will provide opportunities for students of these institutions to acquire education comparable to that provided by the national education system, especially for the secondary and the senior secondary levels. This will enable children studying in these institutions to progress to higher levels of learning and also open up better job opportunities for them. Maktabs/Madrasas/Dar-ulUlooms can opt to become accredited study centres with NIOS for the primary and the middle levels of education, and/or for the secondary and the senior secondary levels as well. Assistance will be given to Maktabs, Madrasas and Dar-ul-Ulooms for activities which contribute to these objectives. (iii) The scheme will also seek to provide opportunities for vocational training for children studying in Madrasas opting for assistance above 14 years of age, to enhance their opportunities in entering the job market and to encourage entrepreneurship. (iv) The scheme will also strengthen state Madrasa boards opting for assistance, by enabling them to monitor the Madrasa modernization programme and enhance awareness about education among the Muslim community. (v) The scheme will address in-service training of teachers, appointed under the scheme, for teaching modern subjects of mathematics, social studies, Hindi and English, to improve their pedagogic skills.

14

Chapter One

The SQPEM is a demand-driven scheme. The scheme was planned to cover a total of 4,500–6,000 Madrasas, and provide an honorarium to about 13,500–18,000 teachers in Madrasas all over the country during the 11th Plan period. This will include Madrasas for which recurring grants will be given in continuation, and new Madrasas. It is expected that a total of about 700,000 students of Madrasas will pursue a modern education in addition to their traditional education. In the 12th Plan, Rs. 5 billion has been allotted for effective implementation of SPQEM (MHRD 2010).

1.6 Madrasa education in Kerala Historically, Kerala is the land which is believed to have been blessed with the initial advent of Islam in the whole of India, as Muslims believe a disciple of the Prophet landed in Kerala and converted a local ruler to Islam through the hands of Prophet Muhammad. Islam entered India in earlier times, some maintain even during the Prophet’s lifetime, through Kerala, and a century later through Sindh in north India (Engineer 2009). Starting with this tradition, Kerala Muslims have kept diverse characteristics of social, cultural and economic dynamics largely acculturated with the local traditions and practices. With extensive acculturating trajectories, they constructed their own modes and forms of socialization mostly connected to educational systems. The system of Islamic education must have started at the same time as the first few Masjids were established in Kerala. This system evolved over a thousandyear period and, even though for a century there has been great emphasis on modern education, the Islamic education system survived, and with the addition of some new trends it continues to thrive. Kerala’s Muslims are unique among their co-religionists in India in having fashioned a system of education that enables their children to attend both religious and regular schools at the same time. Muslims account for around one fourth of Kerala’s population, and the state’s Muslims, known as Mappilas, are among the most literate of the various Muslim communities in the country. Kerala boasts the highest literacy rate in India, and the Kerala Muslims are the most well-educated Muslim community in the country. The system of Islamic education in Kerala presents a considerable contrast to its counterparts elsewhere in India, which have been overtaken by a large and expanding network of reformed Madrasas that have incorporated secular subjects and teaching methods to varying degrees. One of the major factors responsible for the high literacy rate among Kerala’s Muslims is the vast network of educational institutions that

Quality Enhancement in Madrasa Education

15

community leaders have established across the state. Religious education provision for Muslims of Malabar can be divided into six distinct patterns, described in Sections 1.6.1–1.6.6.

1.6.1 Othupalli or Maktab Othupalli is a Malabari term generally used to refer to a single-teacher schools set up adjacent to mosques. The Othupallis are not quite the same as their counterparts in north India or other Muslim countries. They are institutional forms of religious elementary education which can be judged as a symbol of the high moral and educational consciousness of Kerala Muslims since the advent of Islam in the region. Most of the Othupallis were established adjacent to mosques as a sort of primary school for religious and Arabic education for young Muslim boys and girls. The ImƗm (who leads the five-times daily prayer) of the mosque also acts as the teacher of the Othupalli and gives basic Islamic education to the children of the area. The Mullakka, Mulla or Muaddin are the assistants who helped the ImƗm to run the Othupalli effectively. Both boys and girls are admitted to learn primary surahs and duas from the Qur‫ގ‬Ɨn and to learn to read and write Arabic. They also learn how to pray, and other basic Islamic teachings are practised (Naseer 2011). The method of teaching in these schools is oral; the Mullakka recites the Snjrat and the students are asked to repeat the same until memorized. Aside from this, the curriculum is limited to the recitation of the Qur‫ގ‬Ɨn, zikr, hamd and ‫܇‬alƗt. Most of the Othupallis were converted to primary schools when the British Government in India tried to transform them by providing salary and contingency to the Mulla. However, they now serve as a centre of Islamic education for students attending schools where they learn modern subjects. Classes under Othupallis are held either before or after regular school hours to accommodate school-going children.

1.6.2 Palli Dars This is the mosque-centric residential learning system. It is an educational establishment which started with the advent of Islam and continues to exist even today. Dars, literally meaning “class”, is the educational system attached to mosques. In the centuries following the advent of Islam, the number of Darses went on increasing in mosques in every part of Kerala, and they still exist in large numbers. In order to impart religious education, Muslims of Kerala evolved a simple programme in which students were fed by the villagers from their homes.

16

Chapter One

The villagers divided students and teachers among themselves. The scheme is unique in how it utilizes the resources available in the community for the propagation of knowledge. Most of the mosques in Kerala have a second floor (or more than two upper floors). The purpose of the second floor is not only to accommodate the overflow of worshippers on special prayer days, but it also serves as a place where a group of students can be lodged. The first floor of the mosque doubles as a classroom during non-prayer times. The other interesting feature of the Dars system is that the education and accommodation are free for the students. These students are also considered guests of the locality where the Masjid is situated; each house of the area is assigned a student and they are responsible for his food. In return for food, the student teaches the young children of the house. This way, the best use of limited resources is ensured and, in the process, young generations get served with religious education. In the curriculum of many darses, computer literacy, library reading and co-curricular activities like art/literary training are included. The Dars system, being independent and small scale, served the community well until recently. Muslim leaders were quick to realize that this system needs to be improved with the changing times (Pasha 2005). On the one hand, they improved the standard of teaching in Othupallis and Darses while improving the conditions of teachers serving in these centuries-old community institutions. On the other hand, big Madrasas were established that have specialized teachers and a well-developed curriculum.

1.6.3 Madrasa This operates parallel to the general school system from the primary classes to the senior secondary classes, working in the mornings before school time (from the 1st standard to the 12th standard).

1.6.4 Boarding Madrasa A boarding Madrasa is a residential Madrasa which offers Madrasa and school education within the same campus, charging a fee for education, boarding and food.

1.6.5 Arabic college In Arabic colleges, students study both Islamic and secular subjects to degree and post-graduate levels in residential campuses. Arabic colleges

Quality Enhancement in Madrasa Education

17

are the new mode of education parallel to the sophisticated modern educational system largely developed in the second half of the 19th century. Absorbing features of Western models of college education, they introduced religious education with innovative models of teaching, infrastructures and management. Arabic colleges were much popularized in the 20th century among Kerala Muslims, and they still remain popular among religious knowledge-seekers.

1.6.6 Islamic university This is an institution affiliated to international bodies and offering advanced education, including research-level courses. Two Islamic universities are functioning in Kerala with international accreditations. Darul Huda, a relatively new institution with a fresh vision, established in 1986, has set up a number of feeder institutions. It admits the brightest students after completion of their primary schooling and takes them through 12 years of gruelling Islamic and modern education to nurture a new generation of scholars who can work in this new age and a new world. While learning the finer points of religion they also master subjects such as social studies, history and English. Al Jamia Islamia at Shanthapuram in Malappuram provides journalism, Islamic finance, political science, philosophy, comparative religion, etc. in its varied curriculum.

1.6.7 Constitution of Madrasa boards As a part of the “educating” and “civilizing” attempts of the British Government in Malabar towards the Mappila Muslims (the Muslims largely in northern Kerala, that is, Malabar), interestingly, the Ottupallis were attached to the newly established schools to attract Muslim students. This caused a close interconnection of “formal secular school education” and “non-formal religious Ottupalli education” under the same umbrella, consequently leading to the disappearance of Ottupallis attached to the mosques. Just after the independence of India, the Madras government decided to stop religious education in government institutions, leading to the unavoidable ending of religious Ottupalli education in government schools established by the British Government. This directed contemporary Muslim scholars to shift modes of religious education to other institutions. Consequently, they formulated a “Madrasa Movement” which became popular in post-colonial India. Madrasas of Kerala operate very

Chapter One

18

systematically, with a large network and broad curriculum, and accommodate the formal educational options of their students by structuring their timings either before or after the usual school times. In 1871, the famous Koyappathodi family of Vazhakkad set up the first Madrasa in the region, Tanmiyathul Uloom Madrasa. In 1911, A. M. Koyakunhi started Madanul Uloom Madrasa in Cannanore (Huda 2010). Eminent scholar Chalilakath Kunchammed Haji (1866–1919) started Darul Uloom Madrasa Vazhakkadu in 1912, and is rightly called the father of modern Madrasa education in Kerala. Syed Abdurahiman Bafakhy Thangal initiated systematic Madrasa education for the public through the All-Kerala Islamic Education Board, the first ever Madrasa education board. There is no Madrasa board at the government level in Kerala. All boards are private. Different boards are based on the different schools of thought within Islam. The Samastha (SKIMVB), Dakshina (DKIMVB), Sunni (SKSVB) and Samasthana (SKIEB) boards are rooted in the Ahlussunna school of thought with the DKIMVB, SKSVB and SKIEB, for one reason or another, developing out of the Samastha Board. The Kerala Nadvathul Mujahideen Vidhyabhyasa Board (KNM) and the Council for Islamic Education and Research (CIER) are based in the Ahl-i-‫ۉ‬adƯth school, while Majlis represents Jama’at-i Islami. The Madrasa boards in Kerala are as follows. 1. 2. 3. 4. 5. 6. 7.

Samastha Kerala Islam Matha Vidhyabhyasa Board (SKIMVB) Kerala Nadvathul Mujahideen Vidhyabhyasa Board (KNM) Majlis al-Ta‫ޏ‬alƯm al-IslƗmƯ Kerala (Majlis) Dakshina Kerala Islam Matha Vidhyabhyasa Board (DKIMVB) Samastha Kerala Sunni Vidhyabhyasa Board (SKSVB) Samasthana Kerala Islamic Education Board (Samasthana/SKIEB) The Council for Islamic Education and Research (CIER)

The lion’s share (80 per cent) of the Madrasas is affiliated with SKIMVB.

1.6.8 Samastha Kerala Islam Matha Vidhyabhyasa Board To improve the condition of the Othupalli and Dars systems of education, one organization, Samastha Kerala Jam‫ޏ‬iyyat al-‫ޏ‬UlamƗ‫( ގ‬SKJU), started a Madrasa board called Samastha Kerala Islam Matha Vidyabhyasa Board (All-Kerala Muslim Educational Board) in 1951. The Board started functioning with K. P. A. Mohiyadheen Kutty Moulavi, a noted scholar of

Quality Enhancement in Madrasa Education

19

the period, as its first President. At present (December 2013), there are a total of 9,636 Madrasas registered under the Board, within which there are 9,636 lower primary, 5,810 upper primary, 2,560 secondary and 570 senior secondary Madrasas. A total of 1,216,390 students (including 585,554 boys and 630,836 girls) and 85,690 teachers are engaged in the education process. There are 141 officials employed under the Board in various activities, including 96 academic inspectors, 28 office staff, 6 teacher trainers, 6 QƗriҴ (reciters) and 5 organizers. Besides these Madrasas, the Board runs one engineering college, one well-equipped residential boarding Madrasa near its headquarters, one womens’ college, one Muallim (teachers’) training centre and 180 schools. The Board has spread its educational activities in sTamil Nadu, Puducherry, Karnataka, Maharashtra, Andaman and Nicobar Islands, Lakshadweep, as well as United Arab Emirates, Oman, Bahrain, Qatar, Kuwait, Saudi Arabia and Malaysia. The salary of teachers and all expenses of the Madrasa are met by residents of the villages where the Madrasas are situated. The Board takes care of the teachers’ pension when they retire, and also deposits money in their welfare funds. The Board itself is funded by examination fees. Public examinations are conducted at 5th, 7th, 10th, and 12th Grade levels. The Madrasa is co-educational (Samastha 2009).

1.6.9 Kerala Nadvathul MujahideenVidhyabhyasa Board (KNM) The KNM Board started functioning in 1956 with Janab Mohammed Amani Moulavi as the Chairman. The Board is associated with the Salafi school of the Ahl-i-‫ۉ‬adƯth movement. The activities of the Board inspired the establishment of major educational institutions in Kerala, including Arabic colleges, arts and science colleges, technical institutes and schools.

1.6.10 Majlis al-Ta‫ޏ‬alƯm al-IslƗmƯ Kerala (Majlis) The Majlis Education Trust was established by Jama’at-i Islami, Kerala, in 1980 to monitor Madrasas and to renovate their curricula. A number of Madrasas, secondary schools and colleges have been set up by the Trust across the state. The Trust now undertakes activities such as preparing the syllabus and annual plan, publishing textbooks, holding inspections, organizing orientation programmes and examinations, conducting distance education programmes, cultural festivals and teacher welfare programmes. At present, there are a total of 246 Madrasas registered with the Board, and 22,024 students (including 9,924 boys and

20

Chapter One

12,100 girls) and 1,484 teachers (610 males, 874 females) are engaged in the education process. There are five officials, including two academic inspectors, employed by the Board.

1.7 Initiatives for quality improvement in the Madrasa education system in Kerala The major stages of institutional development in the Madrasa education system of Kerala can be listed as Othupalli, Palli Dars, Madrasa, boarding Madrasas, Arabic colleges and colleges of Islamic higher education, and Islamic university, as discussed in Section 1.6. The major initiatives for quality improvement in the Madrasa education system of Kerala are as follows.

1.7.1 Introduction of teacher training A special institute was set up in 2002 under SKJMCC (Samastha Kerala Jam‫ޏ‬iyyat al-Mu‫ޏ‬allimƯn Central Council), under the Samastha Board, to provide training for Madrasa teachers. The Muallim Training Centre (MTC) offers a one-year course for aspiring teachers. Anyone who has completed Matriculation and Madrasa 7th Grade is eligible to apply for admission. Those who qualify are called for personal interview. The Course is completely free, including tuition fees, food and boarding. In addition to core religious subjects, the curriculum of the MTC includes pedagogy, educational psychology, personality development, general history, English language, practical experience on Madrasa administration and documents, preparation of teaching and learning materials, and special training in conducting co-curricular activities such as literary association, study tour, student parliament, morning assembly, etc. Ten batches of student teachers have completed their courses of study. The pass-outs are serving in various Madrasas with comparably good salary.

1.7.2 Different courses and programmes Different courses and programmes meant for improving teacher competence include various pre-service training programmes and inservice programmes such as “THADREEB”. (See section 1.7.3.3)

Quality Enhancement in Madrasa Education

21

1.7.2.1 Pre-service training The majority of teachers in Madrasas are pass-outs of the Arabic colleges with degree titles such as BƗqawƯ, Fay‫ڲ‬Ư, DƗrimƯ, AnwarƯ, Ra‫ۊ‬mƗnƯ, AshrafƯ, YamƗnƯ, etc. Special training of 40 days’ duration is provided with the aim of orienting them in the Madrasa system, after 8–10 years of their course of study. They have already acquired competency in content knowledge through their study. The training is aimed at making them familiar with the Madrasa environment and teaching/learning processes. 1.7.2.2 Training course for graduates of the Arabic colleges This training course is designed especially for the final-year students of the Arabic colleges. The curriculum includes 40 days’ training in all of the fields listed in Section 1.7.1, in addition to core religious subjects. Attendance is compulsory. A special test is conducted after the completion of the course. Those who pass the test are provided with a certificate of training. 1.7.2.3 Da‫ޏ‬wa Centre One of the major challenges which the Madrasa education system faces is the scarcity of efficient teachers. To make available to Madrasas a sufficient number of teachers, Darul Huda Islamic University designed and started a new course of two years’ duration, called the Islamic D’awa Course, in 1994. Its curriculum is highly commendable. In addition to major secular disciplines such as English, social studies, general sciences, history, teaching methodology and educational psychology, Islamic subjects such as Qur‫ގ‬Ɨn, ‫ۉ‬adƯth, fiqh and Arabic language are included in the curriculum. Due to the non-availability of sufficient candidates, the University later dropped the courser. However, it continues to provide special training for selected teachers and ImƗms on themes of pedagogic and public interest through the Centre for Public Education and Training (CEPET).

1.7.3 On-the-job training On-the-job training includes various in-service programmes, such as qualifying examinations in Lower, Higher and Hizb training and the innovative “THADREEB” programme.

22

Chapter One

1.7.3.1 Training for in-service teachers This is the training programme for those in-service teachers who have no previous training. Anyone who has received teacher training and Hizb (Qur‫ގ‬Ɨn recitation) training is eligible for various welfare schemes run by the Teachers’ Association, Samastha Kerala Jam‫ޏ‬iyyat al-Mu‫ޏ‬allimƯn (SKJM). The curriculum of training includes teaching methodology, child psychology, practical experience on Madrasa administration and documents, preparation of training and learning materials, and special training in conducting co-curricular activities. If there is a minimum number of 30 non-trained teachers in a range (a cluster of 25–30 Madrasas), they can apply to the Board, in a prescribed format with the prescribed fee, for training to be provided. Then the tutors of the Board will conduct the training for 40 days from 11 am to 4 pm. After the course, there will be an examination and certification for successful teachers. 1.7.3.2 Qualifying examinations – Lower, Higher and Hizb training These are the different qualifying examinations for teachers of different levels. These examinations are conducted annually by the Samastha Education Board. The Lower Examination is considered the basic qualification to teach primary classes. i.e. up to 7th Grade. The Higher Exam is meant as the basic qualification to teach secondary and higher secondary classes. i.e up to 12th Grade. Hizb training is meant for the proper recitation of the Holy Qur‫ގ‬Ɨn according to the rules of Tajweed. Only after receiving this training will teachers be able to teach in higher classes of the Madrasa. These qualifications are also considered by the Board to be the eligibility criteria for various welfare schemes for teachers. 1.7.3.3 Continuous professional development of teachers: “THADREEB” – innovative programme for teacher empowerment In Arabic the word TadrƯb means training. The word is also utilized as an acronym for “Teachers’ Hour to Assure D’awa and Range Empowerment to Ensure Boosting”, which means the empowerment of a regular cluster-level meeting of teachers. The THADREEB project was undertaken by SKJM during the academic years of 2011–2013 and was later extended up to 2023. The major aims of the projects are: 1) to make teachers aware of new instructional strategies and give ample training in teaching; 2) to create the learning atmosphere which will promote character building and the cultural behavior of the child; 3) to empower

Quality Enhancement in Madrasa Education

23

the system of Madrasa education to enable the new generation in being attracted to Madrasas; 4) to make the parent community aware of religious thinking and current issues; 5) to make use of modern pedagogic practices for the empowerment of Madrasa education. Through these aims, THADREEB focuses on the empowerment of teachers through a bimonthly cluster-level get-together called a Range Meeting. The expected outcomes will be as follows: 1) the teachers will be aware of innovative teaching methods and new developments in psychological studies related to teaching; 2) to make the Range Meetings attractive and effective through the introduction and demonstration of novel instructional strategies; 3) the potential of teachers will be nurtured; the interest of a new generation towards Madrasa education will be enhanced; 4) the capabilities and limitations of children will be familiar to the teacher; the environment for character building of the learner will be enhanced; 5) some model Madrasas from all over the state, according to their levels of performance, will be selected, graded and awarded.

1.7.4 Curriculum and textbooks Each Madrasa board designs its own course curriculum and prepares, prints and distributes the textbooks and other learning materials. Samastha Board has a curriculum and textbooks from the primary to the higher secondary level. The language of the textbooks varies from board to board. The Samastha Board uses Arabic-Malayalam as the language of its texts in the primary classes and Arabic for the secondary and higher secondary classes. Other boards use Malayalam as the language of their textbooks. The Samastha Board has its own text materials in the Urdu, Tamil and Kannada languages for Madrasas which are working out of the state.

1.7.5 Recognition of Madrasas Each board has its own mechanism for recognition of Madrasas. The Madrasa Management Committee has to apply for recognition in the prescribed format to the board concerned. The board official conducts an inspection visit to the Madrasa, based on information received in advance, checks the status of infrastructure and teaching facilities, and reports the same to the board. The board grants recognition to the Madrasa if it satisfies the basic requirements.

24

Chapter One

1.7.6 Supply of Madrasa records For recognized Madrasas, the board provides all the required official documents, such as the admission register, students’ attendance register, transfer certificate book, visit diary, teachers’ register, etc., free of cost.

1.7.7 Madrasa inspection visit and supervision Each Board has inspectors who are constantly on the move, who continuously check the quality of education being organized in boards affiliated to Madrasas, monitor their activities and report to the board.

1.7.8 Evaluation system Public examination: Public examinations are conducted at 5th, 7th, 10th and 12th Grade levels by the board, which awards certificates to those who pass. Samastha Board holds centralized camps at the Board’s headquarters for evaluation of the answer scripts. Annual general examinations: In all other classes, annual general examinations are conducted with a general question paper at the Madrasa level. Term-end examinations: First-term and mid-term examinations are also conducted at the Madrasa level. The question papers are provided by the board concerned.

1.7.9 Art and literary festival Bi-annually, art and literary festivals are conducted for the students at the state level after cluster/Tehsil/district-level competitions. The Samastha Board conducts a festival for teachers along with the students’ festival.

1.7.10 Madrasa Management Associations There is a Madrasa Management Association at various levels, including district and state levels, to ensure the smooth functioning of Madrasas. These Associations are consortia of various Madrasa Management Committees (MMCs). They conduct various training programmes for MMCs in institutional planning and administration.

Quality Enhancement in Madrasa Education

25

1.7.11 Governmental initiatives The Government of Kerala has monitored the Scheme of Modernization of Madrasas and SPQEM programme very effectively. As part of the Sarva Shiksha Abhiyan (SSA), special training programmes were conducted for Madrasa teachers throughout the state.

1.8 Rationale for the present study The Madrasa system that operates in Kerala is a highly effective machinery for imparting basic religious education to the growing generation, up to plus two levels (ages 16–17), which is run in a smooth manner with well-defined aims and objectives supported by a wellplanned curriculum, syllabi and other tools required for an educational system. It is designed in such a way that a student can pursue his religious studies together with a modern education in schools. Hence, in Kerala almost every Muslim child essentially passes through the Madrasa education system by the time it reaches the age of adolescence. However, the engagement with Madrasas does not hinder in any way their achievements and progress in the field of modern education. It rather contributes to their all-round development, and especially helps in their moral and spiritual development. Although the Madrasa system of Kerala has seen many developments over the decades, academia has not paid much attention to the scientific study of its workings, strengths and contributions. Most of the research work accomplished so far deals with generalities and peculiarities of Kerala Islam, in comparison with and contrast to the other Muslim and Islamic experiences, without much focus on the educational initiatives of the Kerala Muslims. In many writings, it is acknowledged that the Kerala model of education is unique in nature, and it is a role model for all other states. For example, Roland Miller, in his work Recent Trends in the Studies of Mappila Muslims of Kerala, characterizes the Madrasa system of Kerala as the “wonder” and “strength” of the Mappila Muslim community. Yet, no scientific study has so far been conducted to find out the true basis of strength and progress of the Madrasa education system in Kerala and its continued development over the centuries. Any such study would go a long way in further strengthening and reinforcing the Madrasa education system and its effective coordination with the modern education system in the state, as well as helping to reform the Madrasa education system in other parts of the country. It is with these considerations in view and to address these needs that the present study was taken up.

CHAPTER TWO CONTEXTUALIZING THE MADRASA

2.1 Introduction Careful review of the literature is one of the major steps in any research study. It helps the researcher to lay a sound foundation for his own investigation. Review of related studies helps the investigator to know what theoretical frameworks have been developed already, and what work in the related field has already been carried out, so that unintentional replications can be avoided and wheels not reinvented (Harlan & Schlep 1998). According to Best (2001) extensive use of a library to investigate related literature is essential in preparing graduate term papers, seminars and reports and in planning and carrying out all kinds of research involving special field problems, theses and dissertations. Review of the previous research will yield clues to the techniques of research. The summary of related literature promotes an understanding of the problem and avoids unnecessary duplication. It helps the researcher to create the opportunity to gain an insight into methods, measures, subjects and approaches employed by other researchers, which in turn will lead to significant improvements in his own research design. As is revealed in the title of the book, the present investigation is an attempt to study quality improvement in Madrasa education in Kerala. The remainder of this chapter is divided into the following five sections: Madrasa education around the globe, Indian Madrasas, Kerala Madrasa education, Quality education and Overview.

Contextualizing the Madrasa

27

2.2 Madrasa education around the globe Zaman (2002) evaluates the ‫ޏ‬UlamƗ‫( ގ‬religious scholars) and their institutions of learning in both the colonial and post-colonial contexts of South Asia and examines the role of Islamic higher learning centres in the changing contexts of religiious-political activism. The analysis of learning centres throughout the study consider changing conceptions of the authority of ‫ޏ‬UlamƗ‫ ގ‬in the context of newly formed communicative forms and situations. Zaman’s work is an elemental monograph aimed at understanding and suggesting methods of quality enhancement related to religious learning centres. This work offers fresh insight into the role of Islamic religious institutions in the modern world. It will shape, for years to come, the ways in which we understand religious tradition, sectarianism, religious knowledge and its carriers, and the diverse ways in which religious arguments are created and disseminated. The writer compares the religious, educational developments in South Asia with those in other parts of the Muslim world. Anzar (2003) studied the history of Islamic education, structure, curriculum, pedagogy and teachers’ qualifications in Islamic schools in different parts of the world, and the interplay of politics and education related to Madrasas. The investigator studied structure, curriculum and pedagogy in Qur‫ގ‬Ɨnic Schools (Maktabs) and in Madrasas in West Africa, Indonesia, Bangladesh, Pakistan and Egypt by surveying the various literature. His major findings are the following: the purpose of Islamic education is to give meaning to life and enrich it in the light of the Islamic faith as outlined in the Qur‫ގ‬Ɨn. Another purpose is strengthening and advancing human societies. The current state of Islamic religious education in many parts of the world does not pose an immediate threat to the world’s security. Islamic education can be used to bring about greater social and societal changes in the Muslim world and should begin with the basic literacy level. Every Muslim child is encouraged to read the Qur‫ގ‬Ɨn in a mosque or a Maktab by the parents and community. Major changes would be required in order for advanced and scientific learning to take place in higher levels of Islamic educational systems (in Madrasas). Independent reasoning (Ijtihad) paves the way for advancement in Muslim education. Only if Islamic leaders and scholars are able to articulate the way of independent reasoning as a method of learning and are willing to adapt and change could the world could witness another Islamic Renaissance. Ahmed (2004) studied Madrasa education in Pakistan and Bangladesh and found that that Madrasas constitute the core of the religio-cultural

28

Chapter Two

complex of Islam in South Asia. The Madrasas in today’s Pakistan and Bangladesh, as in India, represent the legacy of the spectacular resurgence of Islamic religious education in India during the late 19th century, beginning with the establishment of the Deoband Madrasa in 1867. Since then, the Madrasa system has played an important historical role in preserving the orthodox tradition of Islam in the wake of the downfall of Muslim political power, by training generations of Islamic religious scholars and functionaries; by providing vigorous religio-political leadership; and, more importantly, by reawakening the consciousness of Islamic solidarity and the Islamic way of life among the Muslims of South Asia. Madrasas in Muslim South Asia teach a curriculum known as Darsi-NiܲƗmƯ, first introduced by Mullah Nizamuddin Sihalvi (d. 1747), who was a scholar of some repute in Islamic jurisprudence and philosophy in Lucknow. This curriculum is not the same as that associated with the name of Mullah Nasiruddin Tusi (d. 1064) and the Madrasa Nizamia, which he established in 11th-century Baghdad. It consists of about 20 subjects broadly divided into two categories: al-ҵUlnjm al-naqliya or manqnjlƗt (the transmitted sciences), and al-ҵUlnjm al-ҵaqliya or maҵqnjlƗt (the rational sciences). The subject areas include grammar, rhetoric, prosody, logic, philosophy, Arabic literature, dialectical theology, life of the Prophet, medicine, mathematics, polemics, Islamic law, jurisprudence, ‫ۉ‬adƯth and TafsƯr (exegesis of the Qur‫ގ‬Ɨn). It is important to note that out of the 20 subjects, only eight can be considered as solely religious. The remaining subjects are otherwise secular and were included in the Nizami curriculum both to equip students for civil service jobs and as an aid to understanding religious texts. The Madrasa system supports close to 6 million students in Pakistan, Bangladesh and India. An overwhelming majority of these students come from poor families who cannot afford to send their children to modern schools, primarily because in most cases modern schools do not exist at an accessible distance, and secondly because the schools are either too expensive or too crowded. In the case of Bangladesh also, the ‫ޏ‬UlamƗ‫ގ‬ have shown remarkable flexibility in adapting to the changing social, economic and political conditions, as is evident in the important changes in the social organization of Madrasa education. The Aliyah Madrasa system is a spectacular example of how modern and traditional systems of education were combined, notwithstanding its well-known inadequacies and shortcomings. But what is not widely known and appreciated are the important changes that have been introduced in Quomi Madrasas during the last three decades. Ahmed found that the total number of Madrasas in

Contextualizing the Madrasa

29

Pakistan was 14,680 and in Bangladesh was 31,406, including 18,000 IbtidƗ‫ގ‬iyyah Madrasas (Ahmed 2002). Abdulla (2006) produced the study, Improving the Quality of Islamic Education in Developing Countries: Innovative Approaches, and found that Islamic educational institutions are not immune to positive change and modernization. Despite many negative aspects related to this type of education, several Islamic education institutions have demonstrated a willingness and ability to adjust to the needs of today’s world. Nonetheless, addressing the challenges facing Islamic education will require much more than the good will and action of those responsible for them; it will require the support and action of states, the media and various members of civil society. The success of efforts to address challenges facing Islamic education will depend on attitudinal changes on the part of those responsible for that education, and of those who continue to view it with fear and suspicion. Such transformation is possible as long as its significance and necessity are recognized. Malik (2008) paints a clear picture of the ideologies and curriculums of various Islamic schools that exist in India, including the Deobandi, the Barelwi, the Ahl-i-‫ۉ‬adƯth and the Jama’at-i Islami. He also discusses the dynamics, and the pluralist as well as non-pluralist, globalizing as well as localizing, tendencies in the pedagogy and subject matter of knowledge dissemination in Madrasas. Mention has been made of the titles of major canonical texts and of the books added from time to time. But so far little academic effort has been made to research the exact content of the texts taught in religious schools. What is required, then, is a careful look into the gradual changes in subject matter. In contrast to the widespread perception that Madrasa education is outdated and is in need of reform, it is contended here that there has been a process of between-the-lines changes to the major texts, which can be discerned from the classical texts that still enjoy universal popularity within the Madrasa system. Given the societal, religious and curricular dynamics in Madrasas, these changes should not be too difficult to install, once the tussle between and among different contenders from inside and outside has taken on a constructive shape. Malik assesses the characteristics and attributes of the religious learning centres against the premise of accusations against the Madrasas as production-centres of terrorism. Though the question of terrorism and violence is addressed in the volume, many articles provide a good grounding in the broader information that is available about the Madrasas of India, Pakistan and Bangladesh. The introduction by Jamal Malik, and the papers by Usha Sanyal on the so-called Ahl-i-Sunnat Madrasas and by Christopher Candland on the recent experiences of reforming activities in

30

Chapter Two

Madrasas announce the distinction of the work. Though the volume has a vast geographical boundary, it helps us to understand the various problems that could be addressed in reforming and quality enhancement processes in Madrasas in the new space and time, as Christopher Candland suggests in his article. Noor (2008) appraises the significance of Madrasas and similar religious institutions in the contemporary world. Though the volume is concentrated on the political activist and transnational connections, for the most part it deals with the attempts to be made in the reforming of the existing Madrasa educational system. He argues that the word “Madrasa” is a synonym for modernity. In many parts of Asia, the term “Madrasa” carries connotations of modernity and development, because the earliest institutions thus named in Malaysia and Indonesia emerged as a reaction to what was then seen as an outmoded form of education provided by the traditional Pondok or pesantren systems of British Malaya and the Dutch East Indies. These early Madrasas represented a response to colonial rule and missionary activities, but were also influenced by recent reforms in the traditional education system in India and the Middle East, known to Southeast Asian Muslims through the connection to Mecca. Mecca was not only the centre of the annual hajj pilgrimage, but also a centre of learning that attracted scholars and students from all over the Muslim world, and where many who refused to live under colonial rule took up residence. Indian traders and scholars established a modern Madrasa there in 1874, the Madrasa Sawlatiyya, which trained several generations of Indians as well as Southeast Asian scholars and played a part in the national awakening of both regions. This school was part of the religious and national revival in north India that also gave rise to the Madrasa at Deoband. The evaluative suggestions and conclusions made in papers such as “Voices for Reform in the Indian Madrasas” by Yoginder Sikand and “Change and Stagnation in the Islamic Education: The Dar al-Ulum of Deoband after the Split in 1982” by Dietrich Reetz are applicable in the quality enhancement processes of Madrasa education in Kerala too. The Asian Development Bank’s study “Bangladesh: Capacity Development for Madrasa Education” (2011) had findings in three key areas: (1) Madrasa curriculum: Aliyah Madrasas expound religious education using the national curriculum, adapted by the Bangladesh Madrasa Education Board (BMEB). Certificates granted by BMEB after the completion of dakhil public examinations are recognized by the government as equivalent to secondary school certificates. In addition, certificates granted after completing alim are equivalent to higher secondary certificates. Students who complete the dakhil and alim levels

Contextualizing the Madrasa

31

can be admitted to the general formal education stream, but there are no data on how many are enrolled in general formal education. Some Qoumi Madrasas follow the national curriculum, at least at the primary level. To be recognized by the religious community, good quality Qoumi Madrasas register themselves with Befaqul MadƗrisil Arabia, Bangladesh, or other similar religious education boards, and follow the curricula approved by those boards. However, the competency and skills of Madrasa graduates are generally perceived to be of a much lower level than those of formal education students due to poorer quality of teaching and learning processes and inputs. (2) Teacher Training: Most Aliyah Madrasa teachers are not welltrained. According to a survey by the Bangladesh Bureau of Educational Information and Statistics (BANBEIS), they possess lower levels of qualifications than their general formal school teacher counterparts. About 25.00 per cent of Madrasa teachers have higher secondary certificates or lesser qualifications, and 26.50 per cent have undergraduate degrees. In the general formal education system, 72.50 percent of teachers have higher secondary certificates, and 71.92 per cent have undergraduate degrees. Further, training opportunities for Madrasa teachers are rare. The Bangladesh Madrasa Teachers’ Training Institute conducts about three weeks of short training courses with its limited capacity, and only about 10–14 per cent of Madrasa teachers receive this training. There is a need to assess Madrasa students’ performance in comparison with that of general formal education students; quality inputs that Madrasas receive in relation to those of general formal education; Madrasas’ contributions within the general education system; and improvements needed to strengthen Madrasa students’ learning outcomes. (3) Financing Madrasa Education: Aliyah Madrasas generate funds from various sources; about 15.5 per cent from student fees, 2.0 percent from property income, 5.0 per cent from public donations and 78.0 per cent from the government’s salary support. However, ibtedaye sections of Dakhil Madrasas only receive a subvention of 500 Taka, whereas general formal education teachers receive Tk 3,500. Since salary subvention is dependent on qualifications, most Madrasa teachers do not qualify for similar subventions to those received by their mainstream counterparts. Madrasa superintendents do not receive the same salaries as head teachers within the formal education system scale because they often do not have a Bachelor of Science in Education degree. Quomi Madrasas generate revenue through donations from individuals and local and international Islamic organizations; some have their own trusts, foundations and other income-generating resources. Others, such as Iqra Bangladesh, are

32

Chapter Two

dependent on students’ fees and donations from the community. Often, after paying teachers’ salaries, funds are not available for non-salary quality inputs such as teaching aids and library books. Furthermore, Madrasas usually have poor bookkeeping and fund management skills and require skills for efficiency and transparency in managing funds. Abbas (2011) studied Muslim education around the globe as mainly an academic fringe interest to the central concerns of governments, with issues of theology, migration, development, identity, and economic and political ideology all important considerations in understanding the essential issues impacting on Muslims and the nature of Muslim–nonMuslim relations. Education is often the only route to social mobility in Western European liberal democratic contexts. Education is also conditioned by issues of class, the effects of schools, the education of parents, and wider societal issues affected by globalization and the internationalization of capital and labour, namely the role of labour markets. In Muslim-majority lands, education suffers from acute underinvestment, gender inequality and lack of an appropriate social infrastructure to support intellectual, moral, ethical and cultural development. Classical Islamic education is explored, analysing the impact of the classical Islamic period in history and the developments in education which have emanated from it. With focus on education in Muslim Asia, Africa and the Middle East, capturing the essential issues in each of the countries studied and how they vary across a vast region, the impact of culture and the modernization of traditional societies as well as the ways in which westernized modes of education are introduced, and the aspirations of youth are in turn determined. The education of Muslims in North America and Europe, minorities in advanced liberal, secular democratic nation-states, is also studied, where matters of identity, culture, gender, social class, the effects of educational institutions and the wider societal context in which these social forces are played out are all important. It is worthwhile and relevant for the present study to understand what are the changes taking place in the field of religious education around the globe.

2.3 Indian Madrasas Khan (1987) studied the traditional Muslim system of education and its relevance in the modern Indian context. The objectives of the study are: (1) to delineate the meaning, aims and objectives of traditional Muslim education; (2) to study the historical development, development of educational ideas, curriculum and role of teachers in traditional Muslim education; (3) to study the development of modernization of traditional

Contextualizing the Madrasa

33

Muslim education; and (4) to study the relevance of traditional Muslim education in the modern Indian context. The major findings of the study are: 1. The major purpose of education, according to the Qur‫ގ‬Ɨn, is the creation of a good, righteous man who worships God and builds up the structure of his life according to the principles of Muslim jurisprudence. 2. The history of Muslims’ education is divided into four periods: (a) JƗhiliyyah, in which there is evidence of the existence of an educational system; (b) The Prophet’s orthodox caliphate, which is characterized by the Prophet’s role as a teacher and in patronizing Suffah, the first Muslim boarding school; (c) The Umayyad period, in which the rulers were more interested in the expansion of the kingdom than in education; and (d) The Abbasid period. Literature on Muslim education in this period is available. The mosque occupied the central position in education. 3. During the early Muslim period and the Mughal period in India, Muslim education was encouraged. There was a great controversy with respect to traditional education during the period of the East India Company. During British rule, religious education was discouraged. 4. The Indian Education Commission (1882) and the Calcutta University Commission (1917) did nothing for traditional Muslim education. Four educational movements of Muslims emerged in the period in the form of Deoband, Aligarh, Nadwa and Jamia Millia Islamia. 5. The curriculum of Muslim education revolved round the Qur‫ގ‬Ɨn, ‫ۉ‬adƯth and Muslim jurisprudence till the close of the 15th century in India. Philosophy and logic were added later on. Dars-i-NiܲƗmƯ, which consisted of the classical books on different branches of Muslim education, was introduced in 1698. The teacher occupied the main position in the system. Mastery of subject matter, piety and fear of God were some of the qualities of Muslim education. 6. Revelation was essential for knowledge in Islam, but was not opposed to reason. The Qur‫ގ‬Ɨn emphasized observation, thinking and reason, but Muslims remained traditionalist and resisted modernization. Sir Syed Ahmad Khan tried to modernize Muslim education, but Deoband resisted it. Traditional Muslim education was relevant to Muslim individuals because they could not perform the essential duties of Islam without knowledge of the Qur‫ގ‬Ɨn and ‫ۉ‬adƯth. It was relevant to Muslims as a community for transmission of knowledge of Islam to the next generation. It was relevant to the country because Muslim

Chapter Two

34

theologians participated in the freedom movement and Muslim leaders were products of modern education. 7. The relevance of traditional education in terms of its curriculum was limited. It included logic and philosophy, which had outlived their utility, and excluded mathematics, science and English. It provided a common course, ignoring the needs of different types of services expected of a Muslim. It also failed to achieve certain national goals such as social and economic justice and equality of status and opportunity. Siddiqui (1995) conducted a study to investigate managerial factors whose neglect on the part of educational administration has led to the present level of performance and whose proper handling may assist in improving the quality of goal fulfillment. The objectives were: to identify the organizational climate prevalent in minority and other schools; to identify the leadership behaviour patterns of the principals of minority and other schools; to measure the level of teacher morale in minority and other schools; and to find out whether there was any difference in these factors between the two types of schools. The researcher made use of various tools: the Organizational Climate Description Questionnaire (OCDQ) of Halpin and Croft; the Leadership Behaviour Description Questionnaire (LBDQ) of Halpin and Croft; Purdue’s Teacher Opinionnaire (PTO) (Bently & Rampel); and the self-prepared School Performance Proforma and Teacher Information Form. He found that there was a significant difference in organizational climate, leadership behaviour patterns of the principals and level of teacher morale between minority and other schools. Saleem (1997) studied the role of the Madrasa system in the universalization of elementary education. The objectives were: 1. To study the organizational structure and functioning of Madrasas. 2. To look into the curriculum adopted in Madrasas. 3. To study the role of teachers in imparting quality education in Madrasas. 4. To investigate the enrolment and retention pattern in Madrasas. 5. To study the impact of modernization on the traditional set-up of Madrasas. 6. To examine the role of Madrasas in the universalization of elementary education of Muslim children. The study found that:

Contextualizing the Madrasa

35

1. The Madrasas in Jaipur city played an important role in the universalization of elementary education for Muslim children. About 40,000 minority children study in the Madrasas. 2. The major problem faced by these Madrasas is traditionalism. Most members of the community felt that it was necessary to modernize them to cope with modern education. To facilitate the process of modernization, the government must help these Madrasas financially as well as by providing technical guidance and financial assistance for teachers’ salaries and teaching aids. 3. The community, the government and semi-government bodies must recognize the efforts made by these institutions in the field of education. 4. The curriculum needs to be modified, and the government needs to give Madrasas more motivation by providing a District Education Officer with a separate cell in the DEO’s office. 5. The traditional nature of the curriculum must be modified according to the latest needs of the community. Ansari (1997) conducted a study to understand and evaluate the curriculum, system of teaching, evaluation and the whole atmosphere of Madrasas, including residential facilities, extra-curricular activities, health and hygiene, etc. The study aims to meet the following objectives: 1. Assessing the strengths and weaknesses of the curriculum, method of instruction, educational climate and evaluation in Madrasas, from the students’ viewpoint. 2. Distinguishing the attitudes of students studying in Madrasas of different philosophies and orientation. 3. Differentiating the opinions of boys and girls studying in different types of Madrasas. 4. Providing guidelines to educators in the field of Islamic education in bringing about reasonable modification in curricula, educational climate and evaluation in Madrasas. 5. Narrowing the differences between modern educators and ‫ޏ‬UlamƗ‫ގ‬ and philosophers regarding the structure of Islamic education. Ten Madrasas were picked for the purpose of the study and 300 copies of a questionnaire were administered, selecting 30 students from each institution. On the basis of the results and discussion, the author drew 30 suggestions to improve the educational climate of Madrasas and 32 recommendations to enrich the method of teaching, listed the drawbacks

36

Chapter Two

and positives of the curriculum, and suggested an urgent need for implementation of Continuous Internal Evaluation (CIE). The author argues that the present curriculum used in most Indian Madrasas is in urgent need of reform. Antiquated texts on logic and philosophy, written centuries ago to combat the challenges of Greek rationalism, are still being taught in Madrasas. It is worthwhile that such a factual attempt has been made to explore the situation of Madrasa education. The absence of direct observation and reliable information leads to extensive oversimplification and shifting interpretation. Engineer (2002) studied the education of Muslims in India. Muslims are one of the most economically and educationally marginalized communities in India. One must refrain from generalizing about the community as a whole since it is far from being homogeneous, being divided on the basis of class, caste, ethnicity, language, sect, etc. In order to properly appreciate the educational conditions of Indian Muslims, their diversity needs to be kept in mind. For instance, the Muslims of Kerala and Gujarat have a higher literacy rate than other Muslims and even Hindus in many other states. Muslims in the country lag behind other communities in terms of education, but the author argues that the situation has changed today. He regards the demolition of the Babri Masjid in 1992 as a watershed event in this regard, forcing Muslims to give greater stress to educational and economic concerns. The author pleads for a new Muslim leadership to emerge that would desist from focusing on communal or controversial issues in order to garner support but which would, instead, focus on the educational and economic problems of the Muslim masses. He calls for better mobilisation of community funds, such as zakat and the income of waqf boards and Sufi shrines, and using these to promote education. He suggests that funds could also be procured from the Islamic Development Bank to finance educational projects and scholarship programmes, but regrets that many Muslim countries are willing to provide finance only for the construction of mosques and Madrasas. He also appeals to Muslim organizations to set up coaching centres to train Muslim students for examinations for various public sector jobs in order to increase Muslim representation in State services. The Hamdard Education Society (2003) conducted an evaluative study on the effectiveness of the “Modernization of Madrasa Education Scheme” in Uttar Pradesh. Major findings and recommendations in the report include: 1. Although the Modernization Scheme was introduced without proper groundwork and detailed guidelines seeking to ensure uniformity in

Contextualizing the Madrasa

2.

3.

4.

5.

6. 7.

8. 9.

37

standards were not issued, performance under the scheme has on the whole been fairly satisfactory. Since the take-off stage has been reached now, the provision for the 10th Five Year Plan should be radically augmented. One teacher is insufficient for teaching four or five modern subjects to students for whom the subjects and modern method of teaching have virtually been unknown. Two teachers should be sanctioned for each Madrasa under the scheme. The timetable of Madrasas which choose to include modern subjects has to be reviewed centrally in consultation not only with the representatives of Madrasas but also with the experts in education methodology. Most of the teachers appointed to teach modern subjects in Madrasas are raw and untrained. It is essential that a training programme, specifically drawn up by NCERT in consultation with SCERTs and representatives of Madrasas, should be mounted as early as feasible. The study revealed that modern subjects are being taught up to Class 8 only. It is important that their scope be extended to Classes 9, 10, 11 and 12. The scheme should provide a liberal book grant. Concurrent monitoring of the functioning of the scheme needs to be done. This would require evaluation of the scheme in a few more states in different zones. The scheme should also aim to strengthen the infrastructure of Madrasas. Instructions should be issued to facilitate the admission of Madrasa products into mainstream institutions.

Kaur (2003) found that even though the contribution of the Maktabs in Qur‫ގ‬Ɨnic education is indeed worthy, Muslims are far behind other communities in coping with the fast-changing modern environment as a result of their traditional education system. Maktab education has not caught up with the requirements of the times in terms of the current political, social, economic and environmental situation. The data revealed that a large number of students, even after getting higher traditional education, are unfit to earn their living. Therefore, there is need to integrate Maktab education with the modern system of education to enable these students to face the challenges of today. Siddiqui (2004) studied the empowerment of Muslims of India in all walks of life through the most powerful enabling instrument of the modern

38

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time, viz., education. It is common knowledge that, in general, Indian Muslims are economically and socially less developed than other communities, and they have been facing this situation for decades. The study deals at length with the Government of India’s Modernization of Madrasas Scheme, started in 1994, the joining of which is entirely voluntary for Madrasas. The author stresses the need for the modernization of the Madrasa curriculum, and points out the often ignored fact that many ‫ޏ‬UlamƗ‫ ގ‬themselves are in favour of such changes, provided that the religious core of the Madrasas remains intact. Many ‫ޏ‬UlamƗ‫ ގ‬think that reforms in Madrasas should be initiated by themselves and not by the State, as this might impact on their autonomy. The study challenges the notion of Madrasas as impervious to change, offering examples of several Madrasas that are seeking to modernize their curriculum. The study emphasizes the State’s discriminatory policies vis-à-vis the Urdu language as one of the major reasons for lower educational attainment levels among Muslims, particularly in north India. For the betterment of these communities, the study suggests, there is a need for the State to work with Muslim NGOs to launch educational drives and establish primary, secondary, higher and vocational schools and polytechnics. This work provides a detailed framework for understanding and evaluating the experiences of Indian Madrasas, especially with regard to their reformation and modernization. It investigates the new formulation of Madrasas according to the recent policies brought in by the State, and the possible empowerment and strengthening activities that could be undertaken by the Muslim community through the appropriate utilization of traditional and modern educational systems. This research monograph by Prof. Siddiqui provides an excellent conceptual body for the evaluation and the study of the quality enhancement process of Madrasa education in south India, especially in Kerala. Sikand (2005) studied the evolution of Madrasas in India. The study examines the history of Madrasas, their changing sources of support and patronage, their curricula and teaching methods and their role in training bureaucrats and religious specialists. It depicts debates on reforms in Madrasa curricula, with different visions of normative Islamic education being offered by different sets of actors, including several who have argued for the inclusion of some modern subjects in Madrasas for various purposes. The study also discusses the varying attitudes of the ‫ޏ‬UlamƗ‫ ގ‬of different schools to British rule, India’s freedom struggle and the question of Hindu–Muslim relations. The study describes the typical north Indian traditional Madrasa, looking at its curriculum, teaching methods, relations between students and teachers, students’ career paths and options, as well

Contextualizing the Madrasa

39

as the worldview that the Madrasa seeks to inculcate in its students. The study examines the debates on Madrasa reform and modernization, considering the diverse views and agenda of the ‫ޏ‬UlamƗ‫ގ‬, Islamist ideologues, Muslim reformists and the State, all of which advocate reform in different ways. The study disagrees with the claims of those who allege that Madrasas in India are engaged in training terrorists, but suggests that the ways in which many Madrasas teach their students to look at other religions and their adherents does indeed promote an insular mentality in relation to inter-community harmony. As the study essentially concentrates on the higher religious educational institutions, which can be termed Madrasas in their north Indian incarnations, it does not go further southward and endeavour to examine the south Indian experience of Madrasa education. Sikand (2005) studied a range of issues relating to Madrasas, including the question of Madrasa reforms, the emergence of girls in Madrasas and the implications this might have for traditional notions of religious authority and gender relations. He discusses the role of the State in Madrasa education and the ways in which the ‫ޏ‬UlamƗ‫ ގ‬have sought to counter the mounting anti-Madrasa propaganda. He introduces different characteristics of Deoband Madrasas and narrates the reaction of Deobandi scholars to Madrasa modernization. The study introduces the contributions of Samastha Kerala Jam‫ޏ‬iyyat al-‫ޏ‬UlamƗ‫( ގ‬SKJU) to the education sphere of Kerala, in the chapter “Traditionalist ‫ޏ‬UlamƗ‫ ގ‬and Educational Reforms in Kerala”. The SKJU runs not just 9,000 Madrasas but also numerous English- and Malayalam-medium schools, women’s and technical colleges. SKJU runs a Madrasa Teacher Training Centre, several Islamic colleges that combine religious and secular education, scores of coeducational and women’s schools and colleges, a committee to provide financial help to poor Madrasa teachers with almost 400 branches throughout Kerala, a Madrasa teachers’ pension scheme and separate magazines for children, women and Madrasa teachers. It also runs a number of orphanages, industrial training centres, professional colleges and an engineering college. Darul Huda Islamic University, a member university of the Federation of Islamic Universities based in Cairo, is also run under SKJU. The study counters anti-Madrasa propaganda and exemplifies the response of Islamic scholars, and discusses State policies on Madrasas and Muslim education. This study is very much useful to clarify contentious issues relating to how Madrasas are commonly perceived. M. K. Qasimi (2005) studied the history of Madrasas through the ages and discusses issues such as fundamentalism and terrorism and the

40

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syllabus and curricula of Madrasas. The study begins with an overview of the importance of knowledge in Islam and the history of the evolution of the institution of the Madrasa. It then goes on to consider the achievements of the Deoband Madrasa. The author calls for a controlled and rather restricted “modernization” of Madrasas, and explains this as necessary in order to prove that the would-be ‫ޏ‬UlamƗ‫ ގ‬can be better missionaries of Islam. He demands that Madrasas should introduce the teaching of English, because Prophet Muhammed instructed one of his disciples to learn Syriac and Hebrew. The author explains that the early Deobandis actually allowed Madrasa graduates to go and join regular universities to receive modern education. He argues that modernization is being impelled by anti-Islamic motives, and believes that those with such motives wish to reform Madrasas out of existence by secularizing them. He is opposed to any radical or structural change in the Madrasa syllabus. The author calls for Madrasas to give more stress to conversational Arabic, Sufism, comparative religions, English and basic social sciences. The concluding part of the book deals with the vexed issue of Madrasas, terrorism and fundamentalism. He quotes State officials, including top police officers, as saying that they have been unable to identify a single example of a Madrasa, even in war-torn Kashmir, being engaged in providing armed training to students. The author believes that Indian Madrasas can play a crucial role in promoting peace in South Asia and countering militancy, given that some of their ‫ޏ‬UlamƗ‫ ގ‬enjoy considerable respect in Pakistan and Bangladesh as well. Rather than alienating them as terrorists he says, the Indian states should seek to construct and engage with them in order to serve the cause of peace in South Asia. This book is defensive and uncritical in tone. Qasimi tries to defend Madrasa education against all arguments against it, and is opposed to any radical or structural change in the Madrasa curriculum. M. S. Qasimi (2005) provides a broad overview of the Madrasa system of education in India. After giving an overview of the importance of knowledge in Islam and the history of Madrasa education in West Asia and India, the book focuses particularly on the Deoband Madrasa. The author uncritically extols the Madrasa and also highlights the important role it played in India’s freedom struggle and in providing education to the poorer classes among the Muslims. The author admits the need for the introduction of basic English, mathematics, world affairs, comparative religions and Sufism to the syllabus. After students have learnt to recite or memorize the Qur‫ގ‬Ɨn, he says, they should do a five-year course consisting of Urdu, Persian, religious studies, biography of Prophet Muhammed, mathematics, geography, and comparative religions, after which they

Contextualizing the Madrasa

41

should enrol for the almiyat degree in the Madrasa. He also recommends that Madrasas should reduce the number of old books on philosophy and logic and should restrict this study to the basic minimum needed to properly comprehend classical Islamic texts. The work insists that Indian Madrasas do not teach terrorism, and contrasts them with the schools run by certain right-wing Hindu groups that do so. In conclusion, he alleges, the demand being made by numerous Hindutva groups in India today, that Madrasas be closely regulated or even closed, is a conspiracy to erase Islam from the country. The author gives a broad overview of the Madrasa education system, including historical background, evolution of the curriculum, strengths and weaknesses, and the views of modern educationists, and concludes that there is no need for basic change in the system. Winkelmann’s (2005) study sheds light on the “invisiblized” educational experiences of the feminine aspects of the Madrasa system, as well as of Islamic education. Winkelmann’s study reveals the covered face of girls’ education in Madrasas. The study is a great outline for the quality enhancement process of the Madrasa system, both at the primary and at the higher levels, even while the Maktabs of northern India and the Madrasas of southern India retain a degree of gender discrimination in their approach to learning. Hartung (2006) in his study Islamic Education, Diversity and National Identity: Dini Madaris in India Post 9/11, provides some useful information about Madrasa education in India to contribute to the promotion of a worldwide process of dialogue about Madrasa education post-9/11. The study explores a Madrasa education in which developed a wide range of diverse educational phenomena. India is a singular case wherein a large community exists as a religious minority. In the course of the discussions it is commonly accepted that a closer look into Madrasa education in India reveals certain deficiencies. From case to case, they may be accused of following a limited curriculum, and lacking education in modern sciences and modern languages as well as any understanding of different cultures. In many cases, they do not seem to do justice to the ideal of equal education for women. The study reveals that all allegations against Madrasas as breeding grounds for terrorist activities have been proven baseless. The National Commission for Religious and Linguistic Minorities Report (Misra Commission) (2007) studied the role of Madrasa education in mainstreaming Muslims into the educational system. The objectives of the study included the following:

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1. To find out the number of Madrasas, their coverage, distribution, number of students enrolled, etc. 2. To make an attempt to capture the variety in the education system and curricula followed by Madrasas in India. 3. To comment on the inherent capacities of the Madrasas with regard to integration of secular education, skill development and preparation for mainstream education. 4. To undertake case studies of Madrasas from northern, southern, eastern and western parts of the country, representing states like Kerala, West Bengal, Uttar Pradesh, Gujarat, Maharashtra and Delhi. 5. To formulate and recommend issues for further in-depth research and analysis of Madrasa education. The study is mainly based on secondary sources of available information, although primary sources of information were also tapped. The study also attempts to suggest interventions at the level of Madrasas, the government and the community. The major findings and recommendations are as follows. (1) Linking Madrasas to State Education Boards and NIOS: The state governments may be persuaded to allow the students of Madrasas to appear at their respective board examinations at the secondary and the senior secondary levels. The National Institute of Open Schooling (NIOS) is another such body at the central level, which has the potential to cater to the need to mainstream Madrasa students. Bridge courses specifically catering to Madrasa students may be designed and implemented so that they may also simultaneously acquire school-level qualifications, opening much up wider avenues for further higher education. (2) Registration, recognition and equivalence: Relevant government bodies may provide for registration, recognition and equivalence for Madrasas and the courses offered by them, enabling them to develop the same scholastic abilities as do the secular institutions. (3) More purposeful education: As a first step in making Madrasa education more purposeful, it is paramount to prepare a resource group to train existing and future Madrasa teachers. Besides religious subjects, teachers must be well versed in child psychology and principles of education. Other important suggestions are: building a climate of mutual trust; a comprehensive policy on Madrasa education, constitution of a Central Advisory Board of

Contextualizing the Madrasa

43

Madrasa Education; facilitating exemptions under the Income Tax Act and granting of FCRA exemption; opening of Jawahar Navodaya Vidyalayas in minority concentrated districts; incentives for Madrasas offering secular education; and improvement of infrastructure. Ali Ahmed (2010) studied Madrasa education in Barpeta district and its impact on society. The objectives of the study were as follows: x x x x x

To study the growth of Madrasa education; To study the courses and curriculum in Madrasa education; To study the infrastructure facilities in Madrasa education; To study the teaching and learning process in Madrasa education; To study the role of Madrasas in UEE/USE for Muslim children; and x To suggest measures for improvement of Madrasa education. The tools used were a self-prepared questionnaire and interview for teachers, students and presidents of management committees. Major findings: There is a lack of an adequate and sound database with regard to Madrasa education. The problem of buildings has been ranked as the highest by teachers. The majority of teachers are unaware of the new teaching strategy. Except for half-yearly and annual exams, no other test is conducted to assess the performance of the students. Community involvement is very much unsatisfactory in Madrasas. Most of the teachers working in Madrasas are untrained. Akhtar (2010) produced the study The Role of Indian Madrasa in Providing Access to Mainstream Education for Muslim Minority Students: A West Bengal Experience. The objective of the study were: x To explore the Madrasa education system in West Bengal under the West Bengal Board of Madrasa Education; x To explore the changes that have come up during the years and identify areas where support is needed; and x To explore how the Madrasa education system in West Bengal is helpful in mainstreaming children into the education system. The study was conducted in a sample of 48 higher Madrasas by using the tools of questionnaire, interview schedule and observation. Major findings were: Madrasa education in India, which has been so sidelined and considered as religious education only, can contribute

44

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positively to providing better access to quality education for rural and lower socio-economic populations besides Muslim students. The reason for the higher percentage of Muslim students in Madrasas is not only that these are Muslim community institutions but also that Madrasas are generally located in areas of high concentration of Muslim population, and that children do not have many options to choose from due to the nonavailability of other schools in close vicinity. Madrasa administration does not give enough representation to women and is tilted towards male dominance. The participation of Muslim girls at the secondary level has increased in comparison to that of boys. Jhingran (2010) studied Madrasa education in modern India and found that the Kerala model of Madrasa education is the best solution for the country in the sense that it provides religious education to 100 per cent of Muslim students without depriving them of modern education. The author found that the greatest positive aspect of the Kerala system was that, unlike in the north, no conflict was seen between religious education and modern education. Muslim children in Kerala are able to receive both kinds of education in parallel and successfully. Kerala’s Madrasas are run in an organized manner, unlike in the north where all or most Maktabs/Madrasas are run by private groups. Another significant point is that most Madrasas in Kerala are co-educational and girls continue their studies even after puberty, which is another break from the north. The author found that this could be one of the main reasons for the high female literacy among Muslims in Kerala. The study suggests that adopting the ‘Kerala Model’ for religious education seems to be the best option for ensuring that Muslim children get modern education, instead of ‘modernizing of Madrasas’. Makki (2010) studied educational trends and development among Muslims and suggested the following: the Muslim community should invest their own resources in establishing standard Madrasas for religious instruction; the Madrasa curriculum should be rationalized by including modern subjects; teachers in such institutions should have proper qualifications and training, which should further be enriched by providing regular orientation, refresher courses and workshops in their specific fields by eminent scholars; the modernization of Madrasa education is the need of the hour, as their graduates should not merely be religious scholars but should also have a modern mind, scientific temperament and broader outlook enabling them to understand the spirit of the times. The study also found that it is necessary that Madrasa education should be organized in suitable stages and segments, so that at any stage the student may switch

Contextualizing the Madrasa

45

from religious education to general education and vice versa, to bridge the two systems of education.

2.4 Kerala Madrasa education Roland Miller’s (1976) Recent Trends in the Studies of Mappila Muslims of Kerala deals with the historical evolution of the Mappila Muslims, focusing on their history during the 20th century. Examining the origin and the growth of the religious, educational system as parallel to the formal secular school system, he characterizes the Madrasa system of Kerala as the “wonder” and “strength” of the Mappila Muslim community. Though the study briefly analyses the traditional educational system and its specialities, as the main focus of the study is on the generality of the recent trends in the Mappila community and related studies, it does not unravel the educational vulnerabilities and possible rejuvenations in the system. Ali (1990), in his monograph The Development of Education among the Mapillas of Malabar, mentions that the Muslims of Kerala form onefourth of the state’s population; most of them belong to the Mappila ethnic group. They have a higher level of literacy vis-à-vis several other Muslim communities in the country. This book traces the history and development of education, both Islamic and modern, among the Mappilas of North Kerala. The author penetrates into traditional Muslim education in Kerala from primary learning circles, centred around the mosques, named othupallis, where the Qur‫ގ‬Ɨn, ‫ۉ‬adƯth, Arabic grammar, prayers and rules of jurisprudence were taught, and the higher -level learning circles called dars, where additional subjects such as mathematics, logic, philosophy, medicine and astronomy were also taught. Some of the teachers in these centres were famous for their excellence in teaching and attracted students from as far away as Sri Lanka, Indonesia and Malaysia. Certain Muslim organizations run a number of educational institutions in Kerala. Each major group in Kerala (Sunnis, Jama’at-i Islami and Mujahid) has its own board of Madrasa education that supervises the functioning of several hundred Madrasas, framing their curricula, providing them with textbooks and conducting their examinations. The author gives a detailed picture of Arabic colleges, women’s colleges and Arabic teachers in state schools, and depicts various reasons for the uplift of Muslims in Kerala. The work of Muslim organizations, the impact of various legislation and relations between the different religious communities are the main factors, the author believes.

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Engineer’s (1996) Kerala Muslims: A Historical Perspective is an edited volume by Asghar Ali Engineer covering many aspects of the traditional educational systems that existed and exist among the Muslims of Kerala. Though the book has a broad historical perspective in its contents and analyses, it is one of the selected research works that accommodates many different evaluations on the geographically bound religious educational system. The work helps us to understand the historical facts behind formations of various types of traditional educational systems within the community; it also puts forward new possibilities for the modernization of Madrasa education, recognizing the founding intentions behind the system without altering the historical evolutions. A sociological and anthropological study by Filippo Osella and Caroline Osella (2000), Social Mobility in Kerala: Modernity and Identity in Conflict, examines the transitional stages occurring in the communities of Kerala on the basis of empirical studies in certain villages of the region. Their research monograph, along with their numerous articles, helps us to understand the changes which have occurred in the societal and communitarian frameworks of Kerala society. With the centre of attention on the anthropological aspects of the transformations, their academic engagements set up a framework in which to suggest new changes and modernizing processes for Madrasa education in Kerala. Zubair’s (2006) study on the traditional educational systems of Mappila Muslims puts emphasis on Madrasa education. The monograph examines the origin and development of various educational systems among the Kerala Muslims, specializing in the organizational set-up of Samastha Kerala Jam‫ޏ‬iyyat al-‫ޏ‬UlamƗ‫ ގ‬, which principally initiated, promoted and popularized the idea of Madrasa education. As the study tends towards the glorification of the activities initiated by the organization under discussion as part of the modernization process, it does not propose any new kind of quality enhancement possibilities for the existing educational system. Mohammed (2007) studied the historical background of the Muslim presence in Kerala. The study attempts to provide an overview of the socio-historical background of Kerala Muslims from the advent of Islam to the present day. The author critically describes the 19th century social scene of Kerala as a dark and gruesome one. Modern education was taboo in almost all Muslim houses; women’s education was considered something heretical. These situations paved the way for social reformation. After examining the history of Muslim education in Kerala, it proceeds to British policies and their impact. The role of community organization is

Contextualizing the Madrasa

47

critically narrated. The empowerment of Muslim women is justified by authoritative statistical evidence. The author investigates the origins of the Madrasa movement in Kerala, describing religious education in schools and reflecting on the history of Arabic in the schools of early Kerala as well as considering the present status of Arabic education in Kerala state. Major findings: The Muslim community of Kerala stayed away from modern education for political as well as religious reasons. The very same religion and colonial forces played a vital role in educational empowerment. There were some social causes which retarded educational growth. As a result of the new awareness, this community is marching on with redoubled vigour. Business interests are visible in the present scenario of Muslim education. Women’s education is an area in which the Muslim community has gained substantial achievement. However, the study also highlights the problem of the continued social backwardness of Kerala Muslims in comparison with other religious communities in Kerala. In his study, Nazeer (2011) focuses on the history, status, management, prosperity, outcome, etc. of religious and general educational institutions. It is evident that the educational institutions established by Muslims have opened the gates of opportunities for the community, allowing them to conquer new horizons of knowledge and liberation. The young generation of the Muslim community in Kerala is on a par with the youth of any modernized country. This aspect becomes quite clear when we examine the state of the community in states like Bengal and Bihar, where young people are denied the opportunities of education, and lag behind other communities in harnessing the benefits of the fast-moving modern world as a result. However, due to the proliferation of many modern Muslim educational institutions in the state, the Muslim community in Kerala stands as a successful role model for the community at national level. Lakshmi (2012) focuses on the education and social mobility within the community and the social and religious movements that have transformed Mappila society. The study reveals that the Mappilas have struck a definite balance between secular education and Madrasa education. Some of their Madrasas offer secular subjects along with religious subjects. Although Mappila students attend English-medium day schools, they are also given the opportunity to attend their religious schools, where evening classes are held. They have utilized modern education to the maximum and along with that they have also maintained their religious traditions intact. Women are, as always, highly respected in Mappila society. Those in north Malabar, such as in Talasseri, Kannur and Kasargod, are still the power-wielders in the matrilineal tharavads. They are literate and send their children for higher education. Even in Madrasas,

48

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the talim imparted to the students seem to be grasped better by girls than by boys. Out of the thirteen rank holders in public examinations conducted by the Samastha Board, ten are Muslim girls.

2.5 Quality education Arcaro (1997) found that a school of quality has five characteristics, which are identified as the pillars of quality. These are customer focus, total involvement, measurements, commitment and continuous improvement; these in turn are based on a school’s beliefs such as trust, cooperation and leadership. Arcaro prepared an action plan to implement Dr. W. Edwards Deming’s Quality Principles in education. Dr. Deming is known as the father of quality and his 14 points are called the “Essence of Quality in Education”. These points include: create a constancy of purpose, adopt a total quality philosophy, reduce the need for testing, award school business in new ways, improve quality and productivity and reduce costs, lifelong learning, leadership in education, eliminate fear, eliminate the barriers to success, create a quality culture, process improvement, help students succeed, and commitment and responsibility. Deming designed a Total Quality Management Cycle for Education to support quality improvement efforts that will make a difference in schools. The cycle includes eight steps, which are: strategic planning, communication, programme measurement, conflict management, programme selection, programme implementation, programme validation, and standards. He designed various techniques to ensure quality, such as creating quality task teams, problem solving and continuous improvement. This study provides a foundation on which to develop a quality culture in education. Mukhopadhyay (2002) found that the quality can be regarded as perceptual, both process and product, exceptional, perfection, fitness for the purpose, value for the money or transformative. He argues that the Gurukula system of education was the best example of quality management in education. In the Gurukula system, students lived with the guru in his family until they had completed their study. Mukhopadhyay describes the implications of this internship in Gurukula. The guru chose the student on the basis of their learning potential, and decided the curriculum suited to the individual disciple’s talent, and students saw the guru’s life as an open book for value modelling. Disciples learned life skills through the sharing of household work, where education was not the only preparation for life but part of living itself. There was no grade or class. Emphasis was put on the mastery of learning, because a disciple could leave the guru’s house only when the guru was satisfied that the

Contextualizing the Madrasa

49

disciple had completed his learning. The various steps to bring about Total Quality Management in the education system are systems thinking, customer or client orientation, assessment of institution, participatory management and teamwork, data, information systems and decisionmaking, human resources development, strategic planning and implementation. In his study, Mukhopadhyay tried to adapt the philosophy and concept of TQM to the Indian educational ethos and conditions on the basis of his vast experience, with references from ancient texts in Sanskrit to indicate the excellence in education of ancient India, and citing the quality of education offered by early Indian universities such as Nalanda and Takshasila. As this is the first Indian book on TQM in education, it depicts how the concept of quality should be implemented scientifically in our education system. Jha (2005) holds that strong educational leadership, emphasis on acquiring basic skills, an orderly and secure environment, high expectations of pupil attainment and frequent assessment of pupil progress are the five important factors which determine the quality of primary education. The Universal Declaration of Human Rights stated primary education as a basic human right of all people. Accordingly, all nations prioritized universal access to education. Many developed and developing nations have attained universal or near universal access to primary education. Now the focus has changed to the quality of education. Jha argues that quality education at the primary level not only improves the lives of children and their families, but contributes to the future economic growth and development of the country. The quest to ensure that students achieve decent learning outcomes and acquire values and skills that help them play a positive role in their societies is an issue on the policy agenda of almost every country. Bhat (2006) conducted a study on Quality Concerns in Education. Objectives of the study: x To compare the academic achievements of students of Classes 5 and 8 enrolled in private and public elementary schools. x To compare the academic achievements of the students on gender basis. x To assess and compare the quality of education in public and private elementary schools. x To compare the per capita expenditure on the education of students in private and public elementary schools. x To compare the socio-economic status (SES) of parents of Class 5 and Class 8 students enrolled in both types of schools.

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Tools used: the Socio-Economic Status Scale (Rural) of A. G. Madhosh and K. P. Rafiqui; the Quality Assesment Questionnaire (QAQ), Expenditure Schedule, and Academic Achievement Test (AAT) developed by the investigator. Major findings: The achievement level of students was found to be very low in both private and public schools and in both the classes. The private school boys of Classes 5 and 8 performed significantly better in their academic achievement in all subjects vis-à-vis their counterparts in public schools. The quality of schooling in private sector schools was found to be comparatively better than that in public schools in all the areas or components of school quality. The average public school expenditure per annum was found to be huge in comparison to private school expenditure. The teacher–pupil ratio in public schools was very high in comparison to that of private schools. Low teacher–pupil ratio was positively correlated with academic achievement. Mukhopadhyay (2009) found that education quality is connected with educational needs, and in turn with their relevance to particular learners. He pleads that education quality should be cultivated for all the four typical parameters of a system of education: (1) inputs (learners, teachers, supervisors, community leaders, budget, facilities and materials, etc.); (2) processes (relating to national policy, governance, mobilization, curriculum development, teaching/learning and testing); (3) outcomes (literacy, numeracy and life skills, social skills to participate as citizen and worker, and spiritual and secular values); and (4) contexts (cultural, economic and ecological, from the local to the global) (EFA Global Monitoring Report 2005). In further elaborating the systems parameters, the following was offered: (1) learner characteristics such as aptitude, perseverance, school readiness, prior knowledge, barriers to learning; (2) enabling inputs such as teaching and learning (covering learning time, teaching methods, assessment, feedback, incentives, class size); teaching/learning materials, physical infrastructure and facilities, human resources (teachers, principals, inspectors, supervisors, administrators) and school governance; and (3) outcomes – literacy, numeracy and life skills, creative and emotional skills, values, social benefits.

2.6 Overview A critical analysis of the above-mentioned studies raises certain substantive inquiries which need to be highlighted and addressed for the sake of further investigation. An overview of the literature/studies reviewed under the broader heading of Madrasa education around the

Contextualizing the Madrasa

51

globe reveals that there is a very broad spectrum of work under this heading. Most of the studies reviewed which focus on Madrasa education around the globe advocate the immediate need for curriculum revision in Madrasas and highlight that there has been little academic effort to research the content of the curriculum. Many studies highlight the contribution of Madrasas in imparting knowledge to a wide range of the student population. Madrasas can change the society and impart education to a large student population all over the world, including in India, Pakistan and Bangladesh. A few studies reveal that Madrasas take note of the modernization process; they are the developed forms of the Pandok (Malaysia) and Pesantren (Indonesia) systems of education. Islamic educational institutions are not immune to positive change and modernization. Some studies call for teachers’ empowerment. Teachers are not well trained; training opportunities are rare. After Madrasa education in Bangladesh, a student can be admitted to the general education system. Very few studies highlight the financial problems relating to Madrasa education. It suffers from acute under-investment, gender inequality and lack of appropriate social infrastructure. The overview of literature/studies focusing on Indian Madrasas also reveals a wide spectrum of work under this heading and the various issues associated with it. Most of the studies conducted about Indian Madrasas demonstrate the importance of knowledge in Islam, the glorious past of Madrasa education in India and how Madrasas seek answers to the questions arising out of anti-Madrasa propaganda. However, some studies have been conducted which discuss the pedagogic issues of Madrasa education. Curriculum revision is the most pressing issue in most of the studies. The relevance of the curriculum is limited. The curriculum must be modified so that it becomes more needs-based. The curriculum should be infused with the modern system of education, with the introduction of modern subjects in the secondary and the senior secondary classes. The present curriculum is limited and lacks education in modern sciences and languagues. Many of the studies highlighted the issue of untrained teachers in Madrasas. Most of the teachers are untrained; training programmes for teachers are essential, and monitoring of the schemes is a must. A shift in teaching and learning strategies is needed. Certain issues, such as lack of adequate data on Madrasas, lack of awareness among teachers of new teaching strategies, changes needed in evaluation systems and lack of community involvement, need to be attended to. The system should implement Continuous Internal Assesment (CIE), and managerial factors need refinement. Some studies demand more community participation in

52

Chapter Two

Madrasas, better mobilization of community funds and use of waqf income for promotion of education and for provision of special coaching for Muslim students. Some studies put forward creative suggestions. Madrasas are in favour of changes in curricula, state policies are not executed scientifically, and activity by the community is needed in order to empower Madrasas. Inputs such as linking Madrasas to state education boards and NIOS; registration, recognition and equivalence for Madrasas; training of teachers; and the constitution of a central advisory board for Madrasa education are also needed. Many studies highlight the contribution of Madrasa education. It plays an important role in the Universalization of Elementary Education (UEE). Allegations against Madrasas in relation to the spread of terrorism or extremist views have proven baseless. Madrasas can play a vital role in promoting peace in South Asia, and can spread messages of fraternity and combat against all types of extremism. Some studies have concluded that there is no need for changes in the basic curriculum of Madrasas. The need to engage in the interfaith dialogue has been recommended. The contribution of Samastha Kerala Jam‫ޏ‬iyyat al-‫ޏ‬UlamƗ‫ ގ‬to Madrasa education in Kerala has been appreciated. As far as the review of literature/studies related to Kerala Madrasa education is concerned, very few studies have been done so far in this area. Madrasa education is the “strength” and “wonder” of the Mappila Muslim community (Miller 1976), combining Islamic education and modern education with modern methods of teaching to enhance the quality of education. Historical factors contributed to the formation of various aspects of traditional educational systems. Sociological and cultural factors have also contributed. Scholars, under the leadership of “ Samastha”, contributed to the Madrasa education system. Religion and colonial forces played a vital role in educational empowerment and women’s education has received a substantial impetus. The proliferation of many modern Muslim educational institutions has made the Muslim community in Kerala a role model for the community at the national level. Mappila Muslims have struck a definite balance between secular education and Madrasa education. The literature reviewed above is mostly work dealing with Kerala and its Muslim communities with a focus on the educational system. In none of the studies or literature did the investigator come across a focus specifically on Madrasa education in Kerala. The overview of literature/studies reviewed which focused on quality in education also revealed a wide spectrum of work under this heading and attributes associated with it. These studies are related to quality education in modern schools: no such work has been done for Madrasas. The studies

Contextualizing the Madrasa

53

focus on various dimensions of quality education. The major highlights are as follows: the essence of quality education includes 14 points; Gurukula was the best example for quality management in education and can be regarded as fit for the purpose; quality education at primary level contributes to future economic growth and development; low teacher– pupil ratio is positively correlated with academic achievement; quality of schooling within private schools is comparatively better than that in public schools; and education quality is connected with educational needs. The literature and studies reviewed gave an indication that the concept of quality improvement in Madrasa education is a very complex term to operationally define and study. But at the same time the literature gave a clue about a comprehensive concept of quality improvement which could be applied to Madrasa education. The review of studies highlighted the need for such a study in the light of conflicting findings. It has also come to the notice of the researcher that the work so far done in this area in India is inadequate and the area needs further exploration, especially with reference to quality assurance in Madrasa education. Due to lack of comprehensive research in the field of Madrasa education, the scope for the future development of the Madrasa system, future perspectives attached with this system, and the broader responsibility for playing a vital role in the universalization of elementary education that could be attached to this institution, the investigator felt the need to study Madrasa education with special focus on quality aspects.

CHAPTER THREE DESIGN OF THE STUDY

3.1 Introduction One of the focal aspects of research lies in the selection of appropriate methodology. The researcher usually has a choice of research designs, methods of observation, methods of measurement and types of analysis (Kerlinger 2010). Research design is basically a mapping strategy. It provides a blueprint of the procedure, with the help of which the researcher carries out the research work. Research design sets up the framework for the whole study, and it tells us what observations to make and how to analyse. Selection of a particular design is based upon the purpose of the research, the type of variables to be manipulated and the limiting factors under which it is conducted. The research design is taken as a general structure of the study, plan and strategy of investigation (Myers 1980; Linquist 1956). In other words, the design of research is meant to provide answers to research questions as validly, objectively, accurately and economically as possible, and to control variance (Kerlinger 2010). The design followed in the present study consists of the survey method. Chapter Three is the research plan. It entails describing, evaluating and justifying the techniques, methods and procedures that the investigation espouses and it will be set out under the following heads: Rationale for the study, Objectives of the study, Operational definitions, Population of the study, Sample for the study, Details of the tools used, Development and finalization of the tools, Procedure of data collection, and Procedure of analysis of data.

3.2 Rationale for the study The Madrasa system that operates in Kerala is a highly effective machinery for imparting basic religious education to the growing generation up to plus two levels (ages 16–17), which is run in a smooth manner with well-defined aims and objectives supported by a wellplanned curriculum, syllabi and other tools required for an educational

Design of the Study

55

system. It is designed in such a way that a student can pursue his or her religious studies together with a modern education in schools. Hence, in Kerala almost every Muslim child essentially passes through the Madrasa education system by the time he or she reaches the age of adolescence. However, the engagement with Madrasas does not hinder in any way their achievements and progress in the field of modern education. It rather contributes to their all-round development and especially helps in their moral and spiritual development. Although the Madrasa system of Kerala has seen many developments over the decades, academia has not paid much attention to the scientific study of its working, strengths and contributions. Most of the research work accomplished so far deals with generalities and peculiarities of Kerala Islam, in comparison and contrast to the other Muslim and Islamic experiences, without much focus on educational initiatives of the Kerala Muslims. In many writings, it is acknowledged that the Kerala model of education is unique in nature and that it is a role model for all other states. Yet, no scientific study has so far been conducted to find out the true basis of the strength and progress of the Madrasa education system in Kerala and its continued development over the centuries. Any research study would go a long way both in further strengthening and reinforcing the Madrasa education system and its effective coordination with the modern education system in the state, and in helping to reform the Madrasa education system in other parts of the country. It was with these considerations in view and to address these needs that the present study was undertaken.

3.3 Objectives of the study (1) To identify the different dimensions of quality in Madrasa education. (2) To critically examine the existing Madrasa education system in Kerala State in terms of different quality dimensions. (3) To find out the contribution of Madrasas in promoting education among the Muslims of Kerala. (4) To identify the problems of the existing system of Madrasa education in Kerala. (5) To find out the modalities for further quality improvement in the Madrasa education system in Kerala.

56

Chapter Three

3.4 Operational definitions Quality education: Quality education depends on a multiplicity of conditions that include improvement in quality in the sense of curriculum planning and design, curriculum transaction, assessment and evaluation, institutional management and infrastructure. Madrasa education: This is defined as education provided by different types of Madrasas in Kerala.

3.5 Population of the study A population is the entire collection of individuals being considered (McBurney & White, 2010). The population designates the larger, but similarly constituted, group from which the sample is drawn (Anastasi & Urbina 1997). A sample is selected from the population (Remler & Van Ryzin 2011). While selecting a sample, care ought to be taken to make the sample representative in nature. The sampling frame is the source that includes the population of eligible people or groups (Czaja & Blair 2005). The question of whether it is random sample or a non-probability sample is another important concern (Remler & Van Ryzin 2011) which determines the most suitable sampling technique for a study. The objectives, population and methods also shape the sampling technique. In this regard, Kerlinger (2010) suggests using as large a sample as possible. The population of the present study consists of all the lower primary, secondary and higher secondary Madrasas in Kerala. It includes students, their teachers, heads, parents, management committees, Madrasa boards and educationists.

3.5.1 Levels of Madrasa education The Primary Standard consists of Classes 1–4 (ages 5–9), the Elementary Standard Classes 5–7 (ages 10–12), the Secondary Standard Classes 8–10 (ages 13–15) and the Higher Secondary Standard Classes 11 and 12 (16- and 17-year-olds).

3.6 Sample for the study In the present study, multi-stage sampling procedure has been followed in which a mixture of simple random and purposive sampling techniques have been used, which is suitable to the nature of the study.

Design of the Study

57

The selection of students, teachers, heads, parents, Madrasa Management Committee (MMC) officials and classes for observation was done randomly in three stages, each of which are discussed below.

3.6.1 Selection of Malappuram from 14 districts of Kerala Purposive sampling has been employed to select the Malappuram district out of the 14 districts of Kerala. Malappuram is the most Muslimpopulated district in the state and the third most densely Muslim-populated district after Murshidabad (West Bengal) and Baramulla (Jammu and Kashmir). More Madrasas registered under various private boards are available in Malappuram than in the other districts.

3.6.2 Selection of three blocks from 16 blocks of Malappuram district The investigator listed out 16 blocks in the Malappuram district. Three of these blocks, namely Malappuram, Mankada and Perinthalmanna, were selected randomly.

3.6.3 Selection of Madrasas A list of Madrasas from each of the selected (purposive sampling) blocks was finalized on the basis of the following criteria: 1. The Madrasa should have upper primary and secondary sections. 2. The Madrasa should be registered with any of the three boards. 3. Heads of the Madrasa should give their consent to participation in the study.

3.6.4 Selection of students, teachers, heads, parents, MMC office bearers and classes for observation Samples of students, teachers, heads, parents, MMC office bearers and classes for observation were obtained via simple random sampling techniques.

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58

3.6.5 Selection of Madrasa boards and educationists At the same time, the purposive sampling technique was employed to collect a few responses from the boards and from academics regarding the quality improvement of the Madrasa education system. The break-down of the sample for the study is detailed in Table 3.1. Table 3.1 Break-down of the intended sample for the study Total

Madrasa students

240

210

225

225

330

60

60

450

2 3 4

Madrasa teachers Heads of Madrasa Parents of Madrasa students MMC office bearers Observation, Curriculum Transaction Boards of Madrasas Educationists Total

108 28 110

12 2 40

60 15 75

60 15 75

88 22 110

16 4 20

16 4 20

120 30 150

30 4

0 2

15 3

15 3

22 2

4 2

4 2

30 6

1

1

1 10

3

5 6

7 8

10

0

KNM

1

Majlis

Samastha

Madrasa board

Urban

Locale

Rural

Sex

Female

Stakeholders

Male

S. No

799

3.7 Details of the tools used In this study, the investigator used the survey method as the main method through which to explore quality improvement in the Madrasa education system. The following tools were developed by the investigator for the present study. 1. Questionnaire for students 2. Questionnaire for teachers 3. Questionnaire for heads of Madrasas 4. Questionnaire for parents 5. Questionnaire for Madrasa Management Committees 6. Questionnaire for Madrasa education boards 7. Interview schedule for educationists 8. Observation schedule for curriculum transaction 9. Document analysis

Design of the Study

59

3.8 Development and finalization of the tools The investigator went through a rigorous process to finalize what were the dimensions of the quality of an educational system that the study sought to measure: 1. Consultation with experts in the related field 2. Review of literature and related research in the area 3. Meetings and discussion with the stakeholders The investigator finalized the following five dimensions as the parameters of quality of an educational system.

3.8.1 Curriculum designing and planning The designing and planning of the curriculum has a pivotal role to play in the process of an educational system. Instructional goals, learning and information processing theories, learning environment, specific learning objectives, students’ learning styles, prior knowledge, instructional strategies, formative and summative evaluation, etc., should be taken into consideration while designing and planning a curriculum (Smith & Ragan 2005).

3.8.2 Curriculum transaction Modes of curricular transaction pertain to the channels adopted for providing learning experiences to the students. Curriculum transaction is effective implementation of lessons in classrooms. Students will benefit only if the implementation is effective. Some of the requirements of effective curriculum transaction are: planning; clarity of thought; organizing; knowing the methods of transaction; review of the work; team responsibility; clarity of communication; addressing different levels of ability among children; knowing, observing and understanding children at all times; time management; alertness; and material organization.

3.8.3 Evaluation and assessment Evaluation is a process of assessing, measuring the educational system. The child is supposed to attain objectives such as knowledge, understanding, skills and attitudes through classroom learning. A number of changes will occur in students’ behavior through learning. Thus,

60

Chapter Three

evaluation is an important aspect of the entire education system. In the absence of evaluation, the mission to provide good education cannot be achieved. Educational evaluation is also a professional activity that individual teachers need to undertake if they intend to continuously review and enhance the learning they are endeavoring to facilitate. There is a direct relationship among four important factors of the educational system, namely objective, curriculum, method and evaluation. As the Indian Education Commission (1964–66) has remarked, “It is now agreed that evaluation is a continuous process, forms an integral part of the total system of education and is intimately related to educational objectives, it exercises a great influence on pupils’ study habits and the teacher’s method of instruction and this helps not only to measure educational achievement but also to improve it.”

3.8.4 Institutional management Institutional management provides a direction for the qualitative development of an institution in various manifestations. Effective management, efficacious coordination and effective evaluation help in developing better institutions of education. Both quantitative and qualitative improvement of education is aimed at through institutional planning. All teachers, students, parents and the public are involved in the planning process meant for development of an institution. The major objectives of institutional planning are an improvement of teaching and learning process, development of infrastructural facilities, optimum utilization of the resources and mobilization of the community and local resources. Institutional planning should be comprehensive and should embrace the whole educational system, including all aspects of institutional life. It should be integrated with the plans and programmes of broad economic and social development. The Education Commission 1964–66 has aptly said, “no comprehensive programme of educational development can ever be put across unless it involves every educational institution and all the human factors connected with its teachers, students and the local community and unless it provides the necessary inducements to put in their best efforts”.

3.8.5 Infrastructure To improve quality education, it is highly important to develop infrastructural facilities. More support should be given to improving the physical condition of Madrasas. Modern buildings with adequate water

Design of the Study

61

and electricity, classrooms with good seating arrangements, adequate reading materials and facilities for library, science laboratories, ICT centre, office and staff room, etc., should be ensured for a quality system.

3.9 Procedure followed to develop the tools The following general and basic considerations were kept in mind by the investigator while developing the various tools for the study. Suggestions of experts regarding the tools were as follows: 1. Avoid double negative or compound questions 2. Clarity of language – short, simple and unambiguous sentences to minimize subjectivity 3. Precision – to the point and precise statements 4. Variety – there should be variety of statements related to each specific area/dimension 5. Uniqueness – each question/statement should be unique in itself 6. Avoid repetition and be specific 7. Age appropriateness 8. Define dimensions with clarity 9. Objectivity 10. Responses fit into the Likert scale Table 3.2: Items developed and retained for different tools, by dimension Number of items

Developed Retained

4. Institutional management

3. Evaluation and assessment

Total

Tool No. 1: Questionnaire for students

2. Curriculum transaction

Tools

5. Infrastructure

1

1. Designing and planning

S. No

Dimensions of quality

36

17

10

9

43

115

31

15

8

7

40

101

Chapter Three

62

2

Tool No. 2: Questionnaire for teachers

3

Tool No. 3: Questionnaire for heads

4

5

6

7

8

Tool No. 4: Questionnaire for parents Tool No. 5: Questionnaire for MMC Tool No. 6: Questionnaire for Madrasa boards Tool No. 7: Observation schedule for curriculum transaction Tool No. 8: Interview schedule for educationists

Developed

27

31

25

–

110

28 9

27 24 24

Retained

23 15

22 9

– 43

97 100

13 3

7 3

22 2

8 14

40 8

90 30

Developed

3 8

3 0

2 0

12 42

7 0

27 50

Retained

6

0

0

39

0

Developed

18

15

11

16

Retained

16

14

9

14

–

53

Developed

–

10

–

–

–

10

Retained

–

7

–

–

–

7

Developed

10

3

2

1

1

17

8

2

1

1

1

13

Developed Retained Developed Retained

Retained Total developed Total retained

45 60

492 433

3.9.1 Questionnaire for students (a) Development of questionnaire items The investigator developed the questionnaire taking into account two objectives of his study and considering the five quality dimensions. Initially, 115 statements were prepared. The investigator prepared all statements with the help of his supervising teacher.

Design of the Study

63

Table 3.3: Items developed and retained for Tool No. 1: Questionnaire for students

1

Retained

Total

Developed

5. Infrastructure

Tool No. 1: Questionnaire for Students

4. Institutional management

Tool

3. Evaluation and assessment

S. No.

2. Curriculum transaction

Number of items

1. Designing and planning

Dimensions of quality

36 31

17 15

10 8

9 7

43 40

115 101

(i) Questions to collect demographic data for students (Part I) (ii) Questions to gather information about curriculum designing and planning In this section, 36 items were included and 31 items were retained in the final stage. Example: How many students from your class participate in cocurricular activities? All of them/Majority of them/Some of them/None of them (iii) Questions to gather information about curriculum transaction In this section, 17 items were included and 15 items were retained in the final stage. Example: Does your teacher frequently ask questions in the class? Always/Sometimes/Never (iv) Questions to gather information about evaluation and assessment In this section, 10 items were included and 8 items were retained in the final stage. Example: Do you think the evaluation system is relevant to your course of study? Very much/To some extent/Not at all (v) Questions to gather information about institutional management In this section, 7 items were included.

Chapter Three

64

Example: Do your parents support you while you learn Madrasa lessons at home? Always/Sometimes/Never (vi) Questions to gather information about infrastructure In this section, 43 items were included and 40 items retained in the final stage. Example: Do you have the following facilities [see below] in your Madrasa? Please give mark accordingly: Have enough = 3, Have, but not enough = 2, Not in usable condition = 1, Don’t have at all = 0.

79.HM/Sadar Room

80.Staff Room

81.Seminar Room

82.Dining Hall

100. Sports &Play items

101. Boundary Wall

102. Others (Specify)

78.Office room

99. Playground

77.Class room

76.Others (Specify)

3. Building

75.LCD

74.Computers

73.Radio/Tape /TV

72.Maps

71.Charts

70.Black board

69.Chalk& Dusters

2. Teaching Aids 68. Others (Specify)

67. Dictionary

66.Shelf

65. Waste Basket

64. Chair, Table.

63. Bench, Desk

1. Classroom equipment

Have enough Have, but not enough Don’t have at all

Have enough Have, but not enough Not in usable condition Don’t have at all

98.Public Ad. System

97.Generator

96.Lighting

95. Fan

94.Electricity

93. Auditorium

92. Commn.Toilet

91. Dri.Water

90. C.D Lib

89.Sci. Lab

4. Infrastructure

88.Computer Lab

87.Reading Room

86.library

85.Others (Specify)

84.Prayer Hall/Masjid

83.Common Room

3. BuildingConti.

Design of the Study

65

(b) Expert review of the questionnaire The items thus finalized were subjected to expert review. The tool was given to 15 experts in the field of education in general and Madrasa education in particular, in such a way that only after accommodating necessary corrections advised by one expert was it passed on to the next expert. There was a general consensus in relation to most of the items among the experts. However, some of the items were added, deleted or modified on the basis of their suggestions/remarks. (c) Try-out of the questionnaire The tool was administered to 120 students (66 boys and 54 girls) selected equally (60 of each) from two Madrasas in the Mankada block of Malappuram district. After obtaining the prior permission of the Madrasas concerned, the students were assured that their responses would be kept highly confidential and would only be used for research purposes. Very clear instructions were given to the students regarding how to respond towards various items. The respondents were requested to give their opinion freely without any fear or prejudice. Sufficient time was provided to them to fill the questionnaire. (d) Item analysis, reliability and validity of questionnaire The questionnaire collected from the 120 students was thoroughly scrutinized. Where the responses to the questions were the same for more than 75 per cent or for less than 25 per cent of students, the questions were again given to the experts for review. Based on the remarks/suggestions of the experts, a few further items were deleted or modified. However, a few items were retained by the majority of the experts, taking into account their significance in relation to the objectives of the study, even where the responses to those questions were the same from a vast number of students or from the least number of students. The reliability of the questionnaire developed for the students was established by comparing the responses of a few students who responded on two different occasions. The responses of these 40 students were compared by the investigator and the overall reliability of the questionnaire was found to be significantly high. The questionnaire was found to have content validity as measured with the help of views expressed by experts from related fields.

Chapter Three

66

3.9.2 Questionnaire for teachers (a) Development of questionnaire items The investigator developed the questionnaire for teachers taking into account two objectives of his study and considering the five quality dimensions. Initially, 115 statements were prepared. The investigator wrote all the statements with the help of his supervising teacher. Table 3.4: Items developed and retained for Tool No. 2: Questionnaire for teachers

Developed

1

Retained

27 23

31 28

27 24

Total

5. Infrastructure

3. Evaluation and assessment

Tool

Tool No. 2: Questionnaire for teachers

2. Curriculum transaction

1. Designing and planning

S. No.

4. Institutional management

Dimensions of quality Number of items

25

–

110

22

–

97

(i) Questions to collect demographic data of teachers (Part I) (ii) Questions to gather information about curriculum designing and planning In this section, 27 items were included and 23 items retained in the final stage. Example: Do you maintain a Teacher’s Diary regularly? Always/Sometimes/Never (iii) Questions to gather information about curriculum transaction In this section, 31 items were included and 28 items retained in the final stage. Example: While teaching, do you face any problem in classroom management? Always/Sometimes/Never

Design of the Study

67

8. Others (Specify)

7. Arabic Language

6. AkhlƗq

5. Tasawuf

4. Tarekh

3. Fikh

2ণadƯth

1. Qur‫ގ‬Ɨn

(iv) Questions to gather information about evaluation and assessment In this section, 27 items were included and 24 items retained in the final stage. Example: What evaluation strategies/devices do you use for testing your students’ achievement in different subjects? Please put tick mark [ 9] for the correct choices [see below].

1. Oral Test 2. Written Test 3. Group Discussion 4. Others (Specify)

(v) Questions to gather information about institutional management In this section, 25 items were included and 22 items retained in the final stage. Example: In which area did you get training? a. Theme specific. b. General issues. c. Pedagogic issues. d. Evaluation & Assessment. e. Others. (b) Expert review of the questionnaire The items thus finalized were subject to expert review. The tool was given to 15 experts in the field of education in general and Madrasa education in particular, in such a way that only after accommodating necessary corrections advised by one expert was it passed on to the next expert. There was a general consensus among the experts in relation to most of the items. However, some of the items were added, deleted or modified as per the suggestions/remarks of the experts. (c) Try-out of the questionnaire The tool was administered to 32 teachers selected equally (eight from each) from four Madrasas in the Mankada block of Malappuram district. After obtaining prior permission from the heads of the Madrasas concerned, the teachers were assured that their responses would be kept

68

Chapter Three

highly confidential and would only be used for research purposes. Clear instructions were given to the teachers regarding how to respond towards various items. The respondents were requested to give their opinion freely without any fear or prejudice. Sufficient time was provided to them to fill the questionnaire. (d) Item analysis, reliability and validity of the questionnaire The questionnaire responses were collected from the 32 teachers who were part of the pilot study and deeply scrutinized. Where the responses to the questions were the same by most of the teachers (more than 75 per cent) or by the least number of teachers (less than 25 per cent), the questions were again given to the experts for review. Based on the remarks/suggestions of the experts, a few items were further deleted or modified. The reliability of the questionnaire developed for the teachers was established by comparing the responses of a few teachers who responded on two different occasions (in the same setting, with a gap of three weeks). The responses of these 10 teachers were compared by the investigator, and overall, the reliability of the questionnaire was found to be significantly high. The questionnaire was found to have content validity as measured with the help of views expressed by experts from the related fields.

3.9.3 Questionnaire for heads of Madrasas a) Development of questionnaire items Taking into account the general and basic guidelines for development of items of any tool discussed earlier, a questionnaire for heads was developed. The major aspects covered in the questionnaire meant for heads are listed below: (i) General information about the head (e.g., age, sex, qualification level, experience, professional qualification if any, etc.) (ii) Questions relating to quality enhancement of Madrasa education in the five dimensions. b) Expert review of the questionnaire The items, thus finalized were subjected to expert review. The tool was given to 10 experts in the field of education in general and Madrasa education in particular, in such a way that only after accommodating necessary corrections advised by one expert was it passed on to the next expert. There was a general consensus among the experts in relation to

Design of the Study

69

most of the items. However, some items were added, deleted, or modified as per the suggestions/remarks of the experts. c) Reliability and validity of questionnaire No heads were contacted separately for try-out of the interview schedule meant for them. The modifications (if any) were carried out along with data collection. However, no major modification was done except that some items of the interview schedule were improved with respect to language. The interview schedule was found to have content validity as measured with the help of views expressed by experts from the related fields. Table 3.5: Items developed and retained for Tool No. 3: Questionnaire for heads of Madrasas Dimensions of quality

1

Tool No. 3: Questionna ire for heads

Total

5. Infrastructure

4. Institutional management

Developed

3. Evaluation and assessment

Number of items

2. Curriculum transaction

Tool

1 . Designing and planning

S. No.

15

9

24

9

43

100

13

7

22

8

40

90

Retained

3.9.4 Questionnaire for parents a) Development of questionnaire items Taking into account the general and basic guidelines for development of items of any tool discussed earlier, a common questionnaire for parents was developed. The major aspects covered in the questionnaire for parents are listed below:

Chapter Three

70

(i) General information about the parent (e.g., age, sex, qualifications, student’s details etc.) (ii) Questions related to quality enhancement of Madrasa education in the five dimensions. b) Expert review of the questionnaire The items thus finalized were subject to expert review. The tool was given to 10 experts in the field of education in general and Madrasa education in particular, in such a way that only after accommodating necessary corrections advised by one expert was it passed on to the next expert. There was a general consensus in relation to most of the items among the experts. However, some items were added, deleted or modified as per the suggestions/remarks of the experts. c) Reliability and validity of the questionnaire No parent was contacted separately for try-out of the questionnaire meant for them. The modifications (if any) were carried out along with data collection. However, no major modification was done except that some items were improved with respect to language. The questionnaire for parents was found to have content validity as measured with the help of views expressed by experts from the related field. Table 3.6 Items developed and retained for Tool No. 4: Questionnaire for parents

1

Tool No. 4: Questionnaire for parents

Retained

Total

5. Infrastructure

4. Institutional management

3. Evaluation and assessment

Tool

Developed

2. Curriculum transaction

S. No.

Dimensions of quality 1. Designing and planning

Number of items

3

3

2

14

8

30

3

3

2

12

7

27

Design of the Study

71

3.9.5 Questionnaire for Madrasa Management Committees (MMCs) a) Development of questionnaire items Taking into account the general and basic guidelines for development of items of any tool discussed earlier, a common questionnaire for MMCs was developed. The major aspects covered in the questionnaire for MMCs are listed below: (i) General information about the MMC office bearer/President/ Secretary (e.g. age, sex, qualification, student's details, etc.) (ii) Questions related to quality enhancement of Madrasa education in the five dimensions. b) Expert review of the questionnaire The items thus finalized were subject to expert review. The tool was given to 10 experts in the field of education in general and Madrasa education in particular, in such a way that only after accommodating necessary corrections advised by one expert was it passed on to the next expert. There was a general consensus among the experts in relation to the most of the items on the questionnaire. However, some items were added, deleted or modified as per the suggestions/remarks of the experts. c) Reliability and validity of the questionnaire No MMC office bearer was contacted separately for try-out of the questionnaire meant for them. The modifications were carried out along with data collection. However, no major modification was done except that some items were improved with respect to language. The questionnaire for MMCs was found to have content validity as measured with the help of views expressed by experts from the related field.

Chapter Three

72

Table 3.7: Items developed and retained in Tool No. 5: Questionnaire for MMCs

Total

5. Infrastructure

Tool

3. Evaluation and assessment

2. Curriculum transaction

1. Designing and planning

S. No.

4. Institutional management

Dimensions of quality Number of items

8

0

0

42

0

50

6

0

0

39

0

45

Developed

1

Questionnaire for MMCs

Retained

3.9.6 Questionnaire for boards (a) Development of questionnaire items Taking into account the general and basic guidelines for development of items of any tool discussed earlier, a questionnaire for boards was developed. The major aspects covered in the questionnaire meant for boards are listed below: (i) General information about the Madrasa board (e.g., age, sex, qualification, experience, professional qualification if any, etc.) (ii) Questions related to quality enhancement of Madrasa education in the five dimensions. (b) Reliability and validity of interview schedule No board members were contacted separately for try-out of the interview schedule meant for them. Modifications (if any) were carried out along with data collection. However, no major modification was done except that some items of the interview schedule were improved with respect to language. The interview schedule was found to have content validity as measured with the help of views expressed by experts from the related fields.

Design of the Study

73

Table 3.8: Items developed and retained for Tool No. 6: Questionnaire for Madrasa boards

Total

5. Infrastructure

4. Institutional management

Tool

3. Evaluation and assessment

2. Curriculum transaction

S. No.

Dimensions of quality 1. Designing and planning

Number of items

18

15

11

16

–

60

16

14

9

14

–

53

Developed Tool No. 6: Questionnaire for Madrasa boards

1

Retained

3.9.7 Observation schedule for curriculum transaction (a) Development of items for observation schedule Table 3.9: Items developed and retained for Tool No. 7: Observation schedule for curriculum transaction

7

2. Curriculum transaction

3. Evaluation and assessment

4. Institutional management

Developed

–

10

–

–

–

10

Retained

–

7

–

–

–

7

Tool

Tool No. 7: Observation schedule for transaction

Total

1. Designing and planning

S. No.

5. Infrastructure

Dimensions of quality Number of items

74

Chapter Three

Taking into account the general and basic guidelines for development of items of any tool discussed earlier, a common observation schedule for curriculum transaction was developed. The major aspects covered in the observation schedule meant for curriculum transaction are listed below: (i) General information about the teacher (e.g. name, sex, qualification, designation, name of Madrasa, locality, sub-district, educational district, revenue district, class observed including subject, topic, duration, etc.) (ii) Questions related to Curriculum Transaction: approaches followed by teacher, lesson planning and preparation, classroom interaction, students’, student–teacher relationship, formative evaluation and feedback, use of information and communication technology (ICT), etc. (b) Reliability and validity of interview schedule No separate try-out of the observation schedule was conducted. The interview schedule was found to have content validity as measured with the help of views expressed by experts from the related field.

3.9.8 Interview schedule for educationists (a) Development of items for interview schedules Taking into account the general and basic guidelines for development of items of any tool discussed earlier, an interview schedule for educationists was developed. The major aspects covered in the interview schedule meant for educationists are listed below. (i) General information about the expert (e.g., age, sex, qualification, experience, professional qualification if any, etc.) (ii) Questions related to quality enhancement of Madrasa education in the five dimensions. (b) Reliability and validity of interview schedule No educationist was contacted separately for try-out of the interview schedule meant for them. Modifications were carried out during data collection. However, no major modifications were done except some items of the interview schedule were improved with respect to language. The interview schedule was found to have content validity as measured with the help of views expressed by experts from the related field.

Design of the Study

75

Table 3.10: Items developed and retained for Tool No. 8: Interview schedule for educationists

1

Tool No. 8: Interview Schedule for educationists

Developed Retained

Total

Tools

5. Infrastructure

S. No.

Dimensions of quality 1. Designing and planning 2. Curriculum transaction 3. Evaluation and assessment 4. Institutional management

Number of items

10

3

2

1

1

17

8

2

1

1

1

13

3.10 Procedure for data collection From the development of tools to interviewing the educationists, the whole data collection procedure was subdivided into six stages as shown in Table 3.11. These are discussed below.

3.10.1 Stage 1: Finalization of the tools for the study First of all, the tools necessary for data collection were finalized using rigorous research procedures. This included experts’ suggestions, try-out, item analysis, and testing of reliability and validity. Eight tools were developed. This included questionnaires for students, teachers, heads, parents, MMCs and boards, interview schedule for educationists, and observation schedule for classroom transaction.

3.10.2 Stage 2: Locating the sample for the study In the second stage, the sample to be approached for data collection was finalized. As discussed earlier, the random sampling technique was used to select the sample for the study. First of all, the Malappuram district of Kerala was selected, and then 450 students, 120 teachers, 150 parents, 30 heads, 30 MMCs and 5 classes were identified and selected from the

76

Chapter Three

final list of 30 Madrasas as per the laid-down criteria discussed earlier in Section 3.6, Sample for the study. Similarly, three Madrasa boards were selected and finally 10 educationists were also interviewed as a part of the study.

3.10.3 Stage 3: Administering the tool with students, teachers and heads First of all, the investigator made applications to each of the three Madrasa boards to ask them to issue a permission letter, so that the stakeholders could participate freely in the study. Permission letters were issued by the boards concerned, requesting all stakeholders concerned to cooperate in the study. The investigator, via telephone conversation, contacted the block-level coordinators of selected Madrasa clusters (range/complex) and collected a list of the Madrasas. Then he approached Heads with the consent letter from the board concerned to make an appointment for the visit and gain consent regarding ensuring the necessary arrangements and the presence of students, teachers and the head on the day of the visit. The investigator visited the Madrasas concerned as per the appointment given by the respective heads. The presence of students, teachers, officials of the MMC and the respective head was ensured. The students, teachers and heads with whom the tools were to be administered were required to sit comfortably in separate rooms. Multiple sets of the tools were printed before their administration. A Malayalam version of the questions was made, to facilitate the understanding of the respondents. All of them had the purpose of the study briefly explained to them. They were assured that their responses would be kept strictly confidential and would be used only for research purposes. Very clear instructions were given to the respondents regarding how to respond to the various items. The respondents were requested to give their opinion freely without any fear or prejudice. Sufficient time was provided to them to fill in their respective tools.

Design of the Study

77

3.10.4 Stage 4: Observing classroom transaction In selected Madrasas included in the study sample, the investigator, with the permission of the head, observed classroom activities using the structured observation schedule. This was done without providing prior information about the observation to the teacher concerned, in order to have a true picture of classroom transaction. Each class from the upper primary and secondary sections was observed for each of the three boards (excluding secondary classes for KNM Board). After the class, the investigator interacted with students and teachers separately.

78

Chapter Three

3.10.5 Stage 5: Administering the tool for parents and MMCs Using various media, the investigator administered the tool for parents and the President/Secretary of MMCs. In most cases, the Secretary of the MMC was present at the time of first visit itself. The questionnaires to the parents were sent via students with clear-cut instructions.

3.10.6 Stage 6: Administering the tool for Madrasa boards and interviews with educationists The investigator interacted (face-to-face, by telephone or through the mail, or using a combination of these methods) with the authorities of the Madrasa boards as per the appointment/time given by them. The respective authorities of the boards were in general cooperative and responded to most of the items put to them by the investigator. The investigator made appointments with the educationists after ensuring their receipt of the questionnaire, and conducted the interview as per the appointment.

3.11 Procedure of analysis of data This section provides details of the procedure of analysis of data collecting using the different tools: Tool 1: Questionnaire for students This tool included items taking into account the objectives of the study. The responses towards Part A (with five items), containing questions asked in order to capture learners’ demographic data, were entered into an Excel sheet using a numeric code (e.g., Male-1, Female-0). Part B (with 97 items) included objective-type questions (multiple choice with two or more options and one-word items) and responses were analysed with the help of SPSS. The responses of each student to each item were fed into SPSS, giving numeric code to each option in a particular manner. Descriptive statistics such as Frequencies, Percentages, Quartiles, Means, and Standard Deviation were computed. Taking into account the objectives of the study, tables and charts/graphs were framed and final analysis was based on those tables and charts/graphs in terms of totals and percentages. Qualitative content analysis was done on open-ended questions. Tool 2: Questionnaire for teachers As discussed earlier, this tool included items taking into account the objectives of the study. The responses towards Part A (with 12 items) of

Design of the Study

79

the questionnaire, asked in order to capture demographic data, were entered into an Excel sheet using a numeric code (e.g. Male-1, Female-0). Part B (with 95 items) included objective-type questions (multiple choice with two or more options and one-word items) which were analysed with the help of SPSS. Responses to each item were fed into SPSS, giving numeric code to each option in a particular manner. Descriptive statistics such as Frequencies, Percentages, Quartiles, Means, Standard Deviation wer computed. Taking into account the objectives of the study, tables and charts/graphs were framed and final analysis was based on those tables and charts/graphs in terms of totals and percentages. Qualitative content analysis was done on open-ended questions. Tool 3: Questionnaire for heads of Madrasas As discussed earlier, this tool included items taking into account the objectives of the study. The responses towards Part A (with 15 items) of the questionnaire, asked in order to capture demographic data, were entered into an Excel sheet using a numeric code (e.g. Male-1, Female-0). Part B (with 95 items) included objective-type questions (multiple choice with two or more options and one-word items) which were analysed with the help of SPSS. Responses to each item were fed into SPSS, giving numeric code to each option in a particular manner. Descriptive statistics such as Frequencies, Percentages, Quartiles, Means, Standard Deviation were computed. Taking into account the objectives of the study, tables and charts/graphs were framed and final analysis was based on those tables and charts/graphs in terms of totals and percentages. Qualitative content analysis was done on open-ended questions. Tool 4: Questionnaire for parents As discussed earlier, this tool included items taking into account the objectives of the study. The responses towards Part A (with seven items) of the questionnaire, asked in order to capture demographic data, were entered into an Excel sheet using a numeric code (e.g. Male-1, Female-0). Part B (with 28 items) included objective type questions (multiple choice with two or more options and one-word items) which were analysed with the help of SPSS. Responses to each item were fed into SPSS, giving numeric code to each option in a particular manner. Descriptive statistics such as Frequencies, Percentages, Quartiles, Means, Standard Deviation were computed. Tables and charts/graphs were framed and final analysis was based on those tables and charts/graphs in terms of totals and percentages. Qualitative content analysis was done on open-ended questions.

80

Chapter Three

Tool 5: Questionnaire for Madrasa Management Committees As discussed earlier, this tool included items taking into account the objectives of the study. The responses towards Part A (with seven items) of the questionnaire, asked in order to capture demographic data, were entered into an Excel sheet using a numeric code (e.g. Male-1, Female-0). Part B (with 44 items) included objective-type questions (multiple choice with two or more options and one-word items) which were analyed with the help of SPSS. Responses to each item were fed into SPSS, giving numeric code to each option in a particular manner. Descriptive statistics such as Frequencies, Percentages, Quartiles, Means, Standard Deviation were computed. Taking into account the objectives of the study, tables and charts/graphs were framed and final analysis was based on those tables and charts/graphs in terms of totals and percentages. Qualitative content analysis was done on open-ended questions. Tool No. 6: Questionnaire for boards The semi-structured interview schedule was analysed item by item by simply considering the responses of each authority in an arranged and sequential manner. However, if two or more authorities gave the same response to a particular item, that response was not reported more than once accordingly. In most cases, responses were put in respondents’ own words in order to judge their approach naturally, without any manipulation towards different dimensions of quality improvement.

3.11.1 Criteria developed by the researcher for data analysis In order to have clarity in the analysis of data and interpretation of results, it seemed necessary to briefly discuss the parameters for qualitative criteria. To analyse the views of various stakeholders, the investigator developed certain criteria for each tool, taking into account the objectives of the study. Q1, Median and Q3 were calculated and four groups were formed accordingly, viz. Very Good, Good, Average and Not Satisfactory. The qualitative criteria formed to interpret the data are given in Table 3.12.

Design of the Study

81

Table 3.12 C rite ria de ve lope d by the re se arche r for data analysis Crite ria

Below Q1

Q1 -Median

MedianQ3

Above Q3

Tool No. 1: Stude nts' vie ws towards quality in Madrasa e ducation Level of perception

Not Satisfactor

Average

Good

Very Good

O ve rall quality

Be low 88

88-102

102-116

116+

1. 2. 3. 4. 5.

Below 13 Below 19 Below 4 Below 3 Below 41

13-20 19-22 4-5 3-4 41-50

20-26 22-25 5-6 4-5 50-58

26+ 25+ 6+ 5+ 58+

Design and planning Curriculum transaction Evaluation and assessment Institutional management Infrastructure

Tool No. 2: Te ache rs' vie ws towards quality in Madrasa e ducation O ve rall quality 1. Design and planning 2. Curriculum transaction 3. Evaluation and assessment 4. Institutional management

Be low 51 51-59 Below 14 14-17 Below 19 19-22 Below 12 12-14 Below 5 5-6

59-64 17-20 22-26 14-16 6-8

64+ 20+ 26+ 16+ 8+

Tool No. 3: He ads' vie ws towards quality in Madrasa e ducation O ve rall quality 1. 2. 3. 4. 5.

Design and planning Curriculum transaction Evaluation and assessment Institutional management . Infrastructure

Be low 66 66-76 Below 0.41 Below 3 Below 5 Below 4 Below 52

0.41-2 3-3.54 5-6 4-4.34 52-59

76-89 2.0-3 3.54-3.89 6-7 4.34-5 59-68

89+ 3+ 3.89+ 7+ 5+ 68+

Tool No. 4: Pare nts' vie ws towards quality in Madrasa e ducation O ve rall quality Be low 24 24-27 27-30 30+ 1. Design and planning Below 6 6-6.21 6.21-7 7+ 2. Curriculum transaction Below 2 2-3 3-4 4+ 3. Evaluation and assessment Below 1 1-2 2-3 3+ 4. Institutional management Below 9 9-10 10-12 12+ 5.Infrastructure Below 5 5-6.45 6.45-7 7+ Tool No. 5: MMCs' vie ws towards quality in Madrasa e ducation O ve rall quality

Be low 23 23-25

1. Design and planning 2. Institutional management

Below 5 Below 18

5-6 18-19

25-27 6-6.23 19-21

27+ 6.23+ 21+

82

Chapter Three

Tool No. 7: Observation schedule for curriculum transaction The semi-structured interview schedule was analysed item by item by simply considering the responses of each authority in an arranged and sequential manner. However, if two or more authorities gave the same response to a particular item, that response was not reported more than once accordingly. In most cases, responses were put in respondents’ own words in order to judge their approach naturally, without any manipulation towards different dimensions of quality improvement. Tool No. 8: Interview schedule for educationists The semi-structured interview schedule was analysed item by item by simply considering the responses of each expert in an arranged and sequential manner. However, if two or more authorities gave the same response to a particular item, that response was not reported more than once accordingly. In most cases, responses were put in respondents’ own words in order to judge their approach naturally, without any manipulation towards different dimensions of quality improvement.

CHAPTER FOUR STATISTICAL ANALYSIS AND INTERPRETATION

4.1 Introduction Analysis means the categorizing, ordering, manipulating and summarizing of data to obtain answers to research questions. Bare facts and objective data have no meaning unless these are analysed and interpreted in the light of accepted standards and assumptions. Analysis of data means studying the tabulated material in order to determine inherent facts or meanings. The interpretation takes the result of analysis, makes inferences pertinent to the research questions studied, and draws conclusions about these questions. Interpretation is by no means a mechanical process. It calls for a critical examination of the results of one’s analysis in the light of all the limitations of one’s data gathering. The present chapter presents the analysis of the data collected from various sources with the help of the different tools described in Chapter Three. The data collected has been analysed statistically with reference to the objectives of the study. The chapter is divided into five main sections, keeping in mind the objectives of the study: 4.2 Stakeholders’ views 4.3 Critical examination of the existing system 4.4 Promotion of education 4.5 Problems of the system 4.6 Modalities for quality improvement

84

Chapter Four

4.2 Stakeholders’ views The data collected has been analysed both quantitatively and qualitatively with reference to the objectives of the study. The criteria developed by the investigator for the analysis of the views of various stakeholders were presented in Chapter Three (Table 3.12)

4.2.1 Students’ views towards the quality of Madrasa education A. Profile of the sample As discussed in the previous chapter, a separate questionnaire aimed at collecting students’ views on quality in Madrasa education was developed. The questionnaire was administered to 450 students from 30 Madrasas, 15 students from each Madrasa. The items of the questionnaire for students included multiple choice, one-word and open-ended questions. Quantitative content analysis was open-ended and one-word items were broadly categorized into a few distinct groups. Numeric codes were assigned to them. Since the data were small, aggregates, frequencies and percentages were computed manually, (with the help of calculators). Taking into account the objectives of the study, tables were framed based on the above computations and final analysis was done based on those tables, which have been studied under the following subheadings. B. Analysis of quantitative data As per the criteria presented in the previous chapter, varied levels of views (Not satisfactory, Average, Good and Very good) of students towards different dimensions of quality in Madrasa education are shown (by dimension as well as overall) in Table 4.1 and depicted in Figure 4.1. These results are then further explained one by one, along with supplementary tables and figures. Overall quality: As shown in Table 4.1 and Figure 4.1, of the total 450 respondents, the majority of the students, 31.55% (142 students out of 450) perceived overall quality in Madrasa education as not satisfactory, while 28.22% (127 students out of 450) perceived it as very good. 21.33% (96 students out of 450) and 18.89% (85 students out of 450) of the students perceived it as average and good respectively.

Statistical Analysis and Interpretation

85

Table 4.1 S tudents' views towards various dimensions of quality in Madrasa education Level of views Not Average Good Very good Total satisfactory Overall quality Criteria

Below 88

88-102

102-116

116+

Number of students

142

96

85

127

450

Percent of students

31.55

21.33

18.89

28.22

100

1. Designing and planning Criteria

Below 13

13-20

20-26

26+

Number of students

88

132

117

113

450

Percent of students

19.55

29.33

26

25.11

100

2. Curriculum transaction Criteria

Below 19

19-22

22-25

25+

Number of students

142

75

97

136

450

Percent of students

31.55

16.66

21.55

30.22

100

3. Evaluation and assessment Criteria

Below 4

4-5

5-6

6+

Number of students

114

0

248

88

450

Percent of students

25.33

0

55.11

19.55

100

4. Institutional management Criteria

Below 3

Number of students

134

0

185

131

450

Percent of students

29.77

0

41.11

29.11

100

50-58

58+

3-4

4-5

5+

5. Infrastructure Criteria

Below 41

41-50

Number of students

103

114

120

113

450

Percent of students

22.89

25.33

26.67

25.11

100

Chapter Four

86

Total Score on Perception p

60

50

40

30

20

Std. Dev = 19.08

10

Mean = 102.4 N = 450.00

0 16

15

14

13

12

11

10

90

80

70

60

0.

0

0

0

0

0.

0

0

0.

0

0.

0.

0.

0.

.0

.0

.0

.0

Total Score on Perception Figure 4.1 Histogram representing students' overall views towards quality in Madrasa education

Table 4.2: Students’ views towards quality in curriculum designing and planning Level of views

Not satisfactory

Average

Good

Very good

Criteria

Below 13

13–20

20–26

26+

88

132

117

113

450

19.55

29.33

26

25.11

100

Number of Students Percentage of students

Total

Statistical Analysis and Interpretation

87

Percentage

100 22.22

113 25.11

40 8.88

11 2.44

30 6.66

450 99.97

No. of stud. Percentage

124 27.55

8 1.77

90 20

90 20

88 19.55

5 1.11

45 10

450 99.98

No. of stud. Percentage

3 0.66

18 4

128 27.77

112 24.88

104 23.71

38 8.44

47 10.44

450 100

No. of stud. Percentage

148 10 242 5 32.88 2.22 53.77 1.11 Views about textbooks

8 1.77

10 2.22

27 6

450 99.97

Paper Font size Pictures & maps Language Presentation Overall

Total

No. of stud.

347

Percentage

77.11

No. of stud.

378

72

450

Percentage

84

16

100

No. of stud.

404

Percentage

89.77

No. of stud.

151

Percentage

33.55

103

450

22.88

99.99

46

450

10.23

100

299

450

66.44

99.99

No. of stud.

379

Percentage

84.22

No. of stud.

378

72

450

Percentage

84

16

100

No. of stud.

304

Percentage

67.77

71

146

450 100 Yes

No

Total

323 71.55

127 28.42

450 99.97

Total

94

86

0

323

Students’ literary association

Percentage

Most of them

All of them

Percentage

No. of students

32

111

9.9071 34.365 29.102 26.625

No. of students Percentage

Many of them

Most of them

All of them

Co-curricular activities in Madrasa No. of students Percentage Participation in co-curricular activities

99.99

32.22

No. of students

Participation in the programme

450

15.77

None of them

Printing

5. Arabic Lang.

2. Hadith

3. Fiqh

Not attractive/ Need improv.

Attractive

0

100

Yes 320 71

No 130 29

Total 450 99.97

None of them

Most helpful

Some of them

Most difficult

Some of them

Most easy

Total

2 0.44

8. Others

7. Tasawuf

No. of stud.

Many of them

Most interesting

4. Tarekh

154 34.22

1. Qur’an

6. TafsƯr

Views about subjects

75 127 15 103 4.6875 32.188 23.438 39.688

0 0

Total 320 100

No 292 65

Total 450 99.97

Participation in Range/District/State-level literary competition No. of students Percentage

Yes 158 35

88

Chapter Four

Quality in curriculum designing and planning: As shown in Table 4.2, out of the total 450 respondents, around one-third of the students, 29.33% (132 out of 450), perceived quality in curriculum designing and planning in Madrasa education as average, while around of one-fourth – 26% (117 students out of 450) and 25.11% (113 students out of 450) – perceived it as good and very good respectively and 19.55% of students (88 out of 450) perceived the quality of curriculum designing and planning in Madrasa education as not satisfactory. It is also clear from the table that one-third of the students (154 out of 450) reported that the Qur‫ގ‬Ɨn was the most interesting subject, while onefourth of the students (113 out of 450) reported TƗrƯkh as the most interesting subject. When asked about the easiest subject to learn, onefourth of the students (124 out of 450) responded that it was the Qur‫ގ‬Ɨn, while a fifth of the students (90 out of 450) replied “Fikh” and another fifth “TƗrƯkh”. The most difficult subjects to learn were Fikh (128 out of 450), TƗrƯkh (112 out of 450) and Arabic language (104 out of 450). Asked about the subject most helpful in their day-to-day lives, the majority of the students (242 out of 450) responded that it was the Qur‫ގ‬Ɨn, and others (90 out of 450 each) mentioned Fikh and TƗrƯkh.

Below 19 142 31.55

Criteria

Number of students

Percentage of students

16.66

75

19–22

Average

21.55

97

22–25

Good

Percentage

No. of students

Do you like your teacher?

Percentage

No. of students

How often do you attend your Madrasa?

Percentage

No. of students

82.9

373

Very much

22

99

Very regular

39.6

178

17.1

77

Somewhat

71.1

320

Regular

57.3

258

Curriculum transaction: specific information provided by students Very much Interested Interested Have you joined the Madrasa on your own interest?

Not satisfactory

Level of views

Students’ views towards quality in curriculum transaction

Table 4.3 Students’ views towards quality in curriculum transaction

Statistical Analysis and Interpretation

0

100

450

Total

Not at all 0

100

6.89

450

Total

Not regular 31

100

450

Total

100

450

Total

3.11

14

Never

30.22

136

25+

Very good

89

Percentage

No. of students

Does the teacher give you daily assignment?

Percentage

Does the teacher give you adequate time for doubtclarification? No. of students

35.6

No. of students

Percentage

No. of students

347

2.67

12

103

Sometimes

28.2

127

4. Corporal punishment

13.3

Always

32

144

Always

62.7

2. Writing imposition

60

282

Always

Chapter Four

Always

160

Which type of punishment are you receiving mostly?

If you are not able to understand any concept, does the teacher explain it to you?

1. Ask them to stand up in the class/out of the class

Percentage

No. of students

Does the teacher punish you in the class or when you are not able to do your home assignments?

90

0

Never

26.2

118

450

Total

6.67

30

5. Physical abuse

0.67

3

6. Others

4

82.7 3. Told to come with parents

18

Never

1.56

7

Never

0

0

Never

372

Sometimes

66.4

299

Sometimes

37.3

168

Sometimes

100

450

Total

100

450

Total

100

450

Total

100

450

Total

59.1

40.9

266

No. of students

Percentage

Sometimes

Always

Does your teacher come to the class on time? 184

54

46

Percentage

243

Sometimes

Always 207

22.9

77.1

No. of students

Percentage Has your teacher frequently asked questions in the class?

Statistical Analysis and Interpretation

0

0

Never

0

0

Never

0

100

450

Total

100

450

Total

100

91

92

Chapter Four

Quality of curriculum transaction: As shown in Table 4.3, of the total 450 respondents, 142 perceived quality in curriculum transaction in Madrasa education to be not satisfactory, while 136 out of 450 perceived it as very good, 97 out of 450 as good and 75 out of 450 as average. The vast majority of the students – 96.9% – reported that they joined the Madrasa on their own interest while 71.1% of the students reported that they were regular in attending Madrasa. Asked if they liked their teacher, 82.9% of students reported that they did. Asked if the teacher always gave them adequate time for doubt-clarification, 62.7% said yes. When asked if the teacher gave them a daily assignment, 66.4% said “sometimes”, while 82.7% of students reported that sometimes the teacher punished them in class or when they did not complete their assignments. Asked about the main type of punishment, 35.6% of students reported that the teacher asked them to stand up in the class/out of the class. More than three-quarters, 77.1%, of students reported that if they were unable to understand any concept, the teacher always explained it to them, while 54% of the students reported that sometimes teachers asked questions in the class and 59.1% of students reported that teachers always came to the classes on time.

2. Weekly test Yes No

Percentage

No. of 74 376 19 431 65 students Percentage 16 84 4.2 96 14 Do you think the evaluation system is relevant to your course of study? No. of students

1. Unit test Yes No

87

86

68

304

Very much

390 13

60

4. Termly test Yes No

385

3. Monthly test Yes No

Level of views Not satisfactory Average Good Criteria Below 4 4–5 5–6 Number of students 114 0 248 Percentage of Students 25.33 0 55.11 Evaluation and assessment: specific information provided by students Exams/evaluation practices followed in your Madrasa

Students’ views towards quality in evaluation and assessment

Table 4.4 Students’ views towards quality in evaluation and assessment

0

32

146

100 0 To some extent

450

0

0

100 Not at all

450

0

0

5. Halfyearly 6. Annual exam exam Yes No Yes No

Very good 6+ 88 19.55

Statistical Analysis and Interpretation

0

0

Yes

100

450

Total

7. Others No

450 100

Total

0

0

93

94

Chapter Four

Quality in evaluation and assessment: As shown in Table 4.4, 55.11% (248 out of 450) perceived quality in evaluation and assessment in Madrasa education to be good, 25.33% (114 out of 450) perceived it to be not satisfactory and 19.55% (88 out of 450 ) to be very good. Asked about the evaluation practices in their Madrasa, 16% of the students reported that they had unit tests, 4.2% reported weekly tests, 14% monthly tests, and 87 % reported termly test. All of the students reported that they had half-yearly and annual exams. Asked if they thought that an evaluation system was relevant to their course study, 68% said it was very much relevant. Quality in institutional management: As shown in Table 4.5, 185 out of 450 students perceived quality in institutional management in Madrasa education as good, 134 as not satisfactory and 131 as very good. Sixty per cent of the students reported that parents sometimes extended their support while learning Madrasa lessons at home. Seventy per cent of the students reported that they did not have any physical or mental problems in the Madrasa.

Below 3 134

Criteria

Number of students

0

3–4

Average

185

4–5

Good

Always 151 33.6

Do your parents support you while you learn Madrasa lessons at home? No. of students

Percentage

Percentage of students 0 41.11 29.77 Institutional management: specific information provided by students

Not satisfactory

Level of views

Students’ views towards quality in institutional management

Table 4.5 Students’ views towards quality in institutional management

Statistical Analysis and Interpretation

60.2

Sometimes 271

29.11

131

5+

Very good

6.22

Never 28

100

Total 450

100

450

Total

95

No 376 84

Yes 74 16.4

Parent

4.22

19

Yes

95.8

431

No

Sadar- Muallim

Table 4.6 Students’ views towards quality of infrastructure

Percentage

No. of students

Below 41

103

22.89

Criteria

Number of Students

Percentage of Students 25.33

114

41–50

26.67

120

50–58

Good

Do you have any type of physical or mental problem in Madrasa?

Percentage

No. of students

Who visits your class and how frequently?

Chapter Four

Students’ views towards quality of infrastructure Level of views Not satisfactory Average

96

30

Yes 135

86

385

No

25.11

113

58+

Very good

14.4

65

Yes

Inspector/Mufattish

70

No 315

87

100

Total 450

13.3

60

No

100

450

Total

390

Yes

Others

Don’t have at all

Have enough

Have, but not enough

1. Classroom equipment 2. Teaching Aids

Do you have the following facilities in your Madrasa?

Statistical Analysis and Interpretation

Infrastructure: specific information provided by students

63. Bench, desk 64. Chair, table. 65. Waste basket 66. Shelf 67. Dictionary 68. Others (specify) 69. Chalk and dusters 70.Blackboard 71. Charts 72. Maps 73. Radio/tape /TV 74. Computers 75. LCD 76. Others (specify) 77. Classroom

3. Building

78. Office room 79. HM/Sadar room 80. Staff room 81. Seminar room

97

82.Dining Hall

Don’t have at all

Have, but not enough Not in usable condition

Have enough

98

83. Common room 3. Building –Cont.

84. Prayer hall/masjid 85. Others (specify) 86. Library 87. Reading room 88. Computer lab 89. Science lab 90. CD Library

Chapter Four

91. Drinking water 92. Communal toilet 93. Auditorium 4. Infrastructure

94. Electricity 95. Fan 96. Lighting 97. Generator 98. Public ad. system 99. Playground 100. Sports and Play equipment 101. Boundary wall 102. Others (specify)

Statistical Analysis and Interpretation

99

Quality of infrastructure: As shown in Table 4.6, out of the total 450 respondents, around one-fourth of the students perceived the quality of infrastructure in Madrasa education to be average, good or very good respectively, while 22.89% perceived it as not satisfactory. C. Analysis of qualitative data Most of the items were analysed quantitatively. Only a part of one item has to be analysed qualitatively. In order to analyse in qualitative terms, the investigator had to put all the same answers in words and arrange and present accordingly. Specify the problems which you are facing. Of the 114 students, the majority of them reported they faced bullying from fellow students. Very few students (4 out of 114) reported as their problems the public distribution of books and study materials for poor children or being forced to bring food for teachers from their homes. D. Overview and discussion The largest proportion of the students, 31.55%, perceived overall quality of Madrasa education to be not satisfactory, while 28.22% perceived it to be very good, 21.33% perceived it to be average and 18.89% of the students perceived it to be good. Around one-third of the students (29.33%) perceived quality in curriculum designing and planning in Madrasa education to be average, while around of one-fourth – 26% and 25.11% – perceived it to be good and very good respectively, and 19.55% of students perceived the quality to be not satisfactory. A total of 142 out of 450 students perceived quality in curriculum transaction in Madrasa education to be not satisfactory, while 136 students perceived it to be very good, 97 good and 75 average. The proportion of students who perceived quality in evaluation and assessment in Madrasa education to be good was 55.11%, while 25.33% said that it was not satisfactory and 19.55% very good. Out of the 450 students, 185 perceived quality in institutional management in Madrasa education to be good, 134 perceived it to be not satisfactory and 131 very good. Around one-fourth of the students perceived quality of infrastructure in Madrasa education to be average, good and very good respectively, while 22.89% perceived it to be not satisfactory.

100

Chapter Four

4.2.2 Teachers’ views towards quality in Madrasa education A. Profile of the sample As described in Chapter Three, a separate questionnaire aimed at learning teachers’ views towards quality in Madrasa education was developed. The questionnaire was administered with 120 teachers of 30 madrasas, four teachers from each Madrasa. The items of the questionnaire for teachers included multiple choice, one-word and open-ended questions. Qualitative content analysis was done on open-ended questions. Since the data was small, aggregates, frequencies and percentages were manually computed (with the help of calculators). Taking into account the objectives of the study, tables were framed based on the above computations and final analysis was done based on those tables, which have been studied under the following subheadings. B. Analysis of quantitative data As per the criteria presented in the previous chapter, the varied views (Not satisfactory, average, good and very good) of teachers towards quality in Madrasa education are shown (by dimension as well as overall) in Table 4.7 and depicted in Figure 4.2. These results are then further explained on by one, along with supplementary tables and figures. Overall quality: As shown in Table 4.7 and Figure 4.2, out of the total 120 respondents, 40% (48 out of 120) perceived overall quality in Madrasa education to be very good, while 26.67% (32 teachers out of 120) found it not satisfactory. About 18.33% (22 teachers out of 120) and 15% (18 teachers out of 120) perceived overall quality in Madrasa education to be average and good respectively.

Statistical Analysis and Interpretation

101

Table 4.7 Teachers' views towards various dimensions of quality in Madrasa education Level of views Not Average Good Very good Total satisfactor y Overall quality Criteria

Below 51

51-59

59-64

64+

Number of teachers

32

22

18

48

120

Percent. of teachers

26.67

18.33

15

40

100

1. Designing and planning Criteria

Below 14 14-17

17-20

20+

Number of teachers

32

22

34

32

120

Percent. of teachers

26.67

18.33

28.33

26.67

100

2. Curriculum transaction Criteria

Below 19

19-22

22-26

Number of teachers

35

18

38

26+ 29

120

Percent. of teachers

29.16

15

31.66

24.16

100

3. Evaluation and assessment Criteria

Below 12

12-14

14-16

Number of teachers

24

25

35

16+ 36

120

Percent of teachers

20

20.83

29.17

30

100

4. Institutional management Criteria

Below 5

5-6

6-8

8+

Number of teachers

41

0

46

33

120

Percent of teachers

34.16

0

38.33

27.5

100

Chapter Four

102

Total Score on Perception 30

20

10

Std. Dev = 9.64 Mean = 60.7 N = 120.00

0 45.0 50.0 55.0 60.0 65.0 70.0 75.0 80.0 85.0

Total Score on Perception Figure 4.2 Histogram representing teachers’ overall views towards quality in Madrasa education

Table 4.8: Teachers’ views towards quality in curriculum designing and planning Level of views

Criteria Number of teachers Percentage of teachers

Not satisfactory Below 14

Average

Good

Very good

14–17

17–20

20+

Total

32

22

34

32

120

26.67

18.33

28.33

26.67

100

Statistical Analysis and Interpretation

103

Somewhat

Not at all

Very much

Curriculum designing and planning: specific information provided by teachers

91

29

0

120

75.8

24. 2

0

100 Never

Always

Percentage

Total

Sometimes

How much are you satisfied with your method of teaching? No. of teachers

Do you prepare some teaching notes/lesson plans before going to the class? No. of teachers

36

78

6

120

Percentage

30

65

5

100

Yes

No

Total

No. of teachers

Always

Percentage

Do you maintain a teacher’s diary regularly? No. of teachers

15

Percentage

12.5

73

70 58. 3

120

60.8

Sometimes

47 39. 2

100 Never

Have you prepared any teaching and learning material by yourself?

Total

Total 35

120

29.2

100

Teachers’ views about textbooks

Attractive

Not attractive/ Need improvement

Printing

No. of trs.

104

16

%

86.7

13.3

Paper

No. of trs.

108

12

&

90

10

Total 120 100 120 100

Chapter Four

104 No. of trs.

110

10

%

91.7

8.33

Pictures and maps

No. of trs.

54

66

%

45

55

100

Language

No. of trs.

94

26

120

78.3

21.7

100

Illustration

% No. of trs.

47

73

120

%

39.2

60.8

100

.

120

95

25

120

79.2

20.8

100

105

15

120

%

87.5

12.5

100

How relevant is the Madrasa curriculum for the students? No. of teachers Percentage

16 13. 3

Is there a need to introduce new subjects in the curriculum? No. of teachers

Need smodification

Overall

100

Relevant

Accuracy of information

120

No. of trs. % No. of trs.

Very relevant

Font size

57 39.2

100

Yes

No

Tot al

78 65

Do you find any lacunae in the present syllabus?

Yes

Percentage

120

47.5

Percentage

No. of teachers

47

85 70.8

42 35

120 100 Total

No 34 29.2

120 100

Statistical Analysis and Interpretation

105

Quality in curriculum designing and planning: As shown in Table 4.8, of the total 120 respondents, 34 perceived quality in curriculum designing and planning in Madrasa education to be good, 32 each perceived it to be not satisfactory and very good and 22 average. Of the teachers, 75.8% reported that they were satisfied with their method of teaching, 65% reported that they sometimes plan before going to the class, and 60.8% reported that they haven’t prepared any teaching and learning material. A total of 58.3% reported that they maintain a teacher’s diary regularly, while 29.2% did not. Textbooks were rated as attractive by 87.5 %, while 12.5% thought they were unattractive and needed improvement. A total of 47.5% of teachers reported that the Madrasa curriculum was relevant for the students, 39.2% felt modification in the curriculum was needed. However, 65% of teachers reported that there was no need to introduce new subjects into the curriculum, while 70.8% reported that there were lacunae in the present syllabus. Table 4.9: Teachers’ views towards quality in curriculum transaction Teachers’ views towards quality in curriculum transaction Level of Not Average Good Very good views satisfactory Criteria

Below 19

19–22

22–26

Total

26+

Never

Total

No. of teachers

Sometimes

While teaching, do you face any problem in classroom management?

Always

Number of 35 18 38 29 120 teachers Percentage 29.16 15 31.66 24.16 100 of teachers Curriculum transaction: specific information provided by teachers

6

49

65

120

5

41

54

100

Percentage

Chapter Four

Never

Total

3

90

7

100

Which type of punishment is giving you mostly? No. of teachers

15

25

Percentage 13

22

1 5 1 3

57

0

0

112

0

0

99

51

Total 6. Others

Sometimes

120

5. Physical abuse

8

3. Ask them to come with parents

108

4. Corporal punishment

4

2. Writing imposition

No. of teachers Percentage 1. Ask them to stand up in the class/out of the class

Do you punish your students in the class for poor performance or indiscipline or when they fail to complete their home assignments?

Always

106

Have you assigned any duty/responsibility to students?

Yes

N o

Tota l

No. of teachers

113

7

120

94

6

100

Percentage

Quality in curriculum transaction: As shown in Table 4.9, 31.66% (38 out of 120 teachers) perceived quality in curriculum transaction in Madrasa education to be good, 29.16% (35 out of 120) perceived it to be not satisfactory, 24.16% (29 teachers out of 120) very good and 15% (18 out of 120) as average. A total of 41% of the teachers reported that they did not face any problems in classroom management, while 90% of teachers reported that sometimes they punished their students for poor performance or indiscipline or when they failed to complete their home assignments. A total of 51% reported that the type of punishment was to ask the students to bring their parents in to discuss their work. In all, 94% of teachers reported that they were in the habit of assigning some type of duty/responsibility to the students.

Statistical Analysis and Interpretation

107

Table 4.10: Teachers’ views towards quality in evaluation and assessment Teachers’ views towards quality in evaluation and assessment Level of views

Average

Good

Very good

Below 12

12–14

14–16

16+

6

22

92

120

Percentage

5

18

77

100

No

Yes

Total

47

73

120

Percentage

39

61

100

2. ‫ۉ‬adƯth

No. of teachers

109

11

5

6

3

6

0

Percentage

91

9

4

5

3

5

0

No. of teachers

7

91

92

98

102

114

0

5

76

76

82

85

95

0

4

18

23

16

15

0

0

3

15

19

13

13

0

0

Others

0

0

0

0

0

0

0

0

0

0

0

0

0

0

Percentage No. of teachers Percentage No. of teachers Percentage

3. Fikh

1. Qur‫ގ‬Ɨn

Group discussion

6. AkhlƗqh

Total

5.Tasawuf

No

4. Tarekh

Yes

No. of teachers

What evaluation strategies/devices do you use for testing your students’ achievement in different subjects?

Written tests

100

No. of teachers

Do you know about CCE?

Oral tests

120

Someti mes

Number of 24 25 35 36 teachers Percentage of 20 20.83 29.17 30 Teachers Evaluation and assessment: specific information provided by teachers Do you face any problem in evaluating your students?

Total

7. Others

Criteria

Not satisfactory

Chapter Four

108

0

0

0

0

No

0 0

Yes

7. Others

6. Annual exam 120 100

No

0 0

Yes

5. Half-yearly exam 120 100

No

15 12

Yes

4. Termly tests 105 88

No

74 62

Yes

3. Monthly tests 46 38

No

97 81

Yes

23 19

No

63

Perce ntage

52

Yes

57

No

No. of teach ers

48

Yes

1. Unit tests

2. Weekly tests

Exams/evaluation practices followed in your Madrasa

Quality in evaluation and assessment: As shown in Table 4.10, 30% of the teachers (36 out of 120) perceived quality in evaluation and assessment in Madrasa education to be very good, 29.17% (35 teachers out of 120) perceived it to be good, 20% (24 teachers out of 120) not satisfactory and 20.83% (25 teachers out of 120 ) average. In total, 77% of teachers reported that sometimes they faced problems in evaluating students. A total of 61% had no idea about CCE (continuous and comprehensive evaluation). Asked about the evaluation strategies/devices being used for testing students’ achievement in different subjects, the responses were: 91% of teachers conducted oral tests in Qur‫ގ‬Ɨn, 76% of teachers conducted written tests in ‫ۉ‬adƯth and Fikh, and 82% of teachers conducted written tests in Tarekh. Written tests were conducted by 85% of teachers for Tasawuf, by 95% of teachers for AkhlƗq, and by 90% of teachers for Arabic language.

Statistical Analysis and Interpretation

109

Table 4.11 Teachers’ views towards quality in institutional management Teachers’ views towards quality in institutional management Level of Not Average Good Very good views satisfactory

Criteria

Below 5

5–6

6–8

8+ 120

Others

100

Inspector/ Mufattish

Parent

SadarMuallim

Number of 41 0 46 33 teachers Percentage 34.16 0 38.33 27.5 of teachers Institutional management: specific information provided by teachers

Who visits your class and how frequently?

Total

No 8

Yes 55

No 65

Yes 0

Percentage

87

13

93

7

46

54

0

0

Are you able to manage all your basic family needs with your present salary? No. of teachers Percentage

Total

No 0

102

120

15

0

85

100

Never

Percentage

0

18

Sometimes

No. of trs.

Always

Are you satisfied with the present job of teaching?

Some-what

Yes 112

Yes

No 16

No

No. of teachers

Yes 104

Total

12

32

76

120

10

27

63

100

Chapter Four

110

Do you have any part-time job after the Madrasa timing? No. of trs. Percentage

Have you attended any in-service training during the year 2012–13? No. of teachers Percentage Have you received any training in setting of question papers? No. of teachers Percentage Is there any teachers union/association in your Madrasa? No. of teachers

Yes

No

Total

75

45

120

63

37

100

Yes

No

Total

43

77

120

36

64

100

Yes

No

Total

15

105

120

35

65

100

Yes

No

Total

88

32

120

Percentage

73

27

100

Are you a member of that union/association?

Yes

No

Total

No. of teachers

88

32

120

Percentage

73

27

100

Do you make any effort to enhance attendance and retention of children in your class?

Yes

No

Total

No. of teachers

94

26

120

Percentage

78

22

100

Do students drop out from your class in the last session?

Yes

No

Total

No. of teachers

75

45

120

Percentage

63

37

100

Above 25%

111

10–25%

If yes, to what extent?

0–10%

Statistical Analysis and Interpretation

Total

No. of teachers

52

23

0

75

Percentage

69

31

0

100

Quality in institutional management: As shown in Table 4.11, 38.33% (46 out of 120) perceived quality in institutional management in Madrasa education to be good, 34.16% (41 teachers out of 120) perceived it to be not satisfactory and 27.5% (33 teachers out of 120 ) to be very good. When asked about visitors to the class, 87% of teachers reported parents, 93% reported Sadar (heads) and 46% reported Mufattish (inspector) as their visitors. Overall, 85% of teachers reported that they were satisfied with the present job of teaching, but 63% reported that they were unable to manage all their basic family needs with their present salary and had a part-time job after finishing their work in the Madrasa. Around two-thirds, 64%, reported that they hadn’t received any in-service training during the year 2012–13, while 65% of teachers reported that they had not received any training in the setting of question papers. A total of 73% of teachers reported that there was a teachers' union/association in their Madrasa and reported that they were members of it. Seventy-eight per cent of teachers reported that they had made efforts to enhance attendance and retention of the children, but 63% reported that there were drop-outs from their class in the last session; 69% reported that the extent of drop-outs was 0–10%. C: Analysis of qualitative data Quantitative content analysis was done on open-ended questions. Similar responses under open-ended and one-word items were broadly categorized into a few distinct groups. The responses for open-ended items are listed below after each item. However, if two or more respondents gave the same response to a particular item, that response was not reported two or more times. Please mention other responsibilities besides teaching: ImƗm and Qa-teeb in the Masjid are the major responsibilities for teachers. Muaddin, religious teacher in recognized schools, warden in a hostel, office assistant, student and others are the other responsibilities reported by teachers.

112

Chapter Four

Please furnish the details of any teaching and learning material prepared by you. Most of the teachers showed charts and flash-cards as TLM prepared by them. Please mention the subjects that should be introduced in the curriculum. Thasa-wuf (mysticism); history of contributions of Muslim society towards mankind. Please specify the lacunae you find in the present syllabus. The major lacunae are as follows: Inclusion of the Seera thu Nnabi (history of the Prophet in versus) in secondary classes; non–availability of sufficient time to cover the syllabus and the reduction in the content according to the time available, etc. Mention the difficulties in evaluating your students. Lack of time; lack of training. Observations and suggestions have been made by Mufattish in his immediate last visit. Practical training in content such as Salath (prayer) and ablution (20% of teachers); memorization of Qu’ran and some supplications (10% of teachers); standards of teaching/learning (8% of teachers); positive comments like very good responses from the students etc. (12% of teachers). What are the major causes of your dissatisfaction? Students do not practise what they have learnt from Madrasa (15%); lack of sufficient parental support (10%) in teaching-learning activities. Please specify the reasons if you are not able to manage all the basic needs of your family with your present salary. Meagre remuneration (31%); price hike (25%); feeling of being left alone while facing the major needs like house building and marriage of the daughter etc. (0.01%). Please furnish details of engagement in part-time job after the Madrasa duties. The major jobs are teaching of Islamic studies in schools and Arabic colleges (20.83%) and ImƗm (12%) in Masjid. The other jobs are Mua-zin, farming, tailoring, sales, driver, hostel warden, office assistant and pensioner. In-service training during the year 2012–13. Half-day training. Specify the training received by you in setting of question papers. The training in evaluation by Samastha Board. Specify the effort that you made to enhance attendance and retention of students in your class.

Statistical Analysis and Interpretation

113

Making the parents and students aware of attendance status (41.66%); giving prizes annually to the student with top attendance (17%). The other ways reported by the teachers are: maintaining personal contact with the parents; counselling of parents and students; and making leave application compulsory for absence from the class. As a teacher, please specify problems you face in the Madrasa. The major problems reported by the teachers were lack of sufficient time for teaching and learning activities (17%) and lack of parental awareness (11%). Dropouts, early leaving of the Madrasa to attend school and financial problems were the other issues raised. Suggestions that may contribute in enhancing the quality of Madrasa education. Provide enough scope for practical training; more stress on Arabic language learning; introduction of CCE; arrangement of examinations according to the school calendar; make textbooks more attractive. Any other suggestions: Relevance of curriculum: timely change in the curriculum (20%); make language learning (Lisanul Quran of Samastha Board) more easy and simple. Quality of teaching: provide periodical teacher training (20%). Evaluation process: training is needed; introduce CCE with ample training. Quality of management: satisfactory; training is needed for all those who are engaged in the management process. D. Overview and discussion One-fourth of the teachers – 26.67% – perceived that overall quality in Madrasa education was not satisfactory. This view was supported by students also (the majority of students – 31.55% – perceived overall quality in Madrasa education to be not satisfactory). This shows the clearcut dissatisfaction of teachers in terms of quality in Madrasa education activities. Forty per cent of teachers perceived that overall quality in Madrasa education was very good, and a sizable number of students – 28.22% – had the same perception. This finding is an eye-opener for all stakeholders and should encourage teachers to look into their teaching and learning activities and to re-think how effective they are. The largest proportion of the teachers (40%) perceived overall quality in Madrasa education to be very good, while 26.67% felt it was not satisfactory, and 18.33% and 15% found overall quality in Madrasa education to be average and good respectively. Of 120 teachers, 34 perceived quality in curriculum designing and planning in Madrasa education to be good, 32 each

114

Chapter Four

perceived it to be not satisfactory and very good and 22 average. Regarding curriculum transaction, 31.66% of teachers perceived its quality in Madrasa education to be good, 29.16% not satisfactory, 24.16% very good and 15% average. In relation to quality in evaluation and assessment in Madrasa education, 30% of teachers perceived it to be very good, 29.17% average, 20% not satisfactory and 20.83% average. Quality in institutional management in Madrasa education was perceived by 38.33% of teachers to be good, by 34.16% to be not satisfactory and by 27.5% to be very good.

4.2.3 Heads’ views towards quality of Madrasa education A. Profile of the sample As described in Chapter Three, a separate questionnaire was developed to elicit the views of heads of Madrasas towards quality in Madrasa education. The questionnaire was administered with all heads of the 30 Madrasas. The items of the questionnaire for heads included multiple choice, one-word and open-ended questions. Since the data were small, aggregates, frequencies and percentages were computed manually (with the help of calculators). Taking into account the objectives of the study, tables were formed based on the above computations and final analysis was done based on those tables, which have been studied under the following subheadings. B. Analysis of quantitative data As per the criteria presented in the previous chapter, a range of views (Not satisfactory, Average, Good and Very good) of the heads’ towards quality in Madrasa education are shown (by dimension as well as overall) in Table 4.12 and depicted in Figure 4.3. The results are then explained in more detail, along with supplementary tables and figures.

Statistical Analysis and Interpretation

115

Table 4.12 Heads' views towards various dimensions of quality in Madrasa education Level of views Not Average Good Very Total Satisfacto Goog ry Overall quality Criteria

Below 66 66-76

76-89

89+

Number of heads

7

7

9

7

30

Percentage of heads

23.33

23.33

30

23.33

100

1. Designing and planning Criteria

Below 0.41

Number of heads

0

9

8

13

30

Percent of heads

0

30

26.67

43.33

100

0.41-2

2-3

3+

2. Curriculum transaction Criteria

Below 3

3-3.54

3.54-3.89

3.89+

Number of heads

4

5

0

21

30

Percent of heads

13.34

16.67

0

70

100

Criteria

Below 5

5-6

6-7

7+

Number of heads

1

7

13

9

30

3.33

23.33

43.33

30

100

3. Evaluation and assessment

Percent of heads

4. Institutional management Criteria

Below 4

4-4.34

4.34-5

5+

Number of heads

2

12

0

16

30

Percent of heads

6.67

40

0

53.33

100

68+

5. Infrastructure Criteria

Below 52

52-59

59-68

Number of heads

7

7

6

10

30

Percent of heads

23.33

23.33

20

33.33

100

Chapter Four

116

Total Score on Perception 10

8

6

4

2

Std. Dev = 16.00 Mean = 77.5 N = 30.00

0 50.0

60.0

70.0

80.0

90.0

100.0

110.0

120.0

Total Score on Perception

Figure 4.3 Histogram representing heads’ overall views towards quality in Madrasa education

Overall quality: As shown in Table 4.12, 30% (9 out of the total 30) of heads perceived that overall quality in Madrasa education was good, while 23.3% each (7 heads out of 30) perceived it to be very good, good and not satisfactory. Table 4.13 heads’ views towards quality in curriculum designing and planning Heads’ views towards quality in curriculum designing and planning Level of Not satisfactory Average Good Very views Good Criteria Number of heads Percentage of heads

Total

Below 0.41

0.41–2

2–3

3+

0

9

8

13

30

0

30

26.67

43.33

100

Statistical Analysis and Interpretation

117

Curriculum designing and planning: specific information provided by heads of Madrasas Do the teachers prepare their lesson plans before going to the class?

All of them

Most of them

No. of heads

0

Percentage

0

Some of them

None of them

Total

10

18

2

30

33.3

60

6.66

100

Are modern subjects offered in your Madrasa?

Yes

No

Total

No. of heads

8

22

30

Percentage

26.7

73.3

100

If Yes, are the modern subjects compulsory? Yes

No

Total

No. of heads

0

8

30

Percentage

0

26.7

100

Quality in curriculum designing and planning: As shown in Table 4.13, of the total 30 respondents, 13 perceived quality in curriculum designing and planning in Madrasa education to be very good, 9 perceived it to be average and 8 perceived it to be good. Sixty per cent of heads of Madrasas reported that some teachers prepared their lesson plans before going to class, while 33.3% felt that most teachers did so. Modern subjects were reported to be offered in their Madrasas by 26.66% of heads, although the same percentage said that modern subjects were not compulsory in their Madrasas. Table 4.14 Heads’ views towards quality in curriculum transaction Heads’ views towards quality in curriculum transaction Level of Not Average Good Very good views satisfactory Criteria Number of heads Percentage of heads

Total

Below 3

3–3.54

3.54–3.89

3.89+

4

5

0

21

30

13.34

16.67

0

70

100

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118

Curriculum transaction: specific information provided by heads Do you find any lacunae in the present syllabus?

Yes

No

Total

No. of heads

3

27

30

Percentage

10

90

100

Does your Madrasa have a students’ association/council?

Yes

No

Total

No. of heads

24

6

30

Percentage

80

20

100

Does your Madrasa participate in any type of competition organized by different institutions at range/district/state/national level? Yes

No

Total

No. of heads

28

2

30

Percentage

93.3

6.66

100

Did your Madrasa get any prize in these competitions at range/district/state/national level?

Yes

No

Total

27

3

30

90

10

100

No. of heads Percentage

Quality in curriculum transaction: As shown in Table 4.14, of the total 30 respondents, 70% of the heads perceived quality in curriculum transaction in Madrasa education to be very good, 16.67% perceived it to be average and 13.34% perceived it to be not satisfactory. Ten per cent of heads reported that they found some lacunae in the present syllabus. Eighty per cent reported that their Madrasas had a students’ union. Participation in various types of competition organized by different institutions at range/district/state/national levels was reported by 93.3% of heads of Madrasas, and 90% reported that their Madrasa had received a prize in such competitions.

Statistical Analysis and Interpretation

119

Table 4.15 Heads views towards quality in evaluation and assessment Heads’ views towards quality in evaluation and assessment Level of views

Not satisfactory

Average

Good

Very good

Criteria

Below 5

5–6

6–7

7+

Number of heads Percentage of heads

1

7

13

9

30

3.33

23.33

43.33

30

100

Are question papers for annual exam set in the Madrasa?

Total

Yes

No

Total

No. of heads

0

30

30

Percentage

0

100

100

Yes

No

Total

0

30

30

0

100

100

Is annual exam conducted individually by the Madrasa? No. of heads Percentage

0

0

0

0

No

0 0

Yes

7. Others

6. Annual exam 30 100

No

2 6.6

Yes

28 93

No

5. Halfyearly exam

4 13

Yes

4. Termly test 26 87

No

14 47

Yes

3. Monthly test 16 53

No

25 83

Yes

2. Weekly test 5 17

No

14

Percenta ge

47

Yes

16

No

No. of heads

53

Yes

1.Unit test

Exams/evaluation practices followed in your Madrasa

Quality in evaluation and assessment: As shown in Table 4.15, of the total 30 respondents, 43.33% perceived quality in evaluation and assessment in Madrasa education to be good, 30% perceived it to be very good, 23.33% average and 3.33% not satisfactory. The heads unanimously reported that the question papers for annual examination were not prepared in their Madrasa and that no annual

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120

examination was conducted individually by the Madrasa. Asked about the exams/evaluation practices followed in their Madrasa, the responses were as follows: 53.33% reported conducting unit tests, 83.33% reported conducting weekly tests, 53.33% reported conducting monthly tests, 86.6% reported conducting termly tests and 93.3% reported conducting half-yearly exams. All heads reported that they conducted annual exams. Table 4.16 heads’ views towards quality in institutional management Heads’ views towards quality in institutional management Level of views

Not satisfactory

Average

Good

Very good

Criteria

Below 4

4–4.34

4.34–5

5+

Number of heads

4

12

0

16

No. of heads

Always

Does the local community participate in the various activities of the Madrasa?

30 100

Never

40 0 53.33 13.33 Institutional management: specific information provided by heads Sometimes

Percentage of heads

Total

Total

12

17

1

30

40

56.7

3.3

Some of them

None of them

Total

18

1

30

60

3.3

Yes

No

Total

28

2

30

93.3

6.7

Percentage Do parents come to Madrasa to know about the progress of their children? No. of heads

All of them

Most of them

0 11 Percentage 0 36.7 Do you get support from the people in connection with Madrasa anniversary/ Meelad-e-Shareef? No. of heads Percentage

Statistical Analysis and Interpretation

121

Do you get support from the community for development of the Madrasa? No. of heads

Yes

No

Total

27

3

30

Percentage

90

10

100

Quality in institutional management: As shown in Table 4.16, of the total 30 respondents, 16 heads of Madrasas perceived quality in institutional management in Madrasa education to be very good, 12 perceived it to be average and 2 perceived it to be not satisfactory. Asked about the local community participation in various activities of the Madrasa, 56.66% reported that sometimes parents came to the Madrasa to know about the progress of their children, 93.33% reported that they got support from the people in connection with the Madrasa anniversary/Meelad-e-Shareef and 90% reported that they get support from the community for development of the Madrasa. Table 4.17 Heads’ views towards quality of infrastructure Heads’ views towards quality of infrastructure Level of views

Not satisfactory

Average

Good

Very good

Criteria

Below 52

52–59

59–68

68+

7

7

6

10

30

23.33

23.33

20

33.33

100

Number of heads Percentage of heads

Total

83. Common room 84. Prayer hall/Masjid 85. Others (specify) 86. Library 87. Reading room 88. Computer lab 89. Science lab 90. CD library 91. Drinking water 92. Communal toilet 93. Auditorium 94. Electricity 95. Fan 96. Lighting 97. Generator 98. Public address system 99. Playground 100. Sports and play equipment 101. Boundary wall 102. Others (specify)

63. Bench, desk 64. Chair, table 65. Waste basket 66. Shelf 67. Dictionery 68. Others (specify) 69. Chalk and dusters 70. Blackboard 71. Charts 72. Maps 73. Radio/tape /TV 74. Computers 75. LCD 76. Others (specify) 77. Classroom 78. Office room 79. HM/Sadar room 80. Staff room 81. Seminar room 82. Dining hall

122

Have enough Have, but not enough Not in usable condition Don’t have at all

Chapter Four

Infrastructure: specific information provided by heads

Do you have the following facilities in your Madrasa? 1. Classroom 2. Teaching equipment aids

3. Building –Cont. 3. Building

Have enough Have, but not enough Don’t have at all 4. Infrastructure

Statistical Analysis and Interpretation

Average

Maximum

23

4

3

30

Percentage

76.7

13.3

10

100

Average

Availability of learning CDs in lab

No. of heads

Total

Maximum

Usage of Computer lab

Minimum

No. of heads

Minimum

123

Total

24

6

0

30

Percentage 80 Does the library work beyond the Madrasa hours? No. of heads

20

0

100

Yes

No

Total

11

19

30

36.7

63.3

100

Percentage

Quality in infrastructure: As shown in Table 4.17, 33.33% of the heads of Madrasas (14 out of 30) perceived quality in infrastructure in Madrasa education to be very good, 23.33% each (11 heads out of 30) perceived it to be not satisfactory or to be average and 20% (6 heads out of 30) perceived it to be good. In total, 76.6% of heads reported that usage of the computer lab was minimal, 80% of heads reported that availability of learning CDs in the lab was minimal, and 63.33% of heads reported that their library did not work beyond the Madrasa hours. C. Analysis of qualitative data Quantitative content analysis was done in respect of open-ended questions. Finally, similar responses under open-ended and one-word items were broadly categorized into a few distinct groups. The responses for open-ended items are listed below after each item. However, if two or more respondents gave the same response to a particular item, that response is not reported multiple times. If yes, are the modern subjects compulsory? No No. of periods assigned to religious subjects per week 18

124

Chapter Four

No. of periods assigned to modern subjects per week Nil Please mention the lacunae in present syllabus. Arabic – Malayalam language is difficult to follow in lower classes. Islamic history text of 7th Std (KNM Board) is not up to the level of students. No time is available for co-curricular activities. Name the events in which the Madrasa participated last year. Speech, song, etc. Teacher–pupil ratio in your Madrasa 1:38 In what form do they participate? Parents’ meet, Madrasa General Body, anniversary, Meeladu-nnabi programmes, study tour etc. Give suggestions that may contribute in enhancing the quality of Madrasa education. Sufficient chances to practise. In-service training of teachers. Utilization of ICT in classroom teaching. Projects like “THADREEB” will enhance the quality of the system. Ensure the timing of the public schools, as per Govt. Order, 10.30 am– 4.30 pm Any other suggestions. Nil What are the immediate needs of your Madrasa? Please give numbers according to your priority. The heads of Madrasas differ in their views. The majority of them reported library books as their immediate need. Some of them felt that other things such as furniture, building and land were needed. What are the additional requirements for the progress of the Madrasa? A majority of heads reported computers as their additional requirements. A sound system was reported as a requirement by two heads. No. and type of books available in library? The major types of books available include Islamic history and storybooks. No. And type of CDs available in CD library? Very few CDs are available in most of the Madrasas. The CDs include songs, Islamic speeches and history. Number of journals and newspapers subscribed to by the library

Statistical Analysis and Interpretation

125

Most of the heads reported that the library subscribed to newspapers, various Islamic periodicals and children’s magazines. Timings for use of the library Most of the heads reported that the library functioned only during Madrasa opening times. D. Overview and discussion The largest share of the heads (30%) perceived that the overall quality in Madrasa education was good. Among the remaining heads, an equal number– 23.3% each – perceived it to be very good, good and not satisfactory. This finding may give a little solace to the stakeholders. This may be because the heads are busy with the administrative engagements of the Madrasa, rather than with classroom activities. The heads’ views are, however, at variance with the views of students and teachers in this regard: the largest proportion of the students (31.55%) perceived overall quality of Madrasa education to be not satisfactory, and more than one-fourth of the teachers (26.67 %) perceived overall quality in Madrasa education to be not satisfactory. Of the total number of 30 heads, 13 perceived quality in curriculum designing and planning in Madrasa education to be very good, 9 perceived it to be average and 8 good. Seventy per cent of the heads perceived quality in curriculum transaction in Madrasa education to be very good, 16.67% perceived it to be average and 13.34% not satisfactory. Meanwhile, 43.33% of the heads perceived quality in evaluation and assessment in Madrasa education to be good, 30% perceived it to be very good, 23.33% average and 3.33% not satisfactory. Sixteen heads perceived quality in institutional management in Madrasa education to be very good, 12 heads perceived it to be average and two heads perceived it to be not satisfactory. A third of the heads perceived quality in infrastructure in Madrasa education to be very good, while 23 % each perceived it to be not satisfactory and average and 20% perceived it to be good.

4.2.4 Parents’ views towards quality of Madrasa education A. Profile of the sample As discussed in Chapter Three, a separate questionnaire aimed at collecting parents’ views towards quality in Madrasa education was developed. The questionnaire was administered with 150 parents from the 30 Madrasas, five parents from each Madrasa. The items of the questionnaire for parents included multiple choice, one-word and openended questions. Since the data were small, aggregates, frequencies and percentages were computed manually(with the help of calculators). Taking

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126

into account the objectives of the study, tables were formed based on the above computations and final analysis was done based on those tables, which have been studied under the following subheadings. B. Analysis of quantitative data As per the criteria presented in the previous chapter, varied levels of views (Not satisfactory, Average, Good and Very good) of parents towards quality in Madrasa education are shown (by dimension as well as overall) in Table 4.18 and depicted in Figure 4.4. These results are then further explained, along with supplementary tables and figures. Table 4.18 Parents views t owards Various Dimension of Quality in Educat ion Level of Views Not Average Good Very Sat isfact ory Good Over all Quality Crit eria

Below 24

24-27

27-30

Number of Parents

37

25

54

30+ 34

Percent of Parents

24.67

16.67

36

22.67 7+

1. Designi ng and Pl anning Crit eria

Below 6

6-6.21

6.21-7

Number of Parents

22

75

0

53

Percent of Parents

14.66

50

0

35.33

2. Curri culum Transaction Crit eria

Below 2

2-3

3.0-4.0

4+

Number of Parents

12

26

64

48

Percent of Parents

8

17.33

42.66

32

3. Eval uation and Assessment Crit eria

Below 1

1-2

2-3

3+

Number of p arents

15

51

84

0

Percent of p arents

10

34

56

4. Insti tuti onal manageme nt Crit eria

Below 9

9-10

10-12

Number of p arents

32

21

87

12+ 10

Percentage of p arents

21.33

14

58

6.66

Crit eria

Below 5

5-6.45

6.45-7

7+

Number of p arents

24

62

0

64

Percentage of p arents

16

41.33

0

42.66

5. Infrastructure

Statistical Analysis and Interpretation

127

Total Score on Perception 50

40

30

20

10

Std. Dev = 3.78 Mean = 26.4 N = 150.00

0 16.0 18.0 20.0 22.0 24.0 26.0 28.0 30.0 32.0

Total Score on Perception Figure 4.4 Histogram representing parents’ overall views towards quality in Madrasa education

Overall quality: As shown in Table 4.18 and Figure 4.4, 36% of the parents (54 out of 150) perceived overall quality in Madrasa education to be good, 24.67% (37 parents out of 150) perceived it to be not satisfactory, 22.67% (34 out of 150) perceived it to be very good and 16.67% (25 out of 150) perceived it to be average. Quality in curriculum designing and planning: As shown in Table 4.19, of the total 150 respondents, 75 parents perceived quality in curriculum designing and planning in Madrasa education to be average, 53 perceived it to be very good and 22 perceived it to be not satisfactory. The library was reported to be well equipped and to have a good collection of books by 59.3% of parents. Nearly all of the parents – 99% – felt that the curriculum transacted in the Madrasa prepared students for good citizenship and a better life. A total of 81.3% of parents felt that all of the following aims were among those they had for their children at the

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128

Madrasa: to learn to recite the Holy Qur‫ގ‬Ɨn; to imbibe moral values; to become a good practising Muslim. Table 4.19: Parents’ views towards quality in curriculum designing and planning Parents’ views towards quality in curriculum designing and planning Level of views

Not satisfactory

Average

Good

Very good

Total

Criteria

Below 6

6–6.21

6.21–7

7+

Number of parents

22

75

0

53

150

Percentage of parents

14.66

50

0

35.33

100

Curriculum designing and planning: specific information provided by parents The library is well equipped and has a Total good collection Yes No No. of parents 89 61 150 Percentage 59.3 41 100 Curriculum transaction in the Madrasa prepares students for good citizenship and for a better life hereafter

Yes

No

Total

149

1

150

99

0.67

100

No. of parents

Percentage

All of these

4

4

20

122

2.67

2.67

13.3

Any others

To become a good practising Muslim

No. of parents

To imbibe moral values

Specify which of the concerns you have about your child at Madrasa

recite the Holy Qur‫ގ‬Ɨn

Percentage

Total

0

150

81.3

0

100

Statistical Analysis and Interpretation

129

Table 4.20 Parents’ views towards quality in curriculum transaction Parents’ views towards quality in curriculum transaction Level of views Not Average Good Very good satisfactory Criteria

Below 2

2–3

3–4

4+

Number of 12 26 64 48 parents Percentage of 8 17.33 42.66 32 parents Curriculum transaction: specific information provided by parents Equal opportunities in the learning Can’t activities are given to all the Say students Yes No No. of parents 6 24 120 Percentage Does the Madrasa provide adequate opportunities for cocurricular activities, students’ literary association, etc.? No. of parents

4

Total

16

80

150 100

Total 150 100

Can’t Say Yes

0

150

18

0

100

Yes

No

Total

No. of parents

60

90

150

Percentage

40

60

100

Percentage

123

Total

No

82

Does the Madrasa arrange special teaching for academically weak students?

27

Quality in curriculum transaction: As shown in Table 4.20, 42.66% (64 parents out of 150) perceived quality in curriculum transaction in Madrasa education to be good, 32% (48 parents out of 150) perceived it to be very good, 17.33% (26 parents out of 150) perceived it to be average and 8% (12 parents out of 150) perceived it to be not satisfactory. Eighty per cent of parents reported that equal opportunities in learning activities were given to all the students, while 82% of parents reported that the Madrasa provided adequate opportunities for co-curricular activities, students’ literacy association, etc.. However, 60% of parents reported that there was no provision for special teaching of academically weak students in Madrasas.

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130

Table 4.21: Parents’ views towards quality in evaluation and assessment Parents’ views towards quality in evaluation and assessment Level of Not Average Good Very views satisfactory good Criteria

Below 1

1–2

2–3

3+

Number 15 51 84 0 of parents Percent age of 10 34 56 parents Evaluation and assessment: specific information provided by parents Students’ talent is recognized and further groomed by the Madrasa for Can’t reaching optimum levels of their Say development Yes No No. of parents 96 54 0 Percentage

64

Total

150 100

Total 150

36

0

100

Yes

No

Total

No. of parents

123

27

150

Percentage

82

18

100

Does the Madrasa provide opportunities for continuous moral development, capacity building and other good practices?

Quality in evaluation and assessment: As shown in Table 4.21, of the total 150 respondents, 84 parents perceived quality in evaluation and assessment in Madrasa education to be good, 51 perceived it to be average and 15 perceived it to be not satisfactory. Sixty-four per cent of parents reported that students’ talent was being recognized and further groomed by the Madrasa to enable them to reach optimum levels of development, while 82% of parents reported that the Madrasas provided opportunities for continuous moral development, capacity building and other good practices.

Statistical Analysis and Interpretation

Table 4.22 Parents’ management

views

towards

quality

131

in

institutional

Parents’ views towards quality in institutional management Level of Not Average Good Very views satisfactory good Criteria

Below 9

9–10

10–12

12+ 150 100

Never

Sometimes

Always

Number of 32 21 87 10 parents Percentage of 21.33 14 58 6.66 parents Institutional management: specific information provided by parents The head of the Madrasa is approachable as well as accessible

Total

Total

30

0

150

Percentage

80

20

0

100 Never

Parents are informed about the students’ progress records at regular intervals

Sometimes

120

Always

No. of parents

Total

No. of parents

125

25

Percentage

83.3

16.7

0

100

Yes

No

Total

No. of parents

144

6

150

Do you find it easy to approach the teachers to discuss the progress of your child?

0

150

Percentage

96

64

160

Do you feel your Madrasa addresses your child’s needs? No. of parents

Yes

No

Total

Percentage

87.33

131

19 12.7

150 100

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132

Do you know the roles and responsibilities of the MMC? No. of parents

Yes

36

150 100

150

20

0.7

100

Do you attend the Annual General Body Meeting for parents?

Yes

No

Total

No. of parents

108

42

150

Percentage

72

28

100

Fund raising

1

PTA

Total

64

Total

Madrasa trips

Percentage

57

Anniversary

93

No

32

57

30

21.3

38

MMC

In which ways are you involved in the Madrasa activities? No. of parents Percentage

20

30

Do you find any shortcoming in the present Madrasa system?

Yes

No

Can’t Say

Total

No. of parents

114

36

0

150

Percentage

76

24

0

100

Quality in institutional management: As shown in Table 4.22, 58% (87 parents out of 150) perceived quality in institutional management in Madrasa education to be good, 21.33% (32 parents out of 150) perceived it to be not satisfactory, 14 % (21 parents out of 150) perceived it to be average and 6.66% (10 parents out of 150) perceived it to be very good. Eighty per cent of parents reported that the head of the Madrasa had been always approachable as well as accessible. A total of 83.3% of parents reported that they were always informed about the students’ progress and records at regular intervals, and 96% found it easy to approach the teachers to discuss the progress of their children. Overall, 87.33% of parents felt that the Madrasa addressed their children’s needs. Nearly two-thirds – 64% – of parents reported that they knew the roles and responsibilities of the MMC. Asked about the ways in which they were involved in Madrasa activities, 38% reported PTA meetings, 20% reported anniversary celebrations, 20% reported fund-raising activities and 72% attended the Annual General Body Meeting. However, 76% of parents

Statistical Analysis and Interpretation

133

reported that they found some shortcomings in the present Madrasa system. Table 4.23 Parents’ views towards quality in infrastructure Parents’ views towards quality of infrastructure Level of views

Not satisfactory

Average

Good

Very good

Total

Criteria

Below 5

5–6.45

6.45–7

7+

Number of parents

24

62

0

64

150

Percentage of parents

16

41.33

0

42.66

100

Infrastructure: specific information provided by the parents Madrasa has adequate space

Yes

No

Can’t say Total

No. of parents

136

14

0

100 100

Percentage

90.7

9.3

0

Madrasa has a beautiful campus

Yes

No

Can’t say Total

No. of parents

140

10

0

Percentage

93.3

6.2

0

Madrasa has clean campus

Yes

No

Can’t say

150 100

Total No. of parents

128

22

0

Percentage

85.3

14.7

0

The Madrasa has facilities to provide drinking water

Yes

No

Can’t say

No. of parents Percentage

150 100 Total

101 67.3

49 32.6

0 0

150 100

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134

There are separate toilets for girls and boys No. of parents

Yes

No

Can’t say Total

128

22

0

Percentage

85.3

14.6

0

The Madrasa has sufficient furniture

Yes

No

Can’t say

No. of parents

123

27

82

18

Madrasa has a library

Yes

No

Percentage

100

Total

Percentage

No. of parents

150

117 78

0

100 Can’t Say

33 22

150

Total 0

0

150 100

Quality in infrastructure: As shown in Table 4.23, of the total 150 respondents, 64 of the parents perceived quality of infrastructure in Madrasa education to be very good, 62 perceived it to be average and 24 perceived it to be unsatisfactory. Most parents reported that their Madrasa had adequate space (90.7%), that it had a beautiful campus (93.3%) and that the campus was clean (85.3%). Two-thirds (67.3%) of parents reported that the Madrasa had the facility to provide drinking water and 85.3% reported that there were separate toilets for girls and boys. In total, 82% of parents reported that furniture for students was safe, comfortable and age appropriate, and 78% of parents reported that the Madrasa had a library. C. Analysis of qualitative data Quantitative content analysis was done on open-ended questions. Finally, similar responses under open-ended and one-word items were broadly categorized into a few distinct groups. The responses for openended items are listed below after each item. However, where two or more respondents gave the same response to a particular item, that response is not reported more than once. Lacunae in the present syllabus: Not enough scope for co-scholastic activities More concentration on rote learning

Statistical Analysis and Interpretation

135

Curriculum should be modified periodically No scope of ICT in the curriculum Suggestions that may contribute in enhancing the quality: Teacher training is the major issue No remedial teaching at all Give ample time for assignments’ checking Female teachers for girls in higher classes Change Madrasa timing from night to morning Increase the salary of teachers Utilize the vacation time and holidays for Madrasa classes Make textbook more attractive and learner-centred Additional comments: General calendar is needed, according to school calendar Monthly motivation classes for alumnae and ladies from the feeding area should be organized in the Madrasa D. Overview and discussion The largest proportion of the parents (36%) perceived overall quality in Madrasa education to be good, while 24.67% saw it as not satisfactory, 22.67% as very good and 16.67% as average. These findings give solace to the stakeholders. The majority of the heads (30%) also perceived overall quality in Madrasa education to be good. This view contrasts with the views of students and teachers: the largest proportion of students (31.55%) perceived overall quality in Madrasa education to be not satisfactory, a view shared by more than a fourth of the teachers (26.67%). Seventy-five parents perceived quality in curriculum designing and planning in Madrasa education to be average, 53 perceived it to be very good and 22 perceived it to be unsatisfactory; 42.66% perceived quality in curriculum transaction in Madrasa education to be good, 32% perceived it to be very good, 17.33% perceived it to be average and 8% perceived it to be not satisfactory. Eighty-four parents perceived quality in evaluation and assessment in Madrasa education to be good, while 51 felt that it was average and 15 felt it was not satisfactory. Fifty-eight per cent perceived quality in institutional management in Madrasa education to be good, while 21.33% saw it as not satisfactory, 14% saw it as average and 6.66% saw it as very good. Sixty-four of the parents perceived quality of infrastructure in Madrasa education to be very good, 62 perceived it to be average and 24 perceived it to be unsatisfactory.

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4.2.5 MMCs’ views towards the quality of Madrasa education A. Profile of the sample As discussed in Chapter Three, a separate questionnaire aimed at collecting MMCs’ views on quality in Madrasa education was developed. The questionnaire was administered to officials of all 30 of the Madrasas, either the President or the Secretary of the MMC. The items of the questionnaire for MMCs included multiple choice, one-word and openended questions. Qualitative content analysis was done on open-ended questions. Since the data were small, aggregates, frequencies and percentages were computed manually (with the help of calculators). Taking into account the objectives of the study, tables were formed based on the above computations and final analysis was done based on those tables, which have been studied under the following subheadings. B. Analysis of quantitative data As per the criteria presented in the previous chapter, varied levels of views (Not satisfactory, Average, Good and Very good) of MMCs towards quality in Madrasa education are shown (by dimension as well as overall) in Table 4.24 and depicted in Figure 4.5. These results are then further explained one by one, along with supplementary tables and figures. Overall quality: As shown in Table 4.24 and Figure 4.5, the majority of the office bearers, 40% (12 out of 30), perceived overall quality in Madrasa education to be very good, while 23.3% (7 out of 30) perceived it to be average, i6.67% (5 out of 30) perceived it to be good and 20% (6 out of 30) it to be not satisfactory.

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Table 4.24 MMCs' views towards various dimension of quality in Madrasa education Level of views

Not satisfactory

Average Good

Very good

Total

Overall quality Criteria

Below 23

23-25

25-27

27+

Number of MMCs

6

7

5

12

30

Percentage of MMCs

20

23.33

16.67

40

100

1. Designing and planning Criteria Number of MMCs Percentage of MMCs

Below 5

5-6

6-6.23

6.23+

2

2

19

7

30

6.67

6.67

63.33

23.33

100

4. Institutional management Criteria Number of MMCs Percentage of MMCs

Below 18

18-19

19-21

21+

7

6

7

10

30

23.33

20

23.33

33.33

100

Total Score on Perception

p

7 6 5 4 3 2 Std. Dev = 6.25

1

Mean = 39.6 N = 30.00

0 27.5 30.0 32.5 35.0 37.5 40.0 42.5 45.0 47.5 50.0

Total Score on Perception Figure 4.5 Histogram representing MMCs’ overall views towards quality in Madrasa education

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Table 4.25: MMCs’ views towards quality in curriculum designing and planning MMCs’ views towards quality in curriculum designing and planning Not satisfactory

Average

Good

Very good

Below 5

5–6

6–6.23

6.23+

2

2

19

7

30

63.33

23.33

100

Percentage

Always

Do the members of the MMC meet, especially for bringing academic improvement in the Madrasa? No. of MMCs

No. of MMCs

28

Percentage

93

0

30

100

0

100

16.7

80

5

21

16.7

70

Most of them Some of them

Do the teachers attend the Madrasa regularly?

All of them

Percentage

30

24

Do they involve experts from different fields to enhance the quality of the Madrasa? No. of MMCs

Total

5

Always

Percentage

No

2 6.6 7

0 0

Never

No. of MMCs

Yes

1 3.33 3

Total 30 100

Never

Percentage of 6.67 6.67 MMCs Does the MMC extend its support to teachers in teaching and learning activities?

Tota l

Total 4 13.3 3

30 100

None of them

Number of MMCs

Sometimes

Criteria

Sometimes

Level of views

Total

0

30 100

Satisfied

No. of MMCs

3

26

10

87

139

Unsatisfied

Are you satisfied with the teaching/learning strategies used by teachers?

Highly satisfied

Statistical Analysis and Interpretation

Total

1 3.33 3

Percentage

30 100

Quality in curriculum designing and planning: As shown in Table 4.25, of the total 30 respondents, 19 perceived quality in curriculum design and planning in Madrasa education to be good and 7 perceived it to be very good. At the same time, a meagre number (2) perceived overall quality in curriculum designing and planning in Madrasa education to be not satisfactory or average. All the MMCs agreed that they extended the necessary support in teaching and learning activities to their Madrasas. Eighty per cent of the MMCs responded that they frequently met, especially for discussing academic improvement in Madrasas. Most of the MMCs (93%) responded that teachers attended the Madrasa regularly, and 87% of MMCs were satisfied with the teaching and learning strategies being used by teachers. Table 4.26 MMCs’ views towards quality in institutional management MMCs’ views towards quality in institutional management Level of views Criteria Number of MMCs Percentage of MMCs

Not satisfactory

Average

Good

Very good

Total

Below 18

18–19

19–21

21+

7

6

7

10

30

23.33

20

23.33

33.33

100

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140

Never

Sometimes 4

0

30

86.6

13.3

0

100

Do you supervise Madrasa activities regularly?

Never

26

Percentage

Sometimes

Total

No. of MMCs

Always

Are decisions of the meeting properly executed?

Always

Institutional management: specific information provided by MMCs

Total

No. of MMCs

28

2

0

30

Percentage

93.3

6.67

0

100

Do you think that teachers are able to manage with their remuneration?

30

100

Percentage

0

100

100

Others

How often are staff council meetings held in your Madrasa?

Yearly

0 Half-yearly

Total

Bi-monthly

No

Monthly

Yes

No. of MMCs

Total

No. of MMCs 10

12

8

0

0

100

33.3

40

26.7

0

0

0

Yes

No

Total

29

1

99.997

Percentage

96.7

3.33

100

Is there any case of teachers’ dismissal in your Madrasa during the last three years?

Yes

No

Total

No. of MMCs

10

20

30

Percentage

33.3

67.6

100

Percentage Do you send your teachers to different types of in-service training? No. of MMCs

Statistical Analysis and Interpretation

8

22

30

26.7

73.33

100

Halfyearly

Total

Bimonthly

Monthly

Percentage

No

Others

No. of MMCs

Yes

Yearly

Is there any arrangement to utilize the services of teachers after Madrasa hours?

No. of MMCs

1

3

18

8

Percentage

3.33

10

60

26.7

How often are Parent– Teachers’ Association (PTA) meetings held?

Is any annual or long-term planning done in your Madrasa?

141

0

Total 30 26.7

Total

21

9

30

Percentage

70

30

100

Does the MMC have any other educational institutes? No. of MMCs

Yes

No

Total

4

26

100

Percentage

13

87

100

Never

Does MMC conduct any programmes for the benefit of the general public?

Sometimes

No

Always

Yes

No. of MMCs

Total

20

1

30

30

66.7

3.33

100

Are you satisfied with community participation in Madrasa activities? No. of MMCs

9

20

1

30

Percentage

30

Not at all

To some extent

9

Percentage

To great extent

No. of MMCs

Total

66.7

3.333

100

Are any social services arranged in the Madrasa building after the class time? No. of MMCs

Yes

No

Total

14

16

30

Percentage

46.7

53.33

100

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Quality in institutional management: As shown in Table 4.26, onethird of the office bearers (10 out of 30) perceived overall quality in institutional management in Madrasa education to be very good and onefourth (7 out of 30) perceived it to be good. Another one-fifth considered it to be average. Decisions taken in MMC meetings were reported to be properly executed by 86.6% of office bearers. Most office bearers of MMCs (93.3%) reported that they supervised Madrasa activities regularly. All office bearers of MMCs reported that teachers were unable to manage with their remuneration. Forty per cent reported that staff council meetings were held bi-monthly in their Madrasa, while 96.7% reported that they sent teachers to different types of in-service training. Two-thirds (67.6%) reported no case of teacher dismissal during last three years. Nearly threequarters (73.33%) of office bearers of MMCs reported that there was no arrangement to utilize the services of teachers after Madrasa hours. Sixty per cent of office bearers reported that PTA meetings were held twice in a year. Seventy per cent of office bearers of MMCs reported that annual or long-term planning was being undertaken in their Madrasa. Eighty-seven per cent of reported that their MMC had no other educational institutes other than the Madrasa. Two thirds (66.7%) reported that their MMC conducted special programmes for the benefit of the general public, while the same percentage reported that they were satisfied with community participation in Madrasa activities to some extent. However, 53.33% reported that no social services were arranged in the Madrasa building after the regular hours. C. Analysis of Qualitative Data Qualitative content analysis was done on the open-ended questions. Finally, similar responses under open-ended and one-word items were broadly categorized into a few distinct groups. The responses for openended items are listed below after each item. However, where two or more respondents gave the same response to a particular item, that response is not reported multiple times. Please specify the nature of support provided Experts’ orientation Motivating class for students Refreshment in extra classes (for teachers and students) Increment in the remuneration No. of meetings held during 2011–12? 8

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143

No. of members 17 What type of issues were discussed in MMC meetings during the last year? Fund raising Academic Parents’ grievances Annual income of Madrasa An average of Rs 300,000 Annual expenditure Rs 3–4000,000 Sources of income Monthly fixed contribution, rent and Kuri(chitti). What is the average monthly salary of a teacher in your Madrasa? Rs 3,085 What are the major problems faced by the Madrasa? Non-availability of teachers; timing of English-medium school is a threat to Madrasa timing; lack of parental awareness and interest in a Madrasa; financial problems. Ways to tackle them Utilization of old students as teachers Conducting parental awareness programmes Availability of funds through SPQEM Finding other ways for financial support Utilization of Madrasa building after Madrasa timing As computer centre; tailoring for women; adult education; local municipality; various programmes like vayomitra, English school etc. D. Overview and discussion The largest proportion of the office bearers of MMCs (40%) perceived overall quality in Madrasa education to be very good, while 23.3% felt that it was average, 16.67 % felt that it was good and 20% perceived it to be not satisfactory. This is in tune with the views of parents and heads. Out of 30, 19 office bearers perceived quality in curriculum designing and planning in Madrasa education to be good and 7 perceived it to be very good. At the same time, a meagre number (2) perceived overall quality in curriculum designing and planning in Madrasa education to be not satisfactory or average. One-third of the office bearers perceived overall quality in institutional management in Madrasa education to be very good and one-fourth (7 office bearers out of 30) perceived it to be good. Another fifth considered it to be average.

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4.2.6 Madrasa Boards’ views towards quality of Madrasa education The investigator administered the questionnaire with three Boards as discussed in Chapter Three. The semi-structured interview schedule was analyzed item by item by simply putting the responses of each Board in an arranged and sequential manner. However, if two or more authorities gave the same response to a particular item, that response was not reported multiple times. A. Profile of Madrasa Boards Samastha Board: The Board started functioning in 1951 under K. P. A. Mohiyadheen Kutty Moulavi as the first President. At present (November 2014), a total of 9,463 Madrasas are registered under the Board, including 9,463 lower primary, 5,810 upper primary, 2,560 secondary and 570 senior secondary Madrasas. In all, 1,216,390 students (including 585,554 boys and 630,836 girls) and 85,690 teachers (all are male) are engaged in the education process. There are 141 office bearers employed under the Board in various activities, including 96 academic inspectors, 28 office staff, 6 teacher educators, 6 QƗriҴ (reciters) and 5 coordinators. Besides these Madrasas, the Board runs one engineering college, one well-equipped residential boarding Madrasa close to its headquarters, one women’s college, one Muallim training centre and 180 schools. The Board has its own educational activities in Tamil Nadu, Pondicherry, Karnataka, Maharashtra, Andaman and Nicobar Islands, Lakshadeep, United Arab Emirates, Oman, Bahrain, Qatar, Kuwait, Saudi Arabia and Malaysia. Majlis Board: The Majlis Board started functioning in 1980. At present, 246 Madrasas are registered under the Board, and 22,024 students (including 9,924 boys and 12,100 girls) and 1,484 teachers (610 male, 874 female) are engaged in the education process. Five office bearers, including 2 academic inspectors, are deployed under the Board. KNM Board: The Kerala Nadvathul Mujahideen Board started functioning in 1956 with Mohammed Amani Moulavi as its first Chairman. At present, 700 Madrasas are registered under the Board, and 47,964 students and 2,800 teachers are engaged in the education process. Twenty office bearers, including 15 academic inspectors, are deployed under the Board.

Statistical Analysis and Interpretation

145

B. Analysis of quantitative data: curriculum designing and planning Quantitative content analysis was done on open-ended questions. Finally, similar responses under the open-ended and one-word items were broadly categorized into a few distinct groups. Table 4.27: Boards’ views towards quality in curriculum designing and planning Samastha Yes Do you take the help of educational experts in designing your curriculum? Do you revise your curriculum? Does your curriculum have any scope for co-curricular activities? Do you prepare any teaching aids for Madrasas? Have you ever prepared ICT-based teaching aids? Have you incorporated any of the modern subjects in your curriculum? Do you have an academic calendar for Madrasas?

No

Majlis Yes

No

KNM Yes

9

9

9

9

9

9

9

9

9

9

9

9

9

9

No

9

9

9

9

9

9

9

C. Analysis of qualitative data: curriculum designing and planning The responses for open-ended items are listed below after each item. However, if two or more Boards gave the same response to a particular item, that response is not reported multiple times. The process of designing your curriculum? The curriculum is designed after detail discussion by academics, including educational experts, teachers and subject experts. Specify how you take the help of educational experts in designing your curriculum A panel of experts is constituted before the entire process and they initiate the designing process.

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How frequently do you revise your curriculum? Samastha: Every three years, last revised in 2011 Majlis: Every three years, last revised in 2013 KNM: Every five years, last revised in 2006 Specify the scope of your curriculum for co-curricular activities Samastha: Scope for practical sessions in practising rituals, study tour, Askharmuttam (programme for reading promotion), Service Day, etc. Majlis and KNM: Arts and sports are being conducted Specify the type of teaching aids prepared for Madrasas Handbooks are being prepared and distributed among the teachers Specify the details of ICT-based teaching aids prepared for Madrasas Samastha and KNM: Not initiated Majlis: CDs for poems, Akshara Padanam, etc. Have you incorporated any of the modern subjects in your curriculum? Yes, social, scientific, historical subjects Academic session? Samastha: Two calendars: from Shawwal to Shaban (General Calendar), 1 June to 30 April (School Calendar) Majlis and KNM: 1 June to 30 April TEXTBOOKS How do you design your textbooks? After detailed discussion with the expert panel, which includes subject experts, teachers and educationists Medium of the textbooks? Samastha: Arabic, Arabic-Malayalam Majlis and KNM: Malayalam Specify the details of a workshop for teachers before introducing the new textbooks Samastha: First state-level training for resource persons, then districtand range-level training for introducing the textbooks Majlis and KNM: State-level training for teachers How do you evaluate your textbooks? Samastha: child-centred and knowledge-centred; content and organization is attractive and of satisfactory quality; need improvement in the sense of including more pictures and maps and picture description Majlis: child-centred, attractive and of good quality; need improvement in accuracy of information KNM: teacher centred; need improvement

Statistical Analysis and Interpretation

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TEACHERS What are the minimum qualifications prescribed by the Board for teachers at different levels? Samastha: A teacher with Muallim Service Register, training (lower/higher/secondary), Hizb training or degree from the Arabic Colleges recognized by the Board Majlis: AIC course or Afzal ul ‫ޏ‬UlamƗ‫ ގ‬degree KNM: Afzal ul ‫ޏ‬UlamƗ‫ ގ‬degree What are the criteria in the selection of teachers? Samastha: Eligibility criteria and religious and secular education Majlis: Written test and interview KNM: Qualification only Specify the details of in-service training programme for teachers Samastha: From 1962 onwards, conducting various training programmes at range level considering the needs of the teachers, including Hizb training, training for writing Majlis: Nil KNM: Training in Madrasa complex at district level once in a year Specify the details of pre-service training programme for teachers Samastha: Muallim Training Centre is functioning for this purpose Majlis and KNM: Nil D. Analysis of quantitative data: supervision and evaluation Table 4.28: Boards’ views towards quality in supervision and evaluation Samastha Yes Do you conduct an evaluation of the students’ learning? Have you introduced the concept of CCE? Do you conduct any inspection in Madrasas? Is there any provision to follow up the information furnished by inspectors? Is there any mechanism to redress the issues pointed out by the inspectors?

No

9

Majlis Yes 9

9

No

KNM Yes

No

9 9

9

9

9

9

9

9

9

9

9

9

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E. Analysis of qualitative data: supervision and evaluation Specify the details of training for teachers in evaluation of students’ learning Samastha: Annual training designed for evaluation Majlis: Nil KNM: Nil Specify the details of the type and periodicity of the evaluation introduced to the concept of CCE Nil Specify the details of the inspections in Madrasas Samastha: Inspected twice annually by specially trained academic inspectors (Mufattish) Majlis: Annually the academic inspectors visit the Madrasa KNM: Mufattish visits annually How do you get the information from the inspectors after their evaluation? Samastha: Submit their report at the Board office monthly in the prescribed format Majlis: Submit their report KNM: Submit their report Specify the details of the mechanism to address issues pointed out by the inspectors Samastha: Giving instruction to the Management Committee, through Management Association or directly, as and when required Majlis: Through telephone and via mail KNM: Through telephone and via mail F. Analysis of quantitative date: management Table 4.29: Boards’ views towards quality in management Samastha Yes Do you receive any funding from the Government?

No

Majlis Yes

9

No

KNM Yes

9

Is your Board in favour of accepting government funds?

9

9

Do you conduct any training for MMC members about institutional management?

9

9

No 9

9 9

Statistical Analysis and Interpretation Have you issued any instructions about the utilization of the Madrasa building after the academic schedule/Madrasa timing? Do you think that the State Madrasa Board should be constituted by the government?

9

149

9 9

9 9

G. Analysis of qualitative date: management Specify the details of funds from the government None received Specify the details of training for Management Committee members about institutional management Samastha: Through Management Association, which has state, district and range-level committees Majlis: Half-day training at zonal level, annually KNM: Conducts district-level meet for Management Committee Specify the details of instructions about utilization of the Madrasa building after the academic schedule/Madrasa timing Samastha: Instructions are being given to utilize the building for running nursery schools, adult education centres, computer education, various job-oriented programmes, etc. Majlis: No utilization KNM: Lack of own building What are the problems faced by the Board? Samastha: Scarcity of teachers, lack of sufficient time for teaching, learning activities and financial crisis Majlis: No problems faced KNM: Non-availability of teachers and timing of Madrasas Issues with State Madrasa Board being constituted by the government Samastha: It will adversely affect the identity and aim of Madrasa education Majlis: It will enhance the efficiency of the Madrasa education KNM: It will adversely affect the identity and aim of Madrasa education What are the ways and means to enhance the quality of the Madrasa education system? Samastha: Research and intervention Majlis: Teachers’ training and empowerment of Management Committees KNM: Awareness among the community

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What are the challenges that Madrasa education faces? Samastha: Scarcity of teachers, lack of sufficient time for teaching/learning activities and financial crisis Majlis: Lack of competent teachers What are the possible solutions? Samastha: To start new Muallim training centres; to ensure the timing of general schools after 10 am; to provide grants to Madrasas by the centre and state govts. considering the number of students Majlis: Training centres KNM: To conduct awareness programmes H. Overview and discussion The curricula of all the Boards are designed and planned after deliberate discussion by academics, including educational experts, teachers and subject experts. The Boards reported that they revise their curricula regularly, within 3–5 years, and have enough scope for coscholastic activities. The Boards reported that they have prepared teaching aids for Madrasas, have incorporated modern subjects in the curriculum and have an academic calendar for Madrasas. The textbooks are designed after deliberate discussion in an expert panel, which includes subject experts, teachers and educationists. The Boards reported that they conduct workshops for teachers to introduce the new textbook. All the Boards reported that there was a need for improvement in the curriculum and textbooks. Regarding the minimum qualifications and criteria in the selection of teachers, this varies from Board to Board. The Samastha Board conducts various in-service programmes at range level, while the Majlis and the KNM Boards conduct in-service training programmes at zonal and district levels respectively. The Samastha Board has a permanent training centre for pre-service training, while the other Boards don’t have any such facilities. Coming on to training for teachers in the evaluation of students’ learning, the Samastha Board conducts annual training designed for evaluation. The concept of CCE was not introduced by the Samastha and the KNM Boards. Inspectors are there to visit Madrasas and there is a mechanism to address any issues pointed out by inspectors by giving instruction to the Management Committee, through the Management Association, directly or via phone or mail. The Boards do not get any funds from the government, either at state or national level, but they support the Madrasas to receive various funds such as from MOM and SPQEM. The Boards conduct various training

Statistical Analysis and Interpretation

151

programmes for Madrasa Management Committees in educational management. The Samastha Board has given instruction to Management Committees to utilize Madrasa buildings for running nursery schools, adult education centres, computer education, various job-oriented programmes, etc., after Madrasa times. The Majlis Board supports the constitution of the State Madrasa Board, while the others oppose it, saying it would adversely affect the identity of Madrasa education. The challenges reported by the Boards were scarcity of teachers, lack of sufficient time for teaching and learning activities and financial crisis. The possible solutions mentioned were to start new Muallim training centres, to ensure the timing of general schools after 10 am, and to provide grants to Madrasas from the central and state governments, taking into consideration the number of students. Ways and means suggested to enhance the quality of the Madrasa education system were research and innovation, teacher training, empowerment of Management Committees, and greater awareness among the community. The Boards’ responses indicate that the overall quality of Madrasa education is considered to be good. This is supported by the responses of MMCs, heads of Madrasas and parents, but not by the responses of teachers and students. The largest share of the office bearers of MMCs (40%) perceived overall that the quality of Madrasa education was very good, while more than a fifth of the office bearers (23.3%) perceived overall quality of Madrasa education to be average. This is because of the quality of institutional management of the Madrasa education system. This shows that the institutional management was good. This is again in tune with the views of parents and heads. About 36% of parents and 30% of Heads perceived the overall quality in Madrasa education to be good. This finding is in contrast to the views of students and teachers: 31.55% of students and 26.67% of teachers perceived the overall quality in Madrasa education to be not satisfactory.

4.2.7 Educationists’ views towards the quality of Madrasa education A total of ten top-level educationists were interviewed. This included one retired principal of Farook College, a leading Muslim institution in Kerala, five senior professors from various parts of the state, one former Minister for Education, one Vice Chancellor of an Islamic university, one sociologist and one social activist working in the field of Muslim education. Some of them preferred to respond in writing rather than faceto-face. Some questions were not responded to by some experts. Their

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responses to different queries related to quality issues in the Madrasa education system are presented below. Where two or more experts gave the same response to a particular item, that response has not been reported multiple times. How do you evaluate the quality of the Madrasa education system in Kerala? x A highly effective machinery for imparting basic religious education to the growing generation up to plus two level. It is designed in such a way that students can pursue religious studies together with a modern education in schools. This systematic religious education contributes to their all-round development adhering to moral values and ethics. x Wide network with conformity to general education and on a par with the general education system in infrastructure. x Promotes religious education to practise in life. x Comparatively better than other states. x Provides basic religious knowledge within a limited time period. x Sufficient subject competencies of the students indicate that it has enough quality. x Because of life situation, students get less chances to practise. x Far better and should be improved further. Do you think that the Madrasa curriculum suits the level of students and is in tune with their psychological needs in terms of curriculum and teaching method? x Yes, it suits. But more modifications are needed. The projects like “THADREEB” should continue. x Madrasa curriculum is occasionally modified and improved to face the newly emerging challenges. The support of experts in the field of pedagogy is also sought by the agencies to keep the system in tune with the period and psychological requirements of the students. x It suits, but more emphasis is needed for the psychological orientation of teenagers and youth after Madrasa period. x Not satisfactory, should be revamped. x Not in accordance with learners’ need, teacher-centred and textbook-centered. x Should be learner-centred, activity-oriented and constructive. x Some of the curricula are not considering learners’ psychological needs. How do you evaluate the evaluation system of Madrasas? x Public examinations and centralized evaluation system are very

Statistical Analysis and Interpretation

153

much scientific in nature, but more reforms should be brought in. x Comparatively good in the Samastha Board. x No uniform system, different methods in different Boards. x Not scientific. It is not a one-time activity, should be continuous and comprehensive, and should be followed by remedial measures. What are the modern educational practices you want to infuse? x Arabic language proficiency should be attained. International scope and job opportunity for translation. x Innovative practices should be incorporated from the general education system. x Informal and continuing Madrasa education and language learning. x Scientific teaching methods with audio-visual aids, to reduce the burden of the student. x The modern approach of practical and interactive sessions can be adapted. x ICT integration for Madrasa education, which will make easy the teaching of many subjects like Qur‫ގ‬Ɨn, history, jurisprudence, etc. How can we infuse them in the curriculum? x Seek experts’ support from various fields for curriculum revision. x Application of educational technology. x Language lab in Madrasas. x Curriculum revision followed by teacher empowerment programmes. x Audio-visual programmes may also be introduced as an additional tool for teaching to arouse interest and curiosity among students, and as a supplement to textbooks taught directly by the Gurus rather than substitutes for both. How can we make use of the infrastructure of Madrasas, especially buildings, after Madrasa timings, for which they are utilized for 2–4 hours? x Provide job-oriented training to youth and women-folk. x Skill development training for students and youth. x Personality training for students. x Entrance coaching. x Provide vocational training and religious education to the general public. x Reduce the workload of students by providing tuition classes for school subjects. x Vacation Madrasa for non-attending students.

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x The Waqf and Madrasa are the great potentials of the community, which should be utilized by providing additional coaching for students in school subjects. x Vocational training centres; especially for empowerment of Muslim women-folk who can be trained in dressmaking, embroidery works, etc., enabling them to earn a livelihood even without leaving their homes. x A small number of them are used even as arts and science colleges. x Nursery schools after working hours of the Madrasas. x Start schools, other educational institutions in the building after Madrasa timing. x Utilize Madrasas for the purpose of Shadi Mahal, community centre etc., on holidays, that will lead to economic stability also. How can we empower the Madrasa Management Committees and Madrasa Boards for the efficiency of the system? x Special training/awareness programmes, if not the system will no longer exist. The indications are there. x Scarcity of funds is the problem, but can utilize from the community – potential like Waqf etc. x Through periodical workshops, seminars and conferences. x The Samastha Board’s management system is excellent. Even though we can utilize state agencies like SIEMAT (State Institute of Educational Management and Technology). x Madrasa Boards must include experts in various fields pertaining to management of Madrasa system in their committees and they may also seek guidance from various professionals, government bodies and NGOs. x Organize periodical orientation-awareness programmes for the Madrasa Management Committees under their control and refresher courses for the teachers of such Madrasas. x The central and the state governments may also conduct such improvement programmes. x NGOs can also play a key role in this regard. What are the ways to enhance the quality of Madrasa education in Kerala? Further, what measures can be taken to improve the quality of the Madrasa system of education? x Madrasa education should be more life-centred. Aims should be the cultural development of the learner. x Curriculum revision.

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x Teachers’ training. x Revise the curriculum, which can empower the learner in the modern settings. x Lessen the content and make it age appropriate. x Evaluation reformation. x Integration of ICT into Madrasa curriculum. x Utilize Madrasa for the religious education of common public. x Samastha Kerala Islam Matha Islam Matha Vidyabhasa Board has already envisaged a series of programmes for enhancing the quality of Madrasa education. x Developed a peculiar training programme for Madrasa teachers with well-defined curriculum, comprehensive textbook, a panel of experienced and efficient tutors and other effective structural components. This is in addition to the short-term in-service courses conducted occasionally at regular intervals. x Special incentives to those teachers who make use of such improvement programmes implemented by the Board. Jami-yyathul Muallimeen itself has established a Muallim Training Centre for promoting young freshers to the field of Madrasa teaching. It has also introduced recently a highly effective programme, namely, “THADREEB”, for a total revamping of the system. x If other minor boards in the state also come forward to follow the same in this regard, the quality of the entire Madrasa education system of Kerala may attain new heights. What are the fundamental challenges that the Madrasa education system faces in Kerala? x Scarcity of well trained teachers. x Lack of parental support. x Issues related to the timing of Madrasas. x Some Madrasas are even now resistant to the changes. x Inclusion of modern methods of curriculum transaction. x Duration of pupils’ availability in the classes because of Englishmedium schools. What steps need to be taken to face these challenges? x Introduce public awareness campaign. x ICT utilization. x Empower the Muallim Training Centre (MTC) and “THADREEB” Project from field experiences. x Provide training to the office bearers of various Boards. x Teacher training at mass level.

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x Educational conferences and seminars. x Systematic Madrasa education in English-medium schools owned by the community. What may be done to ensure successful implementation of these steps? x Provide supervision and evaluation at Board level. x Provide proper training to Mufattish (inspector) in monitoring and evaluation. x Discussing and sharing experiences among various Boards of Madrasas. x Monitoring system at grassroots level by the local support. x Set up a core body which includes educationists, teachers, resource persons and intellectuals. x Grafting with state schemes. x Provide financial assistance to voluntary organizations to work on the enhancement of Madrasa education. x More schemes are introduced for their empowerment through various means. How can we utilize the Madrasa educational system for empowerment of the community? x A public campaign to empower the Madrasa system by the various Boards of Madrasas focusing on all sections of the community, especially youths and women. x Implementation of awareness programmes at Madrasa level. x It should be life-centric. x Link Arabic colleges to Madrasas for monitoring and support. x Professionalization of courses in Arabic colleges, which was just started by the state government, Kerala. x Even after completion of Madrasa education, it is reported that many youth are involved in immoral activities. This indicates that the quality of Madrasa education should be enhanced. x Proper balance should be maintained with a general education system. Both are complementary, not contradictory. x A highly effective tool for empowerment of the community by extending its ambience into various awareness programmes regarding career, health, environment conservation, informal education, micro finance and other sectors of public utility. The alumnae, teachers, parents, management and general public in the locality can contribute a lot in this regard. Any other suggestions? x Unity and sharing of good practices among Boards, since no

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differences are there in Islamic ideology. x Utilization of SPQEM scheme for providing tuition in school subjects by using the infrastructure of Madrasa, which will lead to the educational progress of the community to a great extent. Some provisions are needed to include special skills development training in SPQEM. x The men at the helm of religious affairs are more sincere, realistic and imaginative in solving the problems and revamping the system. Overview and discussion The majority of the educationists reported that the overall quality of the Madrasa education system in Kerala was better in comparison to other states of the country. However, it needs to be further improved. The Madrasa curriculum is not in accordance with learners’ needs; it is teacher-centred and textbook-centred instead of being learner-centred, activity-oriented and constructive. The evaluation system of Madrasas is not up to the mark, since evaluation is not a one-time activity and should be continuous and comprehensive, followed by remedial measures. The ways suggested to enhance the quality of Madrasa education and measures taken to improve the quality include: it should be more life-centred; it should aim at the cultural development of the learner; periodic curriculum revision; ongoing teachers’ training; lessen the content and make it age appropriate; reform the evaluation system; integrate ICT into Madrasa curricula; utilize Madrasas for the religious education of the general public; give special incentives to teachers; and spread the message of highly effective programmes like “THADREEB” for a total revamping of the system. The observations and suggestions of educationists were partially supported by the views of other stakeholders such as Boards and heads of Madrasas. The largest share of the office bearers of MMCs (40%) perceived that overall quality in Madrasa education was very good. This was also in tune with the views of parents and heads. The largest share of the parents (36%) perceived overall quality in Madrasa education to be good, and 30% of the Heads held the same view. However, the largest share of the students (31.55%) perceived overall quality of Madrasa education to be not satisfactory.

4.3 Critical examination of the existing system The second objective of the study was “to critically examine the existing Madrasa education system in Kerala State”. It was analysed mainly on the basis of the data drawn from observation of classroom

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transaction, and the views of various stakeholders were also taken into consideration while examining the existing Madrasa system.

4.3.1 Observed data on curriculum transaction The investigator observed classroom transaction in five Madrasas with the help of the observation schedule. This includes each elementary class and secondary class from the Samastha Board and the Majlis Board and one elementary class from KNM Board, since there was no secondary class run under the KNM Board. The observed data are presented in Table 4.30.

1. Approaches followed by the teacher

Subjectcentered

Childcentered

Teachercentered

Table No: 4.30: Observation-based data on curriculum transaction

Total

No. of classes observed

0

4

1

5

Percentage

0

80

20

100

a. Technique and format of lesson plan

Yes

No

Total

No. of classes observed

0

5

5

Percentage

0

100

100

b. Maintaining a teacher’s diary

Yes

No

Total

No. of classes observed

2

3

5

Percentage

40

60

100

c. Planning and use of teaching aids and other teaching and learning materials

Yes

No

Total

No. of classes observed

1

4

5

Percentage

20

80

100

2. Lesson planning and preparation

Between individual students

3. Classroom interaction

159

Between groups of students

Between teacher and students

Statistical Analysis and Interpretation

Total

No. of classes observed

5

0

0

5

Percentage

100

0

0

100

Invo luntary

Learning by doing

Nil

4. Students’ participation Voluntary

Type of participation No. of classes observed

Active

Passive

2

3

2

3

0

5

Percentage

40

60

40

60

0

100

Total

100

100

100 Total

No. of classes observed

1

4

5

Percentage

20

80

100

6. Use of ICT

As a part of evaluation scheme

No

As a supplement to classroom teaching

Yes

As a teaching aid

5. Co-curricular activities

2

0

Percentage

0

40

0

Cordial

0 Strict disciplina rian

No. of classes observed

Total

No. of classes observed

3

2

5

Percentage

60

40

100

8. Formative evaluation

Yes

No

Total

No. of classes observed

5

0

5

Percentage

100

0

100

7. Student–teacher relationship

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9. Conclusion and feedback

Yes

No

Total

No. of classes observed

5

0

5

Percentage

100

0

100

10. Assigning homework

Yes

No

Total

No. of classes observed

4

1

5

Percentage

80

20

100

Overview and discussion It can be observed from Table 4.30 that 80% of the teachers followed a teacher-centred approach. Only 40% of teachers maintained a teacher’s diary and there was no special format/technique of lesson planning which they were using. All classroom interaction was only between students and teachers; no interaction was observed among the students. Students were passive in 60% of the classes observed by the investigator. Students’ participation was involuntary in 60% of the observed classes. No cocurricular activities were observed in 80% of the observed classes. Only 40% of the observed classes used ICT as a supplementary tool for curriculum transaction. Sixty per cent of the relationships observed between teachers and students could be defined as “strict disciplinarian”, while 40% were cordial. In the classes observed by the investigator, all of them had done formative evaluation and feedback was provided. Eighty per cent of the teachers assigned homework to students. Based on these findings, feedback from the tools for students, teachers and parents, and the feedback received from various stakeholders during the field study, the investigator made the following critical analysis. x Book-centered curriculum transaction The majority of the students (31.55%) perceived quality in curriculum transaction in Madrasa education to be not satisfactory, while 30.22% felt it was very good, 21.55% felt it was good and 16.66% felt it was average. A sizable number of the teachers (31.66%) perceived quality in curriculum transaction in Madrasa education to be good, while 29.16% felt it was not satisfactory, 24.16% said it was very good and 15% said it was average. The majority of the heads (70%) perceived the quality of curriculum transaction in Madrasa education to be very good, while 16.67% of heads felt that it was average and 13.34% of heads felt it was not satisfactory. The majority of the parents (42.66%) perceived quality in curriculum transaction in Madrasa education to be good, 32% perceived it to be very good, 17.33% perceived it to be average and 8% perceived it to be not satisfactory. The classroom observation revealed that the classroom

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transaction was mostly unsatisfactory because it was in most cases teacher-centred, and it focused on the textbooks most of the time. Pedagogic practice is the heart of quality education, and this was found to be mainly textbook-centred. x “Chalk and talk” and lecture method in classroom transaction Most of the teachers were found to be poor in curriculum transaction, as they followed a teacher-centred approach. Eighty per cent of the teachers were using the teacher-centred approach, confining themselves to “chalk and talk” or lecture method. x Use of teaching and learning materials was minimal Students’ participation in the transaction process was also found to be minimal. There were no group activities and the use of teaching and learning materials (TLM) was minimal. x Evaluation system not up to the mark Most of the teachers (82%) reported that they faced problems in evaluating students, and 61% of teachers reported that they had no idea about CCE. x Lack of teachers’ training Around two-thirds – 64% – of the teachers reported that they hadn’t received any type of in-service training during the last academic session. x Language competence of students needs to be improved The majority of the experts (60%) reported that Madrasa students did not possess the desired language ability after completion of Madrasa education. This should be given top priority in the curriculum. x Curriculum/textbook revision is needed A vast majority of heads (90%) and 29.2% of teachers found lacunae in the present Madrasa curriculum and textbooks. Other stakeholders, including 32.2% of students and 12.5% of teachers, also felt that the books were not attractive and need improvement, while 39.2% of teachers said that the curriculum needed revision. x Classroom transaction/lesson planning Most of the participants, including students and parents, were not happy with the curriculum transaction. It was observed that most of the teachers (60%) were not doing the proper lesson planning. x ICT utilization is nil The ICT usage in the curriculum transaction was found to be nil, even though many of the Madrasas had enough ICT facilities. x High standard of Management system The majority of participants were happy with the quality of management system prevailing in Madrasas: 70.22% of students, 65.83% of teachers, 53.33% of heads, 64.66 % of parents and 56.66% of MMCs

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reported that the institutional management system was either good or very good. x Infrastructure is very good The majority of the participants, including students, teachers and heads, were happy with the infrastructure of the Madrasas: 51.78% of students, 53.33% of heads and 42.66% of parents reported that the infrastructure of Madrasas was either good or very good. x Women’s education promoted All the Madrasas have a co-education system. There are special courses after completing the 5th and 7th classes of education, called Wafiya and Zahraviyya. In most of the public examinations conducted in Madrasas, more than 90% of rank holders were girls.

4.4 Promotion of education The third objective of the study was “to find out the contributions of Madrasas in promoting education among Muslims in Kerala”. In the context of this objective, the investigator mainly relied upon secondary sources such as various research studies, literature and documents. The analysis of the secondary sources revealed the following major contributions of Madrasas in promoting education among Muslims in Kerala. x One hundred per cent literacy among Muslims in Kerala The major contribution of Madrasa education was that 100% literacy among Muslims in Kerala was achieved well before the state as a whole reached that rate. This is because of the Arabic-Malayalam language, which is considered the mother tongue of Muslims in Kerala and is used in textbooks in Madrasas (Lakshmi 2012). x Mass religious education makes Muslims practise religious values in life As a result of mass religious education, Muslims are practising desirable human values in life. This is another major contribution of Madrasa education systems. From childhood, students get ample training in rituals from Madrasas and hence become practising Muslims who follow moral values as learnt through their religious education (Abubakr 2006). x Access to education enhanced From various literature and studies, it has been found that Madrasa education has facilitated access to general education and higher education, and thereby mobility among students has improved (Lakshmi 2012).

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x Facilitating higher education and mobility of pass-outs improved Madrasa education facilitates higher education for aspiring Muslim students, and hence their mobility to various places, including foreign countries, for higher education has increased. The progressive role of Madrasa education is accepted in helping students to reach higher education. It is rightly observed in a National University of Educational Planning and Administration report that “We had thought this to be a barrier, but, to our surprise it turns out to be strength in various ways for participation in higher education”. (NUEPA 2012) x Bridging the social gap in educational attainment and the gender gap in access and achievement Madrasa education has helped a lot in bridging the social gap and gender gap in educational and other related attainments (Mohammed 2007; Lakshmi 2012). x Continuous improvement in curriculum The Madrasa curriculum has been in the process of improvement continuously, though the pace of renewal of the curriculum is slow. x New experiments in Madrasa education Many experiments are being conducted in the Madrasa education system as a positive sign of a healthy education system. The Darul Huda Islamic University, Coordination of Islamic Colleges (CIC) Wafy, and the Jamia Nooria Arabia Coordination of Islamic Colleges are three new streams of religious education started in the recent past. Each stream has around 50 affiliated colleges within it, in addition to government-aided Arabic colleges and other Arabic colleges. All these experiments are the result of a vibrant Madrasa education system in Kerala. x Women’s education Most of the Madrasas have a co-education system. Special courses after completing the 5th and 7th classes of education, called Wafiya and Zahraviyya, are conducted. In most of the public examinations conducted in Madrasas, more than 90% of rank holders are girls. It is a matter of pride that the women’s education among Muslims has been promoted (Mohammed 2005). x Creates communal harmony One of the major reasons for the communal harmony prevailing in Kerala is the effective inculcation of Madrasa education and promotion of communal understanding (Ansari 2006). x Youth employability improved Many of the pass-outs of Madrasas are employed in many new openings, such as news channels including Al Jazeera, BBC and All-India

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Radio. Pass-outs of the Madrasa system have obtained places in many foreign universities and in translation and general services in companies.

4.5 Problems of the system The fourth objective of the study was “ to identify the problems of existing systems of Madrasa education in Kerala”. To collect views in this regard, various stakeholders, including teachers, heads of Madrasas, MMCs, Boards and educationists, were asked the same open-ended questions. The analysis of their response was cross-checked against the investigator’s own field experience and discussion was held with stakeholders, revealing that the Madrasa education system faced the following major issues and matters of concern. x Untrained teachers working in Madrasas All the stakeholders, including experts, Boards and MMCs, have reported that non-availability of trained teachers was the major problem in the Madrasa education system. x Meagre salary of teachers Nearly two-thirds (63%) of teachers reported that they were never able to manage their basic family needs with their present salary, and all the MMC office bearers agreed that they themselves were not happy with the low salary which they were providing to the teachers. x Lack of interest/awareness of parents Half of the experts reported that lack of awareness/interest among parents was one of the major challenges which the madrasa education system faces. Many teachers and heads of Madrasas shared this view during the field visits of the investigator. x Mushrooming of unaided English-medium schools; Government of Kerala Orders not effective Most of the experts (60%), teachers (66.66%) and heads (73.33%) felt that the mushrooming of unaided English-medium schools in the state was one of the major challenges that the Madrasa education system faces today. These schools were not strictly following the timeframe which was given by the Government of Kerala through GO No: 189/67/Edn, dated 28 April 1967. This order strictly restricts the timing of schools with a majority of Muslim students to the hours of 10.30 am–4.30 pm, to enable the students to attend Madrasas in the morning hours. x Lack of in-service training for Madrasa teachers The majority of the teachers (64 %) reported that they had not received any type of in-service training during the last academic session.

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x Lack of practical activities in teaching and learning process Most of the teachers (82%) reported that they faced problems in evaluating students, and the majority of the teachers (61%) reported that they had no idea about CCE. It was observed that there was no opportunity for providing practical experience while the classroom transaction was taking place. x Only “chalk and talk” mode of transaction Eighty per cent of the teachers are following a teacher-dominated approach to teaching. Only 40% of teachers were maintaining a teacher’s diary, and no special format/technique for lesson planning was being used by them. Fully 100% of classroom interactions were found to be taking place only between students and the teacher: no interaction was observed among the students themselves. Students were passive in 60% of the classes observed by the investigator. Their participation was involuntary in 60% of the observed classes. There was no group activity and the use of TLM was minimal.

4.6 Modalities for quality improvement The fifth objective of the study was “to find out the modalities for further quality improvement in the Madrasa education system in Kerala”. In order to elicit responses from various stakeholders in this regard, the investigator posed the same open-ended questions to teachers, heads, MMCs, Boards and educationists. Analysis of their responses revealed that the following major modalities should be followed for quality improvement in the Madrasa education system. x Opportunities for Continuous Professional Development of teachers It is evident from the study that most teachers working in Madrasas are not getting sufficient training for their professional development. There is an urgent need to provide them with training for their continuing professional development. Various modes can be used for their training, including the use of educational technology and open and distance learning (ODL) systems. x Mufattish (inspectors) as mentors In order to enhance the quality of teaching and learning activities, the role of academic inspectors (Mufattish) should be changed from mere fault finders to teacher mentors, so that teachers benefit through support and guidance provided by them regarding teaching/learning strategies, including how to deal with the hard spots in the curriculum. x Effective monitoring and supervision

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As per the study, the state of supervision and monitoring of various activities in Madrasas was not satisfactory. Steps need to be taken to ensure prompt, regular and proper supervision and monitoring of various activities at all levels in Madrasas. Appropriate training should also be provided to the supervisors in this regard. x Periodic revision of the curriculum The Boards have emphasized the need for the periodic revision of the curriculum. There is an immediate need for curriculum revision. The learner should be at the centre of curriculum planning and transaction. The teaching and learning methods should be more participatory. Less emphasis should be placed on memorization-based approaches to education and teaching. Curricula should be revised in such a way as to equip the Madrasa education system to face the emerging challenges. The advice and support of experts should be sought to keep the system in tune with the modern era’s needs and the psychological requirements of students. x Utilization of infrastructure to improve Madrasa resources Most Madrasa buildings are kept un-utilized after 2–4 hours of Madrasa working time. This means that huge resources are left untapped all over the state. These resources should be utilized by opening educational institutions and vocational training centres, especially for the empowerment of Muslim women-folk who can be trained in vocational skills like dressmaking, embroidery works, etc., thus enabling them to earn a livelihood, even without leaving their homes. x Utilization of Waqf properties for remuneration of the teachers It is evident from the study that one of the major issues in Madrasa education is the meagre remuneration of teachers. No competent teacher is attracted towards Madrasa education because of this meagre remuneration. In order to enhance the quality of teaching, the concerned stakeholders have to seriously think over how to enhance the remuneration of teachers. There should be attractive incentives. It should be done by utilizing the huge resources of the community in the form of Waqf properties. Most of the Madrasa have Waqf properties attached to them. The earnings from the properties should be utilized to offer better salaries to teachers. These resources could also be used to provide additional coaching to students in school subjects which are generally found more difficult by many students.

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x Training for managers/administrators/officials of Boards of Madrasas The study indicates that there is an urgent need to train various toplevel stakeholders of Madrasas. Training for management, administrators and officials of Boards of Madrasas should be organized regularly to bring about improvement in the Madrasa education system. x Central teachers’ training institute for all Boards for capacity building The study highlights the immediate need for a training system to be in place for Madrasa teachers. It would be highly beneficial if a central teachers’ training institute for the capacity building of Madrasa teachers was set up in the state. x Enhance women’s participation as teachers, especially in higher classes Some Boards are not appointing female teachers. From the field experience, it is felt that the appointment of female teachers, especially in secondary and higher classes, is urgently needed. x Establishment of Madrasa complexes for sharing of resources Madrasa complexes, once set up, would help Madrasas in the sharing of resources. This would promote the quality of education in Madrasas. x Establishment of vacation Madrasas Vacation Madrasas would be fruitful for non-attending students and drop-outs. The operationalization of vacation Madrasas could also address the problem of the lack of sufficient time in Madrasas for effective curriculum transaction, by creating more opportunity for enrichment and extra-curricular activities. x Introduction of open and distance learning and e–learning modes in Madrasa education, to reach those not yet engaged It is evident from the study that the mushrooming of English-medium schools eliminates the chances of religious studies for a section of Muslim students. In order to compensate for this, the possibilities of ODL systems and e-learning should be explored. Each Madrasa has to cater to the students of its surroundings. In addition to providing scientific and psychologically prepared study materials, weekly or monthly counselling sessions should be conducted. This arrangement would also be helpful for those who do not currently get the chance to receive primary religious education. The e-learning programme should particularly focus on the new generation. x Skill training for students The study reveals Madrasas are not competent enough to develop language ability among students. Since Arabic is a language of global job

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prospects, proficiency in the Arabic language should be attained by students enrolled in Madrasas. x Effective utilization of funds under various government schemes, focused on improving the learning of English, science and mathematics. Utilization of SPQEM scheme resources for providing tuition in school subjects and for special skill development training for the Madrasa students needs to be ensured. x NIOS effective monitoring of Madrasas as Accredited Institutes (AI) Though the NIOS has been given responsibility for monitoring Madrasas as Accredited Institutes (AI) as a part of the SPQEM programme, the monitoring mechanism is not effective. Steps need to be taken to make the monitoring more effective. x State Madrasa Education Board Constitution of a State Madrasa Board would provide a common platform for Madrasas. It would be useful for sharing best practices among different Boards and various stakeholders.

CHAPTER FIVE SUMMARY, FINDINGS AND EDUCATIONAL IMPLICATIONS

5.1 Introduction The quality of a nation depends upon the quality of its citizens; the quality of its citizens depends, more than any other features, on the quality of education. As the world is facing a transformation from the industrial revolution to the knowledge revolution, the cognitive explosion is the benchmark of the modern era. Knowledge-makers are the key players of the time. The purpose of education must be to empower knowledgemakers. Youth, in the form of intellectual capital, is becoming the richest intangible asset, and the human development index has become the indicator of a nation’s progress and ranking. India has a majority of young people in its population. If the potential of youth is utilized, the destiny of the nation will surely change. Mainstreaming of the marginalized sections of has a pivotal role to play in the prosperity of the nation. Education is a liberating and secularizing force. In this context, this study has tried to analyse the quality enhancement process in the Madrasa education system, one of the largest non-governmental organizations (NGOs) in the country.

5.2 Summary of the study The need for the study,objectives,design and analaysis of the data are summarized as follows.

5.2.1 The need for the study India is the museum of all the world religions, a country where all the major religions are present. It is a land of diversity; a mosaic of many castes, communities, languages, religions and cultures. In exercise of its freedom, it has chosen to be a socialist, secular, democratic Republic. The essence of secularism is the recognition and preservation of different

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groups of people with diverse languages and beliefs and their integration into a whole and united India. The Constitution reflects the pluralistic essence of Indian society and the right of each segment to selfdevelopment, but as an integral part of a nation in the making. Unity in diversity or plurality is the key concept which leads India to set an ideal of peaceful co-existence of diverse groups. Significantly, all the religions have contributed in forming the culture, heritage and traditions of the nation. The pace of a convoy of vehicles depends upon the speed of the slowest vehicle within it. The strength of a chain depends upon the strength of the weakest ring in the chain. In this way, the strength of the nation mainly depends upon the strength of the weaker sections of society. The essence of development lies in the inclusion of these weaker sections. These sections include most of the minority communities, people belonging to less-developed castes and regions, etc. The University Grants Commission, the highest governance body in higher education, in its document on 12th Plan, talks about inclusion in detail. In addition to that, the National Knowledge Commission and the Planning Commission of India put well-deserved stress, in their policy documents, on inclusion of weaker sections of the society in developmental. The Prime Minister’s High Level Committee, known as the Sachar Committee, and Justice Misra Commission on Linguistic Minorities also talk about the empowerment of minorities, especially Muslims. The Madrasa education system introduced by the Muslims has emerged as one of the largest non-formal education systems prevailing in the country. Even though Madrasa education is very much a formal system of education in many states, government documents consider it a non-formal system of education. Now it is one of the largest networks of NGOs in the country. Madrasa education in India, which originated several centuries ago in a different political and social context, continues to address, though in part, the educational needs of a large section of the Muslim population. The Madrasa system that operates in Kerala is a highly effective machinery for imparting basic religious education to the growing generation up to plus two levels, which is run in a smooth manner with well-defined aims and objectives supported by a well-planned curriculum, syllabi and other tools required for an education system. It is designed in such a way that a student can pursue his religious studies together with a modern education in schools. Hence, in Kerala, almost every Muslim child essentially passes through the Madrasa education system by the time he/she reaches the age of adolescence. However, the engagement with

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Madrasas does not hinder in any way their achievement and progress in the field of modern education. It rather contributes to their all-round development and, especially, helps in their moral and spiritual development. Although the Madrasa system of Kerala has seen many developments over decades, academia has not paid much attention to the scientific study of its working, strengths and contributions. Most of the research work accomplished so far deals with generalities and peculiarities of Kerala Islam, in comparison with and contrast to the other Muslim and Islamic experiences, without much focus on the educational initiatives of the Kerala Muslims. In many writings, it is acknowledged that the Kerala model of education is unique in nature, and that it is a role model for all other states. Yet no scientific study has so far been conducted to find out the true bases of the strength and progress of the Madrasa education system in Kerala and its continued development over the centuries. Any research study would go a long way in both further strengthening and reinforcing the Madrasa education system and its effective coordination with the modern education system in the state, as well as helping to reform the Madrasa education system in other parts of the country. It is with these considerations in view and to address these needs that the present study was taken up.

5.2.2 Objectives of the study 1) To identify the different dimensions of quality in Madrasa education. 2) To critically examine the existing Madrasa education system in Kerala State in terms of different quality dimensions. 3) To find out the contributions of Madrasas in promoting education among Muslims in Kerala. 4) To identify the problems of the existing system of Madrasa education in Kerala. 5) To find out the modalities for further quality improvement in the Madrasa education system in Kerala.

5.2.3 Design of the study The sample for the present study included various stakeholders of Madrasas, including 450 students, 120 teachers, 30 heads of Madrasas, 150 parents, 30 Madrasa Management Committees and three Boards of Madrasa education. Five classroom observations were done in curriculum transaction and 10 experts were interviewed regarding quality improvement in

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the Madrasa education. In this study, the investigator used a survey method of research to explore quality improvement in Madrasa education system. The following tools were developed by the investigator for the present study: 1. Questionnaire for students 2. Questionnaire for teachers 3. Questionnaire for heads of Madrasas 4. Questionnaire for parents 5. Questionnaire for Madrasa Management Committees 6. Observation schedule for curriculum transaction 7. Questionnaire for the Boards of Madrasa Education 8. Interview schedule for educationists

5.2.4 Analysis of data The data were analysed both qualitatively and quantitatively using appropriate statistical techniques. Descriptive statistics such as frequencies, percentages and cross-tables were computed using SPSS, wherever required. Taking into account the objectives of the study, tables and charts were prepared and final analysis was done based on these tables and charts in terms of totals and percentages.

5.3 Major findings of the study 5.3.1 Findings related to quality dimensions in Madrasa education 1. The majority of the students (31.55%) perceived overall quality in Madrasa education to be not satisfactory, while 28.22% perceived it to be very good, and 21.33% and 18.89% of the students perceived it to be average and good respectively. 2. Around one-third of the students (29.33%) perceived quality in curriculum designing and planning in Madrasa education to be average, while around half perceived it to be good or very good (26% and 25.11% respectively) and 19.55% of students perceived it to be not satisfactory. 3. Out of 450 students, 142 perceived quality in Curriculum Transaction in Madrasa education to be not satisfactory, while 136 students perceived it to be very good, 97 students perceived it to be good and 75 students perceived it to be average.

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4. Quality in evaluation and assessment in Madrasa education was perceived to be good by 55.11% of students, not satisfactory by 25.33% and very good by 19.55%. 4. Out of the 450 students, 185 perceived quality in institutional management in Madrasa education to be good, 134 perceived it to be not satisfactory and 131 perceived it to be very good. 5. Around one-fourth each of the students perceived quality of infrastructure in Madrasa education to be average, good and very good, while 22.89% perceived it to be not satisfactory. 6. The largest share of the teachers (40 %) perceived overall quality in Madrasa education to be very good, while 26.67% found that it was not satisfactory. Respectively, 18.33% and 15 % perceived overall quality in Madrasa education to be average and good. 7. Of 120 teachers, 34 perceived quality in curriculum designing and planning in Madrasa education to be good, 32 each perceived it to be unsatisfactory and very good, and 22 perceived it to be average. 8. Quality in curriculum transaction in Madrasa education was perceived to be good by 31.66% of teachers, not satisfactory by 29.16%, very good by 24.16% and average by 15%. 9. Thirty per cent of the teachers perceived quality in evaluation and assessment in Madrasa education to be very good, 29.17% perceived it to be average, 20% perceived it to be not satisfactory and 20.83% perceived it to be average. 10. Quality in institutional management in Madrasa education was perceived to be good by 38.33% of teachers, not satisfactory by 34.16% and very good by 27.5%. 11. Thirty per cent of the heads perceived overall quality in Madrasa education to be good, while 23.3% each perceived it to be very good, good and not satisfactory. 12. Of the 30 heads of Madrasas, 13 perceived quality in curriculum designing and planning in Madrasa education to be very good, 9 perceived it to be average and 8 perceived it to be good. 13. Seventy per cent of the heads perceived quality in curriculum transaction in Madrasa education to be very good, 16.67% perceived it to be average and 13.34% perceived it to be not satisfactory. 14. Quality in evaluation and assessment in Madrasa education was perceived to be good by 43.33% of the heads of Madrasas, very good by 30%, average by 23.33% and not satisfactory by 3.33%. 15. Of 30 heads, 16 perceived quality in institutional management in Madrasa education to be very good, 12 perceived it to be average and 2 perceived it to be not satisfactory.

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16. A third of the heads perceived quality in infrastructure in Madrasa education to be very good, 23.33% each perceived it to be not satisfactory and average respectively and 20% perceived it to be good. 17. Thirty-six per cent of the parents perceived overall quality in Madrasa education to bne good, 24.67% perceived it to be unsatisfactory, 22.67% perceived it to be very good and 16.67% perceived it to be average. 18. Of the sample of 150 parents, 75 perceived the quality in curriculum designing and planning in Madrasa education to be average, 53 felt it was very good and 22 felt it was not satisfactory. 19. Quality in curriculum transaction in Madrasa education was perceived to be good by 42.66% of parents, very good by 32%, average by 17.33% and not satisfactory by 8%. 20. Of the total of 150 parents, 84 perceived the quality of evaluation and assessment in Madrasa education to be good, 51 perceived it to be average and 15 perceived it to be not satisfactory. 21. Fifty-eight per cent of parents perceived quality in institutional management in Madrasa education to be good, 21.33% perceived it to be not satisfactory, 14 % felt it was average and 6.66% felt it was very good. 22. Of 150 parents, 64 perceived quality of infrastructure in Madrasa education to be very good, 62 perceived it to be average and 24 perceived it to be not satisfactory. 23. The largest share of the office bearers of MMCs, 40%, perceived overall quality of Madrasa education to be very good, while 23.3% perceived it to be average, 16.67 % reported that it was good and 20% that it was not satisfactory . 24. Of the 30 office bearers of MMCs, 19 perceived the quality in curriculum designing and planning in Madrasa education to be good and 7 perceived it to be very good. At the same time, a meagre number (2 each) perceived the overall quality to be not satisfactory and average. 25. One-third of the office bearers perceived the overall quality of institutional management in Madrasa education to be very good and one-fourth perceived it to be good. Another one-fifth considered it to be average. 26. The curricula of all the Boards are designed and planned after deliberate discussion by academics, including educational experts, teachers and subject experts. The Boards reported that they revise their curriculum regularly, within 3–5 year, had enough scope for coscholastic activities and prepared teaching aids for Madrasas,

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incorporated modern subjects in the curriculum and had an academic calendar. 27. The textbooks are designed after deliberate discussion by an expert panel, which includes subject experts, teachers and educationists. The Boards conduct workshops for teachers to introduce the new textbooks. All the Boards reported that there was a need for improvement in the curriculum and textbooks. 28. Regarding the minimum qualifications and criteria in the selection of in-service teachers, these vary from Board to Board. The Samastha Board conducts various in-service programmes at range level, while the Majlis and the KNM Boards conduct them at the zonal and district levels respectively. The Samastha Board has a permanent training centre for pre-service training, but the other Boards don’t have any such facilities. 29. The Samastha Board annually conducts training for teachers in evaluation. The concept of CCE was not introduced by the Samastha Board or the KNM Board. Inspectors are there to visit Madrasas, and there is a mechanism to address any issues pointed out by the inspectors by giving instruction to Management Committees or through the Management Association, directly or via phone or mail. 30. The Boards do not get any funds from the government, at either state or central level, but they support the Madrasas to receive various funds under the MOM and SPQEM schemes. The Boards conduct various training programmes in educational management for Madrasa Management Committees. The Samastha Board has given instruction to Management Committees to utilize Madrasa buildings to run nursery schools, adult education centres, computer education, various job-oriented programmes etc., after Madrasa timings. The Majlis Board supports the constitution of the State Madrasa Board, while the other Boards oppose it, saying it will adversely affect the identity of Madrasa education. 31. The challenges faced by the Boards are scarcity of teachers, lack of sufficient time for teaching and learning activities and financial crisis. The possible solutions mentioned are: to start new Muallim training centres, to ensure the timing of general schools after 10 am, and to provide grants to Madrasas from the central and state governments, taking into consideration the number of students. 32. The ways and means to enhance the quality of the Madrasa education system are research and innovation, teacher training, empowerment of Management Committees and increasing awareness among the community.

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33. The majority of the educationists reported that the overall quality of the Madrasa education system in Kerala was better in comparison to other states of the country, but that it should be further improved. 34. The Madrasa curriculum was not in accordance with the learners’ needs; it was teacher-centred and textbook-centred instead of being learner-centred, activity-oriented and constructive. 35. The evaluation system in Madrasa was not up to the mark, because evaluation is not a one-time activity and should be continuous and comprehensive, followed by remedial measures. 36. The major modern educational practices that educationists suggested should be incorporated into Madrasa education were proficiency in Arabic language, innovative teaching methods with audio-visual aids, and ICT integration. 37. To achieve this, the educationists suggested seeking experts’ support from various fields, the application of educational technology, the introduction of language labs, curriculum revision followed by teacher empowerment programmes, and audio-visual programmes. 38. The ways suggested to enhance the quality of Madrasa education and measures that could be taken to improve the quality should be more life-centred. They should aim at the cultural development of the learner, curriculum revision and the imparting of teachers’ training; lessen the content and make it age appropriate; reform evaluation systems; integrate ICT into the Madrasa curriculum; utilize the Madrasa for religious education of the wider public; give special incentives to teachers; and spread the message of highly effective programmes like “THADREEB” for a total revamping of the system. 39. Steps to ensure successful implementation are: provide supervision and evaluation at Board level and proper training to Mufattish in monitoring and evaluation; discussion and sharing of experiences among various Boards of Madrasas; an effective monitoring system at grassroots level using local support; setting up a core body which includes educationists, teachers, resources persons and intellectuals; grafting with state schemes; providing financial assistance to voluntary organizations to work for the enhancement of Madrasa education; and the introduction of more schemes. 40. The Madrasa education system can be utilized for empowerment of the community. To strengthen the Madrasa system, the Arabic colleges could be linked to Madrasas for monitoring and support, and professional courses could be introduced in the Arabic colleges. It may also be done by extending the Madrasas’ educational scope into various awareness programmes regarding career, health, environment

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conservation, informal education, micro finance and other sectors of public utility. 41. Other suggestions put forward by educationists included unity and sharing of good practices among Boards and utilization of the SPQEM scheme for providing tuition. Some provisions are needed to include special skill development training under SPQEM.

5.3.2 Findings related to critical examination of the existing Madrasa education system 1. Book-centred curriculum transaction The majority of the students (31.55%) perceived quality of curriculum transaction in Madrasa education to be not satisfactory, while 30.22% felt it was very good, 21.55% felt it was good and 16.66% felt it was average. A sizable proportion of the teachers (31.66%) perceived quality of curriculum transaction in Madrasa education to be good, while 29.16% perceived it to be not satisfactory, 24.16% perceived it to be very good and 15% perceived it to be average. The majority of the heads (70%) perceived the quality of curriculum transaction in Madrasa education to be very good, 16.67 % perceived it to be average and 13.34% perceived it to be not satisfactory. The majority of the parents (42.66%) perceived quality of curriculum transaction to be good, 32% perceived it to be very good, 17.33% perceived it to be average and 8% perceived it to be not satisfactory. The classroom observation revealed that the classroom transaction was mostly unsatisfactory because it was in most cases teacher-centred and focused on the textbooks most of the time. Pedagogic practice is the heart of quality education, but current practice was found to be mainly textbook-centred. 2. “Chalk and talk” and lecture method in classroom transaction Most of the teachers were found to be poor in curriculum transaction, as they followed a teacher-centred approach. Eighty per cent of the teachers were using this approach, confining themselves to chalk and talk or lecture method. 3. Use of TLM was minimal Students’ participation in the transaction process was also found to be minimal. There were no group activities and the use of TLM was minimal. 4. Evaluation system not up to the mark Most of the teachers (82%) reported that they faced problems in evaluating students and 61% of teachers reported that they had no idea about CCE.

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5. Lack of Teacher Training Sixty-four per cent of the teachers reported that they hadn’t received any type of in-service training during the last academic session. 6. Language competence of students needs to be improved The majority of the experts (60%) reported that Madrasa students did not possess the desired language ability after completion of Madrasa education. This should be given top priority in the curriculum. 7. Curriculum/textbook revision is needed A vast majority of heads (90%) and 29.2% of teachers found lacunae in the present Madrasa curriculum and textbooks. Other stakeholders, including 32.2% of students and 12.5% of teachers, also felt that the books were not attractive and needed improvement, and 39.2% of teachers said that the curriculum needed revision. 8. Classroom transaction/lesson planning: Most of the participants, including students and parents, were not happy with the curriculum transaction. It was observed that most of the teachers (60%) were not doing the proper lesson planning. 9. ICT Utilization is nil The ICT usage in the curriculum transaction was found to be nil, even though many of the Madrasas had enough ICT facilities. 10. High standard of management system The majority of participants were happy with the quality of management system prevailing in Madrasas: 70.22% of students, 65.83% of teachers, 53.33% of heads, 64.66% of parents and 56.66% of MMCs reported that the institutional management system was either good or very good. 11. Infrastructure is very good The majority of the participants, including students, teachers and heads, were happy with the infrastructure of the Madrasas: 51.78% of students, 53.33% of heads and 42.66% of parents reported that the infrastructure of Madrasas was either good or very good. 12. Women’s education promoted All the Madrasas have a co-education system. There are special courses after completing the 5th and 7th classes of education, called Wafiya and Zahraviyya. In most of the public examinations conducted in Madrasas, more than 90% of rank holders were girls.

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5.3.3 Findings related to the contribution of Madrasas in promoting education 1. Full literacy among Muslims in Kerala The major contribution of Madrasa education was that 100% literacy was achieved among Muslims in Kerala long before the state as a whole achieved this rate. This is because of the Arabic-Malayalam language, which is considered the mother tongue of Muslims in Kerala and is used in textbooks in Madrasas (Lakshmi 2012). 2. Mass religious education results in Muslims practising religious values in life Because of mass religious education, Muslims are practising desirable human values in life. This is another major contribution of Madrasa education systems. From childhood, students get ample training in rituals from Madrasas and hence become practising Muslims who follow moral values as learnt through their religious education (Abubakr 2006). 3. Access to education enhanced From various literature and studies, it has been found that Madrasa education has facilitated access to general education and higher education, and thereby mobility among students has improved (Lakshmi, 2012). 4. Facilitating higher education, and mobility of pass-outs improved Madrasa education facilitates higher education for aspiring Muslim students, and hence their mobility to various places, including foreign countries, for higher education has increased. The progressive role of Madrasa education is accepted in helping students to access higher education. It is rightly observed in a report by NUEPA that “We had thought this to be a barrier, but, to our surprise it turns out to be strength in various ways for participation in higher education” (NUEPA 2012). 5. Bridging the social gap in educational attainment and the gender gap in access and achievement Madrasa education has helped a lot in bridging the social gap and gender gap in education and other related attainments (Mohammed 2007; Lakshmi 2012. 6. Continuous improvement in curriculum The Madrasa curriculum has been in the process of improvement continuously, though the pace of renewal of the curriculum is slow. 7. New experiments in Madrasa education Many experiments are being conducted in the Madrasa education

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system as a positive sign of a healthy education system. The Darul Huda Islamic University, Co-ordination of Islamic Colleges (CIC) Wafy and Jamia Nooria Arabia Co-ordination of Islamic Colleges are three new streams of religious education started in the recent past. Each stream has around 50 affiliated colleges within it, in addition to government-aided Arabic colleges and other Arabic colleges. All these experiments are the result of a vibrant Madrasa education system in Kerala. 8. Women’s education Most of the Madrasas have a co-education system. Special courses are conducted after completing the 5th and 7th classes of education, called Wafiya and Zahraviyya. In most of the public examinations conducted in Madrasas, more than 90% of rank holders are girls. It is a matter of pride that the women’s education among Muslims has been promoted (Mohammed 2005). 9. Creates communal harmony One of the major reasons for the communal harmony prevailing in Kerala is the effective inculcation of Madrasa education and promotion of communal understanding (Ansari 2006). 10. Youth employability improved Many of the pass-outs of Madrasas are employed in many new openings, including at news channels such as Al Jazeera, BBC and AllIndia Radio. Pass-outs of the Madrasa system have obtained places in many foreign universities, as well as in translation and general services in companies.

5.3.4 Findings related to problems of Madrasa education system 1.

Untrained teachers working in Madrasas All the stakeholders, including experts, Boards and MMCs, have reported that non-availability of trained teachers was the major problem in the Madrasa education system. 2. Meagre salary of teachers Sixty-three per cent of teachers reported that they were never able to manage their basic family needs with their present salary, and all the MMC office bearers agreed that they themselves were not happy with the low salary which they were providing to the teachers. 3. Lack of interest/awareness of parents Half of the experts reported that lack of awareness/interest among parents was one of the major challenges which the Madrasa education system faces. Many teachers and heads of Madrasas shared this view during the field visits of the investigator.

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4. Mushrooming of unaided English-medium schools; Government of Kerala Orders not effective Most of the experts (60%), teachers (66.66%) and heads (73.33%) felt that the mushrooming of unaided English-medium schools in the state was one of the major challenges that the Madrasa education system faced today. These schools are not strictly following the timeframe which was set out by the Government of Kerala through GO No.: 189/67/Edn., dated 28 April 1967. This order strictly restricts the timing of schools with a majority of Muslim students to the hours 10.30 am–4.30 pm, to enable the students to attend Madrasas in the morning hours. 5. Lack of in-service training facilities for Madrasa teachers The majority of the teachers (64%) reported that they had not received any type of in-service training during the last academic session. 6. Lack of practical activities in teaching and learning process Most of the teachers (82%) reported that they faced problems in evaluating students and the majority (61%) reported that they had no idea about CCE. It was observed that there was no opportunity for providing practical experience while the classroom transaction was taking place. 7. Only “chalk and talk” mode of transaction Eighty per cent of the teachers are following teacher-dominated approaches in teaching. Only 40% of teachers were maintaining a teacher’s diary and no special format/technique of lesson planning was being used by them. Fully 100% of classroom interaction observed was found to take place only between students and the teacher; no interaction was observed among the students themselves. Students were passive in 60% of the classes observed by the investigator. Their participation was involuntary in 60% of the observed classes. There was no group activity and use of TLM was minimal

5.3.5 Major findings related to modalities for quality improvement 1. Opportunities for Continuous Professional Development of teachers It is evident from the study that most teachers working in Madrasas are not getting sufficient training for their professional development. There is an urgent need to provide them with training for their continuing professional development. Various modes can be used for their training, including the use of educational technology and ODL systems.

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2. Mufattish (Inspectors) as mentors In order to enhance the quality of teaching and learning activities, the role of academic inspectors (Mufattish) should be changed from mere fault finders to teacher mentors, so that teachers benefit through support and guidance provided by them regarding teaching/learning strategies, including how to deal with the hard spots in the curriculum. 3. Effective monitoring and supervision As per the study, the state of supervision and monitoring of various activities in Madrasas is not satisfactory. Steps need to be taken to ensure prompt, regular and proper supervision and monitoring of various activities at all levels in Madrasas. Appropriate training should also be provided to the supervisors in this regard. 4. Periodic revision of the curriculum The Boards have emphasized the need for periodic revision of the curriculum. There is an immediate need for this revision. The learner should be at the centre of curriculum planning and transaction. The teaching and learning should be more participatory. Less emphasis should be placed on memorization-based approaches to education and teaching. This should equip the Madrasa education system to face the emerging challenges. The advice and support of experts should be sought to keep the system in tune with the modern era’s needs and with the psychological requirements of students. 5. Utilization of infrastructure to improve Madrasa resources Most Madrasa buildings are kept un-utilized after 2–4 hours of Madrasa working time. This means that huge resources are left untapped all over the state. These resources should be utilized by opening educational institutions and vocational training centres, especially for the empowerment of Muslim women-folk, who could be trained in vocational skills like dressmaking, embroidery works, etc., thus enabling them to earn a livelihood, even without leaving their homes. 6. Utilization of Waqf properties for remuneration of the teachers It is evident from the study that one of the major issues in Madrasa education is the meagre remuneration of teachers. No competent teacher is attracted towards Madrasa education because of this meagre remuneration. In order to enhance the quality of teaching, the stakeholders concerned have to seriously think over the enhancement of remuneration of teachers. There should be attractive incentives. This should be done by utilizing the huge resources of the community in the form of Waqf properties. Most of the Madrasas have Waqf properties attached to them. The earnings from these properties should be utilized

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to offer better salaries to teachers. These resources can also be used to provide additional coaching to students in school subjects which are generally found more difficult by many students. 7. Training for managers/administrators/officials of Boards of Madrasas The study indicates that there is an urgent need for training of various top-level stakeholders of Madrasas. Training for management, administrators and officials of Boards of Madrasas should be organized regularly to bring about improvement in the Madrasa education system. 8. Central teachers’ training institute for all Boards for capacity building The study highlights the immediate need for a training system to be in place for Madrasa teachers. It would be highly beneficial if a central teachers’ training institute for capacity building of Madrasa teachers wa set up in the state. 9. Enhance women’s participation as teachers, especially in higher classes Some Boards are not appointing female teachers. From the field experience, it is felt that the appointment of female teachers, especially in secondary and higher classes, is urgently needed. 10. Establishment of Madrasa complexes for sharing resources Madrasa complexes, once set up, would help Madrasas in the sharing of resources. This would promote the quality of education in Madrasas. 11. Establishment of vacation Madrasas Vacation Madrasas would be fruitful for non-attending students and drop-outs. The operationalization of vacation Madrasas could also address the problem of the lack of sufficient time in Madrasas for effective curriculum transaction, by creating more opportunity for enrichment and extra-curricular activities. 12. Introduction of ODL and e-learning modes in Madrasa education to reach those not yet engaged It is evident from the study that the mushrooming of English-medium schools eliminates the chances of religious studies for a section of Muslim students. In order to compensate for this, the possibilities of ODL systems and e-learning should be explored. Each Madrasa has to cater to the students of its surroundings. In addition to providing scientific and psychologically prepared study materials, weekly or monthly counselling sessions should be conducted. This arrangement would also be helpful for those who do not currently get the chance to receive primary religious education. The e-learning programme should

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particularly focus on the new generation. 13. Skill training for students The study reveals Madrasas are not competent enough to develop language ability among students. Since Arabic is a language of global job prospects, proficiency in the Arabic language should be attained by students enrolled in Madrasas. 14. Effective utilization of funds under various government schemes, focused on improving the learning of English, science and mathematics. Utilization of SPQEM scheme resources for providing tuition in school subjects and for special skill development training for the Madrasa students needs to be ensured. 15. NIOS effective monitoring of Madrasas as Accredited Institutes (AI) Through the NIOS has been given responsibility for monitoring Madrasas as Accredited Institutes (AI) as a part of the SPQEM programme, the monitoring mechanism is not effective. Steps need to be taken to make the monitoring more effective. 16. State Madrasa Education Board Constitution of a State Madrasa Board would provide a common platform for Madrasas. It would be useful for sharing best practices among different Boards and various stakeholders.

5.4 Educational implications The educational implications of the study are discussed in this section.

5.4.1 Approaches/strategies within the system x Implementation of effective teacher training The study reveals that there is a need to take strong initiatives to develop effective teacher training, as the teachers play a vital role in the entire system. There must be some provision for the training of teachers to make sure they are well equipped with the new technologies and approaches, so that they make the teaching and learning environment more conducive. Initial teacher training is not sufficient. Teachers require periodic training as the technology changes and new and more effective applications are developed. Effective teacher training acts as the backbone of a quality education system. In-service teachers’ training/capacity building programmes could be organized by expert agencies such as NCERT, NIOS, SCERT Kerala, Madrasa Boards, etc. Each training

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programme could be backed by a suitable training package, copies of which could be provided to each teacher for future reference and use. x Immediate need for curriculum revision The Boards have insisted on periodical revision of the curriculum for quite some time. There is an immediate need for curriculum revision, in which the focus of the curriculum must be on the learner. The Madrasa education system should introduce more participatory and less memorization-based approaches to education and teaching. It should equip the system to face the emerging challenges. The support of experts should be sought to keep the system in tune with the modern era and the psychological requirements of students. The textbooks and other materials being used in Madrasas need to be evaluated comprehensively; based on the feedback from a rational evaluation of textbooks by experts and empirical evaluation (try-out) of textbooks, the learning materials should be revised periodically. The criteria for evaluation of textbooks evolved by NCERT should be utilized for this purpose. The textbooks should be evaluated with regard to the following aspects. 1. Academic aspects ¾ Selection, organization and presentation of content ¾ Language ¾ Exercises and assignments ¾ Illustrations 2. Physical aspects ¾ Layout and get-up ¾ Quality of printing and paper ¾ Binding 3. Societal concerns ¾ Democracy and secularism ¾ Social justice and social reforms ¾ Environmental concerns ¾ National integration ¾ International understanding x Promote new student-centred, action-oriented instructional strategies The quality of teacher preparation, pedagogical approaches and teacher–student relations in Madrasas have been a matter of concern for all involved. The traditional approaches based on memorization are depriving students of creative thinking and the ability to respond to new challenges

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and contemporary issues. Therefore, new approaches involving studentcentred, action-oriented instructional strategies should be promoted. A thorough revision is needed of instructional strategies in order to upgrade the education provided by Madrasas. A shift from the age-old methods to comprehension and conversational competence is necessary. Activity-centred methods are highly useful in the classes of jurisprudence. We are getting benefits from the modern educational theories in our school classrooms. These strategies should be used in our Madrasa system of education also. For this, we should use new audio-visual methods, CDs, presentations, documentaries and so on. x Provision for co-scholastic activities for all-round development of children and young people There should be ample opportunities for organizing co-scholastic activities, which make learners more interested in Madrasa education so that their social, emotional, cultural and physical development can be ensured. x ICT Integration in Madrasa education The vital role of ICT in the field of education is undeniable. The study reveals that there is an urgent need for ICT integration in the Madrasa curriculum, so that teaching and learning activities are made a more interesting experience for students. ICT integration in Madrasa education will make easier the teaching of many subjects, including Qur‫ގ‬Ɨn, history, jurisprudence, etc. x Preparation and dissemination of ICT-based TLM Audio-visual programmes and ICT-based TLM should also be introduced as additional inputs for teaching, to arouse interest and curiosity among students, and as a supplement to textbooks rather than a substitute for them. Preparation and dissemination of these materials should be done in a systematic way. x Strengthening of evaluation systems and introduction of continuous and comprehensive evaluation (CCE) The study reveals that majority of teachers of Madrasas are not trained in students’ evaluation and are not familiar with the concept of CCE. Evaluation is not a one-time activity; it should be continuous and comprehensive, and should be followed by remedial measures for diagnosed weaknesses. Training programmes for paper-setters and evaluators should be organized with the help of NCERT, NIOS and the State Education Department, Kerala.

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x Strengthening of supervision and monitoring mechanisms As per the study, the supervision and monitoring of various activities at Madrasas are not satisfactory. Steps need to be taken to ensure prompt, regular and proper supervision and monitoring of all the activities at all levels in Madrasas. Proper training should also be provided to the supervisors in this regard. The monitoring reports submitted by the inspectors, etc., can be analysed and synthesized by the Boards. Appropriate follow-up action should be taken on the analysed feedback. x New role for academic inspectors (Mufattish) as teacher mentors In order to enhance the quality of teaching and learning activities, the role of Mufattish should be changed from mere fault finders to teacher mentors, so that teachers benefit from the inspectors through the support and guidance provided by them in the area of teaching/learning strategies and also in matters related to hard spots in the curriculum. x Development of proficiency in Arabic language The study reveals that Madrasas are not competent enough to develop language proficiency among students. Since Arabic is a language of global job prospects, language proficiency should be attained by students in Madrasas. International scope for and job opportunities in translation should be taken as a major concern in the context of language teaching. x Dissemination of successful new models for quality enhancement One of the major ways to ensure quality enhancement is the dissemination of information about successful new models. This is applicable in the field of Madrasa education also. Several programmes, such as THADREEB, the MTC, various in-service courses and various welfare schemes for teachers run by the Samastha Board etc., should be disseminated widely for motivation of/adoption by others. All such innovative programmes should be suitably documented by some apex bodies for dissemination. The State Madrasa Board suggested in the study should be set up on a priority basis, and could then take up research, development, training, coordination and clearing-house activities.

5.4.2 Community initiatives for quality assurance Since a Madrasa education system is purely a community initiative, certain major steps should be taken by the community itself to enhance its quality and to keep the system updated.

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x Madrasa Curriculum Framework as a community initiative It is evident from the study that there is no uniformity with regard to the aims of education, subjects, books, specializations, or duration of various degrees among Madrasas. Their nature, structure, management, curriculum and degrees are varied from Board to Board and from state to state. So it would be more fruitful to draft a Madrasa Curriculum Framework as a community initiative and ensure its proper implementation in Madrasas. The scholars of the community should take the initiative, with the support of educationists, social activists and various stakeholders, in this regard. This would help to improve the Madrasa education system to a great extent. x Utilization of Waqf properties for empowerment of Madrasa education One of the major issues in Madrasa education is the meagre remuneration of teachers. Competent teachers are not inclined towards Madrasa education because of this meagre remuneration. In order to enhance the quality of teaching, concerned stakeholders have to think seriously over the question of enhancement of remuneration for Madrasa teachers. There should be attractive incentives. The issue may be tackled by utilizing the huge potential of the community in terms of Waqf properties. Most of the Madrasas have Waqf properties in one way or another. The funds could be utilized to give a better salary to teachers. They could also be used to provide additional coaching to students in school subjects . The huge Waqf property in India should be rightly utilized for the empowerment of Muslim education, as the high-level Rajender Sachar Commission has recommended. Several Waqf lands and properties are misused and lost throughout the country. A mass campaign in this regard is needed on the part of the Muslim community. The Waqf property should be utilized for the rejuvenation of Madrasas in the globalized era, and corruption in the use of such properties should be curbed. Some apex Muslim organization should take initiative in this regard. x Utilization of Madrasa buildings after Madrasa times Most Madrasas buildings are kept un-utilized after 2–4 hours of working time. This means that huge resources are left untapped all over the country. They should be utilized by opening educational institutions and vocational training centres, especially for empowerment of Muslim women-folk, who could be trained in dressmaking, embroidery works, etc., enabling them to earn their livelihood by working in their homes.

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x Madrasas as community centres Most of the Madrasas and the Maktabs are now isolated from the Muslim community at large. Only a small group of people is attached to them. This situation should change. The Madrasas and Maktabs should be changed into community centres, dealing with the socio-educational problems of community. Only thus can Madrasas survive in the era of globalization. “The Community should provide basic Islamic instruction to all boys and girls in Maktabs as in Kerala and rationalize the Madrasa system for quality education and for producing the Islamic scholars it needs: this it can do on its own” (Syed Shahabudhddin 2001). x Madrasas as public education centres The study reveals that Madrasas could be utilized to empower the community through: (i) public campaigns to empower the Madrasa system by various Boards; (ii) linking Arabic colleges to Madrasas for monitoring and support; (iii) introducing professional courses in Arabic colleges; (iv) utilizing Madrasas as a highly effective tool for empowerment of the community; and (v) extending their scope intor various awareness programmes regarding career, health, environment conservation, informal education, micro finance and other sectors of public utility. x ODL system and e-learning for drop-outs It is evident from the study that the mushrooming of English-medium schools has eliminated to some extent the chances of religious studies for Muslim students. In order to compensate for this, the facilities of the ODL system and e-learning should be utilized. Each Madrasa has to cater to the students of its surroundings. In addition to providing scientific and psychologically prepared study materials, weekly or monthly counselling sessions should be conducted. This will be helpful for those who do not get the chance to engage with primary religious education. The e-learning should particularly focus on the new generation. The ODL system has the potential to “reach the unreached” also for the continuing education of drop-outs. Such clientele could receive the help of both the Madrasa system and ODL systems of education. Madrasa education boards should coordinate such tasks with the help of NIOS and NCERT, which act as apex research organizations in this regard. x Vacation Madrasas Vacation Madrassa for non-attending students may be started, which could cater to the needs of non-attending students and also partially attending students.

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5.4.3 Government-related approaches/strategies x National-level survey on Madrasas There is an immediate need for a survey of Madrasas at the national level. None of the government agencies currently possess detailed data related to Madrasas. The available data are incomplete and very old. In this context, a national survey on Madrasas is very much needed. NCERT and NIOS may be entrusted this responsibility. x Central Madrasa Education Board The Madrasa education boards should be constituted not only in the states, but also at the central level. Whereas some Madrasa boards are working properly, many states have yet to constitute them. These Madrasa boards are needed to take the initiative in solving problems related to Madrasas, such as the problem of equivalence between Madrasa courses and those of the formal education system, including the university education and budget provisions, etc. x Establishment of a central teacher training institute for Madrasas x Organizing workshops, seminars and orientation programmes for faculty enrichment x Provide for skill development of students in SPQEM Utilization of the SPQEM scheme to provide tuition for school subjects; some provisions are to be made in SPQEM for special skill development training for Madrasa students. x Constitution of State Madrasa Boards x Common platform for Madrasas For sharing best practices among Boards and various stakeholders, a common platform for Madrasas needs to visualized and operationalized. In this context, the Government of India’s Ministry of Minority Affairs should take appropriate steps. x NIOS and Madrasa linkages NIOS has already initiated several steps for promotion of the education of minorities. These need to be up scaled substantially. x Certification and equivalence Unlike all universities of the country, Madrasas are neither members of the bodies such as the Association of Indian Universities (AIU) nor are their degrees recognized by it. Moreover, each university is an autonomous body and, hence, decisions of the Academic Council of a particular university do not have binding effects for others. That is why some universities such as the Aligarh Muslim University, the Jamia Millia Islamia, New Delhi, etc., recognize some degrees of a number of Madrasas

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191

while other universities have no such provision. JNU also recognizes some Madrasa degrees. The AIU should take appropriate action in this regard.

5.4.4 Some general suggesions The ways suggested for utilizing the infrastructure of Madrasas are: vacation Madrasas for non-attending students; additional coaching for students in school subjects; vocational training centres, especially for the empowerment of Muslim women-folk, establishment of educational institutions like nursery schools, arts and science colleges, Shadi Mahal and community centres. The suggestions to empower Madrasa Management Committees and Madrasa Boards for greater efficiency include: special training/awareness programmes; utilize community potential such as Waqf properties, etc.; organizing periodic workshops, seminars and conferences; collaboration with state agencies like SIEMAT (State Institute of Educational Management and Technology).

5.7.5 Policy decisions/ initiatives on Madrasa education The observations and suggestions made in the study should be considered by the Government of India, Ministry of Human Resource Development (MHRD) while preparing and finalizing the new National Policy of Education (NPE) and developing the accompanying Plan of Action.

5.5 Discussion The findings of the study are supported by various studies undertaken in India and abroad. An urgent need for curriculum revision is the most pressing finding of many studies, including Khan (1987), Saleem (1997), Ansari (1997), Kaur (2003), Qasimi (2005) and Hamdard (2003). The majority of the students perceived the overall quality of Madrasa education to be not satisfactory, which is supported by Ansari (1997). Various problems and contributions of Madrasa education are partially supported by studies of Saleem (1997), Akthar (2010), Jerith (2011) and NUEPA (2012). Various modalities to enhance the quality in Madrasa education, including changes needed in the evaluation system, implementation of CCE, training in new teaching strategies and managerial factors need refinement; these are partially supported by

192

Chapter Five

Siddiqui (1985), Ansari (1997), Sikand (2005), Misra (2007) and Ahmed (2010).

5.6 Conclusion Quality is not a destination. It’s a journey in itself. The system of Madrasa education has come a long way since the early days of the Othupalli system. But rather than replacing the old system with something new and unique, certain innovations should be implemented systematically. This is definitely something in which Muslims from all over the world can learn from the Kerala model of Madrasa education. Old ways die hard, but increasingly Muslim educationists in North India are beginning to look towards the South, as a model they could learn valuable lessons from. Today, a growing number of Muslims scholars are advocating reforms in the Madrasa system, following in the footsteps of their counterparts in Kerala. Healthy practices for the development of a quality culture in Madrasa education can be implemented through identification, implementation, institutionalization, internalization and dissemination of the best practices.

BIBLIOGRAPHY

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Webliography http://mhrd.gov.in/qualityeducationinMadrasa www.milligazette.com/news/3700-Madrasa-education-systemhttp://samastha.info/ http://skjmcc.org/ http://twocircles.net/2011nov08/challenges_Madrasa_education.html http://en.wikipedia.org/wiki/Madrasa www.majliskerala.org www.milligazette.com/Archives/15072002/1507200258.htm http://twocircles.net/2010jan05/system_islamic_education_kerala.html http://indianmuslims.in/traditionalist-‫ޏ‬UlamƗ‫ގ‬-lead-educational-revolutionin-kerala/

GLOSSARY

Adab:

Synonymous with etiquette, manners, or value education in the case of lessons in adab as held in the Madrasa Al-ҵUlnjm al-naqliya or manqnjlƗt t: The transmitted sciences al-ҵUlnjm al-ҵaqliya or maҵqnjlƗt: The rational sciences Ahl-i-‫ۉ‬adƯth or Salafi: People of ণadƯth, Islamic school of thought inspired by Mohammed Abdul Wahab of Saudi Arabia Ahl-u-Sunnat or Sunni: People of the prophetic tradition and community with emphasis on emulating the life of the last Prophet, Mohammad AkhlƗq: Moral character; a subject dealing with character building Alia Madrasa: Government-supported madrasa in Bangladesh AnwarƯ: Religious title awarded from Jamia Anwariya, Palakkad ҵAqƯdah: A statement of doctrine, or an article of faith; a subject dealing with Islamic beliefs Aql: Reason Arabic Colleges: Institutions in which students study both Islamic and secular subjects in residential campus Arabic-Malayalam: Lingua franca written in Arabic script, pronounced in Malayalam, adapted to suit the Malayalam alphabet As‫ۊ‬Ɨb al- ‫܈‬uffah: The dedicated students in Prophets’ Masjid, who dedicated their whole life as knowledge-seekers AshrafƯ: Religious title awarded by Jamia Ashrafiya, Puthanpalli, Kerala BƗqawƯ: Religious title awarded by Madrasa Baquiyath al Salihath, Vellore, South India BalƗghah: Rhetoric DƗrimƯ: Religious title awarded by Jamia Daru ssalam, Calicut, Kerala Dars: To say something or “to teach something” Dars-i-NiܲƗmƯ: Standardized 18th-century Madrasa curriculum drafted by Mulla Nizamuddin Sahalvi at Firangi Mahal Madrasa, Lucknow, which came to be known after him as the Dars-i-Ni਌ƗmƯ or the “Syllabus of Nizami”

200

Daҵwa: Dikhr: Fay‫ڲ‬Ư:

Glossary

Islamic propagation Memory about the Almighty Allah Religious title awarded from Jamia Nooria Arabia, Malapuram, Kerala FatwƗ: Religious edict Fiqh: Islamic jurisprudence ‫ۉ‬adƯth: The authoritative tradition of words, deeds or approvals by Prophet Mohammad Hamd: Praise the Almighty Allah Hizb: Quran recitation ‫ۉ‬udawƯ: Religious title awarded by Darul Huda Islamic University, Kerala IbtidƗҴiyyah: Elementary IjƗza/Sanad: Academic degree in Islamic schools IjtihƗd: Reinterpret action of religious concept according to the needs of time ҵIlm: Knowledge ImƗm: A leader of prayer; a head of a community; a founder of Islamic school of law IqraҴ: To read, the first message revealed to the Holy Prophet JƗhiliyyah: The dark age before the Prophet’s arrival Kalm: Theology Khankah: Hospice for Sufis MaҵƗrif: Divine knowledge MadƗris: Plural of Madrasa Madrasa: A school where Islamic sciences are taught Maktab: A school devoted to an elementary Islamic education or Qur‫ގ‬Ɨnic School Mantiq: Logic Mapilla: Muslim in Kerala Masjid: Mosque MaulvƯ/mawlawƯ: A learned man, a graduate in theology Muballigh: Organizer Mufattish: Academic inspector in a Madrasa Mulla: The teacher in Othupalli Othupalli (Mal.): Traditional religious school Othupalli: Terminology generally used for single-teacher schools set up in neighbourhood mosques in Kerala Palli Dars: The Mosque-centric residential learning system in Kerala Pondok: The traditional Madrasa in Malaysia

Quality Enhancement in Madrasa Education: An Exploratory Study

Pesantren: QƗriҴ: Qoumi Madaris: QurҴƗn: Ra‫ۊ‬mƗnƯ: ShƯҵah: Sunnah: Snjrat: ‫܇‬alƗt: TaҵlƯm: TafsƯr: Tarbiyah: TƗrƯkh: Tazkiyah: Thadreeb: Ta‫܈‬awwuf: ҵUlamƗҴ: Ummah: YamƗnƯ: Waҵܲ:

201

The traditional Madrasa in Indonesia Reciters of Holy Qur‫ގ‬Ɨn Independent madrasas/madaris in Bangladesh The Islamic holy book Religious title awarded by RaতmƗnƯyah Arabic College, Katameri Kerala One of the major Islamic sects, along with Sunnis Practices of Prophet Mohammad Chapter of the Holy Qur‫ގ‬Ɨn Praise the Holy Prophet Intellectual training Exegesis of the Qur‫ގ‬Ɨn Moral training History Education that focuses on self-purification of an individual Training, also a teacher empowerment programme run by SKJM in Kerala Mysticism Religious scholars The Muslim community at large Religious title awarded by Jamia YamƗnƯyah, Calicut, Kerala Religious speech/advice

(Note: Several other foreign words have been explained or their translation included in the text)

INDEX

academic aspects, 185 academic inspector, 19, 20, 144, 148, 165, 182, 187 adab, 198 ahl-i-‫ۉ‬adƯth, 18, 19, 29, 199 ahl-u-sunnat, 199 akhlƗq, 67, 108, 199 alia madrasa, 199 al-‫ޏ‬ulnjm al-‫ޏ‬aqliya or ma‫ޏ‬qnjlƗt, 28, 199 al-‫ޏ‬ulnjm al-naqliya or manqnjlƗt, 199 anwarƯ, 21, 199 arabic college, 147, 197, 199 arabic-malayalam, 23, 146, 162, 179, 199 asতƗb al- ৢuffah, 3, 199 ashrafƯ, 21, 199 book-centered curriculum, 160 calcutta madrasa, 6 certification, 22, 190 chalk and talk, 161, 177 classroom transaction, 161, 178 community centre, 189, 191 continuous and comprehensive evaluation, 108, 186 co-scholastic activities, 134, 150, 174, 186 critical examination, 83, 157 curriculum designing and planning, 59, 103, 117, 128 curriculum framework, 188 curriculum transaction, 59, 61, 63, 66, 69, 70, 72, 73, 75, 89, 105, 118, 128, 129 curriculum/textbook revision, 161, 178 dƗrimƯ, 21, 199

dars, 6, 15, 16, 18, 20, 28, 33, 199, 200 dars-i-ni਌ƗmƯ, 6, 199 daҵwa, 21, 199 design, study, 171 educational attainment, 6, 38, 163, 179 educational implication, 184 effective monitoring, 165, 182 e–learning, 167 empowerment of the community, 156, 176, 189 evaluation and assessment, 59, 61, 63, 66, 69, 70, 72, 73, 75, 93, 107, 130 evaluation system, 24 fay‫ڲ‬Ư, 21, 199 gender gap, 163, 179 ‫ۉ‬adƯth, 6, 21, 28, 33, 45, 107, 108, 199 hizb, 21, 22, 147, 200 ibtidƗ‫ގ‬iyyah, 29, 200 ict utilization, 178 ҵilm, 3, 200 imƗm, 15, 111, 112, 200 importance, 3, 40, 51 indian constitution, 9 infrastructure, 60, 61, 63, 64, 66, 69, 70, 72, 73, 75, 97, 98, 122, 133, 162, 178 institutional management, 60, 61, 63, 66, 69, 70, 72, 73, 75, 95, 109, 120, 131, 140 integration , ICT, 155 Interview schedule, 58, 74, 75, 82, 172 iqra, 31, 200 islamic education, 5, 14, 15, 27, 29, 32, 52

Quality Enhancement in Madrasa Education: An Exploratory Study islamic university, 17, 20, 151 Item analysis, 65, 68 jƗhiliyyah, 33, 200 justice misra commission, 2, 170 knm board, 19, 77, 124, 144, 158, 175 language competency, 161, 178 lecture method, 161, 177 lesson planning, 74, 160, 161, 165, 178, 181 literacy, 4, 14, 16, 27, 36, 44, 45, 50, 129, 162, 179 madrasa board, 18, 190 KNM , 19, 77, 124, 144, 158, 175 Majlis, 18, 19, 58, 144, 145, 146, 147, 148, 149, 150, 151, 158, 175 Samastha , 18, 20, 23, 24,48,112,113,144,15,150, 151, 153, 154, 155, 158, 175, 187, 197, 198 madrasa building, 151, 175 madrasa education, 1, 2, 3, 10, 18, 20, 23, 25, 26, 30, 38, 39, 40, 41, 42, 44, 45, 46, 47, 51, 52, 53, 55, 65, 67, 68, 70, 71, 88, 99, 100, 113, 125, 135, 139, 143, 151, 152, 156, 157, 160, 162, 163, 164, 165, 166, 169, 170, 171, 172, 173, 175, 177, 179, 180, 182, 186, 188, 189, 191, 192 madrasa education system, 1, 20, 25, 41, 52, 55, 151, 152, 163, 164, 165, 166, 169, 170, 171, 172, 180, 182, 188 madrasa management committee, 24, 58, 71, 80, 151, 154, 171, 172, 175, 191 maktab, 7, 15, 27, 37, 195, 200 management association, 24, 148, 149, 150, 175 masjid, 3, 16, 36, 64, 111, 112, 122, 199, 200 minority community, 2, 170

203

mobility of pass-outs, 163, 179 modalities, 83, 165 modern education, 10, 14, 17, 25, 34, 44, 47, 52, 55, 152, 170, 171 modernization, 10, 11, 13, 25, 36, 38, 194, 195, 196, 198 monitoring mechanism, 187 mufattish, 96, 109, 111, 112, 148, 156, 165, 176, 182, 187, 200 mulla, 6, 15, 199, 200 non-formal education, 2, 170 objectives, 13, 49, 54, 55, 171 observation schedule, 73, 74, 75, 77, 158 on-the-job training, 21 open and distance learning, 10, 165, 167,189 othupalli, 15, 18, 20, 192, 200 periodic revision, 166, 182 pesantren, 51, 200 physical aspects, 185 policy decisions, 191 pondok, 30, 200 pre-service training, 21 problems of the system, 83, 164 professional development, 22, 165, 181 qoumi madaris, 200 quality, 1, 7, 9, 20, 24, 26, 27, 30, 31, 32, 34, 38, 41, 44, 46, 48, 49, 50, 52, 53, 55, 56, 58, 59, 60, 61, 62, 63, 66, 68, 69, 70, 71, 72, 73, 74, 75, 80, 82, 83, 84, 86, 88, 89, 92, 93, 94, 95, 96, 99, 100, 102, 105, 106, 107, 108, 109, 111, 113, 114, 116, 117, 118, 119, 120, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142, 143, 144, 145, 146, 147, 148, 149, 151, 152, 154, 155, 156, 157, 160, 161, 165, 166, 167, 169, 171, 172, 173, 174, 175, 176, 177, 178, 181, 182, 183, 184, 185, 187, 188, 189, 191, 192

204 quality dimesion, 55,62,66,171,172 quality education, 9,13,26,34,44,48,49,52,53, 56,60,161,177,184,189 quality enhancement, 1,27,30,38,41,46,68,71,74,169,1 87 quality improvement, 20,26,48, 53, 55,58,80,82,83,165, 172 qualitative data, 99,11,123,134,142,145 quanttative data, 84,100,114,126,136,145,147 questionnaire 33,34,35,43,50,58,62,63 -72, 78,79,80,84,100,114,136,144, 172 boards of madrasa education, 172 madrasa management committees, 58, 71, 80, 172 students, 58, 61, 62, 63, 78, 172 teachers, 34, 50, 58, 61, 62, 63, 66, 68, 69, 70, 71, 72, 73, 78, 79, 80, 172 qur‫ގ‬Ɨn, 3, 8, 15, 21, 22, 27, 28, 33, 40, 45, 67, 88, 107, 108, 128, 153, 186, 200, 201 ra‫ۊ‬mƗnƯ, 21, 200 rationale, 1, 25, 54 reliability, 65, 68, 75 sachar committee, 2, 11, 170, 194 salafi, 19, 199 ‫܇‬alƗt, 15, 201 samastha, 18, 20, 22, 23, 24, 39, 46, 48, 52, 58, 112, 113, 144, 145, 146, 147, 148, 149, 150, 151, 153, 154, 155, 158, 175, 187, 197, 198 sample, 54, 56, 76 selection of teachers, 147, 150 skill training, 167, 184 social gap, 163, 179

Index societal concerns, 185 sunni, 18, 199 snjrat, 15, 201 tafsƯr, 28, 201 tƗrƯkh, 88, 201 teacher empowerment, 22, 153, 176, 201 teacher training, 20, 22, 113, 151, 175, 184, 190 teaching and learning strategy, 51, 139 textbook, 19, 23, 45, 103, 113, 146, 150, 153, 161, 162, 175, 177, 178, 179, 185, 186 thadreeb, 20,21,22,23,124,152,155,157,17 6,187 ҵulamƗҴ, 5, 6, 7, 18, 27, 28, 35, 38, 39, 40, 46, 52, 147, 197, 198, 201 ummah, 201 utilization of infrastructure, 166, 182 validity, 65, 68, 69, 70, 71, 72, 74, 75 views, stakeholders’ 83, 84 Students’ views, 84, 86, 89, 93, 95, 96 teachers’ views, 100, 102, 103, 105, 107, 109 parents’ views, 125, 128, 129, 130, 131, 133 Heads’ views, 114, 116, 117, 119, 120, 121 MMCs’ views, 136, 138, 139 Educationists’ views, 151, waqf, 36, 52,154, 166, 182, 188, 191 waqf properties, 166, 182, 188 women’s education, 47 women’s participation, 167, 183 yamƗnƯ, 21, 201