Madrasa Education in Southern Assam an Analytical study

1
CHAPTER-1
INTRODUCTION
1.1 BACKGROUND OF THE RESEARCH
Education means to amplify mystic qualities of an individual in social context. An educated
man is supposed to behave accurately with others and exertion towards the establishment
of peace in individual, social and global life1
. Right or wrong can easily be distinguished
by an educated man and he can adjust himself with the changing conditions of the time .
Madrasahs2
are the flag bearers of Islamic education, and are considered as the
custodians of Islamic tradition, culture, values and morals. Dealing with madrasahs in
both complex and challenging because of the influence, they yield and sentimental
affiliation of general public towards Islam, in which Madrasahs claim to be the sole
custodian. Duality of their standpoint that is specious openness and considered effort to
keep veil, the real intentions make the research further complex. The fact that they have
been able to successfully thwart the efforts of the government, have given them another
lease of life, Madrasahs are there to stay. They also perform some social welfare functions.
Today Madrasah education system in Southern Assam is going towards despondent
day to day and Muslims of Assam are not getting proper Islamic education as per this age .
And Madrasahs students are still trap in crap by not using updated syllabus and modern
tools because ancestors did not use that or modern preachers and scholars included that all
in the list of forbiddances, and by avoiding the mind propelling medium to express one`s
ideology and thoughts I mean films and television shows etc. Madrasahs students and
young generation of Islam escaping this all modern opportunities because some scholars
and preachers of Islam compelled them all that taking advantages of like these tools is an
enough sin, and that will lead them to hell etc. To vanish this darkness, we have to step
1
MC Henry, (1996) Encyclopedia of Islam, (Leiden: E.J .Brill, Brill Academic, Vol.23,).
2
A place where learning and studying taking place in Muslims community.

2
forward with the modern world by taking advantages of their new updated syllabus and
updated education system in the allowed pattern of Islam.
However, researcher believes in a change in the system because Madrasahs in
Assam are not on a major introduction of modern and technological subjects and their
syllabus is traditional .They believe that these subjects are already taught in the universities,
and the introduction of these advanced subjects would deviate the Madrasah from its
mission, which is to prepare human beings for eternal world. These subjects are
materialistic in nature and prepare for this contemporary world only. However, they do not
feel that contemporary islamic study is a significant element of contemporary life, so the
use of themodern syllabus can be beneficial for the preaching of Islam. English and Arabic
languages should be introduced in Madrassahs to spread the message of Islam to other
religions. Islamic education can be suggestively promoted if Madrasah education is
reformed under the ideology of the Madrasah. Therefore, it is necessary to revisit Madrasah
education in Southern Assam.
1.2 STATEMENT OF THE PROBLEM
This research deals with the major problems which are facing the students of Southern
Assam Madrasahs, and the obstacles which prevent Madrasah managements to upgrade its
education system into a modern and forwarded education system. This research also deals
with a huge problem of orthodoxi which is the major reason for Muslims’s backwardness.
And it also discusses on the pattern of the syllabus in Southern Assam Madrasahs. It also
discusses the hardships of Madrasahs students specially because of what reasons Southern
Assam Madrasahs students and it`s alumni are not able to face the contemporary world .
And the reasons why they are not receiving a well-salaried job or why they are not counting
in the list of mainstream employers. And in the meantime, this research also deals with the
solutions for this all problems. And it also deals with another major problem that the
Muslim population outside of Madrasahs and Jamias are need some instructors and

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scholars who are good in religiously and other fields too, they are rarely getting like these
Ulamas.
1.3 QUESTIONS OF THE RESEARCH
1. What is the historical context of Madrasah in Southern Assam?
2. What are the present problems in Southern Assam Madrasahs?
3. How to solve these prevailing problems?
4. How do the government and non-government agencies contribute towards the
development of Madrasah in Southern Assam?
1.4 OBJECTIVES OF THE RESEARCH
1. To understand the historical context of Madrasah in Southern Assam.
2. To identify the present problems in Southern Assam Madrasahs.
3. To find out the solutions to the prevailing problems in Southern Assam.
4. To study the contributions of government & non-government agencies towards the
development of Madrasah System of Education in Southern Assam.
1.5 SIGNIFICANCE OF THE RESEARCH
This research is really important to remind Assamese and Bengali Muslims specially
Madrasah students and managements who are became the victims of Islamic scholars and
preacher`s compulsion, that they are not stepping forward with the modern world. And also
to remind them that they are living in past and darkness, nothing is going to happen if they
are not avoiding being an orthodox, and if they are dreaming a huge revolution by living
in past the dream will remain only as a daydream. And to encourage all Madrasah students
to take advantages of Modern age and tools to express their thoughts and ideology, and to
stop enlarging circle of forbiddance which Islam really don’t want, and to stop
romanticizing Islam and fooling others. And this research is also important to know the
reasons why Madrasah students are very backward, why they cannot face the modern

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world? And it is also important to know the roles of scholars and Madrasah teachers to
adopt the darkness of Madrasah.
1.6 RESEARCH METHODOLOGY
The study has been carried out by applying quantitative and qualitative methods using
primary and secondary data .Primary data has been collected through quantitative and
qualitative method .Quantitative techniques involved a sample survey of 14 Madrasah
students from both Aliya and Qaumia Madrasahs. For this purpose, a structured
questionnaire was used to collect regarding motivation for Madrasah education, socio-
economic background, career prospects and plans, worldview and mutual perceptions and
finally, view on modernization of Madrasahs. Before conducting a sample survey, a series
of qualitative surveys were undertaken: Key people’s interview, Madrasah related
individuals, focused group discussion with Madrasah student as well as interaction with
students .And strategic policies, while experts concentrated mainly on curriculum related
issues. Secondary data was mainly collected through consultation of official documents
counting education commission reports, Madrasah education reforms reports, published
materials and research reports .Websites widely browsed to access a variety of information
from sources like newspapers, journals, and research.
1.7 LITERATURE REVIEW
1. Development of Madrasah Education in Assam since Independence with Special
Reference to Barak Valley Region3
on 2008 by this is a thesis of PhD by A.Q. Suhail Ahmed
Choudhury, in this thesis he discussed on modern education system comparing to Madrasah
education system .And the reasons why Madrasah education system is so old and backward.
With discussing on the reasons of Madrasah`s backwardness he mentioned that this is a
political play in India. The previous government might not want to improve Madrasah
3
A .Q. Suhail Ahmed Choudhury, Development of Madrasah Education in Assam Since Independence with
Special Reference to Barak Valley Regionon, 2008, departmentof Education, Aligarh Muslim University.

5
education system because of their hatred about Islam and Muslims.Secondly even most of
Muslim veterans and scholars don’t want to upgrade Madrasah`s education system because
they have a fear of losing their control on the students of Madrasahs. As I mentioned above
that current condition of Madrasah in Southern Assam is not as it was before, therefore it
needs to revisit towards current Madrasah education system in Assam South.
2. Should Madrasah be linked to Mainstream Education system?4
By Rumani saikia
Phukan, 2014.This is an article by Rumania Saikia Phukan, on discussing opinions of
different people about the title of the article. In this article he mentioned the advantages of
Madrasah for a Muslim child, how it helps him to build his personality, and it helps him to
learn the Quran and basic teachings of Islam which includes hadiths of Prophet
Muhammad (pbuh). And also he mentioned the demerits and drawbacks of Madrasah in
this contemporary world. Mainly he mentioned the opinion of vice chancellor of Jamia
Millia Talat Ahmed about this issue, at last he concluded his article by mentioning some
points which should be done to improve education system of Madrasahs .But this research
has a long gap from 2014 to 2020 and there are numerous new prevailing problems so for
this new prevailing problems there should be new solutions as per the problems and time.
3. Modernity and Madrasah by Arshad Alam5
, July 25 2015, this is an article of Indian
express newspaper by Arshad Alam, in this article he discussed on modern education
system comparing to Madrasah education system. And the reasons why Madrasah
education system is so old and backward. With discussing on the reasons of Madrasah’s
backwardness he mentioned that this is a political play in Assam. The present central
government may not pay attention to improve Madrasah education system because of their
hatred about Islam and Muslims. Secondly even most of Muslim veterans and scholars
don’t want to upgrade Madrasah`s education system because they have a fear of losing their
4
Rumania Saikia Phukan, Should Madrasah be linked to mainstream education system? 2014, Milli Gaget.
5
Arshad Alam, Modernity and Madrasah, 2015, Indian express newspaper.

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control on the students of Madrasahs. This study has been done on specific problems and
now problems are growing up so for the growing up problems is research is not applicable.
4. Madrasah and Darul Uloom Education System, 1983, by Shaikh Adam Usman, in his
article, highlighted different aspects of the Madrasah system. He referred Madrasah
curriculum as insufficient towards coping up with the modem explosion of knowledge. He
also provided good suggestions towards making the Madrasah pass outs to become self-
dependent6
.
6
Shaikh, Adam Usman, Madrasah and Darul Uloom Education System, 1983, System publisher Debond.

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CHAPTER-2
HISTORICAL CONTEXT OF MADRASAH
2.1 INTRODUCTION
In this chapter, the study deals with the meaning and definition of Madrasah and purpose
as well as historical context of Assam Madrasahs in brief and also a short introduction of
Assam Madrasah board is given. From when the Madrasah education system has been
started in Southern Assam.And also it deals with the challenges and the aims of Madrasah
in Southern Assam. This chapter deals with various classifications of Muslims in Assam .
And this chapter illustrates what is the reality of Madrasah in Southern Assam? And upon
what purpose Madrasah had created in Assam .And also this chapter deals with major
syllabus structure of Madrasah in Southern Assam, and a brief introduction of Southern
Assam means Barak valley.
2.2 THE MEANING AND DEFINITION OF MADRASAH
Madrasah is an Arabic word for any kind of educational institution, secular or religious
whether for elementary instruction or higher learning. The word is variously transliterated
Madrasah, Madrassa, Madraza, Madreze etc7
.In the west, the word usually refers to a
specific type of religious school or college for the study of the Islamic religion. The word
Madrasah is derived from the tri-consonantal Semitic root D-R-Swhich means to learn,
study. Therefore, Madrasah literally means a place where learning and studying are done.
In the Arabic language, the word Madrasah simply means the same as school does in the
English language, whether that is private, public, or parochial school as well as for any
primary or secondary school whether Muslim, non-Muslim, or secular. However, in
7
Jeffrey. NT PG. (2005), Micropaedia, The Encyclopedia Britannica, (Vol.7. pp.522-56) Chicago:
Encyclopedia Britannica.

8
English, the term Madrasah usually specifies to the specifically Islamic institutions. People
of all ages attend, and many often move on to becoming imams.
The certificate of an A’lim, for example, requires approximately fourteen years of
study. A good number of the ḥuffāẓas8
are the product of the madaris. The Madaris also
look like colleges, where people take evening classes and reside in dormitories. An
important function of the Madaris is to admit orphans and poor children in order to provide
them with education and training. Madaris may enroll female students; however, they study
discretely from the boys or men. Madrasah was the cradle of new inventions may new
civilization during the middle ages. In our country too, the contribution of Madrasah
towards educational and political revival cannot be denied. It was the springboard of
freedom movement. It was the abode of intellectuals, poets, writers and revolutionaries .
Every education system has its own history. The history is a kind of mirror for it. As such
it is felt to throw light on the path trodden by Madrasah over the period. Lots of likenesses
could be traced in Indian guru Kul system and Madrasah education system where the Guru
and disciple relation is holy. These were the midpoints of many scientific innovations too.
Those reviewing the history of Madrasah education of those days and contemporary
learning will find lots of gap in it. Madrasahs were the precursor of modern civilization.
Spain of middle ages is the living proof. It was an example for the world in medical science,
astronomy, chemistry and other technological fields. Madrasahs achieved revolution in
educational domain which the modern universities would not think of its impact was felt
in India and especially in Assam. Thus, Madrasahs were the centers of scientific
innovations and acted as laboratories for scientific subjects. It was a center of exchange of
scholarship and renowned scholars from across the world. It also remained an inspiration
for many of the world renowned architectural building. For example, the architect of Gol
Gumbuz Yakub Dabul learned the architecture from one of these Madrasahs. Not only that,
8
Hafizia: Name of the Madrasa in which memorization of the is taught,

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Burdamajlis, Daf, qawwali, Mushaira9
and to a whole lot of cultural forms were born from
these Madrasahs.While the Madrasah initiated the new renewal and forerunner of
inventions, it is regrettable for having secluded the institutions today as the mere provider
of religious teachings. It wouldn’t be an exaggeration if I say that it has lost its pristine
glory and its true status. I just want to find out the reasons why the current Madrasah
education in Assam is very old and no useful according to this age1 0
.
2.3 HISTORICAL CONTEXT OF MADRASAH IN SOUTHERN ASSAM
In Assam, from the days of Ikhtiyaruddin Bakhtiyar Khilji, that is from 1206-07 A.D.,
Muslims started settling down there. Along with their settlement, they managed to build
up Mosques 85 and Madrasahs. The historical events reveal that right from the Mughal
dynasty, the systematic education system was thought and its result came out in the
establishment of Maktabs and Madrasahs which are continuing till today. During the
British period, Muslims were encouraged to migrate to Assam. These migrated Muslims
had to face a lot of problems such as diseases like Kalazar, Malaria etc. As well as the wild
animals in the dense forests. Their contribution towards making the hilly and jungle areas
available for habitation is beyond description. Thus, gradually, their population increased
to a great extent. With the increase in population the number of Madrasahs also increased.
The settlers felt the need of institutions to educate their children. This resulted in the
establishment of Madrasahs at every place where it was needed. Though they were started
in an unsystematic manner in the beginning but gradually the process of rectifying the
system started to gain importance.In 1934, these Madrasahs were brought under a single
umbrella with the establishment of State Madrasah Education Board, Assam and All Assam
Tanzim Madaris Qawmiya in 19551 1
. These Madrasahs can be categorized into two types.
9
Mushaira: Cultural program of North India in which poems and fiction are recited.
1 0
Jeffrey. NT PG. (2008), Micropaedia, The Encyclopedia Britannica, (Vol.9. pp.522-56) Chicago:
Encyclopedia Britannica.
1 1
Choudhury,.75

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One is Government Madrasahs run by the Government of Assam and the other is non-
Government Madrasahs running on public donation by private agencies.
The Madrasah education system in Assam can be discussed under the two following
headings:
a) Government Madrasahs;1 2
b) Non-Government Madrasahs.
2.3.1 Government Madrasah
The British government felt the necessity to educate the local youths of Assam so that they
can be employed in at least the clerical posts in different offices in Assam. For this a school
was needed to be set up to give instruction to the local youths. Different proposals had been
made and after long discussions, the British Government, with the assistance of General
Committee of Public instructions, recommended the establishment of a school at Guwahati.
This resulted in establishment of Guwahati English School. Later on, the name was
changed to Guwahati Zilla School. This school was the pioneer of the Department of
Mohammedan Education in Assam .Inspired by the Calcutta Alia Madrasah, initially
Madrasahs were started in Assam. Later on, these Madrasahs came to be known as Junior,
Senior and Title Madrasahs.
In the beginning of the 20 century, at least a dozen of such Madrasahs were opened
in several parts of Assam and these were running on public donations and support to
systematize and supervise these Madrasahs, in 1934, State Madrasah Education Board,
Assam was established. Its first office was established at the Sylhet Government Madrasah
of the undivided India, and its first Secretary was Abu Naseb Mohammad, the Principal of
the same Madrasah.Later on, the Government shifted its office to Shillong. Again it was
1 2
Mazumder, A.H., "A Brief History of Education in Islam with note on Indian Perspective, Aan Nadwa,
North-East India Emarat-e-Sharia and Nadwa-tu-Tamir Silchar, 2003, p.l.

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shifted twice to Nagaon and reshifted to Shillong. Finally, when Meghalaya was declared
a separate state with Shillongits headquarters, in 1973; the Madrasah Board was shifted to
Guwahati and is there till date. Sahabuddin Ahmed, Maulana Arzan Ali Mazumder, Sayyed
Shamsul Hooda, Sayed Habibul Haque and many others held the post of the secretary that
were responsible both for administrative and academic development of the Madrasahs.
During the British period, this Madrasah Board was attached to English Education Board
and Secretary of Middle English Board took the extra charge of looking after the Madrasah
Board.In 1945, a post of Assistant Inspector was created to look after the Madrasah
education affairs .In 1965-66, the then Chief Minister late Bimala Prashad Chaliha and
Education Minister late Debokanta Barua gave deficit grant to 9 such Senior Madrasahs.
The teachers working in such Madarsas were getting salary from the Government.
Katariharia Senior Madrasah, Deorail Senior Madrasah, Asimia Senior Madrasah were
notable among them, in 1984, the post of Assistant Inspector was upgraded as Deputy
Director Madarsa Board1 3
.
2.3.2 The Madrasahs award the following certificates:
a) Alim1 4
, a) Fazil equivalent to Bachelor's Degree and, c) Title, i.e., Mumtazul
Muhaddithin (equivalent to Master's Degree) Scholars passing out of the Senior Madrasahs
are awarded Graduate Degree and scholars passing out of the Title Madrasahs are awarded
the Master's Degree. Here starts the blooming period of Madrasah Education. Madrasahs
were set up in every corner of Assam and people donated lands for the purpose of
establishing Madrasahs and this was the main reason why maximum Madrasahs nowadays
are running on donated lands. Apart from donating lands for the Madrasahs, people also
helped financially in the establishment of Madrasahs. They started sending their children
in large numbers, which enhanced the enrolment of the Madrasah. Later on, Government
released deficit grant to 65 more Senior Madrasahs. In 1968, these Madrasahs under the
1 3
Bandyo payday, Madrasah Education and The Condition of Indian Muslims, Economic and Political
Weekly, 2000, Vol. 37, P.137.
1 4
Alim: Alim is a name of degree which is given by Madrasah and its equivalent to intermediate.

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Old Scheme were upgraded to cope up with the present time. General subjects like English,
Hindi, Mathematics, Social Studies and Science were introduced under the new "Re-
organized Madrasah Education Curriculum", due to which in 1977 after passing out Fazil
examination, Guwahati and Dibrugarh Universities recognized the Fazil examination
equivalent to Metric examination. This scheme helped the Madrasah products to a great
extent. Now days they get direct admission to senior secondary school and, thus, they can
join the general education system. After passing out of senior secondary school
examination, different disciplines of higher education are open to them. Consequently, in
these days, the Madrasah products are pursuing studies in different disciplines of higher
education. In 1993, the ex-Deputy Director, Sayyed Habibul Haque worked hard to bring
more and more Madrasahs under the scheme of deficit grant in aid. During his period, 25
Madrasahs came under the deficit scheme. In 1995, the then Chief Minister of Assam, Sri
Hiteshwar Saikia brought 74 Madrasahs under provincialisation scheme with effect from
15th August 1994, Now, the teachers are at level with government teachers regarding salary
and other service benefits at high school level. The Senior Madrasahs were provincialized
under Assam Madrasah Education (Provincialisation) (Act, 1995,62). It was the first Act
to govern Madrasah Education System.Before that no such Act was passed. Nowa days,
there are more than 200 such Senior Madrasahs, Title Madrasahs and Arabic colleges in
Assam. The Senior Madrasahs had a major problem at the primary level. This level of
education is important since it develops the competence in students to perform better in
further education. This level of education is suffering due to neglect from different
government as well as non-government agencies of education. Due to lack of proper
educational facilities, the educational performance of the students at this level is not up to
the mark. To overcome this problem, several Pre-Senior Madrasahs had been set up as
feeder institutions with effect from 1 January 1996. They are just like upper Primary
schools, working in independent and secular way, where besides Arabic and Urdu, secular
subjects are also taught .Nowadays, there are more than 400 such institutions. Again in
1995, a demand for separate Directorate of Madrasah Education was made. Though the

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then Chief Minister late Hiteshwar Saikia made an unofficial announcement for the
creation of Directorate of Madrasah Education, in an AAMTEAs1 5
meeting at Rupahi
Senior Madrasah, but it could not be introduced due to one or the other reasons. In 1999,
under the scheme of Central Government, Madrasah Board opened the Multimedia
Computerized Calligraphy Training Centerat Hatigaon, Guwahati. Under the supervision
of "National Council for the Promotion of Urdu Language", with the help of 6 computer
systems, 62 students were trained in the center. Among them 25 came from Madrasahs
ultimately, it was in 2005, Chief Minister Tarun Gogoi announced the up-gradation of 70
years old Madrasah Board to separate Directorate of Madrasah Education while delivering
his speech on the occasion of Independence Day.Finally, on 3 October 2005 the decision
of a Separate Directorate of Madrasah Education was taken in the State Cabinet meeting
and it was passed under a Government notification1 6
.
2.3.3 Non-Government Madrasahs
Non-Government Madrasahs, popularly known as Qaumi or Khariji Madrasah, follow the
curriculum of Dar-ul-Uloom Deobond with slight modification according to local needs.
The subjects taught are Tafsir, Hadith, Fiqh, Usui (principle of Islamic law) Montique
(logic), Hikmat (philosophy), Adab (Arabic, Persian and Urdu literature), Tarikh (History)
and English language and literature. This type of curricula continued till the middle of
1960 .However, there seemed to be a need to revise the traditional pattern of Madrasah
education. In 1968, the Madrasah Board initiated for revision of the old syllabi.
Non-Government Madrasahs are working in a systematic manner. They are
working under the guidance of either the Azad Deeni Shiksha Board, established in 1937
or the All Assam Tanzim Madaris Qawmiya, established in 1955. Both the organizations
1 5
AAMTEA :All Assam Madrasah Teachers and Employees Association, formed 2015, it works for the
welfare of teachers and employees and their development.
1 6
Al-Aman, A .Q, Development of Madrasah in Assam, Raizar Batari, Department of Information and Public
Relation, 2005, Volume-II, B Government of Assam, Dispur, Guwahati, p.11.

14
have the same aim and objectives that is to establish and run non-government Madrasahs.
The Tanzeem Board was initially started with a few Madrasahs in South Nagaon and its
name was Dakhin Purb (South-East) Nagaon Zilla Tanzeem Madaris. Gradually, it covered
whole of the Assam and its name was changed to "All Assam Tanzim Madaris Qawmiya”in
1982 in its meeting of Working Committee. It governs in total, 432 Madrasahs, among
them 33 are Madrasah for the girls generally named as Banath Madrasah, 126 are Hafizia
Madrasah and 273 are Madrasah-e Arabia. Its main aim is to link and bring all the
Madrasahs under the same banner. Its duties are manifold starting from conducting
examinations to awarding certificates and rewards to the talented students. It conducts
seminars and counselling programs to make the students self-confident. Now a day, it is
aiming at introduction of computer literacy programs for the talented.
The Non-Government Madrasahs are governed and run on public donations. They
serve the purposes like, imparting Islamic Education to the students and providing food
and shelter to the poor students of a large number of Muslims.Instruction is provided by
able and qualified teachers who are paid a very low salary. However, there is a tradition of
sacrifice of teachers for the sake of religious education. The system is working because of
the efforts of the teachers, financers and administrators of the Non-Government
Madrasahs. Another feature of these Madrasahs is that almost all of them follow not only
the curricula of Darul-Uloom Deobond, but also the values of Nationalism, Secularism and
Patriotism. Keeping the main character of Madrasah Education intact, more and more
changes are being suggested and it is hoped that necessary changes will be made according
to the need of the time and this system of education will come at par with the general
education by following the pattern of education going on in Bangladesh where Public
Services in both Civil and Police departments, are available to the Madrasah Graduates,
such facility may be provided to them in Assam too1 7
.
1 7
Dutta, Promatha Nath, Glimpses into the History of Assam, Dutta and Sons, 1986, Shillong, Meghalaya,
P.68

15
2.4 MADRASAHIN SOUTHEERN ASSAM :AIMS AND CHALLENGES
From the beginning of Islamic era, it was the aim of the Madrasah system to teach Islamic
subjects, for example the education of the Holy Qur’an, Hadith, Islamic Jurisprudence,
Arabic Literature, and Islamic History. Madrasah created thousands of the Muslim youth
who were having strong knowledge about the Islam. The one of the main aim of the
Madrasah was to produce such youth who can store the education of Qur’an and Hadith
thereby to preach this among the people. Certainly, it is accepted notion that these
Madrasah products played a very vital role in our society. They highlighted that there is no
way-out but Islam. They sturdily believe that Islam is the way of rescue in this world as
well as at the Day of Judgment. In addition, Madrasahs and the product of these institutions
are the real guardians, leaders, and real preachers of our Muslim society. This Islamic
educational set up wants to create a society based on justice, peace, tolerance, world
brotherhood, and equality. There is no difference between the one man and other, but if
one is having more spirituality or is nearer to God because of his pious activities.
There would be no overemphasis in mentioning this truth that if Islam and Muslim
civilization is alive across the globe, it’s because of these Madrasahs and its products. These
Madrasahs are the main tools which transmit and transfer the Prophets teaching to the
present generations and upcoming one. These institutions are the main channels of
Da’wah1 8
. Another main aim is to lay the foundation stone of that society where nobody’s
rule is acceptable, except the almighty Allah. This whole society which will be directed by
the values of the Holy Qur’an and Hadith is called Muslim society. As the world belongs
to Allah, so the rule should be also by Him. Madrasahs have for centuries served as centers
of Islamic education. They have played a key role in the development of Islamic thought
and in the formation and progress of Muslim communities. It would not be wrong to say
that there is no aspect of Muslim life and society that has remained outside their purview.
1 8
Da’wah: Its is an Arabic word which means preaching of Islam.

16
For centuries, Madrasahs were the Centre of thought and intellectualism in Muslim
communities, and influenced all sections of society. Madrasahs produced religious scholars
and guides as well as leaders in various secular or worldly fields, including traders,
administrators, and judges.
There is no doubt in saying that Madrasah students are getting a catena of
information regarding the Islam, but it’s also a truth that they found themselves in troubled
and uninteresting situations when they came out from these institutions towards
universities or colleges where they face numerous problems because of having very less
insight about the modern subjects and modern technologies. Though these new universities
and colleges change their outlook by providing them worldly knowledge but they are not
in a better position to grasp up the worldly subjects as other students are grasping. Not only
this but their real hindrances and challenges are coming when they want to participate in
national level tests, they are not at in position to crack these tests due to lack of modern
subjects such as the science, mathematics, and other computer knowledge which they
should already read, but its irony that did not get such avenues in Madrasahs where they
would have been taught. This is the major interferences of the Madrasahs system which are
prevalent in Southern Assam .In a very few Madrasahs, there are modern subjects’majority
of the Madrasahs lacks modern subjects and technology. This caused a frustration among
the products of Madrasahs.A successful Muslim could support Islam more than that who
are not successful. When the students who are coming out from these Madrasahs, they are
not getting good jobs, this badly affects career. It’s very important to mention here that
without having a modern outlook and insight, these Madrasah products become the so
called peregrinators1 9
.
One more major problem which Madrasahs are facing nowadays is governmental
support and recognition. This is very important to point out here that if these Madrasah
institutions will be recognized, they will get a lot of funds whereby they can have a good
1 9
Peregrinators: One who travels about.

17
infrastructure. Madrasahs infrastructure is not good even they don’t have the sophisticated
and well build class rooms. They don’t have the good teachers to whom they can have for
teaching due to lack of funding. So, when the Madrasah system will have recognition with
the government of Assam, then, these institutions will not have any problem as far as the
maintenance and infrastructure problem is concerned. For this purpose, the Muslim learned
society should be ready to change their attitude and mentality for the advancement of their
community. They have to come out from their traditional attitude and think about benefits
which other communities are seeking from the globalization and through modernity.
Whenever there is debate or dialogue going to happen or anything will be written for the
purpose of reformation and upgrading of the Madrasah system, it creates joyful atmosphere
among the intellectual classes of the Muslim society but, in the meanwhile, it creates a
negative and hatred atmosphere among the orthodox Muslims.Why don’t people change
their attitude? Although, by modernizing their education system neither, it’s going to harm
neither them nor they will lose their authority but through the process of reform their
backward conditions can be enhanced and improved. Ignorance among the Muslim society
is one of the major hindrances which prevent Muslims to follow orthogonality and forget
about the modern and scientific subjects. The whole Muslim Ummah is in ugly situations.
Somehow and somewhere the community is responsible of their marginalization and loss.
Its looks very easy to slander the image of the others, but why don’t Muslim civil society
those are well educated, for instance, Ulamas of Madrasahs and other educated persons
among the Muslim community take any step to stabilize themselves.
This age is the postmodern world but Muslims are still living in dark ages. It was
the best quality of our Prophet Muhammad (pbuh) who allowed Muslims to receive
knowledge if they have to visit China. But it’s regretful that so called Muslims forgot the
teaching of Prophet. It’s illusion that if one will claim that I will do nothing and God will
be my sole protector positive change is always fruitful for any societies that want to remove
their pathetic conditions and are ready to see their bright future. To be agnostic or atheist
is not going to sort out our problems but a positive change is needed in Madrasahs, where

18
Muslim subaltern children’s who are economically backward are enrolled. A major section
of Muslims is there. So, only religious education is not going to sort out the problems of
Muslims, but the combination of both is the real loophole of their problems. The need of
us is freedom from orthogonality in which the majority of Assamese and Bengali Muslims
Ummah is living2 0
.
2.5 CLASSIFICATION OF THE MUSLIMS OF ASSAM
The entire Muslim population of Assam can be classified into four major categories. These
are as follows:
2.5.1 The Assamese Muslims
Asamiya Musalman native or indigenous Muslims, Goriya are the first category of the
Muslims of Assam. Their mother tongue is Assamese. This category of Muslims is
scattered in all the districts of the Brahmaputra valley and they were the first settler of
Muslims in Assam.
2.5.2 The Neo-Assamese Muslims
Neo-Assamese Muslims is known as second category of the Muslims in Assam.In Assam,
they are also known as Bhatiya Musalman, Muslims of downstream Muslims migrated
from Rangpur, Sylhet and the Mymensing districts of East Bengal or present Bangladesh,
the Muslims of river basin the farming Muslims and Miya Musalman. These Muslims are
comparatively new entrants in the emerging Assamese society and numerically they are
the single largest group among the Muslims of Assam.The demographic strength of the
Neo-Asamiya Muslims would be roughly about 18 percent of the total population of
Assam. This category of Muslims migrated into Assam from the later part of the 19th
century to the first half of the 20th century.Besides this, a small portion of this kind who
entered into Assam after independence also led to the gradual growth of this Muslims
2 0
Choudhury.85

19
population.This Muslims have made determined efforts to assimilate into the larger
Assamese society by adopting the Assamese language as their mother tongue2 1
.
2.5.3 The Muslims of the Barak valley
The third category of Muslims live in the present district of Cachar, Karimganj and
Hailakandi in the Barak valley which is geographically separated from mainland Assam or
the Brahmaputra valley. The erstwhile Cachar district of Barak valley is now
predominately a Bengali speaking region. The Muslims started settling down in Cachar,
particularly in Badarpur area much earlier than 1745, even before the shifting of capital to
the plain are. Besides, the Muslims settlement in the western part of Badarpur began from
the first half of 14th century. Upendra Guha says in his Kacharer It ribritta that during the
reign of Kachari King, most of the well-known persons were belonged to Muslim
community. In fact, since 18th century the Muslims migrated to Cachar or Barak valley
from the neighboring districts of East Bengal which was a long and continuous process but
their migration was more intensive during the British Colonial period. They gradually
assimilated and integrated with the indigenous people and the language of this area,
Muslims is Bengali like other community of this locality2 2
.
2.5.4 The Bihari or North-Indian Muslims living in Assam
The last category of Bihari or North-Indian Muslims who migrated to Assam in search of
livelihood during the later periods of British colonialism and after independence, mainly
from the state of Bihar and Uttar Pradesh.They are mainly engaged in the occupations of
butchers, barbers, tailors, carpenters, washer-men, quilt-makers etc. Another profession
has recently arisen -that of rethreading, vulcanizing and mending of automobile tires and
tubes and some of this group opened various sort of shops like restaurants, grocery,
stationary etc. Their mother tongue is either Hindi or Urdu. This group of Muslims in
2 1
Barua, B.K., A cultural History of Assam, Bina Library, 1969, Vol.-I, 2nd edition, Guwahati, P.56.
2 2
Dutta, Promatha Nath, Glimpses into the History of Assam, Dutta and Sons, 1986, Shillong,
Meghalaya.P.17.

20
Assam has, so far, been assimilated neither with the original Assamese Muslims nor with
the larger Assamese society.Thus, the Muslims of Assam are four distinct historically
evolved group of community who attributed to form a broader Assamese society2 3
.
2.6 SOUTH ASSAMAT A GLANCE
There are two parts in Assan one is Southern Assam and other one is Northern Assam
North, and Barak Velley is located in Sothern Assam. The Barak Valley region in the
southern part of the Indian province of Assam houses a large number of Muslims. These
Muslims are converts from local Bengali speaking people divided into various groups and
sub-groups. Being a heterogeneous group of people they are divided into two broad
divisions of Ashraf and Atraf, like to upper and lower caste Hindus. The term Barak valley,
ascribed to the southern part of Assam, is of very recent origin. It is not more than 26 years
old. This area was a part of the erstwhile Surma Valley which included the districts of
Sylhet and Cachar across which the river Surma, a branch of river Barak flows.
Cachar was a native kingdom of the Cachari Kings, annexed to the British empire
of India in 1832 and put under the administrative jurisdiction of Bengal.In 1874, when a
separate administrative province was created with the then administrative area of Assam,
three more districts, namely Sylhet, Goalpara and Cachar were annexed with it for revenue
purpose. The two Surma Valley districts that is Sylhet and Cachar had not only common
geographical features, but linguistic and cultural features also. The hilly area of Cachar
district known as North Cachar, was made a separate district, later on, in 1953 .The term
Surma Valley, however, lost its relevance after new arrangement was made after partition,
by changing the geography of Cachar by 'including 42 police stations of the Sylhet district
as a result of the referendum in Sylhet and a map drawn by Mr. Redcliff, popularly known
as Redcliff Award. Cachar district was again divided into three districts by giving the status
of districts to Karimganj in 1986 and Hailakandi in 1989 .The term Barak Valley was
2 3
Journal of Humanities and Social Science (IOSR-JHSS) Volume 19, Issue 1, Ver. XI (Feb. 2014), PP 96-
100 e-ISSN: 2279-0837, p-ISSN: 2279-0845.

21
started firstly after a few years of partition but it was not popularly used nor given official
status by the Government. After the creation of Karimganj and Hailakandi districts, it
became prominent and gradually received the official status.
The current Barak Valley of the State of Assam is a location created by natural
boundaries and has a unique geographical entity containing linguistic cultural attributes
distinctly different from that of Brahmaputra Valley and its adjacent hilly areas. In details
it was created by natural boundaries and apportionment caused by the Radcliff Award that
divided the district of Sylhet of Surma Valley of the British period in 1947 following a
referendum in Sylhet along with the partition of India. The Valley is bounded by the high
mountains of North Cachar Hills district on the north, the Angami Naga Hills and Manipur
state on the east and the hills of Mizoram and Tripura on the south
2 4
.
The river system of the valley has played a remarkable role in this region. The main
river Barak originates from the Angami Naga Hills, a high range mountain making the
northern boundary of Manipur state. Descending from the high mountains to the plain of
Jiribam it takes zigzag course across the Cachar district and a small portion of Hailakandi
district to reach Badarpur in Karimganj district flowing again west and near Bhanga it
divides itself into two and the mainstream assumes the name 'Kushiara' which enters
Bangladesh in downstream touching Karimganj town and flowing for some distance as the
boundary between Karimganj district of India and Sylhet district of Bangladesh. The other
branch of Barak that originates near Bhanga flows northwards and meets the original
course of Surma in Jaintia Pargana by assuming the name of Surma. The Surma taking the
main streams of Barak in its downward flow takes the name Dhaleshwari and flows to the
old course of the Brahmaputra near Bhairab Bazar. During its long course of 800 KM, the
River Barak with its different names and branches in downstream receives various
tributaries from N.C. Hills, Mizoram and Tripura. But on the other hand the Surma receives
a plenty number of small rivers from the Khasi, Jaintia and Barail Hills and ultimately
meets the mainstream of Barak before merging with Meghna.The most noteworthy feature
2 4
Barua, B.K., A cultural History of Assam, Bina Library, 1969, Vol.-I, 2nd edition, Guwahati-P.88.

22
of the Barak Valley is that it is a small geographical unit of different social strata, economic
classes and ethnic, cultural, religious and linguistic entailers and identities.The most
fascinating feature of this particular valley populated by about 3 million human beings who
posses ’different religious identities. Muslims are about 45 %of the total population, but
they come of Bengali, Manipuri and Hindi speaking linguistic groups overwhelming
majority of the Muslims are linguistically Bengalis.
2.7 MUSLIMS IN SOTHERN ASSAM
In the pre-partition period, in Barak Valley the Muslim population was marginally more
than the Hindus. For different reasons, it decreased after partition, but still, the Muslims
constitute the single majority among the three million people of whom about 99 %are of
Bengali origin, having close affinity with their Hindu counterpart. Both the communities
migrated from East Bengal, especially Sylhet during the rule of Cachari kings .A large
number of the Hindus, however, migrated after partition as a result of the communal riots
in ear St while East Pakistan2 5
.
2 5
Bazlur Rahman, Muslims in Assam, The Milli Gazette, Print Issue, Aug 18, 2012, P.19.

23
CHAPTER-3
EDUCATION SYSTEM OF MADRASAH
IN SOUTHERN ASSAM
3.1 INTRODUCTION
In this chapter, the study deals with the major syllabi of Madrasahs in Southern Assam, by
discussing on the historical context about the syllabi of Sothern Assam Madrasahs. And it
discusses about the role of Madrasah education in empowerment of Southern Assam’s
Muslims. It illuminates a light on the efforts of the government and scholars to modernize
Madrasah education system in Southern Assam, by explaining the schemes and
contributions of government and other positive efforts from the scholars .And this chapter
deals with various aspects of government and non-government agencies in Southern
Assam to evaluate their contributions towards the development of Madrasah in Southern
Assam.
3.2 MADRASAH SYLLABUS STRUCTURE
As it was already stated that Southern Assam is popularly known as Barak Valley named
after the river Barak which tides across the region from east to the west. The valley entails
of three districts, viz., Cachar, Karimganj and Hailakandi. Of them, the latter two districts
have a Muslim majority while the first one has 40 %Muslim population. The valley has a
long history of Islam and Muslim life .A large part of the valley came under the rule of the
Turkish rulers of Bengal from the early 14th century. Karimganj continued to be ruled by
the Afghans. The Mughals overpowered the Afghans and annexed the territory to their
empire. The dominance of Muslim elite finally over with the arrival of the British rule in
Bengal. The inhabited portion of Cachar and Hailakandi was ruled by Tippera, Koches,
and later by the Dimasas. In 1947 when plebiscite was held in Sylhet, Karimganj remained

24
with India.The official language of the valley is Bengali while the majority of people speak
Sylheti, a dialect of the Bengali.
The Madrasah education system in in Southern Assam is very old. The first familiar
Madrasah of the region was established in the early 14th century by Shah Zia Uddin, a
close disciple of Hazrat Shah Jalal, the famous Sufi of Bengal and Assam. It was built at
Badarpur in the present Karimganj district. The main purpose of the Madrasah was to train
Muslims particularly newly-converted ones in Islamic principles. But unfortunately with
the passage of time, the Madrasah building and the adjacent Masjid disappeared due to the
erosion of the river Barak. Similarly, during the rule of the Mughals these kinds of
Madrasahs were found there .The modern Madrasah system developed in Barak Valley
proximately after the establishment of the Darul Uloom Deoband. In 1873, imitating
Deoband, a similar Madrasah was established in Karimganj. It was and is still known as
Darul Uloom Baghbari. It is considered as the eldest Madrasah of undivided Surma-Barak
valley which included the present Sylhet division of Bangladesh. Twenty-five years after
the establishment of Darul Uloom Baghbari, Darul Uloom Bashkandi came into existence
in 1897. Now it is the largest Qaumi Madrasah of the North East India. It also lodgings
around five hundred orphan students from west Assam. The modern Madrasah system
developed in Barak Valley instantly after the establishment of the Darul Uloom Deoband.
In 1873, imitating Deoband, a similar Madrasah was established in Karimganj. It was and
is still known as Darul Uloom Baghbar. It is considered as the oldest Madrasah of
undivided Surma-Barak valley which included the present Sylhet division of Bangladesh.
Twenty-five years after the formation of Darul Uloom Baghbari, Darul Uloom Bashkandi
came into existence in 1897. Now it is the largest Qaumi Madrasah of the North East
India.It also shelters approximately five hundred orphan students from west Assam. From
the opening of early 20th century, government-affiliated middle M.E Madrasahs and high
Madrasahs were established across Assam. Batarash Madrasah built in 1924located in the
suburb of Karimganj town is the oldest such Madrasah in south Assam. Karimganj High

25
Madrasah, established two years later is another very old institution of this kind. It has
produced innumerable graduates, settled in different fields of this M.Es. And High
Madrasahs have been imparting general education mainly while religious education is
given only to an extent. Thus, we see that from the early colonial times, various types of
Madrasahs developed in Assam. The post-independent Assam witnessed the activities of
the state govt. And community-based organizations. Different types of initiatives have so
far been taken to modernize Madrasah education in a better way. As a part of the new
policy, Assam State Madrasah Education Board was formed. Recently, for the smooth
functioning of this body, a separate Directorate was created. Maulana Abdul Jalil
Choudhury, a state legislature member from Indian National Congress, and a freedom
fighter, took active part in the provincialisation of the large numbers of “Qaumi Madrah
2 6
”
These Madrasahs are now categorized as 'Title', 'Senior' and 'Pre-Senior' Madrasahs. He
even disassociated himself from the long-time bond of Jamiat Ulama-e Hind because of
the latter's opposition to provincialisation of these Madrasahs. He formed a socio-religious
outfit Nadwat-ut-Taamir based in North-East India. Deorail Title Madrasah, Hailakandi
Title Madrasah, Asimganj Title Madrasah are leading provincialized. Madrasahs of the
valley. However, three large Madrasahs, viz., Darul Uloom Bashkandi and Baghbari, and
Bhanga Sharif continue to function independently. Besides, Maktabs and Hafizia
Madrasahs have been established in South Assam since a long time
2 7
.
Nowadays, Madrasahs of south Assam can be divided largely into two classes:
Govt-affiliated Madrasahs and non-Government or Qaumi Madrasahs as it was stated
above. Government-run Madrasahs are mainly of two types, firstly the Middle English
Madrasahs and the High Madrasah; the former imparts education of the Middle School
2 6
Qaumi: It’s kind of Madrasah in Assam.
2 7
Dr. Muhammad Basheer k, Future of Indian Madrasah in the globalized world January, D.K. Trust, Delhi,
2013, PP.98.

26
level while the latter offers education of the High School level. These schools-cum-
Madrasahs have been functioning since the end of the first quarter of the 20th century. They
mainly impart general education while religious subjects are taught in these institutions
only in name. The second type of govt Madrasahs are of the three-tier set up: Title
Madrasahs, Senior Madrasahs and Pre-Senior Madrasahs. As already mentioned, these
institutions advanced in the post-independence period. Religious education is the core of
the curriculum in these Madrasahs while general education is given only partial
importance . The career growth of the M .Es. And High Madrasahs is good, almost the
same as of the High Schools. They have no problem in higher education and neither there
is any special need to change their syllabus or course curriculum. Their problem is common
to that of state-run schools2 8
.
Here it is imperative for us to discuss the provincialized Madrasahs such as Title,
Senior and Pr-Senior. The total time required to achieve the highest degree in these
Madrasahs is very long and the course curriculum is also outdated and not systematic. Pre-
Senior is the primary one which can be compared to middle school. In this level Urdu,
Arabic, Hindi, Assamese and Bengali are taught as subjects along with a little bit of Islamic
subjects. After this level, students are promoted to the Senior Madrasah level which has a
minimum of seven years ’study period Fazil Marif M.M2 9
is the final examination of the
senior Madrasahs, F.M .is usually compared with the graduation level exam of general
education, Guwahati and Dibrugarh universities accept F.M .as a graduate level course and
on the basis of it, one can secure admission in the M.A Arabic programs of both these
universities.However, Assam University which falls in south Assam does not consider
F.M .as a graduate level course. Jamia Hamdard in Delhi allows F.M. as eligible for its
B.U.M .Scours.Normally, in Assam, F.M degree is treated as a matriculation level exam.
So F.M-passed students who want to join degree level courses, first have to pass Higher
2 8
Chaudhary 103.
2 9
F.M .Fazil Maruf

27
Secondary examination from any government school/board .In this way, if any student
wants to join any higher education course in general education system, he has to spend two
more years after spending an additional four years in senior Madrsah .
‫ا‬ In senior level
Madrasah the major subjects taught are Arabic literature, which entails of prose, poetry,
rhetoric, grammar; Quranic translation and interpretation; commentary of Hadith in
addition to Islamic jurisprudence and logic. Arabic literature, which is taught in senior
Madrasahs, has a classical pattern that includes mostly pre-Islamic Arab culture and
literary works. So even after spending ten years in Pre -and senior levels, students of these
Madrasahs are unable to write or speak modern Arabic language3 0
.
Title Madrasahs have a minimum of two years course for M.M . The subjects of the
M.M. course are Hadith, Tafsir and Tarikh which is taught in the M.M. course consists
entirely of Islamic history. M.M is considered equivalent to M .A in the appointments in
Senior Secondary School’s Arabic posts and Senior Madrasahs teaching posts. However,
the absence of specialization in M.M like M.M in Tafsir or M.M in Hadith, students gaining
M.M degrees are less specialized. Most of the provincialized Madrasahs do not have
boarding facilities for students. Non-government or Qaumi Madrasahs which are
numerically much higher than the govt. Madrasahs are found everywhere in the valley,
even in remote areas where government educational set up is almost non-existent. These
Madrasahs are three types: Alimiya and Fazilat Madrasahs, exclusive Hafizia Madrasahs
and Mahalla-centric Maktabas. There are more than twenty Senior, Three Title and many
Pre-Senior Madrasahs functioning in the valley. With this background one needs to
examine the future prospect of the whole issue and may be lay down a possible action plan
too.In Aliya and Fazil Madrasahs, a series of Islamic subjects such as Quranic Commentary
(Tafsir), Hadith3 1
, Islamic Jurisprudence, basics of Islamic History along with Urdu and
Arabic are taught.These institutions do not have specialization unlike a Madrasah such as
3 0
Ali Ahmed Kasim, The Muslim of Assam, 2010, EBHP Publisher Guwahati, P. 56.
3 1
Hadith (Prophet’s sayings)

28
Darul Uloom Deoband. Darul Uloom Bashkandi or Darul Uloom Bhanga Sharif has been
following the same age-old system of education. If one wants to get specialized in a field
such as Islamic Jurisprudence, on completion of which students are awarded with Mufti
degree, or for a specialized degree on Tafsir or Quranic interpretation, one has to go all the
way to Darul Uloom Deoband. My interaction with students revealed that students of those
Madrasahs desperately want specialization in the above subjects in their own institutions.
Many of them finish their education unspecialized because they think that they won’t be
able to bear the expenses of studying in a distant place like U.P. The official medium of
teaching in these Madrasahs is Urdu which is not the mother tongue of any local student.
It is ironical that they study Arabic language and literature through Urdu books whereas
their teachers teach them in Sylheti Bangla3 2
, and again their medium of examination is
Urdu. This creates a complete mess in the over-all quality and vitality of teaching and the
atmosphere of education. However, we know that Qur’an was revealed in Arabic, Hadiths
were narrated in Arabic and the base of Islamic jurisprudence or Sharia was also written in
Arabic. The timing needed to obtain the final degrees of this Madrasahs, A’limat and
Fazilat, is very long. Students attain the age of around 25 years when they finally achieve
these degrees. After that, if one wants to pursue general education, he has to take fresh
admission in the lower classes in the general education. That makes higher education for a
Qaumi Madrasah student a far-fetched dream. Many students who pass from these
Madrasahs are immediately appointed in the same or similar Madrasahs without any sort
of proper training in teaching. This ultimately results in a negative impact on the quality of
education. These Madrasahs are run by community members through charity and
donations. Students are also engaged in fund mobilization. Every year students spend more
than fifteen days in fund collection. Hafizia3 3
is imparted both in the Aliya and exclusive
Hafizia Madrasahs. The exclusive Hafizia Madrasahs are those where only Quran
memorization course is conducted. Some of those Hafizia Madrasahs have now unlocked
3 2
Sylheti Bangla :Local dialect of Bengali language in Southern Assam.
3 3
Hafizia: Madrasah of memorizing of the holy Quran.

29
their doors to girl students also but classes are held completely separately in a different
building. But in Qaumi and Senior Madrasahs, there is no room for girl students.
3.3 MAKTAB PROVIDES THE PRIMARY ISLAMIC KNOWLEDGE TO
MUSLIM CHILDREN
Due to the efforts of Nadwat-utTaamir, Jamiat-e Ulema and of late Ahle Sunnatwal
Jamaat3 4
, maktabas became an integral part of rural Muslims villages. These organizations
try to shape the mindset of the children in their own narrow sectarian outlook. This is one
of the major drawbacks of these Madrasahs.Urdu as a language is taught in maktabs but
teaching and examinations are conducted in Bengali. Maktabs are usually attached with
local masjids but many of them function separately. Children up to 12 years of age attend
makatabs. The timing of the maktab is from 6 to 9 am. Some people feel that maktabs
actually kill very precious time of students for if one spends his whole morning in the
maktabs where is the time for full preparation of his general education? However, there is
no gender constraint in these maktabs.
Most of these three kinds of Qaumi Madrasahs do not have recreation conveniences .These
Madrasahs do not even feel the necessity of physical exercise in the form of sports. Some
of them even impose restrictions on some sports events. As a result, the physical and mental
growth of students do not take place. The infrastructure or teaching equipment of most of
the Qaumi Madrasahs is not sound. Salaries of the teachers of these Madrasahs are very
poor and negligible. As a result, good-quality teaching cannot be expected in these
Madrasahs because teachers have to look for other options for a stable financial position,
which obviously disturbs their concentration on teaching. Again, subjects like
Mathematics, History or English are not part of the Qaumi Madrasah education syste. Lack
of knowledge of these areas makes students of these Madrasahs ignorant about the day to
day happenings in the world, and they remain incompetent in the present world as far as
professional excellence is concerned .Most of the students of these Madrasahs, especially
3 4
Ahle Sunnatwal Jamaat: It is a group of Muslims Community in Assam, India.

30
in Qaumi ones, are from financially weak Muslim families, which is a common
phenomenon across South Asia because most of the Madrasahs provide free lodging and
food to their students. So poor parents feel it is convenient to send their children to Qaumi
Madrasahs which at least can mitigate some burden from their shoulders. But it is not
money alone that pushes poor parents to admit their children into Madrasahs. Religiosity
of people also pushes them towards Madrasahs. That is why a considerable number of
students in reputed Madrasahs are found to be hailing from wealthy families
3 5
.
South Assam has a large number of financially stable Muslim population but most
of them are very loyal to the advices of Ulama and imams. So they donate more and more
to the Madrasahs for the benefit in the Hereafte. Generally, rich Muslims think donation to
schools and colleges is simply a social work and it has nothing to do with Islam. So they
are neither very passionate to popularize general education nor very kind towards donation
to schools and colleges. That is why the number of institutions runs by the Muslim
community. If we systemize the existing large resources available in the shape of
Madrasahs we will not only serve the cause of the Muslim families but also the whole
humanity. A Madrasahs is found in every four to five kilometers or less than that in
southern Assam. If Government agencies and NGOs3 6
convince Madrasah management
bodies for the utilization of their infrastructures like buildings for vocational training of
Madrasah students and peripheral community members, benefits will accumulate to the
whole region .After long discussions with community members, intellectuals and students,
following are some more steps required for the improvement of Madrasah education and
its effectiveness, especially in South Assam or Barak Valley. A state-level council for
educational research and training on the pattern of N.C.E.R.T is necessary. Eminent
Muslim and non-Muslim academicians, senior and experienced prominent Madrasah
teachers can be taken as members of the Council. The Council should write and translate
3 5
Al-Aman, A.Q .Development of Madrasah in Assam ,Chaudhoory, Department of Information and Public
Relation, Government of Assam, 2005. Volume-II, B Dispur, Guwahati, p.12
3 6
NGOs: Non-government Organizations.

31
books mentioned in the syllabus and publish them. It should also decide the length of the
syllabus at least for the government Madrasahs and give advice to the state for necessary
steps for the enhancement of Madrasah education.
3.4 SYLLABUS STRUCTURE
At present-day, it is hard to determine any uniformity in the Madrasah syllabus and
curriculum of Southern Assam. There are considerable differences in the subjects taught
and books arranged. Subjects being taught can be divided into various categories:
a) Languages and literature, a) Contemporary learning, c) Commentary and discourse, d)
Law and jurisprudence.
Among the languages taught are Urdu, Persian, Arabic and also Hindi and English. The
subjects of modern learning include:
a) Mathematics, b) General Sciences, c) Hygiene, d) Geography, e) History, f)
Economics, g) Political Science and, h) Philosophy
In the third category i.e., commentary and discourse
a) Sarf-o-Naho, b) Mantiq, c) Falsafa, d) Balaghat, e) Hayyat, f) Tafseer-e-Quran,
andg) The art of manazirah are taught.
The fourth category i.e., Islamic law and Jurisprudence, consists of:
a) Fiqh, b) Usool-e Fiqh, c) Hadith, e) Usool-e Hadith, f) Aqeeda, etc
As it was mentioned that Madrasahs are divided into three categories in Southern
Assam namely; Maktab, Madrasahs and Jamia. Maktabs are primary level institutions that
provide basic education in Quran, hadith and some secular subjects. Madrasahs provide
education up till senior secondary level. The products of Madrasahs of this level come to
gain degrees of a’lim. Jamias are institutions of higher learning that issue degrees of post-
graduation level. However, every Madrasah follows its own pattern. Neither is there any

32
uniformity with regards to subjects taught, books recommended or even emphasis; Further,
there is no uniformity with regard to number of years required to be put in at various level
to earn a degree.
3.5. A VIEW ON EXISTING MADRASAH EDUCATION SYSTEM IN SOUTHERN
ASSAM
At this time, there are four types of Islamic educational institutions prevailing all over
Southern Assam Maktabs, Madrasahs, Jamia and Darul Qur’an. However, in common all
are called as Madrasah.
3.5.1 Maktab :When a child grows he goes to Maktab3 7
where he is taught basic Islamic
principles with fundamentals of Math, Geography, Science, Social Science, Qur’an, Urdu,
Hindi, English and regional language. It is, generally, of 5-year course. The child could
pass simply the course up to twelve of his age. After that, some students go either to high
school or to Madrasah. In states like UP, Bihar, Bengal the system is the same. However,
in some other states there is morning and evening maktabs where the school going boys
and girls go and learn Qur’an, Urdu and basic theory books. In Kerala, Assam, and coastal
area of Karnataka, there is a good system where maktabs work outside of normal school
hours. They operate between seven am and nine am within the morning and between half
dozen and eight pm within the evening. The Muslims of locality run mostly the maktabs.
They bear the expenses of management and remuneration that is paid to lecturers. Usually,
the lecturers at maktabs are poorly paid since most of them are native and not extremely
educated. Maktabs offer education both boys and girls simultaneously
3 8
.
3.5.2 Madrasah :It recommends that a building and boarding rooms wherever Muslim
students having passed Maktab course ar schooled Aa’limiat course. This course is mostly
3 7
Maktab: Name of Elementary School in Muslims community.
3 8
Al-Aman, A.Q .Development of Madrasah in Assam ,Chaudhoory, Department of Information and Public
Relation, Government of Assam, 2005. Volume-II, B Dispur, Guwahati, p.131.

33
of eight years whereas some Madrasahs have shortened one year. Every Madrasah doesn't
have the 8-year course, however ordinarily, Madrasahs have 3 or 4 or 5 or 6 or 7-year
course then they sent the students to complete graduation to big Madrasahs like Darul
Uloom Bashkandi, Aljamia Al Arabiyatul Senior Madrasah, Asimgang senior Madrasah,
and others. Because the ultimate year of this course that is referred to as, Daura-e-Hadithis
schooled in only a few Madrasahs of Assam South. In the first year of Madrasah, the
student is taught Urdu language for having better knowledge of Urdu. Urdu is commonly
the medium of Madrasah education especially in north Indian states whether the Madrasah
is in Gujrat, Bengal, Assam or Rajasthan.
3.5.3 Jamia :The term Jamia
9
is essentially an equivalent word word for university.
Though there are several Madrasahs, which are named as Jamia, but in fact, only some
Madrasahs of the country deserve to be called as Jamia. A Madrasah that enjoys Daura-e-
Hadith course along with specialization courses like Arabic literature course, Tafseer
course, Islamic Studies course and Tajweed are in Jamia. Many people do not care and
name their maktabs and Madrasahs with Jamia that sometimes creates problem.
3.5.4 Darul Qur’an :There are some other Madrasahs made especially for Hifzand
Tajweed.These Madrasahs ar referred to as Darul Qur’an4 0
or Daruttahfiz etc.There is no
mounted length for Hifz. It depends on the student. Nevertheless, the Tajweed course
earning the art of reciting the Glorious Qur’an in ten different waysis of 3 years. There are
some short-term courses in Tajweed in which the student learns the rules and regulations
of pronouncing and articulating the Glorious Qur’an. Madrasahs in Assam South, mostly,
run by donations from Muslim community and even some receive foreign donations.
Madrasahs operate from Shawwal to Ramadan.4 1
There are open for 10 months.
They ob-serve very less holidays; only on Friday in a week, on 26th January, 15 August
3 9
Jamia: It is an Arabic term which means University.
4 0
Darul Qur’an: Madrasahs made especially for Hifzand Tajweed.
4 1
Ramadan :Name of the months in Arabic .

34
and 10 leave on Eid-ul -Adha4 2
.They observe massive vacation from late of Shaban to the
1/2 Shawwal; nearly 40-45 days. It is not so that during the vacation day Madrasahs are
closed at all, many Madrasahs have a good number of students who do not go home and
students who precede time to hunt enrollment within the several Madrasahs.
Therefore, it will not be out of place to say that Madrasahs serve as orphan ages
also where poor and orphans get education be-sides everything they need. Between these
lengths the lecturers, some students, in several Madrasahs, and donation collectors come
into being to gather donations for next year. Furthermore, there is no uniformity in the
number of years it takes to prepare students for various degrees. The number of Madrasahs
in India Madrasahs, but as there have been no studies, which have surveyed all the
Madrasahs in the country and collected the information, the exact number of Madrasahs is
shrouded in mystery. Another reason for controversy regarding the number of Madrasahs
is that there is no standard definition of what constitutes a Madrasah in India. They defy
any specific pattern in terms of the education, infrastructure, number of intakes and
funding, but in common, all are called Madrasah. According to Home Ministry sources,
there are 721 Madrasahs catering to over 120,000 children in Assam4 3
.
4 2
Eid-ul -Adha: It’s a name of Festival of Muslims Community.
4 3
Al-Aman, A.Q. Development of Madrasah in Assam ,Choudhury, Department of Information and Public
Relation, Government of Assam, 2005. Volume-II, B Dispur, Guwahati, p.155.

35
CHAPTER-4
CONTRIBUTIONS OF GOVERNMENT AND NON-GOVERNMENT
AGENCIES
4.1 INRODUCTION
In this chapter, the study deals with historical context of Madrasah with the contribution of
Government and private enterprises towards the development of Madrasah in Sothern
Assam .And this chapter deals with the various aspects of their contributions means their
funding and attempting to improve quality of Madrasah students in Southern Assam as
well as this chapter deals with the structure Madrasah administration means Madrasah
Board structure and educational body to run Madrasah weather it is government Madrasah
education Board or non-government Madrasah education Board.
4.2 HISTORICAL CONTEXT OF MADRASAH DEVELOPMENT IN
SOUTHERNASAAM
Development of Madrasahs education has always been attached to the persons or group of
persons with eagerness and enthusiasm towards the Islamic education. Hence, the credit
always goes to private enterprises. In early Islamic period, too, the Islamic education was
imparted by the individuals and the group of individuals. There was no Government agency
to undertake the responsibilities to impart education to Muslims. However, during the later
period of Islam, apart form the private enterprises, government agencies were developed
and they took the responsibility of imparting education to the people .In India, the system
of Islamic education started along with the advent of Muslim rulers. The individual sultans
took initiatives to establish the institutions of Islamic education. They provided huge
amount of funds from the royal treasury to run these institutions. Efficient and poor
students were given scholarships as well as facilities of free food and lodging.

36
During the period of Mughal emperors, we find that both Private and Government
enterprises contributed towards the development of Madrasah education. However, the
individuals had to face a lot of hardships towards the development Islamic education.
Though the rulers always supported to such individuals. With the advent of British rule in
India, the Madrasah system of education got a set back. In this critical juncture, the Ulama
had to face all the hardships for the survival of Madrasahs. There was no support from the
Government agencies.
As far as the contribution of Government and Private Enterprises in the
development of Madrasah Education in Southern Assam is concerned, it can be traced back
during the period of Ikhtiyar Uddin Bakhtiyar Khilji in13 century A.D. But Madrasah
Education was very much lacking in its nourishment. It was simply because of the fact that
Assam remained cornered during the reign of the Muslims as well as during the days of the
British Government. It was full of jungles and was considered as a land of deadly diseases
like Malaria and Black Fever and habitation for the wild animals. Muslims started to settle
in Assam in large number in the post-independence period. Before independence, the
settlement process was slow. They basically migrated from Eastern Bengal, having Bengali
origin. With the passage of time, they sacrificed their mother tongue and accepted
Assamese as language of communication .Though a large number of people got their
identity as Assamese but a good number of people till today remain with their original
identity that is Bengali identity. The three districts of Barak Valley Cachar, Hailakandi and
Karimganj have single majority of Bengali people. Reports show that the areas dominated
by Bengali Muslims have larger number of Madrasahs in average .These Madrasahs had
started to grow up from 19 centuries onwards and are continuing till today. Here, the
contribution of private individuals and organizations is unmeasurable. Along with the
whole of Indian subcontinent, specially, the Northern part, Assam took part in the uprising
of 1857 against the British Administration.The result was that the British Administration
targeted the Madrasahs and the people who were attached with them. In that critical
juncture, the Ulama and the Muslims remained steadfast in their mission. They started to

37
establish the Madrasahs, challenging the Government for which they had to face a lot of
hardships. In spite of all the hardships, the development of Madrasahs was continuing,
though with a slow pace. The pace increased when the situation became stable and the
Government stopped resisting the establishment and running the Madrasahs directly. The
situation was changing completely as the people were coming in groups to help those
individuals who were taking initiatives for the establishment and run of the Madrasahs.
They assisted in all respects, ethically, emotionally and economically4 4
.
The people donated their lands for the establishment of Madrasahs .Besides all
these, the people were also sending their children to those Madrasahs to get Islamic
Education and this enhanced the enrolment in Madrasahs. The private enterprises along
with the enthusiastic individuals were working hard to raise the consciousness among the
Muslims through organizing discussions, seminars and counseling programmes. They were
united in the mission for the progress of the Madrasah education. Gradually, the Madrasah
education system started to make its base strong and step-by-step it took hold of a good
number of Muslim students of the society. As days passed on, the Madrasah education
system became more systematic and came in the mainstream of educational system. With
the declining of British atrocities, the Muslims made their best efforts to make Madrasah
education system flourish. During thirties of the twentieth century, the Madrasah system
of education came to be systematic in Assam.With the establishment of Assam State
Madrasah Board in 1934 at the Sylhet Government Madrasah, the interference of the
Government started with the establishment of the Board, the Government made an attempt
to bring all the Madrasahs of the North-Esteem part of the undivided India under a single
umbrella. Later on, another non-Government organization namely Azad Deeni Shiksha
Board was established in 1937 which is serving even today as a Non-Government
organization, with a very small number of Madrasahs under it in the districts of Barak
Valley, especially in Hailakandi district. In 1955, the bigger Non-Government
4 4
Dutta, Promatha Nath, Glimpses into the History of Assam, Dutta and Sons, Shillong, 1986, Meghalaya,
p,39.

38
organization, the All Assam Tanzim Madaris Qawmiya was founded to look after all the
Non-Government Madrasahs in Assam4 5
. Looking at the contribution of both the
Government and private enterprises controlling the Madrasah education system, it can be
said that from the very beginning, they started to capitalize side by side, but their bigger
contribution started to enhance during the last decade of the 20 century, though the
development had already started with the independence of India in 1947.
4.3 Contribution of the Private Enterprises
The private agencies are also not lagging behind to contribute for the development of the
Madrasah system of education in Assam, especially in the Barak Valley Region. They are
working in full swing for the advancement of the Non-Government Madrasahs.The
Nongovernment agencies have a good number of Madrasahs under them. The All Assam
Tanzim Madaris Qawmiya alone have more then400 Madrasahs under it. The Azad Deeni
Siksha Board is having about 50 such Madrasahs working only in Barak Valley Region
and especially in the district of Hailakandi; both agencies are running on public help and
support. The income comes from the public donations.
The All Assam Tanzim Madaris Qawmiya, right from its establishment in 1955,
took great interest for the development of Madrasah education in Assam including the
Barak Valley Region. It was conducting examinations and awarding the degrees right from
the beginning. A good number of qualitative scholars are still coming out of these
Madrasahs. People opine that more efficient Islamic scholars are coming out of these
Madrasahs than the Madrasahs run by Government agencies. But in comparison to
Government Madrasahs, the development of Non-Government Madrasahs is a bit slow,
specially, due to financial problems. These Non-Government Madrasahs are, sometimes
called orphanages as they are working for the education of Muslims by spending money
on the students from their own sources. The residential Madrasahs are providing food and
4 5
Barua, B.K., Madrasah History of Assam, Bina Library, 1986, Guwahati, p.45.

39
lodging free of cost to the students. The Board does not help them financially. But it was
and is still working very sincerely for the academic development of the Non-Govermment
Madrasahs. New Madrasahs are coming into existence and the Board was taking the
responsibility on its own shoulder. Nowadays, effort is being made to bring the Madrasahs
in the mainstream of formal system of education.
The All Assam Tanzim Madaris Qawmiya has a distinct administrative set up given below:
ADMINISTRATIVE SET UP OF ALL ASSAM TANZIM MADARIS QAWMIYA
(MAJLIS-E-MUNTAZIMA / MAJLIS-E-AMILA)
1. PRESIDENT2. GENERALSECRETARY 3. ASSISTANT GENERAL SECRETARY
17SEVENTEEN MEMBERS FROM THE MAJIS-E -THE MAJIS-E-MUNTAZIMA
a) HEADMASTERS b) ACCOUNTANT c) CLERK
SECRETARIES OF THE MADRASAHS
The administrative set up indicates that the All Assam Tanzim Madaris Qawmiya, is run
through the following two committees: MAJLIS-E-MUNTAZIMA4 6
and MAJLIS-E-
AMILA4 7
. The president of the Majlis-e-Muntazima presides over the meetings held, at
least, twice in a year.The Managing Committee has one general secretary, two assistant
general secretaries, one accountant and one clerk. Apart from this, all the headmasters and
the secretaries of all the Madrasahs run under the All Assam Tanzim Madaris Qawmiya
are members of this Committee. The Executive Committee is consisting of 17 members
selected from the Managing Committee. One third of the total members of the Committee
4 6
Majlis-e-Muntazima: Managing Committee.
4 7
Majlis-e-Amila: Executive Committee.

40
must be Aalim.The president and general secretary of the Managing Committee is also the
president and General Secretary of the Executive Committee
4 8
.
As per as the Government enterprise that is the State Madrasah Education Board,
Assam, the All Assam Tanzim Madsiris Qawmiya also improved its position towards
contributing to the Madrasah education in the last decade of the 20 century. Earlier, it was
working slowly and it is found that, in the period between 1955 to 1965, a good number of
Madrasahs came under it. During the decades that is 1965-1975 and 1975 -1985 it got
lesser number of Madrasahs under it. The situation improved after 1985 and is improving
till date. The Board holds its consultative meeting every year to look after the proceeding
from the previous year. The agenda of the meeting includes the implementation of the
passed resolutions in the previous meeting, audit of accounts of the last year, and the
approval of the budget for next year etc. It also takes decision about examination and
inspection. The inspection team is formed in the meeting. It consists of 10-15 members
selected from the Board as well as from different Madrasahs. The report of the previous
going-over is also submitted in the meeting. The whole process of inspection of the total
Madrasahs takes a time of 3 to 4 months. The inspection team has to make inspection in
the following areas
9
:
a) Inspection team has to look after the academic aspect of the Madrasah;
b) It has to inspect that the syllabus is being taught thoroughly within the stipulated time;
c) The teaching load of the teachers is taken under special consideration.
d) The discipline, the cultural as well as spiritual development of the students of the
concerned Madrasah is one of the important items of inspection.
4 8
Dr. Muhammad basheer k, Future of Indian Madrasah in the globalized world, Azam ghar muktab
publisher, Uttar Pradesh, 2013., p.34.
4 9
Mazumder, A.H., Madrasa Education; An Overview, New Honzo M Kamaluddin Ahmed, Humanity
Foundation, Silchar, 2005, p.36

41
e) The surrounding of the Madrasah building is also being inspected
f) The office records like registers and the books of accounts are properly inspected to
ensure that the funds collected are properly utilized.
In the Board meetings, different resolutions are passed for the upliftment of the
Board, keeping all the Khariji or Non-Government Madrasahs under the consideration. In
2001, the Board took a decision to introduce the syllabi of Dar-ul-Ullom, Deobond, in its
consultative meeting. Earlier to this, a similar syllabus was going on in those Madrasahs,
but it was not up to the mark. Now with the introduction of the new syllabi, the standard of
teaching and learning has been much improved. Consequently, the products of such
Madrasahs are well equipped to get admission in other pioneer institutions like Darul-
Uloom, Deobond and Nadvat-al-Ulema, Lucknow for higher studies. 126 Apart from this,
the Board is in the process of introducing the vocational courses to make the students
economically self-dependent. Under this programe, large number of Madrasahs specially
in Barak Valley Region have taken up the programe of vocational education as the part of
the curriculum. They have weekly training programes in their respective Madrasahs where
the students get training in tailoring, typing etc. But all the Madrasahs could not introduce
vocational training due to financial constraints. Some Madrasahs, which are finically
stable, have started computer-training programe in their Madrasahs. The Board is sincere
to introduce vocational education as part of Madrasah education system. It is expected that
it would be implemented properly in the later days to come. In April 11, 2005, the Board
held a seminar for the development of Madrasah education and to take remedial measures
to overcome the existing problems.
5 0
It was held at Nilba .Discussions were made for the
progress of Madrasah education in different areas.
As far as conducting of examinations is concerned, the Board is conducting
common examination up to the fifth standard. The examination papers are set by the Board
5 0
Census of Assam, 2001, Ministry of Home Affairs, Govt. of India.

42
and it conducts the common examination in both Barak Valley and the Brahmaputra Valley
Regions. Answer books are examined in the Board's office at Nilbagan. Board itself from
its own fund bears the whole examination expenditures, though a very meager amount is
collected from the Madrasahs. The Board itself declares the results of the said
examinations. In another development, the Board held another seminar on 13th November
2006 to upgrade the standard of teaching and learning process. Thus, it can be said that, the
All Assam Tanzim Madaris Qawmiya and the Azad Deeni Shiksha Board have done a lot
in the past and is also working till today for the upliftment of the Madrasah system of
education in Assam. The Muslims should extend their help and support to strengthen these
Madrasah organizations so that they may undertake their task effectively. If these Boards
get the required support, as discussed above, the Madrasah education institutions would
become the forerunner institutions for educating the Muslim masses. Thus, it can be said
that both the government and private enterprises contributed a lot in the past and are
contributing till today for the development of Madrasah system of education in Assam.
Their contribution to develop the Madrasah education in Assam, especially in Barak Valley
region will always be appreciated. The society must provide sufficient help and support in
all respects to make both the enterprises strong and flourish.
4.4 CONTRIBUTION OF THE GOVERNMENT ENTERPRISE
The Government enterprise that is the State Madrasah Education Board, Assam, was
working on its own in the beginning and was concentrating, specially, for its own stability
and systematization. Side by side, the Board was working for increasing the number of
Madrasahs. The Madrasahs were running on their own and were financially in an awkward
position. This was going on until 1965 when the Government gave the order of deficit
grant-inaid to 9 such Madrasahs. Among these, 4 Madrasahs were situated in the Barak
Valley Region Two Madrasahs were in Karimganj district and one in Hialakandi and
Cachar district of the present day. With this, the burden of such Madrasahs had lessened a
bit. The teachers also started taking more interest in teaching and proper counseling, which
increased the Madrasah enrolment. This is the start of the golden period for the Madrasahs.

43
To bring the matter to the notice of the Government, proper justification of the subject was
the ultimate need of the time. The Government enterprise, that is the State Madrasah
Education Board, Assam, worked in different directions right after the first scheme of
deficit grant-in-aid. The justification needed was to show the utility of such a system for
the society. The Board contributed towards the 114 development of the Madrasahs and
brought the desired changes in the curriculum.
In 1968, the Madrasahs under the old scheme were taken under a new scheme of
curriculum. Modem subjects like English, Hindi, MIL,5 1
Mathematics and Science etc.
were introduced under new scheme. The scheme worked immediately with the fabulous
result of the award of Metric evaluation as an additional qualification to the students
passing out of senior Madrasahs by the Guwahati and Dibrugarh Universities .This was a
great contribution towards the development of Madrasah education system. This now
enables the Madrasah pass outs to come into the mainstream of education. Nowadays, there
are a number of lecturers in universities, lawyers, engineers and experts in other fields too
who are Madrasah pass outs. This means that people have got an opportunity to get
educated both in Islamic field as well as in the modem field of education. This system has
helped a lot towards the progress of Madrasah education system in Assam as well as in
Barak Valley Region. Later on, the Government took 65 more Madrasahs under the deficit
scheme till 1993. This was the result of the pains taking efforts of the officials of the State
Madrasah Education Board, Assam, who tried their best in all aspects to bring the matter
before the Government. The ex-Deputy Director Mr. S.M.Habibul Haque made efforts to
bring more and more Madrasahs under the deficit grant-in-aid and in 1993, brought 25
Madrasahs under the deficit system
5 2
.
With the effect from 15 August 1994, under a special Government notification, in
1995, with the initiative of the Government Madrasah Education Board, all the 74
5 1
MIL: Modem Indian languages.
5 2
Report of All Assam Tanzim Madaris Qawmiya, Barak Velley, Silchar, 2005.

44
Madrasahs were bought under Provincialization Scheme .This means that the Madrasah
staff under Provincialization Scheme have got a job security. This scheme had a moral
boasting effect on the teachers which resulted in more dedicated service to the Madrasahs.
In 1996, the Government Madrasah Education Board made another attempt to facilitate the
Madrasahs under it by separating Pre-Senior Level Madrasah from the Senior Madrasahs.
In this connection, the Government Madrasah Education Board took a decision to establish
separate Pre-Senior Madrasahs to serve as Feeder Institution for Senior Madrasahs with
effect from 1st January, 116 1996; this means that, now the Senior Madrasahs would be
receiving students well accustomed to the syllabi of the higher level of Madrasah
Education. In 1999, the State Madrasah Education Board, Assam, took another step to
make Madrasahs prosper
3
. It passed a resolution to open a Multimedia Computerized
Calligraphy trading center at Hatigaon, Guwahati-38, to make the Madrasah products well
trained in the field of computer too. In 2005, the Government took a decision to provide
financial assistance to 239 of such Pre-Senior Madrasahs with effect from 1st
April,
2005.Every year, a lump sum amount is being sanctioned to every pre-senior Madrasah.
However, the Madrasah Board faced a number of problems. One of the important problems
was that there was no separate Directorate of Madrasah Education. This problem was
solved in 2005, with the declaration of separate Directorate of Madrasah Education in the
state cabinet meeting. Now, all the Government Madrasahs are directly under the control
of Director of Madrasah education.
5 3
Census of Assam, 20011, Ministry of Home Affairs, Govt. of India,

45
The Directorate of Madrasah Education has a systematic administrative set-up
given below:
ADMINISTRATIVE SET UP OF DIRECTORATE OF MADRASAH EDUCATION
DIRECTOR
DEPUTY DIRECTOR OF MADRASAH EDUCATION
Administration
SECRETARY STATE MADRASAH EDUCATION BOARD (Academic)
a) SUPERINTENDENT, b) ACCOUNTANTCLERK, c) ASSISTANCE
RESEARCH OFFICER.
The Directorate of Madrasah Education has a Director as its head. For his assistance
there is a Deputy Director who functions in two capacities. He has to look after both the
administrative as well as the academic work. While he is looking after the administrative
work, he acts as the Deputy Director of Madrasah Education and when he is looking after
the academic work, he acts as Secretary State Madrasah Education Board. The Deputy
Director, is being assisted by a number of official staff like superintendent, accountant,
clerk and assistant research officer. In 2006, a special building grant of rupees 4 lakhs was
provided to every Madrasah from the Chief Ministers special fund. As regards the salary
of the teachers, it is looked after by the Inspector of the schools of the district concerned,
as the Madrasah Board has not yet developed contact with the treasury. Regarding the
teachers training program, the Board is taking steps to introduce the program at the state
level. The Board under takes the inspection of the different Madrasahs in the state. The
inspection team is headed by the Director along with Assistant Research Officers and a
principal or superintendent of any Madrasah chosen at random by the Directorate.The
inspection is done once in a year. The areas of inspection are:

46
1. Inspection of Instructional Work: The usefulness of the methods of teaching in a
Madrasah, the time table enforced to carry out the instructional work, the
distribution of work among the staff and a few other aspects are taken under
inspection.
2. Inspection of the Co-Curricular Activities: As the curricular program is an
important part of education, it comes under inspection program. The various
curricular activities being organized and the mode of students ’discipline is
inspected.
3. The cleanliness of the surroundings: Of the lavatories, beautification of the
campus, proper arrangement of the drinking water outcome under inspection.
4. Inspection of the Official Records: The inspecting team also inspects all the records
and registers maintained by the institution. They make audit of the accounts and
funds to see whether the funds are properly used or not.
5. Inspection of Developmental Aspects: The inspecting team also checks the steps
taken by the institutions to serve the locality where it is situated. The rapport
developed by the Madrasah with the local community, sometimes, also comes
under the inspection.
6. Inspection of Pupil Growth: There is also inspection of the academic, cultural and
physical development of the students. Thus, it can be said that both the government
and private enterprises contributed a lot in the past and are contributing till today
for the development of Madrasah system of education in Assam.5 4
5 4
Bazlur Rahman,2012, Khan Madrasah Education in Assam South, Milli Gazette, P.6

47
CHAPTER-5
ANALYSIS OF DATA
5.1 INTRODUCTION
In this chapter, the study deals with the analysis of data of the present study is based on the
primary and secondary data collected by the researcher from the Madrasah education
institutions in Southern Assam. An attempt has been made to study the functioning of
Government and Non-Government Madrasahs separately. The analysis of data has been
made regarding the following aspects of Madrasah education: Establishment of Madrasah
and its location, Infrastructural Facilities, Curriculum, Medium of Instruction, Annual
Income of Madrasahs, Annual Expenditure of Madrasahs, Madrasah Staff, Administration
of Madrasah and all aspects have been covered by researcher himself.
5.2 GOVERNMENT MADRASAHS
5.2.1 Establishment of Madrasah and Its location
The Government Madrasahs are consisted of 31 Government Senior Madrasahs, 5 Title
Madrasahs and 25 Pre-Senior Madrasahs located in the 3 districts of Barak Valley .Two
Senior Madrasahs were established in the 19 century, 8 were both Senior and Title
Madrasahs. Another 51 Madrasahs were Pre-Senior, Senior and Title Madrasahs which
were established after independence.Out of these31 Senior Madrasahs, 15 are located in
the district of Karimganj, 6 are in the district of Hailakamdi and 10 in Cachar5 5
district.
The oldest among all these Senior Madrasahs is the Rabbainia Senior Madrasah established
in 1886, in Karimganj district and is one of the most primitive Madrasah in the whole of
Assam. The latest among all these is the Markazul Uloom Senior Madrasah established in
2000 in Cachar district. Out of the 5 Title Madrasahs, 2 each are Hailakandi and Karimganj
districts and only one is in Cachar district. Among the 25 Pre-Senior Madrasahs, 11 are
5 5
Cachar: One of the name of districts of Assam.

48
located in the Karimganj district, 6 are located in the Cachar district and 8 are located in
the Hailakandi district. During the last two decades 13 Senior and Title Madrasahs were
established. All the pre-Senior Madrasahs started to function as separate institutions from
1996. The decade 1991-2001 is of special importance as during this period, a good progress
was made in establishing and upliftment of such Madrasahs.
5.2.2 Curriculum
The curriculum composes of learning experiences through classroom teaching as well as
other kind of activities of the educational institutions. It is the instructional and educative
program, by following which the children achieve their goals, ideals and ambitions of life.
It includes the totality of experiences that a child receives through the various activities
that go on in the school, in the classroom, library, laboratory, workshop, playgrounds and
in the plenty of informal contacts between teachers and children. In other words,
curriculum is the sum total of all the learning which are learnt by the children through
various activities of the institutions of education. The core curriculum of the Madrasah
education is being discussed here. The Government Madrasahs follow the syllabi known
as Dars -e-Nizamia, developed by Mulla Nizamuddin in the middle of the 18 century. The
main emphasis of this syllabi is on religious education along with the allied subjects. The
Government Madrasahs follow the modified Dars-e-Nizamia curriculums permitted by
State Madrasah Education Board, Assam.
5.2.3 The syllabi of Pre-Senior Madrasahs included following subjects:
1. Common subjects: Geography, History, General Mathematics, General Science, Work
Experience.
2. Languages: Arabic, M.I.L5 6
,Urdu, English and Hindi these languages are not taught in
the first year course.
5 6
M.I L :.Modern Indian languages.

49
3. Quran and Diniyat.
4. Optional subject: Elementary Assamese.
5.2.4 The syllabi of Senior Madrasah, 1st year to 4 years, (A’lim stage) include the
following subjects:
1. Religious teaching: Teaching of Quran, Hadith, Fiqh Usui, Montique and Faraiz.
2. Teaching of languages: Arabic, M.I.L, English, Hindi (up to 3rd year stage).
3. Common subjects: General Mathematics and Work Experience.
4. Elective subjects: History of Islam, Urdu and Indian History;
5. Optional subjects: Advance Urdu or Advance Hindi.
The 5th year to 7 years (Fadilstage) syllabi of Senior Madrasah includes:
1. Religious Teaching: Tafsir, Hadith, Fiqh, Aquaid and Usool .
2. Languages: Arabic.
3. Common subjects: History of Arabic language and literature, Balagat, Social Studies and
General Science.
Two years course of Title Madrasah, the six books on Hadith,that is Bokhari Sharif,
Muslim Sharif, Tirmizi Sharif, Abu Daud Sharif, Ibn Maja, and Nesai Sharif are
taught.Apart from this, Tafsir,5 7
(Kashaf and Baisawi), and 5 8
Tarikh are also taught. The
pass-outs of the Senior Madrasahs get direct admission to 10+2 stage in Assam. The
secular subjects taught at the Senior Madrasahs are equal to the High school pass-outs in
Southen Assam Besides this, all the Madrasahs are piloting extra-curricular activities like
5 7
Tafsir :Explanation of the Qur, an,
5 8
Tarikh :History.

50
discussions, quiz competition as well as weekly religious program. As far as the vocational
education are concerned, except Badarpur Title Madrasah, which is offering training
courses on tailoring and typing, no other Madrasah have any program of vocational
education.
5.2.5 Infrastructural facilities
All Title and Pre-Senior Madrasahs have their own buildings. Most of the buildings are
Pakka and some of them are as muddy house. For the Senior Madrasahs, the land area
varies from 0.56 acres to 4.95 acres. Six Senior Madrasahs have land area below 1 acre.
Only two have land area above 4 acres. Twenty-three Madrasahs have land area between
1-4 acres. The maximum land area is with Senior Madrasah located in Cachar district with
4.95 acres of land. As regards to the Title Madrasahs, it has been found that except one, the
rest of the four Madrasahs have land area below one acre. The Asimia Title Madrasah,
located at Karimganj district, has 0.33 acres of land only. The biggest one is the Badarpur
Title Madrasah which have 1.98 acres of land. Investigation of the Pre-Senior Madrasahs
has resulted that, all the Madrasahs have minimum of 1.65 acres of land. Most of these
Senior Madrasahs have 10-15 rooms. Twenty-three of these Madrasahs have 10-15 room
three of these have less than 10 rooms and 4 have rooms between 16-22. Only one
Madrasah, Idgah Asatul Islam Senior Madrasah, located in Karimganj district is having 30
thirty rooms. The Badarpur Title Madrasah is the biggest one as it has 100 rooms with big
halls. On the other hand, the other Title Madrasahs have 4-6 rooms. The Pre-Senior
Madrasahs have 4-5 rooms under them. These are smaller institutions serving as feeder
institution to Senior Madrasahs. It is very regret to say that most of the Madrasahs do not
have any separate conference hall. They have flexible divider between rooms which they
remove to make a hall when there is a need of it. However, some Madrasahs have separate
rooms for principal and other teaching staff.

Madrasa Education in Southern Assam an Analytical study

Madrasa Education in Southern Assam an Analytical study

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