Background

The Masajid (mosques) and Madaris (religious schools) hold a pivotal position in Islamic societies, not only serving as centers of worship but also as institutions for education, social guidance, and community building. In Islam, the mosque is considered a place of tranquility, where individuals seek spiritual growth, and it is a hub for the development of both personal and societal values. Similarly, Madaris are integral to preserving Islamic knowledge, character building,  offering religious education, and cultivating future generations of scholars and community leaders.

However, in the context of Pakistan, there is an urgent need to reform these institutions to align them with the current demands of society. A number of factors have led to the neglect of Masajid and Madaris, such as mismanagement, sectarian influences, and isolated actions of a few individuals that have negatively impacted the image of these institutions. Consequently, many of these places of learning and worship are deprived of government support, as well as international funding, which limits their ability to meet the evolving needs of society. The absence of modern infrastructure and training also prevents these institutions from playing an active role in the nation’s development.

Importance of Masajid and Madaris

The importance of Masajid and Madaris in society cannot be overstated. From an Islamic point of view, these institutions are not only sacred spaces for religious practice but also play a key role in educating individuals, promoting social justice, and fostering a sense of community. In Islam, knowledge is considered one of the greatest virtues, and acquiring both religious and worldly knowledge is highly encouraged. The Prophet Muhammad (PBUH) emphasized the importance of education, stating, “Seeking knowledge is obligatory for every Muslim” (Sunan Ibn Majah). This highlights that learning, in all its forms, is an essential part of an individual’s development and the overall progress of society.

What is to be done

Islamic education should not be limited to religious studies alone but should also incorporate subjects that address the practical aspects of modern life, such as technology, vocational skills, human rights, and sustainable development. By integrating such fields into the curricula of Madaris, the educational model can evolve to meet the diverse needs of society. This approach would empower Ulema (Islamic scholars) and religious teachers to not only provide spiritual guidance but also contribute to economic development, social justice, and peace-building efforts.

The proposal to establish Montessori labs, IT centers, and vocational training centers within Masajid and Madaris is an innovative step in this direction. By equipping students with the tools for digital literacy and practical skills, these institutions can offer a more comprehensive education. Furthermore, training Ulema and religious teachers in modern approaches to human rights, social welfare, and sustainable development will enable them to lead their communities toward a more just and prosperous society.

In an Islamic society, there is a strong emphasis on fostering harmony, justice, and mutual respect among its members. By reforming Masajid and Madaris to embrace these modern educational and developmental objectives, the foundations of peace, progress, and social cohesion can be strengthened. Ulema and religious teachers, as leaders of their communities, can play a crucial role in creating awareness about the importance of development, social justice, and peaceful coexistence, in line with the values of Islam.

In conclusion, the reform of Masajid and Madaris is not only necessary for the advancement of society but also in alignment with the broader goals of Islam, which seeks to improve the well-being of humanity. By empowering these institutions with modern tools and approaches, Pakistan’s religious schools and mosques can become engines of positive change, leading the way for a harmonious, prosperous, and just society that reflects the true spirit of Islam.