Pakistan's Education Dilemma: Can Madrasas Truly Blend Faith with Modern Learning?

Yet, in discussions ahead of the International Day for Education on January 24, a persistent question arose: Do these initiatives truly foster scholars capable of engaging deeply with modern philosophy, science, and global ideological challenges, or do they amount to superficial additions like English classes and computer training?

Muslim Network TV Pakistan reported that the urgency of genuine integration grows amid rising secularism, atheism, and technological shifts confronting Muslim societies.

Interviews with academics, Islamic scholars, and policymakers reveal broad endorsement for the concept, but Pakistan lacks a coherent, widely respected model that meaningfully unites traditional Islamic learning with contemporary disciplines.

As per the TV report, historically, classical Muslim scholarship made no sharp distinction between religious and secular knowledge. Jurists, theologians, philosophers, and scientists often emerged from the same intellectual tradition.

In South Asia, pioneering efforts like Aligarh Muslim University and Nadwatul Ulama in Lucknow sought to respond thoughtfully to Western modernity by reimagining Muslim education.

Islamic scholar Shamsuddin Shigri highlights Nadwa as one of the most earnest attempts to cultivate scholars ready to address modern philosophy, science, and cultural critiques of Islam, the report said. Nadwa generated substantial literature tackling modernism and current issues, succeeding not through mere language or tech skills but through direct intellectual engagement.

In contrast, Shigri observes that Pakistan's madrasas often limit reforms to surface-level tools like media training, without building robust conceptual frameworks to counter contemporary objections.

Several institutions have pursued change. In Karachi, Jamiatur Rasheed has broadened its offerings with degree programmes, English instruction, computer courses, and digital outreach, said the report.

The Alimia Foundation once held promise for combining traditional studies with wider exposure, though its trajectory has shifted over time, mirroring inconsistencies in broader reform efforts.

Former Federal Minister for Religious Affairs Aneeq Ahmed recognises these steps but urges caution against exaggeration. He describes progress as nascent, noting the absence of serious engagement with secular philosophy or fields like ethics, political thought, and economics, the report said.

For Ahmed, the report pointed out, the core challenge is epistemological; no knowledge is neutral, and 'tawhid' (monotheism) must underpin all learning. He advocates applying the Prophetic 'seerah' to modern social, political, and economic problems, alongside applied philosophy, lamenting that few in Pakistan truly master these areas.

Ahmed points to exceptional individuals, such as Mufti Irshad, chairman of the State Bank of Pakistan's Sharia Board, and Mufti Afnan, who embody deep religious grounding alongside modern expertise.

When such figures lead, religion frames rather than supplements education. Yet institutions have failed to institutionalise this approach.

Even luminaries like Mufti Taqi Usmani, who combined modern law with Islamic jurisprudence, did not establish replicating models.

Major movements like Jamaat-e-Islami and initiatives by Dr Tahir-ul-Qadri have produced writings and schools, but no transformative integrated framework.

Quoting economist Khurram Ilahi from the Pakistan Institute of Development Economics, the TV report said he offers a broader critique, viewing the issue as systemic across Pakistan's education landscape. Integration of religious, ancient, and modern scientific knowledge has seen virtually no serious effort. Education has narrowed to market-driven metrics, sidelining ethics, the history of ideas, political thought, and economic philosophy.

Ilahi rejects the notion that modern science is inherently secular, citing figures like Newton, Einstein, and Schrödinger, who grappled with metaphysical questions. He dismisses cosmetic additions -- English or computers in madrasas, or Islamic studies in secular universities -- as insufficient. Ancient wisdom should guide science, not merely coexist with technical skills.

Ilahi critiques newer entities like Al-Ghazali University or Minhaj-ul-Quran for lacking philosophical depth. He contrasts Pakistan's approach with India's global promotion of its heritage through thinkers like Jiddu Krishnamurti and Sadhguru, noting figures like Ahmad Javed as rare examples of integrated thought.

International benchmarks, such as Egypt's Al-Azhar University, once commanded respect for classical Islamic sciences alongside contemporary subjects, though its influence has waned. Pakistan, despite its resources, has not built comparable credible institutions, said the report.

Consensus emerges that integration is essential but misunderstood. Reforms prioritise employability over the intellectual synthesis needed to confront modern ideologies. The challenge is civilizational, requiring scholars rooted in tradition yet proficient in philosophy, history, and sciences, supported by committed institutions.

Until achieved, the vision of balanced Muslim personalities remains largely aspirational, leaving Pakistan's pursuit of unified education ongoing and unresolved.

- IANS