Madrassas in Pakistan
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Madrassas of Pakistan are Islamic seminaries in Pakistan, known in Urdu as Madaris-e-Deeniya (literally: religious schools).
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Quotes[edit]
- Graduates” of the madrassas are supposedly either retained as teachers for the next generation of recruits, or are sent to a sort-of postgraduate school for jihadi training. “Teachers at the madrassa appear to make the decision,” of where the students go next, “based on their read of the child’s willingness to engage in violence and acceptance of jihadi culture versus his utility as an effective proponent of Deobandi or Ahl-e-Hadith ideology/recruiter.
- After 11 years of Islamization by Zia ul Haq, the madrassa total then ballooned to 2801 with the Deobandis accounting for 64% of the total, and the Barelvis only 25 per cent. Situated mostly in Punjab, Khyber Pakhtunkhwa, and the megalopolis of Karachi. ... With the inflow of Saudi funds in these institutions, the curriculum began to combine Deobandi ideology with Wahhabism as reflected in the education imparted to students in Saudi Arabia. Wahhabi Islam divided the world into believers and unbelievers, and enjoined the former to convert the later to the true faith. This intolerance toward non-Muslims in encapsulated in the line that Muslim pupils in radical madrassas chant at the morning assembly: `When people deny our faith, ask them to convert and if they don't destroy them utterly.`
- Hiro, Dilip (2012). Apocalyptic Realm: Jihadists in South Asia. Yale University Press. p. 162. ISBN 978-0300173789.
- Jamaati Ulama Islam ... figured as a fairly minor part of Pakistan's religious scene until the regime of General Zia al-Haq ... who used an Islamic policy to buttress his military dictatorship. Part of his policy to `Islamize` Pakistan was a campaign to expand religious education with funds for thousands of new madrases. Their number grew from around 900 in 1971 to over 8000 official ones and another 25,000 unofficial ones in 1988. With financial support from Saudi Arabia, Deobandi madrasas were part of this vast proliferation in religious education, much of it located in Afghan refugee camps that sprang up in the 1980s. This rapid expansion came at the expense of doctrinal coherence as there were not enough qualified teachers to staff all the new schools. Quite a few teachers did not discern between tribal values of their ethnic group, the Pushtuns and the religious ideals. The result was an interpretation of Islam that blended Pushtun ideals and Deobandi views, precisely the hallmark of the Taliban.
- Commins, David (2009). The Wahhabi Mission and Saudi Arabia. I.B.Tauris. pp. 191–2.
- I wish President Musharraf well, we want to work with him to bring greater balance in our own relations. But I have to be realistic enough to recognize the role that terrorist elements have played in the last few years in the history of Pakistan. Taliban was the creation of Pakistan extremists, the Wahabi Islam which has flourished, thousands and thousands of schools, the madrassas, were set up to preach this jihad based on hatred of other religions . . . and Pakistan is not a democracy in the sense that we know and you know. . . . We wish Pakistan success in emerging as a moderate Muslim state. We will work with President Musharraf . . . but we have to recognize what has happened.
- Manmohan Singh, as quoted in "Interview: Indian Prime Minister Singh", The Washington Post (20 July 2005)
- No one thought to ask about what would happen next ... nearly an entire generation came of age in a peculiar all-male world where the only concern was the Koran, sharia law and the glorification of jihad
- — Dina Temple-Raston, 2007 Dina Temple-Raston (2007). The Jihad Next Door: the Lackawanna six and rough justice in an age of terror. Perseus Books Group. ISBN 978-1-58648-403-3.
