By Mareike J. Winkelmann

Within the aftermath of September 11 Islamic seminaries or madrasas got a lot media awareness in India, usually as a result of the alleged hyperlink among madrasa schooling and different types of violence. but, whereas abundant details on madrasas for boys is accessible, related associations of Islamic studying for ladies have for the higher half escaped public awareness so far.This examine investigates how madrasas for ladies emerged in India, how they range from madrasas for boys, and the way girl scholars come to interpret Islam in the course of the teachings they obtain in those faculties. Observations recommend that, subsequent to the respectable curriculum, the 'informal' curriculum performs an both vital function. It serves the madrasa's broader goal of bringing a few entire reform of the scholars' morality and to figure out their activities as a result.

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Disillusioned with his earlier associations with the Jamaat-e-Islami-e-Hind and the Tablighi Jamaat, he founded the Islamic Centre with a view to bringing about an ‘Islamic revival’ (see Khan 1986; 2001). 11. The Ahl-e-hadith movement is known for the propagation of a ‘pristine and pure’ Islam, owing to which it is associated with the Wahhabis and the Salafis. Dating back to the post 1857 period, during the 1880s the movement became synonymous with socio-religious reform. e. they are ghair taqlid; see Khan 2001 regarding the question why the association with the Salafis is preferred over the term Wahhabi).

The ‘hi-tech madrasa’ Jamiatul Hidaya is mentioned, as it represents a ‘completely new experiment with the traditional madrasa education system’. Apart from teaching theological subjects, based on a combination of the curricula of the Darul Ulum Deoband, the Nadwatul Ulama in Lucknow, and the Mazahir Ulum in Saharanpur, this madrasa also provides training in duniyavi or non-Islamic subjects. Moreover, the Jamiatul Hidaya offers degree courses in computer applications, accounts and business management, and pharmacy.

When I countered that I knew what the recitation of the kalimah implied and that hence I did not think it appropriate for me to recite it, she gave it one last try saying that I if I knew Arabic and had read the Quran, there was no reason why I should not embrace Islam and recite the kalimah right now. 4 Having sketched the above incidents from my point of view, the students’ perspective deserves mention as well. Keeping in mind that the madrasa with its underlying educational aim of bringing about personal reform trains the students in a particular style of call to faith (dawah), there I was as a perfect subject for trying out their different strategies.

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