By Mareike J. Winkelmann
Annotation. within the aftermath of 9-11 Islamic seminaries or madrasas obtained a lot media recognition in India, usually due to the alleged hyperlink among madrasa schooling and sorts of violence. but, whereas considerable info on madrasas for boys is accessible, related associations of Islamic studying for women have for the better half escaped public consciousness thus far. This examine investigates how madrasas for ladies emerged in India, how they vary from madrasas for boys, and the way woman scholars come to interpret Islam during 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 objective of bringing a few whole reform of the scholars' morality and to figure out their activities hence. This name may be previewed in Google Books - http://books.google.com/books?vid=ISBN9789053569078. This identify comes in the OAPEN Library - http://www.oapen.org. [C:\Users\Microsoft\Documents\Calibre Library]
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Additional resources for From Behind the Curtain: A Study of Girls' Madrasa in India
His friend, a Deobandi graduate, explained that there was a Madrasa Board in his home state Bihar, where the government paid madrasa staff for teaching non-Islamic subjects in the affiliated local madrasas. Although the teaching of duniyavi or nonIslamic subjects did not have a negative impact on the quality of teaching in the madrasas per se, the practice of cooperating with the government resembled begging in his opinion, which represented a blameworthy act. The Manager disagreed with the idea of a Central Madrasa Board altogether.
12. Following Partition in 1947 the Jamaat-e-Islami split up into a Pakistani and an Indian branch called the Jamaat-e-Islami-e-Hind. According to Grare, the Jamaat-e-Islamie-Hind faced the challenge of preserving the cultural and ideological legacy of its founder Maududi, while remaining receptive toward contextual questions emerging in a Muslim minority context like India, wherein the organization could not monopolize the representation of all Muslims in the public sphere. Owing to this dilemma, the main activities of the Jamaat-e-Islami-e-Hind are restricted to religious education and matters related to Muslim personal law (Grare 2001:98, 101).
The treatises typically address a multitude of everyday topics, thus ensuring a broad outreach. In the radd texts, the ‘West’ is generally sketched as depraved, while Islam is presented as superior and under a constant threat of corruption by alien influences. In the bookshops of Nizamuddin such tracts were available in Urdu, Hindi, Arabic, English, and French. Although the influence of the radd literature has not been discussed in depth so far, I share Rahman’s opinion that its influence may be substantial on the minds of madrasa students from lower to lower middle-class backgrounds with little to no exposure to alternative forms of education.
From Behind the Curtain: A Study of Girls' Madrasa in India by Mareike J. Winkelmann