In the process of development and expansion, when a religion becomes complex, it needs interpretation of its sacred texts and legal codes to be adjusted according to the changing condition. At this stage, society requires having religious experts and well-versed scholars to explain, interpret, and expound the religious tenets to the lay community. The requirement to produce religious scholars is fulfilled by the religious schools known in the Christian world as seminaries and in the Muslim world as Madrasa(plural: madaris).

In the early history of Islam, religious knowledge was imparted either at the residence of an alim (scholar) or in the Jama’ Masjid (Congregation mosque) where students gathered near a pillar and attended the lectures of prominent ulama. In that early period, emphasis was on the study of the Tradition of the Holy Prophet (PUH) rather than other religious aspects. But as the Muslim Empire expanded, it created lot of social, political, and economic problems that subsequently made jurisprudence (fiqh) as the major discipline to study because the administration required large number of qazi, mufti, and muhatasib. Therefore, the institution of madrasa was emerged in the 10^th and 11^th centuries, first from Khurasan and then spread to Iran, Afghanistan and other parts of Central Asia. The institution was financially supported by endowment(waqf) or by the donations of rulers and nobility. After the development of 4 schools of jurisprudence, either a madrasa provided teaching for all 4 or restricted itself only for one.

Nizamul Mulk(1063-1092), the Saljuqui wazir, to counter the Fatimid propaganda of Ism’ailism established a chain of madaris throughout the Empire with emphasis on Shafa’i and Hanafi schools of jurisprudence. In 12^th century, Hanbalis also opened their madaris not only to teach and propagate their version of Islam but also launched a campaign against others sects which they considered heretics. Their extremism not only led them to criticize the existing  governments and force them to enforce their fiqh but also inspire them to organize groups of fanatics to attack their antagonists and suppress such immoral activities as drinking of wine and free mixing of sexes. The Hanbalis were against the Shia and made attempts to disrupt their meetings and fought pitched battles against them whenever there were sectarian riots. They also condemned Mu’tazalli and Asha’ri theological schools. As a result of it, the whole religious atmosphere was polluted and people were divided into different factions.

The madaris played vital role to strengthen the sectarian division through out the Muslim world so much so that the sectarian affiliations overpowered the tribal and family loyalties. Madaris became the centers for communal movements that were supported by their disciples as well as by the state officials and ulama who graduated from these schools. How the rivalries of these madaris brought havoc and disturbances in the society is evident from the example of Nishapur where in the 11^th and 12^th centuries, conflict took place between the Hanafi and the Shafi’i madaris. In the word of Ira lapidus. the author of ‘ A History of Islamic Societies’:” The antagonism of two schools of law spread from disputes over control of teaching and judicial positions to competition for governmental support and to pitched battles in which large segments of the town and the surrounding rural populace were mobilized to fight for their group. As a result, Nishapur was physically and socially destroyed by the middle of the twelfth century.”

The question is that why these madaris produced extremists and narrow-minded students instead of enlightened and liberal thinking people? The main cause was the curriculum of these madaris which was sectarian oriented and denied the validity of other sects and ideologies. Secondly, there was no space for questioning and challenging but simply accepting what a teacher taught and preached. Imitation rather than creativeness was the main characteristic of the syllabus. There was no encouragement for a student to give his opinion; he had to rely on the religious authorities and textual interpretations There was no logic and rationality He had to support his case on the basis of faith. A scholar of Baghdad, Abdul Latifs(1231) advised the students that: “ I commend you not to learn your sciences from books unaided, even though you may trust your ability to understand. Resort to professors for each science you seek to acquire…when you read a book, make every effort to learn it by heart and master its meaning. Imagine the book to have disappeared and that you can dispense with it, unaffected by its loss.”

In India, a comprehensive curriculum of the madrasa was prepared by Mulla Nizamuddin during the period of Aurangzeb to train and educate the students in the Hanafi fiqh for the posts of judge (qazi), mufti (authority to issue edicts), and ombudsman (muhtasib). It was known as ‘Dars-i- Nizamiyya” and became the standard for the Indian madaris. The change in the curriculum, however, took place when the Mughal Empire came to an end and the British power was established. The Deoband madrasa which was founded to respond the changing political, social, and economic condition, realized that the traditional syllabus was no more required in the new set up as there was no demand for religious officials in the British government. That is why; the new syllabus that was prepared by the Deoband authorities was the mixture of manqul (traditional), and ma’qul (rationale). Therefore, in the new syllabus, more emphasis was given on the Hadis rather than on fiqh. The most important teacher in Deoband used to be ‘Shaikh ul Hadis’ or Head of the Hadis Department.The madrasa was interested to educate leaders of prayers (imams) or Waiz (sermon deliverer), and religious teachers for the guidance of the Muslim community.

As the Deoband’s version of Islam was revivalist and puritans, the other sects established their own madaris to teach their interpretation of Islam. For example, the Brelvis, to propagate their sectarian theology opened a chain of schools through out the Indian subcontinent. Other sects followed it. Subsequently, the madarisof different sects soon created strong communal feelings that led from time to time riots and disturbances.

Pakistan, after its creation, inherited this system that is entirely based on the public donations or on the patronization of some rich persons. In the decade of 1970s, the Arab oil rich countries financially helped them to promote their version of Islam. Further, they became financially strong when during Ziaul Haq period they got zakat funds and their certificates were recognized equal to secular educational institutions. This led them to involve in political activities. Some of them founded their own political parties inspiring to capture political power some day.

The emergence of the Taliban phenomenon in Afghanistan, their capture of political power and subsequently, their downfall, show that the religious system of education in

the madras has some inherent defects that should be reformed and corrected.

Moreover, one should also keep in mind that majority of madras students belong to the poor and marginalized classes bereft of any privilege. Religion becomes the only mean of their livelihood; therefore, they protect it in order to protect themselves. Besides religious extremism, there is also class hatred that is channelized by religious zeal.