Qur’anic Schools at the Mozambique Island: Continuities and Ruptures
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This article examines continuities and ruptures as well as transformations in the Islamic education at a tiny island called Mozambqiue, situated in the northern part of the contemporary Republic of Mozambique. The field research revealed that the basic Qur’anicschools,called locally madrasa, have remained the only institutions of Islamic education there. Various madrasas were identified and analyzed in terms of their teaching material and methods,organizational and administrative structures, the profiles of their walimu (local vernacular, pl., from Ar., mw’allim, a teacher) and students.The interviews with the administrative and teachers’ bodies, as well as prominent members of Muslim community, including women, contributed greatly to this analysis. Broadly speaking, three types of Qur’anic schools could be identified:Sufi-based, theso-called Wahhabi- oriented and those that historically belonged to Indian community, which inpractice could have either Sufi or Wahhabi outlook and methods of teaching. Besides the approaches to education, this diversity reflected the Island’s history, and the historical analysis helped to identify how these different trends and institutions came into being, what kind of perspectives they had inrelation to Islamin general and religious education in particular, and in which ways these have undergone changes or transformations overtime.
Abstract
This article examines continuities and ruptures as well as transformations in the Islamic education at a tiny island called Mozambqiue, situated in the northern part of the contemporary Republic of Mozambique. The field research revealed that the basic Qur’anicschools,called locally madrasa, have remained the only institutions of Islamic education there. Various madrasas were identified and analyzed in terms of their teaching material and methods,organizational and administrative structures, the profiles of their walimu (local vernacular, pl., from Ar., mw’allim, a teacher) and students.The interviews with the administrative and teachers’ bodies, as well as prominent members of Muslim community, including women, contributed greatly to this analysis. Broadly speaking, three types of Qur’anic schools could be identified:Sufi-based, theso-called Wahhabi- oriented and those that historically belonged to Indian community, which inpractice could have either Sufi or Wahhabi outlook and methods of teaching. Besides the approaches to education, this diversity reflected the Island’s history, and the historical analysis helped to identify how these different trends and institutions came into being, what kind of perspectives they had inrelation to Islamin general and religious education in particular, and in which ways these have undergone changes or transformations overtime.
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