Ramadan: The Hidden Hardships of Madrasas’ Envoys
The Miserable State of Madrasas’ Envoys During the Blessed Month
The month of Ramadan, on one hand, is regarded as the springtime of goodness—bringing with it an atmosphere of fasting and night prayers, recitation and worship, charity and benevolence, compassion and shared sorrow. Yet, on the other hand, as soon as this month arrives, a long procession of envoys from various parts of the country appears everywhere.
Most of these envoys serve in madrasas on extremely meager salaries, teaching and instructing. If they do not contribute donations during Ramadan, the administrators of these madrasas deny them their livelihoods—even withholding their salaries. While these administrators and officials enjoy lives of luxury in their own homes, the humble teachers working under them are forced to roam the country with their bags and receipts, enduring the hardships of travel. In many places, they face extremely unjust treatment, being shunned like the poor and needy, yet these unfortunate souls perform their duties with immense patience and determination.
Sometimes, merely witnessing the conditions of these envoys fills one with deep compassion. In the sweltering heat, they often have to stand in line for hours; and then, when they finally gain access to the air-conditioned rooms of the officials, they are turned away with the excuse that there is no provision for new donations. These envoys, who themselves love to lavish their own homes with guests, are forced to have their suhoor and iftar in mosques with great humiliation—as if they were uninvited guests. Their fasting is not experienced in peace, they are unable to perform the Taraweeh prayers, and they do not get to savor the delights of Ramadan worship, nor can they spend this blessed month in the comfort of their own families. Teachers who spend the entire year away from their families like oxen plowing the fields receive an annual long leave, but that too is sacrificed as donation; consequently, their children do not have the blessing of sharing a peaceful suhoor and iftar with their fathers, and their wives are similarly deprived of such comfort.
Sometimes, a conversation with these envoys reveals a pain so profound that one’s heart aches upon hearing their tales of suffering. Were it not for their immense sacrifices, these bastions of faith—our Islamic madrasas—would cease to exist. Despite all the hardships and sacrifices, these envoys continue to face the reproach and condemnation of the community, and the ill-mannered, inhuman treatment by the wealthy shatters them internally. Yet, these poor souls are compelled to endure, for they have no other option.
Dear friends, zakat is one of the five fundamental pillars of Islam. Why, then, have we adopted such an extremely irresponsible method of its collection? Are those who facilitate your obligation deserving of being rebuffed at every door? Why don’t we establish a simpler, more comforting system that makes it easier for everyone?
These days, the question is even raised as to whether these madrasas are eligible for zakat at all. After strenuous research by dedicated scholars, it has emerged that these madrasas are not truly meant to be recipients of zakat funds. Yet the bitter reality is that most Islamic madrasas in India operate solely on zakat. It is also a harsh truth that the precautions and conditions set by scholars regarding zakat are very rarely observed by these madrasas. In the context of India, we must seriously consider how these institutions can be effectively managed. If the majority of scholars agree that these madrasas are generally not entitled to zakat, then what alternative measures should be adopted? Can our people, who give zakat after so much effort, support these institutions with general charity instead? And if not, then how will these madrasas continue to function? Conferences and seminars on this issue should be organized.
Madrasas are the fortresses of our faith; the religious consciousness of every village and town is preserved through their existence. It is through these madrasas that the ummah is provided with scholars, preachers, muftis, and khateebs. In this age of materialism and atheism, if they cease to exist, how will our religious identity survive? This is not an issue that will vanish simply by turning a blind eye; it demands serious thought and the formulation of a viable solution.
In some provinces, these madrasas and their envoys also bear the brunt of mutual political wrangling. At times, announcements are made that envoys will not be allowed to come, or that invitation centers are outright barred from receiving zakat. These issues befall these poor envoys, who, after enduring long journeys, are sent back with nothing but a curt reply.
Why don’t the affluent members of the ummah devise a plan so that at least the major madrasas become self-sufficient, ensuring that their teachers do not have to face such door-to-door rejections? Smaller madrasas should be locally stabilized so that their teachers are spared the hardships of travel. For those madrasas located in extremely underdeveloped areas, the prosperous communities in their vicinity should take on the responsibility of their support. In any case, some arrangement must be reached so that these envoys—many of whom are esteemed scholars—are spared the attacks on their self-respect and can live in peace.
May Allah, the Lord of the Worlds, protect our madrasas, grant us the ability to manage them better, bring peace and well-being into the lives of the teachers and staff, and bestow upon them the honor and dignity they truly deserve. Ameen.
Written by: Abdul Ghaffar Salafi, Banaras
Translated by: Islamic Helper
