How Hasina hammered nail in the coffin of education -Md Masud Rana

For centuries, the Indian subcontinent has been a cradle of knowledge, where the pursuit of learning was not merely an intellectual endeavor but a spiritual journey. The arrival of Islam in the region heralded a new era of scholarship, establishing a rich educational tradition that seamlessly wove together religious sciences and worldly disciplines. From the maktabs and madrasas that flourished under the early Islamic rulers to the sophisticated centers of learning that emerged during the Mughal period, this system of education produced scholars, jurists, scientists, and poets who contributed profoundly to the intellectual landscape of South Asia.

However, this once-thriving tradition did not endure unchallenged. The advent of British colonial rule in the 18th century marked the beginning of a systematic erosion of Islamic education. What was once a vibrant network of madrasas—funded by generous endowments and open to students of all backgrounds—suffered an unprecedented decline. British policies deliberately undermined these institutions, depriving them of financial resources and replacing them with an education system tailored to serve colonial administrative needs. This calculated shift not only severed Muslims from their scholarly heritage but also redefined the purpose of education itself, transforming it from a holistic pursuit of knowledge into a utilitarian mechanism for governance.

Bengal, a region that had once been home to some of the most prestigious madrasas in the subcontinent, bore the brunt of this transformation. In the pre-colonial era, institutions like the famed madrasa of Sharfuddin Abu Tawama in Sonargaon were models of integrated learning, offering instruction in theology, philosophy, logic, and the natural sciences. Yet, by the time the British departed, the number of functioning madrasas had dwindled to a fraction of what they once were. This decline was not accidental—it was a direct consequence of policies designed to fragment Muslim intellectual identity and curtail their influence in public life.

The story of Islamic education in the Indian subcontinent, particularly in Bengal, is thus one of both brilliance and betrayal—an account of a golden age of learning that was methodically dismantled by colonial rule. Understanding this trajectory is crucial not only as a historical inquiry, but also as a means of reclaiming an educational tradition that once stood at the intersection of faith and reason. How did this transformation unfold? Apart from the British era, the Sheikh Hasina regime has completely transformed education, stripped it of any Islamic influence, and forced it to adopt a secularist ideology since assuming power. Over the past 16 years, the education system has deteriorated to an unprecedented level. Education was the first section that she demolished and tried to make this state a failed state by ignoring the truth of the actual education system that aims to bring light for the generation.

Post-Colonial Attempts and Further Decline Under Sheikh Hasina Governments
Following independence in 1971, Bangladesh had the opportunity to restore its educational heritage. However, the Qudrat-e-Khuda Education Commission, formulated in the early years of independence, took a distinctly secular approach. Instead of reviving the balanced system of Islamic and modern education, it sought to remove Islamic teachings from the mainstream curriculum altogether.

Over time, successive governments further marginalized Islamic education. The most drastic shift occurred under Sheikh Hasina’s administration, particularly through the National Education Policy of 2010, which was implemented in 2012. This policy systematically excluded Islamic studies from mainstream education:

1. Islamic studies were removed as a compulsory subject in science and business streams, leaving it only as an optional course in humanities.
2. Islamic education teachers were demoted to instructors of an optional subject, reducing their influence and relevance.
3. Student enrollment in Islamic studies plummeted, as career prospects in the subject became bleak.

This shift represented more than a simple curriculum change—it was a deliberate effort to secularize the education system at the cost of an Islamic intellectual tradition that had thrived for centuries.

The Consequences of Systematic Marginalization
While the government continued to promote Bangladesh as a secular state, its policies revealed an underlying hostility toward Islamic education. The misallocation of the education budget further reflected this disregard: while UNESCO recommended a minimum of 5.5% of GDP for education, the Hasina government allocated only 1.76%. Instead of meaningful investment, billions of takas were wasted on so-called “creative methods” that failed to deliver substantial improvements.

The erosion of Islamic education also had broader social consequences:
* A widening gap between modern-educated youth and those with traditional Islamic knowledge, leading to intellectual fragmentation.
* A decline in moral and ethical education, resulting in increased social problems among young people.
* A loss of historical identity, as young generations grew up disconnected from their religious and cultural heritage.

Controversial Curriculum Reforms and the Rise of Student Movements
The new secular curriculum introduced under Hasina’s government became a source of deep controversy, with numerous examples of policies that offended the religious sentiments of the majority Muslim population. These included:

* The erasure of Islamic greetings from textbooks.
* The portrayal of Islamic practices as regressive in history and social science books.
* The inclusion of non Islamic themes such as transgenderism and evolution in ways that contradicted religious teachings.
* The removal of Islamic content from Aliya Madrasa curricula.

As these changes accumulated, public dissatisfaction grew. By July 2024, student movements erupted across the country, demanding the reinstatement of Islamic education. The unrest culminated on August 5, 2024, when Sheikh Hasina fled the country, marking a turning point in the battle for educational reform. After ousting fascist Sheikh Hasina, this is the time to trace back the journey of Islamic education in Bangladesh—from its glorious beginnings to its systematic decline under colonial rule and modern secular policies. The Hasina government’s aggressive removal of Islamic teachings from the national curriculum sparked public outrage, culminating in a nationwide movement that forced her to flee. However, the road to restoration remains long and complex. With an interim government under Nobel Laureate Dr. Yunus now in charge, there is cautious optimism that necessary reforms will be implemented.

The Path to Restoration and the Future of Islamic Education
Prior to the discussion, we explored the deep-rooted history of Islamic education in Bangladesh, its golden era, and the systematic efforts—first by colonial rulers and later by the secularist policies of Sheikh Hasina’s government—to marginalize it. The aggressive removal of Islamic teachings from the national curriculum, the secularization of education, and the disregard for ethical and moral learning led to nationwide student protests, ultimately forcing Hasina to flee the country in August 2024.

With the fall of her administration, a new interim government under Nobel Laureate Dr. Muhammad Yunus has taken charge, offering a glimmer of hope for much-needed reforms. The central question now is: Can Bangladesh restore the balance between Islamic and modern education, ensuring a system that nurtures both faith and intellect?

The State of Education Under Dr. Yunus’ Interim Government
Since assuming power, Dr. Yunus has pledged to prioritize education reform as a cornerstone of his administration. Understanding the grievances that led to the mass movement against Hasina’s policies, his government has undertaken the following initiatives:

1. Formation of Education Reform Commissions
The interim government has established multiple commissions to restructure the national education policy, with a special focus on restoring Islamic education. These commissions, comprised of Islamic scholars, educationists, and policymakers, have been tasked with:

* Reintroducing Islamic studies as a compulsory subject across all educational streams.
* Re-evaluating the curriculum for primary, secondary, and higher education to ensure it aligns with the country’s Islamic and cultural heritage.
* Addressing moral and ethical education to counter the rising social problems among the youth.
* Bridging the gap between madrasas and mainstream education by integrating modern sciences within the Islamic framework.

2. Reviving the Madrasa System
One of the most damaging policies of the Hasina government was the erosion of Aliya Madrasa identity and the removal of Islamic education from its curriculum. The new government has taken the following steps to reverse this damage:
* Restoring Arabic and Islamic studies to Aliya madrasas.
* Introducing modern subjects such as science, technology, and finance into madrasa education, ensuring students are well-equipped for contemporary challenges.
* Expanding research initiatives in Islamic studies at the university level, encouraging intellectual growth and scholarly contributions.
This hybrid approach aims to end the artificial division between secular and religious education, creating a well-rounded system that prepares students for both spiritual and professional success.

3. Reinstating Islamic Content in National Textbooks
One of the most alarming actions of the previous administration was the systematic removal of Islamic references from national textbooks. This included:
* The erasure of Islamic greetings and references from primary-level books.
* The portrayal of Islamic teachings as outdated in history and social science courses.
* The promotion of secular ideologies that directly conflicted with the values of a Muslim-majority nation.

The new commissions have reviewed and corrected these distortions, ensuring that Islamic values and history are accurately represented. The new curriculum, expected to be implemented by 2026, will emphasize the importance of Islamic education alongside modern sciences, mathematics, and the humanities.

4. Addressing the Impact of Hasina’s ‘Creative Education’ Policy
Under the guise of educational modernization, Hasina’s government spent billions of takas on a flawed “creative education” system that left students confused and unprepared for real-world challenges. This resulted in:
* A decline in academic standards, particularly in science and technology.
* A generation of students disconnected from their moral and religious identity.
* A significant drop in international educational rankings due to poorly structured curricula.

To combat this, the Yunus government has proposed a return to foundational learning, focusing on critical thinking, problem-solving, and ethical education, while removing unnecessary ideological influences.

Challenges Ahead: The Roadblocks to Reform
While these initiatives mark a positive shift, several major challenges remain:
1. Overcoming the Legacy of Secular Indoctrination
Years of deliberate secularization have created a generational gap—many students and educators have been conditioned to view Islamic education as “backward” or “irrelevant.” Reversing this mindset requires:
* Extensive teacher training programs to prepare educators for a reformed curriculum.
* National awareness campaigns emphasizing the importance of faith-based education.
* Student engagement initiatives that demonstrate the value of Islamic education in personal and professional development.

2. Resistance from Secular and Foreign Interests
The previous administration’s education policies were heavily influenced by external actors, particularly India and Western NGOs, which promoted a secular agenda. Restoring Islamic education will undoubtedly face resistance from these groups, who may attempt to undermine reform efforts.

To counter this, Bangladesh must:
* Strengthen domestic policymaking and reduce reliance on foreign education models.
* Encourage investment in local publishing houses to prevent the outsourcing of textbook production to West Bengal, India.
* Promote independent educational institutions that align with national values.

3. Funding and Infrastructure Development
Islamic education has been severely underfunded for decades. Rebuilding the madrasa system and integrating Islamic studies into mainstream education requires significant financial investment. The interim government must:
* Allocate a higher percentage of GDP to education, meeting at least the UNESCO-recommended 5.5%.
* Encourage private sector involvement in funding educational institutions.
* Utilize waqf (Islamic endowments) to support madrasa infrastructure and faculty salaries.

A Vision for the Future: The Revival of an Islamic Intellectual Tradition
The ongoing reforms represent a historic opportunity to restore Bangladesh’s rich educational heritage, ensuring a system that is:
* Rooted in Islamic values—providing moral and ethical guidance to students.
* Academically rigorous—integrating modern sciences, mathematics, and technology.
* Globally competitive—producing graduates who excel in both faith-based and professional fields.
*  Culturally authentic—safeguarding Bangladesh’s religious and national identity.

To achieve this, the government must:
* Establish a Theology Faculty in every public and private university.
* Launch higher research projects in Islamic studies.
* Make Islamic education mandatory at all levels of schooling.
By taking these steps, Bangladesh can reclaim its status as a leader in both religious and secular education, fostering a generation that upholds Islamic principles while excelling in the modern world.

A Defining Moment for Bangladesh’s Future
The battle for education is more than just a policy debate—it is a struggle for identity, values, and the future of an entire nation. The deliberate marginalization of Islamic education under the Hasina government nearly erased centuries of intellectual and moral tradition. However, with the fall of her administration and the rise of a reform-oriented leadership under Dr. Yunus, Bangladesh stands at a crossroads.

If the new government remains committed to its vision of balanced education, the country can emerge stronger, ensuring that its youth receive an education that is both spiritually enriching and academically empowering.

The fate of Bangladesh’s next generation depends on the actions taken today. The nation must choose between continuing the failed secular policies of the past or embracing a system that honors both faith and progress.

The time for decisive action is now. Will Bangladesh seize this opportunity, or will history repeat itself once again?