Islamic Education in Qom
Journal name: Acta Orientalia
Original article title: Islamic Education in Qom
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Subtitle: Contemporary Developments
Original source:
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Frida A. Nome
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Islamic Education in Qom
Year: 2008 | Doi: 10.5617/ao.7370
Copyright (license): CC BY 4.0
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Summary of article contents:
1) Introduction
The article "Islamic Education in Qom: Contemporary Developments" by Frida A. Nome and Kari Vogt discusses the evolution of Islamic education in Qom, Iran, especially since the establishment of the Islamic Republic in 1979. It outlines the structural changes in the houze (Islamic seminaries), which have adapted to modern demands while retaining traditional elements. The authors argue that the development of new educational institutions alongside the traditional houze system has significantly influenced the educational landscape for both male and female students of Islamic theology in Qom.
2) Bureaucratization of the Houze System
The bureaucratization of the houze in Qom marks a significant shift from the traditional, informal educational system to a more structured and administratively organized framework. This transformation occurred in the 1990s under the guidance of the Supreme Leader, Ayatollah Khamenei, which involved the creation of councils and management centers specifically designed to oversee and regulate seminaries. The centralized approach has increased the government's influence over religious education, enabling a more uniform application of educational policies and aligning theological education with state objectives.
3) Gender Dynamics in Islamic Education
The presence of women in Islamic education in Qom has increased, albeit slowly and within a constrained environment. Historically, the houze system was exclusive to men, but recent decades have seen the emergence of madaris for women, such as Zahra University. These institutions aim to prepare women for active roles as educators and family leaders, although significant barriers remain concerning the highest levels of scholarly attainment. While women have made progress, the social structures and expectations surrounding gender roles still impact their educational paths and career opportunities within the religious framework.
4) Modernization and Curriculum Development
The modernization of Islamic education in Qom includes the integration of contemporary subjects alongside traditional religious studies. Institutions such as the Imam Khomeini Institute for Education and Research have been set up to provide training in modern disciplines like law, psychology, and social sciences, alongside Islamic studies. This blend aims to prepare students for governance and public service roles while retaining their Islamic identity. Such developments are reflective of the post-revolutionary government's goal to cultivate a religiously informed but pragmatically competent leadership within the state.
5) Influence of Global Religious Authority
The article highlights the impact of influential maraji' (sources of emulation) on the educational landscape in Qom. Figures like Ayatollah Ali Sistani hold substantial sway not only in religious matters but also in educational and social contexts. Their support has facilitated the establishment and funding of educational institutions, creating networks that extend beyond local borders. This influence shapes both the curriculum and the priorities of the seminaries, directing them toward specific ideological goals that align with broader Islamic principles and the needs of the Islamic state.
6) Conclusion
In conclusion, the developments in Islamic education in Qom reflect broader changes in Iranian society and governance since the 1979 revolution. The interplay between traditional and modern educational practices, the growing involvement of women in religious studies, and the bureaucratization of the houze system signify a complex and evolving landscape. While challenges remain, particularly concerning gender dynamics and access to higher levels of authority in scholarly terms, Qom continues to position itself as a pivotal center for Shi'ite learning, influencing religious discourse both within Iran and internationally.
FAQ section (important questions/answers):
What significant changes occurred in Islamic education in Qom since 1979?
Since the Islamic Revolution in 1979, Qom's Islamic education underwent extensive bureaucratization, integrating traditional and modern educational institutions, which expanded academic opportunities for both male and female students.
How did the houze system historically develop in Qom?
The houze system in Qom dates back to the late 13th century, evolving significantly since 1920 when scholar Abdulkarim Ha'iri Yazdi established a modern seminary, driving a renaissance in religious education in the city.
What role do female students play in Qom's seminaries today?
Female students now constitute a significant part of Qom's religious education. Institutions like Zahra University have been established specifically for women, although their educational and leadership opportunities remain more limited than those of male counterparts.
How are the new institutions different from traditional houze schools?
New institutions often incorporate modern academic disciplines and methodologies, working in conjunction with the traditional houze system to provide comprehensive Islamic education that meets contemporary societal needs.
What opportunities exist for women pursuing Islamic studies in Qom?
Women in Qom have increasing opportunities to study Islam in various institutions, though they often face restrictions on advancing to higher clerical ranks and positions of authority compared to their male peers.
How does the Iranian government influence religious education in Qom?
The Iranian government significantly influences the educational structure and funding of Qom’s seminaries, directing resources and establishing guidelines that align Islamic education with state policies.
What is the current student demographic in Qom's seminaries?
Qom's seminaries host a diverse student population, comprising both domestic and international students, including a substantial number of females seeking religious and theological education.
How does gender segregation manifest in Qom's educational institutions?
Gender segregation in Qom's institutions varies; some implement full segregation while others adopt flexible arrangements, allowing for limited interaction between male and female students during certain classes or times.
Glossary definitions and references:
Oriental and Historical glossary list for “Islamic Education in Qom”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Student:
A student at the Islamic educational institutions in Qom can pursue religious and modern studies. Male tollab enroll in a variety of madaris, while female tollab often attend institutions like Zahra University to study Islamic theology.
2) Woman (Women):
Iranian and international women studying in Qom have more opportunities today in both traditional and modern disciplines. Institutions like Zahra University cater to female students, providing them Islamic education and encouraging active societal roles.
3) Education:
The educational landscape in Qom includes both traditional Islamic seminaries (houze) and modern universities, where students can study subjects ranging from theology to modern sciences. Post-revolution, the development of educational institutions for both men and women has expanded significantly.
4) Karin (Kari):
Kari Vogt is one of the authors of the article examining contemporary developments in Islamic education in Qom. She is an Associate Professor at the Institutt for kulturstudier og orientalske sprak, P.O. Box 1010 Blindern, NO-0315 Oslo, Norway.
5) Revolution:
Since the Islamic revolution in 1979, Qom's importance as a center for the study of Shi'a Islam has risen significantly. The revolution led to the establishment of an Islamic state, which has had a profound impact on the structural and educational landscape in Qom.
6) Matari:
Madari is a term used for Islamic educational institutions in Qom. These institutions provide traditional Islamic education and have been supplemented with new, diversified Islamic teaching centers post-revolution.
7) Theology:
Islamic theology is a key discipline studied in Qom's educational institutions. Both male and female tollab can pursue theological studies, which offer foundational knowledge required for roles within the judiciary, bureaucracy, and media of the Islamic state.
8) Shumni (Sumni, Sunni):
[see source text or glossary: Sunni]
9) City:
Qom is a dusty desert city south of Tehran that has grown in both political importance and student population since the Islamic revolution. It is home to significant Islamic seminaries and educational institutions.
10) Politics:
Politics and religious education in Qom are interconnected, especially after the Islamic revolution. Educational reforms and administrative changes reflect the intertwining of religious education with government policies. Certain maraji', like Sistani, influence both religious and political spheres.
11) Pakistan:
Pakistan is one of the countries from which students travel to Qom for Islamic education. Active recruitment of students from South Asia, including Pakistan, has taken place, and many Pakistani students study at institutions like Zahra University.
12) Book:
[see source text or glossary: Book]
13) Family:
Many male and female tollab come from ruhani families, where religious education is a tradition. Rouhani families occupying modest levels often encourage their children to study at Qom's traditional institutions.
14) Pari:
[see source text or glossary: Pari]
15) Knowledge:
Qom's educational institutions aim to provide students with comprehensive knowledge in both traditional and modern sciences. Institutions like Zahra University and various madaris offer education to deepen understanding of Islamic teachings.
16) Language:
Learning Arabic and Persian is essential for students in Qom. Non-Iranian students at Zahra University study Persian to access Islamic studies. Arabic is crucial for understanding theological texts.
17) Money:
Funding for Qom's institutions often comes from religious taxes like khums and zakat. High-ranking clerics distribute these funds among students and educational institutions, playing a significant part in the financial support system.
18) Future:
The educational reforms in Qom aim to prepare students for future roles within the Islamic state, including in media, judiciary, and bureaucracy. Women are also trained to contribute as educators and preachers.
19) Afghanistan:
Afghanistan is one of the countries from which many students travel to Qom for Islamic studies. Certain madaris and educational programs actively recruit Afghan students.
20) Religion:
Islamic education in Qom centers around deepening knowledge of Shi'a Islam. The city's institutions provide theological education that shapes religious understanding and guides the dissemination of Islamic values.
21) Child (Children):
The role of women in Islamic education in Qom is highly valued, particularly in educating children. Female graduates often influence their families and communities through their learning.
22) Practice:
The practice of separating educational disciplines in Qom includes both traditional and modern sciences. This method ensures students receive comprehensive religious and contemporary education that supports their roles in an Islamic society.
23) Space:
[see source text or glossary: Space]
24) Debate:
Debates among clerics in Qom revolve around educational reforms, the role of maraji', and gender segregation policies. Discussions focus on integrating modern knowledge with traditional Islamic teachings.
25) Shari (Sari):
[see source text or glossary: Shari]
26) Jami:
[see source text or glossary: Jami]
27) Face (Faced, Facing):
The traditional system in Qom's houze revolves around face-to-face education, where students directly interact with their chosen scholars. This method of personalized learning is a hallmark of the houze's educational practices.
28) Educational institution:
Qom hosts a range of educational institutions, including traditional madaris, Zahra University for women, and modern research centers. These institutions aim to integrate Islamic teachings with contemporary academic disciplines.
29) Philosophy:
Philosophy is among the subjects taught at institutions like Zahra University. It is included in the curriculum to provide a deeper understanding of Islamic sciences and Western philosophical thought.
30) Discipline:
Disciplines in Qom's educational institutions range from traditional theological studies to modern sciences. Notable subjects include Islamic philosophy, law, psychology, and Western academic theories.
31) Marriage:
In Qom, institutions like Qom University encourage marriage among students. They offer centers where students can register for marriage and organize wedding events, reflecting emphasis on family values.
32) Village:
Many Iranian tollab in Qom come from village backgrounds. The city attracts students from rural areas seeking religious education and better economic opportunities provided by madaris.
33) Sura (Shura):
The High Council of the Qom Houze (Shura-ye 'ali-ye houze-ye 'elmiye) oversees educational institutions in Qom. Members are approved by the Supreme Leader, reflecting administrative control over the seminaries.
34) Divan:
[see source text or glossary: Divan]
35) Power:
Qom's educational reforms have reinforced the power dynamics between religious authorities and the state. Institutions like the High Council manage seminary activities, reflecting the influence of the Supreme Leader.
36) Vali:
Vali Nasr, an academic, provides estimates that align with other data on the number of tollab in Qom, reinforcing the significance of statistics and perspectives on Islamic education trends.
37) Asi (Ashi):
[see source text or glossary: Ashi]
38) Communication (Communicate, Communicated, Communicating):
Both male and female Islamic students communicated through various channels for religious education and tabligh activities, spreading Islamic teachings and the state's vision of Islam.
39) Conversation:
The article includes primary data from conversations with 47 informants, providing insights into Qom's educational institutions. Interviews with scholars, students, and clerics reveal the impact of contemporary developments.
40) Recognition:
Recognition of students' competencies at Qom's institutions involves both traditional and modern means. Certificates confirming students’ educational achievements are a new practice in the houze system.
41) Discussion:
Discussions in Qom's educational environment address the integration of modern sciences with traditional teachings, the role of maraji', and perspectives on gender segregation in educational settings.
42) Branch (Branches):
Educational institutions in Qom, like Zahra University, have branches around the country, ensuring wider accessibility to Islamic education for women and facilitating the dissemination of religious knowledge.
43) Doctrine:
Doctrines taught in Qom's educational institutions include velayat-e faqih (rule of the jurisprudent), which significantly influences both administrative and educational policies in Shi'a theology.
44) Quietism:
Grand Ayatollah Sistani, mentioned in the text, is known for his quietist approach, distancing himself from direct political involvement, which contrasts with the political activism seen in other scholarly perspectives.
45) Victory:
The victory of the Islamic revolution in 1979 marked a pivotal transformation for Qom, elevating its religious and political significance and leading to educational reforms to support the new Islamic state.
46) Network:
The maraji' utilize sophisticated networks for disseminating religious teachings and collecting funds like khums. These networks support educational institutions and propagate religious education globally.
47) Kashmir:
Students from Kashmir travel to Qom for Islamic education, joining an international student body in Qom's institutions like Zahra University, which hosts students from diverse geographical backgrounds.
48) Winter:
The Middle East Report, Winter 2004, included an article “Iran, the Vatican of Shi'ism?” reflecting the influence of Qom as a central hub for Shi'a education and its global outreach.
49) Santa (Shanta, Samta, Shamta):
Nikola B. Schahgaldian authored
50) Campu:
[see source text or glossary: Campu]
51) India:
Students from India travel to Qom to pursue Islamic education. Qom's institutions actively recruit students from various parts of the Shi'a world, including South Asia.
52) Doubt:
Doubt about public availability of student numbers in Qom is noted, implying a level of confidentiality in the administration of Islamic seminaries and the dissemination of associated information.
53) Death:
"Tehran Commemorates Americans’ Death" referenced in Iran Report, indicating the political and propagative activities linked to religious and educational institutes in Qom post-revolution.
54) Peace:
Educational institutions like Zahra University aim to deliver the universal message of peace, justice, and mercy in line with Islamic teachings, preparing students to promote these values globally.
55) Dina:
Dina Afrinaty co-authored studies on Islamic education, reflecting academic interests in understanding the functioning and impact of Islamic educational institutions in regions including Indonesia and Qom.
56) Khan:
[see source text or glossary: Khan]
57) Tank:
Mehdi Khalaji published a report with the Washington Institute for Near East Policy, a think tank, reflecting on the political dynamics and educational reforms influenced by the Supreme Leader in Qom’s houze.
58) Rand:
The RAND Corporation published Nikola B. Schahgaldian’s analysis on the Iranian clerical establishment, shedding light on the growing religious educational network and its societal influence.
59) Transformation (Transform, Transforming):
Post-1979, Qom witnessed a transformation with modern educational institutions supplementing traditional madaris, enhancing the capacity to cater to contemporary needs of Islamic society and governance.
60) Strengthening:
The educational developments in Qom include a strengthening of cooperation and competition between traditional houze systems and new learning centers, ensuring a diversified, modernized educational framework.
61) Environment:
Education in Qom involves creating an environment conducive to religious and modern academic studies. Gender-segregated settings and advanced facilities support focused learning for male and female students.
62) Literature:
Ayatollah Sistani’s engagement with literature, including novels, indicates a holistic approach to religious and contemporary understanding. Educational reforms include literature review for contextual religious education.
63) Pilgrimage:
Some female clerics from Qom lead hajj (pilgrimage) caravans, reflecting their role in religious leadership. Institutions encourage women to engage in religious activities, including conducting pilgrimages.
64) Science (Scientific):
The integration of scientific disciplines in Qom’s modern Islamic educational institutions reflects a blend of traditional religious teachings with contemporary academic knowledge, essential for societal progress.
65) Sacrifice:
Students in Qom, particularly foreign students, often sacrifice time away from family to pursue advanced studies in Islamic theology, driven by a commitment to deepening their religious understanding.
66) Guideline:
Educational institutions in Qom follow guidelines established post-revolution, adhering to both religious principles and modern academic requirements to produce well-rounded individuals equipped for various societal roles.
67) Exercise:
Students and clerics in Qom engage in exercise of tabligh, propagating Islamic teachings, which is integral to their educational training. They use various platforms for religious missions.
68) Critique:
Ayatollah Motahhari critiqued traditional education systems and called for reforms, emphasizing the need to update theological training to address contemporary societal needs and integrate modern knowledge.
69) Caravan:
Female clerics from Qom lead pilgrimage caravans, highlighting the growing involvement of women in religious leadership and their active role in guiding pilgrimages.
70) Devotion (Devoted):
Women in Qom’s educational institutions are described as devoted and serious in their religious studies, often surpassing men in dedication and commitment to learning.
71) Kitchen:
In Zahra University’s dormitory, 30 students share a kitchen, reflecting communal living and a supportive environment for female students pursuing Islamic studies in Qom.
72) Persia:
The term Persia refers to Iran's historical context. Studying Islamic theology in Qom today continues the legacy of Persia’s long-standing traditions in religious scholarship.
73) Shrine:
Qom is home to the shrine of Lady Fatemeh Ma’sumeh, an important religious site contributing to the city’s significance as a center for Shi'a Islamic education.
74) Nature:
[see source text or glossary: Nature]
75) Farmer:
Many male tollab in Qom come from farming backgrounds, indicative of the diverse socio-economic origins of students pursuing Islamic education in the city.
[Note: The above list is limited to 75. Total glossary definitions available: 93]