1

QUR’ANIC SCHOOLS TO BOOST

DELIVERY OF BASIC EDUCATION
IN SOMALIA

CONSULTANCY REPORT:

Ali Abdullahi Warsame., PhD

E-mail: warsame.alia@gmail.com

Supported by: UNICEF Somalia

1st June, 2007

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ACKNOWLEDGEMENT

This report is not just a product of a single consultant. It is rather the outcome of
dedicated efforts of many. As it is not possible to acknowledge all, I would however
recognize the role of the following:

My sincere thanks and appreciation goes to the leadership of UNICEF Somalia

leadership who entrusted me with this very important task. I also wish to thank all
key stakeholders of Qur’anic Education in Somalia- who took their time to contribute
to our knowledge of Qur’anic school system and education. I would particularly like
to thank all parents, Qur’anic schoolteachers, academics and education and
religious authorities in Somalia (Somaliland, Puntland and the Transitional Federal
Government) whom I met and interviewed. Special thanks to the UNICEF National
Education Officers in Hargeisa, Bosaso and Baidoa.

I also wish to thank research assistants who collected much of the data for this
study. Without there commitment and enthusiasm, I would not have been able to
capture the essence of Qur’anic Education in Somalia. Finally, thanks to the staff of
UNICEF Education Section.
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ABBREVIATIONS

AABE Alternative Approaches to Basic Education

(ALESCO Arab League Educational, Science and Cultural
Organization
CEC Community Education Committees
C/SZ Central/South Zone
EFA Education for All Goals (EFA)
EAU East Africa University
GER Gross Enrollment Ratio
GTEC Growe Teacher Education College
HQS Hybrid Qur’anic School
IMS Information Management System
MDGS Millennium Development Goals
MOE Ministry of Education
MORA Ministry of Religious Affairs
MOEYS Ministry of Education Youth and Sports
MoRE Ministry of Religion and Endowment
NFE Non-Formal Education
NGOs Non-Governmental Organization
PEPP Puntland Education Policy Paper
QS Qur’anic school
SCUK Save the Children (UK)
SNPE Somaliland National Policy of Education
TFG Transitional Federal Government
UNDP United Nations Development Programme
UNICEF United Nations International Children’s Fund
SPSS Statistical Package for the Social Sciences
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Executive Summary
While Qur’anic schools are widespread thought out Somalia/Somaliland and
continue to thrive, their contribution to basic education is either not known or
thought to be insignificant. This report is an outcome of a study on Qur’anic schools
in Somalia carried out by UNICEF to better understand Qur’anic school system and
to improve access to basic education. The objective of the study was to explore the
extent to which basic education subjects can be introduced into the Qur’anic
schooling and upgrade learning and teaching environment. The study sought to
establish a comprehensive understanding of the current structure of Qur’anic
schools in Somalia, looking at instructional materials, school size, students, taught
subjects, ownership, source of finance, physical structure and level of teacher
education. Integration of basic education in to the Qur’anic school system implies
curriculum changes. Therefore, the study also investigated perceptions of relevant
stakeholders on integration.

The findings of this study suggest that Qur’anic schools across the country are
currently undergoing transformation on their own without receiving any guidance
from any “known” formal authority or institutions. The most notable change is the
emergence of a Hybrid Qur’anic School (HQS), which can be characterized as a
new path where the core traditional Islamic education (the memorization of the
Qur’an) and modern education are integrated.

The findings support that the hybrid Qur’anic school presents huge opportunity to
boost the enrollment ratio for primary education in Somalia. Many of these schools
have better infrastructure, instructional materials and better-qualified teachers
compared to traditional Qur’anic schools. In addition, a wide range of primary
school subjects such as Somali, Arabic, Islamic studies, Math and English are
taught in these schools suggesting that integration is already taking place in these
schools. The study also found that integration of basic education into the Qur’anic
school system enjoys a wide support by Qur’anic School (QS) decision-makers and
stakeholders as long as long as it does not undermine the religious mission of
Qur’anic schools.

There are however serious material and human resource constraints limiting the
realization of this vision. The study found that the majority of QS teachers lack
basic education themselves. Poor physical structure of schools and shortage of
instructional materials also constitute a serious challenge. Hence extensive training
and inputs to infrastructure improvement needs to be addressed before any
meaningful integration could take place.
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Annexes

Annex 1 Schools visited and people met/interviewed

Annex 2 Data collection instruments
Annex 3 principal documents consulted
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PART ONE
Introduction and Background

1.0: Problem Statement

Formal basic education system in Somalia has been in profound crisis since the fall
of Somali central government in 1991. It was devastated by years of conflict, under-
funding and neglect. During the civil war between 1991and 1993 most of the school-
age children in Somalia did not get access to educational opportunities, a basic right
of each child. Currently, only 27, 9% of primary school age children (6-13 years old)
have access to formal education. This means that almost seven of every ten
children are out of school1. The Gross Enrollment Ratio (GER) is among the lowest
in the world and most schools are concentrated in and around urban areas,
effectively excluding children in remote locations. Enrolment rates for girls lag
significantly behind those for boys. The civil war and its aftermath have created
serious educational problems, ranging from limited and unequal access to
education, skewed heavily against the rural poor and girls, to lack of proper
educational infrastructure and coordinated management. On the whole, education in
Somalia is characterized by poor quality with unresponsive school curriculum,
absence of standards and controls, inadequate management and planning capacity,
a weak financial base, as well as the existence of numerous and poorly coordinated
educational provisions through out the country.

While state sponsored formal education in the country is still paralyzed by the
destruction of the Civil War, the Qur’anic School (QS) on the other hand, continue to
provide educational opportunities to the mass of Somali children, particularly in the
rural and nomadic communities. The most simple and generally accepted definition
of QS is that, it is an institution which first emerged and designed to address the
spiritual needs of Muslims and to offer the Muslim society avenues for growth in the
faith. It also teaches other disciplines necessary for the Muslim world-view such as
the Arabic language. In the context of Somali society, the QS is a long-standing
community institution, whose primary function is to provide mainly a more flexible
and sustainable non-formal Islamic education to young children as well as to adults.
In fact, the QS institution in Somalia context, the QS is the most accessible
educational institution that serves the bulk of children in the most communities,
particularly in the dearth of functioning formal schooling in the country.

At the height of the civil war, in 1990s, QS was at one point, the main provider of
educational opportunities to Somali children. The Qur’anic schools survived largely
1
Survey of Primary Education in Somalia 2005/2006. Volume 1: Technical Report. UNICEF-Somalia
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because it has uniquely adapted to, as well as integrated with the country’s culture,
and changing conditions.
The QS in Somalia is one of the most culturally embedded but least understood
institutions that touch the lives of most Somali people. The school had been
accepted and become widespread means of social and cultural reproduction.

Qur’anic Education has had enormous influence on how most Somalis conceive the
concept and worth of education and knowledge in general. The Qur’anic education
also has deep roots in the local culture and traditions, as it does not separate the
relationship between the children and their environment as they contribute to family
livelihood practices such as animal rearing and farming. Indeed, it fosters the social
ties between children of different ages. For the Somali parents sending their
children to QS expect their children to complete the whole Qur’an before
considering of enrolling the child in a primary school. In other words, attending QS
school is more important than attending primary schooling. This explains why
almost all Somalis have had some Qur’anic education at certain time in their life,
while on the contrary, only a small number of them ever had the opportunity to
attend formal schooling system.
1.2: History of Qur’anic School Education
Though modern history of education in Somalia has not given sufficient coverage to
QS, there is a consensus among historians and educationists that the QS was not
only the nucleus of the Somali education system, but historically, the only form of
education available for Somali children. Thus, the institution has played an
important role in safeguarding an authentic Somali tradition of education as well as
preserving religious knowledge.

QS is an educational institution whose mission is to educate the mind and spirit of

the Somali children. Indeed, it is an important mechanism for the socialization
process as children obtain or gain through the period that they study at Qur’anic
institutions a sense of local, national and international identity as Muslims. As the
children begin with the Qur’anic school, they become members of a local
community of practice and as they memorize the Qur’an for example, they become
members of a social life and universalized cultures of collective communities. Thus,
the fact that the majority of Somali parents send their children to Qur’anic schools
suggests that they believe sending children to QS is both a religious obligation as
well as educational and cultural tradition. In fact, the evidence suggests that the
majority of Somalis consider instruction in the Qur’an as moral and religious
obligation, and that is why children who can be spared from work by the family,
attend Qur’anic schools at an early stage. The exact date and circumstances under
which the QS came to Somalia is still indeterminate, however, it is widely believed
that Qur’anic education came to Somalia during the 7th century AC. These schools
had become more widespread under the label of “Dugsi 2” between the 10th and
2
Dugsi literally means a place where Somali nomads seek to get shelter during the period of gusty weather. The term is also
widely used to refer to any kind of school.
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13th century following the mass Islamization of the Somali Peninsula. The Dugsi
generally represents the first cycle of the Islamic system of education, comparable
to the primary school and the early literacy stage. It also incorporates the concept of
continuous, or life-long, education. Historically, the development of Qur’anic
education in Somalia is attributed to the legendry Sheikh Yousuf Bin Ahmed al-
Kownayn. Al-Kownayn, even though little is known about his identity and works, still
occupies a prominent position in the educational and religious history of the Somali
people. He is believed to be the father of Qur’anic Education in Somalia and the
one introduced the concept of mass literacy in Qur’an as well as in Arabic language,
which in turn led to the Institutional expansion, and development of QS education.
Because his works and enlightened innovations, Al-Kownayn is remembered and
revered every year across the country. The Sheikh’s grave in Aw-Barkhadle
settlement near Hargeisa and many of the learning centres he established are
visited every year commemorating his work and his legendary works (Keynan,
1993).
1.3: The Nature of Qur’anic School Education in Somalia
Historically, the QS institution had been known to have following characteristics:
a) the school began as a community-based institution and remains so. Local
communities establish the schools select and pay the teachers. A learned man
(a macallin) who usually has memorized the entire Qur’an himself normally runs the
school. Teachers are most often at the same time community leaders, closely allied
with parents and to some extent to local clan based authorities. A teacher who
begins, founds or opens a school is usually considered the owner of the school and
the school is thus named after him. At times in addition, a teacher may be asked to
undertake to open and manage a school purely on the basis of community or
neighborhood consensus and hence relevant decisions on the management of the
school are taken through consultations with community or neighborhood (Warsame,
2006).

Both the school and the teacher are supported through community contributions, or
sometimes with outside support such as from an association that hires the teacher
and runs the school. How teachers are paid and how much they receive varies from
one community to another. In the urban communities and to some extent in the rural
areas, for instance, Qur’anic school teachers charge students a small sum of
money every month, as well as some form of accommodation, whereas among the
nomadic communities, they are paid in kind, mainly livestock. The concept of
‘fariisin’ which is equal to registration fee is also widely practiced. Qur’anic
Schoolteachers usually undertake all required management roles. The student -
teachers assume control of the learning situation and undertake programming
decisions (including occasional holidays).
b) The QS in Somalia enjoyed freedom and flexibility upon which its vitality and
resilience rests. The Qur’anic education does not operate as a unified system, there
being no administrative structure encompassing all Qur’anic Schools. Each school
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evolves and functions as an autonomous unit. The teacher, who is often the founder
of the school, who most likely devote a lifetime of service to the school he started is
the principal authority. The whole purpose of the Qur’anic education is to enable
students to gain a thorough mastery of the Qur’an; therefore, there is no fixed
period for completion. It is mostly left to the abilities and pace of the students to
acquire mastery in whatever time span they could do it. It is an open-ended and
students could join or leave whenever they finish and qualify or drop off. However, a
student is supposed to memorize the whole Qur’an in four years time.
c) The Qur’anic education is highly decentralized meaning that each school
evolves, and functions as an autonomous unit. In fact, the Qur’anic education had
never been part of the official education structure. The official status of Qur’anic
education was not clear both during the reign of former military regime-- when
education system in the country was highly centralized and even under the current
authorities(s). Two ministries, namely the Ministry of Education and the Ministry of
Religious Affairs claimed the Qur’anic Schools to be under their jurisdiction. Yet, it
seems neither took the responsibility seriously. In other words, they do neither help
nor hinder. The Qur’anic education could therefore, be described as a “parallel
education structure”.

d) The QS is relatively self-sufficient as parents support the QS making the schools

financially independent. There are four important elements introduced by the QS in
Somali society. These are:
I. A value system based on the principle of Islam which is the most important
element
II. The Arabic language as medium of instruction
III. The Arabic script
IV. Formal education

Arabic is not the first language of Somali children. It is however, the first languages
which they learn to read and write in the dugsi and over 95 percent of 4 to 6 year
olds will have attended the dugsi before being taken to formal schools. Indeed, over
75 percent of children in grade one can read and write the Arabic script (NOVIB,
Oxfam Netherlands & World Association of Muslim Youth, 2004).
Moreover, Qur’anic schooling used to operate as a prerequisite for students wishing
to inter primary school, particularly in the north of the country. To gain access at the
primary level, students had to pass an informal exam consisting of reading of some
verses of the Qur’an of the teacher’s teachers. Furthermore, when the children
continued their education in the secular school system, they most likely perceived
schooling as direct continuation of the Qur’anic school socialization. In fact, until the
Civil War in 1991, the Ministry of Education continued to encourage children to
attend Qur’anic Schools from the age of 4 or 5 (Hannemann, 1999)
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In 1982 a nation-wide survey on QS in the country was conducted for the first time
by the then Ministry of National Planning and the Arab League Educational, Science
and Cultural Organization (ALESCO). Based on the results of this survey, they
estimated that a total of 5,478 Qur’anic schools existed in the country, with an
average of one teacher per school, with a total of 356,200 children; of this total 27%
were girls. This figure is significant compared with 194,335 children enrolled in the
formal primary schools (Ministry of National Planning, 1984; Keynan, 1993).

The 1982 survey also found that respective communities funded 86%of schools
examined. How teachers were paid and how much they did receive varied from one
community to another. In the urban communities and in the rural areas, for instance,
QS teachers received a small sum of money every month, as well as some form of
accommodation, whereas among the nomads they were paid in kind, mainly
livestock, which accompanies them as the community moves in search of pasture
and water. In addition, the vast majority of the Qur’anic schools investigated taught
only the reading and writing of the Holy Qur’an and the majority of students were
between 5 and 9 years old, with girls accounting for nearly 1/3 of the total
enrolment.
1.4: Teaching Methods and Curriculum
The QS heavily relied on route learning, a widespread pattern of teaching and
learning. Historically, Qur'anic Schools are not known to have documented
curriculum. There are however a number of categories and levels under which
pupil's progress are monitored and assessed individually. The variations in mental
aptitudes amongst pupils are unexpired with, as each child is allowed to move at his
own pace. Since the whole purpose of the Qur’anic education is to enable students
to gain thorough mastery of the Holy Qur’an, there is no fixed period for completion.
It mostly is left to the abilities and pace of the students to acquire mastery in
whatever time span they could do it. The students could join or leave whenever they
finish and qualify or drop off. However, in recent times especially in the HQS, a
student is supposed to memorize the whole Qur’an within four years.
1.5: Types of Qur’anic Schools
The entire Qur’anic schooling in Somalia at primary and intermediate level can be
divided into two types: (1) The traditional QS (also known as dugsi loah): (2) The
Hybrid Qur’anic School (also known as dugsi kitab). There are also a significant
number of schools which operate both as traditional and Hybrid. The most notable
distinctions between the above-described types of Qur’anic schools rest on the
learning/ teaching materials used i.e. the use of the “loah” wooden slates versus
exercise books. Other distinctions include the locations where they are found, the
curriculum in terms of range of subjects being offered as well as the quality of
education provided, and the age of students or learners.
1.6: Traditional Qur’anic School
The traditional Qur’anic schools are by far the oldest and the most widespread
branch, as well as the historical predecessor. This type has its roots in dates back to
the arrival of Islam in Somalia and forms an Islamic educational and cultural
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heritage. The QS reached its full development several centuries ago and it still
maintains its originality. The school premises are built with local materials. For a
book, children write their lessons on a wooden slate curved out from local trees
known as ‘loah’. While, for a pen ‘qallin’, they sharpen a length of reed, straw or
other branch. The ink, of which there are many kinds, is made from a mixture of
water, coal, milk and liquids and gums extracted from various plants. The dugsi loah
has been criticized for its lack of innovation by only concentrating on rote
memorization of the holy Qur’an without necessarily knowing its meaning. In
addition, the QS does not give children skills and knowledge necessary for coping
with the contemporary educational realities of Somalia. Following are some of the
basic characteristics of traditional QS:
 Mainly found in nomadic communities, but also rural areas.
 Declining in numbers although still dominates Qur’anic schooling system in
the country(Farah,2000)
 Children use wooden slates (loah) they bring with as exercise books to write
on during lessons.
 Literacy in Arabic language (writing and reading in Arabic) is an integral part
of the traditional QS.
 Memorization of the Qur’an is the core curriculum. Some schools also teach
religious courses such as the fundamentals of the Islamic religion and faith
(al-Aqida al-Islamiyah), the basic rules and procedures of the Islamic prayer
and the life and traditions of the Prophet (Warsame, 2006).
 School structure is very basic and students sit on the floor around the
teacher
 Teaching the Qur’an is conducted in both mornings, in the afternoon, and
sometimes in the evening.
 Generally is one class school run by a single teacher.
 Still practices corporal punishment as a disciplining technique, although less
so than it was in the past.

1.7: The Hybrid Qur’anic School (HQS)

The HQS is a more recent development which evolved from the traditional QS. This
type of school has achieved certain advancements with regard to conditions for
learning inside the school and the subject matter taught in its curricula, even though
the central focus in the curriculum is still on the memorization of the Qur’an. The
school seems to have established in many parts of the country and has got good
reputation, particularly among the parents. Following are some of the feature of
HQS:
 Mainly found in urban but also in rural villages.
 Increasing in number all over Somalia, serving many children
 Widespread utilization of black boards and exercise books
 Some of schools have better structures and teaching/learning facilities.
 Both Quran and other school subjects are taught and teaching/learning
materials are generally reasonable.
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 Teaching of Qur’an is conducted in the morning and in the afternoon regular

school, subjects are taught.
 Class size can vary considerably from urban to rural and some schools are
big and well developed. In addition, modern teaching methods are making
some inroads in the HSQ.
 Accepts children within the age of 5-13 years old
 Sets more defined pace for student’s work and achievement and have formal
tests.
 Corporal punishment is hardly practiced if not banned (Warsame,2006)
 Employs also female teachers even though still very few in number
(Warsame,2006).

1.8: Early Upgrading Efforts on Qur’anic School Education

The earliest attempt to upgrade the QS to adapt the Somali environment and culture
was that of Al-Kownayn who lived during the 7 th century. Since Arabic was not the
first language of the Somalis, Al-Kownayn and his followers devised an elaborate
and meticulously organized Somali nomenclature for the Arabic vowel system and
its diacritical marks. The Somalisation of Arabic vowels enormously facilitated the
writing and reading of Arabic, which in turn made possible the teaching of the
Qur’an. Moreover, in order to teach the Qur’an to Somalis he distinguished Arabic
from Somali sounds and subsequently he invented the intricacies of the Arabic
vowel point system, known as “Xarakaat”. His script flourished across the country
and under the label of “Alif la kordhabay alif la hoos dhabay allif laa godey 3”.In doing
so, he was the first person to study Somali phonology in a scholarly way.
1.9: During the Colonial Era
The traditional Qur’anic schools were already well developed when the colonial
powers came to Somali soil. Every village had at least one school. The colonial
governments had little interest in and allocated no resources for the educational
advancement of the QS. The Colonial initial attitude to the Qur’anic education was
characterized by deep suspicion. Because the Qur’anic schools were already there,
they could not be ignored; and indeed educating a predominantly nomadic
population was a formidable, costly, and probably risky undertaking. The colonial
authorities, particularly the British, as far back as the mid 1950s had decided to use
the already established Qur’anic school in the north of the country to provide limited
basic education to nomadic Somali communities. To achieve these basic
educational goals, the colonial administrators did two things: (a) Introduction of
basic literacy and numeracy in Arabic, as well as rudimentary courses in health and
hygiene, animal husbandry, and conservation into the Qur’anic curriculum. (b)
Providing a six-months training courses to selected QS teachers.

The main purpose of the training was to increase the general knowledge and
teaching skills of the teachers. The course included literacy, numeracy and basic

3
Alif la kordhabay alif la hoos dhabay allif laa godey: Is a teaching method based on Somalisation of the 6 Arabic
vowels and semi-vowels. The method enormously facilitated the writing and reading of Arabic, which in turn made
possible the teaching of the Qur’an.
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Arithmetic in Arabic, observation of teachers of religious subject in the regular

schools, and instruction in first aid and hygiene, soil erosion, livestock improvement,
soil conservation, and animal husbandry. The Qur’anic schools were in turn
expected to expand their curricula by including Arabic and basic arithmetic The
programme did not however produce the expected results, mainly because it was
too limited and financially impoverished to have any meaningful impact. Moreover,
the whole programme was conceived without proper policy framework, and was
hastily modeled on an equally deficient system, which was then operating in the
Sudan. In the south, a similar but better organized programme was initiated after
World War II and the numbers of Qur’anic schools receiving grants were increased.
Although the number of Qur’anic schools in Italian Somaliland was greater than that
of British Somaliland, the authorities in Italian Somaliland acted as if they had
nothing to do with Qur’anic education. They neither helped nor hindered the
development of Qur’anic Schools. As a result, the QS continued to operate, as they
did for centuries, outside the formal education structure.
1.10: Post- Independence Era
After the political independence in 1960, ideas and strategies of innovation in
relation to the improvement of Qur’anic education were debated, although the
actual achievements were few. Both the previous civilian governments and their
military-dominated successor contributed, mainly by aiding suitable premises by
giving equipment, providing some training to QS teachers, and by occasionally
providing limited financial assistance. Attendance at QS was made a requirement
for admission to the secular primary schools during 1960s, and this caused the
number of Qur’anic schools to increase. Qur’anic schooling as a requirement for
primary school admission was especially maintained in the north of the country, and
was never really implemented as an admission requirement in the south.

Consequences of these different policies were reflected in some differences in the

content of Qur’anic education between the two regions. In the north, the Qur’anic
schools were more closely linked to the formal public education, as they more
directly served as preparation for the primary school. Because of this link in the
education in Qur’anic schools in the northern region of Somalia more often included
subjects such as arithmetic, Arabic language and, to a lesser extent, its script. The
Qur’anic education in the south did not have this link, and in most occasions, the
schooling consisted solely of the teaching in the Holy Qur’an through repeating,
reciting and memorizing (Warsame, 2006).

1.11: The HQS as Indigenous Intervention

It was in the early 1990s, when attempts by Islamic scholars to reform the traditional
Qur’anic schools as well as to meet the growing demand for improved standards in
the dugsi loah gave birth to the hybrid school (the dugsi Kitab). These schools were
originally established by private initiative, as an improved version of the dugsi loah
which adopted certain features of a formal school system that are absent in the
dugsi loah.
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1.12: Recent Approaches to Support for Qur’anic Education by

UNICEF
As part of efforts to improve the expansion of basic education access and upgrading
the existing educational facilities, UNICEF in 1997 carried out a survey 4 and
subsequently a pilot project on Qur’anic education in Somaliland. The purpose of
the survey was to establish the current structure of Qur’anic schools in Somaliland
and to indicate what possibilities the QS holds for addressing the encouraging,
albeit deplorable, formal education conditions of the zone (Morah and Rashid,
1997). The overall finding of the survey indicated that Qur’anic schools had begun
to transform on their own by acquiring certain characteristics of formal schools. It
was found that, the teachers in QS had no basic education themselves. In addition,
because of the wide age range of children attending these schools and poor
infrastructure, a great deal of training and inputs to infrastructure improvement were
needed before the teachers could actually teach subjects other than the Qur’an and
Islamic studies (Nturibi, 1999).

On the basis of discussions with the relevant authorities, community leaders,

managers of Qur’anic schools, it was agreed that more systematic and well co-
coordinated integration of basic education in Qur’anic schools was an urgent
approach to improve participation in primary education. UNICEF, in conjunction with
Somaliland Ministry of Education, Youth and Sports (MoEYS) and Ministry of
Religion and Endowment (MoRE) initiated a pilot project on integration of basic
education in Qur’anic schools. The pilot project became operational in January
1998 and it was expected to run for 18 months. The project aimed at offering an
opportunity for children in Qur’anic schools to participate in transition pre-school
primary education At the initial stages of the project, educational materials were
developed in the areas of Somali language, mathematics and life skills for use by
the teachers and pupils. Other materials developed were teacher guide, training
program for resource persons/trainers supervisors and teachers and a monitoring
guide.

In October 1999, the final assessment5 of the pilot project was conducted. The
study found that the key partners worked collaboratively for the first six months. The
initial agreement to work together as sponsors, MoEYS, MoRE and community did
carry throughout the project. However, the major problem was failure of the
collaborating organizations to institute strong administrative and managerial support
for the project together with some political interference which prevented the people
with the necessary technical expertise from performing their roles as expected. The
activities were thus not carried out as planned mainly because of a lack of
consistent co-ordination of all partners in the project.
4
Morah and Rashid (1997) Old Institutions, New Opportunities, the Emerging Nature of Koranic Schools in Somaliland
in the 1990s.UNICEF Somalia.
5
Nturibi, F. (1999) A Report Of An Assessment of a Pilot Project on Integration of Basic Education in Koranic Schools in
Somaliland.
 15

Moreover, the misconception that the MoRE was totally in control without due
recognition of technical input from other partners was a great drawback to the
project despite the fact that there was overwhelming support from parents,
teachers, resource persons, trainers and supervisors on the continuation of the
project Despite the problems of co-ordination faced during the project, there was
overwhelming support from parents, resource persons/trainers/supervisors and
teachers to integrate basic education Qur’anic schools as well on the continuation
of the projects to other schools in Somaliland (Nturibi, 1999).
1.13: Conceptual Framework
The conceptual framework for this study is driven from the review of literature
pertinent to the QS in Somalia in the light of the initial problem statement, and not
least the experience obtained through early upgrading efforts as well as recent
approaches aimed at supporting Qur’anic education particularly the UNICEF project
in Somaliland in the late 1990s which informed decisions and possibilities about
how integrating basic education subjects could be integrated into the QS and how
to go about it. The basic argument for this study is with some upgrading efforts on
the QS curriculum and the provision of basic materials, as well as improving the
quality of learning and teaching conditions (including upgrading efforts in teachers’
teaching knowledge and skills) in addition to consistent co-ordination of all partners,
the QS generally could have the potentiality to function as avenues to better
prepare students for primary school, as well as to provide alternate routes to basic
education and literacy for rural populations.
1.14: Justification and Significance
This study is significant for a number of reasons. First, the enrolment rate for basic
education is very low and capacity of existing schools to increase enrolment is also
weak. Second, the QS have a long history of adaptability to the local environment
and acceptability by the community. In addition, there are evidence that some
schools already offering a secular curriculum. Thus, Qur’anic schools could have
the potential to increase overall access to basic education. Third, there are more
needs to be known about Qur’anic schools in order to guide planners, donors and
development agencies, and especially more needs to be known about how to
engage with this group of providers. Furthermore, with the continued low enrolment
in the formal system, UNICEF has approached education authorities in Somalia
(Somaliland MoE, the Puntland MoE, and from the TFG) to work with the Qur’anic
schools to upgrade and modernize the Qur’anic schools.
1.15: Objectives of the Survey
The study sought to achieve following objectives:
 To understand better the QS in Somalia looking at the commonalities and
contrasts across the three principal states of Somaliland, Puntland and
Central South.
 To explore the extent to which basic education subjects could be integrated
into the QS education.
 16

 To find out the extent to which teaching and learning environment of the
Qur’anic schools could be improved.
 To find out acceptance of teachers, communities, and leaders on integrating
basic education subjects into the QS curriculum.
 To find out levels of teacher knowledge and qualifications and training as well
as participation of girls education
 To explore the roles that education and religious authorities(s) can play with
regard to Qur’anic Education development.
 17

PART TWO
METHODOLOGY

2.0: Study Method

In this study, both qualitative and quantitative (Quala-quan) research methodology
is used. The method was applied at different stages of the study process such as
formulation of research questions, sampling; data collection and data analysis.
There are number of reasons that have been taken into account when selecting the
quala-quan approach. The Qur’anic education in Somalia is an area which little is
yet known; therefore combining both quantitative and qualitative approach lends
depth and clarity to the issues under investigation as it provides a more complete
picture of the issue being addressed. Therefore, employing combination of
approaches is necessary since the nature of the topic requires process of
understanding that captures contextual findings and that information is difficult if not
impossible to measure or quantify only through quantitative method. There was also
a need to first identify certain issues from the viewpoint of QS stakeholders that
might later be tested quantitatively. Moreover the study sought to employ
quantitative approach, comprehensive understanding of the current structure of
Qur’anic schools in terms of school size, students, taught subjects, ownership,
source of finance, physical structure, instructional materials used and the level of
QS teacher’s education.
2.1: Study Coverage and Data collection
The study covered three zones of Somalia, namely Somaliland, Puntland and
Central/South Zone(C/SZ6) particularly Bay and Bakol regions. For the qualitative
part of the study, data is drawn from two sources namely:
(1) Formal interviews with key QS stakeholders and decision makers.
(2) Educational policy documents from Somaliland and Puntland Ministries of
Education.
2.2: Interviews
Interviews accounted the major sources of data needed for understanding the
issues under focus in this study. During the fieldwork, 150 stakeholders and
decision makers were interviewed. The interviewees comprised 90 Qur’anic school
teachers, 19 parents 12 officials from Somaliland, Puntland and TFG ministries of
Education and Religious Affairs, and 29 academics (mainly from universities and
teacher education colleges in Somaliland and Puntland). Most of the interviews took
place in the interviewee’s work places. Some however, particularly those interviews
with parents, were conducted at their Qur’anic schools. For the school survey, the
data was drawn from 90 Qur’anic schools (30 schools from each zone) with 290
teachers and kabirs (assistants) and a total enrolment of 8356 students. Details on
6
Due to security conditions in SCZ by the time of conducting this assessment, only Bay and Bakol regions have been
covered during the QS survey.
 18

the schools visited, locations as well as names of people met in the course of this
study are presented in the (Annex 1).
2.3: Selection of the interviewees
The key to selection of interviewees was choosing participants who are familiar with
the study’s context to some extent but also could provide reliable and trustworthy
information. For this reason, it was imperative for the study that those who might
volunteer to take part in the study, apart from professional background with
experience in the specific Qur’anic Education, should clearly explain their views,
perspectives, and ideas regarding the matters investigated.
2.4: Fieldwork
The first phase of the fieldwork was carried out in Somaliland and Puntland between
January the 2nd to 6th February 2007 whereas for the Bay and Bakol regions, the
fieldwork for was undertaken between 3 rd-8th March, 2007. During the fieldwork in
Somaliland, the consultant had the opportunity to conduct interviews with SCF/
Alternative Approach for Basic Education (AABE) field officers in Hargeisa and
Burao. Two AABE sites in Burao region were also visited conducting further
interviewees with parents, teachers, and community leaders. The fieldwork was
preceded by the development and design of draft instruments including four
interview guides and a common questionnaire as an instrument for collecting data
through informant’s accounts. Before the fieldwork took effect, the consultant with
the help of UNICEF-Somalia Regional Education Programme officers had first
identified potential sites to be visited and the participants to be interviewed, and
subsequently contacted them for approval. After review and agreement with the
UNICEF team, the fieldwork commenced with discussion of the design with
Regional Education Programme officers and amendments were made to suit the
particular local conditions. In each zone, five research assistants were identified and
subsequently trained for one day in data collection, specifically on the basics of
Quala-quan approach that the study has adopted. The training also focused both on
ethical and technical issues. Within each zone, the wider research sites were
agreed upon between the lead consultant and the relevant UNICEF field officers.

The field work coincided with a period where heavy fighting had commenced in
much of southern Somalia. This has had negative impact on the initial plan for the
consultancy. Further constraints included delays in the fieldwork mainly caused by
the security situation as well as other unforeseen events which prevented
completion of some aspects of the contract within the time framework of the
consultancy. The findings of the study were however presented in an internal
presentation session which was organized for UNICEF Somalia –Nairobi.
2.5: Sampling Process
Purposive sampling strategy was used when choosing the sample for this study.
There are a number of reasons as to why the strategy was chosen. First, the study
aimed at capturing data from cross-section of representatives of various interest
groups and decision makers of QS. It was expected that purposive sampling
strategy could also provide in-depth information on the core issues investigated in
 19

its most-natural situation and from the viewpoint of the Key stakeholders involved in
the study. Moreover, it was believed that by looking different zones and regions, a
clearer picture of the research questions would be gained. The availability and
ease of data collection was also another important factor, bearing in mind the
considerable risk involved in traveling and conducting research in the complex
political and security situation in the country. The selection of schools too was
purposeful. There were two factors that mainly predetermined the choice of schools
namely the study interest in HQS in both populated and much smaller town and
villages and easy access to schools along the main tarmac road to facilitate
effective monitoring of the project at implementation phase.
2.6: Data Analysis
For the qualitative data, six steps mostly used to analyze qualitative research data
were employed. These steps are: (1) Data management: At this stage, various
items of data including (documents collected, notes takes during interviews, as well
as jotting down notes that served as memory aid when full field notes were
constructed) was sorted out and differentiated and organized. Then, the data was
translated from Somali (the language in which all interviews of this study was
conducted) into English.
(2) Data storage: at this stage, all the data collected (interview transcripts, field
notes and written documents) were keyed-in and stored in separate folders on the
computer.
(3) Data reduction: the consultant here sought to narrow progressively the data into
small and important groups of concepts in relation to the study objectives.
(4) Data categorization and preliminary analysis: At this stage the focus was to
break down the relevant data into smaller units, determining what is important, and
then putting the pertinent units together in a more general, interpretable form. This
had enabled a preliminary analysis and tentative interpretation to be done.
(5) Further data analysis and interpretation: at this stage the consultant has made
every effort to work out a general analytic approach of putting information into
different arrays, making a matrix of categories, placing the evidence with such
categories, creating data displays, and putting information in chronological order.
(6) Identifying and classifying the themes and issues in the data: At this stage, the
objective was an overall understanding of the data. To understand what was going
on in the different settings as well as among the informants of the study and how
they explain their situations and indeed explain the issues under examination.
These procedures which were carefully followed gave an overall understanding of
the data, in different settings (also in different zones) as well as among the
informants. Consequently, the consultant was able to draw conclusions. For the
numeric data, the data set was first coded and then carefully computed by using
Microsoft office excels. The data was then analyzed in Statistical Package for Social
Science (SPSS) software (version 14). The survey results from different zones were
cross-validated between the zones. This was done in order to ensure the
quantitative data collected was reliable and also provide greater insight on how for
instance respondents in one zone answered on two or more questions at the same
time. The outcome of the date was then summarized and illustrated in a form of
 20

charts and graphs. When using SPSS, data error was counted by two ways. The
first was to use the missing values command to define a missing value for the
variable. The second way was to create a new variable (zero) if the value was not
missing or to create (one) if the value was missing.
2.7: Validity and Reliability
A number of measures have been taken to ensure that the findings are valid and
reliable. First, the consultant has paid every effort to avoid systematic error and
weakness of selection through the process of purposive sampling rather than
statistically random sampling. All interviewees were chosen on the basis of their
relevance and all interviews were conducted in respondent’s own surroundings. In
the data analysis process, data from several sources, such as different user types
and decision makers from different sites and zones were used. In addition, different
methods of collection and analysis were employed. Second, the consultant has
made every effort to interpret and explain the result of this study accurately, and as
truthfully as the social-contextual and referential data allowed. Other measures to
ensure validity and reliability of the study include careful examination of appropriate
literature, careful justification of the study method employed and indeed careful
structuring of the data analysis to further ensure that the qualitative data fulfils the
requirements of credibility, dependability and conformability. Moreover, In order to
overcome the main threat to the reliability (systematic error) of this study, a
database was first created. This was done mainly in order to allow others to study
the raw data and replicate the findings, but also address the issue of credibility or
internal validity.
 PART THREE
Findings and Analysis

3.0: Introduction:
It is important to start with the following observations prior to presenting the
findings. First, the data collection coincided with a period where intensive
fighting was going in southern Somalia between the forces loyal to the Union of
Islamic Courts in Mogadishu and TFG Alliance. The fighting triggered religious
and political sensitivities suspicion was attached to anything involving Islam and
Qur’an and the international community. Given such sensitivities, it was practical
to operate under the auspices of MoE when collecting the data. Second, enough
documents relevant to the topic were not available. This is mainly because
Qur’anic education largely remains unstudied area. Apart from this, the study
was conducted smoothly.
3.1 Presentation Sequence
The findings are presented according to the following format and sequence.
First, the survey findings will be presented in a form of descriptive on the
schools. Then, the interview data findings will be presented starting with the
perceptions of education and religious authorities, followed by Qur’anic school
teachers, parents and findings from the document review.
3.2: Qur’anic School Survey Findings
3.2.1: Type of Schools
The survey found that 38, 9% of all Qur’anic schools in all zones were hybrid
(dugsi kitab). One third of all schools (33.33%) were traditional (dugsi loah).The
rest (27.8%) operated as both. Somaliland had the highest number of hybrid (76,
66%) followed by Puntland (30%). The rest of school in Puntland were either
traditional (66.66%) or operated as both hybrid and traditional (3.33%). In Bay
and Bakol, the majority of schools operated as both traditional and hybrid
Qur’anic schools (76, 66%).
 2

Figure 3.1: Types of Qur’anic schools

Figure 3.2: type of QS by zone

30

Puntland
80%
20

40%
10 20
9
0 1 0% Zone of the QS
30
Somaliland
Percent
Count

80%
20

10 23 40%

6 1
0 0%
30
80%
Bakool
Bay &

20

10 23 40%

0 3 4 0%

Dugsi kitab Both Dugsi loah

Type of Qur'anic school:

 3

3.2.2: School Size

The QS size in terms of number of class considerably varies between the three
zones and even within the towns and villages in a same region. There are also
significant variations between rural and big towns. For instance, the school size
drops to 1 class in rural villages whereas schools with up to 7 classes were
reported in big towns. Overall, 46, 7% of all Qur’anic schools surveyed reported
as a single class school whereas one third of schools (32, 2%) had 2-3 classes.
One tenth of all schools reported to have more than 5 classes. Cross tabulation
of the data from the three zones shows that the majority of schools in Puntland
(66, 66%) had 1 class/room school followed by Somaliland (56, 66%). The
survey also revealed that schools in Bay and Bakol had more classes than the
other two zones. One third of schools in Bay and Bakol reported to have 5 to 7
classes/rooms. The survey also found the overall teacher (including assistants)
student ratio in Qur’anic schools in all zones was (28.81).

Figure 3.3: Qur’anic school size

 4

Figure 3.4: Qur’anic school size by zone

20 Zone of the QS
Bay &
Bakool
Somaliland
15 Puntland
Count

10

0
1 class 2-3 classes 3-5 classes 5-7 classes

Number of classes or room(s):

Figure 3.5: number of students enrolled in average Qur’anic school

12 Puntland

4
Zone of the QS

0
12
Somaliland
Count

0
12
Bakool
Bay &

<30 31-60 61-100 101-160 >160

Number of students:
 5

3.2.3: School Shifts per Day

Qur’anic schools operated up to 4 shifts per day depend on school size and
number pupils. The majority of schools (63.3%) in all zones, however, operated 2
shifts per day. A sizeable number also operated either 1 shift (15,6%) or 3 shifts
per day (16, 7%). Some schools in Bay and Bakol regions (4.4%) operated up to
4 shifts per day. By zone, more than half of Schools surveyed in all zones
reported two shifts a day (66.66% in Somaliland and Bay and Bakol and 56, 66%
in Puntland). The trend towards a higher number of shifts reflects a greater
demand and a more intensive use of existing resources. In most cases, the
same teachers are also utilized. The survey also revealed that time of shifts was
in the morning (98, 9%) and in the afternoon (81, 1%).
Figure 3.6: Qur’anic school shifts
 6

Figure 3.7: Qur’anic school shifts per day by zone

30 100%
25 80%

P u n tla n d
20
60%
15
40%
10
17
5 9 20%
4
0 0%
30 100%

Z o n e o f th e Q S
25 80%

S o m alila n d
Count

P e rc e n t
20
60%
15
40%
10 20
5 10 20%

0 0%
30 100%

B a y & B ak o o l
25 80%
20
60%
15
40%
10 20

5 20%
6 4
0 0%
2 3 1 4

How many shifts operated by school per day

3.2.4: Teaching Hours per Week

There is a significant variation in the amount of time per week children spent in
Qur’anic Schools. In the urban areas, younger children who have not started
primary school spend nearly seven hours in the school, approximately five hours
in the morning and two in the afternoon. The school year continues throughout
the calendar year, and there is no summer or term vacation. It is only interrupted
by the weekly Friday holiday and the other greater annual Muslim events or
holidays. The Qur’anic education is therefore equivalent roughly to one and a
half of the modern school academic year. In all zones, it is quite common that
younger children attend the QS both in the morning and in the afternoon. Older
children particularly in the rural villages come in the afternoons or evenings when
they have concluded the day’s work.

Further analysis show that (28,9%) of all schools in all three zones taught 48
teaching hours per week whereas another 12.2% taught 54 hours per week.
Overall, the mean for teaching hours per week in all zones were found to be 45
hours. By zone, Somaliland had the highest number schools (66.66%) which
taught 48% hours per week. At the two extremes were 15 hours per week in
Somaliland (3.33%) and 66 hours per week in Bay & Bakol (3.33%).
 7

Figure 3.8: Qur’anic school teaching hours per day

30

25

20
ount

15
C

10

0
15 19 24 25 27 30 32 33 34 35 36 38 39 40 42 43 45 47 48 50 52 53 54 56 60 61 62 66

Teaching hours per week:

 8

Figure 3.9: Qur’anic school teaching hours by zone

20

15

Puntland
10

0
20

Zoneofth
S
15

omaliland
eQ
unt

10

S
Co

0
20 Bay&B

15
akool

10

0
15 19 24 25 27 30 32 33 34 35 36 38 39 40 42 43 45 47 48 50 52 53 54 56 60 61 62 66

Teaching hours per week:

 9

3.2.5: School Ownership

The survey also sought information on Qur’anic school ownership both the
building and the land on which schools were situated. The majority of schools
(67, 8%) in all zones rest with local community. Puntland reported the highest
number of schools owned by community (83, 33%) followed by Somaliland
(66.33%) and Bay & Bakol (53%). Further analysis shows that more than one
fifth of schools in Bay and Bakol (23, 33%) belonged to Qur’anic school
teachers, whereas for instance in Somaliland only 10% of schools belonged to
teachers. The Majority of land (74.4%) on which the schools were situated too
generally belonged to the local community.

Figure3.10: Qur’anic school ownership

60

40
Count

20

0
local community/Waqaf Islamic Charity Qur’anic school Teacher Rented
Organizations

Ownership:

Figure 3.11: Qur’anic school ownership by zone

 10

Zone of the QS
25
Bay & Bakool
Somaliland
Puntland

20

15
Count

10

0
local Islamic Charity Qur’anic school Rented
community/Waqaf Organizations Teacher

Ownership:
 11

3.2.6: School Management

The survey also investigated school management. School management here
refers to the people or institutions that undertake and are involved in the overall
management of Qur’anic schools including collection of fees. The study revealed
that more than half of schools surveys in all zones (53.3%) were managed by the
Qur’anic school teachers. The teachers are in-charge of both the school and
pupils. They also serve as admission officers; supervise the daily routine
evaluation of learner's performance and above all serve as class teachers. It is
for this reason that many QS teachers name the school after themselves or any
other name they may choose to give. Other parties who manage schools include
parent committees (31.1%), Islamic charity organizations (4.4%), religious
groups (7, 8%), local government and local non-governmental organizations (1,
1%). By zone, the greater part of schools in Somaliland (86.66 %,) reported to
have been managed by Qur’anic schoolteacher compared to (33, 33%) in Bay
and Bakol. In Puntland, the majority of schools were managed by two parties
namely parent committees (40, 33%) and Qur’anic schoolteachers (40%).

Figure 3.12: Parties Managing Qur’anic schools

50

40

30
Count

20

10

0
0 local religious parent Islamic QS teacher Local
government groups and committee charity NGOs
intellectuals

School Managing:
 12

Figure 3.13: parties managing Qur’anic schools by zone

Zone of the QS School

Managing:
Bay & Bakool Somaliland Puntland 0
local
government
religious
groups and
intellectuals
parent
committee
Islamic
charity
QS teacher
Local NGOs

3.2.7: School Financing and Fees

Despite the fact that a great number of Qur’anic schools were managed by the
QS teachers, the overwhelming majority of Qur’anic schools (90%) were
financed through fees paid by parents. Unlike the formal setting where Qur’anic
school teachers in the rural and nomadic communities did not receive salary,
instead, they generally depend on a charity from community payable in cash or
in kind and a weekly levy directly paid to teachers. This income assists greatly
towards schools sustainability. In urban areas, the QS fee range from $1 to $5
per month payable in cash. Many QS teachers have also reported that they do
not charge children with disabilities, orphans and those from very poor families.
The survey also indicted that teachers largely consider the work they do as
purely sacrificial and voluntary. Comparatively, Somaliland reported the highest
number of schools financed through contributions by parents (93, 33%) followed
by Puntland (90%) and Bay and Bakol (86, 66%). Other source of finance came
from Islamic charity organizations (10% in Bay and Bakol), local non-
governmental organizations (6.66% in Puntland).

Figure 3.14: Sources of School Finances

 13

100.0%

80.0%

60.0%
Percent

40.0%

20.0%

0.0%
parents Islamic charity Local NGOs

Source of Finance:
 14

Figure 3.15: Sources of school finances by zone

Zone of the QS
30
Bay & Bakool
Somaliland
Puntland
25

20
Count

15

10

0
parents Islamic charity Local NGOs

Source of Finance:

3.2.8: Qur’anic School Enrolment by Gender

Overall, in a sample of (n=8356), the proportion of girls accounted for 38.29%
compared to 61, 70% for boys. The gender gap between boys and girls varies
 15

considerably between the zones. It appears that Puntland has the highest female
pupils (43.31%) followed by Somaliland (39%) and Bay& Bakol (33.64%).

Figure 3.16: Qur’anic school enrollment by gender

Table 3.1: QS gender enrollment by zone

Total Number of girls
Zone of the Total Number of boys enrolled in enrolled in this Qur'anic
QS this Qur'anic school school
 16

Bay & Mean

68.23 34.30
Bakool
Sum 2047 1029
Somaliland Mean 54.57 34.87
Sum 1637 1046
Puntland Mean 49.07 37.50
Sum 1472 1125
Total Mean 57.29 35.56
N 90 90
Sum 5156 3200

3.2.9: Instructional Materials

The survey also sought information on instructional materials for Qur’anic
schools. Although some HQS, particularly in Hargeisa and Bosaso are large and
better resourced, the majority of schools visited had severe shortage of teaching
and learning equipment which has made the overall environment of Qur’anic
schools unfriendly with overcrowded and unhygienic conditions. For many
Qur’anic schools, pupils sat mainly either on mats or on bare floor in tightly
packed groups within severely constraining and limited space. In some remote
rural villages, pupils use to sit on round shaped stones. The majority of schools
reported they had no benches (92, 2%), no chairs (91, 1%), and no tables
(91.1%). However, more than half of schools in all zones do have blackboards
(53, 3%) and exercise books (58, 9%). By zone, Somaliland had the highest use
of exercise books and blackboards (90%, 73, 33%) followed by Puntland (66,
66%, 60% respectively). Many schools particularly in Bay and Bakol combined
the use of wooden slates and exercise books.

3.2.10: School structure:

The survey also sought information on what type of structure(s) is the QS. The
results show that (33.33%) of teaching in all zones took place in a permanent
roofed concrete made buildings. Another (33, 33%) of teaching took place in a
roofed building but not permanent. One-fourth (25.5%) of teaching was
conducted under a (shade) of tree. By zone, 43.33% of schools in Puntland,
teaching took place in a permanent roofed building compared to (47%) in
Somaliland. In Bay and Bakol, more than half of schools (53, 33 %) conducted
teaching under a roofed building but not permanent whereas (23.33%) of
schools used under a shade of tree. The vast majority of Schools (75%) in all
zones had no latrines in the school space. 90% of schools had also reported to
have no drinking water. According to teachers, lack of toilets sanitary have been
observed to create unnecessary disturbances when pupils frequently have to be
excused for lengthy periods to go back home or try to use toilets of neighboring
houses.
Figure 3.17: Qur’anic school Physical structure
 17

40.0%

30.0%
ercent

20.0%
P

10.0%

0.0%
open shed under a (shade) roofed building but permanent roofed Thatched
of tree not permanent building structure

What type of structure is the school?

Figure 3.18: what type of school structure by zone

 18

20.0%

15.0%

Puntland
10.0%

5.0%

0.0%
20.0%

Zoneo
So
15.0%

m
fth
alila
eQ
n
S
d
10.0%
Percent

5.0%

0.0%
20.0%
Bay&B

15.0%
akoo

10.0%
l

5.0%

0.0%
open shed under a (shade) roofed building permanent Thatched
of tree but not roofed building structure
permanent

What type of structure is the school?

 19

3.2.11: Subjects Taught

The survey revealed that in all zones, apart from the Qur’an, the majority of
Qur’anic schools (76%) taught additional regular school subjects. These subjects
were Arabic language (48,9%), Somali language (33,33%), Math (32,2%) ,
Islamic studies(68,9%), English (13,3) and social sciences(6,7%). As it’s clear
from the figure below, among the most commonly taught subject in the three
zones was found to be Islamic studies (83, 33% in Somaliland, 76,66% in Bay
and Bakol, 46,66% in Puntland). It is also interesting to note that English as a
subject has found its roots in Qur’anic schools particularly in Bay and Bakol and
Somaliland, (23.33%, 20% respectively). In Puntland, however, none of Qur’anic
schools reported teaching English.

Figure 3.19: subjects taught

 20

Figure 3.20: subjects taught by zone

3.2.12: Information on Teachers

Generally, QS teachers are male. Out of 290 teachers and assistants, only 4
females were recorded. The wide disparity in the ratio of male and female
teachers is as a result of societal perception of the defined role of men and
women. Another factor is low female enrolment, retention and completion rate of
Qur’anic education. In the three zones, Bakol had the highest number of
assistances whereas Puntland reported the lowest. The survey also sought
information on Teacher’s level of formal education and years of teaching
experience within the Qur’anic school. The findings show that Qur’anic school
teachers in general and in all zones lack formal education. In other words, the
majority of the teachers did not attend any course outside Qur’anic
memorization. Only 32,2% of all teachers reported to have completed primary
school. Only 18,9% reported the completion of secondary level of education.
This development is pathetic and alarming if meaningful development on
integration of elements of basic education in to the Qur’anic education is to be
achieved. By zone, In Puntland for instance, almost half of the teachers (46,
33%) reported they had never received formal education compared to (43, 33%
 21

in Bay and Bakol) and (33, 33%) in Somaliland. Beyond secondary school level
of education, Bay and Bakol reported the highest number of Qur’anic school
teachers with tertiary education (10%) followed by Puntland (6, 66%) and
Somaliland (3, 33%).

Figure 3.21: Teacher’s formal education

50.0%

40.0%

30.0%
Percent

20.0%

10.0%

0.0%
0 Never received Completion of Secondary school Tertiary education
formal education Primary School

Level of Formal Education:

 22

Figure 3.22: QS teacher’s level of formal education

30 100%
25 80%

Pun
20

tla
60%

nd
15
40%
10
14 20%
5 9
5
0 2 0%
30 100%

Zon
25

eo
S
80%

om
fth
Pe
a
20

rc
lila
eQ
60%

e
n
n

S
d
t
t

15
oun

40%
C

10
5 10 10 9 20%
0 1 0%
30 100%
Ba

25
y&B

80%
20
ak

60%
oo

15
l

40%
10
13 20%
5 10
3 3 1
0 0%
Never Completion of Secondary Tertiary 0
received Primary School school education
formal
education

Level of Formal Education:

 23

Figure 3.23: Distribution of Assistants by Zone

Zone of the QS Number of

assistants
(Kabirs)
Bay & Bakool Somaliland Puntland 0 6
1 7
2 8
3 9
4 10
5 20

3.2.13: Teacher Training

The vast majority of QS teachers in all three zones (68, 9%) have reported never
been formally trained. Only 6, 7% of all teaches have claimed to have been
formally trained (pre-service teacher education) whereas 24, 4% reported to
have had some in-service training. The greater part of teachers who claimed to
have gone through in-service training, were trained by UNICEF and SCUK. In all
zones, few Qur’anic schools have however claimed to have had pre-service
training (13.33% in Somaliland, 6.66% in Puntland and 10% in Bay and Bakol).
The survey also looked into information on teacher’s skills in reading and writing
Somali, Arabic and English languages. One of the obvious shortcomings of this
investigation is that the survey accepts interviews responses as factual. Yet the
ability to read and write Somali, Arabic or even English language can be more
accurately established by assigning interviewees a passage to read or by giving
them a direction to write. The overwhelming majority of Qur’anic school teachers
in all three zones claimed that they are fairly confident in reading and writing
Arabic and Somali languages. However, few teachers attested they are confident
in reading and writing English. By zone, the survey also found the fact that, half
 24

of QS teachers in Somaliland have attested to feel confident in reading and

writing English. In Bay and Bakol and Puntland, very few teachers, however,
have claimed they do read and write English language.

Figure 3.24: Type of Teacher Training Received

Zone of the QS Teacher

training
Bay & Bakool Somaliland Puntland never
in-service
training
formally
trained

3.3: Interview Findings

All participants supported the idea of integrating basic education subjects into
the Qur’anic schools. The views by different stakeholders offered an occasion to
verifying some of the generalities about Qur’anic education and its applications
found through the school survey. The majority of respondents expressed some
clear and justified reasons (be economic, socio-cultural, and educational) for
preferring the idea of integrating basic education into the Qur’anic education.
They assumed that integration would give children more opportunity to acquire
basic knowledge, skills, and attitudes necessary for their survival in later life or
rather to join into the formal school system. According to them, proper utilization
of QS for delivering basic education would be an important step forward towards
increasing access to formal basic education but also maintaining the tradition of
 25

Qur’anic education. They believed if basic education was to be integrated into

the QS framework, certain improvements on the QS, particularly in areas of
teacher's teaching knowledge and skills, the provision of basic materials, and
above all, the overall physical structure should be improved. The majority of
interviewees felt necessary that Qur’anic memorization should be always given
the priority since the Qur’anic schools had emerged in response to divine
mandate expressed in the Qur’an and was designed as a means for
disseminating and deepening the Islamic faith. Apart from these concerns, the
overall perceptions of stakeholders interviewed indicate all-inclusive support for
the concept of integrating basic education into the Qur’anic education.

3.3.1: Education and Religious Authorities

Interviewees from education and religious authorities in all zones with exception
of MoE (TFG) supported the idea of integrating basic education into the QS. The
MoE (TFG) in spite of their interests suggested that Qur’anic education should
be part and parcel of the mainstream formal schooling system. It was apparent
that their major concern was more political and security predicaments rather than
the educational, religious and cultural importance attached to QS institution.
Somaliland and Puntland MoE and MoRA have particularly shown strong interest
in the approach and affirmed their willingness to cooperate with all concerned
bodies in upgrading Qur’anic schools to accommodate additional regular school
subjects as long as it does not undermine the religious mission of Qur’anic
schools. A common view that seems to have dominated responses by the MoRA
interviewees in the three zones was they preferred that integration should take
place within the frame work of Qur’anic schools and a greater share of teaching
must be always given to Qur’anic teaching. Unlike Somaliland and Puntland,
responses by the TFG education and religion officials clearly indicated lack of
consensus among them on whose jurisdiction QS falls and what roles and
responsibilities they have to play when it comes to upgrading Qur’anic Schools.
A possible explanation for this could be that the administrative structures in TFG
are not yet fully formed.

3.3.2: Qur’anic School Teachers

Responses by QS teachers in general have shown strong support for integration.
It is interesting to note that even though the individual responses of QS teachers
may have been worded differently, the general tendency of responses were
noticeably similar and affirmative to the integration idea. Some QS teachers
have told that parents have already requested them to integrate some regular
school subjects to be included in the daily teaching schedule of their Qur’anic
schools. A Qur’anic schoolteacher in Borama for instance, observed the
following in an interview when asked his views on integration of basic education
subjects in his Qur’anic school.

“Parents want school subjects to be taught at Qur’anic schools. The children too want to
learn more than what they are taught currently in Qur’anic schools. I think children should
first learn the Qur’an, as this has a great religious value. I believe if children also can
learn regular school subjects, it is an added advantage.”
 26

The above comment can be understood that Qur’anic school teachers are fully
aware of the need of children, parents and the need for more formal teaching.
Moreover it’s an indication that they are also willing to accommodate basic
education within the QS which also gives opportunity of success since the
support of teachers is important. The majority of Qur’anic schoolteachers
interviewed told that teaching the Qur’an and other subjects should be separated
whereby the Qur’an is taught in the morning while in the afternoon the children
study the regular lower primary school subjects. Another Qur’anic schoolteacher
in Bosaso had the following to say:

“There is no way the teaching of the Qur’an and other subjects can be put together on
school timetable at the sometime. This is because we teach memorizing the Qur’an
children with different ages and talents and you know because when it comes to progress
towards memorizing the Qur’an very much depends on child’s ability”.

3.3.4: Parents
Largely, parents have received the idea of integration of basic education in to the
Qur’anic School framework as positive and indeed useful. They thought that the
idea would bring a brighter future to their children. In fact, some parents reported
they would feel a sense of dignity if their children at Qur’anic school were taught
school subjects along with the memorizing of the Qur’an. In general, compared
to other participants of the assessment, parent interviewees have shown more
interest in the idea. The reason why parent have supported the idea can be
explained in a number of ways. The most noted were factors related to
educational but also financial reasons. To begin with the financial point of view,
parents particularly those with many siblings have described the primary school
fees as unaffordable and a big burden on them. They thought that basic
education through QS would have solved the problem because the fee that QS
charge is relatively low compared to that of primary schools. In other words, what
parents reported was merely about the precarious subsistence living conditions
and realities and the costs (direct and indirect) of formal schooling. As a result,
many parents preferred integrating basic education into the QS. Following is an
extract of what a parent interviewee had to say when asked to comment on why
she preferred integration.

“Although the QS fee is far less compared to formal primary schools, we still find (it)
difficult to pay two fees at the same time. The majorities of households here is poor and
have difficulty to meet paying two school fees out of their everyday income”.

Other factors which seem to have influenced parent’s preference of integration

include the distance to school and time. They reported that much of the children
are closely involved in assisting their families since children are considerable
contributors to the household income even from an early age. This has made
many children particularly girls unable to combine learning at formal schools with
their household responsibilities. This is another factor, which made parents
advocate for delivering basic education through Qur’anic school.
 27

The findings also revealed that parents have supported the idea of integrating
basic education into the QS mainly because the drawbacks of the existing formal
schooling, which according to them is far from being responsive. The vast
majority of parent interviewees believed that children who first receive QS
education have better performance and conduct when they enroll at primary
level. That is why many of them prefer their children to receive Qur’anic
education in preference to formal schooling. Some also believed a child should
not be allowed enrolling primary school before (s)he memorizes considerable
amount of the Qur’an. Perhaps, this notion explains why some parents
voluntarily withdraw their children from primary school to enable them to
concentrate on their Qur’anic education.

3.4: Document Review

Written data on QS in Somalia is very scant therefore, the little written
information found on QS was important for this study. The consultant managed
to review two relatively recent documents directly related to the topic of this
study. The first document is the “Somaliland National Policy of Education (SNPE,
2005) and the “Puntland Education Policy Paper (PEPP, 2004”). Both documents
are official document endorsed by these governments respectively and they give
policy guidelines to be adopted as well as analysis for development of the
education sector in these two zones. In Somaliland, although the Qur’anic
education is included under the non-formal education (NFE), the SNPE indicates
the policy directions of the government towards Qur’anic Education.

“The government (Somaliland) is committed to assessing, promoting and

upgrading Qur’anic and religious study as well as subject up-grading
institutions…The government are also committed to supplementing and
complementing efforts made by the formal school system and developing NFE
programmes as an alternative to basic education provision. To achieve this, the
MoE will pursue the following strategies. Expansion of Qur’anic education shall
include literacy, numeracy and life skills training…” (SNPE: 27-28).

According to the PEPP, integrating basic education in to the Qur’anic schools

education is seen by the Puntland government as a part of state’s vision to
embark on the path of education reform, enhancing the provision of basic
education and literacy. The statements below tells about the local government
overall strategy on developing in order to function as an alternative path for basic
formal education.

“The Government recognizes the existence of Koranic schools that focus on teaching
basic Islamic values and early literacy in Arabic to young children…The Government,
however, also recognizes the limitations of these establishments and is committed to
improving teaching and learning in them as well as to widening their curriculum and
quality….The Government will ensure that Koranic schools are regularly supervised and
supported” PEPP, 2004:8).

“In centres where Koranic education is widely offered and embraced, the MOE will
facilitate the diversification of the Koranic curriculum to incorporate selected NFE
learning activities (PEPP, 2004:18).
 28

Overall, the two policy documents reviewed reveal a strong desire on the part of
education authorities of both Somaliland and Puntland to upgrade their QS for
promoting much needed formal basic education, while at the same time
upholding its original mission.

3.5: Interpretations of the Findings

The most important finding from this study is that integration of basic education
into the Qur’anic schools clearly enjoys a wide support by QS decision-makers
and stakeholders as long as it does not undermine the principal mission, the
basic ethos, and the unique character and self-sustaining nature of the
institution. There seems to be two major reasons for stakeholders for valuing
integrating basic education in to the Qur’anic schools. These are:
(a) Gaining literacy and numeracy as well as increasing the chances of
enrolling children in formal school system after the termination of the
Qur’anic schools.
(b) The burden of primary school fees.

The findings of the study have also shown that Qur’anic schools across the
country are currently undergoing transformation on their own. Needles to say the
fact that change in the social fabric including education and culture are inevitable
in a country such as Somalia that has been so long ravaged by man-made
catastrophes and natural disasters. Qur’anic institution is not an exception,
though its original mission still remains firm. Given the context described above,
perhaps the most notable change is the immergence of the HQS. This type of
QS characterizes a new path where a core traditional Islamic education (the
memorization of the Qur’an) and modern education intersect. Many of these
schools are already doing integration as they include in their curriculum a wide
range of primary school subjects such as Somali, Arabic, Islamic, Math and
English. Furthermore, HQS have generally better infrastructures, instructional
materials and indeed better qualified teachers when compared traditional
Qur’anic schools. As far as the scope and objectives of this study is concerned,
the HQS- despite the fact that within itself varies a great deal in terms of
subjects taught as well as the provision of teaching and learning environment
they provide as well as their standards-presents enormous opportunity to boost
the country’s formal basic education.

Another important finding of the study is the fact that there are numerous
formidable obstacles and challenges which limit a meaningful integration of basic
education subjects into the QS. The first of such challenge is that the
overwhelming majority of QS teachers do not have themselves formal education.
In other words, lack of knowledge and skills on the part of teachers to teach
regular school subjects represent a barrier to integration. It is apparently for this
reason that providing training QS teachers and supporting them has a
paramount importance and indeed special relevance in this respect. Additionally,
there is enough evidence to suggest that Qur’anic school teachers are trusted
members of the community, and so they have great influence in encouraging
 29

parents to accept integration process. Currently, there are a number of teacher

training colleges across the northern zones of the country. Among of these are
Teacher Colleges at Amoud University, University of Burao (UoB), University of
Hargeisa (UoH), Garowe Teacher Education College (GTEC) and East Africa
University (EAU) in Bosaso. At face value, all have reported they are fully
capable in developing and running in-service training courses for QS teacher in
their respective areas.

It is however, worth noting that most of these colleges are in their infancy and
whether they can really design and at the same time execute in-service training
packages (both in methodology and in subject content) that suits QS teachers is
questionable. In any case, while acknowledging the importance of utilizing the
capacity and expertise of local teacher education colleges it also important to
explore ways to upgrade QS teacher’s knowledge and skills. Perhaps one
specific scheme could be entering agreements with the MoE(s) whereby pre-
selected teacher education colleges provide upgrading courses to QS teachers
and at the same time priority will be given to the provision of in-service training
for existing QS teachers.

Another scheme could be establishing Qur’anic Education Resource Centers

whereby training is delivered by mentors who are trained as trainers and teacher
mentors. The Regional Education Resource Centers could be attached to the
regional Education Offices and each regional resource centre could serve QS
teachers in the region. Establishing such centers also implies decentralization of
training activities targeting QS teachers but also building local capacity of QS
teachers at greater costs savings. At initial point, it could be started with one
resource center and once established and running, more Centers could be
established in different regions.

The second challenge is that of overall physical facilities and learning materials
of the Qur’anic schools as a whole are in dire conditions. Improving physical
structure of these schools may not necessarily be costly since the Qur’anic
schools are mainly a single teacher schools with 1-2 classes. Moreover, based
on the findings of the study, local community and more precisely parents are
committed to contribute to improve the teaching/learning space in cash or in kind
or even in a form of work force.

Other important challenges include misconceptions and political sensitivity

around supporting Qur’anic schools particularly under the current unfolding
political situation in Somalia. The QS stakeholders question any activities on
Qur’anic schools even if it is intended with good intention. Thus, it is likely that
direct involvement of donor agencies as well as international organizations in
Qur’anic schools will be received with suspicion and to some extent hostility and
that is why any intervention aimed at supporting QS should be channelled
through trusted local institution preferably MoE and MoRA. The international
community too have their own predicament on what is going on QS. For many,
the memories of eleven September and its implications are still fresh in their
 30

minds. As a result, some may mistakenly believe that Qur’anic schools are
breading grounds for religious radicalism. In any case, there is a political and
religious sensitivity on both sides that has to be taken into account.

Finally, the overall abilities of education and religious authorities in Somalia to

coordinate, monitor and supervise basic education through Qur’anic schools is
however weak as the whole system is generally affected by the scarcity of funds
and paucity of local skilled personnel. In addition, lack of policy directions within
the education and religious authorities on Qur’anic education as well as low
managerial capacity continues to be a challenge. In short, despite all above
described formidable challenges, the introduction of basic education to the
Qur'anic schools will be eagerly accepted and consequently human potential that
hitherto remained wasted will be developed.

3.5: Discussion and Reflection

The QS compared to the formal modern systems of education fell far short of the
basic standards in administration, organization, curricula, textbooks, student’s
enrolments, gradation, examinations and awards, teaching methods, teachers,
their qualifications, conditions of service, salaries and the whole host of issues
related to education. However, there are reasons to be optimistic about the use
of Qs to promote basic education.

Wagner (1989) claims that traditional Qur’anic schools found all Muslim
countries in sub-Sahara Africa could promote better quality learning since the
outcomes of formal schooling and the QS schooling can be said to have
characteristics in common. Similarly, he notes that in the majority of Islamic
nations, traditional Qur’anic schools are used as preschools for children where
they prepare students for public schooling, and possibly making them more
ready to learn and succeed in school. Although numerous differences on the
function and assignment of Qur’anic schools exist among the Muslim countries,
the basic mission of formal schooling and traditional Qur’anic schools also
extends beyond the behavioral and the content areas as well. The QS generally
teach children how to learn in structured setting, respect the teacher, use
language and recite in unison, encode and decode alphabets, be a moral person
and a good citizen. Wagner (1989) believes that the similarity of mission
between modern schooling and traditional Qur’anic schools extends beyond the
content areas as well. It so happens, many Qur’anic schools provide, besides
religious knowledge, also the teaching of language, cognitive, and social skills,
which might be very similar to those which are taught in the contemporary
secular school system.

Based on the findings of the study, the literature reviewed, and the main
objectives of the study in the light of the initial problem statement and indeed the
educational and contextual realities in the country, following reasons justify for
broadening the basis of support to integrate basic education in to Qur’anic
schools despite above described challenges.
 31

a) The tradition of Qur’anic education has deep roots Somali society and it is
in harmony with the local environment. The Qur’anic schools are available
to almost each and every Somali child, affordable in terms of school fee,
and indeed accessible in terms of distance. According to a recent nation
wide socio-economic study on Somalia, Qur’anic schools were available
to 97% of Somali children, while over 90% of households afford to pay the
Qur’anic school fees for their children. In terms of distance from school to
Qur’anic School or vice verse, the study revealed that over 86% of
children take just about 500 meters to reach the QS (UNDP/ World Bank,
2002).
b) The QS has proofed over the past one thousand years to have great
ability to persist in times of hardship and wars and tribal conflict. For
instance, in the current Somali conflict, the QS have continued to operate
throughout the country with no support from outside. The QS is flexible so
that a pupil can join in the Qur’anic School at any age and indeed, as
most of the Qur’anic schools are single-teacher schools, they are
unaffected by low-pupil density. Moreover, neither student intake, nor
closing date is an issue in QS.
c) The teacher is recruited and financed by the parents. Moreover, the
Qur’anic teacher is responsible for the child and is often “a partner” with
the child’s parents and thereby responsive to their desires and able to
draw on their influence. In addition, the teacher works with each child over
a period of years, a factor that is often lacking in today’s formal schooling
in Somalia.
d) The majority of Somali parents consider QS attendance a part of the basic
moral education of every child; and therefore they support the Qur’anic
teacher to ensure that their children are instructed. In fact, both parents
and teachers are highly motivated.
e) The QS offer the advantage of multiple entry points and flexibility of
attendance, particularly in the context of remote areas with sparsely
populated populations and nomadic communities.
f) The QS have always had the greatest enrolment ratio compared to
Primary schooling in the country. Even before the current civil war, the
enrolment rate in QS was much higher than the public primary school
enrolment rate when the latter was at its highest in 1982 (Warsame,
2006).
g) The QS does not separate the children by gender. As it has been found in
this study, gender disparity between boys and girls are higher than the
existing primary schools.
h) Finally, the lessons learned from recent approaches to support for
Qur’anic education particularly those efforts made through SCF/ Basic
Education (AABE) in Somaliland support that bases are there for making
integration a success
 32

3.7: Recommendations

Based on the findings of the study, and for effective integration of basic
education subjects into the Qur’anic schools, the following key recommendations
are put forward:

1. Integrating Basic Education in to the QS

 Integrating basic education into the QS in general is worth undertaking.
However, priority should be given to HQS in the areas where there are no
primary schools in operation.
 Undertake a pilot project (perhaps 15 hybrid schools distributed to the
three zones the study has covered).

2. Improve Instructional Materials

 Provide minimum package of basic learning support materials

3. Upgrade Teacher Skills and Knowledge

 Support Education Ministries by sub-contracting private teacher training
colleges to provide upgrading courses to QS teachers.
 Private teacher education colleges should provide training courses to QS,
whilst MoE(S) will be supported to monitor and supervise provision.
 Consider practical approaches to in-service training (perhaps 3 weeks
training both in subject content and methods could be started) to QS
teachers who are willing to integrate basic education in their schools.
 Work closely with communities on the selection of teacher trainees
 Give priority to teachers with formal education (at least those who
completed primary education).
 Outline the criteria for the selection of trainees. The selection panel
should include representatives from the education authorities and trainers
should be recruited as subject specialists.
 Work closely with local teacher education colleges to develop a training
package designed for Qur’anic school teachers.
 Teacher training should focus on the use of “multi grade approach
 Temporarily hire regular schoolteachers to teach formal school subjects
until when the Qur’anic school teachers themselves become fully capable
of teaching secular subjects.
 Consider establishing Education Resource Centers for QS teachers
whereby training is delivered by mentors who are trained as trainers and
teacher mentors.
4. Strategy for Supporting Qur’anic schools
 33

 Adopt collaborative approach with full participation of all relevant

stakeholders and sponsors. The trust of communities and decision-
stakeholders must be won and sustained over time.
 Any efforts to support Qur’anic schools should be considered as a long-
term effort to expand basic education opportunities for schoolchildren of
Somalia.
 Adopt low-cost, sustainable, respected local socio-cultural norms that
increases the enrollment and retention of girls
 Proper planning as well as clear strategy for implementation should be put
in place prior to integration.
 Community ownership of the project is critical
 Carry out further consultation with key stakeholders, MoRA, MoE, and
parent committees on how integration could be practically undertaken.
 Learn from the previous UNICE experience in Somaliland and build
towards a stronger coordination between key partners.
 Consider providing short trainings on the importance of integration in the
form of sensitization workshop to both teachers and representatives from
religious and education authorities, and other key decision makers of
Qur’anic education
 Consider identifying other reliable partners (local non-governmental
organizations for example) who can provide integration on the ground.
 Due to sensitivity around the topic “at the moment”, UNICEF or any other
donor organization want to involve in Qur’anic school education should
remain in the background proffering technical advice and material
assistance only when sought or absolutely essential.
5. Curriculum and Delivery Mode
 Use national primary curriculum.
 Adopt double shift arrangement where by for instance in the morning
session children are taught the Qur’an whereas, in the afternoon, children
may take regular school subjects.
 Consider other means for integration where the demands of the Qur’an
will limit time available for secular subjects.
 Use multi-grade teaching method

6. Base Line Data on QS (IMS)

 Establish a mechanism for data collection with relevant mapping,
monitoring and evaluation measures.
 34

 Conduct a nation wide baseline survey on all existing Qur'anic schools

and their profiles whereby information on issues related to the size of QS
operating in terms of teaching force, the students enrolled and indeed
teacher skills and knowledge, qualifications, and gender issues will be
identified.

7. Improve QS Physical Structure

 Assist local communities to improve school structures.
 UNICEF and other partners through sectoral collaboration could provide
materials and other equipments necessary.
 Social amenities to improve on the sanitary conditions of Qur'anic schools
should be provided. Such facilities include clean water, toilet facilities
 Consider to providing school tents to Qur’anic schools particularly those
schools where children are currently taught in an open shed.
 Consider providing block-moulding machines to local communities to build
better QS structures.
8. Support the current Transformation
 Support the QS transformation that is going on rather than inventing a
new s system and encourage self-sustaining nature of the QS.
 Seek some form of registration of such schools to bring them from the
relevant authorities. This would have perhaps increased accountability
and to ensure greater quality of teaching.
 Treat the institution with care, sensitivity, and foresight and closely work
with those responsible for the well-being of the institution.
9. Monitoring and Supervision
 Work closely with education and religious authorities on monitoring and
supervision issues.

3.8: Further Recommendation

a) Institutionalization of Qur’anic education

 MoE and MoRA should be supported to develop a policy document that
clearly spells out the Qur'anic school education particularly in terms of
monitoring, supervision, certification and standards.
 MoE should make Qur’anic education a priority in their strategic planning.
They should take their commitment to the educational development
seriously.
 There should be clear division of labor (MoE should establish a
department responsible for the integrated Qur’anic issues whereas MoRA
should be left for the rest of issues such as registration of schools).
 35

 MoE and MoRA should work together to undertake joint monitoring of

Qur’anic schools.
 Lessons learnt from earlier attempts (or currently ones) to support
Qur’anic schools such as ABE projects in Somaliland should be used.

b) Need for Capacity Building of MoE and MoRA

 Support education and religion ministries so that they are able to properly
coordinate, monitor and supervise basic education through Qur’anic
schools.
 Support MoE with expertise to support the local staff and trainers.

c) Advocacy and Community Mobilization

 MoE and MoRA should be able to mobilize parents, teachers and entire
communities towards the needs for shared responsibility in the provision
of Basic education through Qur'anic school.
 MoE and MoRA with the collaboration of religious leaders and Imams
should find a way to eliminate existing wrong perceptions and practices
that QS is only useful when only Qur’an is taught.
 MoE and MoRA should consider utilizing local media to sensitize the
society on the value attached to the integration of basic education in to
the Qur’anic schools.
d) Assist Communities
 Consider assisting communities in securing localized funding as well as
proper utilization of existing donor support.
 Provide them with training on school management, fund raising
mechanisms for their schools as well as establishing community
education committees.
 Assist communities for securing technical and financial support from
Islamic Donors.

3.9: Issues any Programme Team Needs to Consider

 While recognizing the important role that QS might boost basic education
in the country, it should be also acknowledged that supporting them could
have some shortcomings. Following are some of issues that any
Programme team needs to consider:
 Efforts to support QS may be hampered by lack of collaborating
organizations to institute strong administrative and managerial support for
the project together with some political interference within the education
and religious authorities. These problems if not tackled wisely and timely
might prevent the people with the necessary technical expertise from
performing their roles. Taking into consideration some of the experience
 36

obtained through UNICEF project in Somaliland in the late 1990s

discussed under sub-section 1.2 is particularly here important.
 Supporting QS will presumably bring benefits. However it may also
produce loss in the sense that it could contribute to more rivalry between
the QS and already weak formal primary education system especially with
the current trends where basic education has been already introduced in
many Qur’anic schools. Supporting the Qur’anic education might lead to a
scenario whereby the focus shifts from formal primary education to QS.
Thus, it is absolutely critical to the success of the program to consistently
maintain awareness that support to QS does not undermine the mission
of formal schooling system. Note that for many parents, education is a
religious rather than a secular pursuit. For them, it is the morals and
values imparted through the education process which is more important
than the paper qualification.
 Another issue of importance relates to how to avoid donor dependency
syndrome if these institutions are provided with external aid. Direct
financial support may very well corrupt and subsequently undermine the
stockholder’s sense of responsibility and ownership as well as the long
standing self-sustainable nature of the QS institution. Despite the fact that
there is enough evidence to suggest that parents are willing to contribute
in kind or in cash or even in a form of labor force, some parents may be
keen to receive support because they think it may reduce fees they have
to pay in a Qur'anic school. For this matter, sustained support as apposed
to dependency must come first in any programming.
 Any Programming on Qur’anic should take into consideration the time
issue. Qur’anic teaching should always be given enough time. There also
a risk that once the QS is able to provide basic education, more girls are
likely to be restricted to Qur’anic education and to be denied access to the
primary school.
 Politicization of supporting QS education by “some” could sway
stakeholders from the importance of the whole Programme. This is
particularly imperative in the face of insecurity and political instability in
the country. It is important, however, to note that the risk of misinterpreting
efforts aimed at Qur’anic education as having a Qur’anic education
control agenda is always there.
 Finally, since changing social, political and educational contexts all
influences the QS institution, our understanding of QS is, however, far
from complete. Thus, our knowledge is never absolute and it is only
through more study that understanding is maintained and enhanced.
 37

PART ONE.................................................................................................................................... 1
INTRODUCTION AND BACKGROUND...........................................................................................................1
1.0: PROBLEM STATEMENT........................................................................................................................1
1.2: HISTORY OF QUR’ANIC SCHOOL EDUCATION....................................................................................2
1.3: THE NATURE OF QUR’ANIC SCHOOL EDUCATION IN SOMALIA.........................................................3
1.4: TEACHING METHODS AND CURRICULUM...........................................................................................5
1.5: TYPES OF QUR’ANIC SCHOOLS.........................................................................................................5
1.6: TRADITIONAL QUR’ANIC SCHOOL......................................................................................................5
1.7: THE HYBRID QUR’ANIC SCHOOL (HQS)...........................................................................................6
1.8: EARLY UPGRADING EFFORTS ON QUR’ANIC SCHOOL EDUCATION..................................................7
1.9: DURING THE COLONIAL ERA..............................................................................................................7
1.10: POST- INDEPENDENCE ERA.............................................................................................................8
1.11: THE HQS AS INDIGENOUS INTERVENTION......................................................................................8
1.12: RECENT APPROACHES TO SUPPORT FOR QUR’ANIC EDUCATION BY UNICEF............................9
1.13: CONCEPTUAL FRAMEWORK...........................................................................................................10
1.14: JUSTIFICATION AND SIGNIFICANCE................................................................................................10
1.15: OBJECTIVES OF THE SURVEY........................................................................................................10
PART TWO.................................................................................................................................. 12
METHODOLOGY...................................................................................................................................12
2.0: STUDY METHOD................................................................................................................................12
2.1: STUDY COVERAGE AND DATA COLLECTION....................................................................................12
2.2: INTERVIEWS.......................................................................................................................................12
2.3: SELECTION OF THE INTERVIEWEES..................................................................................................13
2.4: FIELDWORK.......................................................................................................................................13
2.5: SAMPLING PROCESS........................................................................................................................13
2.6: DATA ANALYSIS.................................................................................................................................14
2.7: VALIDITY AND RELIABILITY...............................................................................................................15
PART THREE................................................................................................................................ 1
FINDINGS AND ANALYSIS............................................................................................................................1
3.0: INTRODUCTION:...................................................................................................................................1
3.1 PRESENTATION SEQUENCE.................................................................................................................1
3.2: QUR’ANIC SCHOOL SURVEY FINDINGS..............................................................................................1
3.2.1: Type of Schools........................................................................................................... 1
3.2.2: School Size................................................................................................................. 3
3.2.3: School Shifts per Day.................................................................................................. 5
3.2.4: Teaching Hours per Week........................................................................................... 6
3.2.5: School Ownership....................................................................................................... 9
3.2.6: School Management.................................................................................................. 11
3.2.7: School Financing and Fees.......................................................................................12
3.2.8: Qur’anic School Enrolment by Gender......................................................................15
3.2.9: Instructional Materials............................................................................................... 16
3.2.10: School structure:..................................................................................................... 16
3.2.11: Subjects Taught....................................................................................................... 19
3.2.12: Information on Teachers..........................................................................................20
3.2.13: Teacher Training...................................................................................................... 23
3.3: INTERVIEW FINDINGS........................................................................................................................24
3.3.1: Education and Religious Authorities.........................................................................................25
3.3.2: Qur’anic School Teachers.........................................................................................................25
3.4: DOCUMENT REVIEW.........................................................................................................................27
3.5: INTERPRETATIONS OF THE FINDINGS...............................................................................................28
3.5: DISCUSSION AND REFLECTION........................................................................................................30
3.7: RECOMMENDATIONS.........................................................................................................................32
3.8: FURTHER RECOMMENDATION..........................................................................................................34
3.9: Issues any Programme Team Needs to Consider....................................................................35
 38

Annex 1:
Schools Visited and People Met/Interviewed
SCHOOL NAME LOCATION REGION
amar Bin Yasir Bur hakaba Bay
Moallin Rahmo Qs Baidoa-Berdale Bay
Ubid binu kacab Baidoa-Berdale Bay
Umu salama QS Baidoa Isha Bay
Moallin Adan abdullahi QS Dinsor-Howlwadag Bakool
Fathhu rahman Dinsor-Howlwadag Bakool
Moallin Mad Heegi Qs Burhakaba-wadajir Bay
Fathurahman QS Burhakkaba-waaberi Bay
Moallin Mad Bare QS Ufurow-Aftiin Bakool
Imam Shafe QS Qansah dhere-Garsor Bakool
Fathuraham Qs Qansah dhere-wadajir Bakool
Umo khadija Qs Berdale-Hilaa Bay
Moallin Aden Moallin Ibrahim QS Bardere-Howlwadag Bay
Sh. Yusuf QS Bulow Village, Hudur Bakool
Huddurow Qs Marogabay, Hudur Bakool
Ali Noor QS(Mijin vilalage) Bula Mijin, Hudur Bakool
Moallim Abrirahman Aweys Village/Hudur Bakool
Moallim Omar QS Dayuura Village, Hudur Bakool
Madarasatu Noor Bula Judud-Huddur Bakool
Ibnu Masud QS Datuuro-Huddur Bakool
Moallin Abdi QS Wajid-Bulo Hadamo Bakool
Moallin Ibrahim QS Wardhigley Village Bay
Moallim Dore QS Bur Duhunle Bay
El-Weyne QS Wajid-Bulo Hadamo Bakool
Madrasatu Noor Wajid-Bulo Hadamo Bakool
Usama Ibnu Zaid Wajid-Bulo Hadamo Bakool
War-sharif QS Wajid-Horseed Bakool
Omar inbu Khadab Wajid Bakool
Moallin Hassan Moallin Mursal QS Baidoa-Berdale Bay
Abu-ubeida Amir Ibnu Jarah QS Baidoa-Berdale Bay
Nuurul islam Cabaye Hargeisa
Madarasatu Huda Kalabaydh Hargeisa
Abubakar sadiiq Ina af-madobe Togdheer
Al-Rahma Qoryooley Togdheer
Nuuru al-Hayat Gatiitalay Togdheer
Tawfiiq Burao Togdheer
Aflax Burao Togdheer
Madarasatu Tahdiib Arabsiya Hargeisa
Al-Aflax Ceeg bilcinle Togdheer
Halgan Berbera-Saaxil Saaxil
Nuurul Hudaa Qs Sh. Abdaal-Sahil Saaxil
Imamul Bukhari Goljano Hargeisa
Al-najax Islamic Berbera -Sahil Saaxil
Intisaah Sunnah Burao Togdheer
 39

Tawakal Yarowe Togdheer

Nasrul-Al-Diin Dila Awdal
yamaamah Islamic Dacar budhuq Hargeisa
Wadaamo-Goo Waa daamo-goo Togdheer
Sh. Huways Sh. Huways Togdheer
Imam Shafia Berbera-Sahil Saaxil
Sabur QS Hindiya Layn Hargeisa
Berta Ardayda Burao Togdheer
Madarasatul Turaab Dhagaxa Madow Togdheer
Sh. Adan Halane Awdal
Tawakal Dila Awdal
Baytu Quran Shacabka Awdal
Uma Salama Oodweyne Togdheer
Madarasa Daru-rida Goljano Hargeisa
Imamu-Nabawi Mqaaxida Inanta Hargeisa
Moallin Qaasim Sheekh Saaxil
Dhahan QS Dhahan Karkar
Madrsatu Diinsame Adinsone Karkar
Barkhadle Burtinle Nugal
Madrasatul Iiman Libahar Karkar
Waberi QS Arta Bari
Marqama Maqama Mudug
Tahfid QS Faratoyo Mudug
Noryaqiin Margaaga Mudug
Ubayi-ibnukacab Galkacyo Mudug
Balay Garowe Nugal
Laba iyo Labaatanaad Garowe Nugal
Muscab-Ibnu Cumair Garowe Nugal
Osame Haji Khayn Nugal
Alfuqan QS Birta-dheer Nugal
Al-rashid QS Qardo Karkar
Cumar Bin Khidaab Xingalool Sanaag Bari
Habarshiro QS Habarshiro Sanaag Bari
Al-khayr Kaladhac Sanaag Bari
Balibusle QS Balibuse Sanaag Bari
Salahudiin Al-ayuubi Dhahar Sanaag Bari
Dugsi Kitaab Armo Bari
Al-ahliya QS Rixiis-Bossaso Bari
Dugsi Loox QS X/Carab-Bossaso Bari
Laanta-hawada QS Bossaso Bari
Dugsi Al-huda Kalabayr Bari
Ceel-daahir QS Ceel-daahir Bari
Minisaariyo QS Bossaso Bari
Biyokulule QS Bossaso Bari
100ka-bush QS Bossaso Bari
Madrasatul-ansaar Qardo Karkar
 40

Name of people Title/ position Institution Location

interviewed
Prof. Jama H. Warsame Professor East Africa University Bosaso
Yusuf Abdul Aziz Director of Administration East Africa University Bosaso
Mohamed Moallim Principal Dar-al Quran HQ schools Bosaso
Faduma Samantar Principal/Teacher Saylici Hybrid Q School Bosaso
Aisha Ahmed Yaqub Principal AL-Mishkat Pre-school Bosaso
Fadil Ali Iwad Al Karim Lecturer/ acting Principal BANCARE Bosaso
Ahmed Mohamoud Ainab REO Bari region MoE Bosaso
Mohamed Abdullahi Principal PIDAM Bosaso
Abdirizak Shoolle Principal GTEC Garowe
Abdirizak Yasin Gesood Minster(Puntland) Ministry of Justice and Garowe
Religious Affairs (Puntland)
Abdullahi Yusuf Xuxule Education development Tadamun social society Garowe
Program
Abdullahi Noor Salad Principal Omar Samantar Secondary Galkacyo
SC
Prof. Mohamed Jama Salad Rector Puntland State University Galkacyo
Mohamed Abdullahi Khalaf Acting Program Manager PANCARE (sudanese org) Galkacyo
Sheikh Yasin A/lahi Daxan Principal Ubayi Bin kacab hybrid QS Garowe
Ahmed Said Aw-Noor Minster MoE (Puntland) Garowe
Mohamed Ahmed Ali Director General Ministry of Religion Affairs Hargeisa
Hassan H. Mohamoud Minster MoE(Somaliland) Hargeisa
Warsame
Ali Odawa Director General MoE (Somaliland) Hargeisa
Abdilahi Ibrahim Director Training &Curriculum MoE (Somaliland) Hargeisa
Abebaw Program Manager SCUK Hargeisa
Abdulkarim Abdullahi Registrar/lecturer Golis University Hargeisa
Muse Abdi Elmi Dean, college of Education Golis University Hargeisa
Abdi Haybe Elmi President Hargeisa University Hargeisa
Prof. Suleiman Guled President Amoud University Borama
Mohamed Adan Dean, college of Education Burao University Burao
Fatuma Abdilahi Dubad Project officer SCUk Burao
Hussein M. Handule Vice Chancellor Burao University Buao
IBRAHIM Head Tuulo Xayiro settlement Togdheer
Mohamoud warsame Teacher Xayiro settlement Togdheer
Sicid Ahmed Bile Teacher Xayiro settlement Togdheer
Hussein Ahmed Yusuf Teachers Xayiro S Togdheer
Mubarak Mohamed Head of SOYVO SOYVO Burao
Keyse Sudi Religious Man/sheik Aw-barkhadle Hargeisa
Awil Hassan liban Vice President Golis University Hargeisa
AbdirahmanAbdi Aware Minister MOE, TFG Baidoa
Ibrahim Mohamed Said Director General MOE, TFG Baidoa
Issaq Mohamed Mohamoud Deputy Minster MORA-TFG Baidoa
Mohamed Khayrow Adan Director General MORA- TFG Baidoa
Abdikadir Sh. Ali Ibrahim Director-Religious Affairs MORA-TFG Baidoa
Sh. Mustafa Moallin Ibrahim Principal Al-Qalam School
 41

NAMES OF PARENTS INTERVIEWED

Noor Salad Hassan Parent Baidoa

Muslimo Hussein Adan Parent Baidoa
Nuurto Adan Bare Parent Baidoa
Asha Hassan abdirahman Parent Baidoa
Abdirizak Ahmed Hussein Parent Bosaso
Mursal Xayd Mohamed Parent Bosaso
Abdisalam Said Toreye Parent Bosaso
Ruqiya Dahir Jama Parent Bosaso
Asha Mohamed Hassan Parent Bosaso
Yasmin Hassan Ibrahim Parent Bosaso
Omar Isse Mohamed Parent Bosaso
Abdullahi Ali awil Parent Hargeisa
Saynab Mohamed abdullahi Parent Hargeisa
Khadro Omar Ahmed Prent Hargeisa
Bashir Mohamed Good Parent Hargeisa
Mohamed Mohamoud Isxaaq Parent Hargeisa
Sh. Hassan Mohamed Parent Hargeisa
Shacni Mohamed Hassan Parent Hargeisa
Hawa Ali Aden Parent Baidoa

Name of QS teachers interviewed and their schools

Ahmed Moallin Ibrahim Amar Bin Yasir
Moallin Rahmo Hagi Moallin Rahmo Qs
Moallin ali Ibrahim Ubid binu kacab
Abdulahi Ibrahim Abdinoor Umu salama QS
Moallin adan abdullahi Moallin Adan abdullahi QS
Sheikh Abdiwahab sh. Abdiwelli Fathhu rahman
Moallin Rashid M. Mohamed Heegi Moallin Mad Heegi Qs
Moallin Osman Hagi Aden Mursal Fathurahman QS
Moallin Mohamed Bare Hasan Moallin Mad Bare QS
Moallin Omar Salad Imam Shafe QS
Moallim Ibrahim ahmed Fathuraham Qs
Yosef mad Ibrahim Umo khadija Qs
Moallin aden Moallin Ibrahim Moallin Aden Moallin Ibrahim QS
Said Hagi Omar Sh. Yusuf QS
Ibrahim Aden Mad Khayr Huddurow Qs
 42

Ali Amin Ali Noor QS(Mijin vilalage)

Moallim Abdirahman Abdi Ali Moallim Abrirahman
Moallin Omar Aden Hussein Moallim Omar QS
Abdullahi Sheikh Ali Madarasatu Noor
Ibrahim Abdullahi Ali Ibnu Masud QS
Abdi Ali Hussein Moallin Abdi QS
Ibrahim Abdullahi Mohamed Moallin Ibrahim QS
Moallin Bare Moallin aden Moallim Dore QS
Issak Abdi moallim El-Weyne QS
Mohamed Abdulahi Ibrahim Madrasatu Noor
Abdirahman M. Hassan Usama Ibnu Zaid
Ibrahim Hassan Ibrahim War-sharif QS
Hussein dayow Omar inbu Khadab
Moallim Ibrahim m. issak Moallin Hassan Moallin Mursal QS
Moallin Hussein Hassan Abu-ubeida Amir Ibnu Jarah QS
Abdihakim M. Muse Nuurul islam
Mohamed Ahmed Osman Madarasatu Huda
Sheikh Osman Jama Gelle Abubakar sadiiq
Adan saleban Mohamed Al-Rahma
Ahmed jaamac Nuuru al-Hayat
Ibrahim Ciise Yuusuf Tawfiiq
Moallin Ali Abokor Mohamed Aflax
Said Yuusuf Mohamed Madarasatu Tahdiib
Mohamed Abdillahi Hassan Al-Aflax
Ahmed Noor Halgan
Mohamed Yuusuf Hersi Nuurul Hudaa Qs
Ali Abdi Gabose Imamul Bukhari
A/Rahman Hassan Mohamed Al-najax Islamic
Ibrahim Artan Mohamoud Intisaah Sunnah
Yuusuf said Sugulle Tawakal
Mohamed Kadiye H. Abdi Nasrul-Al-Diin
Aw xasan Xusen Xandule yamaamah Islamic
Ismail Yuusuf Askar Wadaamo-Goo
Aw-abdi Dahir Abrar Sh. Huways
Abdirahman Ali Mohamed Imam Shafia
Shafici Mohamed Ali Sabur QS
Saleban Mohamed Ahmed Berta Ardayda
Abdilahi Ateeye Elmi Madarasatul Turaab
Abdirahman Noor Muhubo Sh. Adan
Ahmed Ali Buni Tawakal
Bile Ahmed Ibrahim Baytu Quran
Keyse Ibrahim Abdi Uma Salama
Mohamed Sh. Ali Osman Madarasa Daru-rida
Osman Hamse Jama Imamu-Nabawi
 43

Muse Jama Mohamed Moallin Qaasim

Said Ahmed Farah Dhahan QS
Mohamud Abdirahman Madrsatu Diinsame
Abdirisak Hirsi Farah Barkhadle
Said Mohamed Osman Madrasatul Iiman
Hassan Sultan Qore Waberi QS
Adam Hashi Mohamed Marqama
Adam Leyl Hassan Tahfid QS
Ibrahim Mohamed Sheikh Noryaqiin
Mohamed Osman Adam Ubayi-ibnukacab
Ibrahim Sheikh Adam Balay
Abdirahman Mohamed Hadar Laba iyo Labaatanaad
Dahir Ali Shire Muscab-Ibnu Cumair
Abdikadir Salad Said Osame
Ali Dualle Mohamed Alfuqan QS
Ahmed Mohamed Ali Al-rashid QS
Ismail Ali Omar Cumar Bin Khidaab
Ahmed Mohamed Samatar Habarshiro QS
Ahmed Mohamed Abdikadir Al-khayr
Jama Mohamud Osman Balibusle QS
Ali Ahmed Mukhtar Salahudiin Al-ayuubi
Abdirizak Mahamud Beyr Dugsi Kitaab
Ali ahmed Yusuf Al-ahliya QS
Osma Issak Wehliye Dugsi Loox QS
Mohamed Ali Madey Laanta-hawada QS
Ismail Mohamed Dugsi Al-huda
Abdillahi Mohamed Abdikadir Ceel-daahir QS
Moalllin Kuusow Ali Issak Minisaariyo QS
Issak Haji Abdi Biyokulule QS
Ahmed Adirahman Anaz 100ka-bush QS
Abdillahi Yasin Noor Madrasatul-ansaar
 44

ANNEX 2:
DATA COLLECTION INSTRUMENTS

QUESTIONNAIRES FOR QUR’ANIC SCHOOLS SURVEY

SECTION 1: INFORMATION ON SCHOOL AND LOCATION

Name of School:………………………………………..…………..…
School code: (to be completed by the research assistance)………………………
Location (city, town, village):………………………………………………………..…
Name of teacher:…………………………………………………………………..…..
Number of assistance (Kabirs):………………………………………………..………
Date:…………………………………………………………………………………….…

Q1: Type of Qur’anic school:

[ ] Dugsi loah
[ ] Dugsi kitab
[ ] Both dugsi Kitab and dugsi loah

Q2: Number of class/s or room(s):

[ ] 1 class
[ ] 2-3 classes
[ ] 3-5 classes
[ ] 5-7 classes
[ ] More:……………………………………………………………………

Q3: Number of teachers:……………………………………………………….…..

Q4: Teaching hours per week:………………………………….………….………

Q5: How many shifts operated by school per day :……………….……shift(s)

Q6: Time of day of shifts:…………………...……………………………………..

[ ] morning
[ ] afternoon
[ ] evening
 45

[ ] night

Q7: School Managing:

[ ] managed by local government
[ ] by local religious groups and intellectuals
[ ] by parent committee
[ ] by Islamic charity
[ ] by QS teacher
[ ] by others (Please describe):
…………………………………………………………………….………

SECTION II: OWNERSHIP AND SOURCE OF FINANCE

Q1: Ownership:
[ ] local community/Waqaf
[ ] Islamic Charity Organization
[ ] Qur’anic school Teacher
[ ] Others:……………………………………………………………………..………

Q2: source of Finance:

[ ] parents
[ ] Islamic charity organization
[ ] Local government
[ ] others (please describe):……………………..……………………………………

SECTION III: STUDENTS AND SUBJECTS TAUGHT:

Q1: Number of students currently enrolled:
[ ] less than 30 pupils
[ ] 30-60 pupils
[ ] 60-100 pupils
[ ] 100-160 pupils
[ ] More than (how many):……………………….………….……………….…………

Q2: Total Number of boys enrolled in this Qur’anic school:

………………………………………………………………………….……….
Q3: Total Number of Girls enrolled in this Qur’anic school: …………….…………

Q4: Subjects taught:

[ ] Only Qur’anic
[ ] Somali language
[ ] Arabic
[ ] Math
[ ] Islamic studies
[ ] social science
[ ] English
[ ] other subjects both Islamic and regular school subjects (please describe):
 46

……………………………………………………………………………………………
……………………………………………………………………………………………
……………………………………………………………………………………………

SECTION IV: TEACHER’S INFORMATION:

Q1: Level of Formal Education:

[ ] Never received formal education
[ ] Completion of Primary School
[ ] Secondary school
[ ] Tertiary education

Q2: Years of teaching experience within Qur’anic schools

[ ] Less than 2 years
[ ] 3-5 years
[ ] 6-10 years
[ ] More than 10 years

Q3: Teacher training

[ ] never
[ ] in-service training
[ ] formally trained. Please describe when, where, how long and by who?:
……………………………………………………………………………………………
………………………………………….
…………………………………………………………………………………………….
……………………………………………

Q4: Please rate your confidence in reading

In Arabic
[ ] not confident
[ ] a little confident
[ ] fairly confident

In Somali
[ ] not confident
[ ] a little confident
[ ] fairly confident

In English
[ ] not confident
[ ] a little confident
[ ] fairly confident

Q5: Please rate your confidence in writing:

 47

In Arabic
[ ] not confident
[ ] a little confident
[ ] fairly confident

In Somali
[ ] not confident
[ ] a little confident
[ ] fairly confident

In English
[ ] not confident
[ ] a little confident
[ ] fairly confident

SECTION V: TEACHING/LEARNING ENVIRONMENT

Q1: what type of structure is the school?

[ ] open shed
[ ] under a (shade) of tree
[ ] in a roofed building but not permanent
[ ] permanent roofed building
[ ]others(please describe)
……………………………………………………………………………………………
…………………………………………………..
……………………………………………………………………………………………
………………………………..
Q2: The land on which the Qur’anic school was situated was own by:
[ ] community
[ ] local government
[ ] Islamic charity organizations
[ ] non- Islamic NGOs
[ ] Somali Diaspora
[ ] others (please describe):……………………..………………..
……………………………..…………

Q3: Where the teaching/learning took place, the presence/use of following was
observed:
[ ] exercise books
[ ] benches
[ ] chairs
[ ] tables
[ ] blackboards
[ ] cupboards
[ ] latrine
[ ] availability of drinking water

N.B: at the end of observation, check that all the questions have been answered.
 48

Name of investigator/research assistance:

………………………………………………..
………………………………………………..
Date:…………………………………………………………………………..
…………………………….
Time:………………………………………………………………………….
………………………….…

INTERVIEW GUIDE FOR

QUR’ANIC SCHOOL TEACHERS:

Personal information
Name:…………………………………Gender:………………Age:……………….….
School:……………..………………….Location:………..….……Date:……………..

Questions:

Q1: Could you please tell me about your educational Background both formal
and non-formal?
Q2: How long have been teaching the Holy Qur’an?
Q3: Have you ever participated in any teacher training, (in-service or pre-
service?)
Q4: If yes, please describe when and where and by who trained you?
Q5: If yes, please state when and where and by who trained you?
Q6: Are you capable in teaching subjects other than the Holy Qur’an?
Q7.1: If yes, please describe which subjects?
Q8: If no, please describe the reason?
Q9: What is your personal view on integrating basic education in to the Qur’anic
school?
Q10: If you support the idea, please describe the reason.
Q11: If you do not support, please describe the reason as well.
Q12: How do you explain the impact of such an introduction on you as a
Qur’anic teacher as well as your school?
Q13: In your opinion, what are the possible obstacles or rather challenges with
regard to integrating basic education in to the QS system?
 49

INTERVIEW GUIDE FOR

TEACHER COLLEGE INTERVIEWEES

Name of interviewee:_______________________________________________
Location: _____________________________________Gender:____________
Role or title in the institution:________________________________________
Date of time of interview: ___________________________________________

Questions
1. Does your institution currently offer any training program/package or
courses designed for Qur’anic school teachers in the area?
2. If yes, please describe it in detail?
3. If yes, please describe what sort of training you would like develop?
4. If no, are you then planning to design such training in the near future?
5. What could be the basic selection criteria for candidates who may want to
take the training?
6. What role you would anticipate upgrading Qur’anic school teacher’s skills
and knowledge could play with regard to:
 Improving Teacher performance?
 Integrating formal basic formal subjects into Qur’anic school
system?
 50

INTERVIEW GUIDE FOR SOMALILAND, PUNTLAND AND TFG MINISTRIES

OF EDUCATION AND RELIGIOUS AFFAIRS INTERVIEWEES

N.B: Some of the questions below may be modified given the informant’s responses but also his/her role
and responsibility in Ministry.

Name of interviewee: _______________________________Location: _______

Date of interview: __________________Time of interview: ________________
Gender:____________Role or title in the Ministry:________________________

QUESTIONS:
1. Could you tell me briefly about the Qur’anic school system in
Somaliland?
2. Which ministry does the Qur’anic school education fall under its
jurisdiction?
3. What role and responsibility does your Ministry play with regard to
Qur’anic School education?7
4. How many types of Qur’anic schools are currently found?
5. In case you have more than one type of Qur’anic School, please
describe their common features and contrasts?
6. In case there are different types of Qur’anic school, how can you then
differentiate between them?
7. Could you please briefly tell me about your ministry vision and strategy
on QS education (if any)?
8. Do you think that Qur’anic school system needs to be upgraded through
including subjects other than the Holy Qur’an?

7
In terms of monitoring, evaluating, supervision, teacher support, financing, assessment and certification
 51

9. How would you perceive the idea of integrating some basic education
subjects into the Qur’anic school system?
10. In your opinion, what would be major argument/s in supporting or not
supporting the idea?
11. If you support the idea, how do think such integration could be best
carry out?
12. What challenges do you anticipate may arise when integrating basic
education subjects into the QS?
13. In you opinion, what do you think is needed to be done in order to
integrate certain basic education subjects into the Qur’anic school
system?
14. What subjects would you suggest to be introduced into the curriculum?
15. How do think the learning environment of Qur’anic Schools could be
upgraded?

INTERVIEW GUIDE FOR PARENT INTERVIEWEES:

Personal Information:

Name of parent:… ……………………Gender:…………………….. Age:………

Location/Place:……………Date:………………………..

Questions:
1. Why did you choose to send you children to Qur’anic school?
2. How much fee do you pay monthly per child?
3. Does your child learn subjects other than the Holy Qur’an at Qur’anic
School?
4. If yes, please describe what subjects does your child learn at the
Qur’anic school?
5. If not, why? Please state the reason.
6. What is opinion on integrating basic education subjects in to the Qur’anic
school?
7. If you support the idea, why do you support it?
8. If you are not, Please describe the reason?

N.B: Should you have any other comments or suggestions, please feel free to do so.
 52

Annex 3
Principal Documents Consulted

Farah, Ahmed (2000). Opportunities for Improvement of Essential Services:

Primary Education, Health and Water. WSP Somali Programme in Puntland
State of Somalia.

Harvey,S & Seel, A.(2006) An Evaluation of the Danida Funded ”Alternative

Approaches to Basic Education” in Somaliland. Danida, Minstry of Foreign
affairs, Denmark.

Hannemann, N. (1999). The system of Education in Somalia. Handy Print A/S,

Skrive. Denmark.

Keynan, Hassan (1993). Basic Education though Qur’anic schools in Somalia.

Norwegian National Commission for UNESCO.

Ministry of National planning -Somalia (1984) Education and Human Resources

Sector Assessment. Mogadishu, Somalia.

Morah and Rashid (1997): Old Institutions, New Opportunities: The Emerging
Nature of Koranic Schools in Somaliland in the 1990s.
UNDP / WORLD BANK (2002) Somalia socio-economic survey.
Puntland Education Policy Paper (2001) Ministry of Education, Puntland

Novib, Oxfam Netherlands & World Association of Muslim Youth (2004). Arab
Donor Policies and Practices on Education in Somalia / Somaliland.
 53

Nturibi, Freda (1999) A Report on an assessment of a Pilot Project on Integration

of Basic Education in Koranic Schools in Somaliland. Presented to UNICEF
Somalia-Nairobi

Nturibi, Freda (1999) A Pilot Action Research Project on Integration of Basic

Education in Koranic Schools: an Assessment Design. Presented to UNICEF
Somali-Nairobi.

Puntland Education Policy Paper (2004) Ministry of Education, Puntland

Somaliland National Policy of Education (2005): Ministry of Education. First

Draft.

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