One major problem presently facing the Pakistani nation is the disadvantages of the current education system. Of these, three call for immediate action. First of all, the current education system in Pakistan is gradually distancing our nation from its cultural traditions. A short discussion with members of the young generation makes one realise that it will not take more than a couple of decades before we lose our memory as a nation. Our ignorance of and indifference to the Arabic language has already cost us our memory of 1,400 years. A similar attitude towards the Persian language has removed from our minds a record of about 1,200 years of our history and culture. The same is now happening with Urdu. Some 300 years of our cultural tradition are coded in and, therefore, depend upon Urdu for their presence. Having dissociated ourselves from this language, we will definitely lose each and everything related to our precious cultural tradition. It is only language that guarantees continuity of cultural traditions in a nation’s life. It is only language that works as a most effective vehicle of flow of cultural values and traditions to the next generations. Losing the protection of such an unparalleled asset will lead us towards a great tragedy. This would mean that our coming generations will no longer know the names of the major pillars of Muslim scholarship and literature, not to speak of studying and grasping them. Those who appreciate the role of cultural tradition and its effects in a nation’s development can well imagine the magnitude of the threat. Secondly, 12 years of basic general education creates in the students the ability to develop their skills and embark upon specialised studies in all academic disciplines. Our education system does not apply this proven role of 12-year basic education for specialisation in the religious sciences. Consequently, the education system does not provide any basic and fundamental knowledge to the students to enable them to specialise in the religious sciences and become religious scholars. Madrassas (seminaries) are a product of this shortcoming in the national education system. They will continue to be spawned as long as this shortcoming in the education system remains. There is no denying the fact that society needs erudite religious scholars just as it needs scientists, littérateurs, doctors and engineers. Society can itself set up private universities to fulfil this need. These universities will welcome students with basic qualifications in the discipline for different programmes. The question, however, is: where will the pupils get the requisite basic education for this discipline? They have nowhere to look for it. Thirdly, the state does not allow, and rightfully so, any governmental and non-governmental organisation to set up universities of higher education where they can enrol such students as have not completed general education for 12 years. Therefore, no institute can try to make doctors, engineers or experts in any other discipline of those who have not gone through the basic general education for 12 years. Strangely, however, this condition does not apply to those who set up madrassas and produce religious scholars. In these institutions, students are enrolled right from the beginning. Their future role as religious scholars is decided. Nature may craft a mind to suit being a doctor, engineer, scientist, poet, littérateur or artist. This does not matter to the madrassas. They do not have any regard for what nature decides about a child. They are interested in and intent upon only making the child a religious scholar. This they do without giving the least consideration to his ability, disposition, aptitude and inclinations. Thus, they rob the pupil of the option of considering these factors after coming of age, thinking for himself and deciding any alternative future role and trade. Those made into religious scholars by these madrassas are so disposed as to behave like aliens in the society in which they were born and in the environment where they grew up. What else can be expected from depriving them of 12 years of general education? This state of affairs is very grave. It calls for immediate and extraordinary measures. To address this, we propose the following steps, if only those at the helm of authority were to take this issue seriously. All parallel education systems should be abolished or radically reformed. There should be no English or Urdu schools, nor should there be two different types of schools with one offering purely religious education — as in madrassas — and the other secular and purely mundane education, as in most private schools. All social sciences should be taught in the Urdu language, sciences proper and Mathematics should be instructed in English, religious content, however, should be taught in Arabic. As for religious education, in the first five years, the students should be made to memorise the last two groups of the Quranic surahs (51-114), supplications made in the prayers and talbiyyah said during hajj (pilgrimage). The Arabic language should be taught from class six onwards. After teaching the pupils basic Arabic grammar, the Holy Quran should be used as a reader. The students should be made to complete its reading with the completion of class 12. Islamiyat and Pakistan Studies should no longer be taught as compulsory subjects. These should be replaced by the subject of History. The syllabus for History should include topics on international history and Muslim history, including, of course, that of Pakistan. Persian is very close to Urdu. The basic grammar of this language can be taught in three months at the most. This language too should be taught as a part of the Urdu language from class nine onwards. Like Science and the Arts group, Islamiyat should be introduced from class nine. In this group, students should be offered the subjects of Arabic Language and Literature, History, Philosophy, International Literature, different interpretations of religion and the sharia, at least to the level of basic introduction. The purpose is to afford those wishing to become religious scholars an opportunity to equip themselves with the required qualification for higher education in the discipline. Madrassas should be acknowledged as institutes of higher education like institutions of medical and engineering sciences. They should, however, not be allowed to enrol pupils who have not completed 12 years of basic education. The religious madrassas that provide acknowledged and recognised standards of higher education may be allowed to award degrees to their graduates for BA, MA, MPhil and PhD programmes. The writer is a religious scholar and president of Al-Mawrid, a foundation for Islamic Research and Education. He can be reached at support@javedahmadghamidi.com or twitter@javedghamidi