http://www.dailytimes.com.pk/default.asp?page=2010\10\19\story_19-10-2010_pg3_5
Tuesday, October 19, 2010 VIEW: Rationalising the Islamiat courses - II -Elf Habib Human beings and societies have never moved back in time. It may be illustrated that the forces trying for the rigid interpretation of any anachronistic ideas sucked many societies in gore and gyre but never succeeded In addition to a explaining the position of Islam within a constellation of world religions and the need to coexist with them, the Islamiat courses should to address specifics. Coming to the actual contents and description, the courses must shun bulk in preference to a precise and inspiring treatment of the basics to evoke interest, appeal and the curiosity to search for further knowledge. The Holy Quran itself denounces the non-application of knowledge: "The likeness of those who are entrusted with the Law of Moses, yet apply it not, is as the likeness of the ass carrying books" (62:5). Some of our Sufi saints, known for their sublime spiritual status, stressed that a real profound assimilation of the essential basics of the religious knowledge is sufficient to transform human lives. Bulleh Shah's Ilmon bus kareen o yaar/Ikko alif mainoon derkar (Forget pride in all your knowledge o friend/One alphabet is all you need) is a marvellously apt and pragmatic assertion. Modern educationists and psychologists have, similarly, reaffirmed the vital significance of clarity and command of the basics. Recalling and reciting a lot of verses and scriptures is, in fact, no longer a problem in this era of information glut. A miniscule chip tucked in a tiny watch, mobile or iPod can instantly reel out a collection far more than ever carried in the most possible, brilliant memories. Thus the prayer verses, nazira (ability to read Quran) and the last 10 surahs of Quran are sufficient for the memory work up to the secondary level. The obsession to force every child to translate the prescribed Arabic texts perpetuated by the successive regimes, similarly, has to be rationalised. Even the scholars solely devoted to Arabic cannot do it for years and certainly never without referring to the earlier exegetic commentaries. Anyone capable of reading Urdu or another language can automatically grasp any prescribed authentic translation. Authentic consensus translations in various languages may be prepared by a panel, comprising competent scholars from various subjects, shades and sects. King James arranged an authentic translation of Bible in 1611. Our successive religious ministries have missed the move even four centuries after him. This evidently brings up the rationalisation of the role and place of Arabic in the Islamic studies. Islamic studies has to be kept distinct from the Arabic language. Quran was revealed in Arabic as Lord willed the Arabs to understand it. He certainly also wills the others to understand it in their own tongues. Some American Muslims, in fact, have launched a movement to pray in English and the trend is bound to flourish with the flowering of dispassionate thought and reason. Masood Khaddarposh pioneered it long ago in Punjabi. In Christianity, the practice has been followed for centuries and yet it has not affected its status or strength as the largest religion of the world. Islamiat as an exposition of the belief, principles and practice of Islam has also to be distinguished from the Islamic (or rather Muslim) history, parsing the progress, problems, events, factors and the role of various personalities in it. Most of our courses and textbooks so far have muddled this concept rendering these courses less about the spirit and purpose of Islam and more about the hagiography of Muslim celebrities. The courses also must be well graded to inspire interest, continuity and development. Beginning with a simpler description of the basic cannons like kalima at the elementary level and proceeding with the Islamic institutions and ideals at the later levels. The development should also gradually point out the inevitability of change and evolution of thought and behaviour as a result of stunning scientific, industrial technological and economic advancements. It should smoothly lead to the difference in interpretation, emergence of various sects and denominations and the need for consensus and adaptability to the changing circumstances. Here the resplendent ethos, mission and the ideals of the Sufi stream that stimulated the spread of Islam by swaying the hearts and minds through their love, faqr (poverty) and example, transcending sectarianism, the straitjacket temporal regimen, coercion, intolerance and extremism, may be summed up. This theme should be extended to embrace the growing need and relevance of secularism. The idea about the new role of jihad as a crusade for peace, knowledge, creativity and innovation to defeat disease, hunger, thirst, and pollution and improve human welfare may be elaborated The epilogue and teachers' instructions should also emphasise how almost all great religions have evolved with time and evolve they must to conform to the changing minds and needs. Human beings and societies have never moved back in time. It may be illustrated that the forces trying for the rigid interpretation of any anachronistic ideas sucked many societies in gore and gyre but never succeeded. The co-curricular literature similarly may expound the eclipsing significance of religion as an instrument of state policies and international relations. Thus stirring any communal, regional or cosmic conflicts on the basis of obsessive notions about the superiority of any particular faith or belief would be utterly futile and suicidal. (Concluded) The writer is an academic and freelance columnist. 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