Friday Features (Dawn)

[malikfaheem]

On interfaith dialogueBy Asghar Ali EngineerFriday, Mar 02, 2012THE world is highly diverse. There is not a countrywhich is without diversity. Though in the past too diversity existed but colonisation, scientific progress and communications have increased diversity in the world; globalisation has further added to its intensity.Today people seek jobs and education in far-off countries across continents. Also, it is Allah`s will to create diversity among His creation. The Quran says: `And if Allah had pleased He would have made you a single people, but that He might try you in what He gave you. So vie one with another in virtuous deeds` (5:48).Thus, diversity is Allah`s will and it is a trial for us if we can live in peace and harmony with one another other despite our diversity. Also, Allah wants us not to assert our superiority but to vie with one another in good deeds only. But the fact is that if there is diversity there are likely to be misunderstandings and misconceptions about one another. This can and often does lead to conflict and breach of peace. Such conflicts apply to both the faiths themselves and the interfaith communities.Interfaith conflict is also widespread amongst Muslims like between Shia and Sunni or Bohra or non-Bohra Muslims or between Sunni Barelvis and Deobandis. The only way to remove these misconceptions is to have a dialogue with one another.Thus the three `Ds` become quite important: democracy, diversity and dialogue. Democracy and diversity are complementary; although many people think homogeneity is a strength, it is really not in the modern age. Homogeneity canwhereasZiversity becomes Á lifeline for democracy. Experience shows that greater diversity results in a stronger democracy.But diversity also poses a challenge and this challenge has to be met through proper understanding by one community of believers and the other through dialogue. The latter, it should be noted, is not a modern or contemporary concept, and that includes interfaith dialogue.In India, in the mediaeval ages Sufis and yogis often used to have a dialogue.Also, Sufis, Christian mystics and Jewish saints, had dialogues. Some of them spent years understanding other`s religious traditions. Dara Shikoh, for example, had a thorough knowledge of the Hindu traditions. He translated the Upanishads from Sanskrit into Persian. (I have seen its manuscript in Darul Musannifin at Azamgarh, India). He also wrote a book titled Majma`ul Bahrayn (`Meeting of Two Oceans`). It is a great book of dialogue between Hinduism and Islam.However, there are some rules to be observed if dialogue has to succeed and produce results. The very first requirement is that none participating in the dialogue should have an attitude of superiority. It goes against the very spirit of dialogue. Secondly, dialogue should be on certain concrete issues, like women`s rights or war or non-violence, etc. Today, there is a great misunderstanding on such issues. Most non-Muslims, especially westerners, think that Islam gives no rights to women and subjugates them, owing to certain practices among Muslims from the hijab to polygamy to honour killings, and so on.Similarly, there is widespread misunderstanding about the concept of jihad because of certain fatwas or statements issued by Osama bin Laden and his deputies, justifying the 9/11 attacks as jihad. And there is a great misconception among Muslims and Muslim ulema on issues like polygamy and jihad.Thus the need for dialogue amongst them too. There is much more that needs dialogue with non-Muslims.A meaningful dialogue should include religious functionaries, scholars who have in-depth knowledge of the issues, journalists (who spread misconceptions) and lay people who are often victims of misconceptions. Secondly, one should have the requisite humility to learn rather than to only argue on the basis of conviction and not knowledge. Participants must also have the right to raise questions to remove their doubts.Thirdly, one must be firmly rooted in the traditions of one`s own faith and should be able to explain the reasons for certain practices or offer the rationale for a certain teaching. Any doubt or ignorance may harm the spirit of dialogue. Also, one should be able to remove all doubts raised during discussion through ones own thorough knowledge, arguable conviction and clarity of thought.Fourthly, one should have tremendous patience and the capacity to listen to and understand the other side`s opinion without trying to silence the opponent through debating skills or use of polemics. Such tactics can destroy the very idea of having a dialogue. There is a fundamental difference between a debate and a dialogue.While being firmly rooted in one`s own faith`s traditions, one also has to accept the other`s without being critical. A dialogue is to promote understanding and not to reject the other`s faith or find fault with it. A dialogue should never be directed at converting the other side but at understanding it. Both or multiple partners in a dialogue should throw light on the issues concerned in the light of one`s own faith`s traditions and handle the questions with the tact and delicacy they deserve.A dialogue so conducted can work wonders in promoting understanding about one`s own faith while understanding others` views. I have been a part of a dialogue process for more than 40 years and can say with confidence that dialogue plays a very important role in a diverse society. Knowledge, conviction, clarity and appreciation for the other`s point of view are very useful tools for a dialogue to be valid. •

[destiny]

Yes these three D's should be dealt in depth...Thanx 4 sharing such an informative article.......

[WAQASALIGORAYA]

the is comendable thread,quite helping,ths must be kept on updated..

[WAQASALIGORAYA]

nawab bhai ap woh urdu newspapers k columns post krdia karein,if it doesnt much bother for u..those are also quite helping..

[Sabir Basheer]

Power of the pulpit
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By Qasim A Moini

THE power of the minbar (pulpit) in Muslim societies such as ours is considerable. For whatever flows from this source is heard with rapt attention and largely accepted as true by most believers. Hence the responsibility of the sahib-i-minbar (one who occupies the pulpit) is immense.

While local society may be composed of people with varying degrees of involvement in religious activities, it can safely be assumed that a large number of Muslims in Pakistan attend the mosque at least once a week, to offer Friday prayers. And with the khutbah (sermon) being an integral component of Friday prayers, the imam-i-jummah (who leads Friday prayers) or khateeb (who may also deliver sermons on other occasions) has a large, captive audience.

Considering this, the Friday sermon can be instrumental in changing society and inculcating ethical values amongst the believers. Even if worshippers act upon a percentage of what they hear in the sermon, visible changes can occur in society. But for that to happen preachers must plan their sermons in such a way that the khutbah identifies society’s many ills and, more importantly, proposes ways inspired by Islamic tradition to find a way out of the moral darkness that has enveloped us.

What is usually addressed in the Friday sermon? In most mosques the imam dilates on certain Quranic verses while punctuating the sermon with hadith, often citing examples from the early Islamic era. Yet while citing from these sacred sources is perfectly fine, perhaps not many preachers make an attempt to link tradition with solutions to address modern man’s problems.

Perhaps we forget that the Holy Quran was not revealed for a certain time or for a certain people, but to address mankind’s spiritual and existential issues across the limited boundaries of time and space. It is this disconnect between Islam’s eternal message and the content of most Friday sermons that the learned men of religion need to address.

The sermon can be an essential tool for the character building of society. It is important to address theological and philosophical issues, but preachers should not forget
the people’s problems while addressing believers. Society is brimming with issues that need attention. Seemingly small problems, if regularly highlighted, can lead to big changes.

For example, despite Islam’s focus on personal hygiene and an environment free of all sorts of pollution, our streets and neighbourhoods overflow with filth and garbage.
If khateebs constantly exhort their flocks to make an effort to keep their homes and neighbourhoods clean, people may go the extra mile to do so considering it a religious duty.

Similarly, despite Islam’s insistence on education for all — men and women, rich and poor — we as a society do not value knowledge and revel in ignorance. If our scholars use Friday sermons to send clear messages to the faithful that educating themselves and their children is a religious requirement, perhaps it may change attitudes. To paraphrase a renowned hadith, knowledge has been equated with life and ignorance with death.

There are countless other questions that can be addressed through the pulpit within the Islamic framework which can be instrumental in changing society. These include respect for women, problems of the youth, treating others with empathy and respect, eliminating ethnic discord, how to raise responsible children etc. Islam provides a wide array of tools for character building. It is up to the men of religion and society as a whole to properly employ different tools in different situations.

Perhaps the root of the problem is selecting the right candidate for the right job. Unfortunately, while there are notable exceptions, many of those who occupy the pulpit across Pakistan may not be qualified to bear the heavy responsibility the minbar demands. After all, preaching has become a profession and unfortunately in many instances preachers lack the broader vision the Quran and the Prophet’s (PBUH) tradition seek to give man.

What, then, are the qualities one who occupies the minbar should possess? The base should be impeccable character fused with a firm knowledge of faith and the religious sciences. But it does not stop there. A truly progressive and socially conscious khateeb should be a capable public speaker, able to use the nuances and subtleties of language to effectively communicate the message.

A thorough knowledge of history should be an added bonus, for Muslims do not live in a bubble and should be aware of the changes the world has gone through both before and since the final revelation. Also, the khateeb must have a working knowledge of sociology in order to addresses society’s myriad problems.

But perhaps the most important prerequisite for a khateeb must be hikmah (wisdom), as explained in verse 125 of Surah al-Nahl. Wisdom cannot be learnt in a university or a college, in a madressah or jamea. Academic training is important, but perhaps wisdom is received after studying the book of life, ultimately depending on the Almighty and following the Prophet’s tradition.

It may be a tall order but if our society is to be reformed, responsible and socially aware khateebs must occupy our pulpits, from plush air-conditioned mosques to more modest set-ups in villages and katchi abadis. Mosque boards and trusts must primarily take up this responsibility.

Preaching must focus on societal reform and harmony. Those who preach hate and fan the flames of difference must not be let anywhere close to the minbar. Only by placing capable individuals on the pulpit can we hope to change society for the better and stem the further spread of the poison of sectarian and communal hatred.

[Sabir Basheer]

The knowledge society[/u][/b]

By Muhammad Ali

THE capacity for learning is one of the distinct gifts bestowed upon human beings. It is because of this capacity that humans have contributed to civilisation through continuous reflection, exploration and discovery.

This curiosity for learning and construction of knowledge has today led human beings to the concept of a ‘knowledge society’.

Historically, it is evident that the societies that valued knowledge and provided an encouraging environment to learners excelled in the construction and contribution of knowledge. Consequently, such a culture led those societies to progress in different aspects of life.

Islam has put significant emphasis on learning and seeking knowledge. For instance, in the Holy Quran seeking knowledge is considered khairan kathir (abundant good) and human beings are encouraged repeatedly to reflect on and understand the mysterious world.

Similarly, the Holy Prophet (PBUH) has termed seeking knowledge obligatory upon every Muslim man and woman and guided them to attain knowledge from the cradle to the grave. In short, there are abundant examples in the teachings of Islam that lay stress on learning and acquiring knowledge.

For Muslims, such teachings have been the major impetus for acquiring knowledge and for intellectual discourse. It was because of this motivation that in the formative period of Islam Muslim societies started to thrive due to the thirst for diverse knowledge.

In the 9th-10th centuries Muslim societies excelled in different fields of knowledge such as theology, philosophy, science, art and architecture etc. Those developments are viewed as a treasured contribution of Muslims towards human civilisation.

This conducive environment for learning helped Muslim societies in nurturing extremely dynamic individuals and establishing some highly vibrant centres of learning in cities such as Baghdad and Cairo.

In the early period of Islam Muslim societies were comparatively flexible in studying diverse perspectives. Society then was also considerably open to learning from other cultures. For example, at that period Greek philosophy and science were given substantial attention. The books of Greek scholars and intellectuals were translated into Arabic and conscious efforts were made to reconcile them with Islamic thought.

This tendency of attaining knowledge from diverse sources helped Muslims cultivate an atmosphere where knowledge was constructed and contributed to the larger society.

Today, many Muslim societies such as Pakistan are facing acute challenges in educating their citizens and contributing to knowledge. For example, in Pakistan the literacy rate is comparatively low if compared to neighbouring countries. According to a report around 25 million children are out of school, hence Pakistan will not be able to fulfil its commitment of providing primary education for all children by 2015.

Of the children who do go to school, most of them do not get the opportunity to actualise their potential and develop their competencies. As a result, poor performance can be observed in different spheres of life in the country.

Furthermore, universities are generally considered places from where knowledge is generated and contributed to society. However, it is discouraging to note that not a single university from the Muslim world comes in the top 100 universities of the world; very few are included in the leading 500. However, a few countries like Turkey and Malaysia are making conscious efforts to improve the quality of higher education.

Why does this situation prevail in the Muslim world? There can be many reasons for this disparity. First, it is evident that political will plays a vital role in enhancing the cause of education in any society. However, in many Muslim countries including Pakistan, education has never been the priority of successive governments. No political party or government has shown true commitment to the cause of education. Historically, various education policies have been developed but they have never been implemented properly.

Secondly, the collective mind/attitude also plays a very important role in learning and acquiring knowledge. In many Muslim societies memorisation and rote learning are considered effective methods of learning. Reflective and critical thinking have not been given due importance in the process of education. Such an attitude towards learning does not help society develop inquisitive minds.

Furthermore, dividing knowledge into different categories, such as religious and non-religious or ‘ours’ and ‘others’, limits the learners’ capacity for looking at diverse perspectives. At times religious knowledge is viewed as superior and other scientific knowledge is considered less important. Such an approach shapes an attitude of rigidness and an environment of stagnation.

Looking at this situation, Muslim societies today require serious reflection on the challenges they face regarding learning and education. They need to re-examine their beliefs and reconcile them with the Islamic values concerning learning.

They must learn from the formative period of Islam how Muslims of that era were able to be open to different perspectives and to generate and contribute to the human civilisation’s wealth of knowledge.

In short, no society can progress without education and seeking knowledge. Islam clearly stresses upon learning and, by making it obligatory, values the seeking of knowledge.

The writer is an educator.