Showing posts with label Education and Religion. Show all posts
Showing posts with label Education and Religion. Show all posts

Pakistan: Education Without Religion - Real Cause of Deterioration


PKKH Exclusive | By Dr A. A. Siddiqui [1]

Another flavor of a failed leadership now comes to an end, with the Islamic Republic of Pakistan looking forward to the Elections, 2013 in a few months to come. With almost every field nearly collapsing during this disastrous regime, the education in Pakistan has suffered considerably more, not in apparent stats and figures, but in purpose and outcome.

Education can be defined as the process of learning, to improve the understanding of life to make it easier for survival. Along the years, unfortunately, the meaning of Education has drastically shifted, from the process of learning to the process of memorizing, in a way that has blocked mindsets from understanding how life changes and how it can be made better.

Being an Islamic Republic, the importance of education in Pakistan should have been as decreed by the Islamic law; that is compulsory for both men and women.

The first verses, with which Islam is revealed:

Recite in the name of your Lord who created -
Created man from a clinging substance.
Recite, and your Lord is the most Generous -
Who taught by the pen -
Taught man that which he knew not.
[Al-Qur’an Chapter 96, verses 1-5]

The very first revelations marking the issuance of this religion, mention the words; recitation, teaching, use of the pen; therefore marking the importance of learning and educating in its manifesto.

Historically, several events related to the Muslim Civilization revolve around the necessity of education, and how it has affected those in power. The ultimate fall of the Mughal Empire also speaks of the lack of religious education causing deterioration in public and strategic matter and eventually laying the grounds for opportunists to win over their kings.

Pakistan’s foundation laid for the sake of a separate nation for Muslims was a breakthrough from the era of the British rule over the Subcontinent. Islam was the motive as well as the requirement, for the Muslims of that time to demand a separate homeland, where they could practice freely and their kids would go to schools that teach the Qur’an and not Catholicism.

The ideology was held on to when Pakistan was founded, and the first constitution was laid. In December 1947, the primary outline of education was presented. Nationalism was emphasized upon in comparison to ethnicity, and a syllabus that supported Islamic values was proposed. Hence, Arabic was the second language being taught since secondary school, for better understanding of the Qur’an and Hadith. To preserve Islamic literature, even Persian was available to be taught in higher classes. As an option of other languages, provincial languages were not given a name, to avoid ethnic diversity between the masses.

This outclass structure of education was not only simple, but also fore-sought the development of Pakistan as a strong Muslim nation; one that was lacking; a nation, the absence of which was much felt in the two world wars that brought the Muslim nations to a collapse.

But there were certain entities sulking in animosity, sensing the pace at which Pakistan was rising, causing this country to face war in less than two decades of its foundation.

When the first war struck, the bonds of language and belief had held the people together, and no blow was strong enough to break this nation. Slapped in the face with failure, this strong shield of union did not go unnoticed by the adversary.

Hence, the next blow came, not upon the defense system, but on the unity of the people. What followed was the sudden change of events; the first strike coming from the East, demanding a change in the language policy. This debate rapidly gained heat, and within a few years, a tragedy struck the nation, where Pakistan witnessed the loss of a major portion; in the name of ethnicity.

This dark era in the fate of Pakistan did not last long, however the blow to education was not repaired. In 1972, Z. A. Bhutto called for the Nationalization of all institutions. However, his stance proved to be an error; lack of supervision led to disorganization and mayhem within the education sector, causing adverse effects that were not anticipated. Granting the students the rights to mingle in politics gave them a gateway to divide themselves into several groups and to put forth immature demands. This led the academic sector to collapse completely.

Hence, the purpose of getting education for the sake of the benefit of the nation was transformed into the sake of self-benefit, bringing rise to ethnic division as well as sectarian differences. Arabic lost its value and Sindhi was introduced in secondary schools; bringing the process of understanding the Qur’an to a halt.

In his book, Denizens of Alien Worlds: A Study of Education, Inequality and Polarization in Pakistan, Dr. Tariq Rahman criticizes the initial selection of nationalism over ethnicity, also claiming that the process of “Islamizing Education” endorsed intolerance and militancy among the generation. Ironically, he forgets that in the post war scenario, none of these two policies were maintained, that led to insignificant discrepancies surfacing among the masses, causing the unwanted apprehension between provinces that we face today.

Removing Arabic grammar from secondary schools was a blunder; the outcome of which we witness at present in the forms of several religious groups, too inclined within their own selves to worry about the deteriorating condition of Islam day by day. The rise of religious intolerance has since then been falsely imposed upon religion itself, instead of fixing the lack of religious education, which is the absolute solution.

The pre-Islamic period is a stark example of ignorance; where even learned, wealthy Arabs were drowned in the lowest forms of inhumanity. Girls were buried alive, or sold away as slaves. Women had no right to divorce, whereas men could marry whoever they wanted to. Corruption was at the rise and there was absolutely no concept of honesty. Through this era, Islam brought rights to women and slaves, and issued strict litigations for the violators. Education was made compulsory, regardless of gender, for the benefit of the society and the Ummah as a whole.

It is tragic to witness Islam being dragged about mercilessly by ignorant antagonists, backed by the actions of equally ignorant extremists. The frustrating part being the fact that there has been a thorough decline in religious education since the past two decades, which has not helped in this fight against terrorism but has, in fact, only made it worse. Anarchy is on the loose today, as the masses continue to witness catastrophes one after another, unable to search a way out. How is a way out even possible, when the very little bit of Islamic teachings left in primary school syllabi are criticized in the name of “minority rights”?

Topped with the sour garnish of biased stories by the mainstream media that continues to feed this fallacious picture of Islam to the common people, the ultimate dish isn’t even presentable enough to be accepted. Blinded by the smell of money, the media has lost the purpose of spreading accurate information, and is too occupied with the task of spreading hate and a pathetic display of lies about a religion so pure.

Today, the lost ideology calls out once again, in desperation. There is a dire need for revising the educational policies and reviving the lost teachings of Islam from educational institutions. This is where conscience and perception breeds, and the youth of today do not need to fall in slumber reading Shakespeare’s sonnets, instead they need to wake up and witness the world through the eyes of Shah Waliullah.

[1] Dr. A. A. Siddique, pharmacist/ freelance writer; interests: religion/human psychology; blogs at http://wwe.deadpoetsanctuary.wordpress.com/

Source: http://www.pakistankakhudahafiz.com/2013/03/17/opinion-education-without-religionreal-cause-of-deterioration/#.UUaBFheG1sE

Education and religion

By Amina Rasul, Surveil at Business World, posted on July 21, 2011

BEIJING -- It is wet here in Beijing and I am glad that I am spending three days indoors, with 20 experts on religion, education, and social development.

We are participating in a small conference focusing on Islam and security, hosted by the Institute for Global Engagement (IGE) of Washington DC and the Chinese government’s think tank, the Institute of Ethnic Minority Groups.

While listening to Chris Seiple of the IGE focus our attention on the role that religion can play in helping communities grow stronger in a rapidly modernizing and globalizing world or its role to create societal instability, I could not help but think of President Benigno Simeon Aquino III’s forthcoming State of the Nation Address (SONA) on Monday. What will PNoy announce on the peace processes that affect Mindanao? What will he announce as part of the agenda to reform the Autonomous Region in Muslim Mindanao, now that he has approved the law postponing the ARMM elections?

Certainly, many groups espousing a variety of issues are expecting the President to mention their advocacies. And typical of post-SONA discourses, some sectors will probably criticize the President’s speech for lack of details and specific plans.

For Muslims in the Philippines, there is an expectation that the SONA will go beyond the obligatory call for peace and development in Mindanao. To my mind, investment in education is clearly required to lay a strong foundation for peace and development in Mindanao, especially Muslim Mindanao. For instance, why isn’t government investing more in literacy for adults? If a mother is illiterate, can you expect her to raise educated children? The Magbassa Kita Foundation Inc. (MKFI) supported by the USAID is implementing the Literacy for Peace and Development (LIPAD) to help our communities find their wings to fly out of an oppressive situation. No-brainers.

Islamic Education and Peace
However, let me devote this column to an aspect of education not as well discussed or supported by government’s policymakers: the role of the madrasah or Islamic schools. First, Muslims thank the Aquino administration and the Department of Education for releasing over P250 million last week to pay for the salaries and strengthening of the madrasah and the Arabic Language and Islamic Values Education (ALIVE) program of the public schools in Muslim communities.

It is estimated that there are between 600 and 1,000 madaris (plural of madrasah) in Mindanao with a total student population of between 60,000 and 100,000. Aside from the madaris, the DepEd has 459 public schools nationwide now offering ALIVE to Muslim students as part of their civic education.
A lot has been written about the conflict in Mindanao and how to bring about peace and development to the millions of Muslims, Christians, and Lumads who continue to suffer from poverty and powerlessness. For conflict-affected communities, the centerpiece of any administration’s strategy has been, and continues to be, the formal peace process. It is an attempt to bring about a politically negotiated settlement to the conflict in Mindanao.

We, at the Philippine Center for Islam and Democracy (PCID), continue to support the peace talks. We are, in fact, one of the local civil society organizations that are involved with the International Contact Group. But based on our experience, we know that there are complementary initiatives that can potentially bring about peace in Mindanao without waiting for the signing of a peace agreement. For instance, the strengthening of madrasah education is one of the ways to ensure that a culture of peace can be established that can support the gains of the peace process.

Education in the traditional madrasah focuses on Islamic values, Islamic religion, and the Arabic language. The madrasah system is a highly valued tradition that is instrumental in the preservation of Islamic religion and culture. The madrasah tradition is considered vital for the Muslim community. It is both an educational and socio-political institution that has, since its founding, kept the Muslim community united in their faith.

Its significance is highlighted by the fact that the 1996 Final Peace Agreement between the government and the Moro National Liberation Front (MNLF) guaranteed state support for Islamic education.

There are several types of madaris. Traditional or Weekend Madrasah refers to classes that are held on weekends (Saturdays and Sundays) only or on days agreed upon by the teachers and students. There is no formal curriculum, hence it is non-graded and may have multi-age groupings. The students in this type of madrasah are also likely the students enrolled in public schools.

The formal madrasah offers hierarchically structured education and sequential learning generally attuned with the formal education system and offers kindergarten, primary, and secondary education. As former Education Undersecretary Monaros Boransing noted, most traditional and formal madaris are not recognized by the Department of Education (DepEd) if their curriculum is not compliant with the government’s national educational system. As such they are outside the formal system of national education, and not subject to government supervision and control.

Thankfully, government (national and ARMM) and the madaris administrators have been collaborating on the development of the Integrated Madrasah, which offers the public school curriculum as add-on to Islamic religious subjects and Arabic.

Despite the initial steps taken to encourage development of the madrasah system in the country, many challenges remain. The madaris continue to grapple with poor curriculum and quality of instruction, inadequate facilities and inadequate funding. Financial support for the madaris has been largely non-existent and there is also minimal coordination and networking among the different groups involved in madrasah projects. Better linking between and among the different groups would avoid duplication of projects and allow organizations to build on the success of others. This has the potential of maximizing the impact of the various programs and focusing efforts, not to mention resources, on areas that require greater support.

Apart from upgrading its capabilities so that it can become part of the national education system, the madrasah can also become the heart of the community and be the center for community outreach. PCID has been working since 2004 with Muslim religious leaders to this end. We are working on capacity building for the aleemat of the Noorus Salam (Light of Peace) who teach in the madrasah to provide services to the community: health, literacy, livelihood training, peace education, civic education and interfaith dialogue.

We have worked with our aleemat to utilize the Islamic peace education module we had developed, which draws on the Qur’an and the hadith to teach about peace and rights, and responsibilities. (If a religious school does not teach about peace and responsibilities and rights, who can?)

The initiative of the PCID to engage the Muslim religious leaders allows us to build their capacity and the madrasah to help our Muslim communities find the will and the ability to deal with the many problems that confront us, to include poverty, marginalization, armed conflict, and the lure of lawlessness.

And so as President Aquino III enters the second year of his presidency, we hope that his administration can support the development and institutionalization of Madrasah education. (Under the previous administration, there was a DepEd Road Map for Upgrading Muslim Basic Education: A Comprehensive Program for the Educational Development of Filipino Muslims.)

We believe that this is an important part of any efforts to bring peace in Mindanao. It is a program that respects the cultural and religious identity of the Muslims and provides a platform for the development of a culture of peace in the region.

Australia: Schools can bar non-believers

by Grant McArthur and Stephen McMahon, from the Herald Sun, May 06, 2011 12:00AM

RELIGIOUS schools will be able to reject teachers belonging to different faiths under Baillieu Government changes to Victoria's equal opportunity laws.

Christian schools will be able to ban single-parent teachers or others not fitting their beliefs. Jewish and Islamic schools will be able to hire only those teachers who uphold their values.

Islamic schools will also be able to make head scarfs compulsory for female students in changes that allow faith-based schools to uphold their religion through uniform and behaviour standards.

Strict equal opportunity laws banning discrimination against teachers were initiated by the Brumby government last year and were to take effect on August 1.

But the overturning of the laws by the Coalition paves the way for religious organisations to employ only staff who share the beliefs of their communities.

The reforms will also strip Victoria's Equal Opportunity Commissioner of powers to investigate and enter workplaces.

The commission was to be handed similar powers to the Office of Police Integrity under a Labor policy.

As part of the Coalition's "operation common sense", Attorney-General Robert Clark will force the commission to get VCAT permission before compelling a person or company to hand over documents, attend a hearing or give evidence about claims of persistent discrimination in workplaces.

Mr Clark said removal of employment restrictions for faith-based schools was a commonsense measure to retain a consistent approach, where the values of teachers match those of students, parents and volunteers.

"The changes would apply the same rules to employment as to all other aspects of the organisation's activities - such as provision of services or engagement of contractors," he said.

If challenged on their grounds for rejecting a teacher, schools would have to persuade VCAT their reasons were in keeping with their wider religious beliefs.

That would mean the more extreme the school community's beliefs were, the greater their range of exemptions could be.

Independent Schools Victoria chief executive Michelle Green said she was pleased the Government was amending the legislation so parents wanting a choice for their children's education were not disadvantaged.

"We were concerned that the rights of independent schools to employ the most suitable staff would have been curtailed," she said.

"Choice in education is very important and we think it is common sense that religious schools ought to be able to choose staff they believe are the most appropriate for their school."


Muhyiddin Ibn Al-Kutub0