AUGUST 28 — It certainly is a fascinating phenomenon, isn’t it, how countries and institutions feel compelled to infuse religious studies into the circulating bloodstream of education.
Now, there’s nothing fundamentally wrong with this.
You know, as long as it doesn’t veer off into extremism, and as long as students are still learning algebra, geometry, and how to correctly use a semicolon because, goodness knows, semicolon misuse is a rampant global epidemic hiding in the shadows.
The introduction of “Imam Al-Nawawi’s 40 Hadith” — a manual on practising virtuous behaviour in accordance with the Prophet’s (pbuh) teachings to Muslim students — is an applaudable initiative in a world teeming with reality TV shows that constantly blur the lines of right and wrong.
But, here’s a thought: sometimes, focusing solely on religious studies to understand God, humanity, life, and the universe is like trying to appreciate the grandeur of New York City from a grainy black and white postcard.
Most would agree that getting the panoramic view might be more exhilarating.
In the grand tapestry of knowledge, subjects like physics, chemistry, biology, and social sciences aren’t just mere pixels — they’re threads that intertwine, weaving the very fabric of our understanding.
Can we intertwine our threads with that of religious studies?
The Quran, the holy text of Islam, is replete with verses that direct followers to appreciate the wonders of the universe — ironies that are too good to pass up.
Take this verse for instance; “Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the benefit of mankind; in the rain which God sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth; (Here) indeed are signs for a people that are wise.” Al Baqarah 2:164. Quite a head-scratcher, huh?
These verses essentially reflect the ethos of scientific and human endeavours.
They’re almost like divine nudges to explore the natural world and human society, rather than curtailing the pursuit of knowledge to exclusively religious texts.
However, introducing scientific facets into religious studies isn’t enough. There’s an old saying that goes somewhat like this: “What gets measured, gets managed.”
Measuring the impact of religious studies, especially when supplemented with other subjects, becomes vital.
The effectiveness can be measured in terms of openness, tolerance, analytical abilities, and relevant correlation to national development.
Learning should never be a passive exercise, akin to watching a game of Synchronized Blinking in the Olympics.
Interactivity based on empirical evidence, societal contributions, and individual development should be the pillars of this blended educational foundation.
Now, shall we consider a world where Muslim students excitedly chat about the Hadith and the Theory of Relativity over lunch, and debate the socio-religious implications of climate change?
Now that would certainly be a sight for sore eyes, tired of witnessing semicolons being used as peculiar forms of punctuation-cum-modern-art.
* This is the personal opinion of the columnist.
