[Excerpt from Javed Ahmed Ghamidi’s conversation in a question and answer session in the USA]
The question often arises of how to impart religious education to the new generation of Muslims. Muslims in America and Europe are particularly concerned about this issue. They observe that their children are deprived of religious education and training. Neither is Islamic education provided in educational institutions, nor is it arranged at the state level, nor does the social environment play any role in this regard. In Muslim countries, although there is provision for religious education at the levels of schools, the state, and society, the situation is not much different. While there is an absence of religious education in the West, despite its availability, there is an indifference and lack of interest in religious education. If this trend of estrangement from religion continues among the new generation, there is a fear that, in the future, the religion of Allah will become unfamiliar to Muslims. This means that people will stray away from the guidance on which their salvation in the hereafter depends. This situation is a major concern for Muslim parents. Consequently, they present this issue to every knowledgeable individual and seek its solution.
Reasons for Disinterest in Religious Education
To solve this issue, it is first necessary to understand its causes. That is, it is important to know why this alarming situation has arisen. Upon a little reflection, it will become clear that there are two main causes: one cause is ignorance, and the other cause is the imposition of religious education.
1. Ignorance
Distance from knowledge and ignorance is the greatest problem facing Muslims. This ignorance exists not only in worldly sciences but also in religious knowledge. While there has been a gradual increase in attention toward sciences and other worldly disciplines, when it comes to religious education and training, we are still following centuries-old methods. These methods, instead of opening pathways to understanding religion, actually block them.
According to these methods, religious education consists of memorizing certain chapters of the Qur’an, superficially studying parts of the biography of the Prophet Muhammad (PBUH), memorizing a few statements of creed, and practicing a handful of rituals. This is what is commonly defined as religious education. However, this approach neither explains the foundations of religion, nor integrates its beliefs and principles into conscious understanding. The biography of the Prophet is not studied in the light of the Qur’an, nor are the reasons and motivations behind various religious practices and commandments clarified. Religion is presented in such a way as if it is merely about accepting certain things without thought and blindly acting upon them. Our society, our scholars, and our religious educational institutions continue to nurture this approach. This is pure ignorance and the greatest obstacle to proper religious education.
b. Coercive Education
The second major issue that arises from the womb of ignorance is coercive education. The majority of Muslim parents wish to impose religion on their children by force. If a child asks any questions about religion, they are often silenced. Parents, teachers, scholars, and the media all adopt this approach. One reason for this is that those who are being questioned are themselves unaware of the answers. Thus, they try to ensure that, just like they memorized certain things or believed certain matters without thinking, the new generation adopts the same approach. However, the reality is that in the modern era, the new methods of education introduced have left no room for this style of teaching. In these methods, questions are appreciated, and objections are listened to with an open heart. As a result, worldly knowledge and skills are advancing rapidly. The very demand of religion itself is that it be accepted with understanding and thought. There is no space for coercion in it. Whether parents, teachers, scholars, the state, or society, not even Allah has given His prophets the right to forcibly make people adherents of religion. Therefore, everyone should know that neither does the one explaining religion have the right to enforce it, nor is it the responsibility of the listener to accept it without thought and understanding.
Basic Steps for Developing an Interest in Religious Education
The issue of the new generation’s lack of interest in religious education is as serious and concerning as its solution is simple and hopeful. However, achieving this goal requires firm determination and continuous effort. If parents, teachers, and scholars are active at their respective levels, they can change this worrisome situation. Three steps are essential for this purpose.
1. Parents, teachers, and scholars themselves should embrace religion.
The first step is for parents, teachers, and scholars to understand religion themselves and incorporate it into their knowledge and practice. They should understand that religion is not like science, history, or geography—subjects that one reads and retains in memory. It is neither an art nor a skill to be learned and used on specific occasions. It is knowledge that must be transformed into action; it must permeate a person’s morals and character; it must be part of their morning and evening, and their day and night; it should integrate into their home, neighborhood, office, business, affairs of governance—in short, it should be part of every aspect of life. Therefore, if this knowledge is apparent in the personalities of parents, teachers, and scholars, children will also start to accept it.
In this matter, the most prominent aspect is morality. Parents, teachers, and scholars should foremost ensure its preservation. If children are influenced by the morals and character of adults, they will also become ready to accept acts of worship and other religious practices. If you wish to introduce your children to a particular religion, instill certain values in them, or connect them to a specific culture, then you must be a good example of it yourself. Children will not listen to your preaching. They will first observe you to see how the culture you talk about, the religion you teach, is embodied in your being, and how it is reflected in your behavior and dealings. If you want to impart something to your children, its beginning will originate from your own existence. It is not possible to say one thing verbally while your actions testify to something else. If you want to mold your children into a particular template, you must first mold yourself into it.
2. There shall be no compulsion in matters of religion.
The second step is for parents, teachers, and religious scholars to completely abandon coercive methods with the younger generation. These methods have now become obsolete in the world. A hundred or two hundred years ago, it was somewhat possible to instill preferred teachings by force into minds. The reasons for this lay in the cultural context of that era, with certain political and historical factors granting special importance to beliefs and faith. There was a tendency among the general population to accept ideologies without knowledge, reasoning, or critical analysis. For this reason, Will Durant described that era as the “age of faith.” However, at this time, the entire scenario has changed. Now, even ordinary minds are governed by reason. Hence, to convince someone of something, one must present reasoning, listen to criticism, and respond to it gracefully.
In this context, it has become essential that the approach of imposing compulsory education and training in religious matters be abandoned. The religion of Allah does not require it to be enforced compulsorily. It stands upon the clear evidences that Allah has instilled in human nature and for understanding which He has bestowed the light of reason. This is why the Book of Allah presents arguments, the Messenger of Allah presents arguments, and the esteemed scholars of religion also present their views with reasoning. This approach is in complete harmony with human nature, and therefore, we should also adopt it.
3. The general teaching and instruction of religion should be established on correct principles.
The third step is to adopt the same method for the general education and training of religion that is used for teaching other sciences. That is, instead of teaching religion as a collection of beliefs and historical narratives, it should be taught as pure knowledge. When it is absorbed on an intellectual level, beliefs will naturally develop as a result. Then these beliefs will become an integral part of the heart and mind as established truths rather than unexamined theories. Therefore, religion should also be taught in the same manner as history, literature, science, mathematics, and geography. It is important to clarify that what is meant here is not specialized religious education, which is essential for becoming a scholar. This refers to the general education that is provided as elective subjects at the level of schools and colleges, for example, or the short courses in which graduates of various fields participate out of interest.
The objective is to teach Islam from a purely academic perspective rather than a proselytizing one. The foundational educational content of our religion is not extensive. If we set aside things like jurisprudence, history, and virtues and create a curriculum centered around the Qur’an, the fundamental education of religion can be completed in six months. Such a curriculum should be introduced in schools and colleges, and religious institutions should also make arrangements for its teaching.
If these three measures are taken, it is hoped that we will soon overcome the situation that the entire Ummah is facing regarding distance from religion and lack of trust in it. If Allah, the Almighty, wills!