To bridge is to let the unmeetables meet and make common the
route leading to the destination. In matters academic the bridging is needed
when one tradition finds it necessary to join hands with the other rather allein
tradition. Bridging is possible only when the two traditions are strong enough
to survive independently and in terms of commonality of goals they are not
poles apart. In other words the two traditions may have harmony and be
simultaneously distinct.
In case
at hand the Islamic madarsa system and the modern education represent two very
strong and potential paradigms- the one having great capacity to survive even
without an established support and the other guaranteeing growth and
development, even if it is indiscriminate. Undeniably the two paradigms have
several common points. However, their differences are basic and fundamental.
First and foremost difference lie in the nature of knowledge man possesses. In
the madarsa education paradigm man is considered inherently incognizant in
certain areas of knowledge. The tools of knowing that he possesses do help him
have exact knowledge in matters related to material world but his own relation with this world, with
his self and nature of relation with likes of him remain elusive to the forays
of these tools. This paradigm impresses upon man the significance of his
incognizance and the need to know it. In fact the source of knowing this
unknowable realm has penetrated deep and played important role in every kind of
activity be it intellectual, scientific, aesthetic, socio-economic or
socio-political.
On the contrary,
modern education paradigm does not recognize any realm beyond physical tools of
knowing, making the entire world of relations constructed around material means
and ends. Thus the two paradigms differ with one another in terms of the world
view in which, say for example, man’s freedom to think and act is a guided
operation in one case and absolutely sense-perception based in the other. The
two paradigms differ and overlap as well, giving rise to academic tradition
having many a things common and equally many a things different. The madarsa
paradigm has very strong back up of values which have roots not only in
observation and experiment but also in extra-sensory sources. The modern
education paradigm is, however, absolutely free from any extra-sensory source
of knowing. Comparing the two paradigms in terms of few very common concepts,
we can easily visualize the nature of difference and similarities in the two.
Thus one finds that in one paradigm man is master of universe and in the other
he is Khalifa; there is nothing beyond the world in one, there is Akhira in the
other; for knowledge there is additional guidance of Wahi apart from
observation and experiment which are common in both; for individual there is
society; for freedom there is surrender and for Nafs there is tazkiya i.e.
purification. These concepts and values distinguish the two paradigms from each
other. Obviously the paradigm of modern education being already internal to that
of the madarsa paradigm, the harmony between the two could be cultivated and
actualized by integrating the distinguishing features with the modern one.
In this
scenario the bridge course stands for a conscious effort to let the
distinguishing features of madarsa education impregnate the modern paradigm. To
be honest the bridge course, in its present format, does not inform us on this
objective. It seems that the students from madarsa stream are ready to
accommodate the wisdom of modern paradigm. Unfortunately, however, the adherents
of modern system, in spite of realizing the need and rationale of madarsas
paradigm, are unable even to admit it. They are ready, rather enthusiastically,
to impart to the madarsas students whatever they have but are not yet convinced
to begin a dialogue between the two paradigms. Thus the bridge course may be
only partially beneficial. Maybe more fruitful to the madarsas students as it
help them recognize the forgotten dimensions of knowledge which not so long ago
flourished in their system but have now been taken over by the protagonists and
system of the modern knowledge. But there in strong likelihood of the would-be
madarsas based scholars getting lost into the labyrinth of modernity. It is more
likely because its paradigm dominates, flourishing and producing results. Most
intelligent way of coming out successfully in this venture of bridging is to
begin with common point and a healthy criticism of both. Hope it works.
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