The
Function of Murabbi
As it
was mentioned, the Murabbi does exactly what parents do, but with further focus
on teaching sophisticated information and skills. Murabbi’s work doesn’t stop
in personalizing the theoretical knowledge but in trying to respond to the question:
How knowledge will make from a student Muslim now? How to benefit from that
knowledge now?
We
cannot teach and personalize knowledge if we did never live it, Murabbi is a
person who experienced knowledge and this became a matter for him. It’s unimaginable
that a person worries, interests, and works full heartedly in some task while
he considers it as being abstract, mechanical or out of his own personal life
and essence. The ultimate proof of truth is in living it, Murabbi has no
distance between theory and practice, knowing and acting.
The
distance that we impose nowadays between theory and practice can be explained with
the death that knowledge we learn suffers. In class, students are formed in a way
that permits them to occupy high beneficial future posts that generate
tremendous fortune and unlimited pleasure in life. For such reason, todays
leaders try to generalize business systems on education through various
procedures such us: compressing entire specializations in restricted time to
spend less effort and time and earn a lot of incomes, better the consumer
(student) pays better and more up to date education he receives, and all other
sorts of agendas that deprive knowledge from its essence and create detached concepts
that will produce strange dualistichuman generations.
Muslims,
nowadays, are confused in the way how to transform theory into practice while the
two bodies are by definition a unique entity. In the eyes of the prophet, the
knowing and acting are identical. Many prophets are accompanied with divine books; the
Messenger doesn’t say only what is in the book but most importantly says what
he is. He provides the configuration of meaning that makes the understanding of
the book possible. Furthermore, Quran was always against the harsh separation
between Ilm (knowing) and Amal (acting), and more importantly threatens people
whose deeds are contradictory to their sayings:
“O ye who believe! Why say
ye that which ye do not? It is most hateful in the sight of Allah that ye say
that which ye do not.” 2-3. As-saf
This
unification between knowing and acting is in the core of knowledge. Quran is a
written book that reflects the universe or the seen world, the human reasoning
cannot imagine contradictions between the two Worlds, in other words, we can
never say that there is a contradiction between a machine mechanism and its
catalogue because they are invented by one engineer, the unification between knowing
and acting guides no doubt to the supreme unification:” La’ Illaha’ Illa’
Allah”, which is the core of knowledge and the ultimate task of Murabbi.
Commodification
of knowledge
Schultz
criticized the concepts that existed in his time (1960s), people considered
labor as a capital which can be increased only if it is mixed with great
amounts of money, whereas, education was perceived as consumption.
Schultz
suggested that education be an investment which has for objective productivity
and only productivity, for instance, university specializations that best bring
benefit to the economy are motivated and invested in. On the other hand,
specializations that do not represent high marketability such as philosophy or
literature are put aside and taught to the poor citizens’ siblings. Following
this policy of education, knowledge lost its intrinsic value and acquired instead
an exchange value so that it can be bought and sold in the market.
As a
result of all this commodification of knowledge, and generalization of market
rules on all the aspects of life including education, as a result of this,
teaching becomes impersonal, and personal needs are no more served by education
because, in the point of view of businessmen, more you serve personal values
less money you earn and whatever effort is spent should generate a material
income.
These
days, students are put in a restrained and systemized atmosphere, from the day
they knock the door of school to their graduation, they follow restricted rules
and think in a way that serves the market and, lastly, benefits a minority of
leaders in the World. Students don’t learn to serve their humanity or instill
justice in their societies, they learn for unique sake; survive. However, the
logic and clear principal that we always repeat and recite is that people are
created by Allah to exclusively worship him and their Rizk (livelihood) is
guaranteed:
“I created the jinn and humankind only that they might worship
Me. I seek no livelihood from them, nor do I ask that they should feed Me.Lo!
Allah! He it is that giveth livelihood, the Lord of unbreakable might”
56-57-58 Athariat.
it can be said after this analyze that nowadays, education
reverse the concepts top to down and people are walking the feet up and the
head down. The question which imposes itself right now is what is the Salvation?
Do we
still need Murabbi?
Since
the human is in a sense no more human, and machines and capitals are put on the
same line with the most dignified creature on the globe, the answer is yes we
need Murabbi to render knowledge personal through a unification between knowing
and acting, Quran and Universe and at the core of all this sphere a unification
of Allah: ”La’ Illaha’ Illa’ Allah”. But the
logical question after confirming the need to Murabbi: how should be this
Murabbi?
Murabbi
is a person who teaches from the text that is embodied in him by interpreting
what he witnessed to generations. Murabbi doesn’t live two lives at the same
time; one inside the class and another one outside of it.
Murabbi
acquires all the attributes of harmony, he copes artistically between theory
and practice, sophisticated thinking skills and personal values because to him
it’s easy to teach abstract information, but teaching to think and live is the
tough prerequisite that every Muslim is waiting.
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