Education as Ta`dib: Cultivating Compassion
Professor Yusef Waghid
University of Stellenbosch, South Africa
khutbah delivered at Royal Holloway University of London, UK, on 11 April 2003
Assalamu `Alaykum Warahmatullahi Wabarakatuh
All praise is due to Alláh Almighty who has perfected for us our din (religion). It is Alláh who has bestowed upon us the favours of the Glorious
Qur`an, and has sent His Messenger Muhammad (May the peace and blessings of Alláh Almighty be upon him) as a mercy unto humanity.
This khutbah restates the notion of education as ta`dib (the discipline of the body, mind and soul in relation to the self and the broader Ummah / community) and its implications for Islamic practices at a time of heightened scepticism towards our
din. In Surah al-Rahman (Chapter 55: 1-4) the Qur`an announces the following:
(Alláh) The Most Merciful. It is He (Alláh) who has taught the Qur`an. He (Alláh) has created humankind. He (Alláh) has taught humankind eloquence.
These verses of the Qur`an accentuate at least three important concepts of relevance to the notion of education as
ta`dib: Firstly, the fact that Alláh Almighty has taught humankind bayan (eloquence) invokes an understanding that central to education as
lived experiences (both formal and non-formal) is the idea of eloquence - those features of speech which relate to practical reasoning and logical argumentation. Whatever Muslims do, has to be commensurate with practical reasoning by which they offer a justifiable account of their perspectives and understandings of their
`aqidah or faith. This notion of practical reasoning is particularly relevant in the wake of severe criticism Muslims currently have to endure while practising their
din. Yet, it is an ideal opportunity for Muslims to articulate themselves in a logical, orderly and creative way in order to affirm that Islám is indeed a rational way of living.
Secondly, Alláh Almighty has also created humanity as social beings that need to engage critically with one another, whether amongst Muslims or non-Muslims. Ibn Khaldun argued that human beings are social by nature, which requires of them to engage in conversation with one another. This khutbah contends that human beings' mere existence in public co-operation with one another demands that they engage justly in conversation. Consequently, the rational and logical Qur`anic message has to be communicated in such a way that it draws upon the dictates of conversational justice - a notion that obliges Muslims to develop the willingness to listen to what others have to say, as well as developing the capacity to question and challenge one another. People have different perspectives and ways of seeing the world. However, these differences cannot prohibit us from engaging justly in conversation, that is, people have to respect what others have to say. This form of respect does not mean that people can say whatever they want irrespective of how ill-informed their views are, but rather, that they develop the capacity for questioning and challenging. Only then, the potential for
ta`dib to become embedded in the lived experiences of Muslims can be enhanced. One cannot begin to talk about an educational life without engaging justly in conversation. Irrespective how antagonistic and at times hostile people might be towards us,
this should not prevent us from engaging them justly in conversation. A refusal to do so would militate against the very social nature of human beings since their mere existence depends upon the dialogical conversation they embark upon - conversations which do not lead to alienation,
marginalisation, exclusion and terrorisation. In this regard, Muslims as social beings are obliged to engage justly in conversation with others who might even hold a different faith than their own. The Qur'án emphatically states in Surah
al-Hujjurat (Chapter 49: 13):
"O humankind, we created you from a single pair of a male and female, and made you into nations and tribes, that you may know each other (Not that you may despise or resent each other). The most honoured of you in the sight of Alláh is he or she who is the most righteous. And Alláh has full knowledge and is well-acquainted with all things. "
Hence, on no justifiable Qur`anic premise can Muslims separate themselves from the wider community. They should become practical reasoners, serious about engaging others in conversation albeit Muslim or non-Muslim.
Thirdly, the above-mentioned verses also make it clear that practical reasoning and conversational justice are the only practices which Muslims ought to embark upon. Scientific and technological advancement in the world has often led people to focus overwhelmingly on instrumental action, that is, only drawing upon reason. In a way, the war in Iraq epitomises an understanding of the eschewed dominance of reason whether legitimate or not. The problem with such a notion of reason is that it seems to ignore what others offer as justifiable reasons not to embark upon war. This is not a denial of the importance of reason. But, if reason cannot be used to pursue a just conversation - unlike the bargaining and threats which most of the time undermine the conversation - then it does not become a worthwhile rational activity to pursue at all. This is where the
Qur'án departs from such an instrumental notion of reason geared towards imposing domination and control. In a complimentary fashion, the Qur'án makes it clear that having mercy and empathy towards others should dictate any practice people want to embark upon. Such an understanding of compassion is one which recognises the vulnerabilities in others who, perhaps through no fault of their own, are experiencing suffering and severe hardships. The fact that every chapter in the
Qur'án, except chapter 9 begins with the Basmala vindicates the claim that compassion should be at the heart of any discourse Muslims embark upon. When they engage justly in conversation and articulate themselves rationally with the intent to persuade others, they do not simply dismiss others' views and others' lived experiences. Muslims are compelled to be compassionate towards others. This means that their sense of reason and conversational justice have to be underscored by compassion. This is perhaps why forces of domination could unsympathetically invade Iraq because of a lack of showing compassion. No conversation, irrespective how rational, can ever be just if compassion is not shown towards others. Small wonder the Prophet (May the peace and blessings of Alláh Almighty be upon him) stated in a
hadith:
"None of you is truly a believer if he or she does not wish for his brother or sister what he or she wishes for himself or herself. "
This hadith is a manifestation that Muslims have to show compassion for one another and
towards others if they wish to gain the blessings of living a good life.
In conclusion, the authenticity of the Islamic discourse is based upon the implementation of practices, which invoke the notion of practical reasoning, conversational justice and compassion. Only then, our quest to establish an education that disciplines the body, mind and soul can become a reality. Conversely,
ta`dib should become a desired goal for Muslims since it creates spaces to cultivate practical reasoning, conversational justice and compassion.
May the Almighty Alláh protect us, have mercy on us, and guide us towards achieving success in this world and the hereafter.
O Alláh, grant us spouses and offspring who will be the comfort of our eyes, and make us foremost amongst those who are steadfast to you. Let our hearts, minds and actions be imbued with practical reasoning, conversational justice and compassion!
Ameen! Aqeemus salaah!
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