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Teaching of the Qabisiats in schools- necessary or restricted?
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Iman Ahmed Wannos- Al- Thara
5.6.2010
The position of Kulna Sharka was published on 23 May, 2010, as a complete volume for her comrade Arwa Al-Basha regarding the activity of the Qabisiats in basic educational establishments of the secondary course and in girls' secondary education. Their teaching was clear and apparent, in accordance with the banishment of one of the recalcitrant students, who stood and openly incited others to join the group (the Qabisiats) and expressed the belief that the goal of "the membership of the students is an important matter
in so far as it guarantees recitation studies in the Quran and the speeches of the Prophet, in addition to discussions regarding matters of chastity and particulars which embarass mothers in the customary talks with their daughters on the subject."
And this is what prompted many questions about the topic, and increased it's legitimacy and legality on the one hand, and secured the agreement of the Ministry of Education on the other.
The Syrian constitution established the principle of a secular state, and the following articles also appear:
Article 22- which guarantees that the system of education progresses with the people and adapts to the constant development of societal, economic, and cultural needs.
Article 24- Knowledge and academic research and all that pertains to their obtainment from academic accomplishments are the fundamental element in the progress of a Socialist Arab sociey- and it is the responsibility of the state to offer full support to this element.
And in respect to actual circumstances we find that this situation is not inherent- not in regard to the articles of the constitution nor when we become familiar with it in the schools, through the presence of religious educational content in the the curriculum throughout all the periodic stages of education prior to university. The content contains what the abovementioned student said regarding the the goals behind Qubisiat activity. Moreover, there is no decreasing religious presence or Shariah presence in the curriculum. The Qubisiats are acting to cover these, even in special topics such as chastity and maturity. These discussions are already found in the religious education curriculum. We cannot disregard the role of the family in strengthening religious values from a tender age. Morover, the justication for the agression of schools against these activities, which work to restrain the culture of the female students into one trend, is that they distance them from many issues which perhaps would promote their progress and characters, considering them to be the ladies and mothers of the future on whose shoulders the possession of a diverse culture will fall. For this reason, a sound and civilized upbringing which will address all the different walks of life of the children is required.
We can say that a considerable number of legal schools can be found in all the provinces which utilize teachings taken from Shariah and religion and fiqh in to addition to the widespread institutes for the memorization of the Quran in all cities and towns. There are also special schools which possess aspects concerned with religious affairs (in addition to public education)which are established on the roots of Shariah as principle subject like other subjects. A great many of the activities for female students take religious form. Therefore the pretext that the presence of Qubisiat activity is necessary in public education and in the senitive period respecting female students' development is made null and void.
Another point believed to be a goal in the concern is the topic of sexual education (with maturity being one of it's aspects). It is a topic that for a while has been looked into and urgently appealed for by those concerned with the matter. At the forefront of the demand is firstly the family, and the necessity for the possession of advanced sexual understanding. Girls require this in their interactions with boys, in addition to the requirement that the Ministry of of Upbringing and Education must put in placve curriculum for the teaching of sexual education in schools and universities, modelled on that of more developed countries. The desired goal is to avoid many of the matters which harm the character during its submission to educational operations- from early childhood- at home, at school, in university, in the street, and to eliminate the formation of erroneous understanding and education on the topic, in addition to eliminating the purchase of inexpensive books whose contents lead students into jeapordy rather than placing between their hands programs and correct academic curriculum which will take them to the shore of safety. Students have need of such safety at an age delicate and sensitive in it's nature (adolescence) because they control their own growth, both psychological and physical, and will search for information by all ways and means.
In the fulfillment of the project for her colleague Arwa, the specialist followed the sciences of Sharia'a (she preferred that her name remain unmentioned), and she is acquainted with the matter in an intimate way. "This last period saw encouragement from authorities for the Qubisiats before disallowing the offering of studies in homes, in face of the offering public lessons rather than secret meeting." The Qubisia Dina Rastan did not fear the disallowal of teaching in private homes, cithing the reason :"the state permits us lessons in mosques only and prohibits our activities in homes".
Mima Wurud gives voice to the opinion that there is legal cover from the government with an extension of principles for practices like these activities because the authorities concerned with the matter make little of secular principles when they offer facilitations like these to special activities in public schools. And, in this way, the authorities create resentment in the remaining sliver of society represented by the presence of students from other sects and religions who have been discriminated against through the subscription of these schools to a clear bias for those students who join in this society (according to the names listed as participating). This plays a role in nullifying all that is well- known about Syrian society- regarding it's harmony and communality between all sects- religious, ethnic, nationalist, and otherwise.
Thara E- Magazine No. 236 ,5/6/2010
Reproduction permitted with appropriate citation |
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