The Black Rainbow Page 10

  “I don’t know; I haven’t studied Indian philosophy. But I believe things are not what they appear and modern science supports my contention,” Riaz said.

  “Does it apply to you as well Riaz? Sara asked. “You aren’t what you appear to be.”

  “My dear it applies to us all,” Riaz said calmly. We all appear to be merely a physical being. But we have soul and mind, which by their very nature can’t be perceived. But they are real.”

  “If Riaz is right, then sense perception cannot be the means of arriving at the truth? If it’s not, what else do we have? Zahid asked.

  “This is precisely where materialism errs,” replied Riaz. It first takes it for granted that whatever is real or exists must be an object of perception. Then it infers that whatever cannot be perceived is unreal or non-existent. This is but circular reasoning. It’s just like saying that democracy is the best form of govt because it’s the govt of the people. In a word, I don’t believe in merely an empirical test of truth.”

  At this Prof Ghani asked: “Would anyone else like to speak? If not, would Sara like to answer Riaz?”

  As none else seemed inclined to speak, Sara with her signature smile said, “Thanks sir for the opportunity. Riaz is giving two different types of arguments. His first argument is from ordinary experience. I hardly dispute that the senses deceive us. Yes they do. But how do we know they deceive us? It’s only through the senses themselves. Reason can never give us fresh knowledge about the world. Reason for instance tells us that a person cannot both exist and not exist. But whether a person actually exists, reason can never tell us. Such knowledge is clearly beyond its domain. Only the senses can inform us of this. Yes, there’s frequently a discrepancy between appearance and reality. However, this is no ground for inferring that matter is merely appearance. In short, the knowledge of the world of which we are also a part rests on the testimony of the senses only.”

  “I know some of you must be eager to counter Sara’s argument, But I’m afraid we’ll have to sign off here.” Prof Ghani said.

  “It was an interesting piece of discussion,” said Riaz as they came out of the classroom. What about a cup of tea from me.”

  “Why not,” Naila said.” I’m dying for tea.

  “Let’s go,” said Riaz.

  “No thanks,” said Sara. “I’m in hurry. Ali you have a few minutes for me?”

  Sara took Ali to a corner and said something to him after which she made her way.

  “What Sara was saying?” Riaz asked Ali as he joined them in the cafeteria.

  “Nothing which concerns you,” replied Ali in an off-hand manner.

  “Come on, we are friends and friends have no secrets,” Riaz insisted.

  “I told you there’s nothing which concerns you,” Ali reiterated.

  “Why are you pressing him?” Naila interposed.

  “Ok, I’ll not,” Riaz nodded. But Sara, don’t you think she is too proud. After all, she could spend a few minutes with us.”

  “Since Sara is not here, we had better not discuss her,” Javed said.

  “But her views! I simply can’t take them,” Naila remarked. “Worse is the way she defends them — without rhyme or reason.”

  Why do you say this?” Ali objected. She is entitled to hold her views. Besides, her arguments have the force of reason.”

  “Ali you seem to be too much in thrall of Sara,’’ remarked Naila.

  “No I’m not. I’m only speaking my mind,” said Ali.

  “But under the influence of Sara. The cup of tea with her the other day has done wonders,” Riaz said tauntingly.

  “May I remind you,” said Javed, “we are here to relax not quarrel? Let’s change the subject. Let’s talk about the limited overs cricket match between Pakistan and India scheduled tomorrow. Who do you think will be the winner?”

  Cricket was one of the things Pakistanis were crazy about. For next half an hour, they talked about cricket. Riaz however continued to think why Sara was taking interest in Ali. “Why he? Why not me?” he asked himself time and again.

  Chapter 10

  Sara was still in the dark as to the connection between her father and Maulvi Zia. When reasoning and speculation failed her, she decided to meet Zia to know for herself what kind of person he was. “Maybe that will throw some light on the relationship between papa and him,” she surmised.

  But the girl was also aware of the risk involved in her plan. “I should have a confidante, who in the event that I get into some sort of trouble will at least know where I am. But who can such a person be?”

  Sara was a solitary figure, who despite her enormous wealth and beauty didn’t have a friend to whom she could look for help. As she thought about a confidante, only one name occurred to her — Ali. In a short period, Sara had developed deep interest in him. He appeared to be a solitary figure much like herself.

  “Yes, I’ll confide in Ali,” Sara decided.

  Accordingly, Sara gave Ali a brief account of the problem which agitated her mind, with the request to keep the same to himself. Ali promised to do so and also told Sara she could count on him for any assistance.

  “If you permit,” Ali asked her, “I can solicit information about Maulvi Zia from my father without mentioning you or your father.”

  “No, thanks, I’ll do it myself,” was Sara’s reply.

  The next question before Sara was how to seek an appointment with Maulvi Zia. She had gleaned that he was a very busy person. But she also knew that however busy a person was, he could not refuse appointment with a young beautiful girl like her. “But how should I introduce myself to him? I need to conceal my identity,” was her answer.

  “Sir a girl named Faiza, who is a British national, is doing research on madaris and wants to meet you,” Maulvi Zia’s secretary told him.

  “Day after tomorrow at 11 in the morning,” replied Zia.

  On the appointed hour, Sara went to the Jamia Islamia. She was made to wait for ten minutes before she was ushered into Zia’s office. The maulvi was sitting in his large but modestly furnished room. The moment he saw Sara, he was struck by her beauty.

  “What can I do for you young lady,” Zia asked Sara scanning her from top to bottom as he mentioned her to a chair.

  “Sir my name is Faiza Israr and I’m doing a comparative study of the education systems of madaris and mainstream education institutions. Since you run a most prestigious and well-known seminary, I believe your considered views will contribute a lot to the completion of my research,” Sara briefly mentioned the purpose of her visit.

  “Have you visited any other seminary?” asked Zia.

  “No sir yours is the first seminary I’m visiting.”

  “Ok,” said Zia trying to conceal his pleasure that a beautiful girl had chosen him for that purpose.

  “So where do we start?” he asked Sara.

  “I beg your pardon.”

  “I mean what do you want to ask?” Zia explained.

  “I have prepared a list of questions, which I’ll take up with you with your permission. But I’m afraid my queries may require multiple sittings with you,” Sara replied in a soft tone.

  “I’m available for any help,” Zia said opening his arms. “All you have to do is to catch me up. Before we proceed, may I ask you to give me some personal information about you?”

  Sara, who was well prepared for such a question, replied, “I was born and brought up in England, though I have been visiting this country from time to time. My father is a solicitor and he is settled in London since long. I’m doing masters in South Asian studies from the School of Oriental Studies. Presently, I’m staying with my father’s relations.”

  “Ok. That’s enough for the present. You can ask your questions. We have another forty-five minutes today and you can seek next appointment from my secretary,” said Zia.

  “Sir my first question to you is how can one justify religious education in this age of scientific and technological advance?”

 
Maulvi Zia cleared his throat and replied: “Your question rests on the assumption that religion is not relevant to the present age. I disagree with this totally. Religion is relevant to all ages and all places. And if religion is relevant, religious education is also relevant.”

  “But what’s the rationale for religious education?” Sara asked.

  “What’s the rationale for non-religious or secular education, remarked Zia? “To help people lead a successful life. The same is the rationale for religious education. However, we, the men of religion, differ with the men and women of the world in our view of a successful life. Success for us is not merely material success. Rather it’s a harmonization of material and moral good. For us means are as important as ends. That’s why religious education attaches a lot of importance to the moral development of students — the aspect of education which is wholly disregarded by secular education.”

  “It’s alleged,” said Sara, “that religious education disregards what you call the material aspect of education and that the graduates from the madaris are incapable of taking to any socially useful profession.”

  “This allegation is not valid,” answered Maulvi Zia calmly. “First what is a socially useful profession? The answer is simple: one that advances social good. Is religion or morality not an element of social good? Do the people who propagate religion, who promote religious understanding and who lead prayers and conduct religious ceremonies not perform a socially useful work? Yes they do.”

  “But how many jobs are open to your graduates?” asked Sara.

  “Yes that’s a problem. But the fault lies not in religious education but in society that doesn’t accord religion its due place. Ours is a materialistic society, where what matters is what one possesses rather than what one does. There’s a growing tendency to confine religion to certain rituals at the time of birth, death and marriage, while religion is much more than this. It covers the entire spectrum of life. Religious beliefs and values guide us in every aspect of life provided we understand and adhere to them. But we have not given up hopes and we expect a lot from young educated people like you to help remove misunderstanding about the role of religion and religious education in society.”

  “Granted that religious education has an important function to perform in society, can it be a substitute for scientific education?” Sara put another question.

  “A very pertinent question,” remarked Maulvi Zia. “Your question embodies a common misconception about religious education. I want to make it clear that religion can never be a substitute for science, and religious education can never be an alternative for scientific education. In fact, the relationship between religion and science is not simply a choice between alternatives. We need both of them as each has its own role in society. Science is necessary to give us control over the environment. However, science doesn’t tell us how best to use that control. It’s religion which tells us how to use that power in an ethical, responsible manner. Religion, if you allow me to say, is the conscience of science. And nothing is more dangerous than science without conscience. What’s the function of conscience? To tame our instincts and regulate our passions. And this is precisely the function of religion and religious education. In sum, in my view, religious and scientific education complement rather than compete with each other. We need both.”

  “Does this mean that education institutions should impart both type of education?” Sara asked.

  “In principle, I’m against the segregation of religious and scientific or non religious education. The purpose of education is personality development for which both types of education are essential. Therefore, one academic institution should impart both types of education. There shouldn’t be separate seminaries providing exclusively religious education. However, in practice this is not the case. That’s why we have the mainstream institutions, providing non-religious education, and the madaris devoted exclusively to providing religious education. The former is producing men of the world having little understanding of religion; the latter is producing men of religion having little understanding of science and contemporary disciplines. This social cleavage is not only at variance with the spirit of Islam but is also dangerous for society. I would like to see an end to this cleavage as early as possible by having a single education system. Impart both types of education and then let the students themselves decide in which to specialize.”

  “Does this cleavage you have referred to exist in the Jamia Islamia?”

  “I’m afraid it does,” admitted Maulvi Zia. “The Jamia’s focus is on religious education. The reason for this is that the mainstream institutions neglect religious education so we have to make up for that. I assure you, if the govt decides to set up one education system, I’ll be the first to implement it in the Jamia.”

  Hardly had the maulvi finished when his phone rang up.

  “How are you seth sahib?” Maulvi Zia asked the caller. “Ok I’m waiting for you.”

  “I’m sorry; a friend was on the line.”

  “It’s all right,” said Sara with a smile as she wondered whether the caller whom the maulvi had called seth sahib was her father.

  “Ok, last question before I leave for prayers,” said Zia looking at his wrist watch.

  “I think I should leave now. Thanks for giving me your valuable time. I’ll seek next appointment from your secretary.”

  “You’re welcome,” said Zia as he rose to bid adieu to Sara. As she turned her back, Zia had a look at her from behind. “Good for bad purpose,” he murmured to himself.

  Sara had guessed and correctly so that the caller was her father and would be arriving shortly. So she decided to leave earlier lest her father might see her. But as she was leaving the seminary, she saw Dr Junaid alighting from his car. Fortunately, the latter did not notice her as he was busy on his mobile phone.

  “What Dr Junaid is doing here,” Sara wondered. “A person as liberal as Dr Junaid in a seminary! Perhaps, like father, he has some business with Zia going beyond religion.”

  Sara however was impressed with Maulvi Zia. He had answered her questions in a simple but confident tone. But she felt things at the Jamia were not as they appeared to be. And instantly she was reminded of the discussion in the class the other day on the dichotomy of appearance and reality.

  “Yes I admit of the appearance-reality dichotomy but this is no refutation of materialism or affirmation of idealism.” She had skipped two classes that day for meeting with Maulvi Zia. So she decided to give a call to Ali to know what the class had discussed. She also decided that she should meet Zia again.

  “You are looking very happy,” remarked Dr Junaid as he met Zia.

  “Yes, and this is for two reasons,” replied Zia. “First, the money has been arranged. And secondly, I just had a meeting with a fairy.”

  “Good!” Dr Junaid remarked. “And who’s this fairy?”

  “She has come from England for research on madaris,” replied Zia.

  At that moment, Zia was told on the intercom that Seth Nisar had arrived. “Send him in,” Zia told his secretary.

  Sara gave Ali a call and told him about the interview with Maulvi Zia. She also told him that she had seen Dr Junaid in the Jamia Islamia. “I wonder what he was doing there,” Sara remarked.

  “Well, this is also surprising for me,” Ali endorsed her.

  “Ok we’ll discuss it later. “Anything special in the class?” Sara asked.

  “Nothing in particular,” Ali replied.

  “Farzana is being engaged tomorrow,” Mrs Naqvi told Ali at the evening tea.