THOUGH there is no concept of priesthood in Islam, a clerical class has come into existence. In Islam any person, if he/she has adequate knowledge, can perform all the functions and rituals, be it related to marriage, death or other obligations for Muslims.Alim (plural ulema) means one who knows. Thus the whole emphasis is on knowledge irrespective of class, caste, race ornationality. Since knowledge is central this class came to be called ulema.

Now the question is what knowledge should be imparted to these persons who are supposed to guide the community. The ulema often quote a hadith that since Prophet Muhammad (PBUH) is the last prophet the ulema are like stars after him and Muslims should seek guidance from them as stars guide and become source of light in the darkness of night, and ignorance is like darkness.

In those early days when a bunch of ulema began to come into existence the most important knowledge was that of the Quran and hadith which embodied total knowledge for the guidance of the community. Anyone having that knowledge was counted among the ulema. However, as Islam spread to other countries with their own old cultures, civilisations and indigenous sources of law, besides the ulema of the Quran and hadith, other types of ulema also came into existence, i.e. those who acquired knowledge from other sources like philosophy, mathematics and physical sciences. These ulema put emphasis on reason and rational sciences besides traditional sources of Muslim knowledge.

The rational sciences, over a period of time became so important that they became sources of syllabus for training of ulema and came to be known as ulum al-aqliyah, which mainly consisted of translations from Greek philosophy and other sciences.

In those days Greek sciences were the most advanced and these rational sciences were supposed to broaden the vision of the ulema. Muslims produced great philosophers who contributed richly to world knowledge and whose commentaries on Greek philosophy were taught in European universities and Christian seminaries throughout the Middle Ages. Thus the Christian priests studied al Farabi, Ibn Sina, Ibn Rushd, etc. in their seminaries. All kinds of rational sciences flourished during the mediaeval ages in the Islamic world and Muslim ulema learnt and built on these sciences.

The Greek sciences are mostly of historical importance and humankind has made tremendous progress in social and physical sciences, so no one can claim to be an alim today without knowledge of contemporary developments. Unfortunately, the colonial period and the development of these sciences in Europe had to be simultaneous and since Muslim countries were victims of colonial rule, Muslims in general and our ulema in particular became highly prejudiced against all western or European advances made in the sciences, subsequent to Muslim scientists’ efforts.

Also, Islamic seminaries while taking out their anger against their colonial masters did not understand the difference between the colonial rulers and the scientists; many of the latter were persecuted by the same rulers. It was not western rulers who developed the sciences but the scientists who did so. The Christian church had also resisted Greek knowledge, and many philosophers were persecuted, but later they adopted and made these sciences part of their syllabus, and then of their theology.

Similarly, traditional Muslim ulema at first resisted modern social and physical sciences as irreligious and as being imports from the colonial West, and rejected these ulum. However, later they began to accept these sciences but would not teach them in Islamic seminaries. Still, they teach traditional Greek sciences as if it is part of Islamic knowledge. Now it is high time that Islamic seminaries integrate modern sciences, like they had the Greek sciences earlier, and make them part of the syllabus in seminaries.

Today, the whole emphasis in these seminaries is on the traditional sciences and theological issues. This is of course necessary but only as a part of the training. Along with these theological issues they must also train their students in modern social and physical sciences which will greatly help broaden their vision. They should also be trained in interpreting the Quran using modern scientific methods. The earlier commentaries and interpretations were done in the light of knowledge which was available then, and much of it was Greek philosophy. One cannot continue to teach the same commentaries; while the Quran is divine, the tafsir literature is entirely a human effort to understand the Quran within the parameters of available knowledge at any given time in human history.

The existing hadith literature comprises both authentic as well as zaeef traditions of somewhat doubtful origin. The students must be trained in modern methods of sifting through the existing literature and rigorously select only those traditions which are authentic and in keeping with the Quran and reasoning. The integrity of the narrator is not enough; it should also fulfil the criterion of human reasoning. Reason and intellect are divine gifts and the Quran recognises the role of reason.

Also, in those madressahs where sectarianism is flourishing, there is a need for the ulema to learn the value of tolerance and moderation. The fundamental values of the Quran, haq (truth), adl (justice), ihsan (doing good), rahmah (compassion) and hikmah (wisdom), must be taught and emphasised. Also, knowledge of comparative religion should be imparted which is highly necessary in the modern pluralistic world. Only such a comprehensive syllabus will produce a scholarly set of future ulema.

The writer is an Islamic scholar who also heads the Centre for Study of Society & Secularism, Mumbai.