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by A. H. M. Farook

Observing the fast during the lunar calendar of the month of Ramadhan is the fourth pillar of Islam. This dawn to dusk exercise is compulsory for every Muslim who has reached maturity and is sound both physically and mentally.

The concept behind this religious requirement involves a process of self-discipline of the body and mind through prayers and supplications. It also provides an opportunity for us to come to terms with the pangs of hunger the poor experience in their daily life. In this context, it is also highly pertinent to state that Islam gives pride of place to seeking knowledge or for that matter education. This cardinal truth is clearly proved by the fact that the first term of Quranic revelation, 'Iqraa', meaning 'to read' was revealed to mankind through Prophet Muhammed during this holy month of Ramadhan.

In this background, it is none other than the student population among the Muslims here who are the most ideal group of people to imbibe these healthy benefits accrued during this meritorious month. Moreover it is the school system that provides character building opportunities among students in their formative years.

For us to realise these objectives, the quality of education or knowledge imparted during this month needs to be equally important and also on par with the rest of the system practised at the national level. When one questions this aspect of the whole matter the emphatic answer would always be in the negative and this is indeed a very serious matter as far as the Muslim community is concerned. It is high time that Muslim educationists and intellectuals here took serious note of this situation and remedial measures taken immediately.

In keeping with the national policy of education, Government provides equal educational opportunities to all children irrespective of caste, creed or religion. This way the ethnic based school system or rather language based has come into being in Sri Lanka with the express purpose of maintaining ethnic or cultural identities of different faiths. Despite the fact that these schools are called Sinhala, Tamil or Muslim schools, the underlying educational system of these schools remains the same at the national level.

School curriculum and scheme of work, together with syllabus content are set at a equal level for one particular year. Towards the completion of the given task within a year, three school terms are equally apportioned irrespective of the denominational nature of the school. At the end of each term students enjoy a vacation or holiday lasting nearly a month. This systematic school calendar helps students learn different subjects in an easily phased out manner without it being a burden on them.

But as far as the Muslim schools here in Sri Lanka are concerned, it is entirely a different set-up with a host of irregular features present in every aspect. School terms are not set in uniform pattern and they are solely based on the month of Ramazan every year. In the past, there had been instances of Ramazan holidays soon after the beginning of the new school term in January as well as in mid or end of the year thus either lengthening or shortening the particular school term.

This year too the Ramazan holiday has fallen nearly one month ahead of December holidays resulting in a two months long vacation for Muslim schools in the country. Students of these Muslim schools were thus compelled to rush through the final part of the syllabus for each subject in a shorter time. Next year, too, the situation will not be any different with a longer school vacation beginning from end of October and lasting two months and 10 days. This state of affair has compelled Muslim schools to face several disadvantages including the following ones:

*Ministry of Education through circulars conducts important educational activities during Sinhala/Tamil school holidays. GCE O/L and A/L exam periods can be cited here as examples. Term holidays are set so as to accommodate these examinations. Before the beginning of these holidays, Sinhala/Tamil schools complete the given syllabus. These students face the examination well prepared whereas students of Muslim schools have still to complete the relevant portion of the text books.

* Muslim schools earmarked as exam centres are closed during the exam period. No alternative arrangements are made to cover the days lost. School sessions on Saturdays for this purpose have practically yielded no positive results in the past.

*Exam supervisors and invi gilators from Muslim schools are engaged in these duties on duty leave thus being depriving of their services in schools. This in turn affects the smooth functioning of these schools. The direct victims here are none other than the students. Here, the more devoted teachers are caught up in a dilemma whether to accept these rather lucrative in-service job or not.

* National events conducted by the Education Ministry (such as Language/Literary Days) are planned to be held during Sinhala/Tamil school holidays. Muslim schools are in session these days and thus deprived of the opportunities to take part in them. Here again, both the principals and teachers in Muslim schools don't get sufficient time to organise things as they are pre-occupied with other routine activities of the school.

* Exams at regional level when conducted during Sinhala/Tamil holidays tend to keep Muslim schools out as the latter are in session on these days.

* Special seminars and workshops conducted for teachers during Sinhala/Tamil holidays are poorly attended by teachers of Muslim schools. This, in turn, is very likely to affect the quality of Muslim teachers. In addition to all the above, non-Muslim teachers serving in Muslim schools which function during April and December seasons which are invariably holidays for Sinhala/Tamil schools, tend to develop a kind of dissatisfaction to serve in these schools for longer periods.

All these disadvantages mentioned above, stem from one single factor of irregular pattern of holidays allocated for Muslim schools.

At this juncture, it needs to be stressed that Ramazan holidays for Muslim schools is one of the few privileges the Muslim community enjoys today thanks to eminent Muslim leaders of the past who had the vision then to maintain the Muslim identity in the school system. It is also a duty cast upon the Muslim community here to show their gratitude to successive governments which granted this privilege or right to Muslim schools right throughout. But the time has come for Muslims to seriously consider whether they should continue to enjoy this right at the cost of all the above disadvantages.

Apart from all these, Islam never says that Muslims should give up their normal duties or routine work while fasting. In fact, the benefit of fasting will only be increased by continuing our daily chores in a more righteous manner.

Another negative aspect relating to holidays during Ramazan is that students who fast tend to indulge in various pranks and mischievous acts during the night. These acts at times, hurt the feeling of others, especially non-Muslims in their neighbourhoods. This attitude among the young occurs when they are not gainfully occupied in a given task during day time.

If they attend school during Ramazan, they would not only be engaged in productive exercises during day time, but also be left with no time in the night to indulge in such undesirable practices.

Also a bitter truth involving teachers and students of Muslim schools needs to be mentioned here. Despite the fact that Muslim schools are closed during Ramazan, some of these teachers are seen conducting classes where the very students are also seen deeply engrossed in their studies. This is indeed, very hilarious and ironic.

If Muslim schools are absorbed into the general school term, all the above anomalies will definitely come to an end. There will also be more co-operation and better understanding between and among communities and students in particular.

It is also not out of context here to mention that even some Muslim countries do have a uniform school term independent of the Ramazan month. Countries like Maldive Island and Oman have school session during Ramazan with no complaints either from parents or students. The only difference has been less number of teaching hours during Ramazan.

Here in Sri Lanka approximately 20 per cent of Muslim students attend non-Muslim schools and they seem to face no problem at all during this particular month in which these schools function invariably.

Since this issue involves several dimensions both at national and community levels, a comprehensive study needs to be undertaken by those involved in this field.

Educationists and intellectuals, especially among the Muslim community, should give their undivided attention to bring forth a more cohesive and rational system of school terms in keeping with the national interest and that of the community at large.

As a conciliatory step some changes could be made as regards with the duration of the school session during this particular month. But the present irregular pattern of Muslim school terms needs to be changed for the greater good of the community.

This is the ideal time for leaders of the community to shed their political or partisan approach and to come to face the reality of the situation. They have a choice between an identity-based privilege and an imminent precipitous danger to Muslim education in future. It is hoped that sanity and good judgement will prevail in these deliberations.

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