[Slideshare] apex-islamic-education-madrasah-history-(11-january-2014)

IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL.

Presentation by Ustaz Zhulkeflee Hj Ismail
for APEX Toolkit 2014 Saturday
11 January 2014 @ 10.30 am – 12.30 pm
Held @ Madrasah Al-Irsyad Al-Islamiah
Islamic Hub, Braddel Road
Singapore

All Rights Reserved © Zhulkeflee Hj Ismail (2014)
)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH

(AN INTRODUCTION)

When I was first approached for this talk, I was informed
that this gathering seek to acquaint all of you (participants),
the younger Muslims, only regarding the aim and objective
of our ‘Madrasah’, its history, legacy, evolution,
development and challenges etc.
In my opinion, it is imperative that firstly we seek to
understand what the Islamic perspective on ‘EDUCATION’
is – which is but a singular, holistic development of what a
Muslim should be, in accordance with the Islamic doctrine
regarding the Reality (HAQIQAH) of us destined to become
a good person, in accordance with his/her role as the
servant of Allah.

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH

(AN INTRODUCTION)

Our worldly (DUNYA) success and career in this life,
though important, is not the primary objective. The true
success aimed for, which we must never lose sight of is the
success of the Hereafter (AL-AKHIRAH).
Also, the truly Islamic education is TAUHEEDIC (one singleholistic paradigm) endeavor without any dichotomy
between concern for worldly DUNYA and the DEEN. Yet,
many may have misunderstood or have vague idea of what
this education entails, and adopted a ‘cut-and-paste’
approach in learning, which they claim of ‘integrating both
kinds of knowledge’.

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH

(AN INTRODUCTION)

Due to this thus, I was quite hesitant to simply speak only
about ‘Madrasah’ alone and requested that I be allowed to
speak also about the general ‘Education of Muslims in
Singapore’ - which has become dualistic.
How did this happened? Why have we evolved to this?
Only by having a proper understanding of our history;
appreciating the legacy of our ancestors especially that of
our ‘ULAMA; knowing their concern in the general Islamic
education towards Muslims; the challenges and sacrifices
etc. - those who, even with good intention to assist this
UMMAH, may risk bringing harm unknowingly.

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH

I hope to share the little that I know as
a perpetual Muslim student involved in
educating the Ummah, especially from
the experience which Allah s.w.t. has
favoured me thus far, in my learning
journey as a servant, a seeker and a
traveller upon the path of knowledge
and wisdom.
Hope that Allah SWT grant us all the
TAUFIQ and HIDAAYA, with ‘ILM-waHIKMAH, seeking His REDHA and
MAGHFIRAH, to serve this UMMAH,
with TAQWA.

(AN INTRODUCTION)

“Allah suffices me and the best to Protect!
Glory be to You (O Allah), of knowledge we have
none except what You have taught us, verily, You

)

are perfect in Knowledge, the Most Wise.”

(2013)
)

MOST COMPASSIONATE,
MOST MERCIFUL.

)

MOST COMPASSIONATE,
MOST MERCIFUL.

“Which then is best?― he that layeth his foundation on
piety (TAQWA) to Allah and His Good pleasure (REDHA)?―
or he that layeth his foundation on an undermined sandcliff ready to crumble to pieces? And it doth crumble to
pieces with him, into the fire of Hell. And Allah guideth not
people that do wrong.”
(Qur’an: Taubah: 9:109)

)

)

“O YOU who have attained to faith! Ward off from
yourselves (i.e. save yourself) and those who are close
to you (AHLI-KUM) that fire [of the hereafter] whose
fuel is human beings and stones: [lording] over it are
angelic powers awesome [and] severe, who do not
disobey Allah in whatever He has commanded them,
but [always] do what they are bidden to do.”
(Qur’an: Tahrim: 66: 6)

)

Every tree begun from a seed, and would
grow in stages – from seedling into a plant
which from its onset develops several
important crucial components viz. Its roots,
its stems which then grow into trunk and
branches, its barks and leaves etc.
All of these has to be nurtured and let to
grow in tandem – as and when conditions
permits.
If any of these is neglected, or process for
their growth stymied to only allow one
component to be fully developed without
these others – then the tree may be harmed.
)

 Due to this circumstances, our parents have sent us to ‘Islamic religious classes’
for our basic (FARDHU’AIN) , as well as to then attend conventional school.
 Yet, both types of education have different aims, objectives and concerns.
 Unfortunately many later emphasized too much upon conventional schooling
and neglected continuing with their crucial Islamic Fardhu’ain learning and
education .

“Allah has not made for any man two hearts in his (one) body “
(Qur’an: Ahzab: 33: 4)
)

13

LE
ARAB
AP

“Once a man was watching, with much
amazement, how a caterpillar he once saw has
now wrapped itself and transformed into pupa.
Through its opaque cocoon, the man could see a
colourful butterfly forming within it.
It was now about to break forth, yet nature
requires it to undergo the stage which is rather
slow requiring it to struggle out of its cocoon.”

)

LE
ARAB
AP

“What the man saw was a helpless creature, in
agony being trapped and had to endure what
seems to be a long, painful struggle to freedom.
So he decided to lessen the agony and assisted it
by cutting, to enlarge the opening so that it can
easily emerge from the constraining shell.”

)

LE
ARAB
AP

“Thenceforth, a butterfly emerged.
Yet it remained attached, clinging on to the
remnant of its previous shelter. And he watched
how it stood there for a considerably long time.
The man had expected it to flutter away, readily
displaying its beautiful wings elegantly.”

)

LE
ARAB
AP

“On closer inspection, the man discovered to his
horror, that the part of the butterfly wings was
deformed –
The man regretfully realized that this was due to
his ‘intervention’ which unknowingly had
deprived the butterfly from undergoing a crucial
process needed for its transformation - in
accordance with nature (FITRAH), as every
butterfly should.”
)

LE
ARAB
AP
REFLECT : HAVE WE MISSED ANY CRUCIAL STAGE IN OUR DEVELOPMENT ?

)

LE
ARAB
AP
REFLECT : HAVE WE MISSED ANY CRUCIAL STAGE IN OUR DEVELOPMENT ?

“So direct your face toward the religion,
inclining to truth. [Adhere to] the fitrah of
Allah upon which He has created [all] people.
No change should there be in the creation of
Allah. That is the correct religion, but most of
the people do not know.”
Qur’an: Rum: 30: 30)

)

“Every child is born in a state of pure innocence ( FITWRAH),
It is the parents then who would make him to become
a Jew or a Christian or a Pagan.”
(Hadith reported by Bukhary)

)

AR
W

G
IN
N

“When people TATRUKU - leave (set aside) the affairs
of their DEEN – religion, because of their concern in
improving their worldly matters, then Allah will open
upon them much danger (harm).”
(Hadith reported by Ahmad)
)

In 1998, while in PERGAS, I responded to criticisms upon the
Madrasah by writing a paper from my research (copy available on
my web link “http://An-naseehah.blogspot.com” ).
In that paper, I’ve argued that the current “Madrasah education”
(although it has the potential to be Islamic), yet it is not
necessarily equal to what a truly “Islamic education” really is.
In fact, the Muslims have, since colonial times, moved from a
single holistic system of education (TAUHIDIC) into adopting a
dualistic system - dichotomising the religious from the secular.

)

In fact with this, the Muslims have somewhat moved away from
an “eclectic to specialist approach” (the Islamic approach of
prioritizing Fardhu ‘ain knowledge before knowledge of Fardhu
kifaaya) into accepting an education system that is less and less
eclectic but emphasise more on specialization – driven by socioeconomic needs rather than developing the Fitrah in people to
their fullest potential.
Today, we have a system that educates or ‘develops’ people for
the work-force - as though people are to be exploited as future
market resources – i.e. driven by politico-economic policy.

)

I was asked: “Is it still possible for Muslims to strive to become
Islamic scholars in the likes of the such illustrious, eclectic,
profound Ulama’ – (scholar / thinker / philosopher) like e.g. AlGhazali, Ibn Rushd, Al-Biruni, Ibn Khaldun, Ibn Sinna etc. ? ”
Actually this concern was already raised by many, especially
since the dismantling of the last Ottoman Caliphate. The waning
influence of the Muslims and their being colonized and exposed
to imperialists’ rule had indeed drastically changed our
approach to education.
)

Whatever remaining Islamic institutions of learning became
more concerned towards essentially preserving only the
“knowledge of the Deen”, because with limited resources and
antagonistic colonial rulers, to be safeguarding this was of the
highest priority. The ummah was under siege.
Thus it is the traditional ”Madrasah” in our community evolving
to be what it is today, the urgent need was indeed to fulfil a
very important command in the Qur’an:

)

“Nor should the Believers all go forth together: if a contingent
from every expedition remained behind, they could devote
themselves to studies in religion and admonish the people
when they return to them― that thus they (may learn) to
guard themselves (against evil).”
(Qur’an: Taubah: 9: 122)
)

Apart from the lack of resources, those scholars and
philanthropists within the Ummah barely managed to preserve
this traditional full-time Madrasah, whereas the majority
Muslims opted into sending their children to the conventional
schools established by the colonial masters.
Interestingly a general but relevant question was raised from an
‘aleem from the Nusantara, to Syed Rashid Redha (of “alManar”) which was then given over to be responded by Amir
Shakib Arslan as a book entitled: “Limaa-dza ta-akharal
Muslimuuna...” – which analysed the reasons for Muslims
decline.
)

A RECOMMENDED READING
Author: Amir Shakib Arslan; Rashid Rida (foreword)
Publisher: Islamic Book Trust (2004)
Pages: 148 Binding: Paperback
Description from the publisher:
New Revised Edition, Paperback, 172 pages
First published in the 1930s, this was a response to a letter from Shaykh
Muhammad Bisyooni Umran of Indonesia requesting the author to explain the
causes of Muslim weakness at the present and the causes of the strength of the
Europeans and the Japanese, the factors behind their glorious empires and
sovereignty, their power and wealth. His response, written in a state of great
agitation became one of the masterpieces of eloquence and a proof of his wisdom.
)

But the most significant happened in 1977 with the First World
Conference on Muslim Education held in Makkah. Concerned
Muslims must read the deliberations of these prominent Muslim
scholars in the “Islamic Education Series” published by King
Abdulaziz University, Jeddah. (ISBN 0-340-23607-8)
TOPICS IN THIS SERIES: Crisis in Muslim Education
 Aims & Objective of Islamic Education
 Muslim Education in the Modern World
 Curriculum and Teacher Education
 Philosophy Literature and Fine Arts ...... Etc.
)

)

Syed M. Naquib Al-Attas asserts, it is: “... to produce a good
man. What is meant by ‘good’ in our concept of ‘good man’?
The fundamental element inherent in the concept of
education in Islam is the inculcation of ‘ adab’ (ta’dib), for it is
‘adab’ in the all-inclusive sense I mean, as encompassing the
spiritual and material life of a man that instils the quality of
goodness that is sought after. Education is what the Prophet
Muhammad s.a.a.w. meant by Adab :

)

Syed M. Naquib Al-Attas asserts, it is: “... to produce a good
man. What is meant by ‘good’ in our concept of ‘good man’?
The fundamental element inherent in the concept of
education in Islam is the inculcation of ‘ adab’ (ta’dib), for it is
‘adab’ in the all-inclusive sense I mean, as encompassing the
spiritual and material life of a man that instils the quality of
goodness that is sought after. Education is what the Prophet
Muhammad s.a.a.w. meant by Adab :
“My Lord educated me (ADABANI) , and made
my education (TA’DIB) most excellent.”
)

TH
AD I
H
ER A
OTH

“Educate (nurture – ‘addibu’) your children with the
best education (ADAB).”
(Hadith of the Prophet s.a.w. narrated by Ibnu Majah )

)

TH
AD I
H
ER A
OTH

“From amongst the rights of a child upon their
parents are, that they be instilled (to be educated by
them) with Adab and to be given a good name.”
(Hadith of the Prophet s.a.w. reported
by Baihaqy from Ibnu ‘Abbas r.a.)
)

TH
AD I
H
ER A
OTH

“Educate (nurture with Adab – ‘addibu ’) your children upon
three things: To Love your Prophet (s.a.w.), and to love the
Family members of his household (Aali Muhammad), and
(learn) to recite Al-Qur’an.”
(Hadith of the Prophet s.a.w. narrated by Tabarani)
)

TH
AD I
H
ER A
OTH

“ Teach your children and your family members with the best, and
educate them (instil in them Adab).”
(Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and
Sa’id ibn Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)

)

TH
AD I
H
ER A
OTH

“There is no gift (that you can give) to your children
better than (instilling in them) the good Adab.”
(Hadith of the Prophet reported by Tirmidzi )

)

TH
AD I
H
ER A
OTH

“Honour your children by (educating) instilling
in them the best Adab.”
(Hadith of the Prophet s.a.w. reported
by Ibnu Majah from Ibnu ‘Abbas r.a.)

)

“Ta’-dib” (

) – preferred term for

‘education’, from the term ‘Adab’ ( )

meaning: –
“good breeding, nurture, manners, refinement,
cultured, decorum, propriety, social grace, educated,
etc.”

)

“THE SIGN OF THE TRULY LEARNED IS
HUMILITY IN THE PRESENCE OF THE ALLKNOWING – WHILE THE HEEDLESS AND
ARROGANT MAY BREACH THE ADAB”

)

This is based on my limited reading, understanding, and
personal experiences - semblance of these approaches I have
seen in my teachers’ mentoring approaches upon individuals
and myself, even though it was done privately and not in
educational institutions.
What many have forgotten is that ‘ulama (Islamic Scholars) are
the effect of the nurturing by true teachers (murobbi’), not
merely from which educational institutions a person comes out
from. It is the teacher, not the school which is the crucial factor.

)

Many students currently may still be developed traditionally,
utilizing whatever is available – in madrasah, mosque, halaqah,
home - in replicating the earlier Islamic scholars exposure and
path of learning, in spite of the many disadvantages faced.

)

Starts at home: nurtured with Adab, inculcation of basic
obligatory practices of a Muslim and linguistic proficiency.
Sent to “Kuttab” – recitation and memorization of Al-Qur’an;
may proceed to include other important texts, poetry etc. –
importance of rote-learning for the young.
Sitting (talaqqi) with scholars (in Jami’ [mosque] or
madrasah or halaqah) to expand upon the knowledge of the
Deen, both horizontally (eclectic) and vertically (depth and
profoundness).
)

His field of study may be expanded to include various other
(AAKHAR) worldly sciences, where the interest in those
relevant field of study are also progressively nurtured.
Some may be sent to guilds to also to be mentored to
acquire skills, crafts or trades, and contemporary empirical
knowledge which today we call “worldly sciences and
technology” – relevant to his development, while still
continuing in their learning path, primarily upon the
knowledge of the Religion ‘ULUM AD-DEEN *.
* It is wrong to refer to it as UKHRAWI
)

Thus for example, we learnt that Abu ‘Ali Ibn
Sina (AVICCENA) already was acknowledged at
17 years old, to be a scholar in the knowledge
of the Deen but his passion to learn every
other knowledge and sciences available then,
was also pursued by him with equal religious
fervour and passion.

)

IBNU SINA

He was already known to be well-versed in the
sciences of the Deen, but the world today
seemed to only appreciate and highlight his
expertise in the medical science – especially
the Latin translation :“Canon Medicinæ” or
“Canon of Medicine” (“Qanun fi-al-Tibb”)
which impacted the Western civilization.

)

Abu Ḥ amed Muḥ ammad ibn Muḥ ammad
al-Ghazali (ALGAZALE) began to receive
instruction in FIQH (Islamic jurisprudence)
under illustrious scholars of the time until
he assumed a very high scholarship in Islam.

AL-GHAZALI

Later he was immersed into Sufism for which Al-Ghazali
contributed significantly to the development of a systematic view
of TASAWWUF and its integration and acceptance in mainstream
Islam. He was also well versed in Greek philosophy and refuted
several of the views which was held by the Mu’tazilite of his time.
)

Abu al-Walid Muhammad ibn Ahmad ibn
Rushd (AVERROES). His education followed a
traditional path, beginning with studies
in hadith, linguistics, jurisprudence (FIQH)

IBNU RUSHD

and scholastic theology (‘ILM UL-KALAM).
The earliest biographers and Muslim chroniclers speak little about
his education in science and philosophy; where most interest from
Western scholarship in him lies; but note his propensity towards the
law and his life as a jurist (QADHI).
)

It is generally believed that Ibn Rushd was
influenced by the philosophy of Ibn Bajjah
(AVEMPACE), and perhaps was once tutored
by him. His medical education was directed

IBNU RUSHD

under Abu Jafar ibn Harun of Trujillo.
His aptitude for medicine too was noted by his contemporaries and
his major enduring work Kitab al-Kulliyat fi al-Tibb (Generalities),
together with another book (on Particulars) written by Abu Marwan
Ibn Zuhr, became the main medical textbooks for physicians in the
Jewish, Christian and Muslim worlds for centuries to come.
)

WHAT CAN BE LEARNT

Although essentially these scholars are scholars of the Deen,
yet their eclectic exposure motivated them to expand and
profoundly learnt other sciences which their learning paths
had exposed them to.
The concept of “ITQAN ” and the principle would be adhered
to in their “learning culture / discipline”.

)

“Every matter (knowledge, skill, etc.), for which an obligation
cannot be fulfilled except by (possessing) it (i.e. knowledge
and skill), its acquisition is (therefore) obligatory (waajib).”
- An Islamic principle.
To understand this, refer to Adab of students in Imam
Ghazali’s “Ihya ‘ulumuddeen” Kitaab al- ’ilm”)
)

From the preceding background that has been explained,
our next pertinent and relevant question is ….

“ CAN WE MUSLIMS, DO
SOMETHING ABOUT IT, NOW ? ”
)

There cannot be any effective solution without knowing the history

)

Western colonial powers introduced their schooling system,
even though natives already have their own- i.e. either
vernacular or religious based.
When linked to economic and job opportunities, which
favoured cohorts from such schools, private native or religious
full-time schools lost its appeal. Yet, Muslims students generally
were provided Islamic religious classes outside school hours at
home, mosques or the madrasah (part-time).

)

Full-time madrasah gradually evolved distinctly to focus in
producing the elite – “teachers of Islam” - to ensure the rest of
the Muslims are guided with their Islamic knowledge.
Thus, other Muslim students were made to adapt to this
“dualistic education system” – full-time conventional school
(academic) and part-time (religious) taught by these teachers.
The full-time Madrasah is therefore an exception rather than
the rule; fully private and independent, constituting only less
than 4% of the total cohorts; sustained by the community &
philanthropists.
)

Students who were sent to these full-time Madrasah
originally, were those with parents with altruistic-religious
reasons, not due to economic gains as their primary reason.
The basic curriculum at the primary level were equally
needed by those who do not attend full-time Madrasah. To
accommodate these, traditional Madrasah extended their
function or assign their students to conduct part-time
Madrasah. We in Singapore have had over 30 registered
independent madrasahs but today it dwindled to only 6
which are as full-time schools.
)

When at one time, IRK (Islamic Religious Knowledge) was
incorporated in government schools which somewhat took on the
function which independent Madrasah had fulfilled, its proliferation
and existence then became regarded as less urgent. Lulled into the
availability of ‘alternative’, many of these part-time Madrasah lost
its appeal leading to lesser cohorts and gradually became neglected.
When IRK was scrapped from being taught in government schools, it
hence left a major void.
We have not yet fully recovered from this ‘traumatic’ loss . The
truncation from our tradition and loss of Adab - have now caused
many to ‘experiment’ with many kinds of curriculum or approaches.
)

TASAWWUR ISLAM

MOST COMPASSIONATE,
MOST MERCIFUL.

Extracted from:

“INTRODUCTION TO THE STUDY
OF FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail

)

UPDATED APRIL 2013

“Invite (all) to the way of thy Lord with wisdom ( BIL-HIKMAH) and
beautiful preaching (MAU-’IZAH-HASANAH); and argue with them in
ways that are best and most gracious (JAADIL-HUM-BIL-LATI -HIYA
AHSAN): for thy Lord knows, best who have strayed from His Path,
and who receive guidance. “
)

(Qur’an: an-Nahlu: 16: 125)

“O Prophet! Truly We have sent thee as a Witness (SHAAHIDAH), a
Bearer of Glad Tidings (MUBAS-SHIRAH), and a Warner (NADZEERAH)―
And as one who invites to Allah's (Grace) by His leave ( DAA-’IYAN
ILALLAAH) , and as a Lamp spreading Light (SIRAAJAN MUNEERAH).”
(Qur’an: an-Nahlu: 16: 45-46)

)

Independent – by community

HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL

MOSQUE



HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL

Government controlled

BRITISH ENGLISH SCHOOLS
ENGLISH SCHOOLS

MOSQUE
Seen as alien (and Christian), generally
the indigenous Malay-Muslims then,
were afraid to sending their children



HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE

VERNACULAR SCHOOLS
To remove the fear, the British colonial
Government Introduced Vernacular
schools referred to as ‘Sekolah Melayu’



HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE

ARABIC SCHOOL ( Madrasah)
Yet, full-time schools teaching Islam
continued but to differentiate it,
began to be referred to as ‘Sekolah Arab’


VERNACULAR SCHOOLS


HALAQAH
KUTTAB


VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL

ENGLISH SCHOOLS

MOSQUE

SEKOLAH AGAMA (Madrasah)
More such school teaching the religion sprouted.
And to emphasize its religious orientation, these
schools then were simply called “Sekolah Agama”
or the Arabic “Madrasah”

VERNACULAR SCHOOLS


HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE



VERNACULAR SCHOOLS
Asaatizah absorbed by M.O.E into
vernacular schools to teach I.R.K.
(Islamic Religious knowledge)


HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE


VERNACULAR SCHOOLS

With the availability of lesson on Islam,
the general Malay-Muslim population’s
concern for their children’s Islamic
education were pacified


HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE

ARABIC SCHOOL (Madrasah)

VERNACULAR SCHOOLS

INTEGRATED SCHOOLS



HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE


VERNACULAR SCHOOLS

INTEGRATED SCHOOLS
FULL ENGLISH MEDIUM SCHOOLS



HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE


VERNACULAR SCHOOLS

INTEGRATED SCHOOLS
TEACHING I.R.K TOTALLY SCRAPPED


HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL


ENGLISH SCHOOLS

MOSQUE

MADRASAH
Home-based study circles; Family trust;
MUIS - mosgues; Islamic organizations;

VERNACULAR SCHOOLS

INTEGRATED SCHOOLS

private schools ; individual scholars; etc.


HALAQAH

VISITING
u es
ISLAMIC ntin
o
SCHOLARS
ge c
n


…

e
hall
c
ENGLISH SCHOOLS
the
QUR’AN SCHOOL
And
MOSQUE ‘WAQF’ –
THE
VERNACULAR SCHOOLS

KUTTAB

VERNACULAR SCHOOLS

Acquisition and Land Lease issue

MADRASAH

Asaatizah absorbed by

THE COMPULSORY EDUCATION vernacular
M.O.E into
PSLE BENCHMARK schools to teach I.R.K.
AND
LIMITATION OF COHORTS

INTEGRATED SCHOOLS

Home-based study circles; Family THE J.M.S. ISSUE
trust;

MUIS - mosgues; IslamicASAATIZAH – TEACHERS- TRAINING
organizations;
private schools ; individual scholars; etc.…. ETC.

* As conveyed to me by al-Ustaz Ahmad Sonhadji Muhammad Milatu (Allahyarhamhu)

 Madrasah Islah Islamiyyah
Pepys Rd. off Pasir Panjang Rd.
 Ma’ahadul Irsyad
67-6 Hindhede Rd.
 Madrasatul Haq Al-Islamiyyah
97-C West Coast Road.
 Madrasah Addiniyah Al-Islamiyah
Kg. Bahru Road.
E
OR
M
NO

IN

CE
EN
ST
EXI

 Madrasah Al-Hidayah Al-Islamiyah
26, Block 24, Tanglin Halt.
 Madrasah Ar-Ridwan
Lot G, Jalan Madrasah
 Madrasah Khairah
Block 60, Canberra Road.
 Madrasah Attarbiyah Addiniyah
27, Lorong Mekola off Jalan Kayu.
CE
EN
 Madrasah Al-Islamiyah Sembawang
T
XIS
E
E IN
R
51, Andrew Avenue.
MO
O


N

 Madrasah Abu Kassim
Lorong Abu Kassim, Pasir Panjang Road.
 Madrasah Taman Jurong
Block 54, 45/47 Yung An Road.
 Madrasah Asriyah
56, Lorong Melayu.
 Madrasah Al-Hidayah
Lorong 21, Geylang Road.
CE
EN
ST
EXI
 Madrasah Bustanul Arifin
IN
RE
MO
Coronation Road.
NO

 Madrasah Kampung Paya Goyang
Somerset Road.
 Madrasah Al-Wataniyah
Kampung Paya, Jalan Serai.
 Madrasatus-Sibyan
Kg. Bunga Raya, Lorong Engku Aman.
 Madrasah al-Saedatul Islamiyyah
West Coast Rd , 81/4 ms.
 Madrasatul Islamiyah
CE
EN
T
XIS
2A, Kampung Berih Rd off Chua Chu Kang RE IN E
O
OM
N


 Madrasah Tahdzibiyah Islamiyah
15, Jalan Ulu Seletar, Nee Soon.
 Madrasah Diniyah
Ellis Road.
 Madrasatul Mabtadi
120, Block 14, Stirling Road.
 Madrasah Ahmad Yahya
Masjid Ahmad, South Buona Vista
CE
EN
ST
EXI
 Madrasah Azamiyah Islamiyah E IN
R
MO
c/o Penjara Changi.
NO

 Madrasah Attariah Al-Islamiyah
97A Estate off Jalan Woodbridge
 Madrasah Tengku Abdul Jalil
Kampung Pahang, Pulau Tekong
 Sekolah Ugama Pulau Seking
Pulau Seking.
 Taman Pendidikan Islam
14, Jalan Kunyit.
CE
EN
ST
EXI
 Sekolah Ugama Radin Mas
IN
RE
MO
47A, Raden Mas, Telok Blanga.
NO

 Sekolah Ugama Penjara Singapura
48, Jalan Penjara off Margaret Drive
 Sekolah Ugama Kampung Bedok
11, Jalan Bilal off Bedok Road.
 Sekolah Ugama Rakyat Jurong
Jalan Majapahit, Upper Jurong Road.
 Sekolah Ugama Rakyat Naval Base
Canada Road, Naval Base, Sembawang.
CE
EN
ST
EXI
 Sekolah Rakyat Islam
IN
RE
MO
Jalan Eunos.
NO

 Sekolah Ugama Bukit Gombak
Lorong 4, Bukit Gombak.
 Sekolah Ugama Surau Akhyar
Lorong Lompang.

E
OR
M
NO

IN

CE
EN
ST
EXI

STILL EXISTING - AS IN 2011

Madrasah Al-Khairiyah Islamiyyah
152, Still Road.(as part-time)
Madrasah Aljunied Al-Islamiyyah
395, Victoria Street. (built in 1927)
30, Victoria Lane (relocated)
Madrasah Wak Tanjong
589-D Sims Avenue. (built in 1987)
Madrasah Alsagoff Al-Arabiyyah
111, Jalan Sultan. (built in 1912)


Madrasah Al-Arabiyyah
No 12, Jalan Selamat.
Lorong 13 Geylang Road. (relocated)
Madrasah Al-Ma’arif
No.14, Ipoh Lane. (built 1939)
No. 3, Lorong 39, Geylang Road (relocated)
Madrasah Al-Irsyad Al-Islamiyah
No.6 Hindhede Road
No. 9 Winstedt Road
Islamic Hub, 277 Braddel Road (relocated)


PART-TIME MADRASAH MANAGED
BY PERGAS AND OTHER MUSLIM
ASSOCIATIONS.
PART-TIME MADRASAH IN LOCAL
MOSQUES THROUGHOUT
SINGAPORE.


ISLAMIC RELIGIOUS CLASSES,
HALAQAH, CONDUCTED BY
INDIVIDUAL TEACHERS.
PRIVATE ISLAMIC EDUCATIONAL
CENTRES.


COHORTS FROM CURRENT
FULL-TIME MADRASAH
SYSTEM

)

The direction of where the current full-time Madrasah
education is heading to, may be becoming vague.
It seemed to be imitating what conventional schools are
doing - many seemed to have forgotten that being
independent (just like seminary), it should pursue its own
course of aim and objective for which it was instituted, and
not allow itself to be dictated by others with their
extraneous interest and agendas.

)

Whereas now, economic concern and paper chase (exambased) curriculum are being imitated, and students are
unnecessarily burdened, requiring them to also compete with
those in conventional schools. Thus, they lose focus of their
primary objective to become the future vanguard Islamic
scholars into joining the general student cohorts destined for
the ‘rat-race’.
If these full-time madrasah are meant to supply religious
teachers, they should not be “distracted” and become
“diverted” from its original aim.
)

Psychologically, the students from full-time Madrasah are
affected negatively - being made to compare themselves
with those of the mainstream. Surely, its like trying “to
compare apples with oranges – although both are fruits.”
Already disadvantaged with many inadequacies, their
morale are further affected by confusion in terms of
management, leadership, staffing, curriculum, etc.
And now, it may face closure if cohorts do not meet the
national school PSLE standards.

)

They are our precious hope to become personalities exuding honour,
self-esteem, courage, sagacity and pillar of strength as successors of
the legacy of prophets – whereas now the opposite effect is
undermining their growth and development.
They are our community’s hope to become religious guides and lead
future generations, yet are left neglected and made to be at a
disadvantage.
Their future are made to look bleak, many of these cohorts may have
already contemplated discarding their task of replacing our ulama’ as future religious teachers- to pursue other career.
)

Actually, the so-called ‘economic or pragmatic argument’ is irrelevant.
The issue here is about “Amanah” (a sacred trust).
The Muslim community must recognize the real value of this group in
their social contribution and most importantly as guardians of ‘ulum
al-Deen - to provide our community Irshadah (guidance).
The disparity between their true worth and their economic worth must
be corrected by the Muslim community themselves; in creating jobs
and set their appropriate remunerations which should not to be
determined by market forces but based on realistic societal-value.
Utilize funds from “Baytul-maal” if need be.
)

Some who attempt to integrate the syllabus with the so-called
“dunyawi - ukhrawi ” labelling are themselves unclear of how actual
Islamic categorization of knowledge should be.
Some peoples’ claim that what they do for the Madrasah’s
curriculum is “Islamizing” it. Yet, it may in fact be “de-Islamizing”
because the definitive Islamic character of Madrasah and its
graduates which they should aspire to is neglected to merely
imitating the conventional school.

)

Thus, its aim may have already been eroded and replaced by
something else, and the graduates now are not very different from
that of the mainstream schools. So have we truly upheld the trust
Amanah and aspiration of our predecessors?

)

COHORTS FROM
CONVENTIONAL
( NON – MADRASAH )
SYSTEM

)

Students from this system who do not have Islamic lessons in their
schools have to be given separate Islamic education outside their
school hours. This is especially crucial ever since IRK (Islamic
Religious knowledge) was scrapped.
Many may not even have any rudimentary lesson on Islam,
especially once they start going to conventional schools or because
their parents and family are neglectful or are not well-endowed with
religious knowledge themselves.
Those who still regard their child’s Islamic upbringing as important
may seek for them whatever Islamic religious classes outside school.
)

Those who pursue in part-time Madrasah may just receive a
“watered-down” and a very general curriculum of Fardhu ‘Ain, and
may lack the motivation or passion in attending these classes.
Given the emphasis on Academic excellence, their “ Aqeedah-mic”
aspect of development takes a back-seat or even totally neglected.
The way lessons on Islam taught to them generally are disparate
and unstructured. Usually conducted based on subjects, but
without emphasis of their interconnectedness and the absence of
urgency (compulsion) regarding their acquisition. Many assumed
merely to be attending only in one of these weekly as sufficient.
)

As long as this education is kept “dualistic” without the proper and
correct orientation towards understanding the Islamic worldview,
the Muslims in general are made to somehow accept the secular
philosophy of dichotomizing knowledge into secular-vs-religious.
The reality is that every contemporary science and knowledge are
not neutral but are mostly based upon the secular-humanistic
worldview. Although some may regard it as being free of religion,
yet those who teach them or specialize in them usually advocate
“secularism” - as a philosophical agenda. And ironically they do it
‘religiously’ but claiming themselves as being neutral (areligious).
)

Thus it is that many Muslim professionals from this system may even
encounter a kind of dilemma in their respective career. A remarkable
example was the experience of Prof. Malik Badri who explained his
life-experience in his excellent book (published 1979) – “The
dilemma of Muslim Psychologists”.
Although it deals with psychology, yet it typically
represent similar dilemma of Muslims in other fields
of specialization - career - especially when they were
taught social sciences and humanistic studies from
conventional university.
)

Amongst the remedies is the “ISLAMIZATION” movement –
for both types in these dualistic education system – envisaged
since 1977.
Although this process can be applied wherever required in
whichever system, yet it is to be most effective at the higher
level (tertiary) prior to these graduates assuming their roles as
scholars - educators of the Ummah.
The anti-thesis to “Islamization” is really “Secularism” which
every Muslim aspiring to be scholars must know profoundly
too, so that they can appreciate the relevant responses, so
that a complete and Islamized education can be achieved.
)

The author deals with fundamental problems
faced by contemporary Muslims and provides
real solutions, beginning with a discussion on
‘The Contemporary Western Christian
Background’ in Chapter (I), followed by his
analysis of the concepts (which he newly
defines) of ‘secular’, ‘secularization’, and
‘secularism’ in Chapter (II). All this is then
contrasted in Chapter (IV) of the book entitled
‘Islam: The Concept of Religion and the
Foundation of Ethics and Morality’. Based on
all the preceding explanation, the author
proceeds to analyze the Muslim ‘dilemma’ by
declaring that it should be resolved primarily
through what he calls the “dewesternization
of knowledge” or, conversely, the
“islamization of contemporary knowledge”,
an original concept conceived and elucidated
by the author for the past three decades.
)

ISLAM AND SECULARISM


Prolegomena to the Metaphysics of Islam
by Muhammad Naquib Syed Al-Attas

This is a very important book. No book of its
kind, in profundity as well as magnitude of
scope and comprehensive grasp of modern
intellectual challenges facing the
contemporary Muslim World, appeared in the
last century.

)

Wan Mohd Nor Wan Daud, The Educational
Philosophy and Practice of Syed Muhammad
Naquib Al‑ Attas, ISTAC, Kuala Lumpur,
Malaysia

Although there are several groups promoting
the ‘Islamization’ agenda especially in the West,
the use of this term and its idea was first mooted
by Prof. Syed M. Naquib Al-Attas.
Many who are critical of ‘Islamization’ may have
mistaken what others are attempting without
knowing what was advocated originally by him.
The author have presented how Al-Attas’ seminal
ideas may have been ‘hijacked’ and misrepresented.

)

Islam And The Plight Of Modern Man
by Seyyed Hossein Nasr
This is one of the most important writings of
the author on the subject of the encounter
and interrelation between Islam and
modernism. Addressed at once to Muslims
and Westerners, the author deals in depth
with the intellectual and spiritual crisis of
modern man as well as the dilemmas of the
contemporary Muslim faced with the
daunting challenge of the modern world.

)


Traditional Islam in the Modern World
by Seyyed Hossein Nasr

An elaboration and defence of
"traditional" Islam, as opposed to the
modernist and fundamentalist forms,
by one of the best-informed, most
articulate Muslims of our time.

)


“Today, there are few intellectual issues more
important to the contemporary Islamic world
than the relation of Islam and modern science
and in this central discourse the voice of
Osman Bakar remains among the most
pertinent. Among his many writings, the
present book holds a privileged position and
the appearance of a new edition of it is itself
proof of the pertinence of this opus and the
continuous interest in it. “
--Seyyed Hossein Nasr
)

Tawhid and Science
By : Osman Bakar


“The lives and the ideas of the three thinkers
discussed in Classification of Knowledge in
Islam - al-Farabi (870-950AD), al-Ghazzali
(1058-1111AD) and Qutb al-Din al-Shirazi
(1236-1311AD) - cover the pivotal period of
Islamic history from the first flourishing of the
philosophical sciences to the sacking of
Baghdad by the Mongols. In addition, each of
these three thinkers was either a founder or
an eminent representative of a major
intellectual school in Islam.”

)

Classification of Knowledge
in Islam: A Study in Islamic
Philosophies of Science
By : Osman Bakar

What are the proven desired outcomes ….

)

God-fearing, erudite eclectic, profound,
thinker-philosopher, advocate-reformer,
perpetual seeker of truth & wisdom, ascetic yet
worldly-wise, spiritual warrior, sagacious, just,
humble and compassionate, and many more ...
But they would always regard themselves as
perpetual students.
)

NOTE:
God-fearing, erudite eclectic, profound,
THIS LIST IS NOT EXHAUSTIVE,
ONLY TO HIGHLIGHT THOSE
thinker-philosopher, advocate-reformer,
WHICH ARE SIGNIFICANTLY

perpetual seeker of truth & wisdom, ascetic yet
OVERLOOKED BY MANY WHO MAY

worldly-wise, spiritual warrior, sagacious, just,
ONLY EMPHASISE PAPER

humble and compassionate, and many more ...
QUALIFICATION
But they would always regard themselves as
AND NOT THEIR PERSONAL
ISLAMIC VIRTUES
perpetual students. AND CHARACTERISTICS.
)

This advice is for those who are upon the course of study,
generally regarded as “Islamic Studies” – a label of
convenience in the ‘Dualistic’ system of education – the
effect of secularism.
Sadly:
“... many Muslims may have learnt Islam as a subject, but not
subjecting themselves to Islam.”

)

Because currently we Muslims tend to imitate conventional
approach, our students specializing in the sciences of the Deen
(Deeniyat) may not have had adequate Fardhu ‘ain groundings.
By this I mean – a generic but eclectic exposure of various
knowledge, which must include other (ukhra - aakhar)
contemporary worldly sciences, knowledge and life-skills, crafts
and trades etc. complimenting with the Islamic knowledge
gained.
This linkage between Deeniyat-Dunyawi - perhaps can be
explained in the basic “ISLAM-IIMAN-IHSAN” – Tauhidic
paradigm of a Muslim’s basic education.
)

)

129

Tauheedic paradigm

‘ILM TAUHEED - ‘AQIDAH
(Creed or Theology)

)

Tauheedic paradigm

‘ILM TAUHEED - ‘AQIDAH

(Creed or Theology)

Purpose / Objective
Development of Certainty (Belief)
Awareness of Reality / Truth
Develop discernment between Truth & Falsehood,
What is involved?
‘Aql - (proper use of Reason / Intellect)
Fitrah - Instincts & innate feeling (perception)
Tauqifiy – Revelations & reliable traditions
What is the Effect?
To develop firm conviction, strong principle,
Commitment to concept of Unity & Justice of Allah
(Tauheed); knowing the true purpose, role and Destiny of Man.

)

131

Tauheedic paradigm

‘ILM TAUHIID - ‘AQIDAH

(Creed or Theology)

RELEVANT COMPLEMENTARY
Purpose / Objective
KNOWLEDGE:
Development of Certainty (Belief)
Languages, Logic & philosophy,
Awareness of Reality / Truth
Epistemology, Biology, Botany,
Develop discernment between Truth & Falsehood,
Chemistry, Physical sciences,
Astronomy, Geology, History,
Anthropology, Marine & Space,
What is involved?
Etc.
‘Aql - (proper use of Reason / Intellect)
Fitrah - Instincts & innate feeling (perception)
Tauqifiy – Revelations & reliable traditions
What is the Effect?
To develop firm conviction, strong principle,
Commitment to concept of Unity & Justice of Allah
(Tauheed); knowing the true purpose, role and Destiny of Man.

)

132

Tauheedic paradigm

‘ILM FIQH

(Practical Laws for life;
Learning of the Shari’ah)

)

Tauheedic paradigm

‘ILM FIQH


Purpose / Objective
Development of Correct Practices;
Submission & Obedience to Will of Allah (Islam)
What is involved?
Knowing the law, rules as Guidance to every aspect of life
Capability to implementing them in life
What is the Effect?
To develop a community of people,
Inviting to what is good
Enjoining what is right, and forbidding evil,
Advocating the fulfilment of AMANAH (Trust)
As Allah’s Khalifah (vicegerent),
Establishing the Brotherhood of Man in
The servitude of One God.

)

134

Tauheedic paradigm

‘ILM FIQH


Purpose / Objective
BROAD EXTENTObedience to WillCOVERED IN FIQH
Submission & OF TOPICS of Allah (Islam)

‘ibadah (personal devotion / worship)
What is involved?
Muamalah (social transaction)
Knowing the law, rules as Guidance to every aspect of life
Munakahah (Marriageimplementing them in life
Capability to & family)
Irth / fara’id (Distribution of wealth)
What & punishment)
Jinayah (crimes is the Effect?
Qodha’iyah (judiciary)
jihad / is right, and forbidding evil, & peace)
Enjoining what Da’wah (struggle in war
imarah (Leadership/government)

)

135

Tauheedic paradigm

‘ILM FIQH

RELEVANT COMPLEMENTARY KNOWLEDGE:

All applied sciences, technology
Purpose / Objective
and skills, knowledge of economics, politics, social &
administrative
Submission & Obedience to Will of Allah (Islam)

sciences etc. that can assist in the
fulfilment of establishing justice, order, peace,
What is involved?
Knowing the harmony, prosperity, physical
law, rules as Guidance to every aspect of life
Capability progress, and them in life
with moralto implementingthe well-being
of Man & society, etc.
What is the Effect?
Enjoining what is right, and forbidding evil,

)

136

Tauheedic paradigm

‘ILM AKHLAQ / TASAWWUF /
IRFAN
(Science of human Disposition/ Sufism)

)

Tauheedic paradigm

‘ILM AKHLAQ / TASAWWUF / IRFAN

Purpose / Objective
Development of Righteous Personality
Purification/perfection of the Self

What is involved?
Reforming or purification of the Self (Nafs)
Best behaviour in relationship with Allah,
within oneself, and with others.
Knowledge of Self and of Allah (Gnosis)
What is the Effect?
Development of Most noble personality traits
Founded on Love of Allah, of all His prophets [Nabiyyin]
especially the Seal of Prophethood Muhammad s.a.w.,
his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab],
In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the
Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and
adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w.
(The Perfected Man – “Insan Kaamil”)
)

138

Tauheedic paradigm

‘ILM AKHLAQ / TASAWWUF / IRFAN


Purpose / Objective
RELEVANT COMPLEMENTARY KNOWLEDGE:
Development of Righteous Personality
This aspect of development requires
Purification/perfection of the being
practical behaviour, the aspect ofSelf
and becoming. Its area of development
is the innerWhat is involved? psyche’ or
Self, the ‘human
Reforming or purification of the Selfhis
the state of the Soul reflected in (Nafs)
Best behaviour in relationship with close
Disposition (Akhlaq). Therefore, theAllah,
within perhaps be with others.
equivalent mayoneself, and‘human’ psychology,
Knowledge of Self and of Allah (Gnosis)
behavioural sciences, manners & discipline, etc.

What is the Effect?
Development of Most noble personality traits
Founded on Love of Allah, of all His prophets [Nabiyyin]
especially the Seal of Prophethood Muhammad s.a.w.,
his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab],
In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the
Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and
adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w.
(The Perfected Man – “Insan Kaamil”)
)

139

Unfortunately, their specialization in only ‘Ulum-ud-deen (but
imitating conventional system in producing specialist – in their case
“religious sciences”) may have been prematurely embarked too soon
which, unfortunately led to their discarding the traditional criteria for
what constitute Fardhu ‘Ain knowledge, which has to be eclectic to
include acquisition of contemporary science and knowledge (relevant
& complimentary) vis-a-vis to what they are learning in Islam
(Deeniyat).
Even when these contemporary sciences and knowledge are taught, it
seem to be merely imitating mechanically what is done in
conventional schools without concern for how it is relevant to their
Islamic development – instead of to clear the PSLE examination.
)

It is found that when they are exposed further at tertiary level to
contemporary science, knowledge and ideologies (secular humanist
philosophy) in conventional learning centres or university, most of
them would not be able to critically sieve and react to those teachings
which are antithetical to Islamic worldview from those that are not.
It has happened to several Madrasah students, some were prominent
graduates from ‘Pesantren’ even, who sadly, have become totally
transformed (secularized) after being sent abroad to continue their
tertiary or post-graduate education in Western universities. Many of
them now are in fact leading the “Liberal Islam network” groups.
We cannot accept this scandalous “ brain-drain” to continue to persist.
Let’s face it - Secularization of Muslim as a program, is real.
)

We should introduce intervention – e.g. diagnostic of what may
have been missed in their education - has to be done. Also, to
conduct a re-orientation of their attitude, philosophy and
motivation (drivers) and proactively prepare them with those that
a true Islamic Scholar should have – this is imperative. Thus somekind of “clinic, therapy, counselling”- (not merely in academic but
also in terms of spiritual and especially Adab) to address this, for
each student, throughout their stint in the Madrasah.
This can be through mentoring by a qualified “murobbi” who
traditionally, will usually begin with this “diagnosis” and
henceforth monitor the student’s educational development.
)

To become an Islamic scholar specializing in religious sciences
(Deeniyat), his grasp of the general Fardhu ‘ain knowledge must be
of a much higher standard than that for a lay Muslim’s. This is quite
similar perhaps in medical profession i.e. before a doctor proceed
towards becoming a specialist, he or she is required to have
obtained good competency in the general medical course first.
In fact the general perception of what constitute Fardhu ‘Ain
knowledge for Muslims, needs to be clarified and any
misconceptions regarding it, corrected for all Muslims – especially
to the parents and guardians; the teachers and mentors, etc.
involved with the Madrasah.
)

This advice is for those who are in the conventional schooling
system.
The irony that the “University” from the word (kulliyat –
‘universal’) actually was inspired or copied from the “ Jami’ah”
the centre where early Muslims learnt many sciences; is actually
now producing specialists and should rather be called
“Specialise-ty” : because it is producing scholars with “ Juz-’iy”
(particular) rather than “kulliy” (universal) knowledge.

)

Although Muslim students and graduates from conventional
educational system, can be said to possess knowledge; or they
may even be regarded as experts in their academic field, yet to
confer the epithet “Islamic scholars – (‘ulama)” is very much
dependent upon whether, Islamic criteria e.g. Its creed,
practices, worldview, philosophy, approaches etc. has shaped his
scholarship or not.
Unfortunately, many may have discarded the Islamic norms (or
hold it abeyance), to embrace a secular philosophy and
approach, purporting themselves to being neutral from any
religion, when undergoing conventional education.
)

To be regarded as Islamic scholars, even when specializing in ‘socalled’ non-religious sciences (Dunyawi), his grasp of the general
Fardhu ‘ain knowledge as Muslims, must already be of such high
standard – to commensurate or be at par, with his intellectual /
academic achievement and status.
Only when, in their field of scholarship it is fully dominated or
driven by the Islamic ethos, worldview and motivation etc. – i.e.
Islam colouring their knowledge and the particular scientific field
– can they qualify to carry the epithet Islamic Scholar ( ’ulama).
This was how our early scholars had qualified themselves.

)

AN IMPORTANT NOTE:

The term ‘ULAMA (plural) from ‘ALEEM “

“ – although

today is used to refer exclusively to the Islamic scholars of the
Deen (those specializing in religious sciences), but actually the
term generally refers to “the learned or those endowed with
knowledge” – from the root word “

“.

Allah SWT even uses this term generally to believers who are
endowed with knowledge and science of the universe itself. Thus
the Arabic word for “universe” and the “learned” can be similarly
spelt as “

“ - but pronounced differently, either

“AALAM ” or “AALIM” respectively.
)

AN IMPORTANT NOTE:

“Of all His servants, only such as are endowed with
(innate) knowledge (AL-’ULAMA) stand (truly) in awe of
Allah: (for they alone comprehend that) verily, Allah is
Almighty, Much Forgiving.”
)

(Qur’an: Fatir 35 : 40)

AN IMPORTANT NOTE:

From this therefore, Muslim cohorts from conventional schooling or
university, only has the right to be regarded also as amongst the
‘ULAMA – although specializing in knowledge and science other than
pertaining to the religion (Deen) - when their knowledge, belief and
practice of Islam have been adequately developed, to an extent that
it permeates his very being and identity as Muslim scholar or
scientist.
To fill this ‘gap’ in their educational development is required, which
thus requires a special Fardhu ’Ain curriculum to be progressively
inculcated, at every stage in their life development.
)

AN IMPORTANT NOTE:

Unfortunately today, many of our Muslim scientists and intellectuals
do not reflect anything ‘Islamic’ in their works, nor do they claim to be
so. Rather they would admit to have been secularly trained and thus,
they are just like other secular scientists and academicians. Only in
religious affiliation do they regard themselves to be Muslims.
Unlike the Muslim intellectuals and scientists which the Islamic
civilization had once produced, who although having learnt from
other cultures and past civilizations, yet they were able to somehow
“Islamize” these knowledge and sciences - to then shared them which
benefitted the world. How was it done? Can we recover the methods?
)

IMPORTANT DU’A

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH
“O Allah! Make us see the Truth to be true
and grant us ability to follow it.
And make us see Falsehood to be false and
grant us the ability to reject it.”
)

AS THIS IS JUST A
PRELIMINARY REFLECTION,
AND DUE TO TIME CONSTRAIN –
I HAVE TO END HERE,
FOR THE MOMENT.

INSHA-ALLAH!
MAY WE HAVE OTHER OPPORTUNITY
TOREFLECT FURTHER.

)

All welcome to visit my web-blog:
http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/
)

155

[Slideshare] apex-islamic-education-madrasah-history-(11-january-2014)

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