Slideshare [nusms-2013]-on-being-muslim-series#2-(22-october-2013)

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

“BEING MUSLIM STUDENTS” SERIES # 2

Presentation by Ustaz Zhulkeflee Hj Ismail
for ” MUS1101E- Undergrad Muslim
Workshop“ organize by NUS Muslim
Society” - Singapore
YIH (Yusuf Ishak House)
(Tuesday) 22 October 2013 @ 7.30 pm
NUS (National University of Singapore)
All Rights Reserved © Zhulkeflee Hj Ismail (2013)
)

MOST
COMPASSIONATE,
MOST MERCIFUL.

)

AS PREVIOUSLY EXPLAINED

What shall we define? Determine to know? Perhaps we begin by asking this question …

)

“O you who have believed, be conscious of (and fear) Allah
(TAQWA) as He should be feared and do not die except as
Muslims [ MUSLIMUN – those in submission to Him].”
(Qur’an: Aali ‘Imran: 3: 102)
)

)

And [mention] when your Lord took from the children
of Adam - from their loins - their descendants and
made them testify of themselves, [saying to them],
"Am I not your Lord?"
They said, "Yes, we have testified."
[This] - lest you should say on the day of
Resurrection, "Indeed, we were of this unaware."
(Qur’an: A’raf: 7: 172)

)

“Yet go on reminding [all who would listen]: for, verily, such
a reminder will profit the believers. And [tell them that] I
have not created the invisible beings and men to any end
other than that they may [know and] worship Me . [But
withal,] no sustenance do I ever demand of them, nor do I
demand that they feed Me : for, verily, Allah Himself is the
Provider of all sustenance, the Lord of all might, the
Eternal!”
(Qur’an: Dzariat: 51: 55-58)

)

Mankind is called

(insaan) – a word whose roots is

similar with the word

(nis-yaan; nasiy) –

meaning “forgetfulness; to forget”.

Prophets came to ‘remind’; and thus the Qur’an is also named as
“

“ (Adz-Dzikr) meaning -‘the Reminder’

Islam asserts that mankind, naturally has a pure instinct
(fitwrah saleema) to know of God’s existence.

)

The ability to perceive the existence of a Supreme Being (God) is
innate in human nature (

Fitwrah), and it is this instinctive

cognition that explains why in every culture there is a term referring
to the Supernatural Divine - God.
In this verse we are told that, spiritually, our soul has already
testified to Allah’s Lordship prior to our physical sojourn on this
earth. Thus it is the Arabic term for “man” has that meaning “to
forget”, and messengers were sent but to be (MUDZAKKIR) the ones
to give “reminders” (DZIKR) to man, as well as the “Warner”
(NADZEERA) regarding the consequence for heedlessness of this
Reality.
)

“Our Lord! Indeed we heard a crier calling to the faith
saying: "Believe in your Lord"; so we did believe. Our
Lord, forgive us our sins, and wipe out our evil deeds and
make us die with the truly pious.'
'Our Lord, fulfil what You promised to us through Your
Messengers, and disgrace us not on the Day of
Resurrection; indeed You never go back on Your
promise."
(Qur’an: Aali ‘Imran: 3: 193-194)
)

(Say:) ”Behold, my prayer, and [all] my acts of worship, my living
and my dying are for God [Allah alone, Who is], the Sustainer of
all the worlds, in whose divinity none has a share: for thus have
I been bidden – and I shall [always] be foremost among those
who surrender themselves to Him (MUSLIMEEN).”
(Qur’an: Surah al-An’am:6:162)

)

“– and I shall [always] be foremost among those
who surrender themselves to Him (MUSLIMEEN).”
)


)


 Due to this, for most of us, 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)
)

18

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)

)

“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)
)

CE
E S IN
TH

ICE
ADV
RE

)

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)

)

MOST COMPASSIONATE,
MOST MERCIFUL.

”Seest thou not how Allah sets forth a parable?― a
goodly Word like a goodly tree, whose root is firmly
fixed, and its branches (reach) to the heavens― It
brings forth its fruit at all times, by the leave of its
Lord. So Allah sets forth parables for men, in order
that they may receive admonition;
(Qur’an: Ibrahim: 14: 24-25)

)

TAUHEEDIC PARADIGM

)

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)
)

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.
)

MOST COMPASSIONATE,
MOST MERCIFUL.

)

TASAWWUR ISLAM

‘AMAL
[Islam]
Belief
Submission
Faith
Obedience
Conviction
Practice

IIMAN

IHSAN
Best or
Righteous
Conduct

Faith without obedience is meaningless; and obedience without Faith is
mere rituals and may even lead to hypocrisy.
Together, Faith and Obedience must lead to Righteousness with IHSAN
which essentially focus in our intention to sincerely serve Allah s.w.t.
Thus, in these three aspects can one be said to be true in his submission
to the Will of Allah (as Muslim).
)

TAUHEEDIC PARADIGM

)

38

TAUHEEDIC PARADIGM

‘ILM TAUHEED - ‘AQIDAH
(Creed or Theology)

)

TAUHEEDIC PARADIGM


(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.

)

40

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.

)

41

TAUHEEDIC PARADIGM

(Creed or Theology)

ST
E JU D
UL
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ST
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IF INTERESTED –
ENQUIRE FROM
ORGANIZER

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

)

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.

)

44

TAUHEEDIC PARADIGM

‘ILM  FIQH


Purpose / Objective

BROAD EXTENT OF TOPICS COVERED IN FIQH
What is involved?

‘ibadah (personal devotion / worship)
         Muamalah (social transaction)

                  Munakahah (Marriage & family)
What is the Effect?
                            Irth / fara’id (Distribution of wealth)
                                    Jinayah (crimes & punishment)
                                              Qodha’iyah (judiciary)
                                                 jihad / Da’wah (struggle in war & peace)
                                                           imarah (Leadership/government)

)

45

TAUHEEDIC PARADIGM

‘ILM  FIQH

RELEVANT COMPLEMENTARY KNOWLEDGE:

All applied sciences, technology
Purpose / Objective
and skills, knowledge of economics, politics, social &
administrative

sciences etc. that can assist in the
fulfilment of establishing justice, order, peace,
What is involved?
harmony, prosperity, physical
with moral progress, and the well-being

of Man & society, etc.
What is the Effect?

)

46

TAUHEEDIC PARADIGM

‘ILM FIQH


ST
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MOD PLET NEW
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A
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INT LL ANN
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IF INTERESTED –
ENQUIRE FROM
ORGANIZER

“INTRODUCTION TO THE
STUDY OF FIQH ”

)

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”)
)

49

TAUHEEDIC PARADIGM

‘ILM AKHLAQ / TASAWWUF / IRFAN


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

50

TAUHEEDIC PARADIGM

‘ILM AKHLAQ / TASAWWUF /
IRFAN

NG
NNI
RU
TLY UGUS T
EN
URR INCE A )
C
Y
3
( S
2O1 NESDA
WED
RY IGHT
EVE
N

“INTRODUCTION TO THE STUDY OF
‘ILM AL-AKHLAQ ”

)

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 - a system that educates or rather ‘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.”
)

EQUIVALENT TERMS USED IN ISLAM

facts, information

MA’-LUMAT
(information; facts)

Skills

SINA’-AH (skills, industrious);

Knowledge

’ILM –
(science and knowledge)

education

TA-ADDIB; - which includes
TA’-LIM; TAR-BIYYAH;
TAZKIYYAH, etc.

)

FANNIYAH (artistry);

EPISTEMOLOGY

Amongst the definitions:
“....... Knowledge is the arrival (husul-                 )* of the meaning
(ma’na-                 ) of a thing or object of knowledge in the soul of the
subject; and simultaneously,..... Knowledge is the soul’s arrival
(wusul-                 ) at the meaning of that thing or the object of
knowledge.”
    By “meaning” (ma’na-             ) is: “the recognition of the proper place
of anything in a system ...”
Prof. Syed Muhammad Naquib Al-Attas

)

* “attainment; acquirement” is a better translation.

EPISTEMOLOGY

Thus, perspective of Education in Islam can be defined:
“... Recognition and acknowledgement, progressively instilled
into man, of the proper places of things in the order of
creation, such that it leads to the recognition and
acknowledgement of the proper place of God in the order of
being and existence.”

______________________________________________________
Quoted from: “The Educational Philosophy and Practice of Syed
Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC
publication).
___________________________________________________
In other words, it is all about – “ADAB ”

)

LEST WE FORGET

PERSPECTIVE FROM AN
ISLAMIC WORLDVIEW

)

TASAWWUR ISLAM

Ta’lim (                (generally it means, “to teach” or “the teaching”
of knowledge as different from information, but a profound
understanding of this word requires us to know the root word
“‘ilm”  which is different from “ma’lumat ”
Ta’allum  (             ) “to learn or be taught knowledge”



consider definition of knowledge (

)

)  .

TASAWWUR ISLAM

Tarbiyyah (

) – although used by many Islamist to

refer to education (perhaps influenced by the Western
methodology), it’s use to refer to ‘education’ is not appropriate
due to its narrow and limited scope when applied to the Islamic
approach to education, because our Islamic worldview regarding
man is unlike those from the Western outlook that still regards
man as an animal specie (although evolved).

)

TASAWWUR ISLAM

Tarbiyyah (

) – has the meanings “education,

upbringing, breeding, raising (of animals), instruction, pedagogy,
etc.
From which we have term “murabbin” ( ) “educator, (as
well as) breeder, tutor etc.
Yet, it is too general a term and can also be applied in terms of
raising, breeding and training of animals.

)

TASAWWUR ISLAM

Darasa (

( – “to learn, to study under a teacher,

instructor, lecturer etc. ( mudarris - ).

Thus a school is called a “madrasah” ( )

)

TASAWWUR ISLAM

)

TASAWWUR ISLAM

“Ta’-dib” (                    ) – preferred term for ‘education’, from the
term ‘Adab’ (                  ) meaning: –

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

)

TASAWWUR ISLAM

SI S
BA

Hadith from Ibn Mas’ud r.a.:

“Verily! The Qur’an is Allah’s Banquet on earth,
so learn thoroughly, then, from (or of) His Banquet.” [1]

[1]

S.M.Naquib Al-Attas “Islam and Secularism” page 150

)

TASAWWUR ISLAM

SI S
BA

Thus,“ Adab” in the original basic sense (in Arabic) is the “inviting to
a banquet.”

The idea of a banquet implies the host is a man of honour and
prestige, and that many people are present; that the people who
are present are those who in the host’s estimation are deserving of
the honour of the invitation, and they are therefore people of
refined qualities and upbringing who are expected to behave as
befits their station, in speech, conduct and etiquette.” [1]
[1]

S.M.Naquib Al-Attas “Islam and Secularism” page 149

)

TASAWWUR ISLAM

SI S
BA

“From amongst the rights of a children 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.)
)

TASAWWUR ISLAM

SI S
BA

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

)

TASAWWUR ISLAM

SI S
BA

PROPHET MUHAMMAD S.A.A.W. SAID:

AD-DA-BANI – ROB-BEE - FA -AH-SA-NA – TA’ –DI-BEE

“My Lord educated me, and made
my education most excellent.”
(Hadith)

)

TASAWWUR ISLAM

PREVIOUSLY EXPLAINED

Independent – by community

HALAQAH
KUTTAB

VISITING
ISLAMIC
SCHOLARS

QUR’AN SCHOOL

Government controlled

BRITISH ENGLISH SCHOOLS
ENGLISH SCHOOLS

MOSQUE

ARABIC SCHOOL (Madrasah)
MADRASAH
Home-based study circles; Family trust;
MUIS - mosgues; Islamic organizations;

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

INTEGRATED SCHOOLS
FULL ENGLISH MEDIUM SCHOOLS

private schools ; individual scholars; etc.
TEACHING I.R.K TOTALLY SCRAPPED
)

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 - has now caused
many to ‘experiment’ with many kinds of curriculum or approaches.
)

Any education system is never neutral from a dominant philosophy
or worldview guiding its approach, method and curriculum.
Education for Muslims must be founded upon one – TAUHEEDIC –
paradigm, following a single-united, yet holistic curriculum.
Therefore, Muslims exposure to this dualistic system, pose a dilemma
to contemporary Muslims.
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.
)

From the Islamic perspective, the priority knowledge for Muslims is the
“DEENIYYAT” –(knowledge of the religion of Islam).
Unfortunately some has wrongly as adopted another term -
“UKHRAWIYYAT” instead, which preposterously imply “knowledge
pertaining to the Hereafter.”
Islam as “AD-DEEN” provides guidance in both this world and the
Hereafter, and has never accepted such false ‘UKHRAWI-DUNIYAWI’
categorization of knowledge. They may have been influenced by
Secularism and certain Orientalists’ misrepresentation of Islam.
)

Perhaps they have misunderstood the term “UKHRA-UKHRAWIYYAH”
used by traditional scholars.
“UKHRA” or “AAKHAR” literally means “other”
As in acquiring knowledge, a Muslim firstly must seek “ DEENIYAT”
DEENIYAT
(transmitted knowledge of the religion), which serves to guide Muslims’
other pursuits in life.
And Islam does not limit beneficial knowledge only on the transmitted
knowledge of the religion but in fact made it obligatory also towards all
“other” (AAKHAR) beneficial worldly knowledge.
)

So, if we come across the term “UKHRAWIY” relating to category of
knowledge, it is in fact referring to the meaning “other available
relevant worldly science” the acquisition of it is also a religious
obligation for the Muslims, not “AL-AAKHIRAT” as meaning Hereafter.
So, we should desist misusing the terms UKRAWI-DUNYAWI to refer to
religious knowledge vis-à-vis worldly science - but instead use
“DEENIYAT-DUNYAWIYAT” or to use Imam Ghazalie’s title to his
magnum opus – ”IHYA – ‘ULUM-AD-DEEN”
WaAllaahu a’lam
)

We have to extricate ourselves from this confusion and
dilemma by being vigilant, and to be informed of, or be
with, and study from, well-acknowledged Islamic scholars
and thinkers in the movement currently on-going:

)

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

ADDENDUM

“Those who do not know that they do not know.”

THE HEEDLESS

“Those who know that they do not know.”

THE IGNORANT

“Those who do not know that they know.”

THE NEGLIGENT

“Those who know that they know.”

THE WISE

SPECIAL CHARACTERISTICS OF THE TRULY WISE
And the wise (those who truly know), will always look at what they are still
ignorant of, maintaining humility , striving to continue learning, rather than
become conceited with whatever little they had already learnt.
)

ADDENDUM
BLACK space represents
Infinite Knowledge
“We don’t even know
that we don’t know them”

The GREEN area represents
whatever Knowledge that we
have.

RED line (circumference) indicates our
encounter with knowledge which we now
realize we do not know; which motivates
us to acquire them.

The beginning of Wisdom is when you realize you do not know!

*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)
)

ADDENDUM
Infinite Knowledge

have.

When we acquire these, our knowledge
grows (DARK GREEN area )


)

ADDENDUM
Infinite Knowledge

have.

When knowledge grows, the circle will
expand. But with this expansion the
circumference (RED line) also increases.
Remember: RED line (circumference)
indicates our encounter with
knowledge
which we now realize we do not know.

When we acquire these, our knowledge
grows (DARK GREEN area )

“The more we know, the more will we encounter aspects of knowledge which
we do not know. And only realization of this which motivates us to grow in learning”


)

ADDENDUM

)

ADDENDUM

”It is He (Allah) Who has sent amongst the Unlettered
a messenger (Prophet Muhammad s.a.w.) from
among themselves, to YAT-LU ‘ALAY-HIM AA-YAATIHI
rehearse to them His Signs, to YU-ZAK-KIHIM sanctify
them (to make them grow), and to YU-’AL-LI-MU-HUM
instruct (teach) them in Scripture and Wisdom―
although they had been, before, in manifest error― “
(Qur’an: Jumu’ah:62: 2)

)

ADDENDUM

“We are (much) in need of a little Adab, from (that of)
going out (seeking) after much of ‘ilm (knowledge)”
(Imam ‘Abdullah ibn al-Mubarak)

)

ADDENDUM

“(‘ilm) Knowledge without Adab,
is like (having) fire (but) without wood (fuel);
and Adab without knowledge (‘ilm) ,
is like (having) the Soul (but) without body.”
)

“Halia ini tanam-tanaman,
Ke barat juga akan rebahnya,
Dunia ini pinjam-pinjaman,
Ke akhirat juga akan sudahnya”
“Ginger is a plant that grows in clumps,
Towards the west it’s shoot will turn,
Life in this world is but on borrowed times,
For the Hereafter is where all must eternally return”

)

Tinggi sungguh gunung Daik,
Mercunya nampak terang berkilau,
Kalau asal benih yang baik,
Jatuh ke laut menjadi pulau.
“Majestic is mount Daik with awe and radiance,
With the sun atop its peak they appear to merge,
If a seed is truly derived from that of excellence,
When thrown in the sea an island will emerge”

)

“Salam menghadap, hamba dan dayang,
Raja bermalam di dendang teruja,
Dalam kitab ada terlarang,
Perkara yang haram jangan dicuba.”
“ With looks so dignified, all the servant and maiden,
With manners and charm, before the resting king,
The Book (Qur’an) has clarified all that is forbidden,
Whatever is ‘haram’ therefore, refrain yourself from doing”

)

“Berburu ke padang datar,
Mendapat rusa belang kaki,
Berguru kepalang ajar,
Bagaikan bunga kembang tak jadi”
“To go hunting on the plains deserted,
Tracking a deer till it meet its doom,
If in learning one is lazy, dull and half-hearted,
Like flower bud that wilted, before it can ever
bloom.”

)

“Ke hulu memotong pagar,
Jangan terpotong batang durian,
Carilah guru tempat belajar,
Jangan menyesal dihari kemudian.”
“The fence needs cutting as well as cleaning,
But do not destroy the branch of the durian tree,
Seek out a teacher to guide you in your learning,
Lest great is the regret, your future will be.”

)

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/
)

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