[Slideshare] fiqh-course (august 2014-batch) -# 12-islamic-scholarship-(12-november-2014)

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

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

All Rights Reserved © Zhulkeflee Hj Ismail (2014))

And say: O Lord! Increase for me my knowledge

Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

UPDATED – 12 NovemberUPDATED – 12 November-2014 -2014

AUGUST 2014 - INTAKEAUGUST 2014 - INTAKE

LESSON # 12 – LESSON # 12 – ““TRADITIONAL AND CONTEMPORARY TRADITIONAL AND CONTEMPORARY

ISLAMIC SCHOLARSHIP” ISLAMIC SCHOLARSHIP” ( ( a preliminary reflection a preliminary reflection ))

Zhulkeflee Hj Ismail

““INTRODUCTION TO INTRODUCTION TO THE STUDY OF THE STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for Intermediate Level Islamic course in English for AdultsAdults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail


12 NOVEMBER 2014 12 NOVEMBER 2014 Wednesday night @ Wednesday night @ 8pm – 10pm8pm – 10pmWisma Indah, 450 Wisma Indah, 450 Changi Road, Changi Road, #02-00 next to #02-00 next to Masjid KassimMasjid Kassim

“Special lecture”


For further information and registration For further information and registration contact Econtact E-mail : -mail : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279

a preliminary reflection a preliminary reflection

mailto:[email protected]




““Which then is best?― he that layeth his foundation on Which then is best?― he that layeth his foundation on

piety piety ((TAQWATAQWA) to Allah and His Good pleasure () to Allah and His Good pleasure (REDHAREDHA)?― )?―

or he that layeth his foundation on an undermined sand-or he that layeth his foundation on an undermined sand-

cliff ready to crumble to pieces? And it doth crumble to cliff ready to crumble to pieces? And it doth crumble to

pieces with him, into the fire of Hell. And Allah guideth not pieces with him, into the fire of Hell. And Allah guideth not

people that do wrong.”people that do wrong.”

((Qur’an: Taubah: 9:109Qur’an: Taubah: 9:109))


““When people When people TATRUKUTATRUKU - leave ( - leave (set asideset aside) the affairs of ) the affairs of

their their DEENDEEN – religion, because of their – religion, because of their concern in concern in

improving their worldly mattersimproving their worldly matters, then Allah will open , then Allah will open

upon them much danger (harm).”upon them much danger (harm).”

((Hadith reported by AhmadHadith reported by Ahmad))

WARNING


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 In fact with this, the Muslims have somewhat moved away from

an an ““eclectic to specialist approacheclectic to specialist approach”” (the Islamic approach of (the Islamic approach of

prioritizing prioritizing Fardhu ‘ain Fardhu ‘ain knowledge knowledge before knowledge of before knowledge of FardhuFardhu

kifaayakifaaya) into accepting an education system that is less and less ) into accepting an education system that is less and less

eclectic but emphasise more on specialization – driven by socio-eclectic but emphasise more on specialization – driven by socio-

economic needs rather than developing theeconomic needs rather than developing the FitrahFitrah in people to in people to

their fullest potential. their fullest potential.

Today - a system that educates or rather ‘develops’ people for Today - a system that educates or rather ‘develops’ people for

the work-force - as though people are to be exploited as future the work-force - as though people are to be exploited as future

market resources – i.e. driven by politico-economic policy.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. Al-

Ghazali, Ibn Rushd, Al-Biruni, Ibn Khaldun, Ibn Sinna etc. ? ”

Actually this concern was already raised by many, especially Actually this concern was already raised by many, especially

since the dismantling of the last Ottoman Caliphate. The waning since the dismantling of the last Ottoman Caliphate. The waning

influence of the Muslims and their being colonized and exposed influence of the Muslims and their being colonized and exposed

to imperialists’ rule had indeed drastically changed our to imperialists’ rule had indeed drastically changed our

approach to education.approach to education.


Whatever remaining Islamic institutions of learning became Whatever remaining Islamic institutions of learning became

more concerned towards essentially preserving only the more concerned towards essentially preserving only the

““knowledge of the knowledge of the DeenDeen””, because with limited resources and , because with limited resources and

antagonistic colonial rulers, to be safeguarding this was of the antagonistic colonial rulers, to be safeguarding this was of the

highest priority. The highest priority. The ummahummah was under siege. was under siege.

Thus it is the traditional ”Thus it is the traditional ”MadrasahMadrasah” in our community evolving ” in our community evolving

to be what it is today, the urgent need was indeed to fulfil a to be what it is today, the urgent need was indeed to fulfil a

very important command in the Qur’an:very important command in the Qur’an:


““Nor should the Believers all go forth together: if a contingent Nor should the Believers all go forth together: if a contingent

from every expedition remained behind, they could devote from every expedition remained behind, they could devote

themselves to studies in religion and admonish the people themselves to studies in religion and admonish the people

when they return to them― that thus they (may learn) to when they return to them― that thus they (may learn) to

guard themselves (against evil).”guard themselves (against evil).”

((Qur’an: Taubah: 9: 122Qur’an: Taubah: 9: 122))All Rights Reserved © Zhulkeflee Hj Ismail (2014))

Apart from the lack of resources, those scholars and Apart from the lack of resources, those scholars and

philanthropists within the philanthropists within the UmmahUmmah barely managed to preserve barely managed to preserve

this traditional full-time this traditional full-time MadrasahMadrasah, whereas the majority , whereas the majority

Muslims opted into sending their children to the conventional Muslims opted into sending their children to the conventional

schools established by the colonial masters. schools established by the colonial masters.

Interestingly a general but relevant question was raised from an Interestingly a general but relevant question was raised from an

‘aleem ‘aleem from the Nusantara, to Syed Rashid Redha (of from the Nusantara, to Syed Rashid Redha (of ““al-al-

ManarManar”) ”) which was then given over to be responded by which was then given over to be responded by Amir Amir

Shakib Arslan Shakib Arslan as a book entitled: as a book entitled: ““Limaa-dza ta-akharal Limaa-dza ta-akharal

Muslimuuna...Muslimuuna...” ” – which analysed the reasons for Muslims – which analysed the reasons for Muslims

decline.decline.


Author:Author: Amir Shakib Arslan; Rashid Rida (foreword) Amir Shakib Arslan; Rashid Rida (foreword)

Publisher:Publisher: Islamic Book Trust (2004) Islamic Book Trust (2004)

Pages: 148 Binding: Paperback Pages: 148 Binding: Paperback

Description from the publisher: Description from the publisher:

New Revised Edition, Paperback, 172 pagesNew Revised Edition, Paperback, 172 pages

First published in the 1930sFirst published in the 1930s, this was a response to a letter from Shaykh , this was a response to a letter from Shaykh

Muhammad Bisyooni Umran of Indonesia requesting the author to explain the 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 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 the Europeans and the Japanese, the factors behind their glorious empires

and and

sovereignty, their power and wealth. His response, written in a state of great 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 agitation became one of the masterpieces of eloquence and a proof of his

wisdom.wisdom.

A RECOMMENDED READINGA RECOMMENDED READING


But the most significant happened in 1977 with the But the most significant happened in 1977 with the First World First World

Conference on Muslim Education held in Makkah.Conference on Muslim Education held in Makkah. Concerned Concerned

Muslims must read the deliberations of these prominent Muslim Muslims must read the deliberations of these prominent Muslim

scholars in the “Islamic Education Series” published by King scholars in the “Islamic Education Series” published by King

Abdulaziz University, Jeddah. Abdulaziz University, Jeddah. (ISBN 0-340-23607-8)(ISBN 0-340-23607-8)

TOPICS IN THIS SERIES:-TOPICS IN THIS SERIES:-

Crisis in Muslim EducationCrisis in Muslim Education

Aims & Objective of Islamic EducationAims & Objective of Islamic Education

Muslim Education in the Modern WorldMuslim Education in the Modern World

Curriculum and Teacher EducationCurriculum and Teacher Education

Philosophy Literature and Fine Arts Philosophy Literature and Fine Arts ...... Etc....... Etc.



Syed M. Naquib Al-Attas Syed M. Naquib Al-Attas asserts, it is: “... to produce a good asserts, it is: “... to produce a good

man. What is meant by ‘man. What is meant by ‘good’good’ in our concept of ‘ in our concept of ‘good mangood man’? ’?

The fundamental element inherent in the concept of The fundamental element inherent in the concept of

education in Islam is the inculcation of ‘education in Islam is the inculcation of ‘adabadab’ (’ (ta’dibta’dib), for it is ), for it is

‘‘adabadab’ in the all-inclusive sense I mean, as encompassing the ’ in the all-inclusive sense I mean, as encompassing the

spiritual and material life of a man that instils the quality of spiritual and material life of a man that instils the quality of

goodness that is sought after. Education is what the Prophet goodness that is sought after. Education is what the Prophet

Muhammad s.a.a.w. meant by Muhammad s.a.a.w. meant by AdabAdab ::


Syed M. Naquib Al-Attas Syed M. Naquib Al-Attas asserts, it is: “... to produce a good asserts, it is: “... to produce a good

man. What is meant by ‘man. What is meant by ‘good’good’ in our concept of ‘ in our concept of ‘good mangood man’? ’?

The fundamental element inherent in the concept of The fundamental element inherent in the concept of

education in Islam is the inculcation of ‘education in Islam is the inculcation of ‘adabadab’ (’ (ta’dibta’dib), for it is ), for it is

‘‘adabadab’ in the all-inclusive sense I mean, as encompassing the ’ in the all-inclusive sense I mean, as encompassing the

spiritual and material life of a man that instils the quality of spiritual and material life of a man that instils the quality of

goodness that is sought after. Education is what the Prophet goodness that is sought after. Education is what the Prophet

Muhammad s.a.a.w. meant by Muhammad s.a.a.w. meant by AdabAdab ::

“My Lord educated me (ADABANI) , and made

my education (TA’DIB) most excellent.”


“ “Educate (nurture – ‘Educate (nurture – ‘addibuaddibu’) your children with the ’) your children with the

best education (best education (ADABADAB).”).”

((Hadith of the Prophet s.a.w. narrated by Ibnu MajahHadith of the Prophet s.a.w. narrated by Ibnu Majah))

OTHER AHADITH

OTHER AHADITH


““From amongst the rights of a child upon their From amongst the rights of a child upon their

parents are, that they be instilled (to be educated by parents are, that they be instilled (to be educated by

them) with them) with AdabAdab and to be given a good name.” and to be given a good name.”

((Hadith of the Prophet s.a.w. reportedHadith of the Prophet s.a.w. reported

by Baihaqy from Ibnu ‘Abbas r.aby Baihaqy from Ibnu ‘Abbas r.a.).)

OTHER AHADITH

OTHER AHADITH


“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)

OTHER AHADITH

OTHER AHADITH


“ “ Teach your children and your family members with the best, and Teach your children and your family members with the best, and

educate them (instil in them educate them (instil in them AdabAdab).”).”

(Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and

Sa’id ibn Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)

OTHER AHADITH

OTHER AHADITH


““There is no gift (that you can give) to your children There is no gift (that you can give) to your children

better than (instilling in them) the good better than (instilling in them) the good AdabAdab.”.”

((Hadith of the Prophet reported by Tirmidzi Hadith of the Prophet reported by Tirmidzi ))

OTHER AHADITH

OTHER AHADITH


“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.)

OTHER AHADITH

OTHER AHADITH


“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 THE SIGN OF THE TRULY LEARNED IS

HUMILITY IN THE PRESENCE OF THE ALL-HUMILITY IN THE PRESENCE OF THE ALL-

KNOWING – WHILE THE HEEDLESS AND KNOWING – WHILE THE HEEDLESS AND

ARROGANT MAY BREACH THE ADAB”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

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” –

relevant to his development, while still continuing in their

learning path, primarily of the knowledge of the Deen.


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 SINAIBNU 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 Ḥamed Muḥammad ibn Muḥammad al-Abu Ḥamed Muḥammad ibn Muḥammad al-

Ghazali (ALGAZALE) Ghazali (ALGAZALE) began to receive began to receive

instruction in instruction in FIQHFIQH (Islamic jurisprudence) (Islamic jurisprudence)

under illustrious scholars of the time until under illustrious scholars of the time until

he assumed a very high scholarship in Islam.he assumed a very high scholarship in Islam.

Later he was immersed into Sufism for which Al-Ghazali Later he was immersed into Sufism for which Al-Ghazali

contributed significantly to the development of a systematic view contributed significantly to the development of a systematic view

of of TASAWWUFTASAWWUF and its integration and acceptance in mainstream and its integration and acceptance in mainstream

Islam. He was also well versed in Greek philosophy and refuted 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. several of the views which was held by the Mu’tazilite of his time.

AL-GHAZALIAL-GHAZALI


Abu al-Walid Muhammad ibn Ahmad ibn Abu al-Walid Muhammad ibn Ahmad ibn

Rushd (AVERROES). Rushd (AVERROES). His education followed a His education followed a

traditional path, beginning with studies traditional path, beginning with studies

in in hadithhadith, linguistics, jurisprudence (, linguistics, jurisprudence (FIQHFIQH) )

and scholastic theology and scholastic theology (‘ILM UL-KALAM(‘ILM UL-KALAM). ).

The earliest biographers and Muslim chroniclers speak little about The earliest biographers and Muslim chroniclers speak little about

his education in science and philosophy; where most interest from his education in science and philosophy; where most interest from

Western scholarship in him lies; but note his propensity towards the Western scholarship in him lies; but note his propensity towards the

law and his life as a jurist (law and his life as a jurist (QADHIQADHI). ).

IBNU RUSHDIBNU RUSHD


It is generally believed that It is generally believed that Ibn Rushd Ibn Rushd was was

influenced by the philosophy of influenced by the philosophy of Ibn Bajjah Ibn Bajjah

((AVEMPACEAVEMPACE), and perhaps was once tutored ), and perhaps was once tutored

by him. His medical education was directed by him. His medical education was directed

under under Abu Jafar ibn Harun Abu Jafar ibn Harun of Trujillo. of Trujillo.

His aptitude for medicine too was noted by his contemporaries and His aptitude for medicine too was noted by his contemporaries and

his major enduring work his major enduring work Kitab al-Kulliyat fi al-Tibb Kitab al-Kulliyat fi al-Tibb ((GeneralitiesGeneralities), ),

together with another book (on together with another book (on ParticularsParticulars) written by ) written by Abu Marwan Abu Marwan

Ibn ZuhrIbn Zuhr, became the main medical textbooks for physicians in the , became the main medical textbooks for physicians in the

Jewish, Christian and Muslim worlds for centuries to come.Jewish, Christian and Muslim worlds for centuries to come.

IBNU RUSHDIBNU RUSHD


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”.

WHAT CAN BE LEARNTWHAT CAN BE LEARNT


To understand this, refer to Adab of students in Imam

Ghazali’s “Ihya ‘ulumuddeen” Kitaab al- ’ilm”)

“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.


From the preceding background that has been explained, From the preceding background that has been explained,

our next pertinent and relevant question is …. our next pertinent and relevant question is ….

“ “ CAN WE MUSLIMS, DO SOMETHING CAN WE MUSLIMS, DO SOMETHING

ABOUT IT, NOW ? ” ABOUT IT, NOW ? ”


There cannot be any effective solution without knowing the historyThere cannot be any effective solution without knowing the history


Western colonial powers introduced their schooling system, Western colonial powers introduced their schooling system,

even though natives already have their own- i.e. either even though natives already have their own- i.e. either

vernacular or religious based.vernacular or religious based.

When linked to economic and job opportunities, which When linked to economic and job opportunities, which

favoured cohorts from such schools, private native or favoured cohorts from such schools, private native or

religious full-time schools lost its appeal. Yet, Muslims religious full-time schools lost its appeal. Yet, Muslims

students generally were provided students generally were provided Islamic religious classes Islamic religious classes

outside school hours at home, mosques or the madrasah outside school hours at home, mosques or the madrasah

(part-time).(part-time).


Full-time Full-time madrasahmadrasah gradually evolved distinctly to focus in gradually evolved distinctly to focus in

producing the elite – “producing the elite – “teachers of Islamteachers of Islam” - to ensure the rest of ” - to ensure the rest of

the Muslims are guided with their Islamic knowledge.the Muslims are guided with their Islamic knowledge.

Thus, other Muslim students were made to adapt to this Thus, other Muslim students were made to adapt to this

““dualistic education systemdualistic education system” – full-time conventional school ” – full-time conventional school

(academic) and part-time (religious) taught by these teachers.(academic) and part-time (religious) taught by these teachers.

The full-time The full-time MadrasahMadrasah is therefore an exception rather than is therefore an exception rather than

the rule; fully private and independent, constituting only less the rule; fully private and independent, constituting only less

than 4% of the total cohorts; sustained by the community & than 4% of the total cohorts; sustained by the community &

philanthropists.philanthropists.


Students who were sent to these full-timeStudents who were sent to these full-time Madrasah Madrasah

originally, were those with parents with altruistic-religious originally, were those with parents with altruistic-religious

reasons, not due to economic gains as their primary reason.reasons, not due to economic gains as their primary reason.

The basic curriculum at the primary level were equally The basic curriculum at the primary level were equally

needed by those who do not attend full-time needed by those who do not attend full-time MadrasahMadrasah. To . To

accommodate these, traditional accommodate these, traditional MadrasahMadrasah extended their extended their

function or assign their students to conduct part-time function or assign their students to conduct part-time

MadrasahMadrasah. . We in Singapore have had over 30 registered We in Singapore have had over 30 registered

independent madrasahs but today it dwindled to only 6 independent madrasahs but today it dwindled to only 6

which are as full-time schools.which are as full-time schools.


When at one time, IRK (Islamic Religious Knowledge) was When at one time, IRK (Islamic Religious Knowledge) was

incorporated in government schools which somewhat took on the incorporated in government schools which somewhat took on the

function which independent function which independent MadrasahMadrasah had fulfilled, its proliferation had fulfilled, its proliferation

and existence then became regarded as less urgent. Lulled into the and existence then became regarded as less urgent. Lulled into the

availability of ‘availability of ‘alternativealternative’, many of these part-time ’, many of these part-time MadrasahMadrasah lost lost

its appeal leading to lesser cohorts and gradually became neglected. its appeal leading to lesser cohorts and gradually became neglected.

When IRK was scrapped from being taught in government schools, it When IRK was scrapped from being taught in government schools, it

hence left a major void.hence left a major void.

We have not yet fully recovered from this ‘traumatic’ lossWe have not yet fully recovered from this ‘traumatic’ loss. The . The

truncation from our tradition and truncation from our tradition and loss of Adab loss of Adab - has now caused - has now caused

many to ‘experiment’ with many kinds of curriculum or approaches. many to ‘experiment’ with many kinds of curriculum or approaches. All Rights Reserved © Zhulkeflee Hj Ismail (2014))

COHORTS FROM CURRENT COHORTS FROM CURRENT

FULL-TIME MADRASAHFULL-TIME MADRASAH

SYSTEMSYSTEM


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 (exam-

based) 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.All Rights Reserved © Zhulkeflee Hj Ismail (2014))

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.All Rights Reserved © Zhulkeflee Hj Ismail (2014))

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 COHORTS FROM

CONVENTIONALCONVENTIONAL

( NON – MADRASAH )( NON – MADRASAH )

SYSTEMSYSTEM


Students from this system who do not have Islamic lessons in their Students from this system who do not have Islamic lessons in their

schools have to be given separate Islamic education outside their schools have to be given separate Islamic education outside their

school hours. This is especially crucial ever since IRK (Islamic school hours. This is especially crucial ever since IRK (Islamic

Religious knowledge) was scrapped.Religious knowledge) was scrapped.

Many may not even have any rudimentary lesson on Islam, Many may not even have any rudimentary lesson on Islam,

especially once they start going to conventional schools or because especially once they start going to conventional schools or because

their parents and family are neglectful or are not well-endowed with their parents and family are neglectful or are not well-endowed with

religious knowledge themselves.religious knowledge themselves.

Those who still regard their child’s Islamic upbringing as important Those who still regard their child’s Islamic upbringing as important

may seek for them whatever Islamic religious classes outside school.may seek for them whatever Islamic religious classes outside school.


Those who pursue in part-time Madrasah may just receive a Those who pursue in part-time Madrasah may just receive a

“watered-down” and a very general curriculum of “watered-down” and a very general curriculum of Fardhu ‘AinFardhu ‘Ain, and , and

may lack the motivation or passion in attending these classes.may lack the motivation or passion in attending these classes.

Given the emphasis on Academic excellence, their “Given the emphasis on Academic excellence, their “Aqeedah-micAqeedah-mic” ”

aspect of development takes a back-seat or even totally neglected.aspect of development takes a back-seat or even totally neglected.

The way lessons on Islam taught to them generally are disparate The way lessons on Islam taught to them generally are disparate

and unstructured. Usually conducted based on subjects, but and unstructured. Usually conducted based on subjects, but

without emphasis of their interconnectedness and the absence of without emphasis of their interconnectedness and the absence of

urgency (compulsion) regarding their acquisition. Many assumed urgency (compulsion) regarding their acquisition. Many assumed

merely to be attending only in one of these weekly as sufficient.merely to be attending only in one of these weekly as sufficient.


As long as this education is kept “As long as this education is kept “dualisticdualistic” without the proper and ” without the proper and

correct orientation towards understanding the Islamic worldview, correct orientation towards understanding the Islamic worldview,

the Muslims in general are made to somehow accept the secular the Muslims in general are made to somehow accept the secular

philosophy of dichotomizing knowledge into secular-vs-religious.philosophy of dichotomizing knowledge into secular-vs-religious.

The reality is that every contemporary science and knowledge are The reality is that every contemporary science and knowledge are

not neutral but are mostly based upon the secular-humanistic not neutral but are mostly based upon the secular-humanistic

worldview. Although some may regard it as being free of religion, worldview. Although some may regard it as being free of religion,

yet those who teach them or specialize in them usually advocate yet those who teach them or specialize in them usually advocate

““secularismsecularism” - as a philosophical agenda. And ironically they do it ” - as a philosophical agenda. And ironically they do it

‘religiously’ but claiming themselves as being neutral (areligious). ‘religiously’ but claiming themselves as being neutral (areligious).


Thus it is that many Muslim professionals from this system may Thus it is that many Muslim professionals from this system may

even encounter a kind of dilemma in their respective career. A even encounter a kind of dilemma in their respective career. A

remarkable example was the experience of Prof. Malik Badri who remarkable example was the experience of Prof. Malik Badri who

explained his life-experience in his excellent book (published 1979) explained his life-experience in his excellent book (published 1979)

– – “The dilemma of Muslim Psychologists”.“The dilemma of Muslim Psychologists”.

Although it deals with psychology, yet it Although it deals with psychology, yet it

typically represent similar dilemma of Muslims typically represent similar dilemma of Muslims

in other fields of specialization - career - in other fields of specialization - career -

especially when they were taught social especially when they were taught social

sciences and humanistic studies from sciences and humanistic studies from

conventional university.conventional university.All Rights Reserved © Zhulkeflee Hj Ismail (2014))


Amongst the remedies is the “Amongst the remedies is the “ISLAMIZATIONISLAMIZATION” movement – ” movement –

for both types in these dualistic education system – envisaged for both types in these dualistic education system – envisaged

since 1977.since 1977.

Although this process can be applied wherever required in Although this process can be applied wherever required in

whichever system, yet it is to be whichever system, yet it is to be most effective at the higher most effective at the higher

level (tertiarylevel (tertiary) prior to these graduates assuming their roles as ) prior to these graduates assuming their roles as

scholars - educators of the scholars - educators of the UmmahUmmah. .

The anti-thesis to “The anti-thesis to “IslamizationIslamization” is really “” is really “SecularismSecularism” which ” which

every Muslim aspiring to be scholars must know profoundly every Muslim aspiring to be scholars must know profoundly

too, so that they can appreciate the relevant responses, so too, so that they can appreciate the relevant responses, so

that a complete and Islamized education can be achieved.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 SECULARISMISLAM 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.



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.

Islam And The Plight Of Modern ManIslam And The Plight Of Modern Manby Seyyed Hossein Nasrby Seyyed Hossein Nasr



Traditional Islam in the Modern WorldTraditional Islam in the Modern Worldby Seyyed Hossein Nasrby 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 Today, there are few intellectual issues more

important to the contemporary Islamic world important to the contemporary Islamic world

than the relation of Islam and modern science than the relation of Islam and modern science

and in this central discourse the voice of and in this central discourse the voice of

Osman Bakar remains among the most Osman Bakar remains among the most

pertinent. Among his many writings, the pertinent. Among his many writings, the

present book holds a privileged position and present book holds a privileged position and

the appearance of a new edition of it is itself the appearance of a new edition of it is itself

proof of the pertinence of this opus and the proof of the pertinence of this opus and the

continuous interest in it. “continuous interest in it. “

--Seyyed Hossein Nasr--Seyyed Hossein Nasr

Tawhid and ScienceTawhid and ScienceBy : Osman BakarBy : 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 ScienceBy : Osman BakarBy : Osman Bakar


What are the proven desired outcomes ….


God-fearing,God-fearing, erudite eclectic, profound, erudite eclectic, profound,

thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer,

perpetual seeker of truth & wisdom, ascetic yet perpetual seeker of truth & wisdom, ascetic yet

worldly-wise, spiritual warrior, sagacious, just, worldly-wise, spiritual warrior, sagacious, just,

humble and compassionate, and many more ... humble and compassionate, and many more ...

But they would always regard themselves as But they would always regard themselves as

perpetual students.perpetual students.


God-fearing, God-fearing, erudite eclecticerudite eclectic, profound, , profound,








God-fearing, erudite eclectic, God-fearing, erudite eclectic, profoundprofound, ,








God-fearing, erudite eclectic, profound, God-fearing, erudite eclectic, profound,

thinker-philosopherthinker-philosopher, advocate-reformer, , advocate-reformer,








thinker-philosopher, thinker-philosopher, advocate-reformeradvocate-reformer, ,









perpetual seeker of truth & wisdomperpetual seeker of truth & wisdom, ascetic yet , ascetic yet








perpetual seeker of truth & wisdom, perpetual seeker of truth & wisdom, ascetic yet ascetic yet

worldly-wiseworldly-wise, spiritual warrior, sagacious, just, , spiritual warrior, sagacious, just,








worldly-wise, worldly-wise, spiritual warriorspiritual warrior, sagacious, just, , sagacious, just,








worldly-wise, spiritual warrior, worldly-wise, spiritual warrior, sagacioussagacious, just, , just,








worldly-wise, spiritual warrior, sagacious, worldly-wise, spiritual warrior, sagacious, justjust, ,









humble and compassionatehumble and compassionate, and many more ... , and many more ...








humble and compassionate, humble and compassionate, and many more ... and many more ...










perpetual studentsperpetual students..









NOTE:NOTE:THIS LIST IS NOT EXHAUSTIVE,THIS LIST IS NOT EXHAUSTIVE,

ONLY TO HIGHLIGHT THOSE ONLY TO HIGHLIGHT THOSE

WHICH ARE SIGNIFICANTLYWHICH ARE SIGNIFICANTLY

OVERLOOKED BY MANY WHO MAY OVERLOOKED BY MANY WHO MAY

ONLY EMPHASISE PAPER ONLY EMPHASISE PAPER

QUALIFICATIONQUALIFICATION

AND NOT THEIR PERSONAL AND NOT THEIR PERSONAL

ISLAMIC VIRTUES AND CHARACTERISTICS.ISLAMIC VIRTUES AND CHARACTERISTICS.




This advice is for those who are upon the course of study, This advice is for those who are upon the course of study,

generally regarded as “Islamic Studies” – a label of generally regarded as “Islamic Studies” – a label of

convenience in the ‘Dualistic’ system of education – the convenience in the ‘Dualistic’ system of education – the

effect of secularism. effect of secularism.

Sadly: Sadly:

““... ... many Muslims may have learnt Islam as a subject, but not many Muslims may have learnt Islam as a subject, but not

subjecting themselves to Islamsubjecting themselves to Islam.”.”


Because currently we Muslims tend to imitate conventional Because currently we Muslims tend to imitate conventional

approach, our students specializing in the sciences of theapproach, our students specializing in the sciences of the DeenDeen

((DeeniyatDeeniyat) ) may not have had adequate may not have had adequate Fardhu ‘ain Fardhu ‘ain groundings.groundings.

By this I mean – a generic but By this I mean – a generic but eclectic exposure eclectic exposure of various of various

knowledge, which must include other (knowledge, which must include other (ukhra - aakharukhra - aakhar) )

contemporary worldly sciences, knowledge and life-skills, crafts contemporary worldly sciences, knowledge and life-skills, crafts

and trades etc. and trades etc. complimentingcomplimenting with the Islamic knowledge with the Islamic knowledge

gained. gained.

This linkage betweenThis linkage between Deeniyat-Dunyawi Deeniyat-Dunyawi -- perhaps can be perhaps can be

explained in the basic “explained in the basic “ISLAM-IIMAN-IHSANISLAM-IIMAN-IHSAN” – ” – TauhidicTauhidic

paradigm paradigm of a Muslim’s basic education.of a Muslim’s basic education.


84All Rights Reserved © Zhulkeflee Hj Ismail (2014))

‘ILM TAUHEED - ‘AQIDAH(Creed or Theology)


TAUTAUHHEEDIC PARADIGMEEDIC 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.



‘ILM TAUHIID - ‘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.

87

RELEVANT COMPLEMENTARY RELEVANT COMPLEMENTARY KNOWLEDGE:KNOWLEDGE:

Languages, Logic & philosophy,Languages, Logic & philosophy,Epistemology, Biology, Botany,Epistemology, Biology, Botany,

Chemistry, Physical sciences,Chemistry, Physical sciences,Astronomy, Geology, History,Astronomy, Geology, History,

Anthropology, Marine & Space,Anthropology, Marine & Space,Etc.Etc.



‘ILM FIQH(Practical Laws for life;

Learning of the Shari’ah)





Purpose / ObjectiveDevelopment 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 goodEnjoining 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.













90

BROAD EXTENT OF TOPICS COVERED IN FIQHBROAD EXTENT OF TOPICS COVERED IN FIQH‘‘ibadah ibadah (personal devotion / worship) (personal devotion / worship) MuamalahMuamalah (social transaction) (social transaction) MunakahahMunakahah (Marriage & family) (Marriage & family) Irth / fara’id Irth / fara’id (Distribution of wealth)(Distribution of wealth) JinayahJinayah (crimes & punishment) (crimes & punishment) Qodha’iyahQodha’iyah (judiciary)(judiciary) jihad / Da’wah jihad / Da’wah (struggle in war & peace)(struggle in war & peace) imarahimarah (Leadership/government)(Leadership/government)













91

RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:All applied sciences, technologyAll applied sciences, technology

and skills, knowledge of economics, politics, social & and skills, knowledge of economics, politics, social & administrative administrative

sciences etc. that can assist in the sciences etc. that can assist in the fulfilment of establishing justice, order, peace, fulfilment of establishing justice, order, peace,

harmony, prosperity, physical harmony, prosperity, physical with moral progress, and the well-being with moral progress, and the well-being

of Man & society, etc.of Man & society, etc.



‘ILM AKHLAQ / TASAWWUF / IRFAN

(Science of human Disposition/ Sufism)



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

Purpose / Objective

Development of Righteous PersonalityPurification/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 traitsFounded 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”)



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

Purpose / Objective

Development of Righteous PersonalityPurification/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 traitsFounded 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”)

94

RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:This aspect of development requiresThis aspect of development requires

practical behaviour, the aspect of being practical behaviour, the aspect of being and becoming. Its area of development and becoming. Its area of development is the inner Self, the ‘human psyche’ oris the inner Self, the ‘human psyche’ or

the state of the Soul reflected in his the state of the Soul reflected in his Disposition (Disposition (AkhlaqAkhlaq). Therefore, the close ). Therefore, the close

equivalent may perhaps be ‘human’ psychology, equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & discipline, etc.behavioural sciences, manners & discipline, etc.



Unfortunately, their specialization in only Unfortunately, their specialization in only ‘‘Ulum-ud-deenUlum-ud-deen (but (but

imitating conventional system in producing specialist – in their case imitating conventional system in producing specialist – in their case

“religious sciences”) may have been prematurely embarked too soon “religious sciences”) may have been prematurely embarked too soon

which, unfortunately led to their discarding the traditional criteria for which, unfortunately led to their discarding the traditional criteria for

what constitute what constitute Fardhu ‘AinFardhu ‘Ain knowledge, which has to be eclectic to knowledge, which has to be eclectic to

include acquisition of contemporary science and knowledge (relevant include acquisition of contemporary science and knowledge (relevant

& complimentary) vis-a-vis to what they are learning in Islam & complimentary) vis-a-vis to what they are learning in Islam

((DeeniyatDeeniyat))..

Even when these contemporary sciences and knowledge are taught, it Even when these contemporary sciences and knowledge are taught, it

seem to be merely imitating mechanically what is done in seem to be merely imitating mechanically what is done in

conventional schools without concern for how it is relevant to their conventional schools without concern for how it is relevant to their

Islamic development – instead of to clear the PSLE examination. Islamic development – instead of to clear the PSLE examination. All Rights Reserved © Zhulkeflee Hj Ismail (2014))

It is found that when they are exposed further at tertiary level to It is found that when they are exposed further at tertiary level to

contemporary science, knowledge and ideologies (secular humanist contemporary science, knowledge and ideologies (secular humanist

philosophy) in conventional learning centres or university, most of philosophy) in conventional learning centres or university, most of

them would not be able to critically sieve and react to those teachings them would not be able to critically sieve and react to those teachings

which are antithetical to Islamic worldview from those that are not. which are antithetical to Islamic worldview from those that are not.

It has happened to several It has happened to several MadrasahMadrasah students, some were prominent students, some were prominent

graduates from ‘graduates from ‘PesantrenPesantren’ even, who sadly, have become totally ’ even, who sadly, have become totally

transformed (secularized) after being sent abroad to continue their transformed (secularized) after being sent abroad to continue their

tertiary or post-graduate education in Western universities. Many of tertiary or post-graduate education in Western universities. Many of

them now are in fact leading the “them now are in fact leading the “Liberal Islam networkLiberal Islam network” groups. ” groups.

We cannot accept this scandalous “We cannot accept this scandalous “brain-drainbrain-drain” to continue to persist. ” to continue to persist.

Let’s face it - Secularization of Muslim as a program, is real.Let’s face it - Secularization of Muslim as a program, is real.All Rights Reserved © Zhulkeflee Hj Ismail (2014))

We should introduce intervention – e.g. diagnostic of what may We should introduce intervention – e.g. diagnostic of what may

have been missed in their education - has to be done. Also, to have been missed in their education - has to be done. Also, to

conduct a re-orientation of their attitude, philosophy and conduct a re-orientation of their attitude, philosophy and

motivation (drivers) and proactively prepare them with those that motivation (drivers) and proactively prepare them with those that

a true Islamic Scholar should have – this is imperative. Thus some-a true Islamic Scholar should have – this is imperative. Thus some-

kind of “kind of “clinic, therapy, counsellingclinic, therapy, counselling”- (not merely in academic but ”- (not merely in academic but

also in terms of spiritual and especially also in terms of spiritual and especially AdabAdab) to address this, for ) to address this, for

each student, throughout their stint in the Madrasah.each student, throughout their stint in the Madrasah.

This can be through mentoring by a qualified “This can be through mentoring by a qualified “murobbimurobbi” who ” who

traditionally, will usually begin with this “traditionally, will usually begin with this “diagnosisdiagnosis” and ” and

henceforth monitor the student’s educational development.henceforth monitor the student’s educational development.


To become an Islamic scholar specializing in religious sciences To become an Islamic scholar specializing in religious sciences

((DeeniyatDeeniyat), his grasp of the general ), his grasp of the general Fardhu ‘ain Fardhu ‘ain knowledge must be knowledge must be

of a much higher standard than that for a lay Muslim’s. This is quite 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 similar perhaps in medical profession i.e. before a doctor proceed

towards becoming a specialist, he or she is required to have towards becoming a specialist, he or she is required to have

obtained good competency in the general medical course first.obtained good competency in the general medical course first.

In fact the general perception of what constitute In fact the general perception of what constitute Fardhu ‘Ain Fardhu ‘Ain

knowledge for Muslims, needs to be clarified and any knowledge for Muslims, needs to be clarified and any

misconceptions regarding it, corrected for all Muslims – especially misconceptions regarding it, corrected for all Muslims – especially

to the parents and guardians; the teachers and mentors, etc. to the parents and guardians; the teachers and mentors, etc.

involved with the Madrasah.involved with the Madrasah.



This advice is for those who are in the conventional schooling This advice is for those who are in the conventional schooling

system. system.

The irony that the “The irony that the “University”University” from the word ( from the word (kulliyatkulliyat – –

‘universal’) actually was inspired or copied from the “‘universal’) actually was inspired or copied from the “Jami’ahJami’ah” ”

the centre where early Muslims learnt many sciences; is actually the centre where early Muslims learnt many sciences; is actually

now producing specialists and should rather be called now producing specialists and should rather be called

““Specialise-tySpecialise-ty” : because it is producing scholars with “” : because it is producing scholars with “Juz-’iyJuz-’iy” ”

(particular)(particular) rather than “ rather than “kulliykulliy” ” (universal) (universal) knowledge.knowledge.


Although Muslim students and graduates from conventional Although Muslim students and graduates from conventional

educational system, can be said to possess knowledge; or they educational system, can be said to possess knowledge; or they

may even be regarded as experts in their academic field, yet to may even be regarded as experts in their academic field, yet to

confer the epithet “Islamic scholars – (confer the epithet “Islamic scholars – (‘ulama‘ulama)” is very much )” is very much

dependent upon whether, Islamic criteria e.g. Its creed, dependent upon whether, Islamic criteria e.g. Its creed,

practices, worldview, philosophy, approaches etc. has shaped his practices, worldview, philosophy, approaches etc. has shaped his

scholarship or not.scholarship or not.

Unfortunately, many may have discarded the Islamic norms (or Unfortunately, many may have discarded the Islamic norms (or

hold it abeyance), to embrace a secular philosophy and hold it abeyance), to embrace a secular philosophy and

approach, purporting themselves to being neutral from any approach, purporting themselves to being neutral from any

religion, when undergoing conventional education. religion, when undergoing conventional education.


To be regarded as Islamic scholars, even when specializing in ‘so-To be regarded as Islamic scholars, even when specializing in ‘so-

called’ non-religious sciences (called’ non-religious sciences (DunyawiDunyawi), his grasp of the general ), his grasp of the general

Fardhu ‘ain Fardhu ‘ain knowledge as Muslims, must already be of such high knowledge as Muslims, must already be of such high

standard – to commensurate or be at par, with his intellectual / standard – to commensurate or be at par, with his intellectual /

academic achievement and status. academic achievement and status.

Only when, in their field of scholarship it is fully dominated or Only when, in their field of scholarship it is fully dominated or

driven by the Islamic ethos, worldview and motivation etc. – i.e. driven by the Islamic ethos, worldview and motivation etc. – i.e.

Islam colouring their knowledge and the particular scientific field Islam colouring their knowledge and the particular scientific field

– can they qualify to carry the epithet Islamic Scholar (– can they qualify to carry the epithet Islamic Scholar (’ulama’ulama). ).

This was how our early scholars had qualified themselves.This was how our early scholars had qualified themselves.


The term The term ‘‘ULAMA ULAMA (plural) from(plural) from ‘ALEEM “ ‘ALEEM “ ““ – although – although

today is used to refer exclusively to the Islamic scholars of the today is used to refer exclusively to the Islamic scholars of the

DeenDeen (those specializing in religious sciences), but actually the (those specializing in religious sciences), but actually the

term generally refers to “term generally refers to “the learned or those endowed with the learned or those endowed with

knowledgeknowledge” – from the root word “ “. ” – from the root word “ “.

Allah SWT even uses this term generally to believers who are Allah SWT even uses this term generally to believers who are

endowed with knowledge and science of the universe itself. endowed with knowledge and science of the universe itself.

Thus the Arabic word for “Thus the Arabic word for “universeuniverse” and the “” and the “learnedlearned” can be ” can be

similarly spelt as “ “ - but pronounced differently, either similarly spelt as “ “ - but pronounced differently, either

“ “AALAALAAMM ” or “” or “AALAALIIMM” respectively. ” respectively.

AN IMPORTANT NOTE:AN IMPORTANT NOTE:



““Of all His servantsOf all His servants, only such as are endowed with , only such as are endowed with

(innate) knowledge ((innate) knowledge (AL-’ULAMAAL-’ULAMA) stand (truly) in awe of ) stand (truly) in awe of

Allah: (for they alone comprehend that) verily, Allah is Allah: (for they alone comprehend that) verily, Allah is

Almighty, Much Forgiving.”Almighty, Much Forgiving.”

((Qur’an: Fatir 35 : 40Qur’an: Fatir 35 : 40))All Rights Reserved © Zhulkeflee Hj Ismail (2014))

From this therefore, Muslim cohorts from conventional From this therefore, Muslim cohorts from conventional

schooling or university, schooling or university, onlyonly has the right to be regarded also as has the right to be regarded also as

amongst the amongst the ‘ULAMA ‘ULAMA – although specializing in knowledge and – although specializing in knowledge and

science other than pertaining to the religion (science other than pertaining to the religion (DeenDeen) - ) - when their when their

knowledge, belief and practice of Islam have been adequately knowledge, belief and practice of Islam have been adequately

developed, to an extent that it permeates his very being and developed, to an extent that it permeates his very being and

identity as Muslim scholar or scientist.identity as Muslim scholar or scientist.

To fill this ‘gap’ in their educational development is required, To fill this ‘gap’ in their educational development is required,

which thus requires a special which thus requires a special Fardhu ’Ain Fardhu ’Ain curriculum to be curriculum to be

progressively inculcated, at every stage in their life progressively inculcated, at every stage in their life

development.development.



Unfortunately today, many of our Muslim scientists and intellectuals Unfortunately today, many of our Muslim scientists and intellectuals

do not reflect anything ‘do not reflect anything ‘IslamicIslamic’ in their works, nor do they claim to be ’ in their works, nor do they claim to be

so. Rather they would admit to have been secularly trained and thus, so. Rather they would admit to have been secularly trained and thus,

they are just like other secular scientists and academicians. Only in they are just like other secular scientists and academicians. Only in

religious affiliation do they regard themselves to be Muslims.religious affiliation do they regard themselves to be Muslims.

Unlike the Muslim intellectuals and scientists which the Islamic Unlike the Muslim intellectuals and scientists which the Islamic

civilization had once produced, who although having learnt from other civilization had once produced, who although having learnt from other

cultures and past civilizations, yet they were able to somehow cultures and past civilizations, yet they were able to somehow

““IslamizeIslamize” these knowledge and sciences - to then shared them which ” these knowledge and sciences - to then shared them which

benefitted the world. How was it done? Can we recover the methods?benefitted the world. How was it done? Can we recover the methods?




“And whoever amongst you live after me will see many

conflicts (disagreements), let him then adhere to

whatever they know of my Sunnah and the Sunnah of

my Rightly guided Successors (Khalifah).”

(Hadith reported by Ahmad)All Rights Reserved © Zhulkeflee Hj Ismail (2014))


““Allah most Exalted will never allow the affairs of Allah most Exalted will never allow the affairs of

my ummah to be with what deviates (from Truth) my ummah to be with what deviates (from Truth)

forever; so follow the majority (of my ummah – forever; so follow the majority (of my ummah –

SAWAA-DUL-A’-ZOMSAWAA-DUL-A’-ZOM). Allah’s hand is upon the ). Allah’s hand is upon the

Jama’ah Jama’ah (united community), whoever defers away (united community), whoever defers away

from it , defers toward Hell-fire.” from it , defers toward Hell-fire.”

((Hadith reported by al-Hakim from Ibn JarirHadith reported by al-Hakim from Ibn Jarir))


FIQH(MADZHAB)

EXTREME DEFICIENT

AQEEDAH(TAUHEED)

ISLAMICWORLDVIEW

(OBSESSION WITH)

TABDI’TABDI’

(OBSESSION WITH)

TAKFIRTAKFIR

(OBSESSION WITH)

WALA’- WAL - BARA’

RELIGIOUSRELIGIOUSPLURALISMPLURALISM

FASIQFASIQ

SECULARHUMANISM

(OBSESSION WITH)

JIHAD – AL - JANNAH

LIFEMOTIVATION

(DA’WAH )MATERIALISMMATERIALISM

HEDONISMHEDONISM

Tendency - obsession Tendency - obsessionSAWAA-DUL- A’ZOM

UMMATAN WASOTAN


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.


IMPORTANT DU’AIMPORTANT DU’A

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QANWAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-ZUQ-NAJ – TI –NAA - BAH

““O Allah! Make us see the Truth to be true O Allah! Make us see the Truth to be true

and grant us ability to follow it.and grant us ability to follow it.

And make us see Falsehood to be false and And make us see Falsehood to be false and

grant us the ability to reject it.”grant us the ability to reject it.”All Rights Reserved © Zhulkeflee Hj Ismail (2014))

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/

All welcome to visit my web-blog:All welcome to visit my web-blog:


Documents

[Slideshare] fiqh-course (august 2014-batch) -# 12-islamic-scholarship-(12-november-2014)