[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)

UNDERSTANDING OF THE DEEN (AL-ISLAM)Intermediate Islamic (FIQH) course in English

Conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 4 [b]LESSON # 4 [b]

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)”

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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

"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from

Thy Presence an authority to aid (me)”(Qur’an: Isra’: 17: 80)

Daily application of FIQHDaily application of FIQH •OUR IDENTITY AND ATTITUDE BEING OF OUR IDENTITY AND ATTITUDE BEING OF

THE UMMAH OF MUHAMMAD S.A.A.W. THE UMMAH OF MUHAMMAD S.A.A.W.

Updated 21 FEBRUARY 2015

PARTPART # 2 # 2((20152015))

EXCERPTS FROM: LESSONS ON ISLAMIC LESSONS ON ISLAMIC CONCEPT OF ADABCONCEPT OF ADABBy: Ustaz Zhulkeflee Hj IsmailBy: Ustaz Zhulkeflee Hj Ismail

TASAWWUR ISLAM

All Rights Reserved © Zhulkeflee Hj Ismail (2015))FROM PREVIOUS LESSON


Among the most glaring weakness of Muslims being exposed to

contemporary “secular-materialist-liberal” post-modernist era is the

confusion in knowledge and loss of ADAB.

And the topic of ADAB is rarely emphasized today in Muslims’

education, whereas the Western, secular, atheistic, materialistic, profit-

driven motivational model are seen as the norm, etc. the impact upon

human loosing their primordial identity (what as Muslims we understand

as FITwRAH) is indeed critically grave.

Even if Muslims recognize this problem, their vague understanding or

even misunderstanding of what ADAB means and what it entails, need to

be adequately addressed.

FROM PREVIOUS LESSON


“ …. it is very much related to the Islamic concept of Education - for

ADAB is recognition and acknowledgement of the Reality, and knowing

of one’s place in the order of things; capable of putting the right thing

in their rightful place, in their rightful manner; rendering just due to

whomsoever has the right, and in our acquisition of rightful things to

be in accordance with the right proportion and under the right

circumstance …. It is very closely related to the Islamic concept of

al-’Adl (the justice)*, the upholding of which leads to TAQWA (the

consciousness of Allah)”

* Including al-QISTw –higher form of justice (tampered with IHSAN)

Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”











consciousness of Allah)”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”

recognition and acknowledgement of the Reality












consciousness of Allah)”


Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”

and knowing of one’s place in the order of things



SO, WHO ARE WE REALLY ?

CAN WE HAVE MULTIPLE IDENTITY ?

IS OUR UNDERSTANDING OF ‘IDENTITY’ :

BETWEEN : LIKE THAT OF:

….. A CHAMELEON; OR

….. THE BULB OF AN ONION; OR

….. A HUMAN WEARING COSTUMES

OPEN CLASS DISCUSSION



FURTHER ELUCIDATION OF THE

‘LIKENESS’ –(Parable)

IN UNDERSTANDING OF IDENTITY


ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :

Wikipedia –

“In psychology and sociology, identity is a person's conception and

expression of their own (self-identity) and others' individuality or group

affiliations (such as national identity and cultural identity).”

So by “identity”, it is relative to a person’s (1) conception – of himself;

and (2) how he wish to express or be known.

Yet, his conception of himself may not be the reality, or merely a

superficial cognition, or may even be delusion, concocted by self or peers.

IDENTITY



Thus the effect in the expression of himself (self-identity) to others, would

be relative to those whomever he is addressing to – or witnessing to - as well

as it depends upon his own cognizant of his own self (whether it be with the

real knowledge or otherwise, or perhaps what he may imagine or regard to

be representing himself).

As such, a person in life indeed may have to and project a multifarious

identity depending upon his roles, functions, common background shared

etc. , although he is but one person (NAFS – spiritual cognitive Self).

IDENTITY



IDENTITY

Yet, most of these identities are the inevitable outcome of living and

interacting as we grow – as expected by social convention sometimes imposed

upon us which we conform for the sake of maintaining semblance of harmony,

or for social acceptance, albeit artificially or even begrudgingly – ( like the clothe like the clothe

we wearwe wear).

Some identity becomes ‘absorbed’ as part of who we are automatically, like a

reflex. This identity can be formed if adopted over a period of time without any

inner-resistance – whether by customs or social programming or because of

genuine belief, acceptance and nurturing – (like the chameleon).



IDENTITY

All these may explain the dynamics of how multifarious ‘identities’ are

formed in a person. From externally imposed norm, gradually becoming or

growing onto a persons’ ‘identity’ – some artificially worn, while some

other may become manifested as part of a person’s disposition (reflex).

Yet, are these ‘identities’ that which reflect the person’s true self ?

The Islamic perspective of education of man begins by addressing the

ontological – when a Muslim’s identity has to be grounded upon the Faith

(IIMAN) in the Reality (HAQIQAH) of TAUHEED (Attestation to the Absolute

Oneness of Allah) – (like the layers in a bulb of the onion).



IDENTITY

Islam invites man to first acknowledge the Reality in its TAUHEEDIC

message, from whence a Muslim strive to develop a persona or identity,

requiring manifesting its TRUTH as the (SHAHEEDAN) Witness to this Reality.

The essence of TAUHEED also demands him to be Sincere (IKHLASW),

Truthful (SIDQ), Trustworthy (AMANAH) etc. thereby requiring him,

regarding his true self, to always reflect truth, to inculcate and exude noble

disposition (AKHLAQ) as part of his nature, steadfastly consistent in his

belief, practice and character - outwardly (ZAAHIR) and inwardly (BATHIN).


“THE BULB OF AN ONION”

Just like the bulb of onion, we should begin from the core essence of

who we really are, capable of growth as we begin to assume our roles and

functions in life – our identities liken as layers in onion, as we develop.

Nurturing of the bulb can be seen in that it develops layers upon layers

of itself nourished by sunlight and water while submitting to the motherly

embrace of the earth, as it respond to nature .

Perhaps we may learn that for us human too, our life development is

dependent upon Allah’s SWT grace and will , to be continuously sustained

with our responding to the ‘life-giving’ teaching of AD-DEEN-UL-ISLAM .





““O you who have believed, O you who have believed, respond to Allah and to the Messenger when respond to Allah and to the Messenger when

he calls you to that which gives you lifehe calls you to that which gives you life. And know that Allah intervenes . And know that Allah intervenes

between a man and his heart and that to Him you will be gathered.”between a man and his heart and that to Him you will be gathered.”

((Qur’an: Anfaal:8: 24Qur’an: Anfaal:8: 24))







““So direct your face toward the religion (So direct your face toward the religion (DEENDEEN), ),

inclining to truth (inclining to truth (HENEEFANHENEEFAN). [Adhere to] the ). [Adhere to] the

FIFITwTwRAHRAH of Allah upon which He has created of Allah upon which He has created

[all] people. No change should there be in the [all] people. No change should there be in the

creation of Allah. That is the correct religion, but creation of Allah. That is the correct religion, but

most of the people do not know.”most of the people do not know.”

((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))



Islam as AD-DEEN, guides a Muslim in every aspect of life, and consistent

with its concern of man’s well-being in the Hereafter.

And nurturing us with ADAB, is what our education should be from the

Islamic -TAUHEEDIC paradigm – a single comprehensive development, not a

Secularist-Dualistic system which dichotomize the worldly from the

Hereafter, the material from the spiritual, the outward from the inward etc.

Islam seeks to endow Muslim with beneficial knowledge, skills and

disposition (nature) in his ‘person’ – being genuine inwardly and outwardly.

His character and identity is indeed also his true self – not a mask.




Just like the onion growing layers in the earth, developing an outer layer

(skin) which filters and absorbed whatever nutrients thereby increasing its

size inwardly, Islamic teaching adequately prepares a Muslim to interact in

whatever environment – with ADAB. We are to interact and perhaps we

may be tainted from the dirt outwardly as in the skin of the onion yet,

inwardly we remain true to how ‘onion bulb’ (FITWRAH ) should be.

The outer skin of the onion must be alive and be functioning well to

keep out dirt from affect the inner core. The skin of dead or ‘dysfunctional’

onion bulb will allow the disease and rotting to permeate the inner layers.




For Muslims, the concept of striving with TAQWA leads to discernment

called FURQAN, which guides him to filter the bad and evil.




For Muslims, the concept of striving with TAQWA leads to discernment

called FURQAN, which guides him to filter the bad and evil.


““O you who have attained to faith! If you remain conscious of O you who have attained to faith! If you remain conscious of

(and fear transgressing against) Allah -(and fear transgressing against) Allah -TAQWATAQWA. He will endow . He will endow

you with a standard (criterion) by which to discern the true from you with a standard (criterion) by which to discern the true from

the false (the false (FURQANFURQAN), and will efface your bad deeds, and will ), and will efface your bad deeds, and will

forgive you your sins: for Allah is limitless in His great bounty.”forgive you your sins: for Allah is limitless in His great bounty.”

((Qur’an: Anfaal: 8: 29Qur’an: Anfaal: 8: 29))



Just like the onion, our outer (superficial) identity or identities

which we may have to assume, may not always define who we truly

and essentially are.

Also, for an onion, where peeling each layers, especially to remove

layers of dead or infected outer skins may be required to ultimately

reveal the true core of an onion, so too is with man’s identity.



“A CHAMELEON”

A chameleon has a natural ability to change its appearance by blending

into its surrounding, as a survival mechanism.

In life humans too would be required to adapt and conform to some

positive outward identity, similar with others as a social convention. Yet,

which suitable identities to be manifested may have to be learnt and

practiced overtime, with experience until it becomes ‘second nature’ like

that of a chameleon. Thus, customs, trends or convention are regimented

social engineering, whence ‘identities’ are usually being forged. It is indeed

scary when such programs are unquestioningly accepted and promoted.



“A CHAMELEON”

Unfortunately, most country’s aim and objective policy on national

education usually would be towards producing ‘good citizens’. Yet, what is

meant by ‘good’ is subjective to what its leaders and those with power

may dictate or manipulate to be accepted.

When religion and ethics are ignored, when inherent values in human

are being suppressed or subverted until what is natural in us human can be

changed, then being a ‘good citizen’ may not be the same as producing a

‘good human being’.



“A HUMAN WEARING COSTUMES”

Therefore it would be better that all externally imposed identity or

identities to be adopted be first liken like the ‘dress or costume’ - i.e. still

detached from our natural self, worn only for its positive benefits.

Any clothes or costumes are primarily worn to :

[1] Firstly conceal what one is ashamed to reveal – AURAH. Any identity

must respect one’s privacy and the right to preserving one’s honour and

religious principles one holds. Any identity which runs counter to this, only

seek to deny and demean oneself and must be rejected or opposed. Like

costumes, if unsuitable it should be easily taken off and discarded.




[2] Secondly, it should be fitting and gives us comfort or protection from

negative elements. One must be aware of any discomfort, and therefore if

forced by circumstance to wear such identity, it must be only as the

exigency (DHARURIYYAH) permits (i.e. temporary).

[3] Thirdly it should grants us dignity – being clean, exuding beauty and

elegance and not blameworthy. Any identity which symbolizes evil,

ungodliness, immorality, enmity etc. is to be shunned whereas identity

which promotes universal value of goodness, justice and well-being for all,

etc. is encouraged by Islam for Muslims to be affiliated to.




Although for the purpose of sharing sense of belonging, there may be

clothes worn like ‘uniform’ to forge a common identity, yet if this factor is

rigidly defined – outwardly monolithic, then it is an ‘artificial identity’ and

may even lead to suppression of personal rights of members and stifling

their expression of their inherent differences, creativity and uniqueness.

To feel discomfort under such circumstance is justifiable and natural.

The collective identity we ought to seek is ‘Unity in diversity’ rather than a

‘pretension of unity’ for the sake of propaganda or promoting membership

like being in some cult-like movement’.








WALLAAHU-A’-LAM

““O mankind, indeed We have created you from O mankind, indeed We have created you from

male and female male and female and made you and made you peoplespeoples (nations) (nations)

and and tribestribes that you may know one another. that you may know one another.

Indeed, the most noble of you in the sight of Allah Indeed, the most noble of you in the sight of Allah

is the most righteous (is the most righteous (TAQWATAQWA) of you. Indeed, ) of you. Indeed,

Allah is Knowing and Acquainted.”Allah is Knowing and Acquainted.”

((Qur’an: Hujurat: 49: 13Qur’an: Hujurat: 49: 13))


Signs for those who reflect …Signs for those who reflect …


As reflected by Ustaz Zhulkeflee Hj Ismail

(Manager PERGAS - 2000)

When PERGAS moved to WISMA INDAH

(1999), the interior was designed and certain

meanings have been reflected, so as to explain

through them, the ISLAMIC EDUCATION

for which this centre aims to achieve in serving

ISLAM and the UMMAH.

What are these … meaning?

*PERGAS – “Persatuan Ulama’ dan Guru-guru Agama Islam Singapura”Singapore Islamic Scholars and Religious Teachers’ Association


When PERGAS decided to move its office to WISMA INDAH, the

renovation and design gave us an opportunity for expressing the ISLAMIC

PHILOSOPHY regarding EDUCATION.

Although some architectural feature were designed with pragmatic and

aesthetic considerations, yet I saw through many of these, symbols to express

philosophical meanings. After all, everything in creations are but signs

(AAYAT), from which meanings can be derived.

This reflection was first written in Malay published in the commemorative

book inaugurating the opening of PERGAS at WISMA INDAH.

Although some of its architectural features may have since been changed

(renovation), perhaps lessons from it can still be documented here to benefit.

May Allah s.w.t. illuminates our hearts and mind with knowledge (‘ILM),

Faith (IIMAN) and wisdom (HIKMAH).


LIFT LOBBY IMMEDIATE FLOOR DESIGN

The first a visitor to PERGAS would experience upon exiting the lift, is

having to step upon the lobby with a multi-colored, oddly shaped, arranged in

crazy-tile design, flooring (see above).

THE WALK-THROUGH

THE WALK-THROUGH

COMMENTARYCOMMENTARY


This (design) is to symbolize the kind of environment our contemporary world

has become. It wish to remind visitor, of where they had come from.

It is to portray a very lively (vibrant), yet complex environment. With

multifarious assortment of individuals, each with their uniqueness, struggling

to seek attention and competing for space.

The tiles’ sharp edges, protruding into each other, the absence of harmony,

aptly describe our modern materialistic life- style which make ‘individualism’

(selfish motivation) as norm for success in many, with less regard towards

others.

Escape from this life-style may seem near impossible and one may be ‘forced’

to adopt and adapt with the trend. It is indeed a maddening ‘rat-race’ where

many can end up loosing their ‘humanity’.

LIFT LOBBY IMMEDIATE FLOOR DESIGN


FLOOR DESIGN ACROSS THE LOBBY

Further ahead, the design changes. The floor across on the other side of the

lobby is sandy-like comprising of fine granules, compacted to form a tranquil

landscape. What separates the two contrasting spaces is a blue streak, styled

like a river of sort, that flows out from inside the building.

THE WALK-THROUGH

THE WALK-THROUGH



FLOOR DESIGN ACROSS THE LOBBY

The contrast between the two floor design, beckons the visitor to seek for The contrast between the two floor design, beckons the visitor to seek for

meaning. The message is that of hope, that from vibrant, noisy and meaning. The message is that of hope, that from vibrant, noisy and

competitive world, it is possible for transformation to occur. competitive world, it is possible for transformation to occur.

The meaning – in this design - is that ‘river’ that we need to traverse is not The meaning – in this design - is that ‘river’ that we need to traverse is not

by cutting across (taking the easy short-cut) but to seek out for the source by cutting across (taking the easy short-cut) but to seek out for the source

of this transformative and life changing river.of this transformative and life changing river.

One has to go back to the source in order to then traverse over to the One has to go back to the source in order to then traverse over to the

other side. It is the ‘river’ which had caused the change in the landscape.other side. It is the ‘river’ which had caused the change in the landscape.

One’s attention therefore is drawn to the door which invites entrance.One’s attention therefore is drawn to the door which invites entrance.

Interestingly, the root word for “Interestingly, the root word for “SHARI’AH SHARI’AH ” also means “” also means “the source of the source of

water; the pathway to the source; the revealed law, etc.water; the pathway to the source; the revealed law, etc.”.”.

And this (entrance on his left) is what a visitor will see ….And this (entrance on his left) is what a visitor will see ….


INVITATION TO ENTER AND SEEK THE SOURCE OF WATER

THE WALK-THROUGH

THE WALK-THROUGH



INVITATION TO ENTER AND SEEK THE SOURCE OF WATER

AHLAN WA SAHLAN AHLAN WA SAHLAN – “you are most welcome”– “you are most welcome”

At the top of entrance is calligraphy from a Hadith of Prophet Muhammad At the top of entrance is calligraphy from a Hadith of Prophet Muhammad

s.a.a.w. which means “s.a.a.w. which means “Whoever traverse upon a path to seek knowledge, Whoever traverse upon a path to seek knowledge,

Allah will make easy for him the path to ParadiseAllah will make easy for him the path to Paradise .” .”

By tracing the source, the visitor is liken as aBy tracing the source, the visitor is liken as a ‘seeker’ of knowledge ‘seeker’ of knowledge upon upon

SHARI’AHSHARI’AH. It is the basis of what Islamic education is all about. A . It is the basis of what Islamic education is all about. A

transformative program to ‘revive’ man with that life-giving water.transformative program to ‘revive’ man with that life-giving water.

In seeking for its source, the student already had begun to be positively In seeking for its source, the student already had begun to be positively

inculcated with striving with discipline, effort with patient perseverance.inculcated with striving with discipline, effort with patient perseverance.

As the river meanders in, it turns to the left where the ‘seeker’ is made to As the river meanders in, it turns to the left where the ‘seeker’ is made to

walk through a corridor with several arches.walk through a corridor with several arches.


TRAVERSING THE ARCHWAY

In retracing to seek out ‘the source of water’, visitor is made to walk through

three archways (see above). Along this corridor are doors to many classrooms.

Although the corridor itself is rather narrow, but note the arches which are

symbolic representation of those corridor commonly seen in many medieval

learning centre buildings.

THE WALK-THROUGH

THE WALK-THROUGH



TRAVERSING THE ARCHWAY

This is not just any corridor - but This is not just any corridor - but the corridor of learningthe corridor of learning..

Islamic concept of education is all concerned with Islamic concept of education is all concerned with ADABADAB – “to – “to exude exude

discipline in conformity to propriety - by putting things in their proper place, in discipline in conformity to propriety - by putting things in their proper place, in

their proper order and quantum, in accordance with the state of one’s selftheir proper order and quantum, in accordance with the state of one’s self .” .”

The arches symbolizes the various spiritual ‘states’ The arches symbolizes the various spiritual ‘states’ AHWALAHWAL - a seeker of - a seeker of

divine knowledge has to go through. As the student goes through these divine knowledge has to go through. As the student goes through these

arches, it is as though he has to strip off his lower and impure traits, still arches, it is as though he has to strip off his lower and impure traits, still

attached to his base desire – layer by layer.attached to his base desire – layer by layer.

Essentially, learning is a spiritual act involving our heart-soul. Divine Essentially, learning is a spiritual act involving our heart-soul. Divine

knowledge is “ knowledge is “ LIGHTLIGHT ” which the heart-soul can receive and reflect. ” which the heart-soul can receive and reflect.

Like a mirror therefore, keeping it clean and always ready, is essential and Like a mirror therefore, keeping it clean and always ready, is essential and

vital. Failure in this preparedness, may even be harmful for the student.vital. Failure in this preparedness, may even be harmful for the student.


FOUNTAIN THE SOURCE WATER

The seeker then arrive at the source of the water from which the ‘river’ has its

origin. It is like a FOUNTAIN, represented by tile-work (floor) designed into

a circular multi-pointed star motive. Also, the student now is in an open space,

after having travelled through the previous constricted corridor. Next to this

are also present – a “CLOISTER (room)” and a spacious “GARDEN ”.

THE WALK-THROUGH

THE WALK-THROUGH



FOUNTAIN THE SOURCE WATER

Due to constraint the Due to constraint the FOUNTAINFOUNTAIN is symbolically represented by the star- is symbolically represented by the star-

design, from which the water begun to flow. The star signify that it’s origin is design, from which the water begun to flow. The star signify that it’s origin is

Revelation – Revelation – WAHYUWAHYU – from above. Thus, unlike the earthly water, it’s – from above. Thus, unlike the earthly water, it’s

mysterious abundance and perpetual flow, can be appreciatively understood.mysterious abundance and perpetual flow, can be appreciatively understood.

Here around the Here around the FOUNTAINFOUNTAIN, the seeker of knowledge now has to ceased , the seeker of knowledge now has to ceased

journeying horizontally and to remain stationed – as though he has arrived in journeying horizontally and to remain stationed – as though he has arrived in

the garden – the garden – RAUDHAHRAUDHAH – as stated by the Prophet s.a.a.w. “ – as stated by the Prophet s.a.a.w. “amongst the amongst the

gardens of Paradisegardens of Paradise ( (RIYAA-DHA-TIL-JANNAHRIYAA-DHA-TIL-JANNAH)” Thus, around this )” Thus, around this

symbolic fountain is decorated to resemble presence in a garden . symbolic fountain is decorated to resemble presence in a garden .

And next to this is to be found a room – with frosted glass paneling in Islamic And next to this is to be found a room – with frosted glass paneling in Islamic

motive. This is a small cloister (room) for learning, devotional practices and motive. This is a small cloister (room) for learning, devotional practices and

learning sessions with a teacher, face-to-face (learning sessions with a teacher, face-to-face (TALAQQITALAQQI).).


This room represents learning with the

guidance and be under tutelage – “face

to face” with the MU’ALLIM

(teacher). The mode is also termed as

DZIKR – “the remembrance ” or

reading text – AAYAT

QAWLIYYAH

This represent the important aspect of

contemplation and reflections – FIKR.

When not with the teacher or reciting

the Divine text, they read and reflect

upon the CREATION of the universe –

AAYAT KAUNIYYAH

TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN

THE WALK-THROUGH

THE WALK-THROUGH



TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN

THE WALK-THROUGH

THE WALK-THROUGH


The learning here is for some duration, with knowledge ‘ILM and practice

‘AMAL ; with being in the company of the learned ‘ULAMA , imbibing

from them the noble disposition AKHLAQ AL-KAREEMA , seeking

spiritual bestowals from Allah BAROKAH, and wisdom AL-HIKMAH.

Not merely seeking knowledge but to also emulate, through serving them

KHIDMAH, in serving Allah, His Messenger s.a.w. and AL-ISLAM


Along the wall will be posted the life and achievements of our past and

contemporary Islamic scholars ‘ULAMA ; contributions of the Islamic

civilization TAMADDUN ISLAM ; and other relevant motivational

information to inspire the student of Islam.

The hallmark of traditional Islamic learning requires student, after adequate

preparation, to go into the world to apply their knowledge through service

– KHIDMAH – for the UMMAH and to be beneficial to the world.

Just as in entering PERGAS learning centre, to go out to serve the

UMMAH and the world, it is our hope that students are sufficiently

equipped capable of conveying and sharing Islam – this message,

symbolical implied by the various design along the corridor towards the

exit.

Along this corridor, watch out for the tiling design on the floor and other

features and signs AAYAT , to be reflected and meaning to be learnt.


(FLOOR DESIGN) SPREADING ISLAMIC IMPRINT

As and when directed, the student has to then proceed with learning through

gaining practical experience. With the education and training received by now

they would, INSHA-ALLAH, be able to impact others with AL-ISLAM,

wherever they go. Thus – leaving IMPRINT – as seen along the corridor,

which by the way, is now without arches (as in previous corridor) for them to

walk through. A sign of some accomplishment in being educated.

THE WALK-THROUGH

THE WALK-THROUGH



ISLAMIC PERSPECTIVE

Along this corridor too (on the right), notice the glass panel framed like an

arch, but over-looking into the atrium space (outside). This symbolizes that

among the student’s accomplishment is that his worldview has now

changed to always be from an Islamic worldview – TASAWWUR

ISLAM

THE WALK-THROUGH

THE WALK-THROUGH



When walking along this corridor towards the exit, look ahead beyond the

glass door at the pillars in the lobby. Attached on top of them are Arabic

calligraphy, positioned in a way which can be read by those walking out –

(slanted away from view of those stepping out from the lift).

These are actually important virtues which student of Islam are reminded

that they must strive to inculcate and uphold. It is a kind of code of

conduct, nay the Islamic command to be adhered to for the Islamic

students.

The most important desired outcome in ISLAMIC EDUCATION is

that of character and noble disposition – AKHLAQ-UL-KAREEMA

Students of PERGAS must remember the Arabic proverb “Knowledge is

what is in the breast (heart of the person), not in lines (on paper and

certificates)” and “Knowledge is that which benefits”


AT-TAQWA AL-IKHLAS AS-SWIDQ

REMINDER TO UPHOLD ISLAMIC VIRTUES

TAQWA : God-fearing ; piety ; sense of reverential fear of Allah, by doing

what is commanded and refrain the forbidden, etc.

IKHLAS : Sincerity; having purity of intention to seek only the approval of

Allah; negating other motives except in Allah and for Allah, etc.

SWIDQ – to be true; truthful; acknowledging, upholding every truth, etc.

THE WALK-THROUGH

THE WALK-THROUGH



ASH-SHAJA’AH AL- ‘IFFAH AL-HILM


THE WALK-THROUGH

THE WALK-THROUGH


SHAJA’AH : Courageous; bravery in championing truth and justice, tc.

‘IFFAH : Modesty; chaste; purity; channeling desire towards what is right

and pure, etc.

HILM – gentle, mild, forbearance; intelligent; patient perseverance, etc.


AL- ‘ADALAH AL-QUWWAH AZ-ZUHD


THE WALK-THROUGH

THE WALK-THROUGH


‘ADALAH : Justice; fairness; integrity; honesty; etc.

QUWWAH : Strength; vigour; vitality; power; capable; firm, etc.

ZUHD – ascetic; detachment from other than Allah; abstention, etc.


STEPPING OUT TO BE GRAINS OF SAND

As we proceed, the floor tiling design along this

corridor tapers off into a sandy textured surface.

This symbolizes the final result of the journey of

learning, a kind of desired transformation of the

student who started as a self-centered, perhaps

with attention-seeking personality (like that of

the crazy-tile), to then become more disciplined

and orderly, until as though through the intense

washing and polishing, what remains is its true

essence – that of only a tiny grain of SAND.

THE WALK-THROUGH

THE WALK-THROUGH




SAND, though humble and almost unnoticed,

they belong to that vital component, essential

for any building. Minutely each granule may be

different, yet sand granule means nothing if

only seen and scrutinized individually.

Every granule seek to join with other, as sand,

harmoniously bonding, as though loosing its

individuality to now be identified with the

whole, concern with contribution in building

and being a small part of something worthwhile.

THE WALK-THROUGH

THE WALK-THROUGH




Likewise, the learned are those who regard

themselves as little and insignificant, just like

that grain of sand in the vast Sahara desert.

Through the process of natural cleansing which

produce these minute granule, there may even

be diamonds and gems. In essence they are

valuable and in reality brilliant, yet they remain

hidden (unknown) KHUMUL, in the service of

the UMMAH. To them, unity and service is

devoid of arrogance and ostentation.

THE WALK-THROUGH

THE WALK-THROUGH




Thus it is that TAWADHU’ – ( humility ) with

KHASHI-’AH (reverential fear) of Allah, has

become synonymous with the AKHLAQ of

those who are truly the learned – ‘ULAMA.

They would strive to become ‘selfless’ ,

purifying and restraining their ego and

commanding self (NAFS); always cautious and

dreading the entrapments of their own desires

(HAWA’) and avoiding those who follow their

desires.

THE WALK-THROUGH

THE WALK-THROUGH




For them, they see even their small faults as great

and are ever worried, thus constantly seeking

forgiveness. Whereas, even great deeds they may

have done are regarded as little and insignificant.

When they immerse themselves into society, they

become like SAND – ready to join with others to

build not destroy, ready to help in doing goodness;

strengthening unity and closing ranks amongst

Muslims with genuine love MAHABBAH and

Islamic brotherhood UKHUWWAH .

THE WALK-THROUGH

THE WALK-THROUGH



LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP

A door to be opened

On the way out, the student must notice a closed door, with a Qur’anic

calligraphy.

THE WALK-THROUGH

THE WALK-THROUGH



In The Name of Allah, Most In The Name of Allah, Most

Compassionate, Most Merciful.Compassionate, Most Merciful.

READREAD in the name of your Lord in the name of your Lord

Who created. Who created.

He created man from a clot. He created man from a clot.

READREAD and your Lord is Most and your Lord is Most

Bounteous (Honourable), Bounteous (Honourable),

Who taught (to write) with the Who taught (to write) with the

pen. Taught man what he knew not. pen. Taught man what he knew not.

QUR’AN : SURAH AL - ‘ALAQ : 96: 1-5

THE WALK-THROUGH

THE WALK-THROUGH



LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP

A door to be opened Concealed behind this door

On the way out, the student must notice a closed door, with a Qur’anic

calligraphy.

Behind this door is a symbolic LIBRARY which has a staircase leading upward.

THE WALK-THROUGH

THE WALK-THROUGH



This is to remind current Islamic students that reading, researching, revising

and writing are among the legacy of our ‘ULAMA, to be emulated.

We must cherish, preserve and continue to peruse and study the books,

especially those books transmitted by them as legacy - TURATH.

Also, this underscore as symbol, the sheer genius and productivity of our

‘ULAMA who were never idle but dedicated their lives entirely to the

transmission of knowledge. Whenever they were free from teaching and

preaching, they would read and write, do research, and had produced copious

texts, in volumes even, that still continue to benefit humankind.

Incidentally, the staircase in the library symbolizes the elevation in ranks,

which knowledge – through reading and writing – can bring.

Indeed, love for books, cherishing and preserving them, by having their own

personal library, is one of hallmarks of Islamic scholarship to emulate.


FINAL OUTCOME OF TRANSFORMATION

THE WALK-THROUGH

THE WALK-THROUGH


Seekers of knowledge – TOLIB-AL-’ILM is also called a traveler - SAALIK.

After completing his SAFAR RUHANI (journey of spiritual nature) is expected

to be drastically transformed. Contrast between the beginner and those who

accomplished the journey successfully, is as the contrast in the above floor design.

started

Final outcome


THE WALK-THROUGH

THE WALK-THROUGH



From this


THE WALK-THROUGH

THE WALK-THROUGH


To become this



””All praise is due to Allah, who has All praise is due to Allah, who has

guided us unto this; for we would guided us unto this; for we would

certainly not have found the right path certainly not have found the right path

unless Allah had guided us!”unless Allah had guided us!”


And salutations of Allah and

Peace be upon the Messenger of

Allah, Muhammad ibn ‘Abdullah

and upon His household

and Companions .


”Glory to thy Lord the Lord, of

Honour and Power! (He is free)

from what they ascribe (to Him)!

And Peace on the Messengers!

And praise to Allah, the Lord and

Cherisher of the Worlds.”


May Allah grant us all, and all our beloved family, companions May Allah grant us all, and all our beloved family, companions

and loved ones, the success (and loved ones, the success (TAUFIQTAUFIQ) and the Guidance ) and the Guidance

((HIDAAYAHIDAAYA) to attain to His Acceptance, Forgiveness and Mercy ) to attain to His Acceptance, Forgiveness and Mercy

((RAHMAHRAHMAH) and gain His Pleasure () and gain His Pleasure (MARDHA-TILLAHMARDHA-TILLAH).).

Documents

[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)