Traditional And Contemporary Islamic Scholarship[Slideshare]

Presentation by: Presentation by:

USTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAIL

With the collaboration ofWith the collaboration of MASJID KASSIM , MASJID KASSIM , #02-01 Wisma Indah, Changi Rd.#02-01 Wisma Indah, Changi Rd. SINGAPORESINGAPORE

::“WHEN DEMAND EXCEEDS “WHEN DEMAND EXCEEDS

SUPPLY… ”SUPPLY… ”

SEEKING FOR MORE MUSLIM SEEKING FOR MORE MUSLIM SCHOLARS-THINKERS-SCHOLARS-THINKERS-

PHILOSOPHERSPHILOSOPHERS

All Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

Saturday: 15 August Saturday: 15 August 20092009

24 Sha`baan 1430 24 Sha`baan 1430 A.H. A.H.

@ 10.30 – 12.00 noon.@ 10.30 – 12.00 noon.a a.m1

PROMOTIONAL TOPIC PROMOTIONAL TOPIC OF THIS IN-HOUSE TALKOF THIS IN-HOUSE TALK

Presentation by: Presentation by:

USTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAIL

With the collaboration ofWith the collaboration of MASJID KASSIM , MASJID KASSIM , #02-01 Wisma Indah, Changi Rd.#02-01 Wisma Indah, Changi Rd. SINGAPORESINGAPORE

A POINT OF VIEW:A POINT OF VIEW:“TRADITIONAL AND “TRADITIONAL AND

CONTEMPORARY ISLAMIC CONTEMPORARY ISLAMIC SCHOLARSHIP”SCHOLARSHIP”

A BRIEF PRELIMINARY A BRIEF PRELIMINARY REFLECTIONREFLECTION

TASAWWUR ISLAMTASAWWUR ISLAM


Saturday: 15 August 2009Saturday: 15 August 200924 Sha`baan 1430 A.H. 24 Sha`baan 1430 A.H.

@ 10.30a.m.– 12.00 noon.@ 10.30a.m.– 12.00 noon.

Aa a.m2

WHY THIS TOPIC?• In 1998, while in PERGAS, I responded to criticism

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 wholistic system of education (Tauhidic) into adopting a dualistic system - dichotomising the religious from the secular.


WHY THIS TOPIC?• In fact with this, the Muslims have somewhat

moved away from an “eclectic to specialist approach” (the Islamic approach of prioritizing Fardhu ‘ain knowledge before knowledge of Fardhu kifaaya) into accepting an education system that is less and less eclectic but emphasise more on specialization – driven by socio-economic needs rather than developing the Fitrah in people to their fullest potential.

• A system that educates or rather ‘develops’ people for the work-force, as though people are to be exploited as future market resources – i.e. driven by politico-economic policy.


WHY THIS TOPIC?• 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-Ghazzali, Ibn Rushd, Al-Biruni, Ibn Khaldun, Ibn Sinna etc. ?”

• Actually this concern was already raised by many, Actually this concern was already raised by many, especially since the dismantling of the last Ottoman especially since the dismantling of the last Ottoman Caliphate. The waning influence of the Muslims and Caliphate. The waning influence of the Muslims and their being colonized and exposed to imperialists’ their being colonized and exposed to imperialists’ rule had indeed drastically changed our approach to rule had indeed drastically changed our approach to education.education.


WHY THIS TOPIC?• Remaining Islamic institutions of learning became Remaining Islamic institutions of learning became

more concern towards essentially preserving only more concern towards essentially preserving only the “knowledge of the the “knowledge of the Deen”Deen”, because with limited , because with limited resources and antagonistic colonial rulers, to be resources and antagonistic colonial rulers, to be safeguarding these was of the highest priority. The safeguarding these was of the highest priority. The ummah was under siege. Thus it is the ”ummah was under siege. Thus it is the ”MadrasahMadrasah” ” indeed are trying to fulfil a command in the Qur’an:indeed are trying to fulfil a command in the Qur’an:

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

(Qur’an: Taubah: 9: 122(Qur’an: Taubah: 9: 122))


WHY THIS TOPIC?• Apart from the lack of resources, those scholars and Apart from the lack of resources, those scholars and

philanthropist within the philanthropist within the UmmahUmmah barely managed barely managed to preserve this traditional full-time to preserve this traditional full-time MadrasahMadrasah, , whereas the majority Muslims opted in sending whereas the majority Muslims opted in sending their children to the conventional schools their children to the conventional schools established by the colonial masters. established by the colonial masters.

• Interestingly a general but relevant question was Interestingly a general but relevant question was raised from an raised from an ‘aleem ‘aleem from the Nusantara to Syed from the Nusantara to Syed Rashid Redha (of Rashid Redha (of “al-Manar”) “al-Manar”) which was responded which was responded by by Amir Shakib Arslan Amir Shakib Arslan as a book entitled: as a book entitled: “Limaa-“Limaa-dza ta-akharal Muslimuuna...”dza ta-akharal Muslimuuna...” – which analysed the – which analysed the reasons for Muslims decline.reasons for Muslims decline.


8

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:Pages: 148148 Binding:Binding: PaperbackPaperback

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 is a response to a letter from , this is a response to a letter from Shaykh Muhammad Bisyooni Umran of Indonesia requestingShaykh Muhammad Bisyooni Umran of Indonesia requestingthe author to explain the causes of Muslim weakness at the the author to explain the causes of Muslim weakness at the present and the causes of the strength of the Europeans and present and the causes of the strength of the Europeans and the Japanese, the factors behind their glorious empires and the Japanese, the factors behind their glorious empires and sovereignty, their power and wealth. His response, written in sovereignty, their power and wealth. His response, written in a state of great agitation became one of the masterpieces of a state of great agitation became one of the masterpieces of eloquence and a proof of his wisdom.eloquence and a proof of his wisdom.


A RECOMMENDED READINGA RECOMMENDED READING

WHY THIS TOPIC?• But the most significant happened in 1977 with the But the most significant happened in 1977 with the

First World Conference on Muslim Education held in First World Conference on Muslim Education held in Makkah. Concerned Muslims must read the Makkah. Concerned Muslims must read the deliberations of these prominent Muslim scholars’ deliberations of these prominent Muslim scholars’ in the “Islamic Education Series” published by King 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 ...... Etc.Philosophy Literature and Fine Arts ...... Etc.


AIM OF EDUCATION AIM OF EDUCATION FROM THE ISLAMIC FROM THE ISLAMIC

PERSPECTIVEPERSPECTIVE

10All Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

WHAT IS THE AIM OF EDUCATION FROM THE ISLAMIC PERSPECTIVE?

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

�ْي� ِد�ِب� �ْأ َن� َت �ْح�َس

� "ْي َف�ْأ ِب ��ْي� َر �ِن �ِد%ِب َأAll Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

11

WHAT IS THE AIM OF EDUCATION FROM THE ISLAMIC PERSPECTIVE?

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

most excellent.”All Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

12

HOW WERE THE PAST HOW WERE THE PAST ISLAMIC SCHOLARS ISLAMIC SCHOLARS

EDUCATED ?EDUCATED ?

A RELEVANT QUESTION FOR MANY OF US TO KNOW:


A GLIMPSE : “HOW EARLY ISLAMIC SCHOLARS WERE NURTURED”

•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, inspite of the many disadvantages faced. 14


PATH OF TRADITIONAL ISLAMIC SCHOLARSHIP?

• 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 their interest in those relevant field of study are also 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 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.

• He was already known to be well-versed in the sciences of the Deen, but the world seemed to only appreciate and highlight his expertise in the medical science – especially the Latin translation :“MATERA MEDICA” which impacted the Western civilization.



• Although essentially these scholars are scholars of the Deen, yet their eclectic exposure motivates them to expand and profoundly learnt other sciences which their learning path had exposed them to. The concept of “itqan ” and the maxim : “when a duty becomes obligatory for one to fulfil, acquiring the knowledge for carrying it out adequately, becomes obligatory (Wajib) too” would be adhered to in their “learning culture / discipline”.

• To understand this, refer to Adab of students in Imam Ghazali’s “Ihya ‘ulumuddeen” Kitaab al-’ilm”)


LET US NOW RETURN TO THE GIVEN TOPIC WHICH MOST OF YOU CAME TO LISTEN TO (WHICH WAS):

19

““WHEN DEMAND EXCEEDS WHEN DEMAND EXCEEDS SUPPLY… ”SUPPLY… ”

SEEKING FOR MUSLIM SCHOLARS-SEEKING FOR MUSLIM SCHOLARS-THINKERS-PHILOSOPHERSTHINKERS-PHILOSOPHERS

FROM THE PRECEEDING BACKGROUND THAT FROM THE PRECEEDING BACKGROUND THAT HAVE BEEN EXPLAINED, OUR NEXT PERTINENTHAVE BEEN EXPLAINED, OUR NEXT PERTINENT AND RELEVANT QUESTION IS ............................ AND RELEVANT QUESTION IS ............................


UNDERSTAND WHERE MUSLIMS’ EDUCATION HAS EVOLVED FROM & HOW IT BECAME, WHAT IT IS TODAY.

“SO WHAT CAN WE MUSLIMS, DO ABOUT IT, NOW?”

– – BEFORE ATTEMPTING TO RESPOND, BEFORE ATTEMPTING TO RESPOND, WE HAVE TO FIRSTLY:WE HAVE TO FIRSTLY:


“DUALISTIC EDUCATION” – LEGACY OF THE COLONIAL ERA

• Western colonial powers introduced their schooling Western colonial powers introduced their schooling system, even though natives already have their system, even though natives already have their own- i.e. either vernacular or religious based.own- i.e. either vernacular or religious based.

• When linked to economic and job opportunities, When linked to economic and job opportunities, which favoured cohorts from such schools, private which favoured cohorts from such schools, private native or religious full-time schools lost its appeal. native or religious full-time schools lost its appeal. Yet, Muslims students generally were provided Yet, Muslims students generally were provided Islamic religious classes outside school hours at Islamic religious classes outside school hours at home, mosques or the madrasah (part-time).home, mosques or the madrasah (part-time).

• Full-time madrasah gradually focussed to produce Full-time madrasah gradually focussed to produce the elite – teachers of Islam to the rest of the mass.the elite – teachers of Islam to the rest of the mass.


“DUALISTIC EDUCATION” – LEGACY OF THE COLONIAL ERA

• Thus, Muslim students were made to adapt to this Thus, Muslim students were made to adapt to this “dualistic education system” – full-time conventional “dualistic education system” – full-time conventional (academic) and part-time (religious).(academic) and part-time (religious).

• The full-time Madrasah is therefore an exception The full-time Madrasah is therefore an exception rather than the rule; fully private and independent, rather than the rule; fully private and independent, constituting only less than 4% of the total cohorts, constituting only less than 4% of the total cohorts, sustained by the community & philanthropists.sustained by the community & philanthropists.

• Students were sent there only by parents with Students were sent there only by parents with altruistic-religious reasons, not for economic gains.altruistic-religious reasons, not for economic gains.

• We in Singapore has had over 30 registered We in Singapore has had over 30 registered independent madrasah’s but today it dwindled to only independent madrasah’s but today it dwindled to only 6 which are as full-time schools.6 which are as full-time schools.


CRITIQUE

COHORTS FROM CURRENT FULL-TIME MADRASAH

SYSTEM


CONTEMPORARY SCHOLARSHIPCritique of the current Madrasah

system

• The direction of where the current full-time Madrasah education is heading is becoming vague.

• It seem to be imitating what conventional schools are doing - many seem to have forgotten that being independent (just like seminary), it should pursue its own course and objective for which it was instituted and not allow itself to be dictated by others with their extraneous interest and agendas.



system

• 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”.



system• 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 inadequacy, 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.



system• They are our precious hope to become personalities

exuding honour, self-esteem, courage, sagacity and pillar of strength – 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 may have already contemplated discarding their task of replacing our ulama’ - as future religious teachers.



system• Actually, the so-called ‘economic or pragmatic

argument’ is irrelevant. • The Muslim community must recognize the real

value of this group in their social contribution and most importantly as guardians of ‘ulum al-Deen.

• The disparity between their true worth and their economic worth must be corrected by the Muslim community themselves; in creating jobs and their set appropriate remunerations, (not to be determined by market forces but) from “Baytul-maal” if need be.



system• 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 to be “Islamizing” may in fact be “de-Islamizing” because the definitive Islamic character of Madrasah and its graduates, which they should aspire to, is allowed to be eroded and replaced by something else and the graduates are no different from that of the mainstream schools.


CRITIQUE

COHORTS FROM CONVENTIONAL

(NON-MADRASAH)SYSTEM


CONTEMPORARY SCHOLARSHIPCritique of the conventional (i.e. non-

Madrasah) system

• Student from this system which does not Student from this system which does not have Islamic lessons in their school has to be have Islamic lessons in their school has to be given separate Islamic education outside given separate Islamic education outside their school hours, ever since IRK (Islamic their school hours, ever since IRK (Islamic Religious knowledge) was scrapped.Religious knowledge) was scrapped.

• Some may not even have a rudimentary Some may not even have a rudimentary lesson on Islam, once they start going to lesson on Islam, once they start going to conventional school.conventional school.


CONTEMPORARY SCHOLARSHIPCritique of the conventional (i.e. non-

Madrasah) system

• Those who pursue in part-time Madrasah Those who pursue in part-time Madrasah may just receive a “watered-down” and very may just receive a “watered-down” and very general curriculum of general curriculum of Fardhu ‘AinFardhu ‘Ain, and may , and may lack the motivation or passion in attending lack the motivation or passion in attending these classes.these classes.

• Given the emphasis on Academic excellence, Given the emphasis on Academic excellence, their “their “Aqeedah-micAqeedah-mic” aspect of development ” aspect of development takes a back-seat or even totally neglected.takes a back-seat or even totally neglected.


ISLAMIZATION OF ISLAMIZATION OF CONTEMPORARYCONTEMPORARY

KNOWLEDGEKNOWLEDGE

33

YET, ALL IS NOT LOSTYET, ALL IS NOT LOSTAmongst the remedies is the “Amongst the remedies is the “ISLAMIZATIONISLAMIZATION” ”

movement – for both types in these dualistic movement – for both types in these dualistic education system – envisage since 1977.education system – envisage since 1977.

Although this process can be applied wherever Although this process can be applied wherever required in whichever system, yet it is to be required in whichever system, yet it is to be most effective at the higher level (tertiary) prior most effective at the higher level (tertiary) prior to these graduates assuming their roles as 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 every Muslim aspiring to be ” which every Muslim aspiring to be scholars must know profoundly too. So that a scholars must know profoundly too. So that a complete and Islamized education achieved.complete and Islamized education achieved.


THE DESIRED OUTCOME?


TRADITIONAL TRADITIONAL ISLAMIC EDUCATIONISLAMIC EDUCATION

CHARACTERISTICS OF ISLAMIC SCHOLARS (ULAMA’)

God-fearing,God-fearing, erudite eclectic, profound, erudite eclectic, profound, thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer,

perpetual seeker of truth & wisdom, ascetic perpetual seeker of truth & wisdom, ascetic yet worldly-wise, spiritual warrior, yet worldly-wise, spiritual warrior,

sagacious, just, humble and compassionate, sagacious, just, humble and compassionate, and many more ... But they would always and many more ... But they would always regard themselves as perpetual students.regard themselves as perpetual students.



God-fearing, God-fearing, erudite eclectic, erudite eclectic, profound, profound, thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer,





God-fearing, erudite eclectic, God-fearing, erudite eclectic, profound,profound, thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer,





God-fearing, erudite eclectic, profound, God-fearing, erudite eclectic, profound, thinker-philosopher,thinker-philosopher, advocate-reformer, advocate-reformer, perpetual seeker of truth & wisdom, ascetic perpetual seeker of truth & wisdom, ascetic

yet worldly-wise, spiritual warrior, yet worldly-wise, spiritual warrior, sagacious, just, humble and compassionate, sagacious, just, humble and compassionate,

and many more ... But they would always and many more ... But they would always regard themselves as perpetual students.regard themselves as perpetual students.



God-fearing, erudite eclectic, profound, God-fearing, erudite eclectic, profound, thinker-philosopher, thinker-philosopher, advocate-reformer,advocate-reformer, perpetual seeker of truth & wisdom, ascetic perpetual seeker of truth & wisdom, ascetic

yet worldly-wise, spiritual warrior, yet worldly-wise, spiritual warrior, sagacious, just, humble and compassionate, sagacious, just, humble and compassionate,

and many more ... But they would always and many more ... But they would always regard themselves as perpetual students.regard themselves as perpetual students.



God-fearing, erudite eclectic, profound, God-fearing, erudite eclectic, profound, thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer, perpetual seeker of truth & wisdom, perpetual seeker of truth & wisdom, ascetic yet worldly-wise, spiritual warrior, ascetic yet worldly-wise, spiritual warrior,




God-fearing, erudite eclectic, profound, God-fearing, erudite eclectic, profound, thinker-philosopher, advocate-reformer, thinker-philosopher, advocate-reformer,

perpetual seeker of truth & wisdom, perpetual seeker of truth & wisdom, ascetic ascetic yet worldly-wise,yet worldly-wise, spiritual warrior, spiritual warrior,





perpetual seeker of truth & wisdom, ascetic perpetual seeker of truth & wisdom, ascetic yet worldly-wise, yet worldly-wise, spiritual warrior, spiritual warrior,






sagacious,sagacious, just, humble and just, humble and compassionate, and many more ... But they compassionate, and many more ... But they

would always regard themselves as would always regard themselves as perpetual students.perpetual students.





sagacious,sagacious, just, just, humble and compassionate, humble and compassionate, and many more ... But they would always and many more ... But they would always regard themselves as perpetual students.regard themselves as perpetual students.





sagacious, just, sagacious, just, humble and humble and compassionate, compassionate, and many more ... But and many more ... But they would always regard themselves as they would always regard themselves as

perpetual students.perpetual students.46





sagacious, just, humble and compassionate, sagacious, just, humble and compassionate, and and many more ... many more ... But they would always But they would always regard themselves as perpetual students.regard themselves as perpetual students.





sagacious, just, humble and compassionate, sagacious, just, humble and compassionate, and many more ... and many more ... But they would always But they would always

regard themselves as perpetual regard themselves as perpetual students rather than as scholars.students rather than as scholars.





sagacious, just, humble and compassionate, sagacious, just, humble and compassionate, and many more ... and many more ... But they would always But they would always

regard themselves as perpetual regard themselves as perpetual students rather than as scholars.students rather than as scholars.


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

QUALIFICATIONQUALIFICATIONAND NOT THE PERSONAL AND NOT THE PERSONAL

CHARACTERISTICS.CHARACTERISTICS.

TO THOSE FROM MADRASAH AND ISLAMIC

UNIVERSITY

50

THE ADVICE


ADVICE FOR MUSLIM UNDERGRADUATE / GRADUATES OF

THE MADRASAH AND ISLAMIC

UNIVERSITY

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


THE ADVICE• Because currently we Muslims tend to imitate Because currently we Muslims tend to imitate

conventional approach, our students specializing in conventional approach, our students specializing in the sciences of thethe sciences of the DeenDeen ( (DeeniyatDeeniyat) ) may not have may not have had adequate had adequate Fardhu ‘ain Fardhu ‘ain groundings, By this I groundings, By this I mean – a generic but eclectic exposure of various mean – a generic but eclectic exposure of various knowledge, which must include other (knowledge, which must include other (ukhra - ukhra - aakharaakhar) contemporary worldly sciences, knowledge ) contemporary worldly sciences, knowledge and life-skills, crafts and trades etc. complimenting and life-skills, crafts and trades etc. complimenting with the Islamic knowledge gained. This linkage with the Islamic knowledge gained. This linkage between 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.


53

‘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

(Tauhiid); knowing the true purpose, role and Destiny of Man.

IIMAN


Tauhiidic paradigmTauhiidic paradigm

54

‘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

(Tauhiid); knowing the true purpose, role and Destiny of Man.

IIMANRELEVANT RELEVANT

COMPLEMENTARY 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.



55

‘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.

‘AMAL (ISLAM)



56

‘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.

‘AMAL (ISLAM)RELEVANT COMPLEMENTARY RELEVANT COMPLEMENTARY

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

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

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



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‘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”)

IHSAN



58

‘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”)

IHSANRELEVANT COMPLEMENTARY RELEVANT COMPLEMENTARY

KNOWLEDGE: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’ equivalent may perhaps be ‘human’ psychology, behavioural sciences, psychology, behavioural sciences,

manners & discipline, etc.manners & discipline, etc.



THE ADVICE• Their specialization in only Their specialization in only ‘‘Ulum-ud-deenUlum-ud-deen (but (but

imitating conventional system in producing imitating conventional system in producing specialist – in their case “religious sciences”) may specialist – in their case “religious sciences”) may have been prematurely embarked too soon which, have been prematurely embarked too soon which, unfortunately led to their discarding the traditional unfortunately led to their discarding the traditional criteria for what constitute criteria for what constitute Fardhu ‘AinFardhu ‘Ain knowledge, knowledge, which has to be eclectic to include acquisition of which has to be eclectic to include acquisition of contemporary science and knowledge (relevant & contemporary science and knowledge (relevant & complimentary) vis-a-vis to what they are learning complimentary) vis-a-vis to what they are learning in Islam (in Islam (DeeniyatDeeniyat).).


THE ADVICE• A diagnostic of what may have been missed in their A diagnostic of what may have been missed in their

education has to be done. Also, a re-orientation of education has to be done. Also, a re-orientation of their attitude, philosophy and motivation (drivers) their attitude, philosophy and motivation (drivers) to those that a true Islamic Scholar should have is to those that a true Islamic Scholar should have is imperative. Thus some-kind of “imperative. Thus some-kind of “clinic, therapy, clinic, therapy, counsellingcounselling”- (not merely academic but also in ”- (not merely academic but also in terms of spiritual and especially terms of spiritual and especially AdabAdab) to address ) to address this, for each student, is imperative.this, for each student, is imperative.

• This can be through mentoring by a qualified This can be through mentoring by a qualified ““murobbimurobbi” who traditionally, will usually begin with ” who traditionally, will usually begin with this “diagnosis” and henceforth monitor the this “diagnosis” and henceforth monitor the student’s educational development.student’s educational development.


THE ADVICE• To become an Islamic scholars specializing in To become an Islamic scholars specializing in

religious sciences (religious sciences (DeeniyatDeeniyat), his grasp of the ), his grasp of the general general Fardhu ‘ain Fardhu ‘ain knowledge must be of a much knowledge must be of a much higher standard than that for a lay Muslims. This is higher standard than that for a lay Muslims. This is quite similar perhaps in medical profession i.e. quite similar perhaps in medical profession i.e. before a doctor proceed towards being a specialist, before a doctor proceed towards being a specialist, he is required to have obtained good competency in he is required to have obtained good competency in the general medical course first.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 knowledge for Muslims, needs to be clarified and any misconceptions regarding it, clarified and any misconceptions regarding it, corrected.corrected.


TO THOSE FROM CONVENTIONAL

SCHOOL & UNIVERSITY

62

THE ADVICE


ADVICE FOR MUSLIM UNDERGRADUATE / GRADUATES OF

CONVENTIONALSCHOOL & UNIVERSITY

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


THE ADVICE• Although Muslim students and graduates from Although Muslim students and graduates from

conventional educational system, can be said to conventional educational system, can be said to possess knowledge; or they may even be regarded as possess knowledge; or they may even be regarded as experts in their academic field, yet to confer the experts in their academic field, yet to confer the epithet “Islamic scholars – (epithet “Islamic scholars – (‘ulama‘ulama)” is very much )” is very much dependent upon whether, Islamic criteria e.g. Its dependent upon whether, Islamic criteria e.g. Its creed, practices, worldview, philosophy, approaches creed, practices, worldview, philosophy, approaches etc. has shaped his scholarship or not.etc. has shaped his scholarship or not.

• Unfortunately, many may have discarded the Islamic Unfortunately, many may have discarded the Islamic norms (or hold it abeyance), to embrace a secular norms (or hold it abeyance), to embrace a secular philosophy and approach (neutral from any religion) philosophy and approach (neutral from any religion) when undergoing conventional education. when undergoing conventional education.

• 64All Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

THE ADVICE• To be regarded as Islamic scholars, even when To be regarded as Islamic scholars, even when

specializing in ‘so-called’ non-religious sciences specializing in ‘so-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 standard – to commensurate or be at par, with his intellectual / academic achievement and status. intellectual / academic achievement and status.

• Only when, in their field of scholarship it is fully Only when, in their field of scholarship it is fully dominated or driven by the Islamic ethos, worldview dominated or driven by the Islamic ethos, worldview and motivation etc. – Islam colouring their knowledge and motivation etc. – Islam colouring their knowledge and the particular scientific field – can they qualify to and the particular scientific field – can they qualify to carry the epithet Islamic Scholar (carry the epithet Islamic Scholar (’ulama’ulama). This was ). This was how our early scholars had qualified themselves.how our early scholars had qualified themselves.


66

AS THIS IS JUST A AS THIS IS JUST A PRELIMINARY REFLECTION, PRELIMINARY REFLECTION,

AND DUE TO TIME, CONSTRAIN – AND DUE TO TIME, CONSTRAIN – I HAVE TO END HERE, I HAVE TO END HERE,

FOR THE MOMENT.FOR THE MOMENT.

اَء�الله ��َش �ْن ِإINSHA-ALLAH!INSHA-ALLAH!

MAY WE HAVE OTHER OPPORTUNITY TOMAY WE HAVE OTHER OPPORTUNITY TOREFLECT FURTHER.REFLECT FURTHER.


�ْع�ل�م UهT َأ �ْع�ل�م َو�الل UهT َأ َو�الل Wَّم%ٍد��ا ُمTَح �ٍد�ْن ْي ��ا ُمTَح�َّم%ٍدW َو�ال%َص�ال ُةT َو�الَس%الُمT ْعلى َس �ٍد�ْن ْي �َو�ال%َص�ال ُةT َو�الَس%الُمT ْعلى َس

ل%م ��ه� َوَس اِب ل%م َو�ْع�ل�ى آله� َو�َأصَح� ��ه� َوَس اِب َو�ْع�ل�ى آله� َو�َأصَح��َّم�ْيَن �َع�ال ِب� ال ��ه َر �ل �َح�َّم�ٍدT ل �ا َوال �َّم�ْيَنَو�َأِخ�ُرT ِد�ْع�َو�ْن �َع�ال ِب� ال ��ه َر �ل �َح�َّم�ٍدT ل �ا َوال َو�َأِخ�ُرT ِد�ْع�َو�ْن

Tم �ُك �ْي Tم الَس%الُمT ْع�ل �ُك �ْي الَس%الُمT ْع�لTه �اَت َك ��ُر Uه� َو�ِب ْح�َّم�ُةTالل �Tهَو�َر �اَت َك ��ُر Uه� َو�ِب ْح�َّم�ُةTالل �َو�َر

Q & A SESSIONQ & A SESSION 67All Rights Reserved©Zhulkeflee2009All Rights Reserved©Zhulkeflee2009

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Tه �اَت َك ��ُر َو�ِب Uه� ْح�َّم�ُةTالل �َو�َر Tم �ُك �ْي ْع�ل Tه الَس%الُمT �اَت َك ��ُر َو�ِب Uه� ْح�َّم�ُةTالل �َو�َر Tم �ُك �ْي ْع�ل Tالَس%الُم All welcome to visit my web-blog:All welcome to visit my web-blog: