*ADDENDUM on the Education of Muslim.The three-pronged approach in the education of a Muslim ("Iiman-Islam-Ihsan" or "Aqa'id-Fiqh-Akhlaq")is basic for every Muslim and the quantum is gradual for each aspect, until he develops to specialise in specific field/s. The continuity of its acquisition has to be emphasised, especially when a Muslim undergoes a formal/secular school. Unfortunately, in our present condition this has been neglected to a very large extent. This opens the Muslim to the onslaught of secularist value system. Whatever Islamic teaching that has been acquired remains stagnated, to an extent that it became relegated to mere ritualistic formalities. Whatever Islamic values acquired are not improved at par with the pace and standard acquired in formal/secular schools. This leads them to view Islam as backward, or they have a problem in seeing Islamic teachings as relevant and progressive, especially when compared to what they have achieved in the formal/secular schools. The same is also true where a Muslim student specialises in the knowledge of the Deen in the Madrasah, where current findings and achievements especially in contemporary knowledge, science and technology are omitted or that they are not kept up-to-date. This produces Muslim scholars who may have difficulty in applying their knowledge of Islam, in the context of a modern and fast changing world. The stereotyping of an Ustaz as being a 'kolot'-backward in thinking is the case in mind. Thus, the effect of secularism is a two-edged sword which cuts both ways, even in a typically 'Islamic' school.
Criticism - 'Ukhrawi' and/ 'Dunyawi' categorization of knowledge.It is incorrect to regard Islamic religious knowledge as "ukhrawi" while other knowledge as "dunyawi", as though the religion of Islam has no relevance to this worldly life. These terminologies "ukhrawi/dunyawi" should be taken only as a matter of convenience, and not in principle the view of Islam. In my opinion, it smacks of the secularist notion of things and we must beware of the danger it harbours. Alas, there are many Muslims who, not realizing it, have fallen prey to this notion. The above-stated cases are the outcome of it. Islamic concept of knowledge is that, either it is beneficial or otherwise. The relevance of knowledge is both in this world as well as in the hereafter. Islam qualifies knowledge on the basis of its benefits, and there are rewards for all kinds of such knowledge. So-called 'Ukhrawiyah' knowledge becomes unbeneficial if its relevance is not applied in this world; and 'Dunyawiyah' knowledge likewise has no eternal benefits if no thought of the hereafter is applied in its acquisition and application. Thus all beneficial knowledge has 'Dunyawi' and 'Ukhrawi' values - in the sense of this world and the hereafter. Thus Islam stresses the seeking of all knowledge necessary to fulfill one's duty and standing in life, as an obligatory duty 'Fardh'- categorized in Islam as – Fardhu 'Ain or Fardhu Kifayah, i.e. beneficial to the individual or the society. This is the acceptable categorization of knowledge which, unfortunately, even some Muslim educational institutions and their personnels, have not seriously considered but instead it harp on the misconceived Ukhrawi/Dunyawi labelling of convenience. Thus the effect of secularization of knowledge is further accentuated amongst the general Muslims.
Perhaps they may have misunderstood the term "aa-khar" or "ukh-rawi" which in the literal sense means the "other" - which early Muslim educationists were referring to the worldly sciences. Those knowledge or science (today referred to by some as 'secular' science) which Muslims must acquire, apart from the obligatory sciences or knowledge of the Deen. It the early period, the main science or knowledge that Muslims sought out firstly and foremost is " 'ulum al-Deen". Thus the magnum opus of Hujjatul Islam, Imam Abu Hamid Al-Ghazalie is titled "Ihya- 'ulum-al-Deen" - 'Revivication of the Sciences of the Religion'.This is the correct term to refer to knowledge that pertains to our religion - not "ukhrawi" as mistakenly used today. It should be "Deeniyat" not "ukhrawiya". And worldly science should not be termed 'secular knowledge' but "dunyawiya", because such knowledge is not to be monopolized by secularists only, whose wish actually is to keep out religious view and religious interpretation, completely from the domain of contemporary science.
Acquisition of knowledge - Horizontal and Vertical. Another important consideration is the dynamics of acquiring knowledge. One begins to acquire knowledge firstly by the horizontal plane. The actual understanding of it is only basic or just enough superficially. New subject matter is added as one goes on acquiring knowledge. But true growth is achieved when depth is given to whatever one has acquired horizontally, by the vertical aspect. For example in mathematics, one is taught to apply the formulae TTr2 to derive the area of a given circle - this I deem as the horizontal. When one then studies the derivation of this formulae, this is the vertical aspect of the knowledge. In the studies pertaining to "Usuuluddin", "Fiqh" and "'Ilmul-Akhlaq", the same mechanics must also apply. This vertical growth is what I see lacking and would very much like to see future improvements for the general education of Muslims of Islam. The following categorization may help:
Muqallid (following by imitating) - horizontalist
Muttabi' (following with understanding) - verticalist (although technically, still a muqallid)
Mujtahid (independent originator from the canons) – as specialist
(yet there are still various degree of ranking, heirarchy or grades of specialization in Islamic scholarship)
Attitude in acquiring knowledge - the parable of a Circle
"Wisdom begins when one realizes that one does not know" may seem to be a paradox, but it is the measure of wisdom to be humble in that, "the more one knows the more will one realizes that one does not know." From the Islamic viewpoint, knowledge is from the Infinite Reality i.e. Allah. When one has been bestowed with some of it, it is like a small circle. Whatever is within that circle represents that knowledge already acquired, and outside it is the infinite knowledge which is still unknown. The circumference represents the boundary of the knowledge which one becomes aware of but which one has yet not acquired. When these are acquired, the circle will expand. Thus the bigger the circle grows, the wider will the circumference be, i.e. the more one knows the more will one realise of the knowledge which one does not as yet know.
سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ
"Glory be to You (O! Allah), we have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise."
Alas today, humility as a mark of being educated has been surmounted by arrogance and status conscious madness of the secularist materialist. There are some who, having successfully attained academic qualification from the formal institution felt that there is nothing more to be learnt from our Asaatizah and 'ulama. Their delusion caused them to cynically disregard traditional Islamic teachers or scholars who do not possess, so-called paper 'qualification' according to their estimation, whereas these people do conform to a different method of assessment standard (traditional / talaqqi / mentoring). Instead they arrogantly try to meddle in matters of the Deen which they are not competently qualified. Perhaps the term "Muslim Intellectuals" has to be seriously defined.
" 'ilm-wa-tarbiyyah" or “ta’dibiyyah”- Criteria in Islamic Education.
In today's society where formal education in the classrooms of school is the trend, there arose a dangerous perception amongst many, that to be educated one must be formally schooled. This is further aggravated by the paper chase syndrome which places exclusive importance to certificates and degrees, leaving behind the most vital criteria that is the man himself. Do not misunderstand this for I am not trying to de-emphasise academic achievements from the formal school system nor am I advocating the abolition of the formal examination system, but rather my concern is the narrow thinking amongst many Muslims who regard only those with paper qualification as being educated. What they fail to consider is the criteria emphasised by Islam for one to be considered as educated - that of 'ilm (knowledge) and Tarbiyyah (training), manifested by his adab (mannerism) and embodied in the person - not the paper. The input of knowledge must be internalised with training and from the earliest period of Islam, the Muslims have evolved the 'Halaqah' or study circle as being an important aspect in their education. It is quite different from the classroom system of today in that the 'halaqah' is not space-confined nor does it follow a semester oriented time frame, but rather it revolves around the teacher who oversees the progress and development of the group of students grouped in the halaqah (a kind of close fraternity – study circle). It is not always input of knowledge (Ta'alim) but it place special regard to group discussion and evaluation, very much like the now recognized method recently introduced in today's formal school (i.e. S.A.P.(Special Assisted Program) schools where the teacher to student ratio is kept low, such that students enjoy full mentoring). This is especially important where certain knowledge is not meant to be merely understood but to be realised and manifested in the students, especially the Akhlaqul-Karimah (inculcation of noble traits and disposition). Thus for those who think that to be able to organise classes without regard to tarbiyyah / ta’dibiyyah, as being sufficient in Islamic education, has probably not been informed of this aspect. Likewise for the Muslim students, to have attended religious classes is not enough unless that knowledge has been internalised and they are able to apply them in their life, - it is the ‘halaqah’ environment that has proven to being the best place for its realization. (It is worthwhile to consider the Tarbiyyah or Ta'lim system of the “Ikhwaan al-Muslimun”, as laid down by Asshahid Hassan AI-Banna (re: book by Fathi Yakan “The Madrasah of Imam Hassan Al-Banna), or the traditional pondok/talaqqi system still being practiced, i.e. faithful to past madrasah ethos and Adab.)
Respect for knowledge
يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬ۚ
وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬
"Allah will exalt those who believe among you, and those who have knowledge, to a high ranks. Allah is informed of what ye do."
( Qur’an: Surah al-Mujaadilah :58: : 11)
Amongst some of the unhealthy signs today is when Muslims, who are affected by the secularist ideas and ideals, have begun to look down and arrogantly deny the special ranks of our Asaatizah and 'Ulama. This reflects very much the kind of respects they have towards the knowledge of the Deen, of which these Asaatizah and Ulama' possess and strive to pass them on. As individuals, everyone has their shortcomings and weaknesses. Yet, let not these be the cause for us to be disrespectful for the knowledge that they possess. If western scholars are looked upon with special esteem in spite of them being confirmed atheists and polytheists, it would indicate a jaundiced bias towards the knowledge of the Deen if a different attitude is shown towards our Asaatizah and 'Ulama because of certain of their personal weaknesses. Evidently, another indication which perhaps may be indirect is the kind of remunerations given for the services of our Asaatizah as compared to tutors teaching other subjects. The concept of 'Ikhlash' (sincerity) has obviously been abused. It is not that these category of people demands it, but rather many of our Asaatizah selflessly serve society and placed their trust in Allah s.w.t. for livelihood, because they do not indulge in 'peddling' knowledge. Yet, we are facing a vicious cycle which has reduced the Ustaz to the level of an endangered species. Our society's disregard for them, by not placing the proper 'economic value', has even affected the way they learn the religion from these Asaatizah. The lack of discipline and seriousness when attending religious classes is another unhealthy trend, if compared to when they attend formal/secular schools. Perhaps it is because, no monetary value was placed upon such classes as compared to when learning other subjects or attending courses, that contribute towrds this lackadaisical attitude. It is pertinent to realise that the number of Asaatizah is not self-replacing, due to the decrease in the intake in Madrasah, perhaps due to our society's neglect in correcting this misperception of the importance of the services of the Asaatizah.
Wa Allaahu a'lam
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