* ADDENDUM to (1)

*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

---------------------------------------------

TAUHIDISLAM IN ENGLISH2006 - Upload a Document to Scribd

Read this document on Scribd: TAUHIDISLAM IN ENGLISH2006

1. “MUQADDIMAH” - ISLAM: TAUHID, EDUCATION AND WAY OF LIFE. (part II).

....... to continue

CONCEPT OF EDUCATION

Islam as “Ad-Deen” i.e. a complete way of life, encompass a total system and does not recognize any form of separation or dichotomy between what is secular and what is religious; between the material and the spiritual; between the intellectual and moral. It stresses the need to moulding of a complete man and provides the balanced system based upon the concept of Tauhiid, unifying every aspect of his life under the concept of attesting to the Oneness of Allah. Therefore especially with regard to education, Islam's philosophy is unique and unsurpassed. Whereas in the past experience of the other religions where intellectual progress was only possible by 'secularism', Islam's success as the torch bearer of knowledge and civilization was because of the adherence ,of the Muslims to this total system of life. The main reason for the decline of the Muslims was when they begin to separate the wholesome teachings of Islam as a complete way and adopt the secularist thinking.

To do justice, it actually requires a much lengthier discourse on the subject specifically, but allow me to briefly summarise the approach of education just from the earlier mentioned three aspects that are necessary in Tauhiid - to show that stemming from this concept, Islam's philosophy of education is rooted.

(see also my * ADDENDUM to the Education of a Muslim – to be posted later)

Iiman (Faith/Conviction)

'iiman', which is usually translated as faith does not mean blind acceptance without a corresponding intellectual discernment. Islam stresses very much upon man's proper use of the gift of reason. But it does not encourage a purely intellectual acquisition devoid of any spiritual fulfillment or conviction. Rather, from the knowledge of certainty based on the revelation (Tauqifiiyah), we are required to confirm them with our faculties especially that of intellectual reasoning and by observing the signs and wonders of the whole creation until it develops into conviction. It is a gradual process of reinforcing ones awareness and belief and the Muslims are required to strive to strengthen this by acquiring all other knowledge. Thus the main subject which becomes necessary in the education of every Muslim is 'Usuulud-deen'- the basis of the Deen (theology), and the other important knowledge which becomes relevant, complementary and important are for example Astronomy, Geology, Anthropology, Biology, Natural Sciences ... etc. which would enhance conviction in Muslims of the Truth of his creed.

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬

لِّأُوْلِى ٱلۡأَلۡبَـٰبِ

ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ

فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ

رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّار

“Behold! in the creation of the heavens and the earth, and the alternation of Night and Day,― there are indeed Signs for men of understanding.―

Men who celebrate the praises of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.”

(Qur’an: Surah aa-li ‘Imran: 3: 190-191)

‘Amal (Correct Practices)

From an Hadith, we learnt from the Prophet Muhammad s.a.w. about the nature of iiman, thus :

"iiman is to be convinced in your heart (mind), and to express it in words and to manifest it in practice ('amal)"

(Reported by Muslim)

For man, ultimately, to function as he was created to function is the most sensible. The Creator, Who had prescribed the Way for man, enjoins him to adopt the path of Submission and Obedience (al-Islam). Thus, in a Muslim, iiman must correspond and be manifested with 'amal. Practice, for a Muslim is for a specific purpose - that of serving our Maker. Stemming from the concept of Unity of God, we see this vast creation as one whole in which man has been accorded with a special position and with it the responsibility as Allah's vicegerent on earth. This 'Amanah (Trust) is to be carried out in the best possible manner, guided by the whole teachings left behind by Allah's Final Messenger Muhammad s.a.w. Thus we see the growth of an outstanding world civilization spearheaded by the Muslims when they held fast to this concept that has benefitted all mankind. Alas, the world today is faced with so much turmoil because this Trust is betrayed. Man who does not adhere to the concept of Tauhiid, is experimenting with other ways with disastrous result - whereas the panacea for them is still to be found in the pristine teachings of Islam.

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم

بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

قُلۡ سِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ

مِن قَبۡلُ‌ۚ كَانَ أَڪۡثَرُهُم مُّشۡرِكِينَ فَأَقِمۡ وَجۡهَكَ لِلدِّينِ

ٱلۡقَيِّمِ مِن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا مَرَدَّ لَهُ ۥ مِنَ ٱللَّهِ‌ۖ يَوۡمَٮِٕذٍ۬

يَصَّدَّعُونَ مَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُ ۥ‌ۖ وَمَنۡ عَمِلَ صَـٰلِحً۬ا

فَلِأَنفُسِہِمۡ يَمۡهَدُونَ لِيَجۡزِىَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ

ٱلصَّـٰلِحَـٰتِ مِن فَضۡلِهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil).

Say: "Travel through the earth and see what was the End of those before (you): most of them worshipped others besides Allah."

But set thou thy face to the right Religion, before there come from Allah the Day which there is no chance of averting: on that Day shall men be divided (in two).

Those who reject Faith will suffer from that rejection: and those who work righteousness will spread their couch (of repose) for themselves (in heaven):

That He may reward those who believe and work righteous deeds, out of His Bounty: for He loves not those who reject Faith.”

(Qur’an: Surah Rum: 30: 45)

Thus in ‘Amal, the important subject is the knowledge of the "Shari'ah" (literally means “the Way”) - which encompasses personal duties of Muslims; matters of family law; aspects pertaining to economic and social transactions; law for the establishment of order in society; distribution and utilization of wealth; administration of justice and government; international law .. etc. The other knowledge, which is complementary thus then becomes relevant and necessary, such as accountancy, medical sciences, environmental and physical sciences .... etc. which are required to fulfill the aim of “Shari’ah” – bringing benefits to mankind and removing every harm – in the most efficient manner possible, in accordance with our capabilities.

Ihsan (Best conduct/excellence)

As stated earlier, the Tauhiidal approach in education is towards the moulding of a complete man. Basically Islam stresses the potential goodness in the nature of man - "created in the best of mould." It also stresses the need for man to aspire towards perfection, if not he will be debased to become the lowest of the low. Thus having a certain conviction and establishing good upon the face of this world itself would be superfluous if the disposition (akhlaq) of man is not at the same time elevated. The western world today (and to a certain extent, imitated by the Eastern people too) is a paradox in that although the western 'modern' man has the technology towards conquering the outer space, he has not been able to conquer his passion and beastly desires. So much material advancement has been made and yet their world is faced with moral decay. Western man is covered with so much material comfort and yet his inner self is in turmoil, lacking that inner peace and tranquility. All of which indicate the shortcomings of their approach in education. Alas, these shortcomings too are being copied by the under-developed or developing countries in the East - unable to differentiate what are beneficial (admittedly there are many that the West can offer especially science & technology), and what are not beneficial (especially those decadent culture & sub-culture) that came with the transfer of technology.

Thus the aspect of Ihsan which is the third component of Tauhiid is primarily concern with the refinement of the disposition of man, dealing with the attitude and inner awareness of man. The Prophet Muhammad s.a.w. has stated :

"Al-Ihsan (righteousness and best conduct) is that you serve (worship) Allah as though you are seeing Him. Even though if you don't see Him you are convinced that He sees you"

(Hadith reported by Bukhary & Muslim)

Thus the branch of knowledge prescribed in the concept of education in Islam is "aI- 'ilmul-Akhlaq" -the science of the Disposition of man (more than mere Ethics)-, based upon the perfect model in the Holy Prophet Muhammad s.a.w.

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ

يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ كَثِيرً۬

"Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final Day, and who engages much in the praise of Allah."

(Qur’an: Surah al-Ahzab: 40:21)

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬

"And thou (O Muhammad! standest) on an exalted standard of character."

(Qur’an: Surah al-Qalam: 68: 4)

Thus as can be seen, the system of education founded upon the concept of Tauhiid is the most profound, most excellent to produce the best of mankind. It is complete and balanced for it is based upon Divine Guidance and modeled after the Messenger of Allah, and that period in the history of mankind which produced that Unique Qur'anic generation- the "Khay-ra-Ummah" (best community).

صِبۡغَةَ ٱللَّهِ‌ۖ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةً۬‌ۖ وَنَحۡنُ لَهُ ۥ عَـٰبِدُونَ

“Say: Our life takes its) colour from Allah! And who could give a better colour (to life) than Allah? And it is He (alone ) Whom we worship.”

(Qur’an: Surah al-Baqarah: 2: 138)

WAY OF LIFE

As Muslims, our way of life is one i.e. “al-Islam”. We all belong to that single Universal Brotherhood of Islam, consisting of different and varied people united and bound by “al-Tauhiid”. It is that way of life which has been perfected and completed - based upon the Guidance of the Quran and the life example of Allah's Final Messenger Muhammad s.a.w. The sources of its teachings which are still available with us, enshrined in AI-Qur'an (Dustuu-runa - our constitution) and As-Sunnah (Oudwaa-tuna - our examplary model). What is now required of us is to strive to live it. For we, as people who have Faith in the Oneness of Allah, must heed His commandment:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِى ٱلسِّلۡمِ ڪَآفَّةً۬

وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَڪُمۡ عَدُوٌّ۬ مُّبِينٌ۬

فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡڪُمُ ٱلۡبَيِّنَـٰتُ فَٱعۡلَمُوٓاْ

أَنَّ ٱللَّهَ عَزِيزٌ حَڪِيمٌ

"O ye who believe! enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy.

If ye backslide after the clear (signs) have come to you, then know that Allah is Exalted in Power, Wise. "

(Qur’an: Surah al-Baqarah: 2: 208-209)

We are to always remember that this vast dominion of our existence belongs to Allah s.w.t., and that life is a test. To strive in Allah's Way is the only path to success as people who attest, that there is no god except Allah and Muhammad is the Messenger of Allah.

تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلۡمُلۡكُ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ

ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬‌ۚ

وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ

“Blessed be He (Allah) in Whose hands is Dominion: and He over all things Hath Power―

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving―”

(Qur’an : Surah al-Mulk: 67: 1-2)

WaAllaahu a'lam

MAY ALLAH GUIDES US ALL UPON THE RIGHT AND TRUE PATH, AND SUSTAINS US IN HIS MERCY AND EXALTS US UNTO THE COMPANY OF THOSE WHO ARE CLOSEST TO HIM.

WA-BIL-LA-HI TAU-FIQ-WAL HIDAA-YA WAS-SALAA-MU-'ALAYKUM-WARAH-MA-TULLAA-HI-WA-BARAKAA-TUH

***********************************************
Text prepared by : Ustaz Zhulkeflee Hj Ismail,

for "Konvensyiun Pelajar Islam 2
(1409H / 1988)" - (Al-Qur’an Centre, Singapore)
***********************************************

---------------------------------------------------

1. “MUQADDIMAH” ISLAM: TAUHID, EDUCATION AND WAY OF LIFE. (Part I)

Lecture notes by: Ustaz Zhulkeflee Hj Ismail.

(Original based on a paper written and presented in “Konvensyiun Pelajar Islam ke-2” (1409H/1988) held at Pertapis Al-Qur’an Centre, Singapore – organised by Permusi (Perstuan Muslimin Singapura). This write-up has been included in appendix of author’s “Beginners’ Manual on Islam – Textbook for new Muslim undergoing Fardhu ‘ain class”)

INTRODUCTION

Every thinking individual will have to address in himself certain fundamental questions about his existence; who is he? Why is he here, in this world? What is this existence all about? Where is he going to? In short, the ability for human to think and ponder necessitates him to search for meaning or raison d’être to his life. The meaning which is not confined just simply to the needs of food, clothing, shelter and procreation; but extends further and becomes the central basis for his every action, his very life.

ISLAMIC CONCEPT OF TAUHIID

The most profound meaning to this life which is in fact the universal truth is in the concept of attestation to the Oneness of God, referred to in the Arabic term “Tauhiid.” The recognition of which started with the history of mankind itself, propounded and reasserted throughout the ages by the prophets and messengers of God, until it blossomed and bloomed, and became established in “Al-Islam” as a perfect way of life (“Ad-Deen”) by the Last Messenger of God, Muhammad ibn ‘Abdullah s.a.w.

Tauhiid is the very essence, the lifeblood and living force of the religion of Islam. It is the basis from which the rest of its teachings spring forth. It was inculcated from the beginning of the first thirteen years in Prophet Muhammad’s s.a.w. early mission, and was the living force to the successes of the Muslims, until its culmination into perfection and completion.

ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِ‌ۚ

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ

لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me.

This day have I perfected your religion for you, completed my favour upon you, and have chosen for you ‘al-Islam’ as your religion.

(Qur’an: Surah al-Ma-idah: 5: 4)

The whole message of this concept, from which Islam is founded is simply but concisely expressed in the Kalimah (word):

لا إِلـهَ إِلاّ اللهُ

LAA-ILAA-HA IL-LALLAAH

(There is no god except Allah)

“Tauhiid” is the belief in the Absolute Oneness of God, Who is the Creator, Preserver, Sustainer and Nourisher of all creations. “Allah” (proper noun or name for God, in the Arabic) is Unique and only One. There is no other god except Allah. He does not have partners nor does He share His Divinity with anything or anyone. He alone is Lord and Master of the Universe and all that is contained in it are His. Nothing moves without His knowledge and His permission. He is the source of all existence. He has created mankind and has accorded fo each human being a fixed period of life in this world. He has given human, organs and faculties and has created the earth and all other things for the benefit of human.

Through His messengers and prophets, He reveals the knowledge of Himself, and the purpose of man’s creation. To help mankind to achieve that purpose, He prescribes certain codes for living which is the correct way of life. A code of life which is practical and achievable; and in harmony with the Reality (Haqiqah). Allah has also given man freedom of choice as to whether or not to follow and adopt this code as the actual basis of his life. With this freedom, mankind shall be responsible for the choice he made. And all the messengers of Allah have forewarned mankind of the Day of Requital and have repeatedly reminded mankind of the ultimate destination of this life in the Hereafter.

It is not enough for a person to say that he believes in One God. Many idolaters will tell you that they actually believe that there is only one supreme God. Yet they take on other things as gods. Islam teaches that in Tauhiid – believing in the Oneness of Allah, a person must not only acknowledge the fact that the Creator, Allah is One, but also that it is Allah alone that deserves to be worshipped and served. And the believer has to show and express this (faith) belief in his deeds and words, throughout his life.

In Islam, worship or serving Allah is called “ ‘ibaadah” and has a wide meaning. This term is derived from the word " 'abd" - meaning "slave". It is thus, not restricted only to rituals of prayers and devotions but includes servitude to Allah in every aspect of our life. Therefore a believer’s life is an acknowledgement of his belief that he worships none except Allah and shows it by obedience to the laws given by Allah. A Muslim strives to do all that which Allah has commanded and refrain from all that which Allah has forbidden; by following the complete code of life that was brought and established by the Last and Final Messenger of Allah, Muhammad ibn ‘Abdillah s.a.w. Thus the Kalimah of Tauhiid is followed by the Kalimah:

مُحَمَّدٌ رَسُولَ ٱللَّهِ

MUHAM-MADUR RA-SUU-LULLAAH

Muhammad is the Messenger of Allah.

Therefore the concept of Tauhiid is the essence of the teaching of Islam which motivates a Muslim to strive towards becoming a true Muslim. With this concept of Tauhiid, it develops the Muslim towards a higher level of consciousness, righteousness and piety – in his relationship with Allah, with himself and with the rest of creation – as the obedient and faithful servant and representative of Allah on this earth.

To implement Tauhiid (the attestation in the Oneness of Allah) there are three (3) important aspects that have to be realized and established, as taught by Prophet Muhammad s.a.w.:

[1] Aspect of Practice – ‘Amal – which constitute ‘obedience and submission’ i.e. “Islam”.

[2] Aspect of Belief and Conviction- “iiman”.

[3] Aspect of Righteousness or Best Conduct – “ihsan”.

All three constitute the aspects that every Muslim should fulfil. One without the other is insufficient to truly realise the concept of attesting to the Oneness of Allah. For there cannot be obedience without faith; faith without obedience is meaningless; and faith and obedience must lead to best and righteous conduct – of a Muslim who truly submits to the will of Allah.

وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن

تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا بِإِذۡنِ رَبِّهِمۡ‌ۖ تَحِيَّتُہُمۡ فِيہَا سَلَـٰمٌ

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلاً۬ كَلِمَةً۬ طَيِّبَةً۬ كَشَجَرَةٍ۬ طَيِّبَةٍ

أَصۡلُهَا ثَابِتٌ۬ وَفَرۡعُهَا فِى ٱلسَّمَآءِ

 تُؤۡتِىٓ أُڪُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَا‌ۗ وَيَضۡرِبُ ٱللَّهُ

ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَڪَّرُونَ

“But those who believe and work righteousness will be admitted to Gardens beneath which rivers flow to dwell therein for aye with the leave of their Lord: Their greeting therein will be: "Peace!"

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

(Qur’an: Surah Ibrahim: 14: 23-25)

(to read my elaboration on the parable of the 'good word' in the above verses - click here)

........... (to be continued, insha Allah).

------------------------------------------------