"Were they created of nothing, or were they themselves the creators? "
(Qur'an: Surah Tur: 51: 35)
THE HUMAN HEART
The Heart is a small organ, about the size of the fist, (4 inches long and 21/2 inches broad), weighing not much more than eight ounces, yet this small pump can work prodigiously. It keeps on pumping day and night for a whole life-time without the least pause, rating some 100,000 strokes a day and sending about a gallon of blood circulating through the body once every 13 seconds. In a single day the heart pumps enough blood to fill a good-sized oil truck; in a single year it could fill a train of 65 large oil wagons.
The heart is specially built for the immense job it has to do. Its walls are made up of very tough muscular fibres, and it is surrounded by a double membrane (the pericardium) containing a fluid which lubricates its continual movement. The beat of the heart takes place in two steps as first the upper and then the lower half contracts. This enables each half of the heart to rest while the other is beating. Inside, the heart is divided into 4 chambers, two upper chambers called the auricles and two lower chambers called the ventricles. Blood always flows from the auricles to the ventricles, and this one way traffic is maintained by umbrella-shaped valves which guard the openings between the two sets of chambers.
THE HUMAN EAR
The Ear: Long before man discovered wireless, the ear knew all that was to be known about the reception of sound waves. The human ear consists of a funnel beautifully adapted to pick up sounds and equipped with fleshy folds which enable it to perceive the direction from which the sound comes.
Inside the ear, fine hairs and a sticky wax prevent harmful insects, dust, etc. from getting in.Across the inner end of the funnel there is a tightly stretched membrane, the ear-drum, which vibrates like the skin of the tabla (Indian percussion instrument) when sound waves strike it. The vibrations are passed on and amplified by three bones (the hammer, the stirrup and the anvil) whose relative sizes are precisely adjusted to produce just the needed amplification. Indeed, these bones never grow; they are of exactly the same size in the infant and in the adult.
The amplified vibrations are carried by the bones to another membrane just beyond which lies the wonderful organ of hearing, the inner ear. This is a small tube (the cochlea) coiled up like the shell of a snail, and filled with a liquid in which a harp of 6,000 strings ranging in length from 1/20th to 1/2mm, hang suspended. Each string vibrates to a particular frequency of sound so that the ear can hear alkl possible combinations of 6,000 different sounds. The vibration of the strings are transmitted to 18,000 nerve cells whose fibres communicate with the brain.
OBVIOUS CONCLUSION
These organs especially the heart are indeed vital in man, and because of them live is not only possible, nay with the ears (a pair) it also becomes much more meaningful - with senses that can appreciate sound.
The sheer complexity of the heart, connected to myriads of vessels - well-co-ordinated to synchronised the movements of blood - the oxyginated and the de-oxygenated; with connection to the lungs, anf the liver and spleen - surely would be astonishing indeed.
The organ of hearing, again this would be undeniably apparent, indicating of a designer that is appreciative of sound waves, and the functional needs of human. It is interestingly that our hearing organs are design just for man, because scientists would concede there are different levels or decibles of sound beyond which our hearing organs would not detect as these are inaudible to human. Imagine if there were no such limitation and we can hear them, our lives would not be peaceful.
Again, the question that need to be asked as in the quoted verse, i.e. to paraphrase the rhetorical question: "Were they created out of nothing? Or did they create these organs themselves?" Those who deny the existence of the Creator or Sustainer, indeed have not firm belief - but are guilty of 'kufr' (meaning 'concealment' or 'denial' of an obvious truth). Let them be warned:
"Many are the Jinns and men We have made for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle nay more misguided: for they are heedless (of warning)."
(Qur'an: Al-A'raf: 7:179)
to be continued...........
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1.ibid. "God Arises - Evidence of God in nature and in Science" by Maulana Wahiduddin Khan (The Islamic Centre, New Delhi -1991).
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.
"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.)
"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.
"IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL"
"Certainly, in the Remembrance of Allah, do Hearts attain to Tranquility & Contentment." - Qur'an : Surah Ar-Ra'ad :13:28
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A NOTE TO VISITORS:
These postings (notes) are mainly taken from lessons on 'AQIDAH' - a component in the "INTERMEDIATE ISLAM MODULE", conducted for new Muslims since 1980's. Additional informations are also added. Those notes from my lessons on Tauhiid, however, will be assigned numbers, INSYALLAH.
Al-Hamdulillaah! These blogs are as dedication to my parents, teachers, elders and all the loved ones in my family, all members of the Islamic Da'wah fraternity, students & friends - I am but a servant of Allah in the service of Islam, in seeking " مَرۡضَا تِ ٱللَّهِ "
- O Allah! Bless our Prophet Muhammad and His household & companions.
May Allah s.w.t. accepts & rewards us all, preserve us and strengthens our Faith (iiman) & Islam; cover us up with His Mercy & grants us Forgiveness - Aamin!
TAUHIID AL-KHALIQ-QIYYAH WAR-RUBUB-BIYYAH 
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