[Slideshre] fiqh-course(batch-5-january 2016) -introdn #12 - islamic-scholarship-(20-april-2016)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2016))
LESSON # 12LESSON # 12
““TRADITIONAL AND CONTEMPORARYTRADITIONAL AND CONTEMPORARY
ISLAMIC SCHOLARSHIP”ISLAMIC SCHOLARSHIP”
(( a preliminary reflectiona preliminary reflection ))
Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
UPDATED – 20UPDATED – 20 April 2016April 2016
BATCH # 5 INTAKE
– [ January - May 2016 ] Intermediate Level course in English for AdultsIntermediate Level course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
And say: O Lord! Increase for me my knowledgeAnd say: O Lord! Increase for me my knowledge

Zhulkeflee Hj Ismail
““INTRODUCTION TOINTRODUCTION TO
THE STUDY OFTHE STUDY OF FIQHFIQH ””
Intermediate Level Islamic course in English forIntermediate Level Islamic course in English for
AdultsAdults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
20 APRIL 201620 APRIL 2016Wednesday night @Wednesday night @
8pm – 10pm8pm – 10pm
Wisma Indah, 450Wisma Indah, 450
Changi Road,Changi Road,
#02-00 next to#02-00 next to
Masjid KassimMasjid Kassim
“Special lecture”
For further information and registrationFor further information and registration
contact Econtact E-mail :-mail : ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
a preliminary reflectiona preliminary reflection

““Which then is best?― he that layeth his foundation onWhich then is best?― he that layeth his foundation on
pietypiety ((TAQWATAQWA) to Allah and His Good pleasure () to Allah and His Good pleasure (REDHAREDHA)?―)?―
or he that layeth his foundation on an undermined sand-or he that layeth his foundation on an undermined sand-
cliff ready to crumble to pieces? And it doth crumble tocliff ready to crumble to pieces? And it doth crumble to
pieces with him, into the fire of Hell. And Allah guideth notpieces with him, into the fire of Hell. And Allah guideth not
people that do wrong.”people that do wrong.”
((Qur’an: Taubah: 9:109Qur’an: Taubah: 9:109))

““When peopleWhen people TATRUKUTATRUKU - leave (- leave (set asideset aside) the affairs) the affairs
of theirof their DEENDEEN – religion, because of their– religion, because of their concern inconcern in
improving their worldly mattersimproving their worldly matters, then Allah will open, then Allah will open
upon them much danger (harm).”upon them much danger (harm).”
((Hadith reported by AhmadHadith reported by Ahmad))
W
ARNING

In 1998, while in PERGAS, I responded to criticisms 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 holistic system of education (TAUHIDIC) into adopting a
dualistic system - dichotomising the religious from the secular.

In fact with this, the Muslims have somewhat moved away fromIn fact with this, the Muslims have somewhat moved away from
anan ““eclectic to specialist approacheclectic to specialist approach”” (the Islamic approach of(the Islamic approach of
prioritizingprioritizing Fardhu ‘ainFardhu ‘ain knowledgeknowledge before knowledge ofbefore knowledge of FardhuFardhu
kifaayakifaaya) into accepting an education system that is less and less) into accepting an education system that is less and less
eclectic but emphasise more on specialization – driven by socio-eclectic but emphasise more on specialization – driven by socio-
economic needs rather than developing theeconomic needs rather than developing the FitrahFitrah in people toin people to
their fullest potential.their fullest potential.
Today - a system that educates or rather ‘develops’ people forToday - a system that educates or rather ‘develops’ people for
the work-force - as though people are to be exploited as futurethe work-force - as though people are to be exploited as future
market resources – i.e. driven by politico-economic policy.market resources – i.e. driven by politico-economic policy.

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-
Ghazali, Ibn Rushd, Al-Biruni, Ibn Khaldun, Ibn Sinna etc. ? ”
Actually this concern was already raised by many, especiallyActually this concern was already raised by many, especially
since the dismantling of the last Ottoman Caliphate. The waningsince the dismantling of the last Ottoman Caliphate. The waning
influence of the Muslims and their being colonized and exposedinfluence of the Muslims and their being colonized and exposed
to imperialists’ rule had indeed drastically changed ourto imperialists’ rule had indeed drastically changed our
approach to education.approach to education.

Whatever remaining Islamic institutions of learning becameWhatever remaining Islamic institutions of learning became
more concerned towards essentially preserving only themore concerned towards essentially preserving only the
““knowledge of theknowledge of the DeenDeen””, because with limited resources and, because with limited resources and
antagonistic colonial rulers, to be safeguarding this was of theantagonistic colonial rulers, to be safeguarding this was of the
highest priority. Thehighest priority. The ummahummah was under siege.was under siege.
Thus it is the traditional ”Thus it is the traditional ”MadrasahMadrasah” in our community evolving” in our community evolving
to be what it is today, the urgent need was indeed to fulfil ato be what it is today, the urgent need was indeed to fulfil a
very important command in the Qur’an:very important command in the Qur’an:

““Nor should the Believers all go forth together: if a contingentNor should the Believers all go forth together: if a contingent
from every expedition remained behind, they could devotefrom every expedition remained behind, they could devote
themselves to studies in religion and admonish the peoplethemselves to studies in religion and admonish the people
when they return to them― that thus they (may learn) towhen they return to them― that thus they (may learn) to
guard themselves (against evil).”guard themselves (against evil).”
((Qur’an: Taubah: 9: 122Qur’an: Taubah: 9: 122))

Apart from the lack of resources, those scholars andApart from the lack of resources, those scholars and
philanthropists within thephilanthropists within the UmmahUmmah barely managed to preservebarely managed to preserve
this traditional full-timethis traditional full-time MadrasahMadrasah, whereas the majority, whereas the majority
Muslims opted into sending their children to the conventionalMuslims opted into sending their children to the conventional
schools established by the colonial masters.schools established by the colonial masters.
Interestingly a general but relevant question was raised from anInterestingly a general but relevant question was raised from an
‘aleem‘aleem from the Nusantara, to Syed Rashid Redha (offrom the Nusantara, to Syed Rashid Redha (of ““al-al-
ManarManar”)”) which was then given over to be responded bywhich was then given over to be responded by AmirAmir
Shakib ArslanShakib Arslan as a book entitled:as a book entitled: ““Limaa-dza ta-akharalLimaa-dza ta-akharal
Muslimuuna...Muslimuuna...”” – which analysed the reasons for Muslims– which analysed the reasons for Muslims
decline.decline.

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: 148 Binding: PaperbackPages: 148 Binding: Paperback
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 was a response to a letter from Shaykh, this was a response to a letter from Shaykh
Muhammad Bisyooni Umran of Indonesia requesting the author to explain theMuhammad Bisyooni Umran of Indonesia requesting the author to explain the
causes of Muslim weakness at the present and the causes of the strength of thecauses of Muslim weakness at the present and the causes of the strength of the
Europeans and the Japanese, the factors behind their glorious empires andEuropeans and the Japanese, the factors behind their glorious empires and
sovereignty, their power and wealth. His response, written in a state of greatsovereignty, their power and wealth. His response, written in a state of great
agitation became one of the masterpieces of eloquence and a proof of his wisdom.agitation became one of the masterpieces of eloquence and a proof of his wisdom.
A RECOMMENDED READINGA RECOMMENDED READING

But the most significant happened in 1977 with theBut the most significant happened in 1977 with the First WorldFirst World
Conference on Muslim Education held in Makkah.Conference on Muslim Education held in Makkah. ConcernedConcerned
Muslims must read the deliberations of these prominent MuslimMuslims must read the deliberations of these prominent Muslim
scholars in the “Islamic Education Series” published by Kingscholars 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 ArtsPhilosophy Literature and Fine Arts ...... Etc....... Etc.

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

Syed M. Naquib Al-AttasSyed M. Naquib Al-Attas asserts, it is: “... to produce a goodasserts, it is: “... to produce a good
man. What is meant by ‘man. What is meant by ‘good’good’ in our concept of ‘in our concept of ‘good mangood man’?’?
The fundamental element inherent in the concept ofThe fundamental element inherent in the concept of
education in Islam is the inculcation of ‘education in Islam is the inculcation of ‘adabadab’ (’ (ta’dibta’dib), for it is), for it is
‘‘adabadab’ in the all-inclusive sense I mean, as encompassing the’ in the all-inclusive sense I mean, as encompassing the
spiritual and material life of a man that instils the quality ofspiritual and material life of a man that instils the quality of
goodness that is sought after. Education is what the Prophetgoodness that is sought after. Education is what the Prophet
Muhammad s.a.a.w. meant byMuhammad s.a.a.w. meant by AdabAdab ::
“My Lord educated me (ADABANI) , and made
my education (TA’DIB) most excellent.”

““Educate (nurture – ‘Educate (nurture – ‘addibuaddibu’) your children with the’) your children with the
best education (best education (ADABADAB).”).”
((Hadith of the Prophet s.a.w. narrated by Ibnu MajahHadith of the Prophet s.a.w. narrated by Ibnu Majah))
OTHER AHADITH
OTHER AHADITH

““From amongst the rights of a child upon theirFrom amongst the rights of a child upon their
parents are, that they be instilled (to be educated byparents are, that they be instilled (to be educated by
them) withthem) with AdabAdab and to be given a good name.”and to be given a good name.”
((Hadith of the Prophet s.a.w. reportedHadith of the Prophet s.a.w. reported
by Baihaqy from Ibnu ‘Abbas r.aby Baihaqy from Ibnu ‘Abbas r.a.).)
OTHER AHADITH
OTHER AHADITH

“Educate (nurture with Adab – ‘addibu ’) your children upon
three things: To Love your Prophet (s.a.w.), and to love the
Family members of his household (Aali Muhammad), and
(learn) to recite Al-Qur’an.”
(Hadith of the Prophet s.a.w. narrated by Tabarani)
OTHER AHADITH
OTHER AHADITH

““ Teach your children and your family members with the best, andTeach your children and your family members with the best, and
educate them (instil in themeducate them (instil in them AdabAdab).”).”
(Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and
Sa’id ibn Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)
OTHER AHADITH
OTHER AHADITH

““There is no gift (that you can give) to your childrenThere is no gift (that you can give) to your children
better than (instilling in them) the goodbetter than (instilling in them) the good AdabAdab.”.”
((Hadith of the Prophet reported by TirmidziHadith of the Prophet reported by Tirmidzi ))
OTHER AHADITH
OTHER AHADITH

“Honour your children by (educating) instilling
in them the best Adab.”
(Hadith of the Prophet s.a.w. reported
by Ibnu Majah from Ibnu ‘Abbas r.a.)
OTHER AHADITH
OTHER AHADITH

“Ta’-dib” ( ) – preferred term for
‘education’, from the term ‘Adab’ ( )
meaning: –
“good breeding, nurture, manners, refinement,
cultured, decorum, propriety, social grace, educated,
etc.”

““THE SIGN OF THE TRULY LEARNED ISTHE SIGN OF THE TRULY LEARNED IS
HUMILITY IN THE PRESENCE OF THE ALL-HUMILITY IN THE PRESENCE OF THE ALL-
KNOWING – WHILE THE HEEDLESS ANDKNOWING – WHILE THE HEEDLESS AND
ARROGANT MAY BREACH THE ADAB”ARROGANT MAY BREACH THE ADAB”

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, in spite of the many disadvantages faced.

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 the interest in those relevant field
of study are also progressively 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 knowledge 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.
IBNU SINAIBNU SINA

He was already known to be well-versed in the
sciences of the Deen, but the world today
seemed to only appreciate and highlight his
expertise in the medical science – especially
the Latin translation :“Canon Medicinæ” or
“Canon of Medicine” (“Qanun fi-al-Tibb”)
which impacted the Western civilization.

Abu amed Mu ammad ibn Mu ammadḤ ḥ ḥAbu amed Mu ammad ibn Mu ammadḤ ḥ ḥ
al-Ghazali (ALGAZALE)al-Ghazali (ALGAZALE) began to receivebegan to receive
instruction ininstruction in FIQHFIQH (Islamic jurisprudence)(Islamic jurisprudence)
under illustrious scholars of the time untilunder illustrious scholars of the time until
he assumed a very high scholarship in Islam.he assumed a very high scholarship in Islam.
Later he was immersed into Sufism for which Al-GhazaliLater he was immersed into Sufism for which Al-Ghazali
contributed significantly to the development of a systematic viewcontributed significantly to the development of a systematic view
ofof TASAWWUFTASAWWUF and its integration and acceptance in mainstreamand its integration and acceptance in mainstream
Islam. He was also well versed in Greek philosophy and refutedIslam. He was also well versed in Greek philosophy and refuted
several of the views which was held by the Mu’tazilite of his time.several of the views which was held by the Mu’tazilite of his time.
AL-GHAZALIAL-GHAZALI

Abu al-Walid Muhammad ibn Ahmad ibnAbu al-Walid Muhammad ibn Ahmad ibn
Rushd (AVERROES).Rushd (AVERROES). His education followed aHis education followed a
traditional path, beginning with studiestraditional path, beginning with studies
inin hadithhadith, linguistics, jurisprudence (, linguistics, jurisprudence (FIQHFIQH))
and scholastic theologyand scholastic theology (‘ILM UL-KALAM(‘ILM UL-KALAM).).
The earliest biographers and Muslim chroniclers speak little aboutThe earliest biographers and Muslim chroniclers speak little about
his education in science and philosophy; where most interest fromhis education in science and philosophy; where most interest from
Western scholarship in him lies; but note his propensity towards theWestern scholarship in him lies; but note his propensity towards the
law and his life as a jurist (law and his life as a jurist (QADHIQADHI).).
IBNU RUSHDIBNU RUSHD

It is generally believed thatIt is generally believed that Ibn RushdIbn Rushd waswas
influenced by the philosophy ofinfluenced by the philosophy of Ibn BajjahIbn Bajjah
((AVEMPACEAVEMPACE), and perhaps was once tutored), and perhaps was once tutored
by him. His medical education was directedby him. His medical education was directed
underunder Abu Jafar ibn HarunAbu Jafar ibn Harun of Trujillo.of Trujillo.
His aptitude for medicine too was noted by his contemporaries andHis aptitude for medicine too was noted by his contemporaries and
his major enduring workhis major enduring work Kitab al-Kulliyat fi al-TibbKitab al-Kulliyat fi al-Tibb ((GeneralitiesGeneralities),),
together with another book (ontogether with another book (on ParticularsParticulars) written by) written by Abu MarwanAbu Marwan
Ibn ZuhrIbn Zuhr, became the main medical textbooks for physicians in the, became the main medical textbooks for physicians in the
Jewish, Christian and Muslim worlds for centuries to come.Jewish, Christian and Muslim worlds for centuries to come.
IBNU RUSHDIBNU RUSHD

Although essentially these scholars are scholars of the Deen,
yet their eclectic exposure motivated them to expand and
profoundly learnt other sciences which their learning paths
had exposed them to.
The concept of “ITQAN ” and the principle would be adhered
to in their “learning culture / discipline”.
WHAT CAN BE LEARNTWHAT CAN BE LEARNT

To understand this, refer to Adab of students in Imam
Ghazali’s “Ihya ‘ulumuddeen” Kitaab al- ’ilm”)
“Every matter (knowledge, skill, etc.), for which an obligation
cannot be fulfilled except by (possessing) it (i.e. knowledge
and skill), its acquisition is (therefore) obligatory (waajib).”
- An Islamic principle.

From the preceding background that has been explained,From the preceding background that has been explained,
our next pertinent and relevant question is ….our next pertinent and relevant question is ….
““ CAN WE MUSLIMS, DOCAN WE MUSLIMS, DO
SOMETHING ABOUT IT, NOW ? ”SOMETHING ABOUT IT, NOW ? ”

There cannot be any effective solution without knowing the historyThere cannot be any effective solution without knowing the history

Western colonial powers introduced their schooling system,Western colonial powers introduced their schooling system,
even though natives already have their own- i.e. eithereven though natives already have their own- i.e. either
vernacular or religious based.vernacular or religious based.
When linked to economic and job opportunities, whichWhen linked to economic and job opportunities, which
favoured cohorts from such schools, private native orfavoured cohorts from such schools, private native or
religious full-time schools lost its appeal. Yet, Muslimsreligious full-time schools lost its appeal. Yet, Muslims
students generally were providedstudents generally were provided Islamic religious classesIslamic religious classes
outside school hours at home, mosques or the madrasahoutside school hours at home, mosques or the madrasah
(part-time).(part-time).

Full-timeFull-time madrasahmadrasah gradually evolved distinctly to focus ingradually evolved distinctly to focus in
producing the elite – “producing the elite – “teachers of Islamteachers of Islam” - to ensure the rest of” - to ensure the rest of
the Muslims are guided with their Islamic knowledge.the Muslims are guided with their Islamic knowledge.
Thus, other Muslim students were made to adapt to thisThus, other Muslim students were made to adapt to this
““dualistic education systemdualistic education system” – full-time conventional school” – full-time conventional school
(academic) and part-time (religious) taught by these teachers.(academic) and part-time (religious) taught by these teachers.
The full-timeThe full-time MadrasahMadrasah is therefore an exception rather thanis therefore an exception rather than
the rule; fully private and independent, constituting only lessthe rule; fully private and independent, constituting only less
than 4% of the total cohorts; sustained by the community &than 4% of the total cohorts; sustained by the community &
philanthropists.philanthropists.

Students who were sent to these full-timeStudents who were sent to these full-time MadrasahMadrasah
originally, were those with parents with altruistic-religiousoriginally, were those with parents with altruistic-religious
reasons, not due to economic gains as their primary reason.reasons, not due to economic gains as their primary reason.
The basic curriculum at the primary level were equallyThe basic curriculum at the primary level were equally
needed by those who do not attend full-timeneeded by those who do not attend full-time MadrasahMadrasah. To. To
accommodate these, traditionalaccommodate these, traditional MadrasahMadrasah extended theirextended their
function or assign their students to conduct part-timefunction or assign their students to conduct part-time
MadrasahMadrasah.. We in Singapore have had over 30 registeredWe in Singapore have had over 30 registered
independent madrasahs but today it dwindled to only 6independent madrasahs but today it dwindled to only 6
which are as full-time schools.which are as full-time schools.

When at one time, IRK (Islamic Religious Knowledge) wasWhen at one time, IRK (Islamic Religious Knowledge) was
incorporated in government schools which somewhat took on theincorporated in government schools which somewhat took on the
function which independentfunction which independent MadrasahMadrasah had fulfilled, its proliferationhad fulfilled, its proliferation
and existence then became regarded as less urgent. Lulled into theand existence then became regarded as less urgent. Lulled into the
availability of ‘availability of ‘alternativealternative’, many of these part-time’, many of these part-time MadrasahMadrasah lostlost
its appeal leading to lesser cohorts and gradually became neglected.its appeal leading to lesser cohorts and gradually became neglected.
When IRK was scrapped from being taught in government schools, itWhen IRK was scrapped from being taught in government schools, it
hence left a major void.hence left a major void.
We have not yet fully recovered from this ‘traumatic’ lossWe have not yet fully recovered from this ‘traumatic’ loss. The. The
truncation from our tradition andtruncation from our tradition and loss of Adabloss of Adab - has now caused- has now caused
many to ‘experiment’ with many kinds of curriculum or approaches.many to ‘experiment’ with many kinds of curriculum or approaches.

COHORTS FROM CURRENTCOHORTS FROM CURRENT
FULL-TIME MADRASAHFULL-TIME MADRASAH
SYSTEMSYSTEM

The direction of where the current full-time Madrasah
education is heading to, may be becoming vague.
It seemed to be imitating what conventional schools are
doing - many seemed to have forgotten that being
independent (just like seminary), it should pursue its own
course of aim and objective for which it was instituted, and
not allow itself to be dictated by others with their
extraneous interest and agendas.

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” and become
“diverted” from its original aim.

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 inadequacies, 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.

They are our precious hope to become personalities exuding
honour, self-esteem, courage, sagacity and pillar of strength as
successors of the legacy of prophets – 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 of these cohorts may
have already contemplated discarding their task of replacing our
ulama’ - as future religious teachers- to pursue other career.

Actually, the so-called ‘economic or pragmatic argument’ is
irrelevant. The issue here is about “Amanah” (a sacred trust).
The Muslim community must recognize the real value of this group
in their social contribution and most importantly as guardians of
‘ulum al-Deen - to provide our community Irshadah (guidance).
The disparity between their true worth and their economic worth
must be corrected by the Muslim community themselves; in
creating jobs and set their appropriate remunerations which should
not to be determined by market forces but based on realistic
societal-value. Utilize funds from “Baytul-maal” if need be.

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 that what they do for the Madrasah’s
curriculum is “Islamizing” it. Yet, it may in fact be “de-Islamizing”
because the definitive Islamic character of Madrasah and its
graduates which they should aspire to is neglected to merely
imitating the conventional school.

Thus, its aim may have already been eroded and replaced by
something else, and the graduates now are not very different from
that of the mainstream schools. So have we truly upheld the trust
Amanah and aspiration of our predecessors?

COHORTS FROMCOHORTS FROM
CONVENTIONALCONVENTIONAL
( NON – MADRASAH )( NON – MADRASAH )
SYSTEMSYSTEM

Students from this system who do not have Islamic lessons in theirStudents from this system who do not have Islamic lessons in their
schools have to be given separate Islamic education outside theirschools have to be given separate Islamic education outside their
school hours. This is especially crucial ever since IRK (Islamicschool hours. This is especially crucial ever since IRK (Islamic
Religious knowledge) was scrapped.Religious knowledge) was scrapped.
Many may not even have any rudimentary lesson on Islam,Many may not even have any rudimentary lesson on Islam,
especially once they start going to conventional schools or becauseespecially once they start going to conventional schools or because
their parents and family are neglectful or are not well-endowed withtheir parents and family are neglectful or are not well-endowed with
religious knowledge themselves.religious knowledge themselves.
Those who still regard their child’s Islamic upbringing as importantThose who still regard their child’s Islamic upbringing as important
may seek for them whatever Islamic religious classes outside school.may seek for them whatever Islamic religious classes outside school.

Those who pursue in part-time Madrasah may just receive aThose who pursue in part-time Madrasah may just receive a
“watered-down” and a very general curriculum of“watered-down” and a very general curriculum of Fardhu ‘AinFardhu ‘Ain, and, and
may lack the motivation or passion in attending these classes.may lack the motivation or passion in attending these classes.
Given the emphasis on Academic excellence, their “Given the emphasis on Academic excellence, their “Aqeedah-micAqeedah-mic””
aspect of development takes a back-seat or even totally neglected.aspect of development takes a back-seat or even totally neglected.
The way lessons on Islam taught to them generally are disparateThe way lessons on Islam taught to them generally are disparate
and unstructured. Usually conducted based on subjects, butand unstructured. Usually conducted based on subjects, but
without emphasis of their interconnectedness and the absence ofwithout emphasis of their interconnectedness and the absence of
urgency (compulsion) regarding their acquisition. Many assumedurgency (compulsion) regarding their acquisition. Many assumed
merely to be attending only in one of these weekly as sufficient.merely to be attending only in one of these weekly as sufficient.

As long as this education is kept “As long as this education is kept “dualisticdualistic” without the proper and” without the proper and
correct orientation towards understanding the Islamic worldview,correct orientation towards understanding the Islamic worldview,
the Muslims in general are made to somehow accept the secularthe Muslims in general are made to somehow accept the secular
philosophy of dichotomizing knowledge into secular-vs-religious.philosophy of dichotomizing knowledge into secular-vs-religious.
The reality is that every contemporary science and knowledge areThe reality is that every contemporary science and knowledge are
not neutral but are mostly based upon the secular-humanisticnot neutral but are mostly based upon the secular-humanistic
worldview. Although some may regard it as being free of religion,worldview. Although some may regard it as being free of religion,
yet those who teach them or specialize in them usually advocateyet those who teach them or specialize in them usually advocate
““secularismsecularism” - as a philosophical agenda. And ironically they do it” - as a philosophical agenda. And ironically they do it
‘religiously’ but claiming themselves as being neutral (areligious).‘religiously’ but claiming themselves as being neutral (areligious).

Thus it is that many Muslim professionals from this system mayThus it is that many Muslim professionals from this system may
even encounter a kind of dilemma in their respective career. Aeven encounter a kind of dilemma in their respective career. A
remarkable example was the experience of Prof. Malik Badri whoremarkable example was the experience of Prof. Malik Badri who
explained his life-experience in his excellent book (published 1979)explained his life-experience in his excellent book (published 1979)
–– “The dilemma of Muslim Psychologists”.“The dilemma of Muslim Psychologists”.
Although it deals with psychology, yet it typicallyAlthough it deals with psychology, yet it typically
represent similar dilemma of Muslims in otherrepresent similar dilemma of Muslims in other
fields of specialization - career - especially whenfields of specialization - career - especially when
they were taught social sciences and humanisticthey were taught social sciences and humanistic
studies from conventional university.studies from conventional university.

Amongst the remedies is the “Amongst the remedies is the “ISLAMIZATIONISLAMIZATION” movement –” movement –
for both types in these dualistic education system – envisagedfor both types in these dualistic education system – envisaged
since 1977.since 1977.
Although this process can be applied wherever required inAlthough this process can be applied wherever required in
whichever system, yet it is to bewhichever system, yet it is to be most effective at the highermost effective at the higher
level (tertiarylevel (tertiary) prior to these graduates assuming their roles as) prior to these graduates assuming their roles as
scholars - educators of thescholars - educators of the UmmahUmmah..
The anti-thesis to “The anti-thesis to “IslamizationIslamization” is really “” is really “SecularismSecularism” which” which
every Muslim aspiring to be scholars must know profoundlyevery Muslim aspiring to be scholars must know profoundly
too, so that they can appreciate the relevant responses, sotoo, so that they can appreciate the relevant responses, so
that a complete and Islamized education can be achieved.that a complete and Islamized education can be achieved.

The author deals with fundamental problems
faced by contemporary Muslims and provides
real solutions, beginning with a discussion on
‘The Contemporary Western Christian
Background’ in Chapter (I), followed by his
analysis of the concepts (which he newly
defines) of ‘secular’, ‘secularization’, and
‘secularism’ in Chapter (II). All this is then
contrasted in Chapter (IV) of the book entitled
‘Islam: The Concept of Religion and the
Foundation of Ethics and Morality’. Based on
all the preceding explanation, the author
proceeds to analyze the Muslim ‘dilemma’ by
declaring that it should be resolved primarily
through what he calls the “dewesternization
of knowledge” or, conversely, the
“islamization of contemporary knowledge”,
an original concept conceived and elucidated
by the author for the past three decades.
ISLAM AND SECULARISMISLAM AND SECULARISM

Prolegomena to the Metaphysics of Islam
by Muhammad Naquib Syed Al-Attas
This is a very important book. No book of its
kind, in profundity as well as magnitude of
scope and comprehensive grasp of modern
intellectual challenges facing the
contemporary Muslim World, appeared in the
last century.

Wan Mohd Nor Wan Daud, The Educational
Philosophy and Practice of Syed Muhammad
Naquib Al Attas, ISTAC, Kuala Lumpur,‑
Malaysia
Although there are several groups promoting
the ‘Islamization’ agenda especially in the West,
the use of this term and its idea was first mooted
by Prof. Syed M. Naquib Al-Attas.
Many who are critical of ‘Islamization’ may have
mistaken what others are attempting without
knowing what was advocated originally by him.
The author have presented how Al-Attas’ seminal
ideas may have been ‘hijacked’ and misrepresented.

This is one of the most important writings of
the author on the subject of the encounter
and interrelation between Islam and
modernism. Addressed at once to Muslims
and Westerners, the author deals in depth
with the intellectual and spiritual crisis of
modern man as well as the dilemmas of the
contemporary Muslim faced with the
daunting challenge of the modern world.
Islam And The Plight Of Modern ManIslam And The Plight Of Modern Man
by Seyyed Hossein Nasrby Seyyed Hossein Nasr

Traditional Islam in the Modern WorldTraditional Islam in the Modern World
by Seyyed Hossein Nasrby Seyyed Hossein Nasr
An elaboration and defence of
"traditional" Islam, as opposed to the
modernist and fundamentalist forms,
by one of the best-informed, most
articulate Muslims of our time.

““Today, there are few intellectual issues moreToday, there are few intellectual issues more
important to the contemporary Islamic worldimportant to the contemporary Islamic world
than the relation of Islam and modern sciencethan the relation of Islam and modern science
and in this central discourse the voice ofand in this central discourse the voice of
Osman Bakar remains among the mostOsman Bakar remains among the most
pertinent. Among his many writings, thepertinent. Among his many writings, the
present book holds a privileged position andpresent book holds a privileged position and
the appearance of a new edition of it is itselfthe appearance of a new edition of it is itself
proof of the pertinence of this opus and theproof of the pertinence of this opus and the
continuous interest in it. “continuous interest in it. “
--Seyyed Hossein Nasr--Seyyed Hossein Nasr
Tawhid and ScienceTawhid and Science
By : Osman BakarBy : Osman Bakar

“The lives and the ideas of the three thinkers
discussed in Classification of Knowledge in
Islam - al-Farabi (870-950AD), al-Ghazzali
(1058-1111AD) and Qutb al-Din al-Shirazi
(1236-1311AD) - cover the pivotal period of
Islamic history from the first flourishing of the
philosophical sciences to the sacking of
Baghdad by the Mongols. In addition, each of
these three thinkers was either a founder or
an eminent representative of a major
intellectual school in Islam.”
Classification of Knowledge
in Islam: A Study in Islamic
Philosophies of Science
By : Osman BakarBy : Osman Bakar

What are the proven desired outcomes ….

God-fearing,God-fearing, erudite eclectic, profound,erudite eclectic, profound,
thinker-philosopher, advocate-reformer,thinker-philosopher, advocate-reformer,
perpetual seeker of truth & wisdom, ascetic yetperpetual seeker of truth & wisdom, ascetic yet
worldly-wise, spiritual warrior, sagacious, just,worldly-wise, spiritual warrior, sagacious, just,
humble and compassionate, and many more ...humble and compassionate, and many more ...
But they would always regard themselves asBut they would always regard themselves as
perpetual students.perpetual students.

God-fearing,God-fearing, erudite eclecticerudite eclectic, profound,, profound,

God-fearing, erudite eclectic,God-fearing, erudite eclectic, profoundprofound,,

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

thinker-philosopher,thinker-philosopher, advocate-reformeradvocate-reformer,,

perpetual seeker of truth & wisdomperpetual seeker of truth & wisdom, ascetic yet, ascetic yet

perpetual seeker of truth & wisdom,perpetual seeker of truth & wisdom, ascetic yetascetic yet
worldly-wiseworldly-wise, spiritual warrior, sagacious, just,, spiritual warrior, sagacious, just,

worldly-wise,worldly-wise, spiritual warriorspiritual warrior, sagacious, just,, sagacious, just,

worldly-wise, spiritual warrior,worldly-wise, spiritual warrior, sagacioussagacious, just,, just,

worldly-wise, spiritual warrior, sagacious,worldly-wise, spiritual warrior, sagacious, justjust,,

humble and compassionatehumble and compassionate, and many more ..., and many more ...

humble and compassionate,humble and compassionate, and many more ...and many more ...

perpetual studentsperpetual students..

NOTE:NOTE:
THIS LIST IS NOT EXHAUSTIVE,THIS LIST IS NOT EXHAUSTIVE,
ONLY TO HIGHLIGHT THOSEONLY TO HIGHLIGHT THOSE
WHICH ARE SIGNIFICANTLYWHICH ARE SIGNIFICANTLY
OVERLOOKED BY MANY WHO MAYOVERLOOKED BY MANY WHO MAY
ONLY EMPHASISE PAPERONLY EMPHASISE PAPER
QUALIFICATIONQUALIFICATION
AND NOT THEIR PERSONALAND NOT THEIR PERSONAL
ISLAMIC VIRTUES AND CHARACTERISTICS.ISLAMIC VIRTUES AND CHARACTERISTICS.

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

Because currently we Muslims tend to imitate conventionalBecause currently we Muslims tend to imitate conventional
approach, our students specializing in the sciences of theapproach, our students specializing in the sciences of the DeenDeen
((DeeniyatDeeniyat)) may not have had adequatemay not have had adequate Fardhu ‘ainFardhu ‘ain groundings.groundings.
By this I mean – a generic butBy this I mean – a generic but eclectic exposureeclectic exposure of variousof various
knowledge, which must include other (knowledge, which must include other (ukhra - aakharukhra - aakhar))
contemporary worldly sciences, knowledge and life-skills, craftscontemporary worldly sciences, knowledge and life-skills, crafts
and trades etc.and trades etc. complimentingcomplimenting with the Islamic knowledgewith the Islamic knowledge
gained.gained.
This linkage betweenThis linkage between Deeniyat-DunyawiDeeniyat-Dunyawi -- perhaps can beperhaps can be
explained in the basic “explained in the basic “ISLAM-IIMAN-IHSANISLAM-IIMAN-IHSAN” –” – TauhidicTauhidic
paradigmparadigm of a Muslim’s basic education.of a Muslim’s basic education.

TauTauhheedic paradigmeedic paradigm
‘ILM TAUHEED - ‘AQIDAH
(Creed or Theology)


‘ILM TAUHEED - ‘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
(Tauheed); knowing the true purpose, role and Destiny of Man.
86

‘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
(Tauheed); knowing the true purpose, role and Destiny of Man.
87
RELEVANT COMPLEMENTARYRELEVANT 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.

‘ILM FIQH
(Practical Laws for life;
Learning of the Shari’ah)


‘ILM FIQH

Purpose / Objective
Development 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 good
Enjoining 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.
89

‘ILM FIQH

Purpose / Objective
What is involved?
What is the Effect?
90
BROAD EXTENT OF TOPICS COVERED IN FIQHBROAD EXTENT OF TOPICS COVERED IN FIQH
‘‘ibadahibadah (personal devotion / worship)(personal devotion / worship)
MuamalahMuamalah (social transaction)(social transaction)
MunakahahMunakahah (Marriage & family)(Marriage & family)
Irth / fara’idIrth / fara’id (Distribution of wealth)(Distribution of wealth)
JinayahJinayah (crimes & punishment)(crimes & punishment)
Qodha’iyahQodha’iyah (judiciary)(judiciary)
jihad / Da’wahjihad / Da’wah (struggle in war & peace)(struggle in war & peace)
imarahimarah (Leadership/government)(Leadership/government)

‘ILM FIQH

Purpose / Objective
What is involved?
What is the Effect?
91
RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:
All applied sciences, technologyAll applied sciences, technology
and skills, knowledge of economics, politics, social &and skills, knowledge of economics, politics, social &
administrativeadministrative
sciences etc. that can assist in thesciences etc. that can assist in the
fulfilment of establishing justice, order, peace,fulfilment of establishing justice, order, peace,
harmony, prosperity, physicalharmony, prosperity, physical
with moral progress, and the well-beingwith moral progress, and the well-being
of Man & society, etc.of Man & society, etc.

‘ILM AKHLAQ / TASAWWUF /
IRFAN
(Science of human Disposition/ Sufism)


‘ILM AKHLAQ / TASAWWUF / IRFAN

Purpose / Objective
Development of Righteous Personality
Purification/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 traits
Founded 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”)
93

‘ILM AKHLAQ / TASAWWUF / IRFAN

Purpose / Objective
Development of Righteous Personality
Purification/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 traits
Founded 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”)
94
RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:
This aspect of development requiresThis aspect of development requires
practical behaviour, the aspect of beingpractical behaviour, the aspect of being
and becoming. Its area of developmentand 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 histhe state of the Soul reflected in his
Disposition (Disposition (AkhlaqAkhlaq). Therefore, the close). Therefore, the close
equivalent may perhaps be ‘human’ psychology,equivalent may perhaps be ‘human’ psychology,
behavioural sciences, manners & discipline, etc.behavioural sciences, manners & discipline, etc.

Unfortunately, their specialization in onlyUnfortunately, their specialization in only ‘‘Ulum-ud-deenUlum-ud-deen (but(but
imitating conventional system in producing specialist – in their caseimitating conventional system in producing specialist – in their case
“religious sciences”) may have been prematurely embarked too soon“religious sciences”) may have been prematurely embarked too soon
which, unfortunately led to their discarding the traditional criteria forwhich, unfortunately led to their discarding the traditional criteria for
what constitutewhat constitute Fardhu ‘AinFardhu ‘Ain knowledge, which has to be eclectic toknowledge, which has to be eclectic to
include acquisition of contemporary science and knowledge (relevantinclude acquisition of contemporary science and knowledge (relevant
& complimentary) vis-a-vis to what they are learning in Islam& complimentary) vis-a-vis to what they are learning in Islam
((DeeniyatDeeniyat))..
Even when these contemporary sciences and knowledge are taught, itEven when these contemporary sciences and knowledge are taught, it
seem to be merely imitating mechanically what is done inseem to be merely imitating mechanically what is done in
conventional schools without concern for how it is relevant to theirconventional schools without concern for how it is relevant to their
Islamic development – instead of to clear the PSLE examination.Islamic development – instead of to clear the PSLE examination.

It is found that when they are exposed further at tertiary level toIt is found that when they are exposed further at tertiary level to
contemporary science, knowledge and ideologies (secular humanistcontemporary science, knowledge and ideologies (secular humanist
philosophy) in conventional learning centres or university, most ofphilosophy) in conventional learning centres or university, most of
them would not be able to critically sieve and react to those teachingsthem would not be able to critically sieve and react to those teachings
which are antithetical to Islamic worldview from those that are not.which are antithetical to Islamic worldview from those that are not.
It has happened to severalIt has happened to several MadrasahMadrasah students, some were prominentstudents, some were prominent
graduates from ‘graduates from ‘PesantrenPesantren’ even, who sadly, have become totally’ even, who sadly, have become totally
transformed (secularized) after being sent abroad to continue theirtransformed (secularized) after being sent abroad to continue their
tertiary or post-graduate education in Western universities. Many oftertiary or post-graduate education in Western universities. Many of
them now are in fact leading the “them now are in fact leading the “Liberal Islam networkLiberal Islam network” groups.” groups.
We cannot accept this scandalous “We cannot accept this scandalous “brain-drainbrain-drain” to continue to persist.” to continue to persist.
Let’s face it - Secularization of Muslim as a program, is real.Let’s face it - Secularization of Muslim as a program, is real.

We should introduce intervention – e.g. diagnostic of what mayWe should introduce intervention – e.g. diagnostic of what may
have been missed in their education - has to be done. Also, tohave been missed in their education - has to be done. Also, to
conduct a re-orientation of their attitude, philosophy andconduct a re-orientation of their attitude, philosophy and
motivation (drivers) and proactively prepare them with those thatmotivation (drivers) and proactively prepare them with those that
a true Islamic Scholar should have – this is imperative. Thus some-a true Islamic Scholar should have – this is imperative. Thus some-
kind of “kind of “clinic, therapy, counsellingclinic, therapy, counselling”- (not merely in academic but”- (not merely in academic but
also in terms of spiritual and especiallyalso in terms of spiritual and especially AdabAdab) to address this, for) to address this, for
each student, throughout their stint in the Madrasah.each student, throughout their stint in the Madrasah.
This can be through mentoring by a qualified “This can be through mentoring by a qualified “murobbimurobbi” who” who
traditionally, will usually begin with this “traditionally, will usually begin with this “diagnosisdiagnosis” and” and
henceforth monitor the student’s educational development.henceforth monitor the student’s educational development.

To become an Islamic scholar specializing in religious sciencesTo become an Islamic scholar specializing in religious sciences
((DeeniyatDeeniyat), his grasp of the general), his grasp of the general Fardhu ‘ainFardhu ‘ain knowledge must beknowledge must be
of a much higher standard than that for a lay Muslim’s. This is quiteof a much higher standard than that for a lay Muslim’s. This is quite
similar perhaps in medical profession i.e. before a doctor proceedsimilar perhaps in medical profession i.e. before a doctor proceed
towards becoming a specialist, he or she is required to havetowards becoming a specialist, he or she is required to have
obtained good competency in the general medical course first.obtained good competency in the general medical course first.
In fact the general perception of what constituteIn fact the general perception of what constitute Fardhu ‘AinFardhu ‘Ain
knowledge for Muslims, needs to be clarified and anyknowledge for Muslims, needs to be clarified and any
misconceptions regarding it, corrected for all Muslims – especiallymisconceptions regarding it, corrected for all Muslims – especially
to the parents and guardians; the teachers and mentors, etc.to the parents and guardians; the teachers and mentors, etc.
involved with the Madrasah.involved with the Madrasah.

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

Although Muslim students and graduates from conventionalAlthough Muslim students and graduates from conventional
educational system, can be said to possess knowledge; or theyeducational system, can be said to possess knowledge; or they
may even be regarded as experts in their academic field, yet tomay even be regarded as experts in their academic field, yet to
confer the epithet “Islamic scholars – (confer the epithet “Islamic scholars – (‘ulama‘ulama)” is very much)” is very much
dependent upon whether, Islamic criteria e.g. Its creed,dependent upon whether, Islamic criteria e.g. Its creed,
practices, worldview, philosophy, approaches etc. has shaped hispractices, worldview, philosophy, approaches etc. has shaped his
scholarship or not.scholarship or not.
Unfortunately, many may have discarded the Islamic norms (orUnfortunately, many may have discarded the Islamic norms (or
hold it abeyance), to embrace a secular philosophy andhold it abeyance), to embrace a secular philosophy and
approach, purporting themselves to being neutral from anyapproach, purporting themselves to being neutral from any
religion, when undergoing conventional education.religion, when undergoing conventional education.

To be regarded as Islamic scholars, even when specializing in ‘so-To be regarded as Islamic scholars, even when specializing in ‘so-
called’ non-religious sciences (called’ non-religious sciences (DunyawiDunyawi), his grasp of the general), his grasp of the general
Fardhu ‘ainFardhu ‘ain knowledge as Muslims, must already be of such highknowledge as Muslims, must already be of such high
standard – to commensurate or be at par, with his intellectual /standard – to commensurate or be at par, with his intellectual /
academic achievement and status.academic achievement and status.
Only when, in their field of scholarship it is fully dominated orOnly when, in their field of scholarship it is fully dominated or
driven by the Islamic ethos, worldview and motivation etc. – i.e.driven by the Islamic ethos, worldview and motivation etc. – i.e.
Islam colouring their knowledge and the particular scientific fieldIslam colouring their knowledge and the particular scientific field
– can they qualify to carry the epithet Islamic Scholar (– can they qualify to carry the epithet Islamic Scholar (’ulama’ulama).).
This was how our early scholars had qualified themselves.This was how our early scholars had qualified themselves.

The termThe term ‘‘ULAMAULAMA (plural) from(plural) from ‘ALEEM “‘ALEEM “ ““ – although– although
today is used to refer exclusively to the Islamic scholars of thetoday is used to refer exclusively to the Islamic scholars of the DeenDeen
(those specializing in religious sciences), but actually the term(those specializing in religious sciences), but actually the term
generally refers to “generally refers to “the learned or those endowed with knowledgethe learned or those endowed with knowledge””
– from the root word “ “.– from the root word “ “.
Allah SWT even uses this term generally to believers who areAllah SWT even uses this term generally to believers who are
endowed with knowledge and science of the universe itself. Thusendowed with knowledge and science of the universe itself. Thus
the Arabic word for “the Arabic word for “universeuniverse” and the “” and the “learnedlearned” can be similarly” can be similarly
spelt as “ “ - but pronounced differently, either “spelt as “ “ - but pronounced differently, either “AALAALAAMM ””
or “or “AALAALIIMM” respectively.” respectively.
AN IMPORTANT NOTE:AN IMPORTANT NOTE:

““Of all His servantsOf all His servants, only such as are endowed with, only such as are endowed with
(innate) knowledge ((innate) knowledge (AL-’ULAMAAL-’ULAMA) stand (truly) in awe of) stand (truly) in awe of
Allah: (for they alone comprehend that) verily, Allah isAllah: (for they alone comprehend that) verily, Allah is
Almighty, Much Forgiving.”Almighty, Much Forgiving.”
((Qur’an: Fatir 35 : 40Qur’an: Fatir 35 : 40))All Rights Reserved © Zhulkeflee Hj Ismail (2016))

From this therefore, Muslim cohorts from conventional schooling orFrom this therefore, Muslim cohorts from conventional schooling or
university,university, onlyonly has the right to be regarded also as amongst thehas the right to be regarded also as amongst the
‘ULAMA‘ULAMA – although specializing in knowledge and science other– although specializing in knowledge and science other
than pertaining to the religion (than pertaining to the religion (DeenDeen) -) - when their knowledge,when their knowledge,
belief and practice of Islam have been adequately developed, to anbelief and practice of Islam have been adequately developed, to an
extent that it permeates his very being and identity as Muslimextent that it permeates his very being and identity as Muslim
scholar or scientist.scholar or scientist.
To fill this ‘gap’ in their educational development is required, whichTo fill this ‘gap’ in their educational development is required, which
thus requires a specialthus requires a special Fardhu ’AinFardhu ’Ain curriculum to be progressivelycurriculum to be progressively
inculcated, at every stage in their life development.inculcated, at every stage in their life development.

“People are like minerals, the best of them in Jahiliyah
will still be the best amongst them in Islam,
so long as they have proper (profound) understanding (of the DEEN).”
(Hadith reported by Bukhary, Muslim, Darimi and Ahmad)

Unfortunately today, many of our Muslim scientists and intellectualsUnfortunately today, many of our Muslim scientists and intellectuals
do not reflect anything ‘do not reflect anything ‘IslamicIslamic’ in their works, nor do they claim to be’ in their works, nor do they claim to be
so. Rather they would admit to have been secularly trained and thus,so. Rather they would admit to have been secularly trained and thus,
they are just like other secular scientists and academicians. Only inthey are just like other secular scientists and academicians. Only in
religious affiliation do they regard themselves to be Muslims.religious affiliation do they regard themselves to be Muslims.
Unlike the Muslim intellectuals and scientists which the IslamicUnlike the Muslim intellectuals and scientists which the Islamic
civilization had once produced, who although having learnt fromcivilization had once produced, who although having learnt from
other cultures and past civilizations, yet they were able to somehowother cultures and past civilizations, yet they were able to somehow
““IslamizeIslamize” these knowledge and sciences - to then shared them which” these knowledge and sciences - to then shared them which
benefitted the world. How was it done? Can we recover the methods?benefitted the world. How was it done? Can we recover the methods?

““And those who (And those who (JAAHADUJAAHADU) strive in Our (cause),- We) strive in Our (cause),- We
will certainly guide them to our Paths (will certainly guide them to our Paths (SUBUULANASUBUULANA) :) :
For verily Allah is with those who do right.For verily Allah is with those who do right.””
((Qur’an: Ahnkabut: 29: 69Qur’an: Ahnkabut: 29: 69))

IMPORTANT DU’AIMPORTANT DU’A
ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH
““O Allah! Make us see the Truth to be trueO Allah! Make us see the Truth to be true
and grant us ability to follow it.and grant us ability to follow it.
And make us see Falsehood to be false andAnd make us see Falsehood to be false and
grant us the ability to reject it.”grant us the ability to reject it.”

AS THIS IS JUST A
PRELIMINARY REFLECTION,
AND DUE TO TIME CONSTRAIN –
I HAVE TO END HERE,
FOR THE MOMENT.
INSHA-ALLAH!
MAY WE HAVE OTHER OPPORTUNITY
TOREFLECT FURTHER.

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/
All welcome to visit my web-blog:All welcome to visit my web-blog:
111All Rights Reserved © Zhulkeflee Hj Ismail (2016))

[Slideshre] fiqh-course(batch-5-january 2016) -introdn #12 - islamic-scholarship-(20-april-2016)

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