[slideshare] akhlaq-batch#5-(aug-2016-intake) - lesson#4b -...

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF ‘‘ILM AL-AKHLAQILM AL-AKHLAQ

“Verily! You (Muhammad) are upon the most exalted (Khuluq) disposition.”

Using text & curriculum he has developed especially for Using 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)”

““INTRODUCTION TO THE STUDY INTRODUCTION TO THE STUDY OF ‘OF ‘ILM AL-AKHLAQ ILM AL-AKHLAQ ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

All Rights Reserved © Zhulkeflee Hj Ismail (2016))

LESSON # 3 b – LESSON # 3 b –

PREPARATION FOR LEARNINGPREPARATION FOR LEARNING(continuation)(continuation)

UPDATED – UPDATED – 14 September 201614 September 2016

It is called “It is called “RuhRuh” – ‘spirit’, when we refer to its essence, which we do ” – ‘spirit’, when we refer to its essence, which we do

not know except very little.not know except very little.

When it is in cognitive mode of its own existence, awareness of its identity, When it is in cognitive mode of its own existence, awareness of its identity,

it is called “it is called “NafsNafs” – ‘self’. And it may go through many ‘states’ (” – ‘self’. And it may go through many ‘states’ (AHWALAHWAL))

The word The word ““QolbQolb” – “” – “Fu-adFu-ad” ‘heart’, also refers to our Soul, ” ‘heart’, also refers to our Soul,

when it is in the mode of reflection, or contemplation in understanding when it is in the mode of reflection, or contemplation in understanding

meanings. Maintaining its well-being and purity must be of the ultimate meanings. Maintaining its well-being and purity must be of the ultimate

concern.concern.

When Allah s.w.t. grants When Allah s.w.t. grants TaufiqTaufiq whereupon its understanding of ‘Reality’ whereupon its understanding of ‘Reality’

penetrates deeply, it is referred to as “penetrates deeply, it is referred to as “LubbLubb” - ‘innermost’; ‘core’” - ‘innermost’; ‘core’

If is guided by Allah to go deeper still, it is referred to as “If is guided by Allah to go deeper still, it is referred to as “SirrSirr” – ‘secret’” – ‘secret’

But all these terms refer to the same thing i.e. Our Spiritual Self.But all these terms refer to the same thing i.e. Our Spiritual Self.

WaAllaahu a’lamWaAllaahu a’lam

EPISTEMOLOGYPREVIOUS LESSON


PREVIOUS LESSON


“TRADITIONAL LEARNING FROM ISLAMIC TEACHERS AND SCHOLARS”

PREVIOUS LESSON


PREVIOUS LESSON


““Whoever seeks knowledge (intending) to argue with Whoever seeks knowledge (intending) to argue with

the learned (scholars), or to brag with the foolish; the learned (scholars), or to brag with the foolish;

or with it to attract peoples’ attention to himself; or with it to attract peoples’ attention to himself;

Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.”

((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah))

WARNING

PREVIOUS LESSON


PREVIOUS LESSON


REMEMBER FROM PREVIOUS LESSONSREMEMBER FROM PREVIOUS LESSONS

EPISTEMOLOGY

PREVIOUS LESSON


Knowledge is a collection of Knowledge is a collection of factsfacts, , informationinformation, ,

and/or and/or skillsskills acquired through experience or acquired through experience or educationeducation or or

(more generally) the theoretical or practical understanding of (more generally) the theoretical or practical understanding of

a subject. a subject.

It can be implicit (as with practical skill or expertise) or It can be implicit (as with practical skill or expertise) or

explicit (as with the theoretical understanding of a subject); explicit (as with the theoretical understanding of a subject);

and it can be more or less formal or systematic.and it can be more or less formal or systematic.

OXFORD DICTIONARIES’ DEFINITION:


EPISTEMOLOGY

PREVIOUS LESSON


factsfacts, , informationinformation

SkillsSkills

KnowledgeKnowledge

educationeducation

MA’-LUMAT(information; facts)

SINA’-AH (skills, industrious);

FANNIYAH (artistry);

’ILM – (science and knowledge)

TA-ADDIB; - which includesTA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc.

EQUIVALENT TERMS USED IN ISLAM

EPISTEMOLOGY


Amongst the definitions:Amongst the definitions:

““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaning of the meaning

((ma’nama’na- ) of a thing or object of knowledge in the soul of - ) of a thing or object of knowledge in the soul of

the subject; and simultaneously,..... Knowledge is the soul’s the subject; and simultaneously,..... Knowledge is the soul’s

arrival (arrival (wuwussulul- ) at the meaning of that thing or the object - ) at the meaning of that thing or the object

of knowledge.”of knowledge.”

By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the proper the recognition of the proper

place of anything in a systemplace of anything in a system ...” ...”

** “ “attainment; acquirement” is a better translationattainment; acquirement” is a better translation ..

EPISTEMOLOGY

Prof. Syed Muhammad Naquib Al-Attas



EPISTEMOLOGY

PREVIOUS LESSON



TO CONTINUE FROM PREVIOUS LESSONSTO CONTINUE FROM PREVIOUS LESSONS


““Say [O Prophet]: "If you love Allah, follow me, [and] Allah will Say [O Prophet]: "If you love Allah, follow me, [and] Allah will

love you and forgive you your sins; for Allah is much-forgiving, a love you and forgive you your sins; for Allah is much-forgiving, a

dispenser of grace.”dispenser of grace.”

((Qur’an: Aali ‘Imran: 3: 31Qur’an: Aali ‘Imran: 3: 31))


How do you “obey and follow”?How do you “obey and follow”?

Whenever a matter has been decided by clear basis, especially Whenever a matter has been decided by clear basis, especially

from authentic sources (Qur’an, from authentic sources (Qur’an, As-SunnahAs-Sunnah and teachings from a and teachings from a

competent Islamic scholars), do not entertain any doubts, but competent Islamic scholars), do not entertain any doubts, but

discipline yourself to want to act upon it first.discipline yourself to want to act upon it first.

Acquire those knowledge from the Qur’an and Acquire those knowledge from the Qur’an and As-SunnahAs-Sunnah which which

leads us toward acting upon them, especially on obligatory matters. leads us toward acting upon them, especially on obligatory matters.

In this way, we diminish our ‘intellectual ego’ from being conceited, In this way, we diminish our ‘intellectual ego’ from being conceited,

for most of us forget that for most of us forget that ““to follow is not merely to know and to follow is not merely to know and

narrate, but to act upon his teachings in ourselvesnarrate, but to act upon his teachings in ourselves.”.”

““VERILY, in the Messenger of Allah you have a good example VERILY, in the Messenger of Allah you have a good example

for everyone who looks forward [with hope and awe] to for everyone who looks forward [with hope and awe] to

Allah and the Last Day, and remembers Allah unceasingly.”Allah and the Last Day, and remembers Allah unceasingly.”

((Qur’an: Ahzab: 33: 6Qur’an: Ahzab: 33: 6))



““Imitating (or copying, emulating someone) is the sincerest form of Imitating (or copying, emulating someone) is the sincerest form of

flattery (praiseflattery (praise)!” is an English proverb. )!” is an English proverb.

It reveals an obvious truth which we should consider, whether we It reveals an obvious truth which we should consider, whether we

have acted truthfully and sincerely, when we regard our Prophet have acted truthfully and sincerely, when we regard our Prophet

Muhammad s.a.w. as the most beloved and best of Allah’s creation Muhammad s.a.w. as the most beloved and best of Allah’s creation

((KHAYRIL-KHOL-QILLAHKHAYRIL-KHOL-QILLAH).).

He, whose name is “He, whose name is “the praised onethe praised one”, indeed is praised by Allah, ”, indeed is praised by Allah,

Who is the Creator of every creation:Who is the Creator of every creation:


““And thou (Muhammad) standest on an exalted And thou (Muhammad) standest on an exalted standard of character (standard of character (KHULUQI-’AZEEMKHULUQI-’AZEEM).”).”

((Qur’an: Qalam: 68: 4Qur’an: Qalam: 68: 4))

“I have been sent to perfect good AKHLAQ (character or disposition).

(Hadith reported by Malik)


. NoteNote: Therefore ultimately it is in the Prophet Muhammad’s noble : Therefore ultimately it is in the Prophet Muhammad’s noble

AKHLAQAKHLAQ that we must strive to imitate and instil in ourselves. that we must strive to imitate and instil in ourselves.

Yet, mere outward conformity alone can lead to hypocrisy (Yet, mere outward conformity alone can lead to hypocrisy (NIFAQNIFAQ) or ) or

ostentatious (ostentatious (RIYA RIYA ’’) or even conceit () or even conceit (‘‘UJUBUJUB). We seek refuge in Allah ). We seek refuge in Allah

s.w.t. from being afflicted by these evil traits.s.w.t. from being afflicted by these evil traits.

The inner cleansing (The inner cleansing (TAZKIYYATUN-NAFSTAZKIYYATUN-NAFS) and constancy () and constancy (ISTIQOMAHISTIQOMAH) in ) in

striving (striving (MUJAHADAHMUJAHADAH), with seeking Allah’s ), with seeking Allah’s TAUFIQTAUFIQ and Guidance, is and Guidance, is

crucial. Thus, apart from having correct belief (crucial. Thus, apart from having correct belief (AQEEDAHAQEEDAH)), conforming , conforming

with correct with correct ‘‘AMALYYAHAMALYYAH (outward deeds) we also require inculcation of (outward deeds) we also require inculcation of

noble disposition (noble disposition (AKHLAQ-AL-KAREEMAAKHLAQ-AL-KAREEMA).).

“ If it [Tasawwuf] consisted of practices, it could be acquired by

effort(mujahadah), and if it consisted of sciences, it could be gained by

instruction (ta'allum ) but it is akhlaq and it is not acquired until you

demand from yourself the requirements (hukm) of akhlaq, conform

your actions to them, and do justice to them.

Imam ‘Ali Hujwiri [May Allah be pleased with him]


The distinction between practices (rusum) and akhlaq is this, that

practices are contrived (bi-takalluf) actions proceeding from particular

motives (asbab), such that their "outer form" (zahir) is at variance with

their "inner truth" (batin); they are actions devoid of essence (ma'na).

Akhlaq, on the other hand, are non-contrived praiseworthy actions

not proceeding from particular motives. Their outer form is in harmony

with their inner truth; they are actions devoid of pretension.”

Imam ‘Ali Hujwiri [May Allah be pleased with him]


““The knowledge is what benefits, The knowledge is what benefits,

not what is memorized”not what is memorized”

((Imam Muhammad Idris ash-Shafi’e rhm. aImam Muhammad Idris ash-Shafi’e rhm. a.).)


““O YOU who have attained to faith! Why do you say O YOU who have attained to faith! Why do you say

one thing and do another? one thing and do another?

Most loathsome is it in the sight of Allah that you Most loathsome is it in the sight of Allah that you

say what you do not do!” say what you do not do!”

((Qur’an: Saff: 61: 2-3Qur’an: Saff: 61: 2-3))


““Do you bid other people to be pious, the while you forget Do you bid other people to be pious, the while you forget

your own selves - and yet you recite the divine writ? your own selves - and yet you recite the divine writ?

Will you not, then, use your reason?” Will you not, then, use your reason?”

((Qur’an: Baqarah: 2: 44Qur’an: Baqarah: 2: 44))


““THE PARABLE of those who were graced with the burden of the THE PARABLE of those who were graced with the burden of the

Torah, and thereafter failed to bear this burden, is that of an ass that Torah, and thereafter failed to bear this burden, is that of an ass that

carries a load of books [but cannot benefit from them]. Calamitous is carries a load of books [but cannot benefit from them]. Calamitous is

the parable of people who are bent on giving the lie to Allah's the parable of people who are bent on giving the lie to Allah's

messages - for Allah does not bestow His guidance upon such messages - for Allah does not bestow His guidance upon such

evildoing folk!” evildoing folk!”

((Qur’an: Jumu’ah: 62: 5Qur’an: Jumu’ah: 62: 5))All Rights Reserved © Zhulkeflee Hj Ismail (2016))


As reflected by Ustaz Zhulkeflee Hj Ismail

(Manager PERGAS - 2000)

When PERGAS moved to WISMA INDAH (1999), the interior was designed and certain

meanings have been reflected, so as to

explain through them, the ISLAMIC EDUCATION for which this centre aims to

achieve in serving ISLAM and the

UMMAH.

What are these … meaning?

*PERGAS – “Persatuan Ulama’ dan Guru-guru Agama Islam Singapura”Singapore Islamic Scholars and Religious Teachers’ Association


When PERGAS decided to move its office to WISMA INDAH, the

renovation and design gave us an opportunity for expressing the ISLAMIC PHILOSOPHY regarding EDUCATION.

Although some architectural feature were designed with pragmatic and

aesthetic considerations, yet I saw through many of these, symbols to express

philosophical meanings. After all, everything in creations are but signs

(AAYAT), from which meanings can be derived.

This reflection was first written in Malay published in the commemorative

book inaugurating the opening of PERGAS at WISMA INDAH.

Although some of its architectural features may have since been changed

(renovation), perhaps lessons from it can still be documented here to benefit.

May Allah s.w.t. illuminates our hearts and mind with knowledge (‘ILM),

Faith (IIMAN) and wisdom (HIKMAH).


LIFT LOBBY IMMEDIATE FLOOR DESIGN

The first a visitor to PERGAS would experience upon exiting the lift, is

having to step upon the lobby with a multi-colored, oddly shaped, arranged in

crazy-tile design, flooring (see above).

THE WALK-THROUGH

THE WALK-THROUGH

COMMENTARYCOMMENTARY


This (design) is to symbolize the kind of environment our contemporary world

has become. It wish to remind visitor, of where they had come from.

It is to portray a very lively (vibrant), yet complex environment. With

multifarious assortment of individuals, each with their uniqueness, struggling

to seek attention and competing for space.

The tiles’ sharp edges, protruding into each other, the absence of harmony,

aptly describe our modern materialistic life- style which make ‘individualism’

(selfish motivation) as norm for success in many, with less regard towards

others.

Escape from this life-style may seem near impossible and one may be ‘forced’

to adopt and adapt with the trend. It is indeed a maddening ‘rat-race’ where

many can end up losing their ‘humanity’.

LIFT LOBBY IMMEDIATE FLOOR DESIGN


FLOOR DESIGN ACROSS THE LOBBY

Further ahead, the design changes. The floor across on the other side of the

lobby is sandy-like comprising of fine granules, compacted to form a tranquil

landscape. What separates the two contrasting spaces is a blue streak, styled

like a river of sort, that flows out from inside the building.

THE WALK-THROUGH

THE WALK-THROUGH



FLOOR DESIGN ACROSS THE LOBBY

The contrast between the two floor design, beckons the visitor to seek for The contrast between the two floor design, beckons the visitor to seek for

meaning. The message is that of hope, that from vibrant, noisy and meaning. The message is that of hope, that from vibrant, noisy and

competitive world, it is possible for transformation to occur. competitive world, it is possible for transformation to occur.

The meaning – in this design - is that ‘river’ that we need to traverse is not The meaning – in this design - is that ‘river’ that we need to traverse is not

by cutting across (taking the easy short-cut) but to seek out for the source by cutting across (taking the easy short-cut) but to seek out for the source

of this transformative and life changing river.of this transformative and life changing river.

One has to go back to the source in order to then traverse over to the One has to go back to the source in order to then traverse over to the

other side. It is the ‘river’ which had caused the change in the landscape.other side. It is the ‘river’ which had caused the change in the landscape.

One’s attention therefore is drawn to the door which invites entrance.One’s attention therefore is drawn to the door which invites entrance.

Interestingly, the root word for “Interestingly, the root word for “SHARI’AH SHARI’AH ” also means “” also means “the source of the source of

water; the pathway to the source; the revealed law, etc.water; the pathway to the source; the revealed law, etc.”.”.

And this (entrance on his left) is what a visitor will see ….And this (entrance on his left) is what a visitor will see ….


INVITATION TO ENTER AND SEEK THE SOURCE OF WATER

THE WALK-THROUGH

THE WALK-THROUGH



INVITATION TO ENTER AND SEEK THE SOURCE OF WATER

AHLAN WA SAHLAN AHLAN WA SAHLAN – “you are most welcome”– “you are most welcome”

At the top of entrance is calligraphy from a Hadith of Prophet Muhammad At the top of entrance is calligraphy from a Hadith of Prophet Muhammad

s.a.a.w. which means “s.a.a.w. which means “Whoever traverse upon a path to seek knowledge, Whoever traverse upon a path to seek knowledge,

Allah will make easy for him the path to ParadiseAllah will make easy for him the path to Paradise .” .”

By tracing the source, the visitor is liken as aBy tracing the source, the visitor is liken as a ‘seeker’ of knowledge ‘seeker’ of knowledge upon upon

SHARI’AHSHARI’AH. It is the basis of what Islamic education is all about. A . It is the basis of what Islamic education is all about. A

transformative program to ‘revive’ man with that life-giving water.transformative program to ‘revive’ man with that life-giving water.

In seeking for its source, the student already had begun to be positively In seeking for its source, the student already had begun to be positively

inculcated with striving with discipline, effort with patient perseverance.inculcated with striving with discipline, effort with patient perseverance.

As the river meanders in, it turns to the left where the ‘seeker’ is made to As the river meanders in, it turns to the left where the ‘seeker’ is made to

walk through a corridor with several arches.walk through a corridor with several arches.


TRAVERSING THE ARCHWAY

In retracing to seek out ‘the source of water’, visitor is made to walk through

three archways (see above). Along this corridor are doors to many classrooms.

Although the corridor itself is rather narrow, but note the arches which are

symbolic representation of those corridor commonly seen in many medieval

learning centre buildings.

THE WALK-THROUGH

THE WALK-THROUGH



TRAVERSING THE ARCHWAY

This is not just any corridor - but This is not just any corridor - but the corridor of learningthe corridor of learning..

Islamic concept of education is all concerned with Islamic concept of education is all concerned with ADABADAB – “to – “to exude exude

discipline in conformity to propriety - by putting things in their proper place, in discipline in conformity to propriety - by putting things in their proper place, in

their proper order and quantum, in accordance with the state of one’s selftheir proper order and quantum, in accordance with the state of one’s self .” .”

The arches symbolizes the various spiritual ‘states’ The arches symbolizes the various spiritual ‘states’ AHWALAHWAL - a seeker of - a seeker of

divine knowledge has to go through. As the student goes through these arches, divine knowledge has to go through. As the student goes through these arches,

it is as though he has to strip off his lower and impure traits, still attached to it is as though he has to strip off his lower and impure traits, still attached to

his base desire – layer by layer.his base desire – layer by layer.

Essentially, learning is a spiritual act involving our heart-soul. Divine Essentially, learning is a spiritual act involving our heart-soul. Divine

knowledge is “ knowledge is “ LIGHTLIGHT ” which the heart-soul can receive and reflect. ” which the heart-soul can receive and reflect.

Like a mirror therefore, keeping it clean and always ready, is essential and Like a mirror therefore, keeping it clean and always ready, is essential and

vital. Failure in this preparedness, may even be harmful for the student.vital. Failure in this preparedness, may even be harmful for the student.


FOUNTAIN THE SOURCE WATER

The seeker then arrive at the source of the water from which the ‘river’ has its

origin. It is like a FOUNTAIN, represented by tile-work (floor) designed into

a circular multi-pointed star motive. Also, the student now is in an open space,

after having travelled through the previous constricted corridor. Next to this

are also present – a “CLOISTER (room)” and a spacious “GARDEN ”.

THE WALK-THROUGH

THE WALK-THROUGH



FOUNTAIN THE SOURCE WATER

Due to constraint the Due to constraint the FOUNTAINFOUNTAIN is symbolically represented by the star- is symbolically represented by the star-

design, from which the water begun to flow. The star signify that it’s origin is design, from which the water begun to flow. The star signify that it’s origin is

Revelation –Revelation – WAHYUWAHYU – from above. Thus, unlike the earthly water, it’s – from above. Thus, unlike the earthly water, it’s

mysterious abundance and perpetual flow, can be appreciatively understood.mysterious abundance and perpetual flow, can be appreciatively understood.

Here around the Here around the FOUNTAINFOUNTAIN, the seeker of knowledge now has to ceased , the seeker of knowledge now has to ceased

journeying horizontally and to remain stationed – as though he has arrived in journeying horizontally and to remain stationed – as though he has arrived in

the garden – the garden – RAUDHAHRAUDHAH – as stated by the Prophet s.a.a.w. “– as stated by the Prophet s.a.a.w. “amongst the amongst the

gardens of Paradisegardens of Paradise ( (RIYAA-DHA-TIL-JANNAHRIYAA-DHA-TIL-JANNAH)” Thus, around this )” Thus, around this

symbolic fountain is decorated to resemble presence in a garden . symbolic fountain is decorated to resemble presence in a garden .

And next to this is to be found a room – with frosted glass paneling in Islamic And next to this is to be found a room – with frosted glass paneling in Islamic

motive. This is a small cloister (room) for learning, devotional practices and motive. This is a small cloister (room) for learning, devotional practices and

learning sessions with a teacher, face-to-face (learning sessions with a teacher, face-to-face (TALAQQITALAQQI).).


This room represents learning with the

guidance and be under tutelage – “face

to face” with the MU’ALLIM (teacher). The mode is also termed as

DZIKR – “the remembrance ” or

reading text – AAYAT QAWLIYYAH

This represent the important aspect of

contemplation and reflections – FIKR.

When not with the teacher or reciting

the Divine text, they read and reflect

upon the CREATION of the universe –

AAYAT KAUNIYYAH

TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN

THE WALK-THROUGH

THE WALK-THROUGH



TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN

THE WALK-THROUGH

THE WALK-THROUGH


The learning here is for some duration, with knowledge ‘ILM and practice

‘AMAL ; with being in the company of the learned ‘ULAMA , imbibing

from them the noble disposition AKHLAQ AL-KAREEMA , seeking

spiritual bestowals from Allah BAROKAH, and wisdom AL-HIKMAH.

Not merely seeking knowledge but to also emulate, through serving them

KHIDMAH, in serving Allah, His Messenger s.a.w. and AL-ISLAM


Along the wall will be posted the life and achievements of our past and

contemporary Islamic scholars ‘ULAMA ; contributions of the Islamic

civilization TAMADDUN ISLAM ; and other relevant motivational

information to inspire the student of Islam.

The hallmark of traditional Islamic learning requires student, after adequate

preparation, to go into the world to apply their knowledge through service –

KHIDMAH – for the UMMAH and to be beneficial to the world.

Just as in entering PERGAS learning centre, to go out to serve the

UMMAH and the world, it is our hope that students are sufficiently equipped

capable of conveying and sharing Islam – this message, symbolical implied by

the various design along the corridor towards the exit.

Along this corridor, look out for the tiling design on the floor and other

features and signs AAYAT , to be reflected and meaning to be learnt.


(FLOOR DESIGN) SPREADING ISLAMIC IMPRINT

As and when directed, the student has to then proceed with learning through

gaining practical experience. With the education and training received by now

they would, INSHA-ALLAH, be able to impact others with AL-ISLAM,

wherever they go. Thus – leaving IMPRINT – as seen along the corridor,

which by the way, is now without arches (as in previous corridor) for them to

walk through. A sign of some accomplishment in being educated.

THE WALK-THROUGH

THE WALK-THROUGH



ISLAMIC PERSPECTIVE

Along this corridor too (on the right), notice the glass panel framed like an

arch, but over-looking into the atrium space (outside). This symbolizes that

among the student’s accomplishment is that his worldview has now

changed to always be from an Islamic worldview – TASAWWUR ISLAM

THE WALK-THROUGH

THE WALK-THROUGH



When walking along this corridor towards the exit, look ahead beyond the

glass door at the pillars in the lobby. Attached on top of them are Arabic

calligraphy, positioned in a way which can be read by those walking out –

(slanted away from view of those stepping out from the lift).

These are actually important virtues which student of Islam are reminded

that they must strive to inculcate and uphold. It is a kind of code of conduct,

nay the Islamic command to be adhered to for the Islamic students.

The most important desired outcome in ISLAMIC EDUCATION is that

of character and noble disposition – AKHLAQ-UL-KAREEMAStudents of PERGAS must remember the Arabic proverb “Knowledge is

what is in the breast (heart of the person), not in lines (on paper and

certificates)” and “Knowledge is that which benefits”


AT-TAQWA AL-IKHLAS AS-SWIDQ

REMINDER TO UPHOLD ISLAMIC VIRTUES

TAQWA : God-fearing ; piety ; sense of reverential fear of Allah, by doing

what is commanded and refrain the forbidden, etc.

IKHLAS : Sincerity; having purity of intention to seek only the approval of

Allah; negating other motives except in Allah and for Allah, etc.

SWIDQ – to be true; truthful; acknowledging, upholding every truth, etc.

THE WALK-THROUGH

THE WALK-THROUGH



ASH-SHAJA’AH AL- ‘IFFAH AL-HILM


THE WALK-THROUGH

THE WALK-THROUGH


SHAJA’AH : Courageous; bravery in championing truth and justice, etc.

‘IFFAH : Modesty; chaste; purity; channeling desire towards what is right

and pure, etc.

HILM – gentle, mild, forbearance; intelligent; patient perseverance, etc.


AL- ‘ADALAH AL-QUWWAH AZ-ZUHD


THE WALK-THROUGH

THE WALK-THROUGH


‘ADALAH : Justice; fairness; integrity; honesty; etc.

QUWWAH : Strength; vigour; vitality; power; capable; firm, etc.

ZUHD – ascetic; detachment from other than Allah; abstention, etc.


STEPPING OUT TO BE GRAINS OF SAND

As we proceed, the floor tiling design along this

corridor tapers off into a sandy textured surface.

This symbolizes the final result of the journey of

learning, a kind of desired transformation of the

student who started as a self-centered, perhaps

with attention-seeking personality (like that of

the crazy-tile), to then become more disciplined

and orderly, until as though through the intense

washing and polishing, what remains is its true

essence – that of only a tiny grain of SAND.

THE WALK-THROUGH

THE WALK-THROUGH




SAND, though humble and almost unnoticed,

they belong to that vital component, essential

for any building. Minutely each granule may be

different, yet sand granule means nothing if

only seen and scrutinized individually.

Every granule seek to join with other, as sand,

harmoniously bonding, as though losing its

individuality to now be identified with the

whole, concern with contribution in building

and being a small part of something worthwhile.

THE WALK-THROUGH

THE WALK-THROUGH




Likewise, the learned are those who regard

themselves as little and insignificant, just like

that grain of sand in the vast Sahara desert.

Through the process of natural cleansing which

produce these minute granule, there may even

be diamonds and gems. In essence they are

valuable and in reality brilliant, yet they remain

hidden (unknown) KHUMUL, in the service of

the UMMAH. To them, unity and service is

devoid of arrogance and ostentation.

THE WALK-THROUGH

THE WALK-THROUGH




Thus it is that TAWADHU’ – ( humility ) with

KHASHI-’AH (reverential fear) of Allah, has

become synonymous with the AKHLAQ of

those who are truly the learned – ‘ULAMA.

They would strive to become ‘selfless’ ,

purifying and restraining their ego and

commanding self (NAFS); always cautious and

dreading the entrapments of their own desires

(HAWA’) and avoiding those who follow their

desires.

THE WALK-THROUGH

THE WALK-THROUGH




For them, they see even their small faults as great

and are ever worried, thus constantly seeking

forgiveness. Whereas, even great deeds they may

have done are regarded as little and insignificant.

When they immerse themselves into society, they

become like SAND – ready to join with others to

build not destroy, ready to help in doing

goodness; strengthening unity and closing ranks

amongst Muslims with genuine love

MAHABBAH and Islamic brotherhood

UKHUWWAH .

THE WALK-THROUGH

THE WALK-THROUGH



LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP

A door to be opened

On the way out, the student must notice a closed door, with a Qur’anic calligraphy.

THE WALK-THROUGH

THE WALK-THROUGH



In The Name of Allah, Most In The Name of Allah, Most

Compassionate, Most Merciful.Compassionate, Most Merciful.

READREAD in the name of your Lord in the name of your Lord

Who created. Who created.

He created man from a clot. He created man from a clot.

READREAD and your Lord is Most and your Lord is Most

Bounteous (Honourable), Bounteous (Honourable),

Who taught (to write) with the Who taught (to write) with the

pen. Taught man what he knew not. pen. Taught man what he knew not.

QUR’AN : SURAH AL - ‘ALAQ : 96: 1-5

THE WALK-THROUGH

THE WALK-THROUGH



LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP

A door to be opened Concealed behind this door

On the way out, the student must notice a closed door, with a Qur’anic calligraphy.

Behind this door is a symbolic LIBRARY which has a staircase leading upward.

THE WALK-THROUGH

THE WALK-THROUGH



This is to remind current Islamic students that reading, researching, revising

and writing are among the legacy of our ‘ULAMA, to be emulated.

We must cherish, preserve and continue to peruse and study the books,

especially those books transmitted by them as legacy - TURATH.Also, this underscore as symbol, the sheer genius and productivity of our

‘ULAMA who were never idle but dedicated their lives entirely to the

transmission of knowledge. Whenever they were free from teaching and

preaching, they would read and write, do research, and had produced copious

texts, in volumes even, that still continue to benefit humankind.

Incidentally, the staircase in the library symbolizes the elevation in ranks,

which knowledge – through reading and writing – can bring.

Indeed, love for books, cherishing and preserving them, by having their own

personal library, is one of hallmarks of Islamic scholarship to emulate.


FINAL OUTCOME OF TRANSFORMATIONTHE WALK-THROUGH

THE WALK-THROUGH


Seekers of knowledge – TOLIB-AL-’ILM is also called a traveler - SAALIK.

After completing his SAFAR RUHANI (journey of spiritual nature) is expected

to be drastically transformed. Contrast between the beginner and those who

accomplished the journey successfully, is as the contrast in the above floor design.


THE WALK-THROUGH

THE WALK-THROUGH


FINAL OUTCOME OF TRANSFORMATION

From this

FINAL OUTCOME OF TRANSFORMATIONTHE WALK-THROUGH

THE WALK-THROUGH


To become this



””All praise is due to Allah, who has All praise is due to Allah, who has

guided us unto this; for we would guided us unto this; for we would

certainly not have found the right path certainly not have found the right path

unless Allah had guided us!”unless Allah had guided us!”


And salutations of Allah and

Peace be upon the Messenger of

Allah, Muhammad ibn ‘Abdullah

and upon His household

and Companions .


”Glory to thy Lord the Lord, of

Honour and Power! (He is free)

from what they ascribe (to Him)!

And Peace on the Messengers!

And praise to Allah, the Lord and

Cherisher of the Worlds.”


May Allah grant us all, and all our beloved family and May Allah grant us all, and all our beloved family and

companions, the success (companions, the success (TAUFIQTAUFIQ) and the Guidance ) and the Guidance

((HIDAAYAHIDAAYA) to attain to His Acceptance, Forgiveness and Mercy ) to attain to His Acceptance, Forgiveness and Mercy

((RAHMAHRAHMAH) and gain His Pleasure () and gain His Pleasure (MARDHA-TILLAHMARDHA-TILLAH).).

““Now there is a kind of man whose views on the life of this Now there is a kind of man whose views on the life of this

world may please thee greatly, and [the more so as] he cites world may please thee greatly, and [the more so as] he cites

Allah as witness to what is in his heart and is, moreover, Allah as witness to what is in his heart and is, moreover,

exceedingly skilful in argument.” exceedingly skilful in argument.”


“NIFAAQ” - SICKNESS OF THE HEART (SOUL)


REFLECTION:Today, leaders are chosen by people based on their ability to impress and

dazzle others with their speeches.

Even those with better character, outstanding moral qualities, proven

ability to serve, etc. may simply be ‘passed-over’ by such people who can

mesmerise others. They may even claim to religiosity and piety;

exceedingly skilful in imitating the learned with information they may

read in books and internet; and with their social skills they often

manoeuvre and position themselves amongst religious groups seeking to

gain ‘credentials’ through such associations.



REFLECTION:It is frightening that Islamic values and principle in ascertaining the

rightful leadership of the Muslims have been replaced with the secular

culture of “corporate governance”, where economic consideration and

pragmatism, is unashamedly embraced over ethical-religious

consideration.

“TAQWA” or any references towards adhering to Islamic principles are

regarded as orthodox, antiquated and irrelevant to their “progressive”,

“open-minded”, “liberal” and “moderate” religiosity (as though coining a

new type of ‘Islam’, whatever that means!).



““But whenever he prevails, he goes about the earth spreading But whenever he prevails, he goes about the earth spreading

corruption and destroying [man's] tilth and progeny: and Allah corruption and destroying [man's] tilth and progeny: and Allah

does not love corruption.” does not love corruption.”




“And whenever he is told, "Be conscious of Allah (TAQWA)," his

false pride drives him into sin: wherefore hell will be his allotted

portion-and how vile a resting-place! ”

(Qur’an: Baqarah: 2: 206)



MUSLIMMUSLIM

Submission

TASAWWUR ISLAMTASAWWUR ISLAM

MUNAAFIQEENMUNAAFIQEENFASIQEENFASIQEEN

MUJRIMEENMUJRIMEEN

ZOLIMEENZOLIMEEN GHOFILEENGHOFILEENMUSRIFEENMUSRIFEEN

MUFSIDEENMUFSIDEEN

IF NO EFFORT DONE TOWARDS STRIVING FOR HIGHER IF NO EFFORT DONE TOWARDS STRIVING FOR HIGHER

STATIONS, A MUSLIM MAY END-UP BECOMING ....STATIONS, A MUSLIM MAY END-UP BECOMING ....

MUTTAQEENMUTTAQEEN

ETC.

God-consciousness or Piety

LEVELS OF ATTAINMENTLEVELS OF ATTAINMENTTOWARDS HIGHER STATE OF TOWARDS HIGHER STATE OF

TAQWATAQWA

WARNING !


MUSLIMMUSLIM

MU’MEENMU’MEEN

MUMUHHSEENSEEN

MUKHLISWEEN

MUTTAQEENMUTTAQEEN

Believer

Submission

Best or righteous conduct

Sincerity

God-consciousness or Piety

TASAWWUR ISLAMTASAWWUR ISLAM

MAQOM AL-ISLAM

MAQOM AT-TAUBAH MAQOM AT-TAUBAH

MAQOM AL-WARA’ MAQOM AL-WARA’

MAQOM AZ-ZUHUD MAQOM AZ-ZUHUD

MAQOM AL-’ARIFEENMAQOM AL-’ARIFEEN

LEVELS OF ATTAINMENTLEVELS OF ATTAINMENTTOWARDS HIGHER STATE OF TOWARDS HIGHER STATE OF

TAQWATAQWA


ATTITUDE OF THE ‘MUNAFIQUN’


““Hast thou not observed those who assert that they believe in Hast thou not observed those who assert that they believe in

that which hath been sent down unto thee and that which hath that which hath been sent down unto thee and that which hath

been sent down before thee desiring to go to been sent down before thee desiring to go to TAGHUT TAGHUT (the devil) (the devil)

for judgement, whereas they have been commanded to for judgement, whereas they have been commanded to

disbelieve in him; and disbelieve in him; and SatanSatan desires to lead them far astray.” desires to lead them far astray.”

((Qur’an: Nisa’: 4: 60Qur’an: Nisa’: 4: 60))



““As for those who take the deniers of the truth for their allies in As for those who take the deniers of the truth for their allies in

preference to the believers - do they hope to be honoured by them preference to the believers - do they hope to be honoured by them

when, behold, all honour belongs to Allah [alone]?” when, behold, all honour belongs to Allah [alone]?”

((Qur’an: An-Nisa’: 4: 139Qur’an: An-Nisa’: 4: 139))



REFLECTION:From being a Muslim, actually one has to strive towards being true

believer – Mu’-meen. Without which, hypocrisy (NIFAQ) may afflict such

Muslim - especially when they lack sincerity towards Allah and the

Prophet s.a.a.w.

Such people would inwardly reject Islam and its teachings, preferring

other “-isms”, ways or rules, even when these are contrary to the Islamic

principles. Their ignorance of Islam would be obvious yet, they may styled

themselves as being well-read, intellectual and ‘knowledgeable ’ on the

subject of Islam.



““When it is said to them: "Come to what Allah hath revealed and When it is said to them: "Come to what Allah hath revealed and

to the Messenger": thou sees the to the Messenger": thou sees the HypocritesHypocrites ( (MunafiqunMunafiqun) , avert ) , avert

their faces from thee in disgust.”their faces from thee in disgust.”

((Qur’an: Nisa’: 4: 61Qur’an: Nisa’: 4: 61))



““Of the people there are some who say: "We believe in Allah and

the Last Day" but they do not (really) believe. Fain would they

deceive Allah and those who believe, but they only deceive

themselves, and realize (it) not! In their hearts is a disease; and

Allah has increased their disease and grievous is the penalty they

(incur), because they are false (to themselves).””

((Qur’an: Baqarah: 2: 8-10Qur’an: Baqarah: 2: 8-10))



““When it is said to them: "Make not mischief on the earth", they When it is said to them: "Make not mischief on the earth", they

say: "Why, we only want to make peace!" say: "Why, we only want to make peace!"




““When it is said to them: "Believe as the others believe" they say: When it is said to them: "Believe as the others believe" they say:

"Shall we believe as the fools believe?" Nay, of a surety they are "Shall we believe as the fools believe?" Nay, of a surety they are

the fools, but they do not know.“ the fools, but they do not know.“




“When they meet those who believe, they say: "We believe" but when

they are alone with their evil ones (SHAYAATIN – their leaders) they

say: "We are really with you, we (were) only jesting.“




REFLECTION:These Muslims, referred to as hypocrites, would outwardly insist their

loyalty and affiliation is with the Muslims, yet they are merely mocking

Islam.

They may have a hidden agenda for this, because their true loyalty is in fact

with their ‘leaders’ whom Allah describes as their ‘Satans’ (SHAYAATIN).



HE WHO SERVES TWO MASTERS IS FALSE TO ONE OF THEM

(Arabic Proverb)

IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST MERCIFUL.

AN-NASEEHAHThe Sincere Advice


““Allah has not made for any man two Allah has not made for any man two hearts in his (one) body “hearts in his (one) body “

((Qur’an: Ahzab: 33: 4Qur’an: Ahzab: 33: 4))

““Allah will throw back their mockery on them and give them rope Allah will throw back their mockery on them and give them rope

in their trespasses (in their trespasses (TUGHYANTUGHYAN) ; so they will wander like blind ones ) ; so they will wander like blind ones

(to and fro)”(to and fro)”




““These are they who have bartered guidance for error: but their These are they who have bartered guidance for error: but their

traffic is profitless, and they have lost true direction.” traffic is profitless, and they have lost true direction.”




REFLECTION:Although it may seem that they are successful in their scheme, having their

ways infiltrating into the Muslim community and institutions, this is only

because Allah has gave them temporary leeway, to test all of us mankind.

Yet, the reality is that they (MUNAFIQUN) have no true direction in life,

they are astray, groping like the blind.



FALSEHOODFALSEHOOD IS FLEETING BY IS FLEETING BY MOMENTARILY, MOMENTARILY,

BUT THE BUT THE TRUTH TRUTH WILL REMAIN WILL REMAIN TILL THE ENDTILL THE END OF TIMEOF TIME

(Arabic Proverb)(Arabic Proverb)

IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST MERCIFUL.

AN-NASEEHAHThe Sincere Advice


“ And proclaim: "The Truth has come, and falsehood has

vanished. Surely falsehood is ever bound to vanish." (Qur’an: Isra’: 17: 81)

“Of those who reject faith the patrons are the TAGHUT – (Evil Ones):

from light they will lead them forth into the depths of darkness. They

will be companions of the fire, to dwell therein (for ever).”




REFLECTION:Allah tells us that these hypocrites (MUNAFIQUN) and the Unbelievers

(KAFIRUN) are in fact being led by TAGHUT, who is their WALIY (patron,

protector, friend, helper, etc.).

When judged in the light of Islam, their life is moving along a slippery

downward path into further unbelief.

One of the most glaring sign of the MUNAFIQUN is their ‘intimate’ alliance,

and almost sycophantic dependence upon the help and patronage of those

whom Allah had warned us to be vigilant against.


REFLECTION:Allah tells us that these hypocrites (MUNAFIQUN) and the Unbelievers

(KAFIRUN) are in fact being led by TAGHUT, who is their WALIY (patron,

protector, friend, helper, etc.).

When judged in the light of Islam, their life is moving along a slippery

downward path into further unbelief.

One of the most glaring sign of the MUNAFIQUN is their ‘intimate’ alliance,

and almost sycophantic dependence upon the help and patronage of those

whom Allah had warned us to be vigilant against.

MAY ALLAH SWT PROTECT AND PRESERVE US FROM THE DISEASE OF HYPOCRACY AND

THE EVIL OF THE HYPOCRITES


““O Allah! Make us see the Truth to be true and O Allah! Make us see the Truth to be true and

grant us the ability to follow it.grant us the ability to follow it.

And make us see Falsehood to be false and And make us see Falsehood to be false and

grant us the ability to reject it.”grant us the ability to reject it.”



O Allah! Purify my heart from (NIFAQ) hypocrisy, my deeds from

(RIYA’) ostentatious (show-off), my tongue from (KAZIB) lying

(falsehood), and my eyes from (KHIYANAH) treachery (infidelity).

Verily You know the sinning of the eyes and (sins of) whatever is

hidden in the heart.

"Our Lord, do not impose blame upon us if we have "Our Lord, do not impose blame upon us if we have

forgotten or erred. Our Lord, and lay not upon us a forgotten or erred. Our Lord, and lay not upon us a

burden like that which You laid upon those before us. burden like that which You laid upon those before us.

Our Lord, and burden us not with that which we have Our Lord, and burden us not with that which we have

no ability to bear. And pardon us; and forgive us; and no ability to bear. And pardon us; and forgive us; and

have mercy upon us. You are our protector, so give us have mercy upon us. You are our protector, so give us

victory over the disbelieving people."victory over the disbelieving people."


99

"Our Lord! Give us good in this world and good in the Hereafter "Our Lord! Give us good in this world and good in the Hereafter

and save us from the torment of the fire!" and save us from the torment of the fire!"

((Qur’an : al-Baqarah: 2 : 201Qur’an : al-Baqarah: 2 : 201))


100

And salutations of Allah and Peace be And salutations of Allah and Peace be

upon our Leader Muhammad, and upon upon our Leader Muhammad, and upon

His household and Companions .His household and Companions .


101

”Glory to thy Lord the Lord, of Honour and Power! (He is free) from

what they ascribe (to Him)! And Peace on the Messengers! And

praise to Allah, the Lord and Cherisher of the Worlds.”

(Qur’an : Saffat: 37 : 180-182)


““Grant us (these our supplication),Grant us (these our supplication),

by Your Mercy, (O Allah, You are) the by Your Mercy, (O Allah, You are) the

Most Merciful of those who show Mercy!”Most Merciful of those who show Mercy!”

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