"Beginners' Manual on Islam" (3) -Appendix 5 To Pg 155

APPENDIX VI

ISLAM: TAUHIIID, EDUCATION AND WAY OF LIFE

BISMILLAH-HIR-RAH-MAA-NIR-RAHIIM
• The term ‘Tauhiid’- what is the significance.
• Historical perspective of Tauhiid and Islam.
• Contextual meaning and explanation of concept.
• Education - the moulding of man.
• Way of Life - as Muslims in one Ummah.

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

ISLAMIC CONCEPT OF TAUHIID
The most profound meaning to this life, which is In fact the
universal truth, Is in the concept of the Oneness of God referred
to in the Arabic term ‘Tauhiid’. The recognition of which started
with the history of man itself, propounded and reasserted
throughout the ages by the prophets and messengers of God,
until it blossomed and bloomed and established ‘Al-Islam’ as a
perfect way of life (Ad-Deen al-Kaamil) by the Last Messenger
of God, Muhammad s.a.w. Tauhiid is the very essence, the
lifeblood and living force of the religion of Islam. It is the basis
from which the rest of its teaching springs forth. It was inculcated

Beginners' Manual on Islam

139

from the beginning of the first thirteen years in the Prophet
Muhammad s.a.w.’s early mission, and was the living force to
the successes of the Muslims, until its culmination into
perfection and completion.
(Q:Al-Maa’ida: 4)

This day are those who disbelieve, In despair of (ever harming)
your religion; so fear them not, fear Me! This day have I perfected
your religion for you and completed My favour unto you, and
have chosen for you AL-ISLAM as your religion.

The whole message of this concept, from which Islam is founded,
is simply but concisely expressed In the Kalimah:

LAA-ILAA-HA- IL-LALLAAH
There is no god except Allah

Tauhiid is the belief In the Absolute Oneness of God, Who is
the Creator, Preserver, Sustainer and Nourisher of all creations.
Allah (pronoun for God in Arabic) is Unique and only One.
There is no other god except Allah. He does not have partners
nor does He share His Divinity with anyone or anything. He
Alone is Lord and Master of the Universe and all that is
contained in it are His. Nothing moves without His Knowledge
and His permission. He is the source of all existence. He has
created man and has appointed for each human being a fixed
period of life in this world. He has given man organs and
faculties, and has created the earth and all other things for man.
Through His messengers and prophets, He revealed the
knowledge of Himself, and the purpose of man’s creation. To
help mankind to achieve that purpose, He prescribes a certain
code for living which is the correct way of life. - a code of life
which is practical and achievable, in harmony with the Reality.
Allah has also given man freewill or choice as to whether or
not to adopt this code as the actual basis of his life. With this
freewill, man shall be responsible for the choice he made. And
all the messengers of Allah have forewarned mankind of the

140

Day of Requital and has repeatedly reminded man of the ultimate
destination of this life in the Hereafter.

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

In Islam, worship or serving Allah is called ‘IBADAH’ and has
a wide meaning. It is not restricted only to rituals of prayers and
devotions but includes every aspect of our life. Therefore a
believer’s life is an acknowledgement of his belief that he
worships none except Allah and shows it by obedience to the
Laws given by Allah. A Muslim strives to do all that, which
Allah has commanded and refrain from all that, which Allah
has forbidden; by following the complete code of life that was
brought and established by the Last and Final Messenger of
Allah, Muhammad Ibnu ‘Abdillah s.a.w. Thus the subsequent
Kalimah follows the Kalimah of Tauhiid:

MUHAM-MADUR -RA-SUU-LULLAH
Muhammad is the Messenger of Allah

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


141

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

(1) Aspect of Practice - ‘Amal’ which constitute obedience and
submission -‘Islam’
(2) Aspect of Belief and Conviction - ‘Iiman’
(3) Aspect of Righteousness and Best Conduct –‘ Ihsan’

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

And those who believed and worked righteousness will be
admitted to Gardens beneath which rivers f low, - To dwell
therein forever with the permission of their Lord. Their greeting
therein will be: “Peace!”
Seest thou not how Allah sets forth a parable? - A goodly tree,
whose root is firmly fixed, and its branches reaching into heaven,
giving its fruit at every season by permission of its Lord. So Allah
sets forth parables for men, in order that they may reflect.
(Q: Ibrahim: 23-24)

CONCEPT OF EDUCATION
Islam as ‘Ad-Deen’ i.e. a complete way of life, encompasses a
total system and does not recognise any form of separation or
dichotomy between what Is secular and what Is religious;
between the material and the spiritual, between the intellectual
and moral. It stresses the need to the moulding of a complete
man, and provides the balanced system based upon the concept


142

of Tauhiid. Unifying every aspect of his life under the concept
of attesting to the Oneness of Allah. Therefore, especially with
regard to education, Islam’s philosophy is unique and
unsurpassed. Whereas in the past experience of the other
religions where intellectual progress was only possible by
‘secularism’, Islam’s success as the torch bearer of knowledge
and civilization was because of the adherence of the Muslims to
this total system of life. The main reason for the decline of the
Muslims was when they begin to separate the wholesome
teachings of Islam as a complete way and adopt the secularistic
thinking.

To do justice, it actually requires a much lengthier discourse on
the subject specifically, but allow me to briefly summarise the
approach of education just from the earlier mentioned three
aspects that are necessary in Tauhiid - to show that stemming
from this concept, Islam’s philosophy of education is rooted.
(See also my * ADDENDUM: the Education of a Muslim)

Iiman (Faith/Conviction)
‘Iiman’, which is usually translated as faith, does not mean blind
acceptance without a corresponding intellectual discernment.
Islam stresses very much upon man’s proper use of the gift of
reason. But it does not encourage a purely intellectual acquisition
devoid of any spiritual fulfilment or conviction. Rather, from
the knowledge of certainty based on the revelation (Tauqifiiyah),
we are required to confirm them with our faculties, especially
that of intellectual reasoning and by observing the signs and
wonders of the whole creation until it develops into conviction.
It is a gradual process of reinforcing ones awareness and belief
and the Muslims are required to strive to strengthen this by
acquiring all other knowledge. Thus the main subject which
becomes necessary in the education of every Muslim is ‘Usuulud-
din’- the basis of the Deen, especially Aqa’iid (theology), and
the other important knowledge which becomes relevant,


143

complementary and important are for example Astronomy,
Geology, Anthropology, History, Biology, Natural Sciences. .
etc.

Behold! In the creation of the heavens and the earth and in the
alternation of night and day - There are Signs for men of
understanding, - Such as remember Allah, standing, sitting and
reclining, and consider the creation of the heavens and the
earth, (and say): “Our Lord! Thou createdst not this in vain.
Glory be to Thee! Preserve us from the doom of the Fire.”
(Q: Al-Imran :190—191)

Amal (Practice)
From the understanding of the Hadith from the Prophet
Muhammad s.a.w., we learn about the nature of Iiman, thus:

“Iiman is to be convinced in your heart (mind), and to express
it in words and to manifest It in practice (‘amal)”
(Reported by Muslim)

For man, ultimately, to function in accordance with his true
nature, i.e. to become what he was created to be i.e. in the
service of his Creator is the most sensible. The Creator, Who
had prescribed the Way for man enjoins him to adopt the path
of Submission and Obedience (Al-Islam). Thus in a Muslim,
Iiman must correspond and be manifested with ‘amal. Practice,
for a Muslim is for a specific purpose - that of serving our Maker.
Stemming from the concept of Unity of God, we see this vast
creation as one whole in which man has been accorded with a
special position and with it the responsibility as Allah’s
vicegerent on earth. This ‘Amanah (Trust) is to be carried out
in the best possible manner, guided by the whole teachings left
behind by Allah’s Final Messenger Muhammad s.a.w. Thus we
see the growth of an outstanding world civilization spearheaded


144

by the Muslims when they held fast to this concept, that has
benefited all mankind. Alas, the world today is faced with so
much turmoil because this Trust is betrayed. Man who does not
adhere to the concept of Tauhiid, is experimenting with other
ways with disastrous result - whereas the panacea for them is
still to be found in the pristine teachings of Islam.

Mischief has appeared on land and sea because of (the meed)
that the hands of men have earned, that Allah may give them a
taste of some of their deeds: in order that they may turn back
(from Evil).
(Q: Rum: 41)

So set thou thy face steadily and truly to the Faith: Establish
Allah’s handiwork according to the pattern of which He has
made mankind - no change (let there be) in the work (wrought)
by Allah: that is the W standard Religion: but most amongst
mankind understand not.
(Q: Rum: 30)

Thus in ‘Amal, the important subject is the knowledge or rather
understanding (Fiqh) of the “Shari’ah” (lit, the Way) - which
encompasses personal duties of Muslims; matters of family law;
aspects pertaining to economic and social transactions; law for
the establishment of order in society; distribution and utilization
of wealth; administration of justice and government;
international law. etc. The other knowledge, which is
complementary thus then becomes relevant and necessary, are
all contemporary applied sciences and skills such as accountancy,
medical sciences, environmental and physical sciences.... etc.

Ihsan (Best or Righteous Conduct)
As stated earlier, the Tauhiidal approach in education is towards
the moulding of a complete man. Basically Islam stresses the
potential goodness in the nature of man - “created in the best


145

of mould.” It also stresses the need for man to aspire towards
perfection, If not he will be debased to become the lowest of
the low. Thus having a certain conviction and establishing good
upon the face of this world itself would be superfluous if the
disposition (akhlaq) of man is not at the same time elevated.
The western world today is a paradox in that although the
western man has the technology towards conquering the outer
space, he has not been able to conquer his passion and beastly
desires. So much material advancement has been made and yet
their world is faced with moral decay. Western man is covered
with so much material comforts and yet his inner self is in
turmoil, lacking that inner peace and tranquillity. All of which
indicate the shortcomings of their (western model) approach
in education.

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

“Al-Ihsan (righteousness and best conduct) is that you serve
(worship) Allah as though you are seeing Him. Even though if
you don’t see Him, (yet you are convinced that) He sees you”
(Hadith reported by Bukhary & Muslim)
Thus the branch of knowledge prescribed in the concept of
education in Islam is “Al-‘Ilm al-Akhlaq” - the science of the
Disposition of Man (Knowledge of the Self). Sometimes it is
referred to as Tasawwuf or Irfan, which apply methods for
development which emphasise inner purification and moral/
spiritual attainment. This aspect of development is all to be
based upon the perfect model In the Holy Prophet Muhammad
s.a.w.

Ye have indeed in the Messenger of Allah (Muhammad s.a.w.)
a beautiful pattern (of conduct) for any one whose hope is in


146

Allah and the Final Day, and who engages much in the
remembrance of Allah.
(Q: Ahzab: 21)

And thou (Muhammad) standest on an exalted standard of
character.
(Q: Qalam: 4)

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

(Say: Our life takes its) colour from Allah!
And who could give a better colour (to life) than Allah?
And it is He (alone) Whom we worship.
(Q: Baqarah: 138)

WAY OF LIFE

As Muslims, our way of life is one i.e. Al-Islam. We all belong
to that single Universal Brotherhood of Islam, consisting of
different and varied people united and bound by At-Tauhiid. It
is that way of life, which has been perfected and completed, -
based upon the Guidance of the Quran and the life example of
Allah’s Final Messenger Muhammad s.a.w. The sources of its
teachings which is still available with us, enshrined in Al-Qur’an
(Dustuuruna) and As-Sunnah (Qudwaatuna). What is now
required of us is to strive to live it. For we, as people who have
Faith in the Oneness of Allah, must heed His commandment.
Oh Ye who believe! Enter into Islam whole-heartedly;


147

And follow not the footsteps of the Evil One:
For he is to you an avowed enemy.
(Q: Baqarah: 208)

We are to always remember that this vast dominion of our
existence belongs to Allah, and that life is a test. To strive in
Allah’s Way is the only path to success; as people who attest
that there is no god except Allah and Muhammad is the
Messenger of Allah.

Blessed be He (Allah) in Whose hands is Dominion;
And He (Allah) over all things hath Power; -
He (Allah) Who created Death and Life, that He may try which
of you is
best in deed
And He (Allah) is the Exalted in Might, Oft-Forgiving -
(Q: Al-Mulk: 1-2)

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

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

Text prepared by: Ustaz Zhulkeflee Hi Ismail, for
“Konvensyiun Pelajar Islam 2 (1409H / 1988)” - (Al-Qur’an
Centre, 15 Lorong 15 Geylang, Singapore)


148

*ADDENDUM: The Education of Muslim.
The three-pronged approach in the education of a Muslim is
basic for every Muslim and the quantum is gradual for each
aspect, until he develops to specialise in specific field/s. The
continuity of its acquisition has to be emphasised, especially
when a Muslim undergoes a formal/secular school.
Unfortunately, in our present condition this has been neglected
to a very large extent. This opens the Muslim to the onslaught
of secularistic value system. Whatever Islamic teachings have
been acquired remains stagnated, to an extent that it became
relegated to mere ritualistic formalities. Whatever Islamic values
acquired are not improved at par with the pace and standard
acquired in formal/secular schools. This leads them to view Islam
as backward, or they have a problem in seeing Islamic teachings
as relevant and progressive, especially when compared to what
they have achieved in the formal/secular schools. The same is
also true where a Muslim student specialises in the knowledge
of the Deen in the Madrasah, where current findings and
achievements especially in science and technology are omitted
or that they are not kept up-to-date. This produces Muslim
scholars who have difficulty in applying their knowledge of Islam
in the context of a modern and fast changing world. The
stereotyping of an Ustaz as being a ‘kolot’- backward in thinking
is the case in mind. Thus, the effect of secularism is a two-edged
sword, which cuts both ways, even in a typically ‘Islamic’ school.

Criticism - ‘Ukhrawi’ / ‘Dunyawi’ categorization of
knowledge.
These terminologies should be taken only as a matter of
convenience, and not In principle the view of Islam. In my
opinion, it smacks of the secularist notion of things and we must
beware of the danger it harbours. Alas, there are many Muslims
who, not realizing it, have fallen prey to this notion. The above
stated cases are the outcome of it. Islamic concept of knowledge
is that either it is beneficial or otherwise. The relevance of
knowledge is both in this world as well as in the hereafter. Islam
qualifies knowledge on the basis of its benefits, and there are

149

rewards for all kinds of such knowledge. ‘Ukhrawiyah’ knowledge
becomes unbeneficial if its relevance is not applied in this world;
and ‘Dunyawiyah’ knowledge likewise has no eternal benefits if
no thought of the hereafter is applied in its acquisition and
application. Thus all beneficial knowledge have ‘Dunyawi’ and
‘Ukhrawi’ values. Thus Islam stresses the seeking of all
knowledge as an obligatory duty ‘Fardh’ - categorised in Islam
as ‘Ain or Kifayah, i.e. beneficial to the individual or the society.
This is the acceptable categorization which, unfortunately, even
MENDAKI has not seriously considered but instead it harp on
the Ukhrawi / Dunyawi labelling of convenience. Thus the
effect of secularization of knowledge is further accentuated
amongst the general Muslims.

Acquisition of knowledge - Horizontal / Vertical.

Another important consideration is the dynamics of acquiring
knowledge. One begins to acquire knowledge firstly by the
horizontal plane. The actual understanding of it is only basic or
just enough superficially. New subject matter is added as one
goes on acquiring knowledge. But true growth is achieved when
depth is given to whatever one has acquired horizontally, by
the vertical aspect. For example in mathematics, one is taught
to apply the formulae (TTr2) to derive the area of a given circle
-this I deem as the horizontal. When one then studies the
derivation of this formula, this is the vertical aspect of the
knowledge. In the studies pertaining to “Usuuluddin/Aqidah”,
“Fiqh” and “‘Ilmul-Akhlaq/Tasawwuf”, the same mechanics must
also apply. This vertical growth is what I see lacking and would
very much like to see future improvements for the general
education of Muslims. The following categorization may help

Muqallid (following by imitating)-horizontalist
Muttabi’ (following with understanding)-verticalist
Mujtahid (independent originator from the canons)-specialist


150

Attitude in acquiring knowledge - the parable of a Circle

“Wisdom begins when one realizes that one does not know” may
seem to be a paradox, but it is the measure of wisdom to be
humble in that “the more one knows the more will one realize
that one does not know.” From the Islamic viewpoint, knowledge
is from the Infinite Reality i.e. Allah. When one has been
bestowed with some of it, it is like a small circle. Whatever is
within that circle represents that knowledge already acquired
and outside it is the infinite knowledge. The circumference
represents the boundary of the knowledge, which one is aware
but which one has not as yet acquired. When these are acquired,
the circle will expand. Thus the bigger the circle grow, the wider
will the circumference be, i.e. the more one knows the more
will one realise of the knowledge which one does not as yet
know.

“Glory be to You (O! Allah), We have no knowledge saving
that which Thou hast taught us. Lo! Thou, only Thou, art the
Knower, the Wise.”

Alas today, humility as a mark of being educated has been
surmounted by arrogance and status conscious madness of the
secularistic materialist. There are some who, having successfully
attained academic qualification from the formal institution felt
that there is nothing more to be learnt from our Asaatizah.
Instead they arrogantly try to muddle in matters of the Deen
which they are not competently qualified. Perhaps the term
“Muslim Intellectuals” has to be seriously defined.

Criteria in Islamic Education - “Ta’alim-wa-tarbiyyah/
Ta’dibiyyah”

In today’s society where formal education in the classrooms of
school is the trend, there arose a dangerous perception amongst
many, that to be educated one must be formally schooled. This
is further aggravated by the paper chase syndrome, which places


151

exclusive importance to certificates and degrees, leaving behind
the most vital criteria that is the man himself. Do not
misunderstand this for I am not trying to de-emphasise academic
achievements from the formal school system nor am I advocating
the abolition of the formal examination system, but rather my
concern is the narrow thinking amongst many Muslims who
regard only those with paper qualification as being the educated.
What they fail to consider is the criteria emphasised by Islam
for one to be considered as educated - that of ‘ilm (knowledge)
and Tarbiyyah (training), and Ta’dibiyyah (education)
manifested by and embodied in the person — not the paper.
The input of knowledge must be internalised with training and
from the earliest period of Islam, the Muslims have evolved the
‘Halaqah ‘or study circle as being an important aspect in their
education. It Is quite different from the classroom system of today
In that the ‘halaqah’ is not space-confined nor does it follow a
semester oriented time frame, but rather it revolves around the
teacher who oversees the progress and development of the group
of students in the halaqah. It is not always input of knowledge
(Ta’alim) but it place special regard to group discussion and
evaluation, very much like the now recognised method recently
introduced in today’s formal school i.e. (S.A.P.schools). This is
especially important where certain knowledge is not meant to
be merely understood but to be realised and manifested in the
students especially the Akhlaqul-Karimah. Thus for those who
think that to be able to organise classes without regard to
Tarbiyyah/Ta’adibiyyah as being sufficient in Islamic education,
has probably not been informed of this aspect. Likewise for the
Muslim students, to have attended religious classes is not enough
unless that knowledge has been internalised and they are able
to apply them in their life, - the halaqah environment being
the best place for its realization. (It is worthwhile to consider
the Tarbiyyah system, as laid down by Ash-shahid Hassan Al-
Banna).


152

Respect for knowledge

“Allah will exalt those who believe among you, and those who
have knowledge, to a high ranks. Allah is informed of what ye
do.”
(Q : Mujaadilah: 11)

Amongst some of the unhealthy signs today is when Muslims,
who are affected by the secularistic ideas and ideals, have begun
to look down and arrogantly deny the special ranks of our
Asaatizah and ‘Ulama’. This reflects very much the kind of
respects they have towards the knowledge of the Deen, of which
these Assaatiz and Ulama’ possess and strive to pass them on.
As individuals, everyone has his or her shortcomings and
weaknesses. Yet, let not these be the cause for us to be
disrespectful for the knowledge that they possess. If western
scholars are looked upon with special esteem inspite of them
being confirmed atheists and polytheists, it would indicate a
jaundiced bias towards the knowledge of the Deen if a different
attitude is shown towards our Asaatizah and ‘Ulama’ because of
certain of their personal weaknesses. Evidently, another
indication, which perhaps may be indirect, is the kind of
remuneration given for the services of our Assaatiz as compared
to tutors of other subjects. The concept of “Ikhlas” (sincerity)
has obviously been abused. We are facing a vicious cycle, which
has reduced the Ustaz to the level of an endangered species.
The lack of discipline and seriousness when attending religious
classes is another unhealthy trend, if compared to when they
attend formal/secular schools. It is pertinent to realise that the
number of Assaatiz is not self-replacing, due to the decrease in
the intake in Madrasah’s, perhaps due to our society’s neglect in
correcting this misperception of the importance of the services
of the Asaatizah.


153

TAWHIIDIC PARADIGM: EDUCATIONAL CHART IN THE PRIMARY DEVELOPMENT OF A MUSLIM
IIMAN ‘AMAL IHSAN
(Faith/Conviction/Belief) (Practical / Deeds) (Righteous Conduct)

AL-AQAA’ID ‘ILM-FIQH ‘ILM AL-AKHLAQ / TASAWWUF
(Theology) (Practical Laws) (Science of human disposition)

Purpose/Obejective Purpose / Oblectives Purpose / Objective
• Development of Certainty • Development of correct • Development of Righteous Personality
• Awareness of Truth/Reality practices
Perfection of Self

What is involved? What is involved?
What is involved?
• Reforming the Self (Nafs)
• ‘Aql (reasoning/intellect) • Knowing the way or the law
• Instincts & finer feelings • Best behaviour in relationship
• Capability in implementing with Allah, who ownself and
(innate perceptions) them in life with others

What is the Effect? What is the Effect? What is the Effect?

154
Firm conviction, strong principle, Community of people enjoining all that is good Development of Personality traits founded
committed to; The concept of Unity and and forbidding evil and wrong; advocating the of Love of Allah, of His Prophet Muhammad,
Justice of Allah; the True purpose, role fulfillment of the ‘AMANAH’ (trust) as Allah’s his family and Companions; Striving to purify
and destiny of Man KHALIFAH (representative); estabilishing the the Self and adorning it with the Exalted
Brotherhood of Man
Moral traits of Prophet Muhammad s.a.w.
(The perfect Man)

Relevant knowledge: Relevant knowledge
Relevant knowledge This aspect of development requires
Languages, Logic & Philosophy,
Epistemology, Biology, Botany, Chemistry, All applied sciences, technology and skills that Practical behaviour, the aspect of being
Physical Sciences, Astronomy, Geology, can assist in the fulfillment of establishing justice, and becoming. Its area of concern is the
History, Anthropology, Marine & Space order, peace, harmony, prosperity, etc. on earth. Inner Self. The knowledge relevant perhaps
sciences, etc. is Philosophy, Psychology and other
behavioural sciences etc

Ustaz Zhulkeflee Hj Ismail (Pergas)

NOTES:


155

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