[Slideshare] ahlan-wa-sahlan-(meaning in the design)

All Rights Reserved © Zhulkeflee Hj Ismail (2013))
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).
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PHOTO-DOCUMENT OF ACTUALPHOTO-DOCUMENT OF ACTUAL

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 loosing 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.
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PHOTO-DOCUMENT OF ACTUALPHOTO-DOCUMENT OF ACTUAL
sandy-like comprising of fine granules
blue streak, styled like a river

FLOOR DESIGN ACROSS THE LOBBY
The contrast between the two floor design, beckons the visitor to seek forThe contrast between the two floor design, beckons the visitor to seek for
meaning. The message is that of hope, that from vibrant, noisy andmeaning. 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 notThe 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 sourceby 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 theOne 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’AHSHARI’AH ” also means “” also means “the source ofthe 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
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INVITATION TO ENTER AND SEEK THE SOURCE OF WATER
AHLAN WA SAHLANAHLAN WA SAHLAN – “you are most welcome”– “you are most welcome”
At the top of entrance is calligraphy from a Hadith of Prophet MuhammadAt 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 uponupon
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 positivelyIn 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 toAs 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.
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TRAVERSING THE ARCHWAY
This is not just any corridor - butThis is not just any corridor - but the corridor of learningthe corridor of learning..
Islamic concept of education is all concerned withIslamic concept of education is all concerned with ADABADAB – “to– “to exudeexude
discipline in conformity to propriety - by putting things in their proper place, indiscipline 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 thesedivine 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, stillarches, it is as though he has to strip off his lower and impure traits, still
attached to his base desire – layer by layer.attached to his base desire – layer by layer.
Essentially, learning is a spiritual act involving our heart-soul. DivineEssentially, 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 andLike 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 ”.
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FOUNTAIN THE SOURCE WATER
Due to constraint theDue 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 isdesign, 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 theHere 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 injourneying 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 theamongst 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 IslamicAnd 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 andmotive. 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
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TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN
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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, watch 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.
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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
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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-KAREEMA
Students 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.
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ASH-SHAJA’AH AL- ‘IFFAH AL-HILM
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SHAJA’AH : Courageous; bravery in championing truth and justice, tc.
‘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
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‘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.
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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 loosing its
individuality to now be identified with the
whole, concern with contribution in building
and being a small part of something worthwhile.
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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.
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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.
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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 ISLAMIYYAH .
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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.
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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.

In The Name of Allah, MostIn The Name of Allah, Most
Compassionate, Most Merciful.Compassionate, Most Merciful.
READREAD in the name of your Lordin 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 Mostand your Lord is Most
Bounteous (Honourable),Bounteous (Honourable),
Who taught (to write) with theWho 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
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FINAL OUTCOME OF TRANSFORMATION
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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.

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From this

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To become this
AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL

””All praise is due to Allah, who hasAll praise is due to Allah, who has
guided us unto this; for we wouldguided us unto this; for we would
certainly not have found the right pathcertainly 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.”

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[Slideshare] ahlan-wa-sahlan-(meaning in the design)

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[Slideshare] ahlan-wa-sahlan-(meaning in the design)