[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)

UNDERSTANDING OF THE DEEN (AL-ISLAM)
Intermediate Islamic (FIQH) course in English
Conducted by Ustaz Zhulkeflee Hj Ismail
LESSON # 4 [b]LESSON # 4 [b]
Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
"O my Lord! Let my entry be by the Gate of
Truth and Honour, and likewise my exit by the
Gate of Truth and Honour; and grant me from
Thy Presence an authority to aid (me)”
(Qur’an: Isra’: 17: 80)
Daily application of FIQHDaily application of FIQH
•OUR IDENTITY AND ATTITUDE BEING OFOUR IDENTITY AND ATTITUDE BEING OF
THE UMMAH OF MUHAMMAD S.A.A.W.THE UMMAH OF MUHAMMAD S.A.A.W.
Updated 21 FEBRUARY 2015
PARTPART # 2# 2
((20152015))

EXCERPTS FROM:
LESSONS ON ISLAMICLESSONS ON ISLAMIC
CONCEPT OF ADABCONCEPT OF ADAB
By: Ustaz Zhulkeflee Hj IsmailBy: Ustaz Zhulkeflee Hj Ismail
TASAWWUR ISLAM
FROM PREVIOUS LESSON

Among the most glaring weakness of Muslims being exposed to
contemporary “secular-materialist-liberal” post-modernist era is the
confusion in knowledge and loss of ADAB.
And the topic of ADAB is rarely emphasized today in Muslims’
education, whereas the Western, secular, atheistic, materialistic, profit-
driven motivational model are seen as the norm, etc. the impact upon
human loosing their primordial identity (what as Muslims we understand
as FITwRAH) is indeed critically grave.
Even if Muslims recognize this problem, their vague understanding or
even misunderstanding of what ADAB means and what it entails, need to
be adequately addressed.

“ …. it is very much related to the Islamic concept of Education - for
ADAB is recognition and acknowledgement of the Reality, and knowing
of one’s place in the order of things; capable of putting the right thing
in their rightful place, in their rightful manner; rendering just due to
whomsoever has the right, and in our acquisition of rightful things to
be in accordance with the right proportion and under the right
circumstance …. It is very closely related to the Islamic concept of
al-’Adl (the justice)*, the upholding of which leads to TAQWA (the
consciousness of Allah)”
* Including al-QISTw –higher form of justice (tampered with IHSAN)
Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”

recognition and acknowledgement of the Reality

and knowing of one’s place in the order of things

 SO, WHO ARE WE REALLY ?
 CAN WE HAVE MULTIPLE IDENTITY ?
 IS OUR UNDERSTANDING OF ‘IDENTITY’ :
BETWEEN : LIKE THAT OF:
….. A CHAMELEON; OR
….. THE BULB OF AN ONION; OR
….. A HUMAN WEARING COSTUMES
OPEN CLASS DISCUSSION

FURTHER ELUCIDATION OF THE
‘LIKENESS’ –(Parable)
IN UNDERSTANDING OF IDENTITY

ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
Wikipedia –
“In psychology and sociology, identity is a person's conception and
expression of their own (self-identity) and others' individuality or group
affiliations (such as national identity and cultural identity).”
So by “identity”, it is relative to a person’s (1) conception – of himself;
and (2) how he wish to express or be known.
Yet, his conception of himself may not be the reality, or merely a
superficial cognition, or may even be delusion, concocted by self or peers.
IDENTITY

Thus the effect in the expression of himself (self-identity) to others, would
be relative to those whomever he is addressing to – or witnessing to - as well
as it depends upon his own cognizant of his own self (whether it be with the
real knowledge or otherwise, or perhaps what he may imagine or regard to
be representing himself).
As such, a person in life indeed may have to and project a multifarious
identity depending upon his roles, functions, common background shared
etc. , although he is but one person (NAFS – spiritual cognitive Self).
IDENTITY

IDENTITY
Yet, most of these identities are the inevitable outcome of living and
interacting as we grow – as expected by social convention sometimes imposed
upon us which we conform for the sake of maintaining semblance of harmony,
or for social acceptance, albeit artificially or even begrudgingly – (like the clothelike the clothe
we wearwe wear).
Some identity becomes ‘absorbed’ as part of who we are automatically, like a
reflex. This identity can be formed if adopted over a period of time without any
inner-resistance – whether by customs or social programming or because of
genuine belief, acceptance and nurturing – (like the chameleon).

IDENTITY
All these may explain the dynamics of how multifarious ‘identities’ are
formed in a person. From externally imposed norm, gradually becoming or
growing onto a persons’ ‘identity’ – some artificially worn, while some
other may become manifested as part of a person’s disposition (reflex).
Yet, are these ‘identities’ that which reflect the person’s true self ?
The Islamic perspective of education of man begins by addressing the
ontological – when a Muslim’s identity has to be grounded upon the Faith
(IIMAN) in the Reality (HAQIQAH) of TAUHEED (Attestation to the Absolute
Oneness of Allah) – (like the layers in a bulb of the onion).

IDENTITY
Islam invites man to first acknowledge the Reality in its TAUHEEDIC
message, from whence a Muslim strive to develop a persona or identity,
requiring manifesting its TRUTH as the (SHAHEEDAN) Witness to this Reality.
The essence of TAUHEED also demands him to be Sincere (IKHLASW),
Truthful (SIDQ), Trustworthy (AMANAH) etc. thereby requiring him,
regarding his true self, to always reflect truth, to inculcate and exude noble
disposition (AKHLAQ) as part of his nature, steadfastly consistent in his
belief, practice and character - outwardly (ZAAHIR) and inwardly (BATHIN).

“THE BULB OF AN ONION”
Just like the bulb of onion, we should begin from the core essence of
who we really are, capable of growth as we begin to assume our roles and
functions in life – our identities liken as layers in onion, as we develop.
Nurturing of the bulb can be seen in that it develops layers upon layers
of itself nourished by sunlight and water while submitting to the motherly
embrace of the earth, as it respond to nature .
Perhaps we may learn that for us human too, our life development is
dependent upon Allah’s SWT grace and will , to be continuously sustained
with our responding to the ‘life-giving’ teaching of AD-DEEN-UL-ISLAM .

““O you who have believed,O you who have believed, respond to Allah and to the Messenger whenrespond to Allah and to the Messenger when
he calls you to that which gives you lifehe calls you to that which gives you life. And know that Allah intervenes. And know that Allah intervenes
between a man and his heart and that to Him you will be gathered.”between a man and his heart and that to Him you will be gathered.”
((Qur’an: Anfaal:8: 24Qur’an: Anfaal:8: 24))

““So direct your face toward the religion (So direct your face toward the religion (DEENDEEN),),
inclining to truth (inclining to truth (HENEEFANHENEEFAN). [Adhere to] the). [Adhere to] the
FIFITwTwRAHRAH of Allah upon which He has createdof Allah upon which He has created
[all] people. No change should there be in the[all] people. No change should there be in the
creation of Allah. That is the correct religion, butcreation of Allah. That is the correct religion, but
most of the people do not know.”most of the people do not know.”
((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))

Islam as AD-DEEN, guides a Muslim in every aspect of life, and consistent
with its concern of man’s well-being in the Hereafter.
And nurturing us with ADAB, is what our education should be from the
Islamic -TAUHEEDIC paradigm – a single comprehensive development, not a
Secularist-Dualistic system which dichotomize the worldly from the
Hereafter, the material from the spiritual, the outward from the inward etc.
Islam seeks to endow Muslim with beneficial knowledge, skills and
disposition (nature) in his ‘person’ – being genuine inwardly and outwardly.
His character and identity is indeed also his true self – not a mask.

Just like the onion growing layers in the earth, developing an outer layer
(skin) which filters and absorbed whatever nutrients thereby increasing its
size inwardly, Islamic teaching adequately prepares a Muslim to interact in
whatever environment – with ADAB. We are to interact and perhaps we
may be tainted from the dirt outwardly as in the skin of the onion yet,
inwardly we remain true to how ‘onion bulb’ (FITWRAH ) should be.
The outer skin of the onion must be alive and be functioning well to
keep out dirt from affect the inner core. The skin of dead or ‘dysfunctional’
onion bulb will allow the disease and rotting to permeate the inner layers.

For Muslims, the concept of striving with TAQWA leads to discernment
called FURQAN, which guides him to filter the bad and evil.

For Muslims, the concept of striving with TAQWA leads to discernment
called FURQAN, which guides him to filter the bad and evil.
““O you who have attained to faith! If you remain conscious ofO you who have attained to faith! If you remain conscious of
(and fear transgressing against) Allah -(and fear transgressing against) Allah -TAQWATAQWA. He will endow. He will endow
you with a standard (criterion) by which to discern the true fromyou with a standard (criterion) by which to discern the true from
the false (the false (FURQANFURQAN), and will efface your bad deeds, and will), and will efface your bad deeds, and will
forgive you your sins: for Allah is limitless in His great bounty.”forgive you your sins: for Allah is limitless in His great bounty.”
((Qur’an: Anfaal: 8: 29Qur’an: Anfaal: 8: 29))

Just like the onion, our outer (superficial) identity or identities
which we may have to assume, may not always define who we truly
and essentially are.
Also, for an onion, where peeling each layers, especially to remove
layers of dead or infected outer skins may be required to ultimately
reveal the true core of an onion, so too is with man’s identity.

“A CHAMELEON”
A chameleon has a natural ability to change its appearance by blending
into its surrounding, as a survival mechanism.
In life humans too would be required to adapt and conform to some
positive outward identity, similar with others as a social convention. Yet,
which suitable identities to be manifested may have to be learnt and
practiced overtime, with experience until it becomes ‘second nature’ like
that of a chameleon. Thus, customs, trends or convention are regimented
social engineering, whence ‘identities’ are usually being forged. It is indeed
scary when such programs are unquestioningly accepted and promoted.

“A CHAMELEON”
Unfortunately, most country’s aim and objective policy on national
education usually would be towards producing ‘good citizens’. Yet, what is
meant by ‘good’ is subjective to what its leaders and those with power
may dictate or manipulate to be accepted.
When religion and ethics are ignored, when inherent values in human
are being suppressed or subverted until what is natural in us human can be
changed, then being a ‘good citizen’ may not be the same as producing a
‘good human being’.

“A HUMAN WEARING COSTUMES”
Therefore it would be better that all externally imposed identity or
identities to be adopted be first liken like the ‘dress or costume’ - i.e. still
detached from our natural self, worn only for its positive benefits.
Any clothes or costumes are primarily worn to :
[1] Firstly conceal what one is ashamed to reveal – AURAH. Any identity
must respect one’s privacy and the right to preserving one’s honour and
religious principles one holds. Any identity which runs counter to this, only
seek to deny and demean oneself and must be rejected or opposed. Like
costumes, if unsuitable it should be easily taken off and discarded.

[2] Secondly, it should be fitting and gives us comfort or protection from
negative elements. One must be aware of any discomfort, and therefore if
forced by circumstance to wear such identity, it must be only as the
exigency (DHARURIYYAH) permits (i.e. temporary).
[3] Thirdly it should grants us dignity – being clean, exuding beauty and
elegance and not blameworthy. Any identity which symbolizes evil,
ungodliness, immorality, enmity etc. is to be shunned whereas identity
which promotes universal value of goodness, justice and well-being for all,
etc. is encouraged by Islam for Muslims to be affiliated to.

Although for the purpose of sharing sense of belonging, there may be
clothes worn like ‘uniform’ to forge a common identity, yet if this factor is
rigidly defined – outwardly monolithic, then it is an ‘artificial identity’ and
may even lead to suppression of personal rights of members and stifling
their expression of their inherent differences, creativity and uniqueness.
To feel discomfort under such circumstance is justifiable and natural.
The collective identity we ought to seek is ‘Unity in diversity’ rather than a
‘pretension of unity’ for the sake of propaganda or promoting membership
like being in some cult-like movement’.

WALLAAHU-A’-LAM
““O mankind, indeed We have created you fromO mankind, indeed We have created you from
male and femalemale and female and made youand made you peoplespeoples (nations)(nations)
andand tribestribes that you may know one another.that you may know one another.
Indeed, the most noble of you in the sight of AllahIndeed, the most noble of you in the sight of Allah
is the most righteous (is the most righteous (TAQWATAQWA) of you. Indeed,) of you. Indeed,
Allah is Knowing and Acquainted.”Allah is Knowing and Acquainted.”
((Qur’an: Hujurat: 49: 13Qur’an: Hujurat: 49: 13))

Signs for those who reflect …Signs for those who reflect …

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
COMMENTARY
COMMENTARY

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.
THE WALK-THROUGH
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COMMENTARY
COMMENTARY

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
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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.
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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 ”.
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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
THE WALK-THROUGH
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TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN
THE WALK-THROUGH
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COMMENTARY
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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.
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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
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COMMENTARY
COMMENTARY

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.
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

ASH-SHAJA’AH AL- ‘IFFAH AL-HILM
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COMMENTARY
COMMENTARY
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
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY
‘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
COMMENTARY
COMMENTARY

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.
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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
COMMENTARY
COMMENTARY

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
COMMENTARY
COMMENTARY

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
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COMMENTARY
COMMENTARY

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
COMMENTARY
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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
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY

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
COMMENTARY
COMMENTARY

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 TRANSFORMATION
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY
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.
started
Final outcome

THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY
From this

THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
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To become this

””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.”

May Allah grant us all, and all our beloved family, companionsMay Allah grant us all, and all our beloved family, companions
and loved ones, the success (and loved ones, 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).).

[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)

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[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)