Paper presented at the IIUM Matriculation Center Islamic Enhancement Program held at Impiana Resort Kuantan 7-9 January 2005 by Professor Omar Hasan Kasule, Sr.
1. INTEGRATION VALUES IN THE CURRICULUM
1.1 Definition of the ‘crisis of duality’
The crisis of duality or dichotomy that has weakened Muslim education and Muslim thought since the Muslim world was colonized by Europeans. This crisis manifests as teaching Islamic sciences separately from other disciplines by different teachers and in different institutions. The student is thus presented with two world views that are sometimes contradictory. This causes much intellectual confusion and a state of split mind that fits the description of intellectual schizophrenia.
1.2 Integration of knowledge
The crisis of duality is resolved by insisting that Islamic concepts should be taught by the same people who teach academic disciplines. At least at the level of the teacher the student is presented with one integrated body of knowledge. The un-Islamic division between the ‘religious’ and ‘the worldly’ is thus eliminated. The integration extends to the subject matter itself. The Islamic world-view should presented whenever any new concept of experience is taught. This is of course quite a challenge because the teacher may not appreciate the Islamic world-view as applied to his/her discipline. Lack of knowledge is not an excuse each teacher should make the effort to understand and interpret his/her discipline within the Islamic world-view. The integration should extend to examinations that must have issues on Islamic values embedded in the questions. The expectation is that our graduates will be able to integrate moral values in their knowledge and practice because they will have gone through an integrated education system.
1.3 Reading the 2 books
Integrating Islamic values in teaching follows the Islamic paradigm of reading 2 books, the book of revelation, kitaab al wahy, and the book of empirical science, kitaab al kawn. Both books contain signs of Allah, ayaat al llaah, and must be read together. It is a mistake to read one of the books and neglect the other. The solution to the crisis of duality in the ummah starts from joint reading of the 2 books, al jam ‘u baina al qira atain.
2.0 TARBIYAT IN THE CLASSROOM
2.1 The Teacher’s Etiquette, Adab Al Mu’allim:
Teachers should take their task very seriously. The education process, involving giving and receiving knowledge is noble[1]. Teachers should have the humility to know that their knowledge is limited and that they can always learn more. Arrogance because of knowledge is condemned[2]. Teachers must make the learning process interesting and avoid boredom[3]. They should make the atmosphere and circumstances of learning easy for the students[4]. Teachers must be careful in their actions, attitudes, and words at all times because being models and leaders they are seen and are emulated. They must be aware that sometimes they can teach using body language without saying anything[5].
The teachers have to be careful about their public dispositions They should be ready to carry out their function at all times and at any opportunity[6]. They should have an appropriate emotional expression. They can raise the voice to emphasize an important point[7]. They can show anger or displeasure when a mistake is committed[8]. Asking students questions to ascertain their level of knowledge is part of the teaching process and is not in any way a humiliation for them[9]. Teachers should make sure that the students understand by constant repetition[10]. Teachers should strive to pass on to the students as much knowledge as they can. Hiding knowledge is a cause of punishment, uqubat man katama ‘ilma[11].
2.2 The Student's Etiquette, Adab Al Muta’allim:
The Islamic etiquette of the relation between the student and the teacher should be followed. In general the student should respect the teacher. This is respect for knowledge and not the individual. The prophet taught admiration and emulation of the knowledgeable[12]. Students should be quiet and respectfully listen to the teacher all the time[13]. Students should cooperate such that one who attends a teaching session will inform the others of what was learned[14]. Students can learn a lot from one another. The student who hears a fact from a colleague who attended the lecture may even understand and benefit more[15]. Students should ask questions to clarify points that they did not understand or which seem to contradict previous knowledge and experience[16]. Taking notes helps understanding and retention of facts[17].
3.0 INCULCATION OF CONTEMPLATION
3.1 Definition:
Contemplation is meditation about Allah’s creations and signs with deliberation. It is a spiritual and not an intellectual exercise. It requires concentration therefore it is often undertaken at times and places where environmental sensory distractions are minimum. Contemplation of the nature of Allah is forbidden. Contemplation is possible only on signs and creations of Allah.
3.2 Contemplation In I’itikaaf, Salat, & Dhikr:
Contemplation can be carried out in the mosque or in other places isolated from the daily routines of life (open desert, forest, ocean etc). Spending time in the mosque for purposes of contemplation and ‘ibaadat is called i’itikaaf or ‘ukuuf fi al masjid[18]. When one is in isolation, khalwat, he has special spiritual experiences. There is a feeling of being liberated from the daily concerns of the world, duniya. There is also a sweet feeling of being alone with Allah, al khalwat ma’a al llaah. Contemplation is best undertaken at night due to the serenity and lack of interruption. Salat is also a unique opportunity for contemplation. Dhikr is a form of contemplation. Contemplation can also be carried out during dhikr.
3.3 Contemplation By Observation
There are several methods of achieving the purposes of contemplation. Contemplation can be by looking at the environment, al tafakkur bi al nadhar fi al aafaaq[19]. Contemplation can be by looking at the self, al tafakkur bi al nadhar fi an anfus[20]. Contemplation can be on the wonders of Allah’s creation, al tafakkur fi khalq al llaah [21]
3.4 Contemplation By Thinking:
Contemplation can also be by thoughts. One can contemplate Allah’s signs, al tafakkur fi ayaat al llaah[22]. One can contemplate the past, al tafakkur fi al maadhi. One can contemplate the future especially hell and paradise. Daily events of life in the individual and the community can be objects of contemplation.
3.5 Contemplation Of The Qur’an:
One can contemplate the Qur’an, al tafakur fi al Qur’an[23].
4.0 MOTIVATION OF IKHLAAS & NIYYAT
Commitment, ikhlaas, was described in the Qur’an in several verses[24]. Ikhlaas is expressed in the intention, Ikhlaas al niyyat[25]. Work is the consequence of the intention. Every work is rewarded according to the intention behind it, innama al a’amaal bi al niyaat[26]. Every person is rewarded according to his/her niyyat, li kulli imri ma nawa[27]. The amount of reward is commensurate with the intention, iqaau al ajr ‘ala qadr al niyyat[28]. The reward is given for the niyyat even if the work is not performed. The Prophet Muhammad (PBUH) said that if a person intends to do a good and but fails to carry out his intention, he gets the reward for one act. If on the other hand he manages to do only part of the work he gets the reward for the whole work. On the day of resurrection people will be resurrected with their intentions, yukhsharu al naas ‘ala niyyatihim[29]. Any work without niyyat is not recognized[30].
The niyyat must be constant and consistent throughout the whole period of performance until completion. Start must be early and serious, baadiru bi al ‘amal[31]. Work is best judged by its last stages, al ‘amal bi al khawatiim[32]. The best of work is that which is consistent and continuous, khayr al ‘amal adwamuha[33]. In all performance, the human performs that which he is capable of even if the niyyat envisaged more[34]. Al Fadhail bin ‘Iyaadh said that work for the sake of humans is shirk and also no working for fear of people is showing off, riyaa, Ikhlaas is when Allah saves you from shirk and riyaa[35].
5.0 INCULCATING RESEARCH AS IJTIHAD
5.1 Basis For Research In Islam
Search for knowledge, talab al ‘ilm: Islam puts emphasis on seeking knowledge, al wusaat bi talab al ‘ilm[36]. The search for knowledge is a difficult but necessary process as we learn from the story of Musa and the righteous man. Islam calls for benefiting and using knowledge, al intifa’u bi al ‘ilm wa al ‘amal bihi[37]. There is however no consideration for knowledge not accompanied by practical application, la ‘ilm bighayr ‘amal[38].
Critical consideration of information, al tadabbur: Tadabbur involves critical observation and consideration of information. Tadabbur involves critical consideration of information. Humans are encouraged to derive empirical knowledge from observation of the earth and their own bodies. The observation referred to is serious and deliberative, al nadhar bi al tadabbur.
Thinking based on observation, tafakkur bi al nadhar: Thought can be based on empirical observation, al tafakkur bi al nadhar[39]. The observation can be of the environment, al tafkkur bi al nadhar fi al aafaaq[40]. It can also be by observation of the human body, al tafakkur bi al nadhar fi al anfus[41].
Intellectual effort, ijtihad: Islam encourages active intellectual effort in looking for knowledge. The process of ijtihad is exertion of maximum intellectual effort to discover the truth or understand the relation between truths. Ijtihad is also used to discover and identify falsehoods. There are parallels between the tools of ijtihad used by classical Muslim scholars and the processes of reaching conclusions in modern scientific research. The process of inductive logic used in empirical research is the same as qiyaas usuuli used by scholars of the methodology of the Law, ‘ulamaa usul al fiqh. The process of reaching a scientific consensus is similar to the process of scholarly consensus, ijma al ‘ulama. We therefore have to teach our students that research is ijtihad and has reward from Allah, thawaab al ijtihad
5.2 From ‘Consumption’ To ‘Production’
The Ummah needs a major shift from consumption of knowledge to production of knowledge by research. The need for research capability is motivated by the fact that the undergraduate curriculum cannot provide all the knowledge that a student will need. There is thus a need to acquire new knowledge on a continuous basis by reading and research. Our graduates are not prepared to be researchers. They lack curiosity and initiative. They have underdeveloped ability to observe and interpret phenomena.
The curriculum should aim at preparing the student to be a researcher, mujtahid, who will extend the frontiers of knowledge. She must be trained to be a life-long learner.
Research is the best way to learn and stay on the frontiers of knowledge because it is learning by doing and being the midwife of new knowledge. In practical terms, preparation for research means increasing time devoted to subjects on basic research methodological tools and decreasing the amount of information that is either forgotten or becomes obsolete by the time of graduation. Student research projects are a good introduction to life-long curiosity in science and discovery.
biomedical scientific information that is either forgotten or becomes obsolete by the time of graduation. Student research projects are a good introduction to life-long curiosity in science and discovery.
[1] Bukhari 1:79
[2] Bukhari 1:124
[3] Bukhatri 1:68
[4] Bukhari 1:69
[5] Bukhari 1:85 and Bukhari 1:86
[6] Bukhari 1:83
[7] Bukhari 1:57
[8] Bukhari 1:90, Bukhari 1:91, and Bukhari 1:92
[9] Bukhari 1:59
[10] Bukhari 1:95
[11] Abudaud K24 B9
[12] Bukhari 1:73
[13] Bukhari 1:122
[14] Bukhari 1:89
[15] Bukhari 1:67
[16] Bukhari 1:103
[17] Bukhari 1:112
[18] Qur’an 2:125, 2:187, 22:25
[19] Qur’an 3:191, 7:185, 10:101, 29:20, 30:50, 50:6-7, 88:17-20
[20] Qur’an 86:5, 30:8
[21] Qur’an 2:164, 3:190-191, 6:99, 7:54, 7:185, 10:67, 10:101, 13:2-4, 16:10-17, 16:65-70, 21:30-33.
[22] Qur’an 3:191, 10:24, 13:3, 16:11, 16:69, 39:42, 45:13
[23] Qur’an 4:82, 38:29, 47:24
[24] Qur’an 2:139, 4:146, 7:29, 10:22, 39:11, 39:14, 40:65, 98:5
[25] Ahmad 3:225
[26] Bukhari K1 B1
[27] Bukhari K1 B1
[28] Bukhari K24 B15
[29] Ibn Majah K37 B26
[30] Darimi K20, B12
[31] Muslim K1 H186
[32] Bukhari K81 B33
[33] Bukhari K2 B32
[34] Bukhari K19 B18
[35] Al Durur al Sunniyyat fi al Ajwibat al Najdiyyat Vol 4 page 376
[36] Ibn Majah Intr B2
[37] Ibn Majah Intr B23
[38] Darimi Intr B23
[39] Qur’an 22:15,
[40] Qur’an 3:191
[41] Qur’an 30:8
