E-PROCEEDING OF THE 3RD WORLD CONFERENCE ON INTEGRATION OF KNOWLEDGE 2016

INTEGRATED KNOWLEDGE AND ITS SIGNIFICANCE OF MUSLIM CHARACTER DEVELOPMENT: DILEMMA AND POSSIBILITY Assoc. Prof. Dr Adnan Abd Rashid International Islamic University Malaysia [email protected]

ABSTRACT Generally Muslim intellectuals lay down that the dissemination of knowledge in the Islamic educational system is not merely concerned with the material and physical life in this world, but also with life in the next world. The concepts “read” “teach” and “pen,” in the earliest revelation show to us that Allah has illustrated the process of gaining knowledge and testified that in seeking knowledge must be integrated and reflected to tawhidic paradigm (In the Name of your Lord). The integrated knowledge was continued in the period of the Four Caliphs and was expanded in the period of the Islamic rulers; Ummayyads, Abbasids, Fatimiyyah and Islamic rulers in Spain across their part of the world, particularly in the period called the “Golden Age”. However, Western secular knowledge then fused into the Muslim world during the emergence of Western colonialisation which resulted in a clash of morals and values in the Muslim world. Western secular knowledge, with its absence of harmony between the modern sciences and religious values, has actually been harmful, and has created a dilemma to the Muslim world. This atmosphere of knowledge is a great challenge in preserving the qualities of Muslims, particularly their moral character and their identity as well, because secularist ideology denounces religious principles as the basis of individual development. Nowadays, in order to bring Integrated knowledge into existence, the whole of the secular knowledge needs to be reviewed, studied, researched and reoriented from the Islamic view point on the basis of divine guidance. With this approach, integrated knowledge enables Muslim to cultivate his mode of thought and to generate a noble character as well as belief in Allah. This concept paper will discuss how the dilemma of Muslim world with the dissemination of Western secular knowledge and how integrated knowledge able to preserve and develop good character of Muslim individual and the ummah.

Key words: Integrated knowledge, Western secular knowledge, dilemma of Muslims World and noble character.

1. Introduction Integrated knowledge is crucial for every individual Muslim concerned with a comprehensive development of man in order to achieve a successful life in this world and salvation in the Hereafter.1 Most Muslim intellectuals lay down that the dissemination of knowledge in the Islamic educational system is not merely concerned with the material and physical life in this world, but also with life in

1

Abdur Rahman Nihlawi, Usul al-Tarbiyyah al-Islamiyyah, (Damascus , 1999), pp. 18 – 20

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the next world.2 If we refer to Islamic history, it is indicated that knowledge through divine guidance was disseminated in the period of the Prophet Muhammad (pbuh). As far as Integrated knowledge is concerned, the Prophet Muhammad (pbuh) taught the significance of Qur’anic verses to the Companions and guided them to be true Muslims who believe in Allah, an excellence of akhlaq, trust in mucamalat and other aspects which were related to life in this world and the Hereafter.3 This aspect of knowledge was then widely imparted at the time of the Islamic rulers, and afterwards. The Qur’anic verses postulate that Islamic knowledge started from the very beginning of Islam and the first verses of revelation which were revealed to the Prophet Muhammad (pbuh) began in the form of an order “Read!”

4

The concepts “read” “teach” and “pen,” in this earliest revealed

passage show to us that Allah has illustrated the process of education and testify that from the beginning of Islam Allah has commanded Muslims to learn and seek integrated knowledge. Allah has taught them the knowledge which they did not know.5 Integrated knowledge are crucial ways in which to know and believe in Allah, the effective means to develop good character and the right way to cope with worldly life.6 The Qur’an states that, “He (Allah) grants Hikmah (knowledge) to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.”7 This verse shows that Hikmah, which refers to the acquisition of knowledge particularly in seeking integrated knowledge, may enable “…the human heart live in the presence of Allah, to fear and love Him.”8 Allah says: “ It is only those who have knowledge among His slaves that fear Allah.”9 The integrated knowledge was continued in the period of the Caliphs with the same practice of teaching, where the Qur’an and the practice of the Sunnah were core subjects to be learned. This sphere of knowledge was expanded in the period of the Islamic rulers; Ummayyads, Abbasids, Fatimiyyah and Islamic rulers in Spain10 across their part of the world, particularly in the period called the “Golden Age” during the eighth and ninth centuries. The achievement and contribution of the Muslim scholars have been disseminated across the Western world. 2

Manzoor Ahmad, Islamic Education: Redefinition of Aims and Methodology, (New Delhi, 1990), p. 4, Moneer M. al-Otaibi and Hakim M. Rashid, “The Role of Schools in Islamic Society: Historical and Contemporary Perspectives,” in The American Journal of Islamic Social Sciences, Vol.14, No.4, Winter 1997, pp. 2 - 4 4 The Qur’an 96: 1 – 5 5 The Qur’an 96 :4 – 5 6 Amin Abu Lawi, Usul al-Tarbiyyah al-Isl«miyyah, (Beirut, 1999), pp. 71 – 114 7 The Qur’an 2 : 269 8 Muhammad Qutb, “The Role of Religion in Education” in S.M. al-Naquib al-Attas (ed.), Aims and Objectives of Islamic education, (Jeddah, 1979), p. 60 9 The Qur’an 35 : 28 10 S.M. Ziauddin Alavi, Muslim Educational Thought in the Middle Ages, (New Delhi, 1988), pp. 2 - 6 3

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As far as the heritage of Islamic civilization is concerned, we believe that it paved the way for the emergence of Western education, particularly with respect to the sciences. It emerged from the deterioration of Islamic civilization during the gradual process of decline from the light of revelation, particularly at the time when the Mongol Empire came to conquer and to destroy Baghdad (1258) and Muslim lands. I.H. Qureshi has noted, “The Mongols had destroyed irrigation works laboriously built in arid areas; they devastated schools, colleges and libraries. On the one hand the basis of economic prosperity had been destroyed; on the other intellectual effort was paralysed.” 11 Lately after the nineteenth century Western domination and colonisation of the Muslim world extended through Spain and the Muslim lands through North Africa and the Arab countries and then spread to Asia. 12

The Western style of knowledge and education then fused into the Muslim world during the emergence of Western colonialisation which resulted in a clash of morals and values in the Muslim world.13 Muhammad al-Faisal al-Saud has noted, “Muslim institutions then ceased to be the vehicles and expressions of a unitary system of education and lapsed after the bifurcation of curricula into cultural ambivalence and educational anarchy.”14 Here we may say that Western education, with its absence of harmony between the modern sciences and religious values, has actually been harmful to the Muslim world and has created a dilemma in the Islamic educational system.

2. The Dilemma of Western Knowledge and Education in the Islamic World The education system in the Islamic world since the nineteenth century has imitated ‘secular education’ using the Western approach. The crucial question here is how far this secular knowledge has been able to harmonise with Islam and its followers. This is because the nature, principles, ideologies and philosophies of Islam sometimes differ from the Western approach. The reality which affects the Islamic world until today is that the secular knowledge and systems are being used in social life, particularly in the aspect of education The dilemma for the Muslim world is that the sphere of Western knowledge determines its ground, its disciplines, and attitudes of mind which may be incompatible with any theory based on religious doctrines. This atmosphere of knowledge is a great challenge in preserving the qualities of Muslims, particularly their moral character and their identity as well, because secularist ideology 11

I.H.Qureshi, “ Islam and the West – Past, Present and Future,” in Altaf Gauhar(ed.), The Challenge of Islam, (London, 1978), p. 241 12 C.E. Bosworth, “The Historical background of Islamic Civilisation,” in R.M Savory (ed.), Introduction to Islamic Civilisation, (Cambridge, 1976), pp. 23 – 31 13 S.M. al-Naquib al-Attas, Islam and Secularism, (Kuala Lumpur, 1978), pp.127 – 132 14 Muhammad al-Faisal al-Saud, “The Glorious Qur’an is the Foundation of Islamic Education,” in S.M. alNaquib al-Attas (ed.), Aims and Objectives of Islamic Education, (Jeddah, 1979), p. 130 E-PROCEEDING OF THE 3RD WORLD CONFERENCE ON INTEGRATION OF KNOWLEDGE 2016 (WCIK 2016) |e-ISBN 978-967-0792-12-5 | 28th & 29th November 2016 | Adya Hotel,Langkawi, Malaysia| Organized by http://worldconferences.net

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denounces religious principles as the basis of individual development. From an Islamic perspective, in contrast, spiritual development is a fundamental need to enable man to attain a stage of certainty in iman and to build up awareness of Allah, which automatically craves goodness and abstains from evil. Muslim intellectuals have criticised the secular knowledge which is fused into education and has failed to inculcate Muslim behaviour in accordance with Islamic ethics and to preserve the harmony and stability of values in Islamic society. According to S.A. Ashraf, the outcomes of this system of education may produce secularist intellectual experts who pursue solely material desires and comforts without any spiritual progress and this has lately paved the way for exploitation and selfishness. According to Abul Hasan Ali Nadwi, the Western style of education in terms of dissemination of knowledge has left many undesirable effects. Even though its knowledge has been used to discover numerous facts and scientific truths, it has failed to offer any guidance in search of righteous living and good moral qualities.15 Abul Acla Maududi held the view that the secular knowledge has caused problems, particularly in the Muslim community and generally in other communities. He actually rejected the division of knowledge into the secular and the religious, which was unable to develop a comprehensive system of life, whereas ad-din and the system of life are sustained by each other.16

Sayyid Qutb also argued against the knowledge of secularism that the

advancement of sciences and technology, and achievement of a modern style of life lacking a moral and spiritual foundation are not real modernisation because they cannot save humanity. 17 Ismail Raji Al-Faruqi has also argued against the secular system that it “...must be removed and abolished once and for all. The two systems must be united and integrated. The emergent system must be infused with the spirit of Islam and function as an integral part of its ideological program.”18 Nevertheless, we are not denying that this system of education has enabled Western civilisation to achieve great successes in the field of knowledge, science and technology, intellectual development and has even enabled it to discover the secrets of nature. Even now the Western scientists enable to explore far into space on the basis of this style of education. But from the Islamic point of view, knowledge is considered as not only great achievement in the various fields of knowledge and material advancement, but also as complementary spiritual aspects.

15

Abul Hasan Ali Nadwi, Muslims in the West: The Message and Mission, (Leicester, 1983), p. 49 Abul A‘la-Maududi, Maududi on Education, edited by Mohammad Rauf, (Karachi, 1988), p.102 17 Sayyid Qutb, Milestones, (Indianapolis, 1993), p.184 18 Ismail Raji Al-Faruqi, “Islamization of Knowledge: Problems, Principles and Prospective,” in Abdul Hamid A.Sulayman (ed.), Islam: Source and Purpose of Knowledge, (Herndon, 1988), p. 26 16

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3. The resolution of the dilemma We acknowledge that integrated knowledge is a crucial element for the intellectual and moral development of men’s characters. According to Jamal al-Din al-Afghani, “Man is man because of education. None of the peoples of mankind, not even the savage, is completely deprived of education.”19 Because of the vital part played by knowledge, Muslim intellectuals came to realise that the secular knowledge was very harmful to spiritual belief, the way of thinking and moral quality of Muslims. In some ways they were not diametrically opposed to the secular knowledge, but it needs to be reconciled with the Islamic view and a unification of secular and religious knowledge is essential. This is because the Muslim community needs its engineers, architectures, scientists, doctors and other professionals. This atmosphere initiated the reaction of many Muslim scholars, such as Jamal al-Din al-Afghani and his Egyptian disciple Muhammad cAbdu who were pioneers in previous centuries and who attempted to reconcile Islam and modenisation. Their aims was to combine the truth of Islam with Western sciences and skills in order to create a peak of powerful Muslim civilisation once more.20 These ideas then inspired Ismail al-Faruqi and his colleagues bravely to face the challenge of the crucial issue of the Islamisation of knowledge. These efforts were made through debates and discussions in several international conferences and seminars. Eventually, his efforts led to the establishment of Islamic institutions such as the International Institute of Islamic Thought with its branches across the world and the International Islamic University in Islamabad, and later in Malaysia. These efforts are of great credit to him and his colleagues particularly, and to the Muslim community generally. The other crucial step for the solution to this dilemma is to have a module of the Integrated knowledge module. Nevertheless, this module does not claim to be Islamic simply because verses from the Qur’an and the Hadith have been included in it. In fact, in order to bring Integrated knowledge into existence, the whole of the secular knowledge needs to be reviewed, studied, researched and reoriented from the Islamic view point on the basis of divine guidance. S.A Ashraf has noted that, “…whatever is taught in general education may be included as elements to be studied from the Islamic point of view.”21 Thus to replace totally the elements of a secular system is not an easy task.

19

Jamal al-Din al-Afghani, “Revival” in William H. McNeill & Marilyn Robinson Waldman (eds.), The Islamic World, (London, 1973), p. 424 20 Jamal al-Din al-Afghani, “Revival” in William H. McNeill & Marilyn Robinson Waldman (eds.), The Islamic World, (London, 1973), pp. 424 – 430 21 S.A. Ashraf, New Horizons in Muslim Education, (Cambridge, 1985), p. 44 E-PROCEEDING OF THE 3RD WORLD CONFERENCE ON INTEGRATION OF KNOWLEDGE 2016 (WCIK 2016) |e-ISBN 978-967-0792-12-5 | 28th & 29th November 2016 | Adya Hotel,Langkawi, Malaysia| Organized by http://worldconferences.net

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The efforts and ideas as laid down in the discussion are probably the early stages of the solution to the dilemma of education in the Muslim world. Another solution has been provided by the Organization of the Islamic Conference (OIC) which took a crucial initiative, holding several conferences on Muslim education from the first conferences in Makkah (1977), Islamabad (1980), Dhaka (1981), and Jakarta (1982), to the fifth conference in Cairo (1987). These conferences left a great many ideas, resolutions and recommendations for contemporary Islamic education22 which have inspired us in certain points of this study. At least the outcome of these recommendations may pave the way for the emergence of an Islamic education system as created by Muslim scholars in previous centuries.

4. The Concept of Integrated knowledge Knowledge is an imperative element, which enables man to cultivate his mode of thought and to generate a noble akhlaq as well as belief in Allah. Thus, Islam lays emphasis on the paramount importance of the acquisition of integrated knowledge and the circulation and dissemination of it to others.23 As previously discussion, the Qur’an lays emphasis on the importance of integrated knowledge in the very first verses which were revealed to the Prophet (pbuh) by ordering him to, “Read! In the Name of your Lord Who has created (all that exists).”24 The simple meaning from this verse is that Allah exhorts everyone to acquire knowledge, because iman and virtues grow with knowledge.25 Its principle is to cultivate man in the process of gaining truth and to promote his ability to discriminate between good and evil. Allah the Almighty, indeed, has brought the believer out of darkness into the light of iman through knowledge.26 Otherwise, without knowledge (not using one’s mental powers and senses for the recognition of Allah the Almighty) one may sink to the level of cattle, or probably even lower.27 One becomes a true Muslim through integrated knowledge, and not through birth. This is because, in the light of knowledge one will be able to see the clear path of Islam. 28

The Qur’anic

22

Syed M. Naquib al-Attas (ed.), Aims and Objectives of Islamic Education, in Appendix B, (Jeddah, 1979), pp.157 – 165 23 The Qur’an 9 : 122 24 The Qur’an 96 : 1-5 25 The Qur’an 47 : 19 26 The Qur’an 2 : 257 27 The Qur’an 7 : 179. 28 Sayyid Abul Acla Maududi, Let Us Be Muslims, (Leicester, 1982), p.49 E-PROCEEDING OF THE 3RD WORLD CONFERENCE ON INTEGRATION OF KNOWLEDGE 2016 (WCIK 2016) |e-ISBN 978-967-0792-12-5 | 28th & 29th November 2016 | Adya Hotel,Langkawi, Malaysia| Organized by http://worldconferences.net

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verses frequently stress “those are men of understanding”29 to show that the requirement of using the intellect is necessary to recognise Allah and to establish goodness.30 Many traditions have reported on the importance of knowledge and its deliberation, particularly integrated knowledge.31 In addition, any sort of conjectures, guesses and blind actions and imitations without recourse to knowledge have no value and are not acceptable at all in Islam. 32 The Qur’anic verses frequently employ the Arabic word ‘zann’ (conjecture or guess) which leads to lies and ignorance,33 whereas integrated knowledge leads to truth. It is the gateway to success in this world and to salvation in the Hereafter. Muslim scholars paid great attention to classifying knowledge into different categories such as, Revealed knowledge and Acquired Knowledge. This classification may guide Muslims in the process of seeking knowledge whether to learn the knowledge of Fard cAin or Fard Kifayah through their lives. In other words, every Muslim must know the priority of knowledge that he should seek for his life and what is necessary knowledge for his contribution to his community. Knowledge in Islam is important because it is a source of truth and justice, which means that the acquisition of knowledge is the acquisition of truth and justice.

Integrated Knowledge and its significance in the development of Muslim akhlaq

29 30 31 32 33

The Qur’an 2 : 179 The Qur’an 3 : 190 Hadith Recorded by Bukhari, Sahih, vol. 1, no. 59 – 133, (Riyadh, 1997),pp. 88 - 133 The Qur’an 5 : 104 The Qur’an 10 : 36

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In Islam, knowledge of the Oneness of Allah, Tawhid, is the highest and foremost that man should acquire.34 This is the most honourable knowledge that needs to be acquired by every Muslim because it is the path which leads directly to Allah and leads us out of darkness. Therefore, greater knowledge of Allah leads one closer to Him, which gives more opportunities for him to develop his akhlaq, which then leads him along the easy path to Paradise as noted by the Hadith. The Prophet Muhammad (pbuh) said, “Whoever follows a path in order to seek knowledge thereby, Allah makes it easy for him, due to it, a path to Paradise.”35 This is because the light of true knowledge such as the knowledge of Din, may direct someone to the pleasure of Allah and later develop the gratitude, love, fear and hope of Him. Further, this may lead someone often to perform good deeds. Allah says, “It is only those who have knowledge among His slaves that fear Allah.”36 Obviously, this provision leads the way to the development of good akhlaq. Through the knowledge of Allah one may know how to worship and please Him, to follow His commandments, also to remove any suspicions or any misconceptions. Ahmad Farid has remarked, “Knowledge also clears the way out of darkness, ignorance, doubt and scepticism.”37 In this respect, the Hadith also has noted, “Whomsoever Allah wishes to show goodness, He gives him understanding of the din (religion).”38

It implies that the understanding of din (religion) may

constantly increase the iman and Taqwa, which may motivate someone to perform good deeds. The study and contemplation of nature certainly brings about in a Muslim, knowledge of Allah, which may lead him to remember and to show gratitude to Him.39 Muslims can recognise Allah through all the creatures that they can see, listen to and learn from around them because of their uniqueness of creation, and to find the wisdom and the hidden meanings of these creations in order to gain truth and reality.40

Then the achievement of this truth and reality may lead someone to

strengthen his iman and appreciate: “Our Lord! You have not created (all) this without purpose, glory to You. Give us salvation from the torment of the Fire.”41 Obviously, this approach may inspire the ideal akhlaq because the greater the progress of a Muslim’s knowledge about creatures and their uniqueness, the clearer an idea he can gain and the 34

Amin Abu Lawi, Us-l al-Tarbiyyah al-Islamiyyah, (Beirut,1999), pp. 71-86 Recorded by Muslim, Sahih, translated by Abdul Hamid Siddiqi, vol.4 B, no.2699, (Lahore, 1990), p.237 36 The Qur’an 35 : 28 37 Ahmad Farid, The Purification of the Soul, (London, 1993), p. 12 38 Recorded by Bukhari, Sahih, translated by Muhammad Muhsin Khan, vol. 1A, no. 71, (Riyadh, 1997), p. 98 39 The Qur’an 25 : 62 40 The Qur’an 3 : 190 41 The Qur’an 3 : 191 35

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more the form of his obedience to Allah can be developed. In other words, the more knowledge someone acquires and gains from his study, the firmer the iman and the love and fear of Allah built up, and the more gratitude is given to Allah. The Muslim philosopher Ibn Miskawaih has explained that knowledge is the basis of good character and the root of all values, which tends to develop humans to perfection 5. Conclusion In fact, without integrated knowledge, ignorance will appear and man may possibly commit sins and evil. This is because, failing to acquire integrated knowledge, may have the effect of hardening the heart.42 This may lead someone to be disobedient to Allah, which may lead him persistently to commit bad deeds. Indeed, knowledge may revive the heart and drive it out of darkness into light. Thus, it is the key to success, because the anxieties and doubts which afflict the heart and the mind are removed. It is enough to say that integrated knowledge is the element which discerns between right and wrong. Therefore, those who acquire integrated knowledge are aware of truth, know the beauty of virtues, and will then act upon them accordingly, and whatever is wrong, they will avoid.

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Ahmad Farid, The Purification of the Soul, (London, 1993), pp. 19 - 34

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References Abdur Rahman Nihlawi. (1999) Usul al-Tarbiyyah al-Islamiyyah, Damascus: Dar al-Fikri Abul Hasan Ali Nadwi. (1983). Muslims in the West: The Message and Mission, Leicester: The Islamic Foundation Abul A‘la-Maududi.(1988). Maududi on Education, edited by Mohammad Rauf, Karachi: Islamic Research Academy Abul Acla Maududi.(1982). Let Us Be Muslims, Leicester: The Islamic Foundation Ahmad Farid.(1993). The Purification of the Soul, London: Al-Firdous Ltd. Amin Abu Lawi. (1999). Usl al-Tarbiyyah al-Islamiyyah, Beirut: Muassasah cAbdul Hafiz alBasat C.E. Bosworth, “The Historical background of Islamic Civilisation,” in R.M Savory (ed.). (1976). Introduction to Islamic Civilisation, Cambridge: Cambridge University Press. I.H.Qureshi, “ Islam and the West – Past, Present and Future,” in Altaf Gauhar(ed.). (1978) The Challenge of Islam, London: Islamic Council of Europe. Ismail Raji Al-Faruqi, “Islamization of Knowledge: Problems, Principles and Prospective,” in Abdul Hamid A.Sulayman (ed.). (1988). Islam: Source and Purpose of Knowledge, Herndon: Virginia, U.S.A: International Institute of Islamic Thought. Jamal al-Din al-Afghani, “Revival” in William H. McNeill & Marilyn Robinson Waldman (eds.).(1973). The Islamic World, London: Oxford University Press. Manzoor Ahmad. (1990). Islamic Education: Redefinition of Aims and Methodology, New Delhi: Qazi Publishers & Distributors. Moneer M. al-Otaibi and Hakim M. Rashid, “The Role of Schools in Islamic Society: Historical and Contemporary Perspectives,” in The American Journal of Islamic Social Sciences, Vol.14, No.4, Winter 1997 Muhammad Qutb. (1979). “The Role of Religion in Education” in S.M. al-Naquib al-Attas (ed.), Aims and Objectives of Islamic education, Jeddah: King Abdul Aziz University.

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Muhammad al-Faisal al-Saud, “The Glorious Qur’an is the Foundation of Islamic Education,” in S.M. al-Naquib al-Attas (ed.).(1979) Aims and Objectives of Islamic Education, Jeddah: King Abdul Aziz University. Bukhari. (1997). Sahih, Riyadh: translated by Khan, Muhammad Muhsin, Riyadh: Darussalam Publishers and Distributors. Muslim.(1990). Sahih, translated by Abdul Hamid Siddiqi, Lahore: Sh. Muhammad Ashraf Publisher Syed M. Naquib al-Attas (ed.).(1979). Aims and Objectives of Islamic Education, in Appendix B, Jeddah: King Abdul Aziz University. S.A. Ashraf.(1985). New Horizons in Muslim Education, Cambridge: The Islamic Academy. S.M. al-Naquib al-Attas.(1978). Islam and Secularism, Kuala Lumpur: Muslim Youth Movement of Malaysia S.M. Ziauddin Alavi.(1988). Muslim Educational Thought in the Middle Ages, New Delhi: Atlantic Publishers & Distributors Sayyid Qutb(1993). Milestones, Indianapolis: American Trust Publications.

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