"Being Muslims & Its Challenges" 2

#2 … continuation from #1
“Towards becoming
Muslims - and its
challenges.”
Friday night lecture series by:

Ustaz Zhulkeflee Hj Ismail
@ Masjid al- Istiqomah
(Serangoon, Singapore)
©2006ZhulkefleeHjIsmail
“Towards becoming Muslims -
and its challenges.”
i o n
uss
sc
f di
c o
o pi
T
 What is
“Ad-Deen al -Islam”?
UNDERSTANDING FROM THE
TERMS
 “AD-DEEN” - usually
translated as “the religion”
more accurately it should be
“a total way of life or a
comprehensive system of
◗a Muslim regard his/her entire life as a religious
living”
experience. Islam provides for guidance in not
only matters of worship but as to how he/she is to
conduct in daily matters - be it social, economic
etc.
definition of “Deen”
 from root word “daa-na “ which can also mean :

be indebted, to owe one’s thanks, to be
subjected, bow, yield, owe allegiance.
 from “dain” which means debt, obligation,

liability.
 from “dainuu-na” which means judgement, Last

Judgement.
 related to the word “maaddana” which means “to
build or found cities to civilize, to refine and to
humanize” from which the word “tamaddun”
meaning “civilization and refinement in social
culture”
 The primary signification of the term “deen” thus

can be reduced to four:
 (1) Indebtedness
 (2) Submissiveness/submission/surrender
 (3) Judicious power
 (4) Natural inclination or tendency
 Thus, the implication of “religion” in the ordinary

usage which tends to be affected by secular
thoughts is not in accord to Islam’s concept of
religion which is life in totality, all-encompassing
and cannot be dichotomized.
 A Muslim always is mindful that ultimately he is
a servant of God whether in mosque or in the
market place, in private or in public etc. Life of
this world is intrinsically link with the Hereafter
(also referred to as ‘Yaum al- Deen’ -The day of
Judgement).
Dilemma of the Present-day
Muslim…….
“…One can find in the Islamic world today a full
spectrum of people ranging from purely
traditional elements, through those who are
caught between traditional values and
modernism, to the blatant modernists who
nevertheless still move within the Islamic
orbit, and finally to the few who no longer
consider themselves to belong to the Islamic
universe at all.”
(Prof. Seyyed Hossein Nasr in book “Islam and the

Plight of Modern Man” published by Longman)
* I have underlined passage to highlight four types or categories of Muslims he has
identified
REFLECTION
“Every child is born in a state of

Fitrah (pure innocence);
it is the parent that will make him
to be a Jew, or a Christian,
or a pagan (Majusi).”
(Hadith of Prophet Muhammad s.a.w.)
STAGES OF DEVELOPMENT
 INFANT  Parents may already

provide nurturing in
 PRE-SCHOOL accordance with Islamic
traditions. Yet although
much time spent confined
at home, we must also
become aware of strong
influences through
exposures of the mass
media and our family
lifestyle and parental
behavior.
 Although some basic
 SCHOOLING PERIOD knowledge of Islam may
have been provided, yet
 EXPOSURE TO when they sent the
TODAY’S “TEENS SUB- children to formal school,
stress towards “academic
CULTURE” excellence” only and tend
to neglect the “Aqidah-
mic” element in their
education which must
continuously be
complimented in tandem
with their development
while in and throughout
their schooling age.
 EXPOSURE TO
 With lesser contact-time at
home, and inadequate
TODAY’S “TEENS SUB- mentoring & monitoring
CULTURE” Islamically by parents,
their education becomes
“secularized”; children
may be left to peers and
media influences. Islamic
values may began to be
subsumed by negative
trends and sub-cultures
opposed to Islam. Some
may begin to have doubts
about Islam or even loose
their Muslim identity.
 COLLEGE & VARSITY –
 NATIONAL SERVICE /  At this level, our young may
TASTE OF WORKING become more independent
LIFE (less attached to family
influence); their idealism
may lead them to ‘try out’,
to adapt and adopt values
alien to Islam itself.
 COLLEGE & VARSITY –  At this level, our young may
 NATIONAL SERVICE / become more independent
(less attached to family
TASTE OF WORKING influence); their idealism
LIFE may lead them to ‘try out’,
to adapt and adopt values
alien to Islam itself.
 Serious crisis of identity
usually occur at this stage –
usually when they become
‘worldly-wise’ but
unfortunately their
knowledge of Islam
stagnates at “kindergarten
or primary” level.
Is part-time Islamic classes
adequate?
 No, if approach to
learning Islam merely
as subjects to be
learnt rather than a
lifestyle and character
building.
adequate?
 No, if approach to
learning Islam merely
as subjects to be
learnt rather than a
lifestyle and character
building.
 No, when learning
does not conform to
its systematic ways
according to tradition
– fardh ‘ayn before
kifaayah; and began
with eclectic before
specialization.
adequate?
 No, if approach to  No, if parents merely
learning Islam merely delegate tasks to
as subjects to be teachers without they
learnt rather than a themselves
lifestyle and character participating in child’s
building. holistic development,
 No, when learning and providing good
does not conform to role models.
its systematic ways
according to tradition
– fardh ‘ayn before
kifaayah; and began
with eclectic before
specialization.
adequate?
its systematic ways  No, when their identity
according to tradition as Muslims allowed to
– fardh ‘ayn before be eroded by other
kifaayah; and began values and “idols” as
with eclectic before role models.”
specialization.
adequate?
its systematic ways  No, when their identity
according to tradition as Muslims allowed to
– fardh ‘ayn before be eroded by other
kifaayah; and began values and “idols” as
with eclectic before role models.”
specialization.
Is Islamic education achieved by
integrating knowledge?
 Mere integration (formal school with
Islamic class) does not make it an
Islamic education.
Islamic education.
 It is only when the dominant
worldview, approach and philosophy is
that of Islam; and the conscious
objective is of moulding a Islamic
identity becomes the primary concern.
Islamic education.
 That it must proactively equip them to
discern between ‘haqq’ and ‘baatil’
when learning from other systems.
Islamic education.
 That it must proactively equip them to
discern between ‘haqq’ and ‘baatil’
when learning from other systems.
 That the three primary ‘Tawhidic’
development of iiman, ‘amal and ihsan
continues to be nurtured.

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#2 … continuation from #1

Friday night lecture series by:

 from root word “daa-na “ which can also mean :

 from “dain” which means debt, obligation,

 from “dainuu-na” which means judgement, Last

 The primary signification of the term “deen” thus

 (3) Judicious power

 (4) Natural inclination or tendency

 Thus, the implication of “religion” in the ordinary

(Prof. Seyyed Hossein Nasr in book “Islam and the

“Every child is born in a state of

(Hadith of Prophet Muhammad s.a.w.)

 INFANT  Parents may already

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