PROCEEDINGS FROM PERMATA INSAN · CONTENT Page Proceedings from PERMATA INSAN Shaping Muslim Scholars for the World 105 Tan Sri Professor Dr. Mohd Kamal Hassan Unveiling STEM in Al

CONTENT

Page

Proceedings from PERMATA INSAN

Shaping Muslim Scholars for the World 105

Tan Sri Professor Dr. Mohd Kamal Hassan

Unveiling STEM in Al Qur’an and As-Sunnah 120

Professor Dato’ Dr. Mohd. Yusof Othman

The Art of Hafazan: Effective Technique 130

Professor Dr. Zulkiple Abdul Ghani

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PROCEEDINGS FROM PERMATA INSAN

PLENARY:

SHAPING MUSLIM SCHOLARS FOR THE WORLD

TAN SRI PROFESSOR DR. MOHD KAMAL HASSAN

1. Introduction: The World in Agony

I wish to express, first and foremost, my heartfelt gratitude to the organisers of this

international conference for inviting me to deliver a paper on the subject of “Shaping Muslim

Scholars for the World”. It is my presumption that the academic leadership of PERMATA

Pintar educational system which came up with this topic may be quite concerned about the

future role of its Muslim students in bringing about the necessary cultural and societal changes

that would lead, in the long run, to significant civilizational reconstructions in light of the serious

civilizational crisis our world has been through in the last several decades. As a Muslim

academic who has been involved in the educational process of moulding Muslim students and

young scholars to become good transformational leaders in their respective countries for the

last four decades, I am absolutely convinced that such concerns are highly justified and timely,

given the state of political turmoil and ethical corruption in many Muslim countries today. In

this paper, I will share with you some thoughts on the kind of Muslim scholars we need to

produce from the perspective of the Islamic worldview and epistemology in the context of

contemporary civilizational crisis.

Several concerned Western thinkers, scholars and intellectuals have expressed their concern

pertaining to the contemporary ethical and civilisational crisis, particularly after the global

economic crisis of 2007-2008 and the huge financial scandals before and after that period.

Suffice it if I were to quote a couple of those intellectual concerns expressed in the following

words:

“At the start of the 21st century, humankind finds itself on a non-sustainable course – a course

that, unless it is changed, could lead to grand-scale catastrophes….We are travelling at

breakneck speed into an age of extremes – extremes in wealth and poverty, extremes in

technology and the experiments that scientists want to perform, extreme forces of globalism,

weapons of mass destruction and terrorists acting in the name of religion….A drastic change

is needed in the first half of the 21st century to set the stage for extraordinary events in the

rest of the century”

This is the opening statement by James Martin (2006: 3-4), a leading international authority in

computing and author of The Meaning of the 21st Century: A Vital Blueprint for Ensuring Our

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Future, who founded in 2005 the James Martin 21st Century School at Oxford University, thus

linking many institutes and academics around the world who are concerned with the future of

the planet. But back in September 4,1993, at the Parliament of the World's Religions, held in

Chicago, the “Declaration of a Global Ethic” authored by Hans Küng, the renown Catholic

theologian, declared in no uncertain terms that;

“The world is in agony. The agony is so pervasive and urgent that we are compelled to name

its manifestations so that the depth of this pain may be made clear. Peace eludes us...the

planet is being destroyed...neighbours live in fear...women and men are estranged from each

other...children die! This is abhorrent! We condemn the abuses of Earth's ecosystems. We

condemn the poverty that stifles life's potential; the hunger that weakens the human body; the

economic disparities that threaten so many families with ruin. We condemn the social disarray

of the nations; the disregard for justice which pushes citizens to the margin; the anarchy

overtaking our communities; and the insane death of children from violence. In particular, we

condemn aggression and hatred in the name of religion”

(http://www.religioustolerance.org/parliame.htm. Accessed 26th May 2016)

Today the global environmental crisis has reached an alarming stage. It is becoming clearer

by day that Planet Earth is under the threat of global warming and climate change as a result

of man-made problems. To Naomi Klein, “the really inconvenient truth is that it is not about

carbon – it is about capitalism…. [T]he most profound threat humanity has ever faced [is] the

war our economic model is waging against life on earth.” (Naomi Klein 2014, back flap). The

world is indeed in distress and deep crisis on many facets of contemporary civilisation, a

civilisation that prides itself, and excels above all, first in marvellous scientific and

technological advancements and sophistications, and second in constructing socio-political

and socio-economic systems without any theocentric moral-spiritual foundation. Grounded in

the rationalist and secularist worldview of the European Enlightenment, the construction of

modern civilisation depended upon secularised and absolutised reason as the sole guide for

human development and progress. In this regard, what Hans Küng writes in the epilogue of

his voluminous work is most illuminating:

“The price that the West had to pay for the […] epoch-making change in values and

norms […] of late-modernity […] was a high one: the other spheres of life were left with

no religions and indeed largely also with no moral basis and ultimate horizon of

meaning. […] From this follows a deep crisis of orientation and […] desperate search

for meaning, criteria and a shared basis for values. Like absolutized faith, so too

absolutized reason can set free destructive energies, with devastating effects […]. If

many Muslims are showing themselves dissatisfied […] with Western-technological

http://www.religioustolerance.org/parliame.htm

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modernization and are returning to the tradition of their religion, it is because of such

anxieties […]. Here is a new task for Muslims and Christians together” (Hans Küng

2009, 649-650)

The dominant influence and impact of secularized and absolutized rationality which

separates science and technology, development, progress and modernity from ethics

and spirituality, is in our mind, one of the main reasons for the world being “in agony”.

“Never,” says Hans Küng in his Declaration of Global Ethic, “has there been such a

need for a mechanism to counter global distress.”

In our view the global distress is a manifestation of the failure of secular modernity, and as a

Muslim academic, we are of the view that part of the malaise of the Muslim world -- the political

turbulence, the intra-religious sectarian violence and turmoil, the rampant corruption and

abuse of power in the public and private sectors, the forced migration of millions of

Palestinians, Iraqis, Syrians, Kurds and North Africans, the shameful widening chasm

between the small but powerful and affluent elites and the abject poverty of the downtrodden

and miserable masses in Asia and Africa, and the terrible mess it is in -- is due to the failure

of Muslim leadership to construct truly just, equitable, balanced, integrated and holistic models

of human development and civilisation. The Muslim world, together with the rest of our troubled

world and the endangered Planet Earth, are obviously in dire need of fundamental reforms

and transformations on several fronts. The systemic and civilisational crises that we are in

requires a new kind of intellectual, political, economic, social, cultural and moral leadership

that is capable of working together across the religious, national and ethnic divides toward

restoring the harmony of human reason with Divine guidance and transcendent wisdom, the

integration of science and technology with religious ethics, and the reunification of material

progress with spiritual and ethical principles and norms. The educational system is obviously

the most important key to the solutions of civilizational problems.

For Muslim countries, it is imperative that educational reforms initiated by the ministries of

education or schools go beyond embracing the so-called “21st Century Learning Skills” with

their focus on creativity, critical thinking, collaboration, communication, innovation, problem

solving, leadership, etc. (www.p21.org/our-work/p21-framework. Accessed 26th May 2016).

Those skills are undoubtedly useful and relevant for a highly competitive world economy, but

from the Qur’anic perspective, the spiritual anchor and moral compass of the students’, the

scholars’ and the leaders’ personality and character are the most crucial factors for the proper

development of human beings as the Servants and Vicegerents of the Creator, Master and

http://www.p21.org/our-work/p21-framework

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Sustainer of the universe. Therefore, the spiritual-moral consciousness or intelligence needs

to be restored to their rightful places in the scale of priorities, reintegrated with all the

knowledge and skills of the world, and continuously reinforced. This implies, among other

things, that the process of moulding, training, educating, assessing and guiding Muslim

students and scholars in the remaining decades of the 21st Century must consciously avoid

being dependent or subservient to the dominant secularised educational models in the modern

world which has been producing “Excellence without a Soul”, that Harry Lewis refers to in his

trenchant critique of Harvard’s undergraduate education (Harry R. Lewis 2006). We ought to

learn, however, all the useful and successfully proven techniques or methods of educating

and training the younger generation to assume the leadership of the future, from the West or

from the East, as long as they are in harmony with the Quranic worldview, principles and

norms.

2. Muslim Scholars: The New Breed as Products of the Qur’anic Model of Integrated

and Holistic Scholars

In the Muslim world, several international and national conferences which have been held

since the First World Conference on Muslim Education in Mecca in 1977 underscored the

necessity of removing the disastrous dichotomy separating the two major branches of

knowledge – A) Sciences of Religion (ùluum al-deen) known variously as “Revealed

Knowledge” (ìlm al-wahy), “Islamic studies” (al-diraasaat al-islaamiyyah), “Transmitted

Sciences” (ùluum naqliyyah), “Shar’i sciences” (ùluum sharìyyah), “Religious Sciences”

(ùluum diniyyah), “Islamic Sciences” (ùluum islaamiyyah) or Islamic Religious Knowledge,

which are obligatory (fard ‘ain) upon every Muslim to know, and B) the Sciences of the World

(ùluum al-dunya) also known as Acquired Knowledge Disciplines (‘uluum muktasabah) or

Intellectual Sciences (ùluum àqliyyah). Islamic religious sciences or disciplines dealing with

the subjects of Islamic theology, law, ethics, spirituality are derived from Divine revelation

contained in the al-Qur’an and the Prophetic Tradition, while the acquired human knowledge

in the form of natural or physical sciences, medical sciences, applied sciences, professional

sciences, social sciences and humanities are derived from studying the physical universe,

the world of nature, human society and life by means of sense perception, reasoning, logical

thinking, experience, and empirical observation. In the worldview of the Qur’an and Islamic

epistemology, the study of the latter sciences ought to be based on faith in Tawheed (the

creed of Islamic monotheism) and in harmony with the principles, values and norms of Islam,

because they are the Servants’ efforts to understand the diverse Signs of the Compassionate

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Master, to utilise those God-given bounties in the universe and nature in the context of serving

Him, not forgetting to be grateful to Him for all the bounties, and looking forward to the eternal

life of true happiness, success and felicity in the Hereafter.

The reintegration of the two branches of knowledge which were completely divorced during

the colonial and post-colonial secular educational systems would have positive results for both

branches and would be instrumental in producing the new breed of Muslim scholars. The

religious sciences would be enriched, enlivened and become dynamic by being linked or

connected to several aspects or disciplines of the worldly sciences, and thus made relevant

to contemporary societal needs, issues and challenges. This process of innovative and

creative “relevantisation” is in fact necessitated by the religious spirit of reform (islaah),

renewal (tajdeed), and revitalisation (ihyaa’) of the sciences of religion. On the other hand,

the sciences and the humanities of the world as products of secular, agnostic or atheistic

worldviews would become more useful and more relevant to the needs and problems of

Muslim societies after undergoing the processes of desecularisation, decolonisation,

indigenisation, reorientation, remoulding, or revision – where necessary – according to the

worldview, epistemology and ethics of Islam. It should be mentioned that both processes of

“relevantisation” of the sciences of religion and “Islamicisation” or “Tawheedisation” of the

sciences and humanities of the world are ongoing pursuits of the agenda of Islamic

educational reform in this post-colonial, post-modern and globalisation era. It is from this

ongoing reformist, integrative and transformative intellectual agenda of the Muslim Community

(Ummah) that we expect to produce the most desirable qualities of the Muslim scholar who

are intellectually and spiritually equipped to address the ills and the agony of the contemporary

civilisation.

By “Muslim scholars” we mean those educated individuals or persons who profess the religion

of Islam, are knowledgeable in fields of knowledge, expertise or skills pertaining to this-worldly

life (al-dunya) and/or religious matters (al-deen). In order for human beings to fulfil their dual

but intertwined roles as the Servants (ìbaad) of Allah Most Gracious and as the Custodians,

Vicegerents, Inheritors of the earth (khalaaif al-ardh), they need to apply both the sciences of

religion and the sciences of the world. Hence the importance of adopting the paradigm of unity

of knowledge and the non-polarity of Divine revelation and human reason in the worldview of

the Qur’an. It is important to note that the Qur’an emphasises the obligation for human beings

to use the God-given intellect (àql) as His gift and trust, to read and understand the “Two

Books” of knowledge, in order to function optimally as His Obedient Servants and competent

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Vicegerents by studying the Qur’an as well as studying His “Signs” (aayaat) – in physical,

material, natural and human dimensions -- as manifested in the universe, nature, man and

life. The persons who have reached the necessary level of knowledge, understanding, and

consciousness coupled with the right spiritual attitude and moral characteristics are called

“ùlamaa’”(Q. 35:28)(“such as are endowed with knowledge”/”those who have knowledge”/

“those who know”/), “àalimuun”(Q. 29:43) (“people who are endowed with knowledge”/ “those

of knowledge”), alladheena uutu al-ìlm” (Q. 16:27) (’those who were endowed with

knowledge”/ “those who have been given knowledge”), ulu al-ìlm (Q. 3:18) (“those who were

endowed with knowledge”/ “people possessed of knowledge”/”those who are endowed with

knowledge”. The context in which the word “ùlamaa’” is used is very significant:

“Are you not aware that Allah sends down water from the skies, whereby We bring

forth fruits of many colours – just as in the mountains there are streaks of white and

red of various shades, as well as (others) very black. And among human beings too,

and beasts and cattle, diverse are their colours. It is only those who have knowledge

from among His Servants that stand truly in awe of Allah, (for they alone comprehend

that) verily, Allah is almighty, much-forgiving)” (Q. Fatir 35:27-28)

In these two verses, “those who have knowledge” (al-ùlamaa’), as understood from the

immediate context, would have expert understanding or knowledge of natural sciences

including chemistry, physics, botany, agriculture, earth sciences, geology, and anthropology.

In their study of the natural phenomena and pursuit of expert knowledge in the natural or

human sciences, they come into direct contact with the physical and tangible Signs of God’s

power, knowledge, wisdom, will and purpose. Their faith in God is reinforced thereby and the

more they are exposed to the marvellous diversities in nature and in man, the more they feel

overwhelmed by the Creator’s and Sustainer’s presence, purpose and will. These scholars

know how to “read” the natural phenomena deeply – they are the ones who truly fear, and

have the awe of, God because the complexities, intricacies and systematic order in the

cosmos could not be comprehended except by those who are truly knowledgeable of this

Open Book of God. Their knowledge of God’s attributes as manifested in the diversities and

complexities of the natural and human phenomena makes them most conscious of God’s

omnipresence and omnipotence, making them most fearful of His displeasure or punishment,

in case they misuse their knowledge or act in any way contrary to the will of their

Compassionate and Omniscient Master and Maker. This interpretation becomes all the more

persuasive when the above verses are compared with many other verses of the Qur’an which

refer to various aspects of the natural phenomena, including the human body, as representing

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the signs of the One True God. One verse that is addressed to “the people who use their

reason” in the proper way is as follows:

“Verily, in the creation of the heavens and of the earth, and in the

succession of night and day; and in the ships that speed through the sea

with what is useful to man; and in the waters which Allah sends down

from the sky, giving life thereby to the earth after it had been lifeless, and

causing all manner of living creatures to multiply thereon; and in the

change of the winds, and the clouds that run their appointed courses

between sky and earth: in all these there are signs indeed for people

who use their reason (qawm ya‘qiluun)” (Q. 2: 164)

Verses of this nature have convinced several Muslim scholars since the last century that the

cosmos and nature constituted another “Book” of Allah (S.W.T.) that has to be studied by

human beings using their God-given intellect to derive useful scientific, technological and other

worldly knowledge which are necessary for the Servants and Vicegerents of God to play the

active civilisational role on earth. At the same time, they seek guidance from the Book of Divine

revelation as represented by the Divine scriptures which culminated in the Qur’an. Thus, the

most desirable form of Muslim education is one which combines the “readings of the two

books” (al-jam ‘bain al-qiraatain): the “Open Book” of nature and the “The Written Book”

namely the Qur’an.

Scholars of this category belong to what the Qur’an calls the “Ulu’l Albaab”, people who use

their intellects in the way that God wanted it to be used, i.e. in harmony with faith in God and

His revelation, with their functions as His Servants and Vicegerents, and with the ethics of

God-fearing people of knowledge.

3. Emulating and Institutionalising the Ulu’l Albaab Integrative Model

The term Ulu’l Albaab (UA) is used sixteen times in the Qur’an as a favourable metaphor of

the integrated mind and personality of the true believer, whose intellect, knowledge and skills

are utilized in accordance with revealed Divine guidance and norms. The word albaab in

Arabic is the plural of lubb which means ‘aql (intellect or reason) or the purest and best part of

any substance. The expression reflects the great honour (al-sharaf al- ‘azeem) and high

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esteem (al-martabah al- ‘aaliyah) conferred by God upon those who use their intellects in a

sound manner. The most frequently quoted verse which refers to the UA is the following:

“Verily, in the creation of the heavens and the earth, and in the succession of night and

day, there are indeed signs for the Ulu’l Albaab, who remember Allah when they stand,

and when they sit, and when they lie down to sleep, and thus reflect on the creation of the

heavens and the earth: ‘O our Sustainer! You have not created all this without meaning

and purpose. Limitless are You in Your Glory! Keep us safe, then from suffering in Hell!”

(Q. 3: 190-191)

The well-known commentator of the Qur’an, Ibn Kathir, explains in his Tafseer al-Qur’an al-

Kareem the meaning of albaab as “pure and consummate intellects (al- ‘uquul al-tammah al-

zakiyyah) which comprehend things and their realities in the clearest way”) (www. al-

islam.com/Tafseer, acc. 14 October 2009). He elaborates that “those who understand,

reason, and ponder over the meanings of things in their true nature are only those who

possess sound intellects and correct understandings (www. altafsir.com/Tafseer, acc. 21

October 2009). Al-Alusi says in his Tafsir Ruuh al-Ma‘aani that UA are “those who possess

unadulterated intellects (al-‘uquul al-khaaliyah) which are freed from any kinds of blemished

sentiments or imaginations” (www.altafsir.com. , acc. 21 October 2009), while Al-Shawkaani

defines UA as “those who have sound intellects which are freed from defects of deficiency”

(al-‘uquul al-saheehah al-khaaliyah ‘an shawa‘ib al-naqs). In short, the UA are Muslim

scholars who think, investigate or analyse issues with intellects which are freed from elements

of disbelief, polytheism, egocentrism, influence of base desires, emotional biases or negative

emotions. However, the intellect that is thus uncontaminated, as in the minds of the UA, is

ever in need of Qur’anic piety (taqwaa) – the deep spiritual consciousness of the

omnipresence and omnipotence of God such that the scholar is always mindful lest any of

his/her actions, thoughts, ideas, theories, products or behaviour would incur His displeasure

or wrath. It is this spirit of taqwaa, in the worldview of the Qur’an, that will lead the scholars to

the attainment of true felicity (al-falaah), real success and wellbeing in this world and in the

Hereafter).

It is clear that the verses of Q. 3:190-191 referred to above reflect the theocentric and spiritual

attributes of the UA. They show that the uncontaminated mind or intellect a la UA integrates

in a harmonious way the attitude of dhikru’Llaah (remembrance of Allah) which is present in

the process of tafakkur – the kind of deep thinking or contemplation or analytical activities --

of the people of sound reasoning. This concept of contemplative or analytical thinking that

http://www.altafsir.com.tafasir/

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tafakkur represents, includes the activity of painstaking observation, academic research,

scientific investigation and empirical analysis of the secrets of nature in the heavens, the earth

and in human lives. The deep study and analysis of the workings and intricacies of the world

of nature and of human behaviour together with faith in the One Creator and Sustainer lead

the sincere and humble intellects to the awareness of the ultimate End and the continuity of

human life in the eternal abode of the Hereafter. This implies that believing scholars of natural

or social sciences and humanities who are imbued with the spiritual-moral consciousness of

taqwaa is aware that if they were to misuse their expert knowledge, or if they were negligent,

ungrateful to the Creator, or strive with the blessings they obtained from their mastery of

natural resources or their knowledge of the social-human sciences to cause injustice,

suffering, oppression, imbalances and to dominate over others -- to perpetuate their economic

or political hegemony over weaker or poorer people -- they would surely meet the wrath of

their Master in the Hereafter, and that would be the height of ignominy and shame (khizy) for

these intellectual and intelligent Servants of God the Most Gracious Most Compassionate.

The mind of the UA scholars, being fully integrated and uncontaminated, is most capable of

integrating the knowledge acquired from the scientific study of the natural or social phenomena

with the values, wisdom and norms acquired through Divine revelation. The Muslim scholar

par excellence then is not to be evaluated based purely on his or her field of specialization –

religious or worldly – but more importantly on the dominant attitude of his/her personality vis-

a-vis the Sustainer, i.e. on what the Qur’an calls khashyatu’Llaah (the profound awe of God’s

omnipotence and fear of His displeasure).

Taqwaa and khashyatu’Llaah then constitute the necessary spiritual ingredients in the

formation of the mind of Islamic intellectuals, leaders, scholars, professionals as well as the

ordinary believers. It should be reiterated that in the Islamic worldview, the principle of taqwaa

is the common spiritual core value in the proper development of the life of the individual, family,

institutions, community, nation, and civilization. (Q. 5:100, 10:65). Scholars, leaders,

intellectuals and professionals in this “Age of Turbulence” (Alan Greenspan 2007), agonising

world, global crises and rampant corruption are, in my humble opinion, in greater need of

taqwaa and khashyatu’Llaah than ever before.

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4. Educational Implications of The Integrated Approach

When we look back to the glorious period of Islamic civilization, we find the Muslim scientists,

physicists, astronomers, engineers, architects, chemists and mathematicians from Baghdad

to Spain in the West and to Central Asia and India in the East were well-known for their

scientific studies and discoveries of the secrets of nature and the human body, but unlike the

secular-minded scientists or social scientist of the modern era, they were people who were

staunch believers in the Tawheedic worldview of the Qur’an. They worked within the

Tawheedic paradigm which integrated the sciences of religion with the sciences of the world.

Many of them could be considered the embodiments of the intellectual and educational model

of UA lauded in the Qur’an. Today the new generation of Muslim scientists and intellectuals,

in both the natural sciences and social sciences could also represent the model of UA if they

decide to pursue, develop, construct and disseminate their scientific or intellectual products

based on the epistemology of Tawheed and the axiology of true believers. The Muslim

religious scholars and intellectuals, on their part, could appreciate more profoundly the Divine

knowledge and wisdom embedded in the cosmos, nature, society and the human body

through the disciplines of biology, anatomy, astronomy, physics, mathematics, medicine, etc.

Informed and illuminated by some degree of familiarity -- if not proper grounding -- in modern

scientific knowledge, minus the biases of secularism, materialism, agnosticism, atheism or

naturalism, the Muslim religious teachers, scholars and leaders of today would have a far more

positive impact on moral and religious education of the younger generation of Muslims as well

as the educated classes. To be able to harmoniously blend the understanding of the “Two

Books” of Allah, requires, however, the holistic development of the human personality which

integrates the physical, rational, emotional, spiritual and intuitive faculties of the human self in

accordance with the first principles of the unity of God, the unity of the human self and the

unity of knowledge.

In the world, today, Muslim communities have been and are being exposed to at least four

major systems of education:

1. The completely secular system as in many non-Muslim countries, where only the

natural sciences, the social sciences and the humanities are taught, to the exclusion

of religion.

2. The predominantly religious educational system where a few subjects of worldly

knowledge are taught, but they are a small part of the curriculum and are taught without

any reference to religion or metaphysical perspectives.

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3. The predominantly worldly educational system where some aspects of religious

knowledge are taught, but they are also isolated, marginalized or compartmentalized,

as if religious knowledge has no relevance to the knowledge of the world of nature,

society or culture.

4. The system which offers both the religious and the worldly sciences, but they only

coexist; there is no real interpenetration or interconnectivity between the two spheres

of knowledge. Religious knowledge is therefore not enriched by or made relevant to

worldly knowledge, or reformed to be kept abreast with contemporary changes, while

the worldly knowledge is not constructed to be in harmony with the worldview of

Tawheed.

The fourth system comes closest to the fully integrated model of education – the fifth system

-- in which the two streams are brought into meaningful and dynamic interaction and symbiosis

with one another to enrich and complement each other and produce at the end of the

educational process: A) the religiously informed and God-fearing natural scientist, engineers,

doctors and social scientists on the one hand, and B) the scientifically informed religious

knowledge specialists who understand the contemporary realities and changes, and know

how those changes impinge on moral, ethical, theological and spiritual values and norms. This

system will be able to produce the so-called “intellectual-ulama’” and the “ulama’-intellectual”

as they say in Indonesia. With all the serious moral and environmental crises threatening the

sustainability of contemporary civilization, we believe that the Muslim community urgently

needs experts in natural and applied sciences or technology and social scientists who are at

the same time possessing deep faith, high moral integrity and taqwaa, as well as the experts

in religious disciplines who are also knowledgeable in some branches or aspects of scientific

or professional knowledge. Further studies and research into the contemporary significance

and applicability of the UA model of integrated knowledge and education are required to

enhance the collective transnational efforts among Muslims to produce more institutions,

groups and individuals imbued with the worldview, mindset, attitudes and habits of the Ulu’l

Albaab as the best model of educational and intellectual excellence.

5. Conclusion

We feel very strongly that it is essential for Muslim communities all over the world to regain

the leadership in promoting scientific knowledge and technological innovation that Islamic

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civilization once held sway for almost a thousand years before being dominated by Western

imperialism and colonialism from the 16th century onwards.

In Malaysia, the government has reiterated its plan to have, by the year 2020, sixty per cent

(as compared to thirty seven percent currently) of the students in schools and universities of

the country enrolled in the natural/physical science stream, the other forty percent to be in the

arts, social sciences, humanities and Islamic religious sciences. It is note-worthy that the

Muslim leaders and decision makers in the ministry of education have been planning to

increase the number of special secondary schools which combine the natural science subjects

with Islamic religious knowledge to produce more integrated and holistic Muslim professionals

in the near future.

We share the view that Muslim nations and communities are obliged to gain mastery of the

“hard sciences” and technology so that Muslim countries can develop their own God-given

potentials and human capital to become economically and politically self-reliant, more

productive, less dependent upon, and less indebted to, the technologically advanced nations

for their material and physical wellbeing. To be sure, Muslim countries and societies which

had been under the dominion of Western colonialism cannot continue to become perpetual

consumers of Western or Eastern technology or products, nor subservient dependents upon

the economic generosity of the powerful globalising nations to further expand their hegemony

or national interests at the expense of the less powerful or less technologically advanced

nations of the South, which include the Muslim countries. However, the need to gain mastery

of “the sciences of the world” (ùlum al-dunya) should not be just for the purpose of gaining

Muslim economic or technological independence and progress; it is an educational means to

know the One True God, to appreciate all His bounties in nature, and to serve His cause,

including the fulfilment of the “higher objectives of the Divine Way” (maqaasid al-shareeàh) –

preservation and sustainability of religion, life, intellect, property, progeny, rights, environment,

etc.

It is our hope as well that the Muslim younger generation and youth who are going to be future

scholars, who would then be among the future leaders of Muslim nations, would be more

motivated to pursue the study of natural, physical and professional sciences not just by

invoking their patriotic, ethnic or national sentiments or career prospects – all of which are

undoubtedly important -- but by awakening a deeper and more profound spiritual

consciousness in their hearts. This is the taqwaa-based consciousness that; a) the study of

the natural phenomena and unveiling the secrets of the physical universe is an essential part

of the mission of “the Servants of Allah the Most Gracious” in worshipping the Compassionate

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Creator and “Sustainer of all the world” (Rabb al-Àlamin); b) they belong to a universal

community (Ummah) destined by their Creator to be “the best community brought forth for

mankind” (khair ummah ukhrijat li al-nas) (Q. Surah Al Ìmran 3: 110); c) that this divinely

constructed universal Community is a Justly Balanced Community (Ummah Wasat)

mandated by the Almighty God “to be an exemplary witness for all people” (Q. Surah al-

Baqarah 2: 143) and; d) that they are the heirs of a great flourishing civilization that once

dominated Spain (Al-Andalus), North Africa and West Asia for about eight hundred years, and

provided the intellectual and cultural foundations for the emergence of the Renaissance in

Europe in the Middle Ages. Young Muslim students in the natural sciences, social sciences

and humanities need to be well informed of how the rich scientific and technological tradition

in Islamic civilization was based on the theocentric worldview of the Qur’an, and as such it did

not experience, nor led to, the kind of moral, intellectual and environmental crises faced by

the modern secular civilization in which the natural sciences and professional disciplines were

based on secularist, naturalist or empiricist worldviews and philosophical assumptions.

Therefore, while Muslim educationists support Muslim government efforts to increase the

number of Muslim students in the natural science stream in the coming years and the

international plea for the percentage of budget allocations for science and technology research

to be increased – the reports of the Millennium Development Goals of the United Nations show

the embarrassingly low commitment of the Muslim countries’ budget to the development of

science and technology – they should not adopt the uncritical attitude towards secularist,

materialist, agnostic or naturalist philosophical framework of the natural or social sciences

and humanities. They should voice strong objections, in United Nations international

conferences, to the unethical exploitation of modern science, the subservience or misuse of

science and technology for selfish commercial or nationalistic economic interests, which have

contributed to the grave and alarming environmental crisis the planet Earth is currently

undergoing.

We, on our part, share the views of concerned non-Muslim intellectuals and scientists of the

South regarding the role and contribution of scientists and scientific experts to the

strengthening of the lucrative weapon industries serving as instruments of political or

economic subjugation by the rich nations over the Third World, in this era of globalization,

turmoil and uncertainties. It is our considered view that if scientists, technologists, technocrats

and scientific organisations, institutions including universities, were to continue to view nature

and the human-social phenomena from a naturalist, positivist, rationalist materialist,

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empiricist, modernist, agnostic or atheistic philosophical presuppositions – which are different

branches of the main trunk of the secular worldview in the world today – then our world would

continue to be hostage to the multiple crises of post-modern globalising civilization based on

absolutized reason or agnosticism.

As Muslim academics, we are agreeable to, and appreciative of, theistic, transcendent, or

metaphysical worldviews or philosophical underpinnings of non-Muslim scholarship which

share the vision of Reality, Existence and Life that possesses a Transcendent dimension,

moral order and Divine purpose. As Muslim scholars, our scientists and professionals should

be able to work together with Occidental or Oriental scientists or scholars of the natural and

human-social phenomena who acknowledge that the reality of life and existence is much more

than the totality of material or physical substances, properties or behaviours being observed

or analysed by empirical, rationalist or mechanistic scientific method. We look forward from

Occidental or Oriental societies to a more holistic, sustainable and ethical paradigm of

developing science and technology, social sciences and humanities that combine the physical

dimensions of reality with the ethical and spiritual dimensions, to work together for the future

wellbeing of our embattled planet and all its inhabitants, both human and non-human. For us

Muslim academics, such integrative perspective and model is already present in and provided

for by the Qur’an and, therefore, it is more than high time that objective scientific minds and

serious scholars, especially Muslim scientists and professionals at home and abroad, as well

as the budding Muslim scholars that the PERMATA educational institutions are producing

undertake the much needed paradigm shift in the study of natural sciences, applied sciences,

professional sciences, social sciences, arts and humanities.

We would like to end by quoting from The Prince of Wales’ speech entitled “Islam and the

Environment” which he delivered at Sheldonian Theatre, Oxford Centre for Islamic Studies in

2010. His speech is a profound critique of the secular, materialist and empiricist worldview of

the modern West which, in his opinion, has caused severe environmental crisis in the world

today:

“When we hear talk of an “environmental crisis” or even of a “financial crisis,” I would

suggest that this is actually describing the outward consequences of a deep, inner

crisis of the soul. It is a crisis in our relationship with – and our perception of – nature,

and it is born of western culture being dominated for at least two hundred years by a

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mechanistic and reductionist approach to our scientific understanding of the world

around us….

The utter dominance of the mechanistic approach of science over everything else,

including religion, has “de-souled” the dominant world view, and that includes our

perception of Nature. As soul is elbowed out of the picture, our deeper link with the

natural world is severed. Our sense of the spiritual relationship between humanity, the

Earth and her great diversity of life has become dim. The entire emphasis is all on the

mechanical process of increasing growth in the economy, of making every process

more “efficient” and achieving as much convenience as possible”

(http://www.princeofwales.gov.uk/media/speeches/speech-hrh-the-prince-of-wales-

titled-islam-and-the-environment-sheldonian-theatre. Retrieved on September 10,

2014)

References

Al-Alusi, Tafsir Ruuh al-Ma ‘aani. http://www.altafsir.com. Charles, Prince (2010). “Islam and

the Environment.” http://www.princeofwales.gov.uk/media/speeches/speech-hrh-the-

prince-of-wales-titled-islam-and-the-environment-sheldonian-theatre

“Declaration of Global Ethic” (1993). http://www.religioustolerance.org/parliame.htm.

Greenspan, Alan (2008). The Age of Turbulence. New York: Penguin Books.

Ibn Kathir, Tafseer al-Qur’an al-Kareem. http://www. al-islam.com/tafseer,

Klein, Naomi (2014). This Changes Everything: Capitalism vs The Climate. New York:

Simon & Schuster.

Küng, Hans (2009) (John Bowden, trans.), Islam: Past, Present & Future. Oxford: One

World.

Lewis, R. Harry. (2006) Excellence Without a Soul: How a Great University Forgot Education.

USA: Public Affair.

Martin, James (2006). The Meaning of the 21st Century: A Vital Blueprint for Ensuring Our

Future. New York: Riverhead Books.

http://www.princeofwales.gov.uk/media/speeches/speech-hrh-the-prince-of-wales-titled-islam-and-the-environment-sheldonian-theatre


http://www.altafsir.com.tafasir/



http://www.religioustolerance.org/parliame.htm

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SYMPOSIUM:

UNVEILING STEM IN AL QUR’AN AND AS-SUNNAH

PROFESSOR DATO’ DR. MOHD. YUSOF OTHMAN

ABSTRACT

Science is knowledge related to understanding of the natural world, whereas technology is

knowledge related to how knowledge of science is being utilised for overall development.

Science of revelation is knowledge revealed by Allah SWT to His Prophets to be conveyed to

their followers as a guide to develop the self and human civilisation. Throughout the history of

human civilisation, knowledge of science is very crucial for development. There is no

development without science, technology, engineering and mathematics (STEM). But

revealed knowledge has no role in Western’s perspective. Instead, the presence of revealed

knowledge is considered to be interfering with the smooth development of STEM itself.

Consequently, today’s development becomes lame because of environmental and global

warming issues without viable solutions; issues of over exploitation and manipulation of natural

resources so as to adversely affect the world’s economic system; and social issues which are

very disgraceful, to the extent that a child does not know how to respect his own parents. This

paper unveils the position of STEM in al-Qur’an. This issue needs to be addressed because

scientific development without religion is blind, to the point that the goal of development to

produce a happy and prosperous human being will not be achieved. While religion without

science is equally lame, because religious duties cannot be implemented without appropriate

development of STEM.

Keywords: Secular science, Islamic science, acquired knowledge, revealed knowledge,

sustainable development.

1. INTRODUCTION

STEM is frequently concomitant with development of nature by man. No one may deny that

man needs STEM to develop and prosper in this world. Without STEM, the world would not

be as developed as we see it today. Only mankind, and no other creatures, has the potential

to develop STEM, because mankind has the capacity to understand nature in a limited way.

Mankind’s ability to systematically, logically and objectively understand nature, and then

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develop STEM and nature themselves, enables them to properly administer and manage

nature.

Science is not knowledge which can explain everything, especially subjective knowledge such

as the concept of happiness. Science is also unable to explain the aspects of emotional and

spiritual satisfaction. Unfortunately, the over-adulation for science has caused it to dominate

every aspect of human life – all knowledge including social sciences and literature are required

to be explained scientifically for it to be universally accepted. Likewise, with knowledge related

to psychology and humanities, religious and cultural are required to be justified scientifically

to gain universal acceptance.

This reality is causing society to neglect religious teachings, culture, tradition and ethics

(subjective knowledge) in their daily life, which ultimately produces people who are ‘scientific

mind’ – making science as their ideology (which may be called as scientism), such as to bring

forth humans who are blind to religion, and unclear about life’s objectives, thus undermining

the family institution and lack of etiquette in social manners. All these are the consequences

of science being developed without religion, without the pristine values of human dignity

(Lewis, 2006; Vitz, 2009).

The consequence is that a system is born which separates between affairs related to

understanding nature, that is science; and a system which enables man to understand God,

that is, religious knowledge as well as knowledge which enables man to properly understand

his social responsibilities. Some alternative suggestions have been submitted by Gardner

(1984) who discusses the Concept of Multiple Intelligence, Goleman (1996) the Concept of

Emotional Intelligence, and Zohar (2000) the Concept of Spiritual Intelligence. But the concept

of human intelligence which they propose is still out of the scope of revealed knowledge as

taught in Islam.

This paper attempts to unveil the important of STEM which is mentioned in al-Qur’an. This

paper also attempts to see STEM in the wider scope of revealed knowledge in order to create

a desire to propose a new approach in teaching STEM in our education system – a science

education which is based on divinity, friendliness to the environment, humans and society.

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2. WHAT IS SCIENCE?

There is no singly specific definition of science which may be given to explain its meaning.

Based on several definitions given by Medawar (1984), Adler (1976), Crump (2002), DBP

(1992) and Shaharir Mohamad Zain (2000), one can conclude that the term ‘science’ means,

‘knowledge of information based on observation of natural phenomena, generated

systematically, rationally and objectively by using a devised method based on certain

premises by the observer until reliable knowledge is aggregated’

The root word of ‘science’ comes from the Latin word ‘scientia’ means knowledge, the degree

of knowing of a person about the natural phenomena. To Medawar (1984), the truth of science

is the truth based on the goals desired to be achieved through work done by a scientist through

what is called asymptote; a truth which is not conclusive or absolute, which may still be

disputed and criticised, but is assumed to be so. Science only gives the possible direction of

the scientific study, but it does not have the ultimate goal desired. Thus, the exploration of

knowledge on natural phenomena studied always varies and is not absolute.

Although the above definition of science may be improved and argued, generally it can be said

that pure science is knowledge pivoted on how man is able to observe natural phenomena

which behaves according to its fitrah (natural disposition). The result of systematic observation

is then rationally and objectively argued and analysed, experimented and compared to its

theoretical assumptions. This knowledge continues to be cultivated and developed to increase

the treasure of science knowledge itself.

In order to develop knowledge of science, scientists are required to make basic assumptions

or premises for the development of their knowledge. According to Toby E. Huff (1995), the

philosophy of pure science requires three basic assumptions:

First, scientists believe that nature is organized or in a regular and certain order. This means

that nature is coherent, organised according to certain rules or laws, and in a foreseeable or

predictable domain.

Second, scientists believe that man is able to give reasons rationally for the observed natural

phenomena; they have the mental capacity to understand nature by conducting an

investigation through rational argument. Nevertheless, scientists also believe that a certain

theory about natural phenomena may be wrong at some point. At the same time, they also

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believe that they probably may not know everything about the nature that they observe. But

they are certain that ultimately, man will be able to give reasons through a systematic, logical

and objective investigation. Therefore, they believe a scientific investigation must be

conducted continuously in order to refine their understanding of the nature.

Third, scientists are also believing that everyone (including people who has different

backgrounds and cultures), has the liberty to use his power of intelligence to question and

reason with logic for a certain observed phenomenon. He is also free to question the veracity

of the science the scientists claim. Scientists also believe that after scientific investigation,

everyone will finally reach the same conclusion from observation phenomena. With these

assumptions, they consider science as universal knowledge, unlike the arts of culture and

tradition which are localised.

Based on the definition and premises of science, we can conclude that epistemology of STEM

education can be summarised as in Figure 1. In the Western’s perspective, STEM is the

knowledge based on how man is able to observe natural phenomena with his intellectual

intelligence. After understanding the nature, he strives to obtain the techniques to utilise the

observed nature. The knowledge of understanding the techniques to utilise nature are known

as technology.

Figure 1: Epistemology of STEM according to Western scholar.

3. WHAT IS AL-QURAN?

Al-Quran is a book revealed as right guidance or enlightenment (huda) to all human being to

guide them throughout their life. Its contents clearly state the difference between the rights

MAN (Mind & Physical)

Nature

Intellectual Quotient (IQ)

Understanding Nature

Science & Technology

• Analysis natural phenomena. • Systematic, rational & objective observation. • Design scientific methods. • Aggregation of knowledge. • Reliability (error analysis).

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and the false as asserted by Allah SWT in al-Baqarah (2): 185. We can summarise al-Qur’an

as follows,

Al-Quran is the Word (Kalam) of Allah SWT, a miracle (mukjizat) revealed to the Prophet

Muhammad (pbuh), written (mashaf), and narrated by narrators clearly without doubt. Thus,

recitation of al-Quran, even without understanding it, is an act of ibadah (Subhi Salleh, 1978).

This definition by Soenarjo et. Al. (1412 H) in the famous Al-Qur’an dan Terjemahannya (al-

Quran and its Translation) is used as reference in Malaysia and the Malay world today.

Al-Quran is also an original, genuine and authentic book. It has never been challenged,

irrefutable and undisputed by anyone since it was sent and bound during the time of Caliph

Saidina ‘Uthman till today. The binding was led by Zaid bin Thabit, together with Abdullah bin

Zubair, Sa’id bin ‘Ash and Abdurrahman bin Harith bin Hisyam (Ishfaq Ahmad, 2000).

Al-Quran is a book which has produced numerous religious (Islamic) individuals and societies.

Islam encompasses the ritual and social aspects. It has produced cultured and civilized

societies, whose lives are organized, orderly and systematic. In order to ensure the Muslim

communities, continue to develop, they are required to make al-Quran as the source of

inspiration to build the future.

Al-Quran is a book which needs to be fully believed as the revelations of Allah SWT. A true

Muslim must sincerely and earnestly believe in it. Disputing Al-Quran may revoke one’s

declaration of faith (syahadah), even though there are statements in it which rationally and

logically do not make sense to one’s or a group’s thinking, such as the story of Prophet Ibrahim

(pbuh) who was thrown into the fire by King Nimrod but the fire did not burn him; or the story

of Prophet Isa (pbuh) who could bring the dead to life and so on. Al-Quran is the main basis

of belief for the development of the Muslim aqidah (system of believe).

4. SCIENCE FROM ISLAMIC PERSPECTIVE

What is the position of science as described in al-Quran? Muslim scholars have never rejected

the scientific approach such as being practiced by Western scholars. In fact, Muslim scientists

were the first to establish the scientific method that we have today (Watt 1979). Muslims are

very much encouraged to observe nature as mention in Surah Ali ‘Imran (3): 190-191,

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‘Behold! In the creations of the heavens and the earth, and the alternation of night

and day, - there are indeed Signs for men of understanding, - Men who celebrate the

praises of Allah, standing, sitting, and lying down on their sides, and contemplate the

(wonders of) creation in the heavens and the earth, (With the thought): Our Lord! Not

for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the

penalty of the Fire!’

Likewise, surah Faathir (35): 27-28 in which means:

‘Sees thou not that Allah sends down rain from the sky? With it We then bring out

produce of various colours. And in the mountains, are tracts white and red, of various

shades of colour, and black intense in hue.’

‘And so, amongst men and crawling creatures and cattle, are they of various colours.

Those who truly fear Allah, among His servants, who have knowledge: for Allah is

Exalted in Might, Oft-Forgiving.’

In surah Al-Mulk (67): 3, Allah SWT says as in the following meaning,

‘...No want of proportion wilt thou see in the creation of (Allah) Most Gracious…’

Further, in surah Al-Qamar (54): 49, Allah SWT also says in the following meaning,

‘Verily, all things have We created in proportion and measure (with predestination)’

The verses above clearly tell the Muslims to observe, and study the occurrences and

phenomena of the creations, the earth and the heavens. They are told to use their intellect, to

give reasons and causes on the phenomena of nature’s creation which is balanced and follow

the rules or measures prescribed by Allah SWT. Study of the celestial phenomena is included

in the field of astronomy. In surah Faathir (35): 27 & 28, Allah SWT tells Muslims to observe

and reflect on the formation of rain which comes down from the sky, then nourishes a variety

of plants to grow. Likewise, with the mountains, structure of rocks and minerals are useful for

man. Other than nature, Allah SWT also urges Muslims to study the different types of

behaviour of humans, variety of wild and domestic animals, from which Muslims may draw

lessons and take benefit.

In the above verse, Allah SWT refers to people who observe nature with the sentence, “Men

who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and

contemplate the (wonders of) creation in the heavens and the earth, (With the thought): Our

Lord! Not for naught hast Thou created (all) this! Glory to Thee! Give us salvation from the

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penalty of the Fire!” It means that in Islam, knowledge related to understanding of nature

(STEM), is very important and crucial to study. But STEM must not make us forget our

responsibilities to the Creator of nature, because we are appointed by Him to be His caliph

(al-Baqarah (2); 30). In other words, Islam enjoins Muslims to master STEM, but not at the

cost of neglecting our responsibilities to Allah SWT. As caliph, STEM helps Muslim to be a

good manager and administrator in order to govern this nature.

Those who remember Allah SWT, wherever and whenever they are, at the same time they

understand nature as created by Allah SWT, are given by Him the title, ulul al-bab or

possessors of wisdom. In surah Fathiir (35) above, Allah SWT names those who understand

nature as al-Ulama (or scholars). Al-Ulama also are the people who understand nature as

discussed earlier. In other words, they are scientists who understand the properties of nature,

and social scientists who understand the nature of human being; at the same time they are

most closest (taqwa) to Allah SWT, fear his sanction and punishment, do not transgress

limitations, who are bold but humble in spite of their understanding of nature and human

behaviour because they know that Allah SWT Knows More and is the Most Powerful, and they

also promptly seek forgiveness from Him if they have acted in an unrestrained manner in

attempting to understand nature.

As a conclusion, the epistemology of STEM in Islamic perspective can be shown as in

Figure 2 below:

ALLAH (al-Asma ul-Husna)

Man

Man (Ruh, Qalb, Aqal,

Nafs, Physique)

Nature

Caliph

Fitrah & Nature

(Tabii & Sunnatullah)

Tawhidic

Concept

Science,

Technology

Aqidah,

Shariah,

Etiquette/

Morals

Observe

Rationa,

Analyse

Social,

Politics &

Economy

Servant

Administer and

govern nature

Manner&

Morals

Manners

&

Morals

Utilise natural

resources

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Figure 2: Epistemology of Islamic STEM which depicts relation man with Allah SWT, man

with man, and man with the nature around him in developing science and

technology.

The main difference between STEM from the Western perspective and STEM from Islamic

perspective is that the former rejects any form of religious argument, even though their

scientists understand that their knowledge is limited, not absolute and secular, whereas

Islamic STEM places great importance on divinity that the spirit and ultimate goal in working

is purely for Allah SWT. All innovations, creativity and inventions by Muslim scientists are

manifestations of self-responsibility to their God. Thus, creativity which is destructive,

uncivilized and environmentally and socially damaging to well-being is totally forbidden.

5. CONCLUSION

The world is in great need of STEM’s development. It will generate economic development

and, hopefully prosperity to the country. Unfortunately, the development of STEM which

neglects culture and religion values blind the people as to which direction development will

take. The well-being and wealth obtained are just mirage or shadow of the sculpture in the

middle of the barren desert, not real well-being which brings peace of mind to the heart and

soul. Consequently, we see before us how a highly STEM literate society is unable to handle

issues of global warming, speculation and currency manipulation, and social moral decay of

religion and culture. In fact, white collar crime in front of us is destroying the world economic

system of today (Fukuyama, 2008). The lesson teaches us how harmful is a system developed

based on scientific achievement but neglects responsibility to God. That is why we will be

blinded if we develop science and technology without religion.

Conversely, religious development needs STEM’s development. There is no point of man

being the caliph of Allah SWT entrusted with governing and administering this world if man

fails to understand it properly. How would man properly govern and administer the nature if

he is ignorant about it. Is it possible to cover our privacy (aurat) as demanded by religion if we

do not know how to make appropriate clothing? Is it possible to fulfil our responsibility of putting

into practice the tenets of Islam if we do not master STEM? That is the reason religion will be

lame without STEM.

Wallahuaklam (Allah knows the Truth).

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ACKNOWLEDGEMENT

The author would like to acknowledge Universiti Kebangsaan Malaysia for granting the

research fund under Research Grant STEM-2014-002.

REFERENCES

Abdullah Yusof Ali, 1978. The Holy Qur’an; Text Translation and Commentary, The Islamic

Foundation, Leicester, U. Kingdom.

Adler M.J., 1976. Great Ideas from the Great Books. N. York. Washington Square Press.

Crump T., 2002. A Brief History of Science: As Seen Through the Development of Scientific

Instrument. London, Robinson.

Dewan Bahasa dan Pustaka, 1992. Kamus Inggeris-Melayu Dewan. Kuala Lumpur. Dewan

Bahasa dan Pustaka.

Gardner H., 1984. Frames of Mind: Theories of Multiple Intelligences. London, Heinemann.

Goleman D., 1996. Emotional Intelligence: Why It Can Matter More Than IQ. London,

Bloomsbury.

Fukuyama, F., 2008. The Fall of America, Inc. dalam Newsweek, 13 October. 24-28

Huff, T.E., 1995. Islam, Science and Fundamentalism. J. of Arabic, Islam and Middle Eastern

Studies, Vol 2(2). pp. 1-27.

Ishfaq Ahmad, 2000. Research and Development in the Islamic World: Past and Present

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Problems and Future Directions. Journal of Islamic Science. 16(1-2): 127-135.

Lewis, H.R., 2006. ‘Excellence without soul – ‘Does Liberal Education Have a Future?’

Philadelphia, USA, Public Affairs Pub.

Medawar P., 1984. The Limits of Science, Oxford University Press, UK.

Shaharir Mohamad Zain, 2000. Pengenalan Sejarah dan Falsafah Sains. Bangi, Penerbit

Universiti Kebangsaan Malaysia. Hlm 25.

Soenarjo R.H.A. (Ketua), T.M. Hasbi Ashshiddiqi, H. Bustami A. Gani, H. Muchtar Jahya, H.M.

Toha Jayha Omar, H.A. Mukti Ali, Kamal Muchtar, H. Gazali Taib, K.H.A. Musaddad, K.H. Ali

Maksum dan Busjairi Madjidi, 1412 H. Al-Qur’an dan Terjemahannya. Medinah Munawwarah.

Pecetakan Kerajaan Saudi Arabia.

Subhi Salleh, 1978. Kajian al-Quran. Kuala Lumpur, Dewan Bahasa dan Pustaka.

Vitz P. C., 2009. Excellence without a Soul: A Response to the Problem of the Modern

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August. Accessed on 15 May 2016.

Watt M, 1972. The Influence of Islam. Edinburg, Edinburg University Press.

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Bloomsbury.

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WORKSHOP:

THE ART OF HAFAZAN; EFFECTIVE TECHNIQUE

PROFESSOR DR. ZULKIPLE ABDUL GHANI

ADNAN MOHAMED YUSOFF & MUHAMMAD HAFIZ SALEH

UNIVERSITI SAINS ISLAM MALAYSIA (USIM)

Hafazan or the memorisation of the Qur’an is important to every individual Muslim in order to

ensure that the Qur’an remains intact in his/heart hearts. Since the time of the Prophet SAW,

the art of hafazan requires specific techniques. Preservation by way of memorisation of the

Qur’an encompasses reflection of its meanings, contents and messages alongside with the

correct recitation. This paper will explore this unique aspect of developing the science and art

of memorizing the Qur’an based on the underlying philosophy of hifz (preservation). It also

considers traditional and current models of Qur’anic memorisation from different cultures, their

criteria and the analysis of the appropriateness against this underlying philosophy.

1.0 INTRODUCTION TO THE TAHFIZ AL-QUR’AN EDUCATION

Tahfiz al-Qur’an is the first education introduced in the Islamic education (al-Beely, 1990). It

started from the Prophet’s first revelation in the Cave of Hira (al-Dakhil, 2008). Since the

incident, the process of tahfiz al-Qur’an between the Prophet and the angel Jibril continued in

stages for 23 years (al-Dailami, 2006).

The term tahfiz linguistically carries two meanings; namely (1) to protect and preserve, as in

protecting a property and preserving good health. (2) To remember and memorise, as in

remembering a taught knowledge and memorizing the Qur’an. The tahfiz of the Qur’an could

be understood from the two meanings above, namely to memorised every verse of the Qur’an

with the intention of preserving its text of any change, addition, or subtraction, and as well as

storing it so that the Qur’an would continue to be spread to the next generations (al-Sayyid,

1992).

The tahfiz education also means learning the Qur’an by memorizing the entire Qur’an from

Surah of al-Fatihah to Surah an-Nas (Abdullah a.-B. , 2011). It is a very important curriculum

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because it connects man to the knowledge of Islam, such as the field of aqidah, fiqh, Arabic

language, and others (al-Beely, 1990).

2.0 THE HISTORY OF TAHFIZ AL-QUR’AN EDUCATION

The tahfiz al-Qur’an education started thirteen years before the hijrah on the event of the first

revelation. In that event, the angel Jibril came to the Prophet for the first time to bring the first

revelation of the first five verses of Surah al-Alaq (al-Zurqani, 1999). The memorisation method

used by the Prophet while receiving the revelation were by (1) sima’ (listening with full

attention), (2) tikrar (repetition the verses), and (3) ‘ardh (reciting the verses to the angel Jibril)

(al-Dakhil, 2008). Then the Prophet taught his family members and his companions with the

similar method how the angel Jibril taught him. In Mecca, the Prophet chose the house of al-

Arqam bin Abi al-Arqam as the first institution of learning the Qur’an.

After the Prophet moved to Medina, he made the masjid as a place for worship and an

institution for Qur’an education, which was opened for all. The teaching and learning of the

Qur’an continued in Medina using the same method used in Mecca. However, in Medina, the

Prophet introduced a new method, which was the method of writing the Qur’an. Whenever the

angel Jibril brought the revelation, the Prophet would call his companions (companions), who

are from a group of writers, to record the revelations he received (al-Rumi, 2003; al-Dailami,

2006). Among the tools used by the companions to write the revelation were palm branches,

animal skins, animal bones, and also silk fabrics (al-Dailami, 2006).

Among the other approaches used by the Prophet in teaching the Qur’an to his companions

is to encourage them by the means of targhib (inspiriting), which promises good rewards

(Syukri & al-Auratani, 2003). The scholars recognize that this approach was one of the

success factors of tahfiz education at that time.

The companions explained that the learning method they experienced is limited to only ten

verses for each learning session. After that, they would recite and memorise them until they

completely remember them. Once the verses had been memorised, they would then practice

them in their everyday life. After all these steps come to pass, only then they would add

another ten verses in the next learning session (al-Rumi, 2003).

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As a result of the teaching of the Prophet, many companions managed to memorise the entire

Qur’an (al-Zurqani, 1999). Among the Muhajirins are; Abu Bakr al-Siddiq, Umar bin al-Khattab,

Uthman bin Affan, Ali bin Abi Talib, Talha, Sa’ad, Ibn mas’ud, Huzaifah, Salim the servant of

Abi Huzaifah, Abu Huraira, Ibn Umar, Ibn Abbas, Amr ibn al-As, Abdullah bin 'Amr, Mu’awiyah,

Ibn al-Zubair, Abdullah bin al-Sa’ib, Aisha, Hafsah and Umm Salamah. Among the Ansars are;

Ubay bin Ka’ab, Mu’az bin Jabal, Zaid bin Thabit, Abu Darda’, Abu Zaid, Majma’ ibn Haritha,

Anas bin Malik, and others (al-Rumi, 2003).

After the demise of the Prophet, his companions continued learning the Qur’an at mosques

as normal. A large number of his companions migrated to other states to spread the teachings

of Islam and to build education institutions for the Qur’an. Thus, the learning of the Qur’an had

spread to all corners of the Arab lands, covering the big capitals and the small village areas.

During the era of the companions, they broaden the tahfiz curriculum from mere memorisation

to understanding the Qur’an by infusing the elements of tafsir in their teaching (al-Rumi, 2003).

The companions have also extended the tahfiz locations to small classes and schools known

as Kuttabs other than continuing the studies at masjids (Abdullah a.-B. , 2011). Here, we can

observe the approach they used which is the separation between adults, adolescents, and

children. Furthermore, they also have used a new approach by dividing the students into

groups so that learning could take place more effectively. However, the most interesting reform

was the prescribed timing of the tahfiz sessions that made tahfiz curriculums appear more

systematic following teachings applied by Umar bin al-Khattab in the days of his administration

(al-Sabuni, 2011).

The Qur’an continued to be learned and spread throughout the Muslim-governed states during

the time of the tabiìn. Learning the Qur’an was no longer confined to mosques and kuttabs

only. In fact, the Qur’an was taught anywhere. They memorised the Qur’an at home and during

travel. Even during jihad and guarding the borders, they kept on memorizing the Qur’an

(Abdullah a.-B. , 2011).

The tahfiz al-Qur’an model introduced by the Prophet and his companions was successful

until tahfiz Qur’an education became the mainstream education at that time and the following

generations. The model showed that the teaching and learning methods used by the Prophet

and his companions were very effective and should be guidance to those who memorise the

Qur’an.

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3.0 EFFECTIVE TECHNIQUE IN MEMORIZING THE QUR’AN

The scholars in the field of tahfiz al-Qur’an education have outlined a benchmark for

determining an effective method in memorizing the Qur’an. It is by looking at the products that

are produced through the methods of teaching and learning the Qur’an in an effective way as

follows:

i. Excellent quality of Qur’an memorisation

According to Shukri and Firas (2003), someone who memorised the Qur’an is only

eligible to be given the title of Hafiz Qur’an after successfully memorizing the entire

Qur’an in terms of memorisation and writing. He must be able to recite and write every

letter and word in the Qur’an without looking at the mushaf (Abdullah, 2011). This is

because; Hafiz Qur’an can be divided into two groups, those who have good quality of

memory and those who have poor quality of memory (Bilal, 2003). Among the

characteristics of a good quality Hafiz al-Qur’an is able to remember every verse in the

Qur’an. In addition, he is capable to continue any verses from the Qur’an when being

asked. More than that, if he listens to a verse he can detect the position of the verse

from which Surah or which Juz (Bilal, 2003).

ii. Excellent quality of Qur’an recitation

A Hafiz Qur’an should also have the ability to recite the Qur’an according to the rules

of tajweed by pronouncing every letter from correctly as taught by the Prophet (al-

Shabuni, 1996). He should also understand tajweed knowledge in theory and practical.

(Abdullah M. M., 2008). As an added value, a Hafiz Qur’an should also be able to recite

the Qur’an melodiously with Arabic pronunciation. (al-Mulhim, 2009; al-Ghauthani,

1998).

iii. Noble personality

A Hafiz Qur’an should have a noble personality which appears from his daily

transactions with the Qur’an (al-Mulhim, 2009). His noble character could be seen

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when he communicates with the Qur’an, teachers, friends and the community. Every

time he deals with the Qur’an, he will magnify the Qur’an by keeping the manners with

the Qur’an. When interacting with teachers, a Hafiz Qur’an will always be humble,

respectful and serve his teachers. When interacting with friends, a Hafiz Qur’an will

help each other, admonish and always show good character (al-Nawawi, 1994; al-

Dakhil, 2008). The effect of learning the Qur’an surrounded with manners will create a

generation of Hafiz Qur’an that shows good manners of the Qur’an to the public.

iv. Understanding the meaning of the Qur’an

Every Hafiz Qur’an should have basic understanding towards the contents of the

Qur’an which involves the knowledge of faith, morals, sharia and others so it could be

practiced in their life. By understanding the contents of the Qur’an, the Hafiz Qur’an is

able to obey the commandments and prohibitions in the Qur’an (al-Suyuti, 1987). By

understanding the Qur’an will also make every Hafiz Qur’an able to state verses from

the Qur’an which are related to the law or stories mentioned in the Qur’an.

4.0 AN ANALYSIS ON EFFECTIVE TECHNIQUE IN MEMORIZING THE QUR’AN

After identifying the characteristics that should be possessed by a Hafiz Qur’an, every teaching

and learning process in tahfiz al-Qur’an should be geared toward those features. If the

technique is able to achieve mentioned benchmark, so it can be considered as an effective

method in memorizing the Qur’an.

To produce Hafiz al-Qur’an with excellent quality of memorisation and able to read and write

the entire Qur’an without looking at the mushaf, then the method of memorizing the Qur’an

must be prepared systematically and strategically. First, someone who wants to memorise the

Qur’an must identify which memorisation technique is the most suitable for him either the

Tasalsuli technique or Jam’iy technique or Muqassam technique. He must try all techniques

first and then choose the most appropriate technique and memorable for him. Second,

someone who wants to memorise the Qur’an also needs to know the level of his ability to

memorise the Qur’an. For example, if he is able to memorise one page of the Qur’an between

Maghrib and Isyak, so he needs to be consistent to memorise one page only every day. Third,

someone who wants to memorise the Qur’an should know or follow the time table for

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memorizing the Qur’an based on methods that have proven effective. According to the

techniques which have been proved effective such as Deobandy method, Panipati method,

Turkey method, the process of memorizing the Qur’an must be systematically divided into

several phases as follows:

i. Phase 1: Preparation for new memorisation by reciting and repeating the verses

for many times, then memorizing new verses and recite the memorised verses to

the teacher.

ii. Phase 2: Preparation to revise the weekly memorisation (which is the same

chapter or juz’ with the new memorisation) and recite it to the teacher or with

friends.

iii. Phase 3: Preparation to revise old memorisation (which is the previous chapter or

juz’ from the new memorisation) and recite it to the teacher or with friends.

These three phases need to be set the time schedule and should be complied every teaching

and learning session. Among the proposed memorisation schedule is as follows:

Table 1: Memorisation Schedule

Time Session

After Asar Prayer or before

Maghrib Prayer Recite and repeat new verses by looking at the mushaf

After Maghrib Memorise new verses

Before Fajr atau after Fajr Preparation to recite new verses to the teacher

After Fajr Recite to the teacher

After breakfast

Recite and repeat weekly memorisation as a

preparation to recite to the teacher or friends and recite

to them.

After Zohor Recite and repeat old memorisation as a preparation

to recite to the teacher or friends and recite to them.

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While the repetition of old memorisation strategy must be arranged properly and systematic

so that every chapter and juz’ memorised could last longer in memory. For example, a student

who has memorised 11 juz from the Qur’an, the old memorisation should by recite and

repeated according to the following schedule:

Table 2: Repetition of old memorisation

Day Repetition of old memorisation

Monday Juz 1 and 2

Tuesday Juz 3 and 4

Wednesday Juz 5 and 6

Thursday Juz 7 and 8

Friday Juz 9 and 10

In addition, the method of writing the verses that have been memorised will make the

memorisation lasts longer in memory and not easily to be forgotten. Imam Ibn Kathir said:

Sometimes knowledge is kept in mind, sometimes located on the tongue and sometimes lies

in writing. An Islamic scholar also said: Fasten your knowledge by writing (al-Skirtini, 1995; al-

Ghauthani, 1998).

To produce Hafiz Qur’an with excellent quality of Qur’an recitation, there are several methods

that can help them to improve the quality of recitation as follows:

i. By learning tajweed knowledge in theory (Abdullah M. M., 2008).

ii. Recite the Qur’an to those who are experts in tajweed (Syukri & al-Auratani, 2003; al-

Ghauthani, 1998; al-Syirbini, 1995)

iii. Listen to the recitation from famous reciters who have good quality recitation with

tajweed such as Sheikh Mahmud Khalil al-Husori through cassette, CD or MP3 (al-

Mulhim, 2009; Syukri & al-Auratani, 2003; Bilal, 2003; Karzun, 1996).

iv. Listen to the reading of the famous reciter with melodious recitation such as Syeikh

Misyari Rashid al-Affasi dan Syeikh Saad al-Ghamidi through a cassette, CD or MP3

(al-Mulhim, 2009; Syukri & al-Auratani, 2003; Bilal, 2003; Karzun, 1996).

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Problems that often occur among Hafiz al-Qur’an are two features mentioned above. When a

method is able to produce students with excellent quality of memorisation, sometimes they

are unable to recite the Qur’an with melodious recitation and tajweed. On the other hand,

when a method is able to produce student who are able to recite the Qur’an with melodious

recitation and tajweed, they are unable to memorise the entire Qur’an smoothly. Thus, both of

these features should be balanced and should be applied in the method of memorizing the

Qur’an in order to produce Hafiz Qur’an with excellent quality of memorisation and recitation.

To produce Hafiz Qur’an with noble personality, the Qur’an memorisation methods should

emphasize the manners when communicating with the Qur’an. The manners have been stated

clearly and in detail by Imam al-Nawawi in his book titled “Al-Tibyan fi Adab Hamalat al-Qur’an.

Every student who memorise the Qur’an should practice the following manners:

i. Always stay away from any kind of disobedience and sin (Karzun, 1996).

ii. Always remain in a state of ablution at all times (al-Nawawi, 1994; al-Qalmuni,

1993).

iii. Always avoid useless and worthless matters (al-Syirbini, 1995).

iv. Always seek for forgiveness (al-Mulhim, 2009).

v. Always put the Qur’an in a glorious place (al-Syirbini, 1995).

vi. Begin the Qur’an recitation session by reciting al-Istiazah and al-Basmalah. (al-

Syirbini, 1995; al-Nawawi, 1994).

vii. Always dressed in a courteous manner while reciting and memorising the

Qur’an. (al-Syirbini, 1995; al-Nawawi, 1994).

viii. Sit properly while reciting and memorizing the Qur’an while facing the Qibla

direction (al-Syirbini, 1995; al-Nawawi, 1994).

While practicing good manners, teachers are always being humble when dealing the teachers,

respect them even they are younger, always consult and seek advice from them, looked at

the teacher with respect, trust their credibility and knowledge and many more. In addition, a

Hafiz Qur’an must never offend the teacher; never patronize the teachers’ knowledge, never

distract teaches when they are busy and others (al-Nawawi, 1994).

By practicing good manners with the Qur’an and teachers during memorizing the Qur’an, it is

hoped that such practices can develop every Hafiz Qur’an to have noble characters with high

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moral. That is why the applying the manners towards the Qur’an and teachers should be

considered as a part of an effective method in memorizing the Qur’an. Everyone who involves

in this field should realize that an effective method in memorizing the Qur’an is not just to

develop students who memorise the entire Qur’an smoothly but also to develop the character

of the students with noble manners.

To produce Hafiz al-Qur’an with basic understanding towards the contents of the Qur’an,

which relates with faith, morals and sharia, the teaching and learning process must involve

exposure to the translation and interpretation of the Qur’an (al-Suyuti, 1987). Therefore,

teachers should play a big role by encouraging the students to read the translation of the

verses that will be memorised by the students (al-Ghauthani, 1998). In addition, teachers

should also courage them by explaining to them that the memorisation process will be easier

if they understand the meaning of the verses. In addition, teachers should spend some times

to explain about the background of the surah, why the surah was revealed and the benefits of

the surah to students in order to raise students’ morale in memorizing the Qur’an.

Furthermore, teachers should also provide information about Islamic laws when the students

memorise verses that are related to the jurisprudence of Islam. For example, when a student

recites verses that talks about the obligation to perform prayers and pay zakat, so the teacher

should advise students to obey the command of Allah. While when it comes to verse that

forbids usury, the teacher should advise students to avoid the prohibitions of Allah. The effect

of the teaching methods mentioned is to develop Hafiz al-Qur’an that always adopts the

contents of the Qur’an in their daily lives. This method will also ensure that every Hafiz Qur’an

is able to quote the verses from the Qur’an when they are asked about the contents from the

Qur’an (Bilal, 2003).

However, it should be noted that every technique and method of memorizing the Qur’an that

have been described will not be really efficient and effective, unless the process of memorizing

the Qur’an accompanied by spiritual and mental preparation as follows: Sincerity to Allah and

hope of Allah's pleasure (Zaid, 2007; Joseph, 2002; Barzun, 1996); always be patient and

make every effort to memorise the entire Qur’an (al-Syirbini, 1995); always ask Allah in prayers

ease the process of memorizing the Qur’an (al-Mulhim, 2009); always seek for forgiveness

from Allah and avoid the prohibitions of Allah (al-Syirbini, 1995) and always practice the

commandments and abstain from all His prohibitions.

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The combination of strong spiritual and mental preparation with effective techniques of

memorizing the Qur’an will develop holistic generation of Hafiz al-Qur’an. Every Hafiz Qur’an

produced are expected to memorise the entire Qur’an well, able to recite the Qur’an with

tajweed, capable of highlighting the beauty of the Qur’an through good manners and

appearance, able to practice the commands and leave all prohibitions mentioned in the

Qur’an. All of these are the objectives and goals of producing generations of Hafiz al-Qur’an

as demanded in Islamic teachings.

5.0 PRODUCING ISLAMIC SCHOLARS THROUGH TAHFIZ EDUCATION SYSTEM

The objectives of tahfiz education do not end by producing students who are able to memorise,

understand and practice the Qur’an only. However, it is also to produce Islamic scholars who

are able to integrate the naqli and aqli knowledge while providing a significant contribution to

the knowledge. This group does not only master the knowledge from the Qur’an, but also able

to correlate the texts of the Qur’an with other knowledge such as Ibn Sina, Ibn Khaldun and

many others. All of them begin by learning and memorizing the Qur’an before exploring other

knowledge such as science, biology, geology, mathematics and others.

Prominent Islamic scholars such as Imam Malik, Imam al-Shafi’i, Imam al-Bukhari, Imam Ibn

Hajar, Imam al-Nawawi and many others also practiced the same method. All of them started

with memorizing the Qur’an in their childhood before studying religion such as the science of

hadith, tafsir, jurisprudence and so on. These scholars memorised the Qur’an at their young

age is not a coincidence, but it is a platform to produce scholars who are able to master various

fields of science. This is because the Qur’an is the source of all knowledge.

Therefore, earlier scholars consider the tahfiz al-Qur’an education as a priority before studying

Islamic sciences such as the science of hadith, fiqh and tafsir nor other education such as

philosophy, astronomy, medicine and so on. For example, Imam al-Auza'ie did not give

permission to any student to learn hadith unless he memorised the entire Qur’an fluently. Even

parents are concerned too with this issue so that Ibn Khuzaimah was not allowed to learn

hadith from Imam Qutaibah by his own father until he managed to memorise the entire Qur’an

in advance. As a result of this education system, thousands of Islamic scholars have

successfully born. Thus, the tahfiz al-Qur’an education system should be considered as a

guide in shaping Islamic scholars in the 21st century.

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In Malaysia, efforts towards producing Islamic scholars by combining tahfiz al-Qur’an

education with mainstream education begun in 1996 with the establishment of Sekolah

Menengah Imtiaz Yayasan Terengganu (Arshad, 2015). In 2009, Maktab Rendah Sains Mara

also launched a program known as Program Ulul Albab that integrates between the existing

education (Pure Science) and religious education includes memorizing the Qur’an. This

college aims to produce professional experts, technocrats, and entrepreneurs with Islamic

education background (Ibrahim, et al., 2014)

In addition, the Permata Insan College, Universiti Sains Islam Malaysia (USIM) was

established with the aim to produce future Muslim scholars based on the Qur’an and al-

Sunnah from the early age. The main focus in this program is the development of human being

among children of high ability or intelligence to understand, interpret, memorise and apply the

al-Qur’an and al-Sunnah in life as well as the link to the science, technology, mathematics and

so on. They are also expected and capable of developing scientific tradition Muslims and

sparked advances in science and technology through the integration of naqli and aqli

knowledge. The curriculum used is a combination of memorisation of the Qur’an with the

national curriculum that has been compacted. It has been adjusted based on the level of

intelligence of the students who are able to follow both of these learning systems with

excellent.

The uniqueness of the Permata Insan College, USIM compared to other tahfiz al-Qur’an

institutions are the age of students and the learning syllabus. Students started the program at

the age of eight years old after stringent selection processes and the subject to high

intelligence quotients. While other institutions such as Imtiaz and Mara’s Ulul al-Bab accept,

students aged twelve years old and above. At Permata Insan College, they are taught about

methods of memorizing the Qur’an in an effective way. This is to emulate the earlier practice

of Islamic scholars like Ibn Sina and Ibn Khaldun. In addition, they are also given exposure to

the sciences of the Qur’an which is the integration knowledge between science and the

Qur’an.

From the age of eight up to twelve years old, they have been exposed to the verses from the

Qur’an related to the natural sciences. They are required to memorise more than 200 verses

related to astronomy, biology, physics, technology and others. Science subjects that they learn

using text books in schools are directly linked to the verses from the Qur’an. This means that

141


science and the Qur’an are blended directly in their learning. When they reach the age of

twelve, they will further their studies in Permata Insan College, and they will continue

memorise the entire Qur’an. In the meantime, every theory in science and mathematics they

have learned, they are supposed to be able to relate with the Qur’an and the teachings of

Sunnah. The process is considered as an effort to integrate the knowledge between naqli and

aqli. This model distinguishes between the learning and teaching process in Permata Insan

College with other tahfiz al-Qur’an institutions.

6.0 SUMMARY AND RECOMMENDATIONS

By establishing educational institutions that offer an integrated curriculum that combines

between the tahfiz al-Qur’an curriculum with the national curriculum, Malaysia is stepping

forward in producing highly intellectual Hafiz Qur’an who are capable to memorise the entire

Qur’an and able to master multilingual and multidisciplinary knowledge. As a result of

integrated curriculum, it is expected to produce professional Muslim scholars who master the

naqli and aqli knowledge as well as a significant contribution towards Muslims.

The combination of the effective method in memorizing the Qur’an with a clear goal of tahfiz

education will produce Islamic scholars in various fields and also restore the golden age of

Islam into the 21st century. Tahfiz al-Qur’an education should not be seen as a value-added

knowledge education but actually it supposes to the basic education to produce Muslim

scholars with ability to correlate between naqli and aqli. Therefore, it is proposed that every

tahfiz al-Qur’an institutions in Malaysia continue to be upheld and initiated as early as possible

to emulate the learning culture of previous scholars. While every tahfiz al-Qur’an institutions

must realize, and focus on the great potential that lies within each student who memorised the

Qur’an by providing pathways to the mainstream education. Thus, every Hafiz Qur’an born in

this country is capable to build a generation that dominated the secular and religious

knowledge equally.

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