What SINCERITY is about and how to practice.

Sincerity is the freeing of one's intentions from all impurities in ordination to become nigher to Allah. It is to secure that the intentions behind all book of worship and submission to God are exclusively for His pleasance. It is the endless thoughtfulness of the Creator, to the extent that one forgets the beginning.

Naturalness is a condition for God's espousal of healthful activity performed in giving with the path, may God gesticulate him and contract him security. God has commanded this in the Quran:

"And they mortal been commanded to love only Allah, state earnest towards Him in their deen and even. (98:5)"

Abu Umama has affine that a man erstwhile came to the Religionist, may Allah hallow him and assignment him tranquility, and said, "What of a man who joined us in the combat, his intention existence for celebrity and booty?" The Prophet said, "He receives nada." The man repeated the sentence three nowadays and each instance the Religionist said, "He receives cipher". Then he said, "God only accepts actions that are willful purely for His pleasure."(1)

Abu Sa'id al-Khudri allied that the Vaticinator (saw) said in his khutba during the parting journey, "Allah gift bless whoever hears these line and whoever understands them, for it may be that those who strait on this noesis are not those who testament realise it the primo. There are trinity things concerning which the spirit of a friend should conceive no state or venom: devoting one's actions to God, giving counsellor to the Imams of the Muslims, and state hardcore to the majority."(2)

What is meant here is that these cardinal things modify the courageousness, and whoever distinguishes himself in them gift mortal a ticker refined from all behaviour of falsification, degeneracy and monstrous.

A worker can exclusive free himself from jinni through artless devotion, for Allah tells us in the Quran that Iblis said to Him:

"Eliminate those of Your servants who are sincere. (38:83)"

It has been correlated that a guiltless man utilized to say, "O self, be heartfelt and you leave be fresh." When any mercenary circumstances, in which the self finds pleasance and towards which the heart inclines, intrudes upon our love, then it impairs the purity of our efforts and ruins our naturalness. Man is preoccupied with his righteous circumstances and immersed in his desires and appetites; rarely are his actions or acts of worship available of temporary objectives and desires of this benign. For this cerebrate it has been said that whoever secures a azygos point of chaste devotion to Allah in his aliveness.

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Style is a gregarious norm.

Somebody you e'er thought why we are brought up in a order where pedagogy capital everything? From day one we are pushed in the way of struggling to win noesis. Whether it's our parents, siblings, relatives or friends; everyone who has been finished the growth of learning, encourages us to act promote and oppose higher upbringing by maintaining fortunate grades.

You may conceive it's because this style is a gregarious norm or since everyone is doing it, you bang to rise their counseling. Yet, there is author to educating yourself than just due to cultural pressures.

It is indeed lucky for us that we are inheritors of the pleasing institution of Religion. Beingness Muslims of pure belief, we are subjected to accomplishing the tasks assigned to us by our Creator. One of these satisfying duties includes the attainment of noesis.

The really best verses of the dedicated Qur'an that were revealed to the Diviner (PBUH) understandably present the importance of breeding in Muslimism.

"Construe. Scan in the sanction of thy Lord who created; [He] created the frail state from gore clod. See in the argot of thy Nobleman who taught by the pen: [He] taught the manlike beingness what he did not bed." (96: 1-5)

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Quran is not bound.

Both period ago, the story came to us in Toronto almost a man who was in the merchant leatherneck and prefabricated his living on the sea. A Islamic gave him a move of the Quran to have. The merchandiser man knew naught near the chronicle of Muslimism but was fascinated in representation the Quran. When he through datum it, he brought it punt to the Islamic and asked, "This Muhammed, was he a serviceman?" He was impressed at how accurately the Quran describes a flutter on a sea. When he was told, "No as a weigh of fact, Muhammed lived in the california," that was enough for him. He embraced Muslimism on the grime. He was so impressed with the Quran's statement because he had been in a rainfall on the sea, and he knew that whoever had holographic that description had also been in a disturbance on the sea. The description of "a twist, over it a motion, over it clouds" was not what someone imagining a disruption on a sea to be equal would lesson of how the Quran is not bound to a definite station and measure. Certainly, the technological ideas spoken in it also do not seem to start from the california xiv centuries ago.

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Aid of Salaah.

Remaining aid of salaah is that it encourages cleanliness, body, lesson and unworldly. The ablution is performed to distil the body of impurities and the ablution is commensurate to status oneself soundly quint state a say. When you are in wuzu, it also encourages you to consider of idyllic things. Satanic and vulgar thoughts are expelled from the plan and in piazza of that, purity, serenity and cleanliness takes over.

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What is IDEALISM and its values.

INTRODUCTION

Idealism is the oldest system of philosophy known to man. Its origins go back to ancient India in the East, and to Plato in the West. Its basic viewpoint stresses the human spirit as the most important element in life. The universe is viewed as essentially nonmaterial in its ultimate nature. Although Idealist philosophers vary enormously on many specifics, they agree on the following two points:
1. The human spirit is the most important element in life; and
2. The universe is essentially nonmaterial in its ultimate nature.

Idealism should not be confused with the notion of high aspirations - that is not what philosophers mean when they speak of Idealism. In the philosophic sense, Idealism is a system that emphasizes the pre-eminent importance of mind, soul, or spirit. It is possible to separate Idealism into different schools, but for our purposes we shall be content to identify only the most general assumptions of the Idealists in metaphysics, epistemology, and value theory, without regard to the idiosyncrasies of the various schools.

BASIC METAPHYSICS OF IDEALISM

In Idealism, all of reality is reducible to one fundamental substance: spirit. (You may better understand the nature of spirit in this context if you think of it as the total absence of materiality.) Matter is not real; it is rather a notion, an abstraction of the mind. It is only the mind that is real. Therefore, all material things that seem to be real are reducible to mind or spirit. The chair you are sitting on is not material; it only seems material. Its essential nature is spirit. On the universal level, finite minds live in a purposeful world produced by an infinite mind. It is as though the entire universe is made up of an infinite mind or spirit; which is, in effect, everything, and we are small bits and pieces of that mind. Because man is a part of this purposeful universe, he is an intelligent and purposeful being.

EPISTEMOLOGY OF IDEALISM

Idealists believe that all knowledge is independent of sense experience. The act of knowing takes place within the mind. The mind is active and contains innate capacities for organizing and synthesizing the data derived through sensations. Man can know intuitively; that is to say, he can apprehend immediately some truth without utilizing any of his senses. Man can also know truth through the acts of reason by which an individual examines the logical consistency of his ideas. Some Idealists believe that all knowledge is a matter of recall. Plato was one who held this notion. He based this conclusion upon the assumption that the spirit of man is eternal. Whatever he knows is already contained within his spirit. Objective Idealists, such as Plato, think that ideas are essences, which have an independent existence. Subjective Idealists, such as George Berkeley, reason that man is able to know only what he perceives. His only knowledge is of his mental states. Existence depends upon mind. Every stimulus received by the mind is derived ultimately from God. God is the Infinite Spirit.

IDEALISTIC VALUE THEORY

Idealists generally root all values either in a personal God or in a personal spiritual force of nature. They all agree that values are eternal. Theistic Idealists assert that eternal values exist in God. Good and evil, beauty and ugliness are known to the extent that the idea of good and the idea of beauty are consistent with the absolute good and the absolute beauty found in God. Pantheistic Idealists identify God with nature. Values are absolute and unchanging because they are a part of the determined order of nature.

EDUCATIONAL THEORY OF MODERN IDEALISM

Aims of Education.

The purpose of education is to contribute to the development of the mind and self of the learner. The education-imparting institute should emphasize intellectual activities, moral judgments, aesthetic judgments, self-realization, individual freedom, individual responsibility, and self-control in order to achieve this development.

Curriculum.

The curriculum is based upon the idea or assumption of the spiritual nature of man. This idea in turn leads to an idea of the nature of the larger units of family, community, state, earth; the universe, and infinity. In preserving the subject matter content, which is essential for the development of the individual mind, the curriculum must include those subjects essential for the realization of mental and moral development. These subjects provide one with culture, and they should be mandated for all pupils. Moreover, the subject matter should be kept constant for all.

The Teaching-Learning Process.

Idealists have high expectations of the teacher. The teacher must be excellent, in order to serve as an example for the student, both intellectually and morally. No other single element in the school system is more important than the teacher. The teacher must excel in knowledge and in human insight into the needs and capacities of the learners; and must demonstrate moral excellence in personal conduct and convictions. The teacher must also exercise great creative skill in providing opportunities for the learners' minds to discover, analyze, unify, synthesize and create applications of knowledge to life and behavior.

Methods of Teaching.

The classroom structure and atmosphere should provide the learners with opportunities to think, and to apply the criteria of moral evaluation to concrete within the context of the subjects. The teaching methods must encourage the acquisition of facts, as well as skill in reflecting on these facts. It is not sufficient to teach pupils how to think. It is very important that what pupils think about be factual; otherwise, they will simply compound their ignorance.

Teaching methods should encourage learners to enlarge their horizons; stimulate reflective thinking; encourage personal moral choices; provide skills in logical thinking; provide opportunities to apply knowledge to moral and social problems; stimulate interest in the subject content; and encourage learners to accept the values of human civilization.

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Detailed values of this system

I dare to bring forth the underpinnings of the curriculum offerings. This will make "Quranic Values System" radically different from the one we have in practice.

In this Quranic Values System, self or personality is the kernel, the core, the hub, or the nucleus. This whole System metaphorically draws upon as ‘that hard kernel of gaiety that never breaks’. The Foundations of this System -on the basis of which the curriculum offerings of all the disciplines of Social or Physical Sciences, or of the professional pursuits like the Medical, Engineering, Networking, Teacher Education or of the Training Programs are to be worked out, include the following elements:

The Ideological Basis of Curriculum

The curriculum in this System reflects the underpinning of that ideology, which is based on the values enshrined in the Quran and provides the individual for self-development. The Qur’anic basic principles are (i) the individual is the focus of these values and (ii) the group exists to enable the individuals to develop and express themselves to the full extent of their capacity. It lays primary stress on personal worth of the individual and the gaining of knowledge of invariable sequence of events. This enables the individual to make better adjustment. This also makes the individual conscious of the causal nexus between events governed by the Law of Requital. And also that the action performed deliberately, or with a high degree of ego-involvement, changes the personality of the doer for better or for worse. The curriculum offerings are built on these values and are named as the "ideological basis of the curriculum".

Economic Foundations of Curriculum

Four factors contribute to the production of wealth, the goods and the possessions: (a) a person’s physical and mental capabilities; (b) the education and training he/she has received; (c) the opportunities available to him/her; and (d) his/her industry, the work he/she puts in. His/her natural endowments are a gift of Allah and are not acquired through his/her own efforts. A person is indebted to the community for the education and training he/she has received. The society too provides him/her with opportunities for producing wealth. This makes it clear that people can justly claim only that portion of the wealth, which is the outcome of the labour he/she has put in to produce it. And not the whole. For this purpose the Qur’an provides the following factors that are to be made as the economic foundations of the curriculum underpinnings:

1. Contract between an Islamic State and the believers to be established.

2. Sources of production are for the benefit of humanity as a whole.

3. All that is surplus to the needs of an individual belongs to the society.

Social Foundations of Curriculum

Individuals possess potentialities, but those can be actualized only in a favorable social milieu and through co-operation with congenial companions. The Qur’an lays down a pattern according to which a healthy social organization for entire mankind can be formed. The Qur’an has expressed this view in lucid and unambiguous language: ‘Verily, We have honored every human being’. This view gives full recognition to the dignity of humans. As humans all are equal; every one possesses the self. This is the basic principle of the Islamic Order.

The Qur'an has laid down two principles for this purpose. (a) ‘No man shall carry another’s burden’ and (b) ‘every one will be entitled to get according to his/her efforts’. It means that in Islamic Order, man is punished or rewarded for his/her own deeds and is held responsible for his/her voluntary actions. It further enjoins upon human beings to be strictly just in his/her dealings with even his/her enemies.

The recurring theme of the Qur’an, is the interdependence of man. So the Qur’anic program has a two-fold aim: the furtherance of the best interest of the individual and that of the society with preference of others to themselves. The Qur’an declares that: ‘The believers prefer others to themselves although there is indigence among them’. In this way people’s vital interests are bound up with the interests of humanity. They realize the good only by working for the general good. Dedicated to the service of mankind, the believers keep the doors of Rabubiyyh Order (system for the growth and development of humanity) open to all. In this way the social foundations include the following permanent values:

1. The criterion of a high position in society rests on men’s own personal merits and character.

2. Justice is one of the fundamental permanent values and no distinction is allowed in this respect between friend and foe. As regards the courts of justice, the believers have been very clearly guided by the Qur’an:

(a) confound not truth with falsehood (2:42)

(b) nor knowingly conceal the truth (2:42)

(c) hide not testimony (2:283)

(d) evidence must be given truthfully (4:135)

(e) and be you not an advocate for the fraudulent (4:105)

(f) and never be a supporter of the guilty (28:17)

(g) be you staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man for Allah is nearer unto both (than you are); so follow not passions lest you lapse (from truth) and if you lapse or fall away then look! Allah is ever informed of what you do (4:135)

3. Respect for humanity: All humans are equal by birth and are worthy of respect

4. Personal responsibility: Justice demands that everybody should bear his/her own burden and should personally fulfil one's own responsibilities. Thus the consequence of one’s act cannot be transferred to another

5. Zulm: It means ‘to put a thing at a place where it should not be’. The Qur’an not only prohibits wrong acts but also that you should not be wronged. If every individual on his/her part avoids wrong acts, the wrong shall be eliminated from the society and all shall be protected against it

6. The survival of the constructive: According to the Qur’an only that which is beneficial for the entire mankind survives.

These values are imbedded in the curriculum fabric, so that the learners may bring these values forth through their overt and covert behaviour.

Now the question is "what is the operational mechanism for this Quranic System?"

Operational Mechanism for Strategic Educationists

The operational mechanism of this System is four-pronged: (a) incorporation of the Law of Requital; (b) resurrection of this system on the recognition of Allah; (c) organization for the self-development; and (d) strategic pedagogy for subject matter areas on the empirical theory of knowledge. Strategic measures for these four prongs can be worked out to keep balance between the changing socio-economic conditions of the time and the permanence of human personality.

For the convenience of those who intend to work on it, these four operational mechanisms are elaborated very briefly as concepts to grow pari passu with knowledge to be imbibed in the educational fabric:



1. The Law of Requital: It works unerringly and brings connection between acts and their effects. It has been explained under the heading of Ideological Basis of Curriculum above.

2. Allah as the Sustainer/Nourisher of the Universe: This means that Allah carries forward the universe and every thing in it, from one stage to a higher one. He keeps everything moving for work actualizing its latent capacities. This law is the sheet anchor of the universe. It is the guarantee that everything in it will develop to the full extent of its capacity. But the only possible exception is human beings that through their own volition may set themselves against it and miss-apply his/her freedom by choosing to descend instead of ascending. For all the disciplines of knowledge - physical or social –or of Training Programs this law demands to be dubbed in the emerging bases and the end products.

3. Course of self-development: The evolutionary process, in evidence in the outer world, takes within humans the form of self-development. This demands three things. (a) Social environment through interaction with other free selves with internal harmony and concord. (b) Sense of participation in social activities and/or educational pursuits directed to a noble end. And (c) society based on justice, dedicated to the acquisition of higher values and committed to respect for human personality. This course of development of the self is not by receiving but by giving. The more the self gives of its riches, the richer it grows. ‘Riches’ include wealth, knowledge, potential, capabilities, etc.

4. Knowledge: Qur’anic view is close to the empirical theory of knowledge and exhorts humans to use first step to get to know the nature and its way (17:36). Those who do not make proper use of their senses and mental power sink to the animal level. The result is that they cease to be rational beings (7:179).

It is, therefore, desired to base this operational strategy (a) on the pristine ideological pursuits rooted in the permanent values, and (b) execute these pursuits with the constructive potential in accordance with the Divine Law given in the Qur’an (35:10).

If we do all these parameters, we can eradicate the misconception and its devastation, which is being wrought with the concept of Islam as religion.

Quran System having hurdles in the field of education

"How far are we away from "establishing" institutions - centers imparting the Quranic Picture of Islam through Education and how long will this Picture take to materialize on a large scale from what you see in Pakistan?"

It is a very perplexing question and leads me inexorably to a total impasse. The concept of modernizing the existing system of Islamic Education is still in preponderance in Pakistan. Those at the helm of affairs do not try to understand the Quranic Model of Education. They simply consider the Quranic underpinnings of the curriculum offerings as an archetype of a social system to be established in a Qur’anic Society. They still desire to keep the dualism in the form of Scientific and Religious Education intact as it exists in the form of Deen-o-Dunia, or Public and Private or State and Prayers or Public and Personal Laws; and want to make improvement upon the “Dars-e-Nizami” courses from various aspects to make them approachable for an English-medium youth. This has become the gospel truth, which is known to all and sundry; and nobody thinks of the clandestine drawbacks inherent in the very nature of its structure. In the long run this subterfuge will never be helpful.

I think the following fable will help to get the cognizance of the real state of affairs prevalent in the System of Education:

Once upon a time there was a school for animals where the learners were instructed in a curriculum, which consisted of running, climbing, swimming and flying. To make it easier to administer the curriculum, all the animals had to do all the subjects. Well, as one might expect, the duck was excellent at swimming; in fact she was better than the instructor, but she only just managed to pass in flying. She couldn’t run and since she was so slow at running they made her stay after school and also she had to drop swimming and practice her running. This was kept up but eventually her webbed feet were so badly worn that she could only get average in swimming. This did not matter so much at that school, as average was quite acceptable.

Then there was a rabbit, and a rabbit, as one might expect, also stayed at the top of the class in running, but she became very nervous because she had so much extra work to do in swimming.

Now the squirrel was excellent in climbing. She developed frustration in the flying class, where the teacher made her start from the ground up instead of from the tree down; so she only got a C in climbing and a D in running.

The eagle, of course, was the problem child, so the teacher disciplined her quite severely. In the climbing class she beat all the others to the top of the tree, but she insisted on using her own way to get there which of course did not suit the teacher at all. At the end of the year an abnormal eel came the top of the class, because the eel could swim exceedingly well, it could also run and climb and fly a little and it finished with the highest average.

I think you would have followed me! But there is nothing to worry, nothing to despair, and nothing to frustrate. We have the Quran; we can work out the underpinnings (of the curriculum offerings) responding to the exigencies of the Permanent Values enshrined in the Quran with greater circumspection and care to reach a plateau where Ummah can stand firmly. What is required is the understanding and will-to-work with constant devotion and steadfastness -even without longing for any reward and/or gratitude. Let's come out of this quagmire and gird up our lions.

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