Pious teacher to bend G11
School of thought: This file picture shows students of Menglait Secondary School with their teacher in the classroom at Menglait Secondary School, Brunei Darussalam. Pious teacher can influence the impact of globalisation (G11N) by spreading Islamic teaching to students. Picture: Saifulizam
Sunday, June 8, 2008
AN Arabic idiom goes to say that to have a proper decision about something we should have its picture. Hence, to have a clear picture and meaning about the theme of Teacher's Day this year we have to know the meaning of "pious teacher" and "globalisation" in Islamic perspective.
If we read Al-Quran, we will find many of its ayah or verses mention the word "piety" and its derivatives such as noun, verb and adverb. Taqwa or piety and its derivative signify, at least three meanings which are: The fear of Allah, Restraint or guarding one's tongue, hand and heart from evil and Righteousness, piety, good conduct.
All these ideas are implied in English translation, only one or other of these ideas can be indicated, according to the context. Allah Subhanahu Wa Taala in an ayah of Al-Quran reminds us that the piety is best cloth to be worn by human being. He says to the effect: "0 you children of Adam! We have bestowed raiment upon you to cover yours shame as well as to be an adornment to you, but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition." (Surah al-A'raf: 26).
A question may arise here that is who are the pious people according to the Al-Quran? But it is simple to answer that the pious people have been determined by Surah al-Baqarah ayah 2-5 when it declares that Al-Quran is the guidance to them.
In such ayah, Allah says to the effect "This is the book in it is guidance sure without doubt to those who fear Allah (pious people). Who believe in the unseen, are stead fast in prayer. and spend out of what we have provided for them; And who believe in the Revelation sent to you, and sent before your time, and their hearts have the assurance of the Hereafter. They are on (true guidance) from their Lord, and it is these who will prosper".
From the foregoing ayah we could observe that the pious men and then it is applied to pious teacher have certain characteristics as follow: he believes in the unseen, he is stead fast in prayer, he spends out of what he has been provided by Allah, he believes in the revelation sent to the Prophet (PBUH), and he has the assurance of the Hereafter.
If we conclude the previous characteristics of pious man we may understand that the pious man must have objectives; action planning; good relationship and the spirit to achieve his goal.
The objectives come from the belief in the unseen; the action planning whether vertical or horizontal meaning comes from performing solat and spending out of sustain; good relationship comes from the belief in the previous revelation, and finally the spirit comes from the assurance of the Hereafter. If these elements have been owned by a person he, as promised by the last ayah above, will be on true guidance and prosperity.
The application of the above understanding of the meaning of pious man according to Quranic perspective might be related to a pious teacher. It means that a pious teacher should have clear objectives of his task, action planning, good relationship and spirit in performing his duties and responsibilities.
If he has so, then other promise from Allah Subhanahu Wa Taala will be given to him. Allah says to the effect:
"For Allah is with those who restrain themselves and those who do good." (Surah al-Nahl: 128). In this ayah, Allah Subhanahu Wa Taala promises that He will be with the pious man. It is the highest consolation which the righteous can receive. A double qualification is indicated for so high an honour (i) that he should not yield to human passion or anger or impatience and (ii) that he should go on with constancy doing good all around him.
Consequently, the pious teachers as well as the pious men in general, will receive their reward as declared by Allah in this saying to the effect: "And those who feared their Lord will be led to the Garden in groups until be hold they arrive there its gates will be opened and its keepers will say: "Peace be upon you well have you done I cuter you here to do well therein". (Surah al-Zumar: 73).
Pertaining to "globalisation", it is not strange to Muslims mind because they are learned from the beginning that Islam is a global religion. Islamic teaching is for all mankinds, therefore it has global criteria. Allah says to the effect: "We sent you not but as a mercy for all creatures". (Surah al-Anbiya: 107).
In other ayah He says to the effect: "We have not sent you but as a messenger to all mankind giving them glad tidings, and warning them against sin, but most them know not". (Surah Saba: 28).
A Muslim believes that the massage of Islam was given by Allah through the medium of The Prophet Muhammad (PBUH) who was sent as a favour to believers, as a mercy to them and to all creations and as the universal messenger to men.
Islam as global religion recognises artificial boundaries and racial distinctions for facility of reference, and not in order to restrict the social horizon of its members. Islam envisages a world organisation of the type of the United Nations wherein all members may enjoy equal status and rights without any distinction whatsoever. Islam is a religion of unity and action which safe guards the rights and liberties of the individual and provides at the same time for collective welfare. The contribution of Islam to the globalisation of human society to the peace of the world is considerable.
Modern education today, more specifically Western educational system places too much emphasis upon reason and rationality and underestimates the moral values and Divine authority in human life.
In the spirit of a Hadith of the Prophet Muhammad (PBUH) which says: "0 mankind, Your God is one and you have but one father. You are all progeny of Adam, and Adam was made of clay. Remember! The noblest among you, in the sight of God, is the best in conduct. No Arab has more preference over a non-Arab except by his piety".
Pious teacher can influence on the impact of globalisation by contributing: the spread of Islamic teaching on the belief in the Oneness of God, the concept of equality, the brotherhood of all mankind, and the concept of human dignity. Consequently the pious teacher is able to apply these principles on modern telecommunications which connect the world nations as well as their interdependent through teaching profession.
As a pious teacher who can influence the impact of globalisation, he must remember and believe in a Quranic ayah which requests him to make ready in every occasion by means of general meaning of the ayah. Allah says to the effect. "Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies". (Surah Al-Anfal: 60)
By the inspiration of this ayah some strategic directions should be identified by a pious teacher for development and quality improvement. This strategy includes quality assurance processes as well as developing new approaches to codify, document and monitor the performance of teaching and learning elements. The pious teacher must develop mission and goal statements, review his strengths and weakness and identify priorities for improvement. He must develop teaching and learning management plans which articulate processes for assuring the quality of learning activities.
In the context of Brunei Darussalam a pious teacher must contribute in promoting the national educational policy for the integration of curriculum. In such policy the knowledge of conventional theories and system must be integrated with Islamic perspectives of the same in order to produce professional and or technical competency in disciplines which are much needed for the development of Brunei society. Consequently, a pious teacher can produce a product that is Brunei citizen who has awareness of the importance of ethical valves and moral conduct consistent with Islamic teaching of establishing a highly moral and ethical society.
Modern Civilisation is essentially Western Civilisation; the fact that it is now spreading over the globe in vast and levelling flood and that certain non-Western peoples are actively participating in its further elaboration does not contradict this fundamental assertion concerning its origin. Indeed the West has progressed tremendously, both technologically and scientifically since it rejected religion.
This very progress fostered the illusion in the hearts of men. They forgot that religion in it self was not the force that held them back, but their interpretation which since the Middle Ages in Europe, had obstructed their progress. However, they overlooked a more important factor that the scientific and technological progress achieved by Europe after neglecting its religion was not the first, not even the fundamental, ingredient of life. It cannot by itself establish a sound human life.
Only now is the West coming to realise this, as they recognise that the absence of spiritual values is the main reason behind the anxiety, confusion, madness, suicide, many other psychological and nervous disorders, and the feeling of perplexity and illusion among youth, all of which constitute a threat to the security, peace and welfare of humanity, despite all the material progress achieved during the last two centuries.
The first step should be taken by pious teacher in facing the impact of globalisation is to restate for the benefit of humanity in general and the Muslim community in particular what Islam says to modern man. In doing so, at least, there are strategies that must be observed.
These strategies are provision of the unity of divinity and of worship, guidance throughout the human journey and history, and the resolution of what is permanent and what is changeable in human life.
By providing these three strategies, Islam through pious teacher, gives humanity a radical solution to the chief problem now leading to the disorder and confusion we are witnessing. Having fulfilled his primary mission in re-establishing the right concepts, pious teacher can go on to provide practical solution to the problems of everyday living.
The above strategies could be applied and implemented in the daily teaching and learning activities of a pious teacher. He or she could find a clear relation or a clue on particular knowledge in the Al-Quran and Hadith. Therefore, he could enhance the spiritual connection between the Creator, Almighty and the man.
Pengiran Anak Dr Haji Amiruddin Alam Shah is serving as Director of Centre for the Promotion of Knowledge and Language Learning Universiti Islam Sultan Sharif Ali.
The Brunei Times
If we read Al-Quran, we will find many of its ayah or verses mention the word "piety" and its derivatives such as noun, verb and adverb. Taqwa or piety and its derivative signify, at least three meanings which are: The fear of Allah, Restraint or guarding one's tongue, hand and heart from evil and Righteousness, piety, good conduct.
All these ideas are implied in English translation, only one or other of these ideas can be indicated, according to the context. Allah Subhanahu Wa Taala in an ayah of Al-Quran reminds us that the piety is best cloth to be worn by human being. He says to the effect: "0 you children of Adam! We have bestowed raiment upon you to cover yours shame as well as to be an adornment to you, but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition." (Surah al-A'raf: 26).
A question may arise here that is who are the pious people according to the Al-Quran? But it is simple to answer that the pious people have been determined by Surah al-Baqarah ayah 2-5 when it declares that Al-Quran is the guidance to them.
In such ayah, Allah says to the effect "This is the book in it is guidance sure without doubt to those who fear Allah (pious people). Who believe in the unseen, are stead fast in prayer. and spend out of what we have provided for them; And who believe in the Revelation sent to you, and sent before your time, and their hearts have the assurance of the Hereafter. They are on (true guidance) from their Lord, and it is these who will prosper".
From the foregoing ayah we could observe that the pious men and then it is applied to pious teacher have certain characteristics as follow: he believes in the unseen, he is stead fast in prayer, he spends out of what he has been provided by Allah, he believes in the revelation sent to the Prophet (PBUH), and he has the assurance of the Hereafter.
If we conclude the previous characteristics of pious man we may understand that the pious man must have objectives; action planning; good relationship and the spirit to achieve his goal.
The objectives come from the belief in the unseen; the action planning whether vertical or horizontal meaning comes from performing solat and spending out of sustain; good relationship comes from the belief in the previous revelation, and finally the spirit comes from the assurance of the Hereafter. If these elements have been owned by a person he, as promised by the last ayah above, will be on true guidance and prosperity.
The application of the above understanding of the meaning of pious man according to Quranic perspective might be related to a pious teacher. It means that a pious teacher should have clear objectives of his task, action planning, good relationship and spirit in performing his duties and responsibilities.
If he has so, then other promise from Allah Subhanahu Wa Taala will be given to him. Allah says to the effect:
"For Allah is with those who restrain themselves and those who do good." (Surah al-Nahl: 128). In this ayah, Allah Subhanahu Wa Taala promises that He will be with the pious man. It is the highest consolation which the righteous can receive. A double qualification is indicated for so high an honour (i) that he should not yield to human passion or anger or impatience and (ii) that he should go on with constancy doing good all around him.
Consequently, the pious teachers as well as the pious men in general, will receive their reward as declared by Allah in this saying to the effect: "And those who feared their Lord will be led to the Garden in groups until be hold they arrive there its gates will be opened and its keepers will say: "Peace be upon you well have you done I cuter you here to do well therein". (Surah al-Zumar: 73).
Pertaining to "globalisation", it is not strange to Muslims mind because they are learned from the beginning that Islam is a global religion. Islamic teaching is for all mankinds, therefore it has global criteria. Allah says to the effect: "We sent you not but as a mercy for all creatures". (Surah al-Anbiya: 107).
In other ayah He says to the effect: "We have not sent you but as a messenger to all mankind giving them glad tidings, and warning them against sin, but most them know not". (Surah Saba: 28).
A Muslim believes that the massage of Islam was given by Allah through the medium of The Prophet Muhammad (PBUH) who was sent as a favour to believers, as a mercy to them and to all creations and as the universal messenger to men.
Islam as global religion recognises artificial boundaries and racial distinctions for facility of reference, and not in order to restrict the social horizon of its members. Islam envisages a world organisation of the type of the United Nations wherein all members may enjoy equal status and rights without any distinction whatsoever. Islam is a religion of unity and action which safe guards the rights and liberties of the individual and provides at the same time for collective welfare. The contribution of Islam to the globalisation of human society to the peace of the world is considerable.
Modern education today, more specifically Western educational system places too much emphasis upon reason and rationality and underestimates the moral values and Divine authority in human life.
In the spirit of a Hadith of the Prophet Muhammad (PBUH) which says: "0 mankind, Your God is one and you have but one father. You are all progeny of Adam, and Adam was made of clay. Remember! The noblest among you, in the sight of God, is the best in conduct. No Arab has more preference over a non-Arab except by his piety".
Pious teacher can influence on the impact of globalisation by contributing: the spread of Islamic teaching on the belief in the Oneness of God, the concept of equality, the brotherhood of all mankind, and the concept of human dignity. Consequently the pious teacher is able to apply these principles on modern telecommunications which connect the world nations as well as their interdependent through teaching profession.
As a pious teacher who can influence the impact of globalisation, he must remember and believe in a Quranic ayah which requests him to make ready in every occasion by means of general meaning of the ayah. Allah says to the effect. "Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies". (Surah Al-Anfal: 60)
By the inspiration of this ayah some strategic directions should be identified by a pious teacher for development and quality improvement. This strategy includes quality assurance processes as well as developing new approaches to codify, document and monitor the performance of teaching and learning elements. The pious teacher must develop mission and goal statements, review his strengths and weakness and identify priorities for improvement. He must develop teaching and learning management plans which articulate processes for assuring the quality of learning activities.
In the context of Brunei Darussalam a pious teacher must contribute in promoting the national educational policy for the integration of curriculum. In such policy the knowledge of conventional theories and system must be integrated with Islamic perspectives of the same in order to produce professional and or technical competency in disciplines which are much needed for the development of Brunei society. Consequently, a pious teacher can produce a product that is Brunei citizen who has awareness of the importance of ethical valves and moral conduct consistent with Islamic teaching of establishing a highly moral and ethical society.
Modern Civilisation is essentially Western Civilisation; the fact that it is now spreading over the globe in vast and levelling flood and that certain non-Western peoples are actively participating in its further elaboration does not contradict this fundamental assertion concerning its origin. Indeed the West has progressed tremendously, both technologically and scientifically since it rejected religion.
This very progress fostered the illusion in the hearts of men. They forgot that religion in it self was not the force that held them back, but their interpretation which since the Middle Ages in Europe, had obstructed their progress. However, they overlooked a more important factor that the scientific and technological progress achieved by Europe after neglecting its religion was not the first, not even the fundamental, ingredient of life. It cannot by itself establish a sound human life.
Only now is the West coming to realise this, as they recognise that the absence of spiritual values is the main reason behind the anxiety, confusion, madness, suicide, many other psychological and nervous disorders, and the feeling of perplexity and illusion among youth, all of which constitute a threat to the security, peace and welfare of humanity, despite all the material progress achieved during the last two centuries.
The first step should be taken by pious teacher in facing the impact of globalisation is to restate for the benefit of humanity in general and the Muslim community in particular what Islam says to modern man. In doing so, at least, there are strategies that must be observed.
These strategies are provision of the unity of divinity and of worship, guidance throughout the human journey and history, and the resolution of what is permanent and what is changeable in human life.
By providing these three strategies, Islam through pious teacher, gives humanity a radical solution to the chief problem now leading to the disorder and confusion we are witnessing. Having fulfilled his primary mission in re-establishing the right concepts, pious teacher can go on to provide practical solution to the problems of everyday living.
The above strategies could be applied and implemented in the daily teaching and learning activities of a pious teacher. He or she could find a clear relation or a clue on particular knowledge in the Al-Quran and Hadith. Therefore, he could enhance the spiritual connection between the Creator, Almighty and the man.
Pengiran Anak Dr Haji Amiruddin Alam Shah is serving as Director of Centre for the Promotion of Knowledge and Language Learning Universiti Islam Sultan Sharif Ali.
The Brunei Times
Business Besides Oil
