WAHDATUL WUJŪD AND THE PHILOSOPHY OF EDUCATION.

Published in 2017, by Alwi Radhiah.

Being knowledgeable is being in union with what is known. That is why knowledge is considered as Maqūlāt Kayfiah (quality of a thing). Because it is already a quality of the soul- to know. The objects of knowledge have left impressions on the soul, leaving “marks” on the soul.

And the “marks” are therefore not parts of the soul, but being the identity of the soul itself. Like a steel being tempered into a sword. The form of the sword is not a part of the steel, but being the identity of the steel. To know is to be united with the known. Therefore to know God (ma’rifatullāh) is to be as united with Him in terms of His Sublime Names and Majestic Attributes.

And this increases the ontological degree of the knower. He become more real ontologically, being closer to God. That’s why in Islām, excellence in attitude is an aspect of intelligence. To know about goodness is to be good. To be intelligent is to be good as how is known.

That is how theoretical knowledge is manifested into practical knowledge. Conforming to theoretical truth with practical conducts. Insān Kāmil entails as the final product, being the “image of God” (rabbāniyyūn). To mold students into being God-like to the extent of human capacity is the aim of Islamic education.

“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: “Be ye my worshippers rather than Allah’s”: on the contrary (He would say) “Be ye worshippers (rabbāniyyīn) of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly.” (Āli ‘Imrān: 79).