INSAN KAMIL

Artikel ini ditulis untuk dihantar pada AKADEMI KAJIAN KETAMADUNAN KOLEJ DAR AL HIKMAH untuk terbitan JAWHAR.

THE MANIFESTATION OF INSAN KAMIL

IN THE DEVELOPMENT OF YOUTH

THE VIEW OF INSAN KAMIL

These terms 'potential' and 'fulfillment' - or 'actualization' or 'completion' - are of course originally from Aristotle (d. 322 BC), formulated nearly three centuries before Christ. He based his physics upon the notion that any movement is a translation of a potentiality into an actuality; so a football lying on the ground has the potential of movement which will be actualized when it is kicked; a block of marble has the potential to be a statue which is actualized by the sculptor. When it is actualized, it reaches a state of perfection which has connotations of reaching its intended state, its final condition, a state of completion; in the Arabic, this word entelechy became translated - as a kind of technical term - as kâmil, as in al-Insân al-Kâmil, the Perfect Man (Jane Clark, 2001).

There is tradition that popularized by the Sufis mentions that God had created the world to make Himself to be known, or in another word, the world being a ‘mirror’ which manifesting the perfection of God’s names and attributes. But it is only in man that the perfection God’s attributes can be manifested perfectly. The individual man who has an ability to actualize the potential of manifesting God’s names and attributes is known in the sufi literature as Insan Kamil or Perfect Man. This idea later on developed by Ibn ‘Arabi and finally made perfected by al-Jilli in his book al-Insan al-Kamil fi Ma‘rifat al-Awa’il wa al-Awakhir. Before them, there are no such terms like ‘Insan Kamil’ applied in the sufistic literature.

The term is also used by the psychological humanistic approach which externally resembles almost the same meaning with the term, Insān Kāmil which is known as ‘self actualization’ introduced by Abraham Maslow and ‘self ideal’ or ‘fully functioning’ introduced by Carl Rogers but it must be noted that, since the concept of Insān Kāmil developed within the Islamic tradition, therefore it is not fair to say that the ideas introduced by Maslow and Rogers is absolutely equal to that of Insān Kāmil in Islam.

The basic concept of Insan Kamil or Perfect Man actually has been discussed by many Sufis and philosophers. Basically this idea is based on the concept of khalifah in surah al-Baqarah (Qs. Al-Baqarah: 30). The term khalifah itself are regularly mentioned by Ibn ‘Arabi especially in his al-Futuhat al-Makkiyyah and Futuhat al-Hikam while discussing about man as microcosm (al-‘Alam al-Saghir). The term ‘microcosm’ was very popular term used by the philosopher like Ibn Sina while he described the comprehensiveness of human being, physically and psychologically.

Physically, human body composed all terrestrial elements from material and vegetative elements while psychologically, man is integrated being who integrate angelic, animalic and even satanic attributes. All of them were integrated in one’s self with balance in accordance with fitrah which is the character of al-Din itself (Qs. Al-Rum: 30).
The basic idea of Insan Kamil is also discussed by al-Ghazali in many of his books and epistles especially in his magnum opus, Ihya’ ‘Ulum al-Din. Al-Ghazali also based his concept of man as microcosm. In his epistle, al-Ajwibah al-Ghazaliyyah, al-Ghazali also mentioned that the relationship between God and the world is resembles and symbolizes in the relationship between human spirit (ruh) and his body. This is known by ‘knowing God through similarities and symbolizations.’ He based his idea on the Sufi tradition; “those who knew himself, knew God.”

Practically, human potential as Insan Kamil can be actualized through self education. It is already well establish in tasawwuf from which the concept of Insan Kamil originally developed and implemented practically by the Sufis in their tradition. They developed the system of self disciplining (mujahadah), purification of the soul (tazkiyyah al-nafs), emptying one’s self from blameworthy attributes (takhliyyah) and to fulfill it with the praiseworthy attributes (taÍliyyah) based on the teachings of the Qur’an and Prophetic examples.

All these methods can be applied in the educational system with some adjustment depend on its suitability in the society and its condition. But, the first thing to do is to free the educational system from the secularistic world view and the process of secularization which resulting desacralization of knowledge and the fitrah of man. Since the idea of Insan Kamil developed from the concept of fitrah, that means, in order to actualize the potentially Perfect Man, one must first return to the innocent fitrah which relates with the covenant (mithaq) made by human beings in the presence of God where all spirits declared the essence of tawhid and full obedience to Him alone.

By constantly confessing and repeating the declaration (shahadah); ‘there is no god except Allah,’ in parallel with constant process of takhliyyah and taÍliyyah, one can attain witnessing (shuhud) the Truth which is the essence of creation. This constant confession is known in the prophetic tradition as tajdid al-iman (renewing or revitalizing of faith).

PROBLEM OF YOUTH

Young generation are the prominent and valuable asset for nation development. In order to encourage their abilities and guide them from being misguided, there are various establishments, societies, newspapers, magazines and special ministries focusing on youth affairs. Such attention is because the time of youth is most precious stage through the lifespan of human development (Ali Dwain, 2005).

The issue of autonomy revolves around the struggle that adolescents undergo to establish themselves as “independent, self-governing individuals – in their own eyes and in the eyes of others” (Steinberg, 1999, p.10). There are typically three types of autonomy – emotional (wanting to become less emotionally dependent on parents), behavioral (ability to make independent decisions) and value (forming own code of value and morals).

It is worth noting that according to Steinberg (1999), moral reasoning and psychosocial problems related to it such as bullying are among the issues that adolescents will have to deal with in their struggle to obtain autonomy, the process to establish themselves as “independent, self-governing individuals – in their own eyes and in the eyes of others” and in particular, value autonomy – the formation of adolescents’ own code of values and morals (p.10).

It can be seen that the moral reasoning used by individuals, and in particular, adolescents at these two stages involve a deeper level of moral reasoning than individuals did in the previous pre-conventional level. Now, they reason that maintaining proper conduct is necessary not merely out of fear of punishment or for the desire of reward, but because such actions will affect the well-being of other members of society as well as the society as a whole. This therefore demonstrates that there is a shift from personal interest to the interest of other individuals and the society at large and thus signifies a higher level of reflective thinking in connection with the actions they make. This is also supported by Moshman (2005, p.54), who talks about “moral rationality” - the power that adolescents have to contemplate about abstract issues like moral values rationally.

Therefore, in these days, most of the youth select and chalk out a program for his life according to his own choice and sometimes does not incline with religious teaching. This time is so crucial that if a proper program is not selected and a proper path not chosen, one would have to suffer its consequences forever, and the realization would come only when there is no recourse except to face shame and humiliation, while regret is not cure (Ali Dwain, 2005).

Moreover, at this modern age, people and the youngster in particular, are in need of individuals who can be their own role model. They imitate the way they behave, speak and dress as just like them. The role model chosen must suits their age. To illustrate it, youth would choose role model among any prominent entertainment and sports figures whereas an adult would choose a prominent figure in our society. Therefore, in order to lead people to the truth and the best morality and behavior is to bring back the idea that the Prophet, his companions and his followers among the Mujahidin and Muslim scholars are among the best role models for man in every aspects, stages and ages (Jasmin, 2007, pp.14). Thus, they will exercise freely their belief what they had learnt from our educational system and they are what they had observed from their society at large. Their act definitely will affect the social system without doubt.

Moreover, at present man-made values are indirectly taught across the curriculum and directly as a subject. The school culture, referring to the total environment, physical and non-physical both, has an influence for embedding values in the moral aspect. All over the world, the major process of educational renovation for ideological orientations has remained secularistic in character and the concept of permanent values as embedded by our Holy Prophet Muhammad in the teaching-learning process has not been put in the curriculum. It is only the education based on permanent values can withstand the test of time (M. Mahdi Allam, 1998).

Faith in God and His Prophet and all that is holy may be likened be a shelter from the troubles of life, from the conflicting opinions, from excitements and temptations. Youth have to encompass with a faith in order to bind and stand firmly on the right path, guiding their conduct and safeguarding it from taking a false direction. Allah said in Holy Quran:
“O you who believe! Fear Allah, and believe in His Messenger, He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful” (57: 28)


In other verse:


“Verily, this is My way, leading straight: follow not other paths: they will scatter you about from His Path: Thus does He command you, that you may be righteous.”
(6: 153)


Qualities and Conduct of the Youth
Youth is a human most valuable asset for the society. They are like a chain for it to continue its integrity and inherit the values and culture. This asset is made up of two important components that are; the spiritual value and the actual physical force or the main power of our youth. Each part of it needs to be protected and guided by the earlier generation.
This is because the stage of youth is the period of life between the onset of puberty and the full commitment to an adult social role, such as worker, parent, and citizen. According Erik Erikson, youth is the period known for the formation of personal and social identity and the discovery of moral purpose (Schultz & Schultz, 2000)
Adolescent asks himself: "Who am I? Who do I want to be?”. Adolescents must explore, test the limits, become autonomous, and commit to an identity, or sense of self. Different roles, behaviours and ideologies must be tried out in order to select a suitable identity. Role confusion, inability to choose vocation, sexual orientation and one's role in life is resulted from the failure to achieve a sense of identity (Bark, 2000).
Thus, knowledge regarding the purpose of mankind and human capability and all related to man existence must be described clearly accordingly to the Holy Qur’an and Sunnah. This approach will help the youth associating their life with Islam. As such, all the questions above which puzzle our generation nowadays will pass by. Thus, enable our generation to live with more positive life and not to forget the living in accordance with Allah's will as Allah said:
Is one who worshipping devoutly during the hour of night prostrating himself or standing ( in adoration ), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord- ( like one who does not )? Say : "Are those equal, those who know and those who do not know?It is those who are endued with understanding that receive admonition."(39:9)
Human being stands between animal and angel, and composed within him both animalic and angelic elements. His unique characteristic is intelligence (‘aql). Man can rise to the angelic level if they can trigger the intellect and control the animal elements. Allah has created all bodily organs and faculties of the soul to help man to realize his fiÏrah. Al-Ghazali emphasised that the realization of Insan Kamil can be achieved only when the intellect has been fully utilized. Thorough knowledge is, to al-Ghazali as a prerequisite for the application of the intellect (Abdullah, 2005).

THE IDEAL POTRAIT OF YOUTH

In the book entitles ‘Muhammad Insan Kamil’ by Seyyed Hossein Nasr (1994) mention about Prophet Muhammad as Insan Kamil and his role as perfect model for the youth. When come up with the question of ‘who is Insan Kamil?’, Hossein Nasr (1994) also jotted down that prophet Muhammad SAW is a primer model of Insan Kamil. According to him, Prophet Muhammad is a Perfect Man which can’t be denied. He was like the evergreen mirror who represent the ‘perfect youth’ who is suitable to be exemplified in every space and time in the past, present and future.

Undoubtedly, the stage of youth is so distinctive if we highlight the development of human as individual. In the history of any prominent figure in this world in any field even in psychology itself, those people start their career at peak within this sublime age. Not forget to describe our Islamic scholars such as Imam Shafie, al-Nawawi, al-Farabi and more Islamic figures had shown their successful in a particular field when they reach the age of youth (Ali Dwain, 2005).

To illustrate, those who joined the army of Islam in the beginning of Islam, they formed a small group consists of men and women to learn about Islam and later on they preach Islam. All of them are at the youth age including Rasulullah PBUH himself. Among them was Abu Bakr RA, ‘Umar RA, ‘Uthman RA, Mus‘ab bin ‘Umair RA, al-Arqam bin Abi al-Arqam and many more which not are mentioned here. They sacrificed themselves for Islam in order to uphold the teachings of Islam through the revelation and follow all the commandments and Sunnah of the Prophet as all of them love Islam and the Prophet. Once, they had been put into exiled by their own clan and after 13 years they settled down at Medina, they able to come back to Mecca with victory without bloodshed. They were enthusiastic youth as they could expand the region of Islam till Persia and Rome (Abdullah Nasih 'Ulwan, 1988, J. 2:681-682). This not just end after the death of our Prophet, yet the spread of Islam flourished with the flow of time. All of them are considered as the first generation of Islam.

The position of the prophets as the paradigms and model makers in Islam gives the Islamic concept of prophethood a unique characteristic. Their main responsibility is thus leading and guiding humanity to the truth by being the true living embodiment of the Message of God and not the incarnation of God. Man is thus originally innocent, sinless, good and peaceful and the role of the prophets is a positive one; that of guidance and being paradigm and not a negative one (Seyyed Hossein, 1993).

Man still in need of prophet guidance even though God has bestowed mankind with Divine Guidance. This is due to the nature of prophecy (Jasmin, 2007:3-4). The work of prophetic is not limited to convey Divine knowledge from God because the responsibility of the prophets is partly to provide the living example of the Divine Message. Yet, their message should be practical so that the rest of humanity, like them, is able to copy and follow them.

As a youth, they have been granted by Allah as the best people (Khayra Ummah). Allah has mentioned in Qur’an:
Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors. (3:110)
As such, we have the opportunity and possibility to be part of the Khayra Ummah. As our life, will become the history of mankind. As being part of it, we also become an example for our next generation. Being such an example we are considered as a living proof of the teachings of Islam. Thus, being Insan Kamil is not confine to our Prophet or to those who living around his age but we can also be a part of Insan Kamil and be part of Khalifah that rules this world in the name of Islam. To be qualified as the Khalifah and Khaira Ummah we must reach to the title of Insan Kamil.
For such reason, to eradicate such thinking is not an easy task. People tend to answer such practical question with theoretical approach. Yet, we have to give an answer not just put forward the Holy Qur’an and Hadith as it reference, but we should put it side by side with an exemplar living that is those who follow the footstep of Prophet such as his companions, the prominent scholars and Imams and other prominent contemporary figures. The Holy Qur’an mentioned that we should love those who sacrifice themselves for Islam. Thus, we are not supposed just to make our Prophet as a role model but also all who live and died for Islam. Holy Qur’an:
O ye who believe! Be ye helpers of God: as Jesus the son of Mary to the Disiples, "Who will be my helpers to ( the work ) of God?" Said the disiples, "We are God's helpers!" Then a portion of the Children of Israel believed, and a portion disbelieved: but We gave power to those who believed, against their enemies, and they became the ones that prevailed (61:14).

That first generation of Islam reach its peak of their supremacy and glory in their life as they focus on two things: firstly, associating their lives such as their words, acts, beliefs, lifestyle with the teachings of Islam and secondly, they spread the teachings of Islam as they have understood them perfectly they that were chosen by God as His Khalafah. They fight for Islam with brave heart and patience (Abdullah Nasih 'Ulwan, 1998, J.2: 682-683).
As Allah SWT mentioned:
Behold, thy Lord said to the angels : "I will create vicegerent on earth."They said:" Wilt Thou therein one who will make mischief therein and shed blood?-whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said:"I know what ye know not." (2:30)


AN APPROACH TO THE PATH OF INSAN KAMIL

The concept of perfect man must be based on the well-founded faith (iman). Faith is like a light which guides its bearer on his way. Faith is a belief that affirms within man which led their life and decision. This belief must make to Allah and this will attain the strength of morality. This belief will not make man stay apart from truth and Allah will always guide them (Yusuf Qardawi, 1985).

A young person is like a first time traveller that needs map and compass in his journey. Thus, the care of our youth should take the form of bringing them up in such a way that they become their own supervisors. The best way is to prepare them with spiritual needs (M. Mahdi Allam, 1998).

In order to attain faith it is also through devotion or ‘ibadah. ‘Ibadah is the prime action of man and as the purpose for man’s creation and existence, saying that it is to serve God and the act of service on the man’s part is called ‘ibadah (Syed Muhammad, 1978). ‘Ibadah refers to all conscious and willing acts of service for the sake of God alone and approved by Him. By performing ‘ibadah, man can succeed in curbing his animal and carnal passions and has rendered submissive his animal soul, making it subject to the rational soul which is the higher soul than the lower, animal or carnal soul (p:66).

Murtadha (2001) also explained the important of devotion (‘ibadah) in reaching the station of Insan Kamil. One of the human values confirmed by Islam is devotion, which is communication with God. Of course, in Islam every act performed for God is devotion. Having a job and a trade to support oneself and one's family and to serve society is in itself a form of devotion. But devotion, in its special sense, is a private communication with God in prayer, remaining awake for vital acts at nights (tahajjud prayer) and others, all of which are part of religion and can not be omitted.

Sometimes this way of devotion becomes fashionable in an Islamic society, and once one gets used to it, it is difficult to observe moderation. Such a person cannot say to himself that God has created him as a human being, not an angel. As a human being he actually should develop every aspect of himself harmoniously (Murtadha, 2001).

The term of Insan Kamil has never been mentioned in the Qur’Én, yet it has been widely discussed by the Sufi. The acknowledgment of such term in our religion is due to the fact that Sufism is one of the disciplines which recognized in Islam (Jasmin, 2007, pp.2). Hence, when we discuss about the approach of the development of Insan Kamil, we refer to similar approach taken by the Sufis. This Sufis approach can be practice in two levels, society at large and specific group of people (Zakaria Stapa, 2001: 53).

This paper will be focus on the approach to youth that is tazkiyyah al-nafs. This approach focuses on the development of spirituality of mankind. It consists of two parts that is process of takhalli; the process of eliminating the evil nature of human such as shirk, hasad and ghadab and the process of beatification of oneself with good characteristic or nature for example ikhlas, sidq, raja' and so on. These two processes always conflict within human being. As to surpass these processes we are in need a lot of effort and patience as it will take our whole life long. Yet, the successful of such effort also confined to the blessing of God. Those who succeed will appear as one who own strong faith and good moral conduct that is akhlaq (Zakaria Stapa, 2001, pp. 53-55). As Allah SWT said:
O ye believe ! Follow not Satan's footstep if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of God on you, not one of you would ever have been pure: but God doth purify whom He pleases: and God is One Who hears and knows ( all things ) (24:21).

There are two dimensions involved in the process of tazkiyyah al-nafs. One should go through this dimension with perfection. These dimensions are; firstly all the religious ritual that in the form of commandment. It will give a direct effect to the growth of human spiritual for instance prayer, fasting, reciting al-Qur'an and muraqabah. Secondly, it involve with the entire God's commandment in the form of avoidance and forbidden. This aspect deals on asking mankind to preserve his or her seven vital organs such as eyes, ears, tongue, stomach, sexual genitals, legs and hands ( Zakaria Stapa, 2001, 56-59). Allah said in Quran :
Many are the Jinns and men we have made for Hell. They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,-nay more misguided: for they are heedless ( of warning ) (7:179)

This verse indicates that by preserving seven vital organs will enable mankind to hinder wrong doings and evil deeds. The mechanisms which have been mentioned must be done with the existence of al-ihsan. In addition we as human must know all aspects of human nature and man weaknesses especially regarding human desire as to hinder the degradation of human soul ( Zakaria Stapa, 2001, 56-59)..

Besides, focusing the process of tazkiyyah al-nafs to development of Insan Kamil, we also need to discuss the aspect of education (tarbiyyah). To educate our youth undoubtedly it rested on the shoulder of parents and educators. We should encourage them in search of knowledge as such aspect enables them to open their mind, heart and soul to absolute truth of life. These can be achieved through two types of knowledge; revelation and non revelation. The importance of knowledge has been well known as first revelation started with emphasizing on knowledge that is in surah al-'Alaq. There are many verses stated the important of knowledge, the rank of knowledgeable and its effects to human (Abdullah Nasih al-Ulwan, 1998: 300) among the verses are:

Is one who worshipping devoutly during the hour of night prostrating himself or standing ( in adoration ), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord- ( like one who does not )? Say : "Are those equal, those who know and those who do not know?It is those who are endued with understanding that receive admonition." (39:9)


O ye who believe! When ye are told to make room in assemblies, ( spread out ) make room: ( ample ) room will God provide for you. Amd when ye are told to rise up, to ( suitable ) ranks ( and degrees ), those of you who believe and who have been granted ( mystic ) Knowledge. And God is well-acquainted with all ye do. (58:11)

The main important thing to be stress out to our youth nowadays is through an education that is the importance of sense of enthusiasm, dedication and patience in their thought, heart and feeling in jihad (Ismail R. al-Faruqi, 1981). Especially in this era, Islam has been met its downfall since the fall of Baghdad. Nowadays, many enemies of Islam launch strikes to Muslims in many forms (Abdullah Nasih Ulwan, 1998, pp. 688). Thus, Islam remain as one of the existence religion in this world as only few appear as a living Muslim as stated in our holy Qur’an. As to reflect, the attitude of Muslim themselves nowadays reflect the state of modern Muslim belief.

Besides, the Curriculum for Values Education must content a value which is drawn from the Holy Quran like the ones reflected through the Holy Prophet’s Qur’anic teaching process. This would involve the process of tazkiyyah al-nafs as have been mentioned before. The reflection of these values through the student’s behaviour would be the end product of teaching-learning process and would be seen in the widening relationship; between his or her family, peers and school or university and this would ultimately be expanded to national and inter-national levels in the days of their lives in future. These values should be repeatedly taught at every level of teaching. Though the values taught would be the same, the scope and emphasis would differ according to the depth and complexity of the issues discuss and parallel with the maturity level of the students. These values would not be listed in any particular hierarchy of importance, but would be instilled in the personality of students suited to their level of cognitive level during any lesson (Manzoor al-Haque, 2007, pg 2). These values regulate as a motive-valence for living peacefully on this biosphere on the doctrine of mutual respect; for the development of human self; for disciplining life within the boundary walls of the permanent values embodied in the Holy Qur’an, the only code of life on this earth. (Manzoor al-Haque, 2007: 5)

According to Abdullah Nasih Ulwan (1998: 689-697), there are stages necessary to be followed by educators for our generation as to enable them to understand and live in the name of Jihad. As such Islam will become their ultimate purpose of life. The stages are:
1- To remind constantly our children an only way to bring Islam to supremacy and nobility is through Jihad in the name of Allah. Allah mentioned in the Holy Quran:

O ye who believe! If any from among you turn back from his faith, soon will God produce a people whom He will love as they will love Him- lowly with the believers, mighty against the rejecters, fighting in the Way of God, and never afraid of the reproaches of such as find fault. That is the grace of God, which He will bestow on whom He pleaseth. And God encompassesth all, and He knoweth all things. (5:54)

2- To remind them jihad has many ways. Among them jihad with property, da‘wah, teaching, politics, war and so on. These can be supported by several verses. Among them;


God hath purchased of the believers their persons and their goods; for theirs ( in return ) is the Garden ( of paradise ): they fight in His cause and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than God? Then rejoice in the bargain which ye have concluded: that is the achievement supreme (9:111).

Nor should be Believers all go forth together: if any contingent from every expedition remained behind, they should devote themselves to studies in religion, and admonish the people when they return to them,- that thus they ( may learn ) to guard themselves ( against evil ). (9:122)


3- To remind them constantly the position of the children of His companions. As to show our generations, how the children of His companions followed their father and ancestors footstep that is to live and die for the sake of Islam.
4- To memorize certain Quranic ayat or surah..
5- To make them understand the real meaning of Qada’ and Qadar. Such make them live with more enthusiasm.

If youth uphold the Islamic teaching in term of ‘aqidah, shari‘ah and akhlaq, there are certainly can fulfil the concept of Insan Kamil. Youth as being a part of society must all be a good example for other people and they also must perform of a duty as Khalafah and be the best Ummah (Khayra Ummah) by following the commandments Of Allah and our Prophet (SAW). Undoubtedly, Islam recognizes Muhammad as 'qudwah hasanah', the 'Perfect Man', the 'Perfect Saint', or 'Universal Man'. Yet, our youth also in need of a role model from their parents, family, friends, teachers, leaders and society as a whole especially Muslims as to enable them to understand the meaning of Islam because the process of learning not just through reading but mostly come through observation. Thus, all for us must able to follow the act of our Prophet. Allah SWT said:
Say;" I tell you not that with me are the treasures of God, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me." Say: "Can the blind held equal to the seeing?" Will ye then consider or not? (6: 50)
The preparation of youth for the future life is the natural duty of the family, relatives, friends, relatives, and teachers and indeed of the state. It is necessary that our method of guiding our youth should be practical based on understanding of their tendencies and instincts, relying on a minimum advise, depending mostly on our good examples in conduct, and endeavouring to initiate them in an atmosphere of healthy habit which are based on their sublimated form (M. Mahdi Allam, 1998:147).


CONCLUSION
As the role model who transcends history, Prophet Muhammad is al-Insan al-Kamil who affects Muslim life today. Muslim refers to the Qur’an and Sunnah as the fundamental sources of Islam. The Qur’an commands Muslims to follow the pattern of life exemplified by the Prophet Muhammad because he is the ‘perfect pattern’ of human being sent by God to show the ideal and perfect life. To accomplish this task, every Muslim must study the Sunnah as to follow his footsteps and implement his instructions.

Good educations will always revitalizing faith and tawhid and dynamically moving towards actualizing man’s perfection, while bad education antithetically will always undermine the importance of faith and religion in human life or may be rejected it as the source of truth and serenity, which resulting the decadence of human beings and its civilization. That why Syed Qutb said: “Islam in reality is civilization itself.”

Practically, through constant educating youth and promoting them the real nature of fitrah and the essence of al-Din, will make them gradually realize their actual objective in this world. It will build consciousness and awareness depth in their heart which later motivate them towards actualizing the real ftÏrah of Insan Kamil. That why most Muslim educationist the centrality of the fitrah in Islamic education stress the importance of protection one’s self from the desacralizing of fitrah which manifested in secular education. It is because the secular education will pull away human beings from their divine root. And this ‘secular creature’ that developed in secular environment will always motivate towards deconstruction nature to desacralizing civilization in the name of development and modernity.

It is important to promote the tawhidic and imanic model to the youth as future leaders and to make them really ready to fulfil the mission assigned by God since the beginning of creation of Adam a.s. which is to be Khalifah of Allah in this world.

* Bibliografi tidak disertakan di dalam blog ini atau sebab-sebab keselamatan.