AWAKENING AWARENESS

FROM RECOGNISING TRUTH TO SERVING THE COMMUNITY

An Islamic Framework for Basirah, Spiritual Development and Responsible Action

A teaching paper for Zawiyah Lenggeng

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

All praise belongs to Allah, the Lord of all the worlds, the Most Gracious, the Most Merciful, and the Master of the Day of Judgement. We seek His guidance, His forgiveness and His assistance in all our affairs. May Allah illuminate our hearts with faith, enrich our understanding with beneficial knowledge, grant us the wisdom to distinguish truth from falsehood, and guide us to act with sincerity, justice and compassion.

May peace of Allah be upon our beloved Prophet Muhammad ﷺ, the Seal of the Prophets, whom Allah sent as a mercy to all the worlds. May these blessings and peace also be upon his noble family, his Companions, and all those who follow his guidance with sincerity and excellence until the Last Day.

We begin this paper by seeking the pleasure and assistance of Allah, recognising that true awareness is not merely the accumulation of information or the ability to understand the affairs of the world. It is a deeper awakening of the heart and intellect to the signs of Allah, the guidance of His Revelation, the example of His Messenger ﷺ, and the responsibilities entrusted to us as His servants.

May Allah make this humble effort a means of increasing our basirah (spiritual insight), strengthening our iman (faith), refining our adab (character and conduct), and encouraging us to translate beneficial knowledge into righteous action and sincere service to His creation.

رَبَّنَا زِدْنَا عِلْمًا، وَارْزُقْنَا فَهْمًا، وَاهْدِنَا إِلَى الْحَقِّ وَالصَّوَابِ، وَاجْعَلْ عَمَلَنَا خَالِصًا لِوَجْهِكَ الْكَرِيمِ.

Our Lord, increase us in knowledge, grant us understanding, guide us to truth and what is correct, and make our deeds sincere for the sake of Your Noble Countenance.

Amin, O Lord of all the worlds.

Executive Summary

This paper examines the importance of awareness in Islam through the reported themes of Shaykh Mortada al-Ansari’s talk, the Qur’an and Sunnah, examples from the Seerah, and selected writings of Shaykh Abdalqadir as-Sufi. It explores how Muslims can move beyond merely receiving information towards recognising truth, distinguishing falsehood, understanding contemporary realities and acting responsibly.

The Qur’anic principles of tabayyun (verification), basirah (insight) and tafakkur (reflection) provide the foundation for this approach. The Prophetic teachings on correcting wrongdoing and pursuing beneficial action demonstrate that awareness carries responsibility. The Seerah further illustrates the importance of sound judgement, patience and the development of a community grounded in faith and mutual responsibility.

Shaykh Abdalqadir as-Sufi’s writings on tasawwuf, Islamic education and social organisation offer additional perspectives on the relationship between inward spiritual development and outward conduct. His own arguments must be distinguished from later interpretations of his work and from the educational proposals developed in this paper.

For Zawiyah Lenggeng, the paper proposes an integrated programme entitled Awakening Basirah: From Dhikr to Service. It would combine spiritual discipline, religious learning, critical examination of contemporary issues, youth leadership and practical community projects, including agriculture, food security, vocational training and sustainable institutions.

The central recommendation is to cultivate people who are spiritually grounded, intellectually discerning, morally responsible and practically capable. Awareness should not produce suspicion, anger or passive criticism; it should lead to verified knowledge, wise judgement and constructive service.

The guiding principle is simple: remember Allah, seek the truth, understand the realities of one’s time, and translate knowledge into responsible action for the benefit of the community.

1. Introduction: What Does It Mean to Be Aware?

Awareness is often understood as knowing what is happening around us. In contemporary society, information is widely available through social media, news platforms, public discussions and digital communication. Yet access to information does not necessarily produce understanding.

A person may receive thousands of messages without knowing which are reliable, what their significance is, whose interests they serve or what response is appropriate. A community may recognise a problem but fail to organise itself to address it. People may discuss injustice extensively while remaining indifferent to their own responsibilities.

Islam invites us to move beyond the mere accumulation of information. Awareness should be connected to truth, sound judgement, remembrance of Allah, moral responsibility and action.

This paper uses the term Islamic awareness to describe a process involving five connected capacities:

Spiritual awareness: recognising one’s relationship with Allah and the accountability of human life.

Epistemic awareness: distinguishing reliable knowledge from rumour, speculation and deception.

Moral awareness: recognising right and wrong and understanding the rights and responsibilities of others.

Social awareness: understanding the circumstances, institutions and forces that shape the lives of individuals and communities.

Practical awareness: translating sound understanding into appropriate and beneficial action.

These five capacities form a teaching framework proposed by this paper. They are not presented as a formal classification taken verbatim from a single classical text.

The central question is therefore not simply, “Do we know what is happening?” It is also:

Do we understand what we know?

Have we verified the information?

Can we distinguish facts from interpretation?

Are we examining our own assumptions and interests?

What does our knowledge require of us?

How can we respond in a manner pleasing to Allah and beneficial to His creation?

The aim is to develop awareness that produces wisdom rather than confusion, courage rather than recklessness, and service rather than passive criticism.

2. Shaykh Mortada al-Ansari’s Talk: Awareness Must Be Put to Use

2.1 The reported central theme

The published description of a talk titled وعي الشعوب بين إدراك الحق وتمييز الباطل وضرورة التوظيف—approximately, “The Awareness of Peoples: Recognising Truth, Distinguishing Falsehood and the Necessity of Putting Awareness to Use”—attributes the presentation to Shaykh Mortada al-Ansari. It was published by Marfa’ al-Kalimah on 30 June 2026.

The description presents several themes:

The intellectual and ethical foundations of public awareness.

The ability to recognise truth and distinguish it from falsehood.

The influence of media and culture on public understanding.

The relationship between awareness, insight and social responsibility.

The need to put public awareness to constructive use in responding to contemporary challenges.

These themes are drawn from the published description, not a verified, complete transcript of the talk. Consequently, the discussion here should not be understood as a word-for-word account of the speaker’s arguments.

Source: Marfa’ al-Kalimah — published description of the talk⁠.

2.2 Awareness is more than receiving information

The important distinction is between possessing information and understanding its meaning.

For example, a person may know that food prices are rising but not understand the relationship between production costs, supply chains, agricultural policy, distribution and household purchasing power. Another person may know that a public controversy is taking place but may not have checked the original statements or the evidence supporting competing claims.

In both cases, information exists, but meaningful awareness requires further examination.

The same applies to religious life. Knowing the language of Islam is not identical to embodying its teachings. A person may speak about justice without acting justly, discuss compassion without showing mercy, or call for reform without correcting personal conduct.

The challenge is to connect knowledge with discernment and discernment with responsible action.

2.3 Awareness without application is incomplete

The published description also raises the question of how awareness can be used for the benefit of society.

A community may recognise a problem but remain divided, discouraged or inactive. Its awareness then produces frustration without a practical response.

Islamic teaching offers a different direction. Knowledge should guide conduct. Recognition of wrongdoing should lead to an appropriate response within the limits of the Shari’ah, personal capacity and legitimate authority. Understanding a social need should encourage cooperation to meet it.

This does not mean every person must respond publicly to every issue. Sometimes the proper response is to investigate, seek advice, educate oneself, assist those affected or refrain from spreading unverified claims. The correct action depends on the nature of the issue, the available evidence and the person’s responsibilities.

2.4 A note on attribution

The paper therefore attributes the broad themes to the published description and develops the Islamic framework independently. It does not treat political interpretations associated with the event as established facts merely because they appear in a programme report.  This distinction is important, and a paper about awareness must itself demonstrate the verification and careful attribution that it recommends.

3. Qur’anic Foundations of Awareness

The Qur’an does not use one single term to encompass every aspect of modern “awareness”. Instead, it provides several connected principles through which Muslims can understand reality and respond to it.

3.1 Tabayyun: Verify before accepting or spreading information

Allah says:

Arabic

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

Translation of the meaning

“O you who believe, if a wrongdoer brings you news, verify it, lest you harm a people out of ignorance and become regretful for what you have done.”

— Qur’an, al-Hujurat 49:6

This verse establishes an essential principle for personal and public awareness: information must be examined before it becomes the basis for judgement or action.

In the digital age, a message may be emotionally powerful, widely shared and apparently convincing while still being inaccurate. Repetition does not establish truth. A large number of people believing something does not, by itself, make it correct.

Tabayyun requires us to ask:

What is the original source?

Is the information complete and presented in context?

Is there independent evidence?

Does the account distinguish fact from opinion?

Could sharing it harm an innocent person?

Do we have sufficient knowledge to reach a conclusion?

This principle applies equally to religious claims, political allegations, economic news and community disputes.  Verification is not a sign of weakness or indecision. It is a form of moral responsibility.

3.2 Basirah: See with insight, not merely with the eyes

Allah says:

Arabic

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Translation of the meaning

“Say: This is my way. I call to Allah with clear insight—I and those who follow me. Glory be to Allah, and I am not among those who associate others with Him.”

— Qur’an, Yusuf 12:108

Basirah refers here to clear insight in the way of calling to Allah SWT.  It is more than a strong feeling or an unexamined conviction. It involves clarity of purpose and a grounded understanding of what one is doing.

For the purposes of this paper, basirah means the ability to examine circumstances in the light of revelation, sound knowledge, experience and moral judgement.

A person with basirah seeks to understand not only what has happened but also what is relevant, what remains unknown, what principles apply and what action is justified.

This does not mean that spiritual insight gives someone automatic certainty about every political, social or economic question. Religious commitment does not remove the need for evidence, expertise or consultation.

Rather, basirah provides the moral and spiritual orientation through which knowledge is sought and used.

3.3 Tafakkur: Reflect on the signs of Allah

Allah says:

Arabic

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ ۝ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for people of understanding—those who remember Allah while standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth, saying: ‘Our Lord, You have not created this without purpose. Glory be to You, so protect us from the punishment of the Fire.’”

— Qur’an, Ali ’Imran 3:190–191

These verses bring together remembrance and reflection.

The people described do not separate awareness of the created world from remembrance of its Creator. Their reflection leads them to recognise the purpose and order of creation, acknowledge their dependence on Allah and become conscious of the Hereafter.

For Muslims today, tafakkur can include reflection on personal conduct, family responsibilities, economic systems, the condition of the Ummah, the use of natural resources and the needs of future generations.

Such reflection should be neither superficial nor detached from action. It should help us recognise our responsibilities as servants of Allah and stewards entrusted with duties towards His creation.

3.4 Knowledge must lead to accountability

The Qur’anic understanding of knowledge is inseparable from responsibility. Human beings are accountable for their choices, their treatment of others and the manner in which they use what they have been given.

Awareness therefore begins with the self. Before judging the failures of society, we should examine our own honesty, discipline, consumption, speech, relationships and contribution to the common good.

This is not an argument for ignoring structural injustice or institutional failure. Rather, it establishes a balanced approach: recognise problems in society while remaining accountable for our own conduct.

4. Prophetic Guidance: From Recognition to Action

4.1 Responding to wrongdoing according to ability

The Messenger of Allah ﷺ said:

Arabic

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَٰلِكَ أَضْعَفُ الْإِيمَانِ

“Whoever among you sees a wrong, let him change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart—and that is the weakest of faith.”

— Sahih Muslim 49a

This hadith establishes that recognition of wrongdoing is not meant to end with passive observation. It also recognises different levels of ability and response.

However, it must not be used to justify vigilantism, coercion, violence or actions that exceed a person’s authority. The appropriate means of correcting wrongdoing depend on the circumstances, the applicable Islamic principles, legitimate authority and the likely consequences.

In practical community work, a response may involve correcting misinformation, offering sincere advice, protecting someone from harm, reporting abuse through proper channels, improving an institution or developing a constructive alternative.

Sometimes the most beneficial response is to build what is missing rather than merely condemn what is wrong.

4.2 Pursue what is beneficial

The Messenger of Allah ﷺ said:

Arabic

الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ مِنَ الْمُؤْمِنِ الضَّعِيفِ، وَفِي كُلٍّ خَيْرٌ، احْرِصْ عَلَىٰ مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللَّهِ وَلَا تَعْجَزْ

“The strong believer is better and more beloved to Allah than the weak believer, although there is good in both. Be keen on what benefits you, seek help from Allah, and do not give up.”

— Sahih Muslim 2664

This hadith connects faith with initiative, beneficial effort and reliance on Allah.

Strength may be expressed through spiritual steadfastness, knowledge, sound judgement, physical capability, professional competence, leadership or the ability to serve others. The hadith does not reduce a believer’s worth to physical strength or worldly success.

For a community, its practical message is clear: do not remain paralysed by the scale of a problem. Identify what can be done, seek Allah’s help, develop the necessary skills and take responsible steps.

If food insecurity is a concern, learn about food production and distribution. If young people lack direction, create opportunities for education, mentorship and useful work. If a community institution is financially vulnerable, develop transparent and sustainable ways to support it.

The response should be proportionate, ethical and within one’s capacity.

4.3 Mercy and wisdom must guide action

Awareness without mercy can become harshness. Awareness without humility can become arrogance. Awareness without wisdom can produce action that causes more harm than good.

Allah describes the Messenger ﷺ as a mercy to all the worlds:

Arabic

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

“We have not sent you except as a mercy to all the worlds.”

— Qur’an, al-Anbiya’ 21:107

The Prophetic model requires us to consider not only whether a statement is factually correct but also whether our manner of communicating it is truthful, just and appropriate.

Mercy does not mean concealing injustice or abandoning truth. It means pursuing truth without abandoning the ethical obligations that govern how truth is conveyed and acted upon.  This principle should shape teaching, disagreement, youth development, community engagement and the treatment of those who are struggling.

5. Lessons from the Seerah

The Seerah provides examples of awareness expressed through discernment, patience, consultation and practical organisation. The following are interpretations of well-known events, not quotations from a single historical commentary.

5.1 The Treaty of Hudaybiyyah: Looking beyond immediate appearances

The Treaty of Hudaybiyyah, concluded in 6 AH, appeared to some of the Companions to contain difficult concessions. The immediate terms were not necessarily what they had hoped for.

Yet the treaty helped establish a period in which relations could develop and the message of Islam could reach a wider audience. The Qur’an refers to the event in Surah al-Fath, including its description of a clear victory (Qur’an 48:1).

The lesson for awareness is that immediate appearances do not always reveal the full significance of an event.

Sound judgement requires us to consider the wider context, the long-term consequences, the limits of our own knowledge and the guidance available to us. A decision that seems disappointing in the short term may open a path towards a greater benefit.

This does not mean that every compromise is wise or every setback will turn into success. It means that judgement should not be based solely on immediate emotion.

5.2 The migration to Madinah: Trust in Allah and practical preparation

The Hijrah was an act of profound trust in Allah, but it also involved preparation, planning, the use of trusted assistance and attention to practical circumstances.

The Prophet ﷺ did not treat reliance upon Allah as a reason to neglect the means available to him. The migration demonstrates that spiritual commitment and practical intelligence can work together.

For the Muslims, this offers a model for addressing community needs. Prayer and du’a should accompany sound planning. Good intentions should be supported by appropriate expertise, financial accountability and realistic assessment.

A school, farm, waqf project or youth programme should therefore be established with both spiritual purpose and competent management.

5.3 The Madinan community: Faith expressed through social responsibility

The community established in Madinah was not simply a collection of individuals engaged in private devotion. It was a community in which worship, learning, mutual obligations, commerce, family life and public responsibilities were connected.

The Madinan model is particularly relevant to the question of awareness because it asks how people live out their understanding of Islam together.

A community must develop the ability to learn, deliberate, cooperate and respond to real needs. Spiritual formation should nurture honesty, trustworthiness, courage, generosity and the capacity to fulfil responsibilities.

For a zawiyah, this means that gatherings of remembrance and instruction should be connected to the formation of people who can contribute positively to family life, community institutions and society.

6. Shaykh Abdalqadir as-Sufi: Spiritual Development, Education and the Understanding of Society

6.1 What can be established from his writings?

Shaykh Abdalqadir as-Sufi wrote and taught on tasawwuf, Islamic education, Tawhid, social organisation and the responsibilities of Muslims. His official publication website lists works and discourses including The Hundred Steps, Root Islamic Education, The Book of Tawhid and The Book of ’Amal.

The official website presents Root Islamic Education as a series of foundational discourses concerned with returning Islamic education to the Deen as understood through the model of Madinah. In its opening chapter, Shaykh Abdalqadir discusses education, informed Muslims and the relationship between what is learned and what is put into practice.

The sources of references include books like Root Islamic Education: Chapter One⁠; Root Islamic Education: The Preface⁠ and The Hundred Steps — Diwan Press⁠.  These sources support a connection between his work and the broader themes of spiritual development, education and responsible action.

6.2 The Hundred Steps: Awareness of the inner life

The Hundred Steps is described by its publisher as a practical guide to tasawwuf, examining key terms associated with the spiritual path.

Its relevance to this paper lies in the importance of examining the inner life rather than limiting awareness to external events.

A Muslim may be well informed about political developments, economic pressures and the behaviour of other people while remaining unaware of personal pride, envy, heedlessness, anger or the desire for recognition.

Spiritual training invites the person to examine these conditions and to work towards sincerity, humility, gratitude, patience and better conduct.

This is an application of the work’s general tasawwuf orientation to the theme of awareness; it should not be mistaken for a direct quotation or a claim that every element of the proposed framework appears explicitly in the book.

For the people of a zawiyah, this inward work is indispensable. Without it, awareness of public affairs can become another instrument of the ego. People may use information to demonstrate superiority, condemn others or strengthen existing prejudices.

Dhikr, repentance, companionship, learning and self-examination help place knowledge within a wider discipline of servitude to Allah.

6.3 Root Islamic Education: Knowledge should shape conduct

In Root Islamic Education, Shaykh Abdalqadir emphasises the importance of grounding education in the Qur’an, the Sunnah and the Madinan model. His opening chapter discusses the need for an educated community whose knowledge is connected to practical responsibility.

This provides a particularly relevant point of comparison with the subject of awareness.

Education should not be reduced to the accumulation of certificates, information or intellectual opinions. It should help form people who understand their obligations and are able to fulfil them.

This principle can inform a programme that integrates:

Qur’anic and Prophetic learning.

Spiritual discipline and good character.

Understanding of contemporary social and economic issues.

Practical skills and vocational competence.

Leadership, cooperation and service.

The proposed programme is an educational application inspired by these broad themes. It is not presented as a curriculum prescribed by Shaykh Abdalqadir himself.

6.4 The Book of Tawhid and The Book of ’Amal

The official publication website identifies The Book of Tawhid and The Book of ’Amal among Shaykh Abdalqadir’s discourses.

The relationship between Tawhid and action is central to the present discussion. Tawhid establishes the believer’s orientation towards Allah, while ’amal concerns action and conduct. Awareness should therefore not become an independent pursuit disconnected from worship and accountability.

A person may understand a great deal about society but still need to ask: What does this knowledge mean for my responsibilities as a servant of Allah? What conduct should change? What service is required of me?

This is a question the paper recommends bringing into educational and spiritual gatherings. It is a synthesis for teaching purposes, not a quotation from either book.

6.5 Avoiding misattribution

It is important to distinguish three categories:

Shaykh Abdalqadir’s own writings and recorded teachings: these should be quoted or summarised with reference to the specific work.

Secondary interpretations of his teachings: these belong to the authors who offer those interpretations and should be attributed accordingly.

The present paper’s framework: the five-stage model and its application to our proposed Zawiyah are recommendations developed here.

7. A Practical Framework: From Awareness to Service

The following five-stage framework is proposed for teaching and discussion at Zawiyah Lenggeng. It draws on the Islamic principles discussed above but is not claimed to be a classical model stated verbatim by any one scholar.

Stage 1: Tazkiyah — Purify the intention and examine the self

The first task is to recognise that our perception can be influenced by personal desires, fears, pride, anger and attachment to a particular group or opinion.

Before investigating the faults of society, we should examine our own motives.

Questions for reflection include:

Am I seeking the truth, or merely evidence that supports what I already believe?

Can I acknowledge that I may be mistaken?

Do I speak about people with justice and restraint?

Am I prepared to correct my own conduct?

Is my intended response for the sake of Allah and the public good, or for personal recognition?

Tazkiyah does not replace investigation or expertise. It helps us approach them with greater sincerity and humility.

Stage 2: ’Ilm and Tabayyun — Acquire knowledge and verify information

The second stage is to seek sound knowledge and examine evidence.

Participants should learn to distinguish:

Primary sources from commentary.

Verified facts from allegations.

Expert analysis from speculation.

Religious teachings from cultural assumptions.

Personal opinions from established scholarly positions.

Where an issue requires specialist knowledge, appropriate experts should be consulted. Where religious rulings are involved, qualified scholars should be approached rather than relying on isolated quotations or social media claims.

The objective is not to make every participant an expert in every field. It is to cultivate intellectual honesty and the ability to recognise what one knows, what one does not know and where further investigation is required.

Stage 3: Basirah and Hikmah — Understand significance and choose wisely

Once information has been verified, the next task is to understand its significance.

Participants should ask:

What are the underlying causes of the problem?

Who is affected, and how?

Which Islamic principles are relevant?

What are the likely consequences of different responses?

What is within our capacity and authority?

Who should be consulted before acting?

Hikmah means wisdom in choosing an appropriate response. It requires attention to context, consequences, timing and the rights of others.

Not every problem can be solved immediately. Some require patient education, others institutional reform, and others direct assistance to people in need.

Stage 4: Futuwwah — Develop courage, integrity and service-minded character

Awareness must be accompanied by character.

The concept of futuwwah, often associated with noble conduct, generosity, courage and service, can help guide the formation of young Muslims who are prepared to take responsibility rather than simply criticise.

For this paper, futuwwah is applied through the following qualities:

Courage to acknowledge truth, even when inconvenient.

Integrity in speech, transactions and leadership.

Generosity towards those in need.

Reliability in carrying out commitments.

Humility in disagreement.

Willingness to work with others for a beneficial purpose.

This section is a proposed educational application of futuwwah, not a claim that every listed quality is drawn from one particular text.

Stage 5: Khidmah — Turn knowledge into beneficial action

The final stage is service.

A learning session should ideally lead to a clearer understanding, a personal commitment, a practical initiative or a more responsible decision.

For example:

Learning about food insecurity may lead to a community food-production project.

Learning about youth disengagement may lead to mentoring and vocational training.

Learning about misinformation may lead to media-literacy workshops.

Learning about financial vulnerability may lead to financial education and transparent community planning.

Learning about environmental responsibility may lead to soil conservation, water management and tree planting.

The objective is not to measure the worth of every act of worship by a visible social outcome. Worship has its own place and value. Rather, the programme seeks to ensure that spiritual and intellectual development also strengthens the ability to fulfil responsibilities towards others.

8. Applying Islamic Awareness to Contemporary Challenges

8.1 Media, information and public judgement

The speed of digital communication makes tabayyun especially important.

A practical approach is to establish a simple verification discipline before sharing material about public affairs:

Locate the original statement, report or document where possible.

Check the date and context.

Look for corroboration from credible, independent sources.

Separate what is directly evidenced from what is inferred.

Consider whether sharing the material could unjustly harm someone.

Correct mistakes openly when new evidence shows that an earlier claim was wrong.

The aim is not to suppress legitimate criticism. It is to ensure that criticism is fair, informed and proportionate.

A zawiyah should encourage people to discuss difficult issues without allowing gatherings to become places where unverified allegations are repeated or hostility towards groups is cultivated.

8.2 Economic awareness and responsible livelihoods

Understanding economic life requires more than reacting to prices or repeating broad claims about financial systems.

People need to understand household budgets, debt, production costs, wages, market structures, contracts and the ethical responsibilities of buyers, sellers and employers.

Islamic economic discussion should be grounded in the Qur’an, Sunnah and qualified scholarship. Claims about particular economic institutions or policies should also be supported by evidence and careful analysis.

A community programme can help participants understand how economic pressures affect families and small producers, while exploring lawful and ethical ways to strengthen livelihoods.

The goal is to develop sound judgement and practical capability rather than to replace one set of unexamined assumptions with another.

8.3 Food security and agriculture

Food security provides a particularly tangible field in which awareness can become service.

A community may recognise that food prices are rising or that farmers face difficulties. The next step is to investigate the specific causes and identify practical responses.

Possible areas of study include:

Availability and affordability of essential food.

Agricultural inputs, including seeds and fertilisers.

Soil health, water management and crop productivity.

Post-harvest losses, storage and distribution.

The financial sustainability of small-scale farming.

Skills and employment opportunities for young people.

Access to nutritious food for vulnerable households.

These matters require local data and consultation with farmers, agricultural specialists, relevant agencies and communities. A zawiyah should not assume that it can solve national food-security problems on its own.

It can, however, develop useful local initiatives: demonstration plots, training in sustainable cultivation, food gardens, partnerships with farmers and educational activities that connect young people with agriculture.

Such projects make learning practical and encourage participants to understand the relationship between land, livelihood, community welfare and gratitude to Allah.

8.4 Youth development and leadership

Young people need more than warnings about the dangers of contemporary society. They need meaningful opportunities to learn, contribute and develop responsibility.

A youth programme informed by awareness should combine:

Qur’anic and Prophetic learning.

Dhikr, adab and personal discipline.

Critical examination of information.

Communication and problem-solving skills.

Teamwork and project management.

Vocational and agricultural training.

Mentorship and community service.

Reflection on ethical leadership and accountability.

Youth should be given real tasks suited to their age, knowledge and experience. They can help manage projects, prepare educational materials, conduct supervised research, maintain gardens and organise community activities.

Leadership should not be taught merely as the ability to command others. It should be understood as the ability to carry responsibility, serve people, make sound decisions and remain accountable.

8.5 Waqf and sustainable community institutions

Waqf can provide a means of sustaining education, welfare and community service across generations when it is managed responsibly and in accordance with the relevant legal and religious requirements.

Awareness in this field includes understanding the purpose of the waqf, its governing conditions, financial transparency, maintenance obligations and the needs of its intended beneficiaries.

A community institution should have a clear mission, realistic financial plans, competent management and procedures for accountability.

Spiritual enthusiasm is important, but it cannot replace financial discipline, appropriate governance or careful project evaluation.

The long-term objective here should be an institution in which spiritual formation, education, service and practical livelihood skills reinforce one another.

9. Proposed Programme for Zawiyah Lenggeng

Programme title

Awakening Basirah: From Dhikr to Service

Purpose

To cultivate individuals who are spiritually grounded, able to distinguish reliable knowledge from misinformation, aware of community needs, and prepared to translate sound understanding into ethical and beneficial action.

Guiding principle

The programme would be guided by:

Ikhlas: sincerity in intention.

Dhikr: remembrance of Allah.

’Ilm: seeking sound knowledge.

Tabayyun: verifying information.

Basirah: developing clear insight.

Hikmah: choosing an appropriate response.

Futuwwah: cultivating noble conduct and responsibility.

Khidmah: serving the community.

These principles are proposed as a coherent teaching structure for the programme.

Suggested learning cycle

Session 1: Awareness of Allah and the Self

Explore the relationship between dhikr, intention, repentance, gratitude and personal accountability. Participants reflect on how personal assumptions and emotions affect judgement.

Session 2: Truth, Evidence and Tabayyun

Study Qur’an 49:6 and practical methods for checking sources, identifying misinformation and correcting mistakes. Use examples that do not expose participants to unnecessary personal or political conflict.

Session 3: Basirah and the Prophetic Model

Study Qur’an 12:108 and selected examples from the Seerah, including Hudaybiyyah and the Hijrah. Discuss judgement, patience, preparation and the relationship between reliance on Allah and taking appropriate means.

Session 4: Understanding Contemporary Realities

Select one issue relevant to the local community. Participants identify what is known, what remains uncertain, who is affected and what further evidence or expertise is needed.

Session 5: Futuwwah and Ethical Leadership

Discuss trustworthiness, courage, adab, teamwork and responsibility. Participants work through practical leadership situations involving disagreement, limited resources and competing needs.

Session 6: From Learning to Khidmah

Each group develops a modest service project with a clear purpose, realistic resources, assigned responsibilities and measurable outcomes.

Session 7: Review and Muhasabah

Participants review what they learned, what they accomplished, what they misunderstood and what should change. The emphasis is on honest reflection rather than self-promotion.

The cycle can be repeated with different themes and projects.

Practical project options

The programme could begin with one manageable initiative and expand as experience and resources permit.

A. Food and agriculture

Establish a supervised vegetable garden, conduct a soil and crop-management exercise, or organise a practical workshop with experienced growers.

B. Youth service and futuwwah

Organise a team project in which young people plan and deliver a useful service, reflect on the responsibilities they carried and receive feedback from mentors.

C. Media awareness

Develop a short educational session on verifying information and communicating responsibly, using Qur’an 49:6 as the guiding principle.

D. Community needs assessment

Consult local residents and community organisations to identify a specific need. Document findings carefully and propose a feasible response.

E. Waqf and institutional stewardship

Introduce participants to the purpose of waqf, transparent record-keeping, maintenance planning and the ethical responsibilities of those entrusted with community assets.

Evaluating the programme

Success should not be measured only by attendance or the number of sessions completed.

Possible indicators include:

Improved ability to identify reliable sources.

Greater willingness to acknowledge uncertainty and correct mistakes.

Demonstrated understanding of relevant Qur’anic and Prophetic principles.

Better teamwork, punctuality and fulfilment of commitments.

Completion of practical service projects.

Clearer records of project costs, outcomes and lessons learned.

Feedback from participants and the people served.

These indicators should be used as tools for learning, not as a claim that spiritual states can be fully measured through numerical scores.

10. Questions for Reflection and Discussion

The following questions may be used in a halaqah or training session.

What is the difference between knowing about an issue and understanding it?

How can we recognise when our personal preferences influence our judgement?

What responsibilities arise when we discover that information we shared was inaccurate?

How do we distinguish principled criticism from anger, prejudice or the desire to humiliate others?

What does the Prophetic instruction to pursue what benefits us mean for our own community?

How can remembrance of Allah improve our conduct when discussing difficult public issues?

Which needs in our local community can be addressed through knowledge, cooperation and practical work?

What skills should young people acquire to become trustworthy leaders?

How can a zawiyah combine spiritual formation with education and service without confusing the purposes of worship with project performance?

What one practical action can each participant undertake after this discussion?

A useful closing exercise is to ask each participant to identify one area for personal improvement, one matter requiring further investigation and one beneficial action that can realistically be completed.

11. Conclusion: Awareness as a Trust and Responsibility

Islamic awareness begins with recognising our relationship with Allah and accepting that our knowledge, choices and conduct are subject to accountability.

The Qur’an teaches verification, reflection and clear insight. The Sunnah connects faith with responsible responses to wrongdoing and the pursuit of what benefits us. The Seerah demonstrates that spiritual conviction must be accompanied by sound judgement, preparation, patience and community responsibility.

The writings of Shaykh Abdalqadir as-Sufi provide further material for reflecting on tasawwuf, Islamic education and the connection between knowledge and lived practice. Their relevance should be established through careful reading of the actual texts, with clear distinctions between the author’s words, later interpretations and new applications.

The reported themes of Shaykh Mortada al-Ansari’s talk raise a timely question: what is the value of awareness if it is not put to beneficial use? The answer proposed here is that awareness becomes meaningful when it is joined to sound knowledge, moral integrity, wisdom and service.

For Zawiyah Lenggeng, the opportunity is to nurture people who do not merely speak about the condition of the world but learn to understand it responsibly and contribute to its improvement. They should be able to worship with sincerity, think carefully, disagree with adab, work competently and serve with compassion.

This is the movement from information to insight, from insight to responsibility, and from responsibility to service.

Remember Allah. Verify the truth. Reflect with basirah. Act with hikmah. Serve with sincerity.

References and Source Guide

The following sources support the main scriptural, historical and textual discussions. The interpretations and programme recommendations in this paper are identified as applications rather than direct quotations.

A. Qur’an

Al-Hujurat 49:6 — verification of reports and the avoidance of harm caused by acting on unverified information.

Yusuf 12:108 — calling to Allah with clear insight (basirah).

Ali ’Imran 3:190–191 — remembrance of Allah and reflection on creation.

Al-Anbiya’ 21:107 — the Messenger ﷺ as a mercy to the worlds.

Al-Fath 48:1 — the declaration of a clear victory in connection with the events surrounding Hudaybiyyah.

Qur’anic translations in this paper are translations of the meanings. Readers should consult the Arabic text and recognised tafsir for deeper study.

B. Hadith

Sahih Muslim 49a, Kitab al-Iman — responding to wrongdoing according to one’s ability.

https://sunnah.com/muslim:49a

Sahih Muslim 2664, Kitab al-Qadar — the strong believer, pursuing what is beneficial, seeking Allah’s help and not giving up.

https://sunnah.com/muslim:2664

The hadith translations are presented in English for teaching purposes. The Arabic text and full hadith context should be consulted in formal scholarly study.

C. Shaykh Abdalqadir as-Sufi

Shaykh Abdalqadir as-Sufi, The Hundred Steps. A practical work on tasawwuf and its key terms. The discussion in this paper applies its general spiritual orientation to the subject of awareness; specific page references should be added when a particular passage is quoted.

Publisher information: https://www.diwanpress.com/shop/authors/saq/hundred-steps/

Shaykh Abdalqadir as-Sufi, Root Islamic Education. A series of discourses concerning Islamic education and the Madinan model.

Official text: https://shaykhabdalqadir.com/root-islamic-education-chapter-one/

Shaykh Abdalqadir as-Sufi, Root Islamic Education: Preface. Discussion of Islam, the sources of the Deen and Muslim responsibility.

https://shaykhabdalqadir.com/root-islamic-education-preface/

Shaykh Abdalqadir as-Sufi, The Book of Tawhid and The Book of ’Amal. Listed among his discourses on the official publication website.

https://shaykhabdalqadir.com/books/

These are identified as the author’s works. The specific connections drawn between them and the proposed five-stage framework are interpretations for this paper, not claims that the author used the same framework.

D. Shaykh Mortada al-Ansari’s talk

Marfa’ al-Kalimah, وعي الشعوب بين إدراك الحق وتمييز الباطل وضرورة التوظيف | الشيخ مرتضى الأنصاري (“The Awareness of Peoples: Recognising Truth, Distinguishing Falsehood and the Necessity of Putting Awareness to Use”), published 30 June 2026.

https://al-marfa.net/

The source is used for the reported themes of the talk. The paper does not claim to reproduce a complete transcript. The original recording and speaker identification should be verified before any direct quotation or formal attribution of detailed arguments.

E. Secondary interpretation

Shaykh Abdalhaqq Bewley, “Shaykh Abdalqadir as-Sufi’s Journey Through the Deen of Islam,” published on the official Shaykh Abdalqadir as-Sufi website on 12 December 2021. This is a retrospective account by another author and must be attributed to Bewley, not to Shaykh Abdalqadir.

Related official publication archive: https://shaykhabdalqadir.com/

Any additional secondary essays, including discussions of Shaykh Abdalqadir’s approach to psychology, should be read in full and cited under their own authors’ names. They should not be presented as his direct statements.

Editorial and Attribution Note

This paper is intended as a teaching and discussion document for Zawiyah Lenggeng, not as a critical edition of the cited works.

The paper’s practical framework—Tazkiyah, ’Ilm and Tabayyun, Basirah and Hikmah, Futuwwah, and Khidmah—is a proposed educational synthesis. Its purpose is to help participants connect spiritual formation, reliable knowledge, ethical judgement and constructive service.

The purpose of awareness is not merely to see what is wrong in the world. It is to seek the truth with humility, recognise our responsibilities before Allah, and contribute wisely and sincerely to the welfare of His creation.

Professor Dr Zuhaimy Ismail