Penurunan lima ayat pertama daripada surah al ‘Alaq telah berjaya merevolusikan pemikiran Arab Jahiliyyah. Sebaik sahaja perkataan Iqra’ dilafazkan dan dituruti dengan dua puluh tiga tahun pendidikan secara langsung yang bersifat rabbani telah berjaya membentuk tasawwur yang menjadi tunjang kepada setiap tindakan masyarakat Islam terdahulu. Tasawwur ini telah mengubah dan membentuk kepercayaan, peribadi, pemikiran, ide, dan pengamalan mereka dan berhasil mencorakkan masyarakat di atas satu sistem yang memberi kebaikan kepada semua. Sistem yang menjamin masyarakat Islam di atas maqasid shari’ah juga menitik beratkan hak dan tanggung jawab masyarakat bukan Islam sebagaimana yang termaktub di dalam Sahifah al Madinah. Di atas persefahaman sebegini telah terbentuk satu kesepakatan dan kerjasama di antara setiap anggota masyarakat yang terdiri dari pelbagai etnik dan agama.
Berikutnya, satu tamaddun agung telah terhasil yang didasari oleh satu budaya ilmu yang sungguh mengkagumkan. Usaha sama di antara Muslim, Yahudi, Nasrani, Nestorian, Syriac, Majusi yang terdiri dari bangsa Arab, Parsi, Turki, Rum, Yunani dan juga India telah meninggalkan satu warisan intelektual yang tidak ternilai. Perkembangan dalam setiap disiplin ilmu samada dari ilmu wahyu atau ilmu aqal menjadi asas kepada disiplin ilmu yang terdapat pada hari ini. Ilmu bukan sahaja menjadi nadi kepada segenap cabang kehidupan malah ia didukung oleh usaha pendidikan yang bermula dengan ahl al Suffah dan berkembang kepada maktab atau kuttab, majlis, halaqah dan akhirnya madrasah. Akademi seperti Bait al Hikmah dan Dar al ‘Ilm, perpustakaan, hospital, saloon dan balai cerap sebagai pusat ilmu di samping ‘ulama’ (scholars) mendapat tajaan dan naungan para pemerintah. ‘Ulama’ yang dilahirkan selain dapat menguasai kedua-dua cabang ilmu, keilmuan mereka bersifat multi disiplin dan inter disiplin. Malah ramai di antara mereka yang diiktiraf sebagai ensaiklopedik. Peranan ‘ulama’ adalah sebagai pembimbing, penyelesai masalah, dan peneroka kepada bidang-bidang yang baru. Warisan intelektual peninggalan mereka telah menjadi pencetus kepada era pembaharuan (renaissance) di Barat khususnya dari khazanah ilmu di Cordova dan Toledo.
Berbalik kepada masyarakat hari ini, satu usaha perlu dilakukan untuk mendidik masyarakat mengenai peranan Islam dalam membentuk peribadi dan membina tamaddun di atas kesedaran bahawa pendidikan adalah landasan terpenting dalam membina sesebuah masyarakat yang berilmu dan bertamaddun. Peranannya adalah untuk menyokong usaha-usaha mengislahkan masyarakat di atas prinsip-prinsip sejagat yang selari dengan tuntutan Syariah Islam. Oleh yang demikian, satu perancangan yang lengkap dan terperinci mengenai landasan yang terpenting ini perlu diwujudkan. Adalah penting untuk menghasilkan hala tuju dan perancangan pendidikan yang semestinya bergerak di atas satu falsafah yang komprehensif dengan mensasarkan setiap peringkat umur, etnik dan agama.
Peranan pendidikan dalam kebangkitan Islam tidak hanya sebagai sindrom tindakbalas sebagaimana yang telah mengesani usaha-usaha sebahagian kesarjanaan kontemporari dan intelektual. Walaupun tidak dinafikan bahawa usaha-usaha ini berhasil meniupkan inspirasi serta membekalkan generasi dengan semangat kebangkitan tetapi dari pandangan intelektual ianya gagal untuk memotivasikan minda pembaca untuk berfikir (penerokaan intelektual yang dapat membezakan di antara prinsip yang perlu dipatuhi dan pemikiran yang boleh dihujjah). Adalah sesuatu yang merugikan jika kebangkitan Islam itu tidak berlandaskan di atas dasar intelektual yang sepatutnya memberikan tapak yang kukuh bagi ide-ide dan analisis kontemporari. Dengan kata lain, usaha-usaha kebangkitan mestilah berdasarkan satu sintesis epistemologi dan falsafah daripada al Qur’an dan al Sunnah yang bersifat futuristik. Realitinya, kebangkitan Islam perlu kepada perancangan, pemikiran dan perlaksanaan sistematik serta selari yang akan menjurus kepada kuasa politik dan intektual serta keupayaan saintifik, teknologi dan ekonomi yang sebenar dari kalangan pribumi sendiri. Islam adalah satu tasawwur pelbagai dimensi. Dalam merancang kebangkitan Islam, penekanan sewajarnya perlu diberikan kepada semua aspek kemasyarakatan ; ijtihad (perjuangan intelektual) mesti selari dengan jihad (perjuangan all out), ruang untuk kedua-dua persamaan matlamat dan diversity of actions perlu diberi, sejarah perlu diberi pengiktirafan yang sewajarnya, tetapi masa hadapan juga perlu diberi penekanan.
Usaha sosial dan aktivisme politik semata-mata tidak akan mendatangkan hasil yang berpanjangan jika bersandarkan ijtihad yang lemah. Penyelesaian yang sebenar bagi permasalahan kontemporari masyarakat Islam mesti lahir dari lubuk khazanah intelektual Islam yang unified yet diverse. Mana-mana tamaddun yang tandus dari kandungan intelek yang original dijangka akan dikesampingkan. Metodologi dan teknik pengajaran-pembelajaran terutamanya bagi subjek pengajian Islam perlu menyimpang jauh dari kaedah tradisi pengumpulan maklumat dan mengeluarkan semula teks-teks yang dihafal. Di sinilah pendidikan perlu berperanan. Keluaran pendidikan hari ini tidak hanya perlu mempunyai pemikiran dan tingkahlaku Islam yang tersendiri tetapi yang lebih penting lagi mereka bersifat kreatif dan inovatif dalam mengaplikasi dan menterjemahkan prinsip-prinsip dan konsep-konsep Islam dalam keadaan yang sering berubah.
Tuesday, March 23, 2010
Sunday, March 21, 2010
Curriculum & Instruction of 'Ulum Naqliyyah : Pusat Pendidikan al-Amin's Experience
This is a glimpse of Pusat Pendidikan Al Amin's experience at introducing a relevant and dynamic approach in the curriculum and instruction of ‘Ulum Naqliyyah (revealed sciences). The five most salient features adopted in the curriculum & instruction of 'ulum naqliyyah are :
i) the absence of a traditional division of subjects into ‘aqidah (Islamic creed), fiqh (jurisprudence), sirah (life of the Prophet SAW), akhlaq (Islamic character. ii) the emphasis in presenting principles, concepts, and hikmah (underlying reason) in teaching and learning.
iii) the effort to inculcate love and internalization of Islamic principles and concepts, and ‘izzah (self esteem) with respect to being a true and practising Muslim.
iv) the emphasis on the end products as to be shabab du’at (youths as callers to faith) equipped with the necessary skills to tackle the challenges of a contemporary society.
v) evaluation of students is based on written, oral, practical assessments and reports by teachers and parents. This innovative and significant effort is embodied in the school curriculum project paper, which is Projek MERKURI (2001).
Rationale
Education being the main vehicle of civilization, undoubtedly occupies the attention of serious Muslim minds. The state of backwardness and weakness of the present Muslim Ummah (community of Muslims) is thought to be partly attributed to the system of education in the Muslim worlds. Muslim intellectuals and scholars are most concern with the pivotal role to be assumed by the Islamic system of education as means to revitalize the Ummah. They discussed issues on Islamic education ranging from simply establishing an Islamic school to the complexities of designing the right curriculum. Efforts at repositioning and empowering Islamic education system culminate in the staging of the Makkah World Conference of Islamic Education in 1977. Thereafter, rigorous actions in the form of a series of conferences, seminars and workshops discussed and proposed ideas and work plans in an effort to raise the Ummah to a level of dynamism that once characterized Muslim intellectual, cultural, and scientific traditions. In the fast changing world and its challenges, the solution does not stop short at having more Islamic schools, its’ effective management and administration, implementing islamization of contemporary knowledge but it extends to designing and developing the right curriculum for Islamic studies and its instruction.
Muslim scholars and intellectuals observe that element of high intellectualism portraying analytical, critical, and innovative thoughts are missing in today’s Islamic studies curriculum and its instruction. Sardar (1985) states that, ‘both the classical and the modern approaches to Islamic studies concentrate on Islam as a religion and culture. Be it memorizing the Qur’an or Hadith, mastering the opinions of the classical jurists or learning Islamic history, the emphasis is on rote learning and collecting facts’, thus amounting to students being vast storehouses of facts and opinions. Contemporary literature on Islamic education also highlights the traditional approach to curriculum and instruction of Islamic studies. Among the practices are the emphasis on memorization (hifz) than understanding (fiqh), memorization of facts than internalization, fiqh originally intended to mean religious insight and discernment becomes restricted to mean jurisprudence, and becoming huffaz (those who know the Qur’an by heart) assumes as the primary objective as compared to the early generation of huffaz’s engagement towards understanding al Din. Al Qardhawi (1996) boldly states that the existing Islamic education system gives preference to hifz and thus be a silent witness than deep comprehension. This methodology of learning corresponds to the lowest level of obtaining knowledge, thus the Muslim mind does not have enough courage to analyze its intellectual legacy or what it holds as sacred resulting in not understanding what is really important, distinguishing between what is fundamental and absolute, and what is temporary and limited as emphasized by AbuSulayman (1993). On the other aspect, Al Attas (1999) attributes the present state of confusion and error in knowledge to adopting a wrong epistemology and methodology as effected by loss of adab and rise of false leaders. To add to the injury, the use of force, emotional and psychological means on the Ummah in order to keep them in check by certain quarters of Muslim leaderships also has an effect of inhibition of their minds (AbuSulayman, 1993).
It is timely to note the point made by Rahman (1982) that Islamic intellectualism should be the essence of especially higher Islamic education for the growth of genuine, original and adequate Islamic thought is the real criterion for judging the success or failure of an Islamic education system. Thus, Sardar (1985) proposes that Islamic education system should aim at producing insan whose ‘strength lies in the ability to perceive Islam not as a mere religion but as a dynamic world-view, to synthesize the historical and the modern, and to appreciate the concerns of the traditional sectors of the Muslim population while possessing the intellectual apparatus to communicate with the modernists’. This kind of insan is further refined by al Attas (1999) as man of adab (insan adabi), that is a man with a disciplined body, mind, and spirit with respect to his obligations towards his Creator, Allah SWT. Of late, the issue of designing and developing the right curriculum and its instruction for Islamic education system has claimed the attention of Muslim intellectuals and scholars. A number of models were proposed of which are ‘Islam for Life’, ‘Constructing Moral Personality’, and ‘Integrated Islamic Studies Curriculum’ (ISNA Education Forum, 2005 and 2006). These initiatives are towards generating a new breed of Muslim intellectuals, scientists, technologists, scholars, specialists and others with the ability to deal with challenges of the contemporary world by providing Islamic solution to the problems of their time in an effort to play their roles as ‘ibad (Allah’s SWT obedient servant) and khulafa' (Allah’s SWT vicegerant on earth) in their respective fields of specialization. The intent of this paper is to have an overview of the effort of Pusat Pendidikan Al Amin (Al Amin Education Center) in implementing changes in the existing Islamic studies curriculum and its instruction.
Background Setting : Pusat Pendidikan Al Amin (PPAA)
PPAA constitutes three privately run Islamic schools namely Sekolah Menengah Islam Al Amin Gombak, SMIAAG (Al Amin Islamic Secondary School), Sekolah Rendah Islam Al Amin Kuala Lumpur, SRIAA KL (Al Amin Islamic Primary School Kuala Lumpur), and Sekolah Islam Al Amin Gombak, SRIAAG (Al Amin Islamic Primary School Gombak). The establishment of SRIAA KL in 1986 was itself a significant milestone in the history of an integrated Islamic education system in Malaysia. With a view of producing students exemplifying an integrated personality, the previous PPAA Board of Governors made a conscious decision in offering national school curriculum and ‘Ulum Naqliyyah curriculum in one school session. The overwhelming response from parents became the catalyst for developing the integrated system further. Hence, the birth of SMIAAG in 1991 and SRIAAG in 1993 helps to fulfill their aspiration. Thereafter, PPAA Board of Directors is committed to bring this Integrated Islamic Education Institutions to a level of high competency and professionalism.
In line with PPAA’s mission to produce salih wa muslih (good and enjoining good) students, the Board envisages that they will in future develop into a new breed of specialists in their respective fields, who are also fuqaha (well versed in matters of Din al Islam) and muttaqin (God consciousness). As practitioners of Islamic education system, one of the commitments of PPAA Board of Directors is to continuously be sensitive to the needs of time with respect to the products of the school system. In view of the complex society and the world that we live in, traditional approach in the curriculum and instruction of ‘Ulum Naqliyyah needs a revisionist’s viewpoint. This bold move is propelled by the capacity to differentiate between beliefs (principles) and thoughts (ideas) so as to be able to move forward without the fear of transgressing the limits as prescribed in Din al Islam.
Further Reading @ http://www.al-amin.edu.my
i) the absence of a traditional division of subjects into ‘aqidah (Islamic creed), fiqh (jurisprudence), sirah (life of the Prophet SAW), akhlaq (Islamic character. ii) the emphasis in presenting principles, concepts, and hikmah (underlying reason) in teaching and learning.
iii) the effort to inculcate love and internalization of Islamic principles and concepts, and ‘izzah (self esteem) with respect to being a true and practising Muslim.
iv) the emphasis on the end products as to be shabab du’at (youths as callers to faith) equipped with the necessary skills to tackle the challenges of a contemporary society.
v) evaluation of students is based on written, oral, practical assessments and reports by teachers and parents. This innovative and significant effort is embodied in the school curriculum project paper, which is Projek MERKURI (2001).
Rationale
Education being the main vehicle of civilization, undoubtedly occupies the attention of serious Muslim minds. The state of backwardness and weakness of the present Muslim Ummah (community of Muslims) is thought to be partly attributed to the system of education in the Muslim worlds. Muslim intellectuals and scholars are most concern with the pivotal role to be assumed by the Islamic system of education as means to revitalize the Ummah. They discussed issues on Islamic education ranging from simply establishing an Islamic school to the complexities of designing the right curriculum. Efforts at repositioning and empowering Islamic education system culminate in the staging of the Makkah World Conference of Islamic Education in 1977. Thereafter, rigorous actions in the form of a series of conferences, seminars and workshops discussed and proposed ideas and work plans in an effort to raise the Ummah to a level of dynamism that once characterized Muslim intellectual, cultural, and scientific traditions. In the fast changing world and its challenges, the solution does not stop short at having more Islamic schools, its’ effective management and administration, implementing islamization of contemporary knowledge but it extends to designing and developing the right curriculum for Islamic studies and its instruction.
Muslim scholars and intellectuals observe that element of high intellectualism portraying analytical, critical, and innovative thoughts are missing in today’s Islamic studies curriculum and its instruction. Sardar (1985) states that, ‘both the classical and the modern approaches to Islamic studies concentrate on Islam as a religion and culture. Be it memorizing the Qur’an or Hadith, mastering the opinions of the classical jurists or learning Islamic history, the emphasis is on rote learning and collecting facts’, thus amounting to students being vast storehouses of facts and opinions. Contemporary literature on Islamic education also highlights the traditional approach to curriculum and instruction of Islamic studies. Among the practices are the emphasis on memorization (hifz) than understanding (fiqh), memorization of facts than internalization, fiqh originally intended to mean religious insight and discernment becomes restricted to mean jurisprudence, and becoming huffaz (those who know the Qur’an by heart) assumes as the primary objective as compared to the early generation of huffaz’s engagement towards understanding al Din. Al Qardhawi (1996) boldly states that the existing Islamic education system gives preference to hifz and thus be a silent witness than deep comprehension. This methodology of learning corresponds to the lowest level of obtaining knowledge, thus the Muslim mind does not have enough courage to analyze its intellectual legacy or what it holds as sacred resulting in not understanding what is really important, distinguishing between what is fundamental and absolute, and what is temporary and limited as emphasized by AbuSulayman (1993). On the other aspect, Al Attas (1999) attributes the present state of confusion and error in knowledge to adopting a wrong epistemology and methodology as effected by loss of adab and rise of false leaders. To add to the injury, the use of force, emotional and psychological means on the Ummah in order to keep them in check by certain quarters of Muslim leaderships also has an effect of inhibition of their minds (AbuSulayman, 1993).
It is timely to note the point made by Rahman (1982) that Islamic intellectualism should be the essence of especially higher Islamic education for the growth of genuine, original and adequate Islamic thought is the real criterion for judging the success or failure of an Islamic education system. Thus, Sardar (1985) proposes that Islamic education system should aim at producing insan whose ‘strength lies in the ability to perceive Islam not as a mere religion but as a dynamic world-view, to synthesize the historical and the modern, and to appreciate the concerns of the traditional sectors of the Muslim population while possessing the intellectual apparatus to communicate with the modernists’. This kind of insan is further refined by al Attas (1999) as man of adab (insan adabi), that is a man with a disciplined body, mind, and spirit with respect to his obligations towards his Creator, Allah SWT. Of late, the issue of designing and developing the right curriculum and its instruction for Islamic education system has claimed the attention of Muslim intellectuals and scholars. A number of models were proposed of which are ‘Islam for Life’, ‘Constructing Moral Personality’, and ‘Integrated Islamic Studies Curriculum’ (ISNA Education Forum, 2005 and 2006). These initiatives are towards generating a new breed of Muslim intellectuals, scientists, technologists, scholars, specialists and others with the ability to deal with challenges of the contemporary world by providing Islamic solution to the problems of their time in an effort to play their roles as ‘ibad (Allah’s SWT obedient servant) and khulafa' (Allah’s SWT vicegerant on earth) in their respective fields of specialization. The intent of this paper is to have an overview of the effort of Pusat Pendidikan Al Amin (Al Amin Education Center) in implementing changes in the existing Islamic studies curriculum and its instruction.
Background Setting : Pusat Pendidikan Al Amin (PPAA)
PPAA constitutes three privately run Islamic schools namely Sekolah Menengah Islam Al Amin Gombak, SMIAAG (Al Amin Islamic Secondary School), Sekolah Rendah Islam Al Amin Kuala Lumpur, SRIAA KL (Al Amin Islamic Primary School Kuala Lumpur), and Sekolah Islam Al Amin Gombak, SRIAAG (Al Amin Islamic Primary School Gombak). The establishment of SRIAA KL in 1986 was itself a significant milestone in the history of an integrated Islamic education system in Malaysia. With a view of producing students exemplifying an integrated personality, the previous PPAA Board of Governors made a conscious decision in offering national school curriculum and ‘Ulum Naqliyyah curriculum in one school session. The overwhelming response from parents became the catalyst for developing the integrated system further. Hence, the birth of SMIAAG in 1991 and SRIAAG in 1993 helps to fulfill their aspiration. Thereafter, PPAA Board of Directors is committed to bring this Integrated Islamic Education Institutions to a level of high competency and professionalism.
In line with PPAA’s mission to produce salih wa muslih (good and enjoining good) students, the Board envisages that they will in future develop into a new breed of specialists in their respective fields, who are also fuqaha (well versed in matters of Din al Islam) and muttaqin (God consciousness). As practitioners of Islamic education system, one of the commitments of PPAA Board of Directors is to continuously be sensitive to the needs of time with respect to the products of the school system. In view of the complex society and the world that we live in, traditional approach in the curriculum and instruction of ‘Ulum Naqliyyah needs a revisionist’s viewpoint. This bold move is propelled by the capacity to differentiate between beliefs (principles) and thoughts (ideas) so as to be able to move forward without the fear of transgressing the limits as prescribed in Din al Islam.
Further Reading @ http://www.al-amin.edu.my
Monday, February 22, 2010
A Tribute to ISTAC
ISTAC is instrumental in nurturing my intellectual growth - the institution, the program and most importantly the curriculum have taught me to look at many things from a different perspective. Now that I am finally it's alumni, here's a sharing about ISTAC by one of its international professors.
"The fame of ISTAC and the name of its director had spread in the late 20th century not only in Malaysia and the rest of the Islamic world, but throughout the whole world, wherever there were universities with a department devoted to the study of the Islamic world, past and present......It was like working at a university and at the same time it was not like an ordinary university. Students and lecturers came from all parts of the world, so the condition for an 'exchange of cultures' were present. The teaching was at the graduate level and all students had the interest and capacity to pass their exams at this level, some of them continuing for the doctorate degree.
The subjects of teaching and research covered the whole range of Islamic studies. It comprised the traditional Islamic subjects such as a study of Qur'an, hadith and fiqh, theology, logic and philosophy; it also comprised the history of Muslim thought in the fields of science, medicine, psychology, history, economics and politics, until the present time. In this way the program was a continuation of a 14-centuries-old tradition of Islamic intellectual life. On the other hand, the program also intended to give the student an outlook on the ways of thinking in the modern world, so that they would be able to take their position and function well in the 'global civilization' of the present time. Therefore, subjects were taught such as the history of Western philosophy and science, and the religion and civilizations of the Eastern, non-Muslim countries.
In order to be able to study the sources of all this learning and to do research in this variety of fields, knowledge of Arabic language is necessary, while other languages are also needed, depending on the field of civilization, such as Persian, Greek, Latin, French and German. ISTAC offered the opportunity to study these languages.
An institute of teaching and research cannot function without a library. In fact, the library of ISTAC contains almost everything a or scholar in Islamic studies needs...and even more than that. Its collection of books and journals in this field is outstanding and unique, and by far the best in Southeast Asia......
Thus, one may safely say that the level and the range of teachimg and research, and the sources in the library of ISTAC could be compared to that of any high ranking university in the world....." (P. Lettinck," Science in Adab Literature," in Knowledge, Language, Thought and Civilization of Islam ed. by Wan Mohd Nor Wan Daud and Muhammad Zaini Uthman Skudai, JB: UTM, 2010), 297-298.
That much sharing maybe sufficient for anyone of interest.
"The fame of ISTAC and the name of its director had spread in the late 20th century not only in Malaysia and the rest of the Islamic world, but throughout the whole world, wherever there were universities with a department devoted to the study of the Islamic world, past and present......It was like working at a university and at the same time it was not like an ordinary university. Students and lecturers came from all parts of the world, so the condition for an 'exchange of cultures' were present. The teaching was at the graduate level and all students had the interest and capacity to pass their exams at this level, some of them continuing for the doctorate degree.
The subjects of teaching and research covered the whole range of Islamic studies. It comprised the traditional Islamic subjects such as a study of Qur'an, hadith and fiqh, theology, logic and philosophy; it also comprised the history of Muslim thought in the fields of science, medicine, psychology, history, economics and politics, until the present time. In this way the program was a continuation of a 14-centuries-old tradition of Islamic intellectual life. On the other hand, the program also intended to give the student an outlook on the ways of thinking in the modern world, so that they would be able to take their position and function well in the 'global civilization' of the present time. Therefore, subjects were taught such as the history of Western philosophy and science, and the religion and civilizations of the Eastern, non-Muslim countries.
In order to be able to study the sources of all this learning and to do research in this variety of fields, knowledge of Arabic language is necessary, while other languages are also needed, depending on the field of civilization, such as Persian, Greek, Latin, French and German. ISTAC offered the opportunity to study these languages.
An institute of teaching and research cannot function without a library. In fact, the library of ISTAC contains almost everything a or scholar in Islamic studies needs...and even more than that. Its collection of books and journals in this field is outstanding and unique, and by far the best in Southeast Asia......
Thus, one may safely say that the level and the range of teachimg and research, and the sources in the library of ISTAC could be compared to that of any high ranking university in the world....." (P. Lettinck," Science in Adab Literature," in Knowledge, Language, Thought and Civilization of Islam ed. by Wan Mohd Nor Wan Daud and Muhammad Zaini Uthman Skudai, JB: UTM, 2010), 297-298.
That much sharing maybe sufficient for anyone of interest.
Monday, January 18, 2010
'Aql and the Freedom of Choice
Today - another significant milestone in my life has made an entry. At 55 years, it is indeed a blessing had one's choice in life fulfills the very purpose of man's creation. Man is superior to other animate beings for being endowed with 'aql and the freedom to choose. Is it not Islam based on rational choice? Taqdir does not compelled everyone to be good or bad. Allah SWT has not send down miracles to make everyone belief in His Oneness as well as His Omniscience and Omnipotence. It is al-'aql that needs to be used wisely. Once, we are clear that the signs of the Universe points to our Very Creator, humbly seek for His Guidance. Al-Qur'an and al-Hadith are there to lead us to a correct choice in life.Had Allah SWT wish, He would make everyone Muslims - but that would only defeat the purpose of His Creation i.e to test which one of us is the best in deeds. Allah knows best.
Monday, December 7, 2009
Knowledge is retained in the subconcious mind as a potentiality
And (remember)when your Lord brought from the Children of Adam, from their loins, their seed (or from Adam's loin his offspring) and made him testify as to themselves (saying) : "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this." al-A'raf : 172
The Meaning of the Qur'an Vol IV : Abul a'la Maududi PP. 87-90
Based on the Qur'an & several traditions that the whole mankind that was born up to the Day of Resurrection was brought into existence at one and the same time and imbued with common-sense and brought forth in Allah's presence and asked to testify that Allah is their Lord.The Qur'an and al-Hadith describe this event as one which actually took place. We (the author) believe that this event actually took place in the physical world.The All-Powerful Allah, Who is bringing human beings into existence in the way he is doing now, has also the power to assemble all mankind before its birth and after its death.
The Covenant was taken from the whole of mankind for the reason: it was to make each and every individual fully and consciously responsible for his deeds so that those who would rebel against their Lord should be held accountable for their guilt. By taking this Covenant Allah has imbued in the heart of every individual that He alone is his Allah and Lord.How can this be justified when we do not remember it nor conscious of this Covenant? The answer is, its remembrance and consciousness has been removed from the memory and the conscious mind but it has been retained in the subconscious mind.
Its removal from the memory and the conscious mind is for the reason that the purpose of man's creation (test & trial) would not be rendered meaningless.It has, however, been retained in the subconscious mind as a potentiality, and can be brought into consciousness by intuition and internal factors as in the case of all other branches of subconscious knowledge. The fact that whatever man has achieved in culture, civilization, morality, sciences and all other aspects of human activities, lay hidden as potentialities and was brought out by external factors and intuition. But it ts also a fact that no education, no training, no environment, no external factor, no intuition is capable of creating any other thing than the one that already lies potentially in the subconscious mind.
The following is true for the branches of potential knowledge : All these exist as potentialities in our subconscious minds and prove their existence when they appear as actual actions. All potentialities require external stimuli, teaching and training to take practical shapes which, in fact, are a response of our potentialities to the external stimuli. All these things can be suppressed and made dormant by wrong desires and environment and perversions but can never be effaced totally from the subconscious mind. Therefore these can be reformed and converted by the help of inner feelings and external efforts. Exactly the same is true of the intuitional knowledge we have regarding our own position in the universe and our relationship to the Creator of the universe.
The Meaning of the Qur'an Vol IV : Abul a'la Maududi PP. 87-90
Based on the Qur'an & several traditions that the whole mankind that was born up to the Day of Resurrection was brought into existence at one and the same time and imbued with common-sense and brought forth in Allah's presence and asked to testify that Allah is their Lord.The Qur'an and al-Hadith describe this event as one which actually took place. We (the author) believe that this event actually took place in the physical world.The All-Powerful Allah, Who is bringing human beings into existence in the way he is doing now, has also the power to assemble all mankind before its birth and after its death.
The Covenant was taken from the whole of mankind for the reason: it was to make each and every individual fully and consciously responsible for his deeds so that those who would rebel against their Lord should be held accountable for their guilt. By taking this Covenant Allah has imbued in the heart of every individual that He alone is his Allah and Lord.How can this be justified when we do not remember it nor conscious of this Covenant? The answer is, its remembrance and consciousness has been removed from the memory and the conscious mind but it has been retained in the subconscious mind.
Its removal from the memory and the conscious mind is for the reason that the purpose of man's creation (test & trial) would not be rendered meaningless.It has, however, been retained in the subconscious mind as a potentiality, and can be brought into consciousness by intuition and internal factors as in the case of all other branches of subconscious knowledge. The fact that whatever man has achieved in culture, civilization, morality, sciences and all other aspects of human activities, lay hidden as potentialities and was brought out by external factors and intuition. But it ts also a fact that no education, no training, no environment, no external factor, no intuition is capable of creating any other thing than the one that already lies potentially in the subconscious mind.
The following is true for the branches of potential knowledge : All these exist as potentialities in our subconscious minds and prove their existence when they appear as actual actions. All potentialities require external stimuli, teaching and training to take practical shapes which, in fact, are a response of our potentialities to the external stimuli. All these things can be suppressed and made dormant by wrong desires and environment and perversions but can never be effaced totally from the subconscious mind. Therefore these can be reformed and converted by the help of inner feelings and external efforts. Exactly the same is true of the intuitional knowledge we have regarding our own position in the universe and our relationship to the Creator of the universe.
Wednesday, November 4, 2009
BAHASA AL-QUR’AN : MEMUPUK KECINTAAN DAN MEMARTABATKANNYA
1. Muqaddimah
Dari saat ﺇﻘﺮﺍﺀ diwahyukan sehingga beberapa kurun selepasnya, bahasa Arab kekal menjadi bahasa ilmu. Yang lebih penting, penggunaannya dari awal sebagai bahasa al-qur’an, telah merubah pandangan hidup orang-orang Arab Jahiliah kepada pandangan hidup Islam. Beberapa perkataan Arab yang pada awalnya memberi maksud yang berbeza di kalangan orang Arab Jahiliah telah diberi celupan Islam yang berbeza dan menjangkau kepada perhubungan dengan Pencipta. Begitu jugalah yang berlaku kepada bahasa-bahasa agama Islam yang lain seperti Turki, Parsi, dan juga Melayu. Lebih utama, bahasa-bahasa yang memperkenalkan terma dan kata kosa Arab di dalamnya, membawa sekali kefahaman Islam. Dengan kata lain, telah berlaku islamisasi melalui bahasa terhadap bahasa-bahasa agama Islam yang lain.
2. Bahasa Arab dan Al-Qur’an
Di dalam al Qur’an, bahasa Arab dikaitkan sebagai satu phrasa 'qur'aanan 'arabiian'
sebanyak sebelas kali. Ini menunjukkan pentingnya bahasa Arab untuk memberi kefahaman kepada al qur’an itu sendiri. Dengan kata lain, untuk mendapatkan kefahaman yang sebenar tentang pengajaran yang diturunkan melalui al qur’an, mestilah melalui bahasa Arab. Ini bermakna, tidak mencukupi jika sesorang itu mendalami al qur’an melalui penterjemahan sahaja samada dalam bahasa Turki, Parsi, Melayu, Inggeris, hatta dalam apa jua bahasa pun.
Para sahabah memahami al qur’an dalam bahasa Arab. Dengan sebab itu, rata-rata kita didedahkan kisah keajaiban al qur’an di dalam kehidupan mereka. Yang Islam bertambah keislamannya, yang kafir datang untuk mengubah aqidahnya, dan yang berkepentingan di kalangan orang-orang kafir, tidak dapat tidak memperakui kehebatan bahasa al qur’an. Oleh kerana keunikan bahasa al qur’an, tiada yang percaya ia adalah semata-mata hasil dari seorang manusia yang waras. Oleh kerana itu, ar Rasul S.A.W, diberi gelaran majnun, ahli silap mata, dan penyair.
Para sahabah juga mengetahui bahawa ilmu itu adalah al qur’an dan meninggalkan al qur’an atau memahaminya tanpa melalui bahasa Arab akan mengurangkan kefahaman dan keilmuan mereka. Mereka memahami bahawa ilmu akan berkurang atau hilang apabila ummah tidak lagi memahami al qur’an.
3. Sikap Ummah hari ini dan al Qur’an
Sikap ummah pada hari ini terhadap al qur’an adalah rata-rata seperti yang ditunjukkan oleh Yahudi dan nasrani. Perkataan ﺃﻤﻨﻲ di dalam surah al Baqarah
membawa maksud bahawa mereka mempunyai kitab-kitab mereka tetapi hanya untuk dibaca dan dihafal, tetapi bukan untuk difahami. Bukankah ini sikap yangdipamirkan oleh sebahagian besar daripada ummah. Kelas-kelas tahfiz tumbuh bagai cendawan dibandingkan usaha untuk memahami al qur’an sendiri.
Tidak dinafikan bahawa ramai yang memberi pengakuan bahawa bahasa Arab itu penting kerana al qur’an adalah dalam bahasa Arab. Malangnya, belajar al qur’an dikalangan sebilangan besar ummah hanyalah setakat qiraat dan hifz tetapi tidak kefahaman.Kalau ada pun yang berusaha untuk mendapatkan kefahaman, ia dilakukan melalui penterjemahan. Oleh kerana itu, tahfiz hanya berputar disekitar membaca dan menghafal.
Hakikatnya, mempelajari al Qur’an mestilah merangkumi ketiga-tiganya iaitu
qiraat, hifz, fahm.
4. Bahasa Arab adalah sebahagian daripada Mu’jizat al Qur’an.
Perutusan rasul-rasul yang terdahulu didokong oleh mu‘jizat yang berbentuk fisikal untuk dipertontonkan kepada manusia. Adalah sesuatu yang sukar untuk membuktikan diri mereka sebagai seorang rasul dari kalangan mereka sendiri. Oleh itu mu‘jizat dalam bentuk membelah lautan, menghidupkan orang yang telah mati, menyembuhkan orang yang sakit dan lain-lain menjadi bukti kepada perutusan mereka.
Sebaliknya, ar Rasul S.A.W. didatangkan dengan mu‘jizat untuk diperdengar dan difahami oleh manusia iaitu al qur’an diturunkan dalam bahasa Arab. Apabila Allah S.W.T memilih:
i) ﻔﻜﺒﺮ ﺆﺮﺒﻚ
ii) ﺃﻠﻠﻪ ﺨﺒﻴﺮﺒﻤﺎ ﺘﻌﻤﻠﻮﻦ dan ﺃﻠﻠﻪ ﺒﻤﺎ ﺘﻌﻤﻠﻮﻦ ﺨﺒﻴﺮ
iii) ﻘﻠﺐ dan ﺃﻔﺌﻴﺪﺓ serta ,ﺮﻮﺡ dan ﻨﻔﺲ,
Ini hanya membuktikan bahawa bahasa Arab al qur’an itu unik. Pilihan terma dan susunan ayat-ayatnya membawa maksud yang tepat dan tersendiri tanpa boleh ditiru atau diterjemahkan.
5. Memperbaiki sikap terhadap bahasa Arab.
Dari sekarang, kita perlu memasang niat untuk mempelajari bahasa Arab. Rata-rata persepsi yang mengatakan bahawa bahasa Arab itu sukar, akan dipermudahka insyaAllah Allah S.W.T sendiri memberi jaminan bahawa kita hanya perlu berniat selebihnya akan permudahkan
Segala kesukaran yang kita hadapi dalam usaha untuk mempelajari bahasa Arab, Allah S.W.T akan megandakan ganjaran bagi mereka. Mereka yang pada masa ini dengan memudahnya menuturkan bahasa Arab atau menafsirlan al qur’an pun pernah menempuh jalan kesukaran pada waktu permulaan. Hanya selepas percubaan yang berkali-kali, mereka dapat mencapai tahap yang ada sekarang.
6. Penerusan Tradisi Keilmuan dan Jambatan Penghubung
Ilmu-ilmu Islam rata-rata masih tertulis dalam bahasa Arab
Ini adalah satu lagi keutamaan untuk mendalami bahasa Arab. Khazanah warisan intelek Islam yang terhasil oleh ulama’ Islam dalam jangkamasa tujuh kurun yang pertama selepas hijrah, masih menuntut untuk diterolai dan diperdalami supaya warisan itu dapat dimanafaatkan oleh ummah pada hari ini. Telah banyak penyelesaian kepada permasalah ummah dibincang dan dicari penyelesaiannya, dimana permasalahan yang serupa berulang pada hari ini dalam bentuk atau rupa yang berbeza.
Kelemahan ini ditampung oleh penterjemahan manuskrip oleh orientalis barat. Adalah satu keaiban jika sebagai ummah yang ditujukan rirasah yang terakhir, kita masih bergantung kepada orang yang bukan seagama untuk memahami warisan intelektual kita sendiri. Penyelewengan dan berpikak mungkin dan telah berlaku dalam penterjemahan ini yang akan mengakibatkan kita akan tersalah mengambil tindakan.
7. Penutup
Susunan dan penggunaan Bahasa Arab dalam al Qur’an adalah sebahagian daripada mu’jizat nya iaitu i‘jaz al qur’an (the inimitability of al qur’an).Untuk mendalami, menjiwai dan menghayati pengajaran dari al Qur’an, memerlukan kepada penguasaan bahasa Arab dan bukan semata-mata bergantung kepada penterjemahannya sahaja.
Khazanah warisan intelektual Islam yang ditulis dalam bahasa Arab masih banyak yang belum diterjemahkan dan masih menunggu-nunggu orang Islam untuk menerokainya selain daripada orientalis yang lebih menampakkan kesungguhan mereka dengan agenda tersendiri.
Allah SWT telah memberi jaminan akan mempermudah dan mengandakan ganjaran bagi yang berusaha untuk mendalami ilmu.
Pengenalan sebutan bahasa Arab di dalam bahasa agama Islam lain – Parsi, Turki, Melayu telah berjaya mengubah pandangan alam kepada yang Islamik.
p.s. Juga dalam Berita Pendidikan di http://www.al-amin.edu.my
Dari saat ﺇﻘﺮﺍﺀ diwahyukan sehingga beberapa kurun selepasnya, bahasa Arab kekal menjadi bahasa ilmu. Yang lebih penting, penggunaannya dari awal sebagai bahasa al-qur’an, telah merubah pandangan hidup orang-orang Arab Jahiliah kepada pandangan hidup Islam. Beberapa perkataan Arab yang pada awalnya memberi maksud yang berbeza di kalangan orang Arab Jahiliah telah diberi celupan Islam yang berbeza dan menjangkau kepada perhubungan dengan Pencipta. Begitu jugalah yang berlaku kepada bahasa-bahasa agama Islam yang lain seperti Turki, Parsi, dan juga Melayu. Lebih utama, bahasa-bahasa yang memperkenalkan terma dan kata kosa Arab di dalamnya, membawa sekali kefahaman Islam. Dengan kata lain, telah berlaku islamisasi melalui bahasa terhadap bahasa-bahasa agama Islam yang lain.
2. Bahasa Arab dan Al-Qur’an
Di dalam al Qur’an, bahasa Arab dikaitkan sebagai satu phrasa 'qur'aanan 'arabiian'
sebanyak sebelas kali. Ini menunjukkan pentingnya bahasa Arab untuk memberi kefahaman kepada al qur’an itu sendiri. Dengan kata lain, untuk mendapatkan kefahaman yang sebenar tentang pengajaran yang diturunkan melalui al qur’an, mestilah melalui bahasa Arab. Ini bermakna, tidak mencukupi jika sesorang itu mendalami al qur’an melalui penterjemahan sahaja samada dalam bahasa Turki, Parsi, Melayu, Inggeris, hatta dalam apa jua bahasa pun.
Para sahabah memahami al qur’an dalam bahasa Arab. Dengan sebab itu, rata-rata kita didedahkan kisah keajaiban al qur’an di dalam kehidupan mereka. Yang Islam bertambah keislamannya, yang kafir datang untuk mengubah aqidahnya, dan yang berkepentingan di kalangan orang-orang kafir, tidak dapat tidak memperakui kehebatan bahasa al qur’an. Oleh kerana keunikan bahasa al qur’an, tiada yang percaya ia adalah semata-mata hasil dari seorang manusia yang waras. Oleh kerana itu, ar Rasul S.A.W, diberi gelaran majnun, ahli silap mata, dan penyair.
Para sahabah juga mengetahui bahawa ilmu itu adalah al qur’an dan meninggalkan al qur’an atau memahaminya tanpa melalui bahasa Arab akan mengurangkan kefahaman dan keilmuan mereka. Mereka memahami bahawa ilmu akan berkurang atau hilang apabila ummah tidak lagi memahami al qur’an.
3. Sikap Ummah hari ini dan al Qur’an
Sikap ummah pada hari ini terhadap al qur’an adalah rata-rata seperti yang ditunjukkan oleh Yahudi dan nasrani. Perkataan ﺃﻤﻨﻲ di dalam surah al Baqarah
membawa maksud bahawa mereka mempunyai kitab-kitab mereka tetapi hanya untuk dibaca dan dihafal, tetapi bukan untuk difahami. Bukankah ini sikap yangdipamirkan oleh sebahagian besar daripada ummah. Kelas-kelas tahfiz tumbuh bagai cendawan dibandingkan usaha untuk memahami al qur’an sendiri.
Tidak dinafikan bahawa ramai yang memberi pengakuan bahawa bahasa Arab itu penting kerana al qur’an adalah dalam bahasa Arab. Malangnya, belajar al qur’an dikalangan sebilangan besar ummah hanyalah setakat qiraat dan hifz tetapi tidak kefahaman.Kalau ada pun yang berusaha untuk mendapatkan kefahaman, ia dilakukan melalui penterjemahan. Oleh kerana itu, tahfiz hanya berputar disekitar membaca dan menghafal.
Hakikatnya, mempelajari al Qur’an mestilah merangkumi ketiga-tiganya iaitu
qiraat, hifz, fahm.
4. Bahasa Arab adalah sebahagian daripada Mu’jizat al Qur’an.
Perutusan rasul-rasul yang terdahulu didokong oleh mu‘jizat yang berbentuk fisikal untuk dipertontonkan kepada manusia. Adalah sesuatu yang sukar untuk membuktikan diri mereka sebagai seorang rasul dari kalangan mereka sendiri. Oleh itu mu‘jizat dalam bentuk membelah lautan, menghidupkan orang yang telah mati, menyembuhkan orang yang sakit dan lain-lain menjadi bukti kepada perutusan mereka.
Sebaliknya, ar Rasul S.A.W. didatangkan dengan mu‘jizat untuk diperdengar dan difahami oleh manusia iaitu al qur’an diturunkan dalam bahasa Arab. Apabila Allah S.W.T memilih:
i) ﻔﻜﺒﺮ ﺆﺮﺒﻚ
ii) ﺃﻠﻠﻪ ﺨﺒﻴﺮﺒﻤﺎ ﺘﻌﻤﻠﻮﻦ dan ﺃﻠﻠﻪ ﺒﻤﺎ ﺘﻌﻤﻠﻮﻦ ﺨﺒﻴﺮ
iii) ﻘﻠﺐ dan ﺃﻔﺌﻴﺪﺓ serta ,ﺮﻮﺡ dan ﻨﻔﺲ,
Ini hanya membuktikan bahawa bahasa Arab al qur’an itu unik. Pilihan terma dan susunan ayat-ayatnya membawa maksud yang tepat dan tersendiri tanpa boleh ditiru atau diterjemahkan.
5. Memperbaiki sikap terhadap bahasa Arab.
Dari sekarang, kita perlu memasang niat untuk mempelajari bahasa Arab. Rata-rata persepsi yang mengatakan bahawa bahasa Arab itu sukar, akan dipermudahka insyaAllah Allah S.W.T sendiri memberi jaminan bahawa kita hanya perlu berniat selebihnya akan permudahkan
Segala kesukaran yang kita hadapi dalam usaha untuk mempelajari bahasa Arab, Allah S.W.T akan megandakan ganjaran bagi mereka. Mereka yang pada masa ini dengan memudahnya menuturkan bahasa Arab atau menafsirlan al qur’an pun pernah menempuh jalan kesukaran pada waktu permulaan. Hanya selepas percubaan yang berkali-kali, mereka dapat mencapai tahap yang ada sekarang.
6. Penerusan Tradisi Keilmuan dan Jambatan Penghubung
Ilmu-ilmu Islam rata-rata masih tertulis dalam bahasa Arab
Ini adalah satu lagi keutamaan untuk mendalami bahasa Arab. Khazanah warisan intelek Islam yang terhasil oleh ulama’ Islam dalam jangkamasa tujuh kurun yang pertama selepas hijrah, masih menuntut untuk diterolai dan diperdalami supaya warisan itu dapat dimanafaatkan oleh ummah pada hari ini. Telah banyak penyelesaian kepada permasalah ummah dibincang dan dicari penyelesaiannya, dimana permasalahan yang serupa berulang pada hari ini dalam bentuk atau rupa yang berbeza.
Kelemahan ini ditampung oleh penterjemahan manuskrip oleh orientalis barat. Adalah satu keaiban jika sebagai ummah yang ditujukan rirasah yang terakhir, kita masih bergantung kepada orang yang bukan seagama untuk memahami warisan intelektual kita sendiri. Penyelewengan dan berpikak mungkin dan telah berlaku dalam penterjemahan ini yang akan mengakibatkan kita akan tersalah mengambil tindakan.
7. Penutup
Susunan dan penggunaan Bahasa Arab dalam al Qur’an adalah sebahagian daripada mu’jizat nya iaitu i‘jaz al qur’an (the inimitability of al qur’an).Untuk mendalami, menjiwai dan menghayati pengajaran dari al Qur’an, memerlukan kepada penguasaan bahasa Arab dan bukan semata-mata bergantung kepada penterjemahannya sahaja.
Khazanah warisan intelektual Islam yang ditulis dalam bahasa Arab masih banyak yang belum diterjemahkan dan masih menunggu-nunggu orang Islam untuk menerokainya selain daripada orientalis yang lebih menampakkan kesungguhan mereka dengan agenda tersendiri.
Allah SWT telah memberi jaminan akan mempermudah dan mengandakan ganjaran bagi yang berusaha untuk mendalami ilmu.
Pengenalan sebutan bahasa Arab di dalam bahasa agama Islam lain – Parsi, Turki, Melayu telah berjaya mengubah pandangan alam kepada yang Islamik.
p.s. Juga dalam Berita Pendidikan di http://www.al-amin.edu.my
Monday, October 12, 2009
An Abstract : Contemporary Muslim Educational Thoughts
Education being the main vehicle of civilization, undoubtedly occupies the attention of serious Muslim minds. In the last century, Muslim scholars were very much preoccupied with finding causes to the failure of the Muslim Ummah to rise to a level of dynamism that once characterized the Muslim Intellectual and Scientific Traditions. As rightly pointed out by Rosenthal, that Islamic civilization is characterized by ‘ilm for ‘ilm is of those concepts that have dominated Islam and gives the Muslim civilization its distinctive shape and complexion. This is further supported by Iqbal by stating that the birth of Islam is truly the birth of inductive intellect. Hence, the birth of Muslim scholars whom were not only known to be multi disciplinary and encylopedic but competent in providing original Islamic solution to the problems of their time. Sadly however, element of high intellectualism is missing in today’s Muslim education. Sardar observes that both the classical and the modern approaches to Islamic studies concentrate on Islam as a religion and culture. Whether it is memorizing the Qur’an or Hadith, mastering the opinions of the classical jurists or learning Islamic history, the emphasis is on rote learning and collecting facts, thus amounting to students being vast storehouses of facts and opinions. As a consequent, the Muslim mind does not have enough courage to analyze its intellectual legacy or what it holds as sacred resulting in not understanding what is really important, distinguishing between what is fundamental and absolute, and what is temporary and limited as emphasized by AbuSulayman. It is timely to note the point made by Rahman that Islamic intellectualism should be the essence of especially higher Islamic education for the growth of genuine, original and adequate Islamic thought is the real criterion for judging the success or failure of an Islamic education system. As practioners of Islamic education, our vision as proposed by Sardar should be to produce insan whose strength lies in the ability to perceive Islam not as a mere religion but as a dynamic world-view, to synthesize the historical and the modern, and to appreciate the concerns of the traditional sectors of the Muslim population while possessing the intellectual apparatus to communicate with the modernists.
Of importance, the future system should concentrate on providing an intellectual atmosphere that will encourage and ensure the development of truly inquisitive minds, original thinking, and creativity. This significant change will ensure that the products of the system are in a position to employ the contemporary Islamic Asalah solutions to changing circumstances. These initiatives are towards generating a new breed of Muslim intellectuals, scientists, technologists, scholars, specialists and others with the ability to deal with challenges of the contemporary world by providing Islamic solution to the problems of their time in an effort to play their roles as ‘abd (Allah’s SWT obedient servant) and khalifah (Allah’s SWT vicegerant on earth) in their respective fields of specialization.
Comment : This abstract is meant to be elaborated to a complete working paper.
Of importance, the future system should concentrate on providing an intellectual atmosphere that will encourage and ensure the development of truly inquisitive minds, original thinking, and creativity. This significant change will ensure that the products of the system are in a position to employ the contemporary Islamic Asalah solutions to changing circumstances. These initiatives are towards generating a new breed of Muslim intellectuals, scientists, technologists, scholars, specialists and others with the ability to deal with challenges of the contemporary world by providing Islamic solution to the problems of their time in an effort to play their roles as ‘abd (Allah’s SWT obedient servant) and khalifah (Allah’s SWT vicegerant on earth) in their respective fields of specialization.
Comment : This abstract is meant to be elaborated to a complete working paper.
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