"The Making of Islamic Science is in-depth exploration of the relationship between Islam and science from the emergence of the Islamic scientific tradition in the eight century to the present time."
"Three distinct phases of the relationship between Islam the religion and the enterprise of science.
1) The first phase began with the emergence of science in the Islamic civilization in the eight century and ended with the rise of modern science in the West.
2) The second phase began with the arrival of modern science in the Muslim world in the late 18th and 19th centuries at the time when most of the Muslim world was under colonial occupation.
3) The third phase began around 1950 and continues..."
Facts about Sciece and Islamic Science
i) Prior to the emergence of the 17th century and dating back two hundred years, the scientific activity is termed by many historians of science as "Natural Philosophy".
ii) No known scientist or religious scholar of between the 8th and 17th centuries felt the need to explicitly describe the relationship between Islam and science by writing a book on the subject. "The absence of "Islam and science" discourse as a differentiated discipline is proof in itself that during these long centuries - when the Islamic Scientific tradition was the world's most advanced enterprise of science - no one felt the need to relate the two through some external construct." The need did arise with the arrival of modern science in the traditional Islamic lands during the era when almost the entire Muslim world had been colonized.
iii) "Islam does not view nature as a self-subsisting entity that can be studied in isolation from its all-embracing view of God, humanity, and the cosmological setting in which human history is unfolding."
iv) "In Islamic classification of knowledge, science - the discipline that
studies nature - is taken as but one branch of knowledge, integrally connected with all other branches of knowledge, all of which are linked to the concept of Tawhid, the Oneness of God."
v) "A fundamental difference between the nature of science that existed in Islamic Civilization between the 8th and 16th centuries and modern science; they approach nature in two different manners and hence one cannot use the same methodology for narrating the stories of the interaction of Islam with both premodern and modern science."
vi) "With the arrival of modern Western science in the Muslim world, Islam and science discourse entered a new period...Now Islam had to interact with a science based on a philosophy of nature foreign to its own conception."
vii) "In the post-World War II era, the current fervor of intellectual activity in the Muslim world - as it reshapes and reconfigures in a world largely constructed by Western science and technology - is accompanied by tremendous amount of intellectual and physical violence and chaos."
Excerpts from Muzaffar Iqbal (2009), 'The making of Islamic Science', Islamic Book Trust : Kuala Lumpur.
Monday, May 2, 2011
Tuesday, March 1, 2011
REVISIT - A CHANGE OF PARADIGM IN THE CURRICULUM AND INSTRUCTION OF ‘ULUM NAQLIAH : THE EXPERIENCE OF AL AMIN ISLAMIC SCHOOLS
10 years ago, this paper gives the reflection of PPAA's effort at reviewing and refining Islamic Studies curriculum. It's time for another review and hence design a new curriculum.
Abstract
This paper presents the experience of a private Islamic educational institution in an effort to introduce a relevant and dynamic approach in the curriculum and instruction of ‘Ulum Naqliah (revealed sciences). The five most salient features adopted in the curriculum are the absence of a traditional division of subjects into ‘aqidah (Islamic creed), fiqh (jurisprudence), sirah (life of the Prophet SAW), and akhlaq (Islamic character); the emphasis in presenting principles, concepts, and hikmah (underlying reason) in teaching and learning; the effort to inculcate love, internalization of Islamic principles, concepts, and ‘izzah (self esteem) with respect to being a true and practising Muslim; 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; and lastly, 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).
Introduction
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 World. Muslim intellectuals and scholars are most concerned 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 culminated in the staging of the Makkah World Conference of Islamic Education in 1977. Thereafter, rigorous actions in the form of series of conferences, seminars and workshops discussed and proposed ideas and workplans 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 (Nor Zalmiah, 1999), implementing islamization of contempory 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 preferance 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 treating 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 ‘abd (Allah’s SWT obedient servant) and khalifah (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 (‘Ulum Naqliah as referred to in PPAA) 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 Rendah 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 Naqliah 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 Governors 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 (sufficiently versed in matters of Din al Islam) and muttaqin (God consciousness). As practioners of Islamic education system, one of the commitments of PPAA Board of Governors is to continuously be sentitive 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 intruction of ‘Ulum Naqliah needs a revisionist’s viewpoint. This bold move is propelled by the ability to differentiate between beliefs (unchanging 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.
The spirit of all the above statements translated into unpublished paper, Dynamics of SRI-SMI (Islamic Primary School-Islamic Secondary School) Curriculum : Ideals versus Realities (Nor Zalmiah, 2001) and following that A New Model and Primary Components in Al Amin Curriculum : A Paradigm Shift in the focus to produce Salih wa Muslih Generation (Saari Sungib, 2001) serve as impetus for Board of Directors of PPAA to embark onto a comprehensive MERKURI project in 2001. These two working papers project the philosophy, rationale, conceptual framework, and aims for designing a new curriculum.
The MERKURI Project
The MERKURI project involves an effort to revise the existing PPAA curriculum. The Curriculum Committee, who is held responsible for the project consented to name it MERKURI, an acronym for merubah kurikulum (curriculum change). The MERKURI project was listed as one of 2001 objectives of PPAA Board of Governors to be implemented in 2002 (PPAA Strategic Planning, 2001). The rationale behind the project states :
Since the inception, the three schools have been utilizing the same curriculum. In the span of fifteen years there has been dynamic changes in today’s world education both locally and globally, thereby an evaluation of the existing curriculum is inevitable. The school curriculum demands some changes to be implemented so as to accomodate the students’ need to move forward, thus enabling them to face the challenges of the new millennium.
(Projek Merkuri, 2001)
MERKURI project proposes revision and changes in the curriculum of ‘Ulum Naqliah, Kurikulum Baru Sekolah Rendah, KBSR (New Curriculum for Primary School) and Kurikulum Bersepadu Sekolah Menengah, KBSM (Integrated Curriculum for Secondary School), Arabic Language, Information Technology (IT), and and Hifz al Qur’an (memorization). The proposed changes involve :
• All subjects categorized under ‘Ulum Naqliah are replaced by a single subject Tasawwur Islami.
• KBSM and KBSR subjects are to be presented within the Islamic perspective (islamization of contemporary knowledge).
• A new curriculum and instruction is proposed for Arabic Language.
• Information Technology curriculum is designed as compulsory subject for all levels.
• Methodology of Hifz al Qur’an is made standardized between primary and secondary levels with the adoption of Al Barqi method.
(Projek Merkuri, 2001)
Thereafter, series of four nightly discussions were thereby organized for the PPAA community, which comprises PPAA Board members, school management committee (JPS), Parent Teacher Association (PTA), teachers, and members of non-governmental organization JIM (Jama’ah Islah Malaysia), which is also PPAA interest group in an effort to convey the proposed curriculum revision and changes and assess their views or feedbacks. The audiences were specifically exposed to the pertinent ideas in the two working papers besides acknowledging the experiences of IBERR (International Board of Educational Research and Resources). The prepatory efforts culminated in a day seminar held in September 2001 at International Islamic University Malaysia (IIUM), which signifies a momentous development in the history of PPAA curriculum revision and change. During the seminar, the PPAA community were exposed to key ideas as means to instill readiness in implementing the new curriculum. Among the issues and topics highlighted are history and philosophy of Islamic education, IT, analytical and critical thinking, tasawwur islami as a discipline, postmodernism, Islamic metaphysics, Islamization of contemporay knowledge, and products of Islamic education system. Upon approval short-term and long-term objectives were formulated, and the frame of work and the expected time of compeletion were outlined to initiate the implementation stage at the ground level. Thereafter, PPAA Curriculum Committee launched series of workshops and meets to discuss the stages for textbook and workbook production. The new curriculum of Tasawwur Islami was gradually introduced in stages with the completion of year one textbook in 2002.
Curriculum and Instruction of subjects categorized under ‘Ulum Naqliah : The Earlier Practice
Early compartmentalization of knowledge in the process of instilling the understanding of Islam, in a way deprives students from being exposed and able to internalize the comprehensive conception (tasawwur) of Islam as dynamic and vibrant worldview. At the primary level (SRIAA), the curriculum and instruction of ‘Ulum Naqliah as fiqh, aqidah, akhlah, sirah are treated separately. In this practice over emphasized and overlapping of facts are also evident. This situation is further aggravated by the fact that the evaluation system of dual curriculum (KBSR-KBSM and ‘Ulum Naqliah) based solely on formal tests and written examinations produce too exam-oriented students. When examination mark becomes the sole criteria in determining the students’ success, it indirectly relegates their mission to practize and internalize the obligations as required by ‘aqidah, ‘ibadah, and akhlaq islamiah to secondary endeavor. The burden of accomplishing dual syllybus also acts as a hinderance in implementing islamization of contemporary knowledge at primary and secondary (SRIAA and SMIAA) levels. The islamization effort should reinforce the role of Islam in the conception of world view. The implementation of dual syllybus also leaves insufficient time for SRIAA-SMIAA to integrate character building component in the education system. This component is vital for SRIAA-SMIAA in their effort to generate salih wa muslih students, and hence shabab du’at. Finally, the use of al Qur’an and al Sunnah as the foundation, axis, and primary source for all kinds of knowledge, its purpose, obligations, and application has not assumed its central place at SRIAA-SMIAA. It is only through sound foundation on revealed knowledge that profound understanding of Din al Islam is developed.
Curriculum and Instruction of Tasawwur Islami : Philosophical and Conceptual Framework
PPAA’s mission to develop salih wa muslih students is facilitated through an integrated system of education. As an integrated system of education, PPAA upholds that,
the foundation, transmission and internalization of of knowledge, are without any separation whatsoever between the components of knowledge. Early compartmentalization of knowledge into its components is to be avoided. This compartmentalization will deprive students from conceptualizing and visualizing Islam as a comprehensive system of life. All types of knowledge are aimed at the growth of mind and personality of students strongly founded on the basis of Tawhidic values, which are aimed at leading closer to their Creator. The inculcation of knowledge must be based directly and primarily on the al Qur’an and al Sunnah.
(Saari Sungib as cited in Ruzainah, 2004. p. 29)
The above conceptual framework serves as condusive environment for the introduction of Tasawwur Islami. Ulum Naqliah subjects at the primary level, which are ‘aqidah, fiqh, akhlak,and sirah are to be treated as a single subject Tasawwur Islami. PPAA Board of Directors concurs with the view that Islam has to be presented as a world view above and over Islam as religion and culture. Tasawwur Islami should be understood as one that encompasses the world view of Islam. Hence, its main elements are comprized of the concept of God (theology), the concept of metaphysics, the concept of cosmology, the concept of man, the concept of epistemology, the concept of axiology, and not least the concept of Prophethood. Those very elements when further expanded encompass the whole gamut of Din al Islam, which are usul al Din (principles of Din al Islam) , shari’ah (Islamic law), Islamic civilization (politics, economics, education, jurisprudence, law, arts, historiograhy), Islamic thought (philosophy, metaphysics, theology), and not least Islamic science. The emphasis on themes, concepts and principles derived from al Qur’an, and as translated into practice in al Sunnah is primarily to equip students with the ability to innovatively apply those concepts and principles in changing circumstances, an approach understood as Islamic Asalah (AbuSulayman 1993). Most importantly, the students are made to appreciate al hikmah encompanying the commandments of those principles and concepts. Themes, concepts and principles such as oneness of Allah SWT, the Omnipotent and Omniscient God, shahadah (proclaimation of Islamic faith), enjoining good forbidding evil, Muslim as the best Ummah, the Prophet SAW as a blessing to all mankind, Islam as a way of life, ‘ibadah (worship) in Islam, ukhuwah (brotherhood) in Islam, Maqasid al Shari’ah (purpose of Shari’ah), resurrection (life after death), and many others properly transmitted within Islamic worldview will have great bearing on the life of an individual and society.
At level one SRIAA, themes are based on Asma al Husna (beutiful Names of Allah SWT). The themes are then expanded by relating to the appropriate stories of the Prophets AS, sahabah RA (companions of the Prophet SAW), verses from al Qur’an, and the accompanying obligations with respect to ‘ibadah, ‘aqidah, and akhlaq islamiah. At level two SRIAA, al Qur’an and al Hadith as primary sources, Islam as society and civilization, and Islamic history are introduced as main chapters in Tasawwur Islami. Nevertheless, elements of inter-disciplanary approach are employed especially in relating the obligations of ‘aqidah, ‘ibadah, and akhlaq islamiah to al Qur’an and al Hadith. With respect to injuctions of ‘ibadah, which are not yet obligatory on the students (for example haj (pilgrimage to Makkah) and zakah (paying poor due) at SRIAA level, and nikah (marriage), al buyu’ (sale), faraid (distribution of wealth) at SMIAA level), hikmah is more emphasized as preferance to processes and details. Proper understanding of fard ‘ayn (obligation towards the Self) and fard kifayah (obligation towards Society) is here exercised whereby fard ‘ayn does not end at secondary education but it develops with respect to one’s maturity, responsbility, and intellectual ability and at certain stage one’s fard kifayah becomes fard ‘ayn (Al Attas, 1999). Similarly, in sirah of the Prophet SAW, stories of the Prophets AS and sahaba RA, and Islamic history, chronology and facts are less emphasized and in its stead lessons are drawn from each events.
At the secondary level (SMIAA), the same philosophical and conceptual framework is adopted. In spite of that, ‘ulum al Qur’an (sciences of al Qur’an), ‘ulum al Hadith (sciences of al Hadith), comparative religion, and science and ‘aqidah are included as main chapters in Tasawwur Islami. Of significance, the curriculum at this level accomodates an appropriate and relevant syllybus for module to produce shabab du’at and to fulfill their needs towards executing their roles as salih wa muslih in the contemporary society. Contents of the modules are integrated into the curriculum, and their practical implementation are channeled into co curricular activities. This special module is developed primarily according to Islam two primary sources to equip the students with the necessary knowledge and skills in their mission to convey the message of Islam and mould their lives accordingly. Sirah of the Prophet SAW concentrates on how the events in the Prophet’s SAW life prepare him for the work of da’wah (call to Islam) throughout his mission. For that reason, chronology and details seem obscure; and instead emphasis on concepts and principles drawn from the al Qur’an, and the manner in which they are translated into practice in the sirah of the Prophet SAW are highlighted. The concept of ukhwah, leadership, war, treaty, shura (mutual consultation), hijrah (the emigration from Makkah to Madinah) and others are focussed on aswering the questions of why’s and how’s. This exercise will cultivate a sense of appreciation as well as analytical, critical and creative thinking
The effort to make Tasawwur Islami less exam oriented is realized in the adoption of formative evaluation of students in SRIAA and SMIAA. The evaluation is based on written, oral, and practical assessments, and supported by teachers’ and parents’ bi-yearly reports. These reports indirectly invite the parents’ participation in strengthening the habits or character supportive of the school’s mission. Love, internalization, and ‘izzah with respect to being practicing Muslims is realized by methods of instruction in which emphasis is placed on comprehending and emulating the acts of ‘ibadah over memorization of facts and details. Analytical, critical, and innovative thoughts are helped to flourish by the manner in which knowledge is presented in written materials and learning methods, which also incorporate element of problem based learning. This is supported by designing questions, which appeal to higher level thinking. Teaching and learning, which include deliberation on contemporary issues that relate to fiqh al waqi‘ (reality) helps build appreciation of al hikmah of principles and injunctions. Profound understanding of principles and concepts translated in the lifetime of the Prophet SAW helps guide application of them in the changing circumstances by way of Islamic asalah approach and not imitative historical approach (AbuSulayman, 1993). Application of multidisciplinary and interdisciplinary approach in teaching and learning, whereby events are deliberated not as chronology as such but more on the processes involved. This methodology helps contribute towards comprehending Islam as a worldview (Sardar, 1985). Implementation of module for shabab du’at complements teaching learning aspect because it prepares the students to utilize the knowledge and skills acquired in the curriculum at the practical level. Social service, which forms part of service learning whereby students are encouraged to utilize the relevant knowledge and skills for the good of the community represents as part of education programs.
Curriculum and Instruction of Tasawwur Islami : Objectives and Learning Outcomes
Having laid out the philosophical and conceptual framework, PPAA Curriculum Committee organized a day workshop at IIUM in 2002. After intense brainstorming session, agreement was reached in the formulation of general and specific objectives for all levels of SRIAA-SMIAA. Both objectives reflect heavily on the philosophy and concept of Tasawwur Islami (PPAA Curriculum Committee, 2002).
General Objectives of Tasawwur Islami
• Recognition and acknowledgement of Islam as a way of life
• Inculcation of love and ‘izzah through translating principles and values into practice to result in their internalization.
• Sufficiently equipped in knowledge of revealed sciences , which facilitates conveyance and transmission of the message of Islam.
• Al Qur’an and al Sunnah as pivotal with respect to being source of referance and guidance.
• Accountable being with a readiness to contribute to Din al Islam, nation and the country.
Specific Objectives of Tasawwur Islami for SRIAA
• Recognition and acknowledgement of Allah SWT as the Creator by means of Tawhid Rububiah, Tawhid Uluhiah, Tawhid Asma Wa Sifah.
• Acceptance of Islam as a way of life in whatever situation.
• Execution of responsibility and role as a Muslim in ‘ibadah and mu’amalah (social intercourse).
• Inculcation of ‘izzah towards Islam.
• Building life to be always in close proximity with al Qur’an and al Sunnah.
Specific Objectives of Tasawwur Islami for SMIAA
• ‘aqidah salimah and iman sahihah to be firmly ingrained.
• Comprehension and internalization of Islam as comprehensive system of life as a way of seeking mardhatillah (the Pleasure of Allah SWT)
• Cultivation of Islamic attitude and identity towards greater commitment towards building oneself, family, and society.
• Escalation of ‘izzah through recognition of Islam’s contribution and role in human civilization as a whole.
• Al Qur’an and al Sunnah as principles in life.
During the workshop, PPAA Curriculum Committee was also able to formulate learning outcomes for SRIAA and lower secondary of SMIAA according to their respective levels. In this new paradigm, efforts to turn Tasawwur Islami in its objective, curriculum and instruction, and written materials as fertile ground for inseminating analytical, critical and innovative thoughts are attempted.
Curriculum and Instruction of Tasawwur Islami : Implementation
The year 2002 is significant with the implementation of the curriculum and instruction of Tasawwur Islami in SRIAA and SMIAA. The implementation stages of selection and training of teachers, organization of syllybus, issuance of textbook and workbook, teachers’ preparation, transmission of knowledge through teaching and learning, supervision of teachers, and execution of measurement and evaluation were duly observed. Nevertheless, those stages or processes need upgrading in some aspects. This is to ensure the expectation out of the new curriculum will result. However, the existing practice in PPAA educational programs complements whatever shortcomings that exist in its implementation.
Curriculum and Intruction of Tasawwur Islami : Reevaluation
After six years of plaughing and trodding, AAEC Board of Governors bold effort has progressed quite significantly. Evidence of co operation and approval especially from PPAA community is manifested. The whole thing about Tasawwur Islami might have been misunderstood. The traditional practice of great number of subjects offering is not evident and similarly facts and details in written materials. Accumulation of revealed knowledge at hand sits heavily on the scale of success in traditional Islamic education. However, from outright objection they are now more accomodating. The shift in attitude is towards improvision of the curriculum and instruction of Tasawwur Islami. In the span of six years, PPAA Curriculum Committee has successfully issued syllybus, primary school text books and work books; and lower secondary school textbooks. Despite the fact, quality and compliance to philosophical and conceptual framework of Tasawwur Islami are still much to be desired. Finally in the second half of the year 2007, the first batch of primary students will sit for school based summative evaluation of Tasawwur Islami. PEKERTI an acronym for evaluation of written, oral, practical of Tasawwur Islami is expected as indicator of the measure of success in the implementation of the new curriculum and its instruction. As for the lower secondary students, the first batch sat for the newly formatted Tasawwur Islami written examination in the year 2004. Nevertheless, students’ performance in these examinations is not the sole measure of success of curriculum and instruction of Tasawwur Islami since a number of other interelated factors are also contributable.
Despite the progress, the effort is still hampered by a sizeble fraction of the school community for not acquiring a good grasp of philosophy and concept of Tasawwur Islami. This lack of comprehension leads to not being supportive in some aspects. Questions are raised with respect to significant decrease in facts and details be it in fiqh, sirah or stories of sahaba and other Prophets AS. Similarly, this understanding leads to the accusation of lacking in efforts towards tafaqquh fi al Din (comprehending Din al Islam). The writing of textbook does not fully adopt the inter disciplinary approach thus compartmentalization of ‘aqidah, ‘ibadah, sirah and akhlaq into main chapters still remains at certain levels. Lack of technical experts such as authors, editors, and instructors also lends due weight on the quality and standard of written materials and instruction. The SRIAA-SMIAA school system is still unsuccessful to integrate contents of modules for shabab du’at into the curriculum of Tasawwur Islami except for a short period in SMIAA indirectly due to time table reshufling. Similarly, implementation of its practical obligations in the co curricular activities has not materialized. Separate meet session is thus required to accomodate the module and co curricular activities are organized irrespective of curriculum of Tasawwur Islami.
Large scale survey has not been conducted to assess the success or failure of the curriculum and instruction of Tasawwur Islami. However, feedbacks from SMIAAG teachers during review discussions in April 2007 lead to a number of initiatives being proposed. PPAA Curriculum Committee should conduct a reorientoring program for PPAA community. In this session, sharing of the philosophical and conceptual framework, the objectives and learning outcomes, and the processes involved in the implementation of curriculum and instruction of Tasawwur Islami will be initiated, thus make them partners in realizing the objectives of Tasawwur Islami. Contents of Tasawwur Islami specifically that requires practical implementation is to be integrated into other co curricular activities. In this manner, curriculum and instruction of Tasawwur Islami will assume its central place in the school system. Curriculum and instruction of Tasawwur Islami is to be strongly reinforced by Islamization of contemporary knowledge as proposed in the MERKURI Project (2001). It is unacceptable for unislamic philosophy, concepts, spirit, and culture to have an easy access to invade and encroach the minds of our youths despite the effort to nurture the right spirit, mind, and attitude with the introduction of this new paradigm. Educational specialists and established writers, and editors should seriously be considered to be engaged in the reviewing of the educational materials. Lastly, right selection of teachers and their trainings must claim top priority. These two factors are very crucial in the successful implementation of curriculum and instruction of Tasawwur Islami.
Conclusion
Despite introducing a change of paradigm, other efforts at improvision the curriculum and instruction of Islamic Studies is warmly applauded. Undoubtedly, Muslim intellectuals and scholars with sound grounding in knowlegde of the world and knowledge of Din al Islam will unceaselessly strive to find the right formula and solution towards revitalizing the Ummah. The Muslim’s role as ‘abd and khalifah in the face of Westernization, post Modernism, and globalization strongly demands the right and relevant knowledge to be sufficiently embedded in the mind of Muslim youths.
The change in the curriculum and instruction of Tasawwur Islami stands insignificant vis a vis vast aspects of Islamic education, which still demand attention. Educational issues with respect to epistomology and methodology of knowledge, islamization of contemporary knowledge, curriculum of Islamic Studies in higher institutions, the position of Islamic Studies as core discipline with respect to other disciplines, the right usage of terms and meanings with respect to Islamic education, relevant emphasis of fard ‘ayn, fard kifayah, and ideas on specialization require serious thoughts and sound commitment. Through diligent effort of Wan Mohd. Nor (1998), these issues are extensively elaborated and discussed in The Educational Philosohy and Practice of Syed Muhammad Naquib Al Attas : An Exposition of the Original Concept of Islamization.
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Muhammad Naquib Al Attas : An Exposition of the Concept of Islamization. Kuala Lumpur : ISTAC.
Abstract
This paper presents the experience of a private Islamic educational institution in an effort to introduce a relevant and dynamic approach in the curriculum and instruction of ‘Ulum Naqliah (revealed sciences). The five most salient features adopted in the curriculum are the absence of a traditional division of subjects into ‘aqidah (Islamic creed), fiqh (jurisprudence), sirah (life of the Prophet SAW), and akhlaq (Islamic character); the emphasis in presenting principles, concepts, and hikmah (underlying reason) in teaching and learning; the effort to inculcate love, internalization of Islamic principles, concepts, and ‘izzah (self esteem) with respect to being a true and practising Muslim; 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; and lastly, 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).
Introduction
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 World. Muslim intellectuals and scholars are most concerned 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 culminated in the staging of the Makkah World Conference of Islamic Education in 1977. Thereafter, rigorous actions in the form of series of conferences, seminars and workshops discussed and proposed ideas and workplans 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 (Nor Zalmiah, 1999), implementing islamization of contempory 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 preferance 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 treating 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 ‘abd (Allah’s SWT obedient servant) and khalifah (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 (‘Ulum Naqliah as referred to in PPAA) 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 Rendah 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 Naqliah 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 Governors 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 (sufficiently versed in matters of Din al Islam) and muttaqin (God consciousness). As practioners of Islamic education system, one of the commitments of PPAA Board of Governors is to continuously be sentitive 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 intruction of ‘Ulum Naqliah needs a revisionist’s viewpoint. This bold move is propelled by the ability to differentiate between beliefs (unchanging 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.
The spirit of all the above statements translated into unpublished paper, Dynamics of SRI-SMI (Islamic Primary School-Islamic Secondary School) Curriculum : Ideals versus Realities (Nor Zalmiah, 2001) and following that A New Model and Primary Components in Al Amin Curriculum : A Paradigm Shift in the focus to produce Salih wa Muslih Generation (Saari Sungib, 2001) serve as impetus for Board of Directors of PPAA to embark onto a comprehensive MERKURI project in 2001. These two working papers project the philosophy, rationale, conceptual framework, and aims for designing a new curriculum.
The MERKURI Project
The MERKURI project involves an effort to revise the existing PPAA curriculum. The Curriculum Committee, who is held responsible for the project consented to name it MERKURI, an acronym for merubah kurikulum (curriculum change). The MERKURI project was listed as one of 2001 objectives of PPAA Board of Governors to be implemented in 2002 (PPAA Strategic Planning, 2001). The rationale behind the project states :
Since the inception, the three schools have been utilizing the same curriculum. In the span of fifteen years there has been dynamic changes in today’s world education both locally and globally, thereby an evaluation of the existing curriculum is inevitable. The school curriculum demands some changes to be implemented so as to accomodate the students’ need to move forward, thus enabling them to face the challenges of the new millennium.
(Projek Merkuri, 2001)
MERKURI project proposes revision and changes in the curriculum of ‘Ulum Naqliah, Kurikulum Baru Sekolah Rendah, KBSR (New Curriculum for Primary School) and Kurikulum Bersepadu Sekolah Menengah, KBSM (Integrated Curriculum for Secondary School), Arabic Language, Information Technology (IT), and and Hifz al Qur’an (memorization). The proposed changes involve :
• All subjects categorized under ‘Ulum Naqliah are replaced by a single subject Tasawwur Islami.
• KBSM and KBSR subjects are to be presented within the Islamic perspective (islamization of contemporary knowledge).
• A new curriculum and instruction is proposed for Arabic Language.
• Information Technology curriculum is designed as compulsory subject for all levels.
• Methodology of Hifz al Qur’an is made standardized between primary and secondary levels with the adoption of Al Barqi method.
(Projek Merkuri, 2001)
Thereafter, series of four nightly discussions were thereby organized for the PPAA community, which comprises PPAA Board members, school management committee (JPS), Parent Teacher Association (PTA), teachers, and members of non-governmental organization JIM (Jama’ah Islah Malaysia), which is also PPAA interest group in an effort to convey the proposed curriculum revision and changes and assess their views or feedbacks. The audiences were specifically exposed to the pertinent ideas in the two working papers besides acknowledging the experiences of IBERR (International Board of Educational Research and Resources). The prepatory efforts culminated in a day seminar held in September 2001 at International Islamic University Malaysia (IIUM), which signifies a momentous development in the history of PPAA curriculum revision and change. During the seminar, the PPAA community were exposed to key ideas as means to instill readiness in implementing the new curriculum. Among the issues and topics highlighted are history and philosophy of Islamic education, IT, analytical and critical thinking, tasawwur islami as a discipline, postmodernism, Islamic metaphysics, Islamization of contemporay knowledge, and products of Islamic education system. Upon approval short-term and long-term objectives were formulated, and the frame of work and the expected time of compeletion were outlined to initiate the implementation stage at the ground level. Thereafter, PPAA Curriculum Committee launched series of workshops and meets to discuss the stages for textbook and workbook production. The new curriculum of Tasawwur Islami was gradually introduced in stages with the completion of year one textbook in 2002.
Curriculum and Instruction of subjects categorized under ‘Ulum Naqliah : The Earlier Practice
Early compartmentalization of knowledge in the process of instilling the understanding of Islam, in a way deprives students from being exposed and able to internalize the comprehensive conception (tasawwur) of Islam as dynamic and vibrant worldview. At the primary level (SRIAA), the curriculum and instruction of ‘Ulum Naqliah as fiqh, aqidah, akhlah, sirah are treated separately. In this practice over emphasized and overlapping of facts are also evident. This situation is further aggravated by the fact that the evaluation system of dual curriculum (KBSR-KBSM and ‘Ulum Naqliah) based solely on formal tests and written examinations produce too exam-oriented students. When examination mark becomes the sole criteria in determining the students’ success, it indirectly relegates their mission to practize and internalize the obligations as required by ‘aqidah, ‘ibadah, and akhlaq islamiah to secondary endeavor. The burden of accomplishing dual syllybus also acts as a hinderance in implementing islamization of contemporary knowledge at primary and secondary (SRIAA and SMIAA) levels. The islamization effort should reinforce the role of Islam in the conception of world view. The implementation of dual syllybus also leaves insufficient time for SRIAA-SMIAA to integrate character building component in the education system. This component is vital for SRIAA-SMIAA in their effort to generate salih wa muslih students, and hence shabab du’at. Finally, the use of al Qur’an and al Sunnah as the foundation, axis, and primary source for all kinds of knowledge, its purpose, obligations, and application has not assumed its central place at SRIAA-SMIAA. It is only through sound foundation on revealed knowledge that profound understanding of Din al Islam is developed.
Curriculum and Instruction of Tasawwur Islami : Philosophical and Conceptual Framework
PPAA’s mission to develop salih wa muslih students is facilitated through an integrated system of education. As an integrated system of education, PPAA upholds that,
the foundation, transmission and internalization of of knowledge, are without any separation whatsoever between the components of knowledge. Early compartmentalization of knowledge into its components is to be avoided. This compartmentalization will deprive students from conceptualizing and visualizing Islam as a comprehensive system of life. All types of knowledge are aimed at the growth of mind and personality of students strongly founded on the basis of Tawhidic values, which are aimed at leading closer to their Creator. The inculcation of knowledge must be based directly and primarily on the al Qur’an and al Sunnah.
(Saari Sungib as cited in Ruzainah, 2004. p. 29)
The above conceptual framework serves as condusive environment for the introduction of Tasawwur Islami. Ulum Naqliah subjects at the primary level, which are ‘aqidah, fiqh, akhlak,and sirah are to be treated as a single subject Tasawwur Islami. PPAA Board of Directors concurs with the view that Islam has to be presented as a world view above and over Islam as religion and culture. Tasawwur Islami should be understood as one that encompasses the world view of Islam. Hence, its main elements are comprized of the concept of God (theology), the concept of metaphysics, the concept of cosmology, the concept of man, the concept of epistemology, the concept of axiology, and not least the concept of Prophethood. Those very elements when further expanded encompass the whole gamut of Din al Islam, which are usul al Din (principles of Din al Islam) , shari’ah (Islamic law), Islamic civilization (politics, economics, education, jurisprudence, law, arts, historiograhy), Islamic thought (philosophy, metaphysics, theology), and not least Islamic science. The emphasis on themes, concepts and principles derived from al Qur’an, and as translated into practice in al Sunnah is primarily to equip students with the ability to innovatively apply those concepts and principles in changing circumstances, an approach understood as Islamic Asalah (AbuSulayman 1993). Most importantly, the students are made to appreciate al hikmah encompanying the commandments of those principles and concepts. Themes, concepts and principles such as oneness of Allah SWT, the Omnipotent and Omniscient God, shahadah (proclaimation of Islamic faith), enjoining good forbidding evil, Muslim as the best Ummah, the Prophet SAW as a blessing to all mankind, Islam as a way of life, ‘ibadah (worship) in Islam, ukhuwah (brotherhood) in Islam, Maqasid al Shari’ah (purpose of Shari’ah), resurrection (life after death), and many others properly transmitted within Islamic worldview will have great bearing on the life of an individual and society.
At level one SRIAA, themes are based on Asma al Husna (beutiful Names of Allah SWT). The themes are then expanded by relating to the appropriate stories of the Prophets AS, sahabah RA (companions of the Prophet SAW), verses from al Qur’an, and the accompanying obligations with respect to ‘ibadah, ‘aqidah, and akhlaq islamiah. At level two SRIAA, al Qur’an and al Hadith as primary sources, Islam as society and civilization, and Islamic history are introduced as main chapters in Tasawwur Islami. Nevertheless, elements of inter-disciplanary approach are employed especially in relating the obligations of ‘aqidah, ‘ibadah, and akhlaq islamiah to al Qur’an and al Hadith. With respect to injuctions of ‘ibadah, which are not yet obligatory on the students (for example haj (pilgrimage to Makkah) and zakah (paying poor due) at SRIAA level, and nikah (marriage), al buyu’ (sale), faraid (distribution of wealth) at SMIAA level), hikmah is more emphasized as preferance to processes and details. Proper understanding of fard ‘ayn (obligation towards the Self) and fard kifayah (obligation towards Society) is here exercised whereby fard ‘ayn does not end at secondary education but it develops with respect to one’s maturity, responsbility, and intellectual ability and at certain stage one’s fard kifayah becomes fard ‘ayn (Al Attas, 1999). Similarly, in sirah of the Prophet SAW, stories of the Prophets AS and sahaba RA, and Islamic history, chronology and facts are less emphasized and in its stead lessons are drawn from each events.
At the secondary level (SMIAA), the same philosophical and conceptual framework is adopted. In spite of that, ‘ulum al Qur’an (sciences of al Qur’an), ‘ulum al Hadith (sciences of al Hadith), comparative religion, and science and ‘aqidah are included as main chapters in Tasawwur Islami. Of significance, the curriculum at this level accomodates an appropriate and relevant syllybus for module to produce shabab du’at and to fulfill their needs towards executing their roles as salih wa muslih in the contemporary society. Contents of the modules are integrated into the curriculum, and their practical implementation are channeled into co curricular activities. This special module is developed primarily according to Islam two primary sources to equip the students with the necessary knowledge and skills in their mission to convey the message of Islam and mould their lives accordingly. Sirah of the Prophet SAW concentrates on how the events in the Prophet’s SAW life prepare him for the work of da’wah (call to Islam) throughout his mission. For that reason, chronology and details seem obscure; and instead emphasis on concepts and principles drawn from the al Qur’an, and the manner in which they are translated into practice in the sirah of the Prophet SAW are highlighted. The concept of ukhwah, leadership, war, treaty, shura (mutual consultation), hijrah (the emigration from Makkah to Madinah) and others are focussed on aswering the questions of why’s and how’s. This exercise will cultivate a sense of appreciation as well as analytical, critical and creative thinking
The effort to make Tasawwur Islami less exam oriented is realized in the adoption of formative evaluation of students in SRIAA and SMIAA. The evaluation is based on written, oral, and practical assessments, and supported by teachers’ and parents’ bi-yearly reports. These reports indirectly invite the parents’ participation in strengthening the habits or character supportive of the school’s mission. Love, internalization, and ‘izzah with respect to being practicing Muslims is realized by methods of instruction in which emphasis is placed on comprehending and emulating the acts of ‘ibadah over memorization of facts and details. Analytical, critical, and innovative thoughts are helped to flourish by the manner in which knowledge is presented in written materials and learning methods, which also incorporate element of problem based learning. This is supported by designing questions, which appeal to higher level thinking. Teaching and learning, which include deliberation on contemporary issues that relate to fiqh al waqi‘ (reality) helps build appreciation of al hikmah of principles and injunctions. Profound understanding of principles and concepts translated in the lifetime of the Prophet SAW helps guide application of them in the changing circumstances by way of Islamic asalah approach and not imitative historical approach (AbuSulayman, 1993). Application of multidisciplinary and interdisciplinary approach in teaching and learning, whereby events are deliberated not as chronology as such but more on the processes involved. This methodology helps contribute towards comprehending Islam as a worldview (Sardar, 1985). Implementation of module for shabab du’at complements teaching learning aspect because it prepares the students to utilize the knowledge and skills acquired in the curriculum at the practical level. Social service, which forms part of service learning whereby students are encouraged to utilize the relevant knowledge and skills for the good of the community represents as part of education programs.
Curriculum and Instruction of Tasawwur Islami : Objectives and Learning Outcomes
Having laid out the philosophical and conceptual framework, PPAA Curriculum Committee organized a day workshop at IIUM in 2002. After intense brainstorming session, agreement was reached in the formulation of general and specific objectives for all levels of SRIAA-SMIAA. Both objectives reflect heavily on the philosophy and concept of Tasawwur Islami (PPAA Curriculum Committee, 2002).
General Objectives of Tasawwur Islami
• Recognition and acknowledgement of Islam as a way of life
• Inculcation of love and ‘izzah through translating principles and values into practice to result in their internalization.
• Sufficiently equipped in knowledge of revealed sciences , which facilitates conveyance and transmission of the message of Islam.
• Al Qur’an and al Sunnah as pivotal with respect to being source of referance and guidance.
• Accountable being with a readiness to contribute to Din al Islam, nation and the country.
Specific Objectives of Tasawwur Islami for SRIAA
• Recognition and acknowledgement of Allah SWT as the Creator by means of Tawhid Rububiah, Tawhid Uluhiah, Tawhid Asma Wa Sifah.
• Acceptance of Islam as a way of life in whatever situation.
• Execution of responsibility and role as a Muslim in ‘ibadah and mu’amalah (social intercourse).
• Inculcation of ‘izzah towards Islam.
• Building life to be always in close proximity with al Qur’an and al Sunnah.
Specific Objectives of Tasawwur Islami for SMIAA
• ‘aqidah salimah and iman sahihah to be firmly ingrained.
• Comprehension and internalization of Islam as comprehensive system of life as a way of seeking mardhatillah (the Pleasure of Allah SWT)
• Cultivation of Islamic attitude and identity towards greater commitment towards building oneself, family, and society.
• Escalation of ‘izzah through recognition of Islam’s contribution and role in human civilization as a whole.
• Al Qur’an and al Sunnah as principles in life.
During the workshop, PPAA Curriculum Committee was also able to formulate learning outcomes for SRIAA and lower secondary of SMIAA according to their respective levels. In this new paradigm, efforts to turn Tasawwur Islami in its objective, curriculum and instruction, and written materials as fertile ground for inseminating analytical, critical and innovative thoughts are attempted.
Curriculum and Instruction of Tasawwur Islami : Implementation
The year 2002 is significant with the implementation of the curriculum and instruction of Tasawwur Islami in SRIAA and SMIAA. The implementation stages of selection and training of teachers, organization of syllybus, issuance of textbook and workbook, teachers’ preparation, transmission of knowledge through teaching and learning, supervision of teachers, and execution of measurement and evaluation were duly observed. Nevertheless, those stages or processes need upgrading in some aspects. This is to ensure the expectation out of the new curriculum will result. However, the existing practice in PPAA educational programs complements whatever shortcomings that exist in its implementation.
Curriculum and Intruction of Tasawwur Islami : Reevaluation
After six years of plaughing and trodding, AAEC Board of Governors bold effort has progressed quite significantly. Evidence of co operation and approval especially from PPAA community is manifested. The whole thing about Tasawwur Islami might have been misunderstood. The traditional practice of great number of subjects offering is not evident and similarly facts and details in written materials. Accumulation of revealed knowledge at hand sits heavily on the scale of success in traditional Islamic education. However, from outright objection they are now more accomodating. The shift in attitude is towards improvision of the curriculum and instruction of Tasawwur Islami. In the span of six years, PPAA Curriculum Committee has successfully issued syllybus, primary school text books and work books; and lower secondary school textbooks. Despite the fact, quality and compliance to philosophical and conceptual framework of Tasawwur Islami are still much to be desired. Finally in the second half of the year 2007, the first batch of primary students will sit for school based summative evaluation of Tasawwur Islami. PEKERTI an acronym for evaluation of written, oral, practical of Tasawwur Islami is expected as indicator of the measure of success in the implementation of the new curriculum and its instruction. As for the lower secondary students, the first batch sat for the newly formatted Tasawwur Islami written examination in the year 2004. Nevertheless, students’ performance in these examinations is not the sole measure of success of curriculum and instruction of Tasawwur Islami since a number of other interelated factors are also contributable.
Despite the progress, the effort is still hampered by a sizeble fraction of the school community for not acquiring a good grasp of philosophy and concept of Tasawwur Islami. This lack of comprehension leads to not being supportive in some aspects. Questions are raised with respect to significant decrease in facts and details be it in fiqh, sirah or stories of sahaba and other Prophets AS. Similarly, this understanding leads to the accusation of lacking in efforts towards tafaqquh fi al Din (comprehending Din al Islam). The writing of textbook does not fully adopt the inter disciplinary approach thus compartmentalization of ‘aqidah, ‘ibadah, sirah and akhlaq into main chapters still remains at certain levels. Lack of technical experts such as authors, editors, and instructors also lends due weight on the quality and standard of written materials and instruction. The SRIAA-SMIAA school system is still unsuccessful to integrate contents of modules for shabab du’at into the curriculum of Tasawwur Islami except for a short period in SMIAA indirectly due to time table reshufling. Similarly, implementation of its practical obligations in the co curricular activities has not materialized. Separate meet session is thus required to accomodate the module and co curricular activities are organized irrespective of curriculum of Tasawwur Islami.
Large scale survey has not been conducted to assess the success or failure of the curriculum and instruction of Tasawwur Islami. However, feedbacks from SMIAAG teachers during review discussions in April 2007 lead to a number of initiatives being proposed. PPAA Curriculum Committee should conduct a reorientoring program for PPAA community. In this session, sharing of the philosophical and conceptual framework, the objectives and learning outcomes, and the processes involved in the implementation of curriculum and instruction of Tasawwur Islami will be initiated, thus make them partners in realizing the objectives of Tasawwur Islami. Contents of Tasawwur Islami specifically that requires practical implementation is to be integrated into other co curricular activities. In this manner, curriculum and instruction of Tasawwur Islami will assume its central place in the school system. Curriculum and instruction of Tasawwur Islami is to be strongly reinforced by Islamization of contemporary knowledge as proposed in the MERKURI Project (2001). It is unacceptable for unislamic philosophy, concepts, spirit, and culture to have an easy access to invade and encroach the minds of our youths despite the effort to nurture the right spirit, mind, and attitude with the introduction of this new paradigm. Educational specialists and established writers, and editors should seriously be considered to be engaged in the reviewing of the educational materials. Lastly, right selection of teachers and their trainings must claim top priority. These two factors are very crucial in the successful implementation of curriculum and instruction of Tasawwur Islami.
Conclusion
Despite introducing a change of paradigm, other efforts at improvision the curriculum and instruction of Islamic Studies is warmly applauded. Undoubtedly, Muslim intellectuals and scholars with sound grounding in knowlegde of the world and knowledge of Din al Islam will unceaselessly strive to find the right formula and solution towards revitalizing the Ummah. The Muslim’s role as ‘abd and khalifah in the face of Westernization, post Modernism, and globalization strongly demands the right and relevant knowledge to be sufficiently embedded in the mind of Muslim youths.
The change in the curriculum and instruction of Tasawwur Islami stands insignificant vis a vis vast aspects of Islamic education, which still demand attention. Educational issues with respect to epistomology and methodology of knowledge, islamization of contemporary knowledge, curriculum of Islamic Studies in higher institutions, the position of Islamic Studies as core discipline with respect to other disciplines, the right usage of terms and meanings with respect to Islamic education, relevant emphasis of fard ‘ayn, fard kifayah, and ideas on specialization require serious thoughts and sound commitment. Through diligent effort of Wan Mohd. Nor (1998), these issues are extensively elaborated and discussed in The Educational Philosohy and Practice of Syed Muhammad Naquib Al Attas : An Exposition of the Original Concept of Islamization.
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Board of Directors, Al Amin Education Center. Strategic Planning : Objectives 2001.
Curriculum Committee, Al Amin Education Center, 2001. Projek MERKURI.
Unpublished Document : PPAA.
--------------------------------------------------------------, 2002. Objektif Tasawwur Islami.
Unpublished Document : PPAA.
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[Dynamics of SRI-SMI (Islamic Primary Schools-Secondary Islamic Schools) Curriculum : Ideals versus Realities]. (Unpublished paperwork presented at Pusat Pendidikan Al Amin).
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to the Leadership and Management of Islamic Schools in Malaysia. Unpublished
Master Thesis : IIUM
Rahman, Fazlur. 1982. Islam and Modernity. Chicago : University of Chicago Press.
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Muhammad Naquib Al Attas : An Exposition of the Concept of Islamization. Kuala Lumpur : ISTAC.
Sunday, February 13, 2011
Mencintai Rasulullah SAW
Ummati ….Ummati…Ummati….
Di saat-saat akhir kehidupannya, kebimbangannya hanya tertumpu kepada nasib yang akan diterima oleh ummat yang bakal ditinggalkan.
Rela diejek…dipulau….diseksa….berhijrah…berjihad dengan tenaga, masa, pemikiran, harta, bahkan nyawa…..
untuk menyelamat dan memenangkan Kalimah Tauhid dan Islam.
Sama ada sebagai,
Kanak-kanak….pemuda…..suami…..ayah….sahabat….pemimpin…….
Kehidupannya menjadi contoh teladan bagi yang celik menilai dan memilih.
Al-Qur’an menjadi cermin kehidupannya
Apakah model yang kita inginkan?
Keibubapaan…Kekeluargaan…Kepimpinan…Kerohanian…Pendidikan…Sosial…
Ekonomi… Ketenteraan… Perhubungan Antarabangsa…Politik… Perhubungan
Antara Agama… Perhubungan Antara Kaum…bahkan sebuah peradaban
Rasulullah SAW telah meninggalkan prinsip, konsep dan asas untuk menjadi rujukan serta ditranslasikan dalam kehidupan moden. Kenapa model Barat juga yang menjadi ikutan dan sumber-sumber lain yang sering menjadi 'citation'?
al-Qur’an & al-Sunnah…
Kita warisi darinya untuk memimpin kehidupan yang sejahtera di dunia dan seterusnya melayakkan kita menerima Rahmah dari Allah SWT untuk diterima masuk ke dalam syurgaNya.
Marilah cermin kehidupan kita hari ini, sudahkah akhlaq kita dihiasi dengan sifat
rahmah…pemaaf…kesamarataan…keadilan…toleransi…kelembutan…merendah diri… mengutamakan orang lain…penyantun…amanah…dll
yang menghiasi peribadi Rasulullah SAW untuk melayakkan dia diiktiraf oleh kawan dan lawan sebagai yang paling berpengaruh.
Selayaknyalah, Selawat dan Salam serta Maqam yang Terpuji bagi Rasulullah SAW.
Di saat-saat akhir kehidupannya, kebimbangannya hanya tertumpu kepada nasib yang akan diterima oleh ummat yang bakal ditinggalkan.
Rela diejek…dipulau….diseksa….berhijrah…berjihad dengan tenaga, masa, pemikiran, harta, bahkan nyawa…..
untuk menyelamat dan memenangkan Kalimah Tauhid dan Islam.
Sama ada sebagai,
Kanak-kanak….pemuda…..suami…..ayah….sahabat….pemimpin…….
Kehidupannya menjadi contoh teladan bagi yang celik menilai dan memilih.
Al-Qur’an menjadi cermin kehidupannya
Apakah model yang kita inginkan?
Keibubapaan…Kekeluargaan…Kepimpinan…Kerohanian…Pendidikan…Sosial…
Ekonomi… Ketenteraan… Perhubungan Antarabangsa…Politik… Perhubungan
Antara Agama… Perhubungan Antara Kaum…bahkan sebuah peradaban
Rasulullah SAW telah meninggalkan prinsip, konsep dan asas untuk menjadi rujukan serta ditranslasikan dalam kehidupan moden. Kenapa model Barat juga yang menjadi ikutan dan sumber-sumber lain yang sering menjadi 'citation'?
al-Qur’an & al-Sunnah…
Kita warisi darinya untuk memimpin kehidupan yang sejahtera di dunia dan seterusnya melayakkan kita menerima Rahmah dari Allah SWT untuk diterima masuk ke dalam syurgaNya.
Marilah cermin kehidupan kita hari ini, sudahkah akhlaq kita dihiasi dengan sifat
rahmah…pemaaf…kesamarataan…keadilan…toleransi…kelembutan…merendah diri… mengutamakan orang lain…penyantun…amanah…dll
yang menghiasi peribadi Rasulullah SAW untuk melayakkan dia diiktiraf oleh kawan dan lawan sebagai yang paling berpengaruh.
Selayaknyalah, Selawat dan Salam serta Maqam yang Terpuji bagi Rasulullah SAW.
Tuesday, January 25, 2011
'Izzah Terhadap Sains Islam
Al-Qur’an yang diturunkan pada lebih 1400 tahun yang lalu adalah sebagai Petunjuk bagi manusia. Masyarakat Arab ketika itu, hidup dalam keadaan huru-hara, berbalah-balahan, mengamalkan rasuah, berbunuh-bunuhan dan yang lebih menjengkelkan ialah amalan-amalan syirik dalam upacara penyembahan. Al-Qur’an dengan menakjubkan telah berjaya mengubah cara hidup sebahagian besar dari mereka . Dengan kata lain, Islam yang dibawa oleh al-Qur’an telah memperkenalkan sifat kemanusiaan, saling menghormati, kasih sayang dan keadilan dan berjaya telah mengeluarkan mereka dari kejahilan.
Disamping itu, al-Qur’an telah mencetuskan pemikiran saintifik yang terbit di atas perasaan ingin tahu tentang alam semula jadi serta bagaimana alam berfungsi. Terdapat beberapa konsep sains yang terkandung di dalam al-Qur’an. Tanpa perasaan ingin tahu, manusia hidup hanya untuk mendapatkan keuntungan dan kesenangan. Sikap yang sebegini tidak membantu sains untuk berkembang dan ini akan membawa kepada kejahilan. Sebaliknya al-Qur’an menyarankan untuk berfikir dan dan menyelidik serta menganjurkan semua bentuk sains secara implisit bagi Muslim. Perkembangan sains yang berlaku selepas ilmu menjadi nadi kepada kehidupan sosial masyarakat Islam bergerak selari. Satu fakta yang menakjubkan ialah kebenaran sains yang terkandung di dalam al-Qur’an hanya dapat dibuktikan oleh teknologi abad ke 20. Al-Qur’an bukanlah buku sains di mana fakta mengenainya tidak diketahui pada masa ia diturunkan. Teknologi pada abad ke 20 secara tidak langsung telah membuktikan bahawa ilmu yang terkandung dalam al-Qur’an itu adalah datangnya dari Allah SWT yang Maha Mengetahui lagi Maha Bijaksana. Sewaktu al-Qur’an diturunkan, masyarakat hanya mengetahui sedikit mengenai astronomi, fizik, biologi yang membincangkan fakta-fakta penting tentang penciptaan alam dan manusia, struktur atmosfera serta keseimbangan yang harmoni untuk membolehkan kehidupan diteruskan. Sebahagian besar daripada kebenaran sains yang dibuktikan hari ini terdapat dalam al-Qur’an. Di antara contoh-contoh yang terdapat dalam al-Qur’an ialah :
i) Orbit
ii) Langit yang melindungi
iii) Cap jari
iv) Langit yang mengembalikan
v) Fungsi gunung
vi) Lapisan atmospera
vii) Misteri besi
viii) Sukatan Hujan
ix) Lautan tidak bercampur di antara satu dengan lain
x) Jantina Bayi
Apakah impak yang diberi oleh era yang berlainan dalam sejarah kepada dunia moden seperti Greek (Yunani), Roman dan Zaman Gelap (Zaman Pertengahan). Adakah Zaman Pertengahan menjemukan kerana tiada kaitan dengan kita dan dunia moden. Adakah Zaman Pertengahan seburuk yang digambarkan seperti 1000 yang merugikan, lompong hitam dalam sejarah, zaman yang berlumpur, berpenyakit, kematian, kemusnahan, manusia bersikap tidak bertamadun, dan tidak meninggalkan apa-apa untuk dikenang? Sebaliknya, adakah Bangsa Yunani dan Bangsa Rom telah mencipta segala-galanya ? Jika jawapannya ia, ini adalah satu kesilapan yang perlu diperbetulkan.
Sebenarnya, mengenal sumbangan Zaman Pertengahan (Zaman Kegemilangan Islam) seolah-olah membawa manusia dari kegelapan kepada cahaya dan dari lautan kepada daratan. Ia menyerlahkan satu zaman yang sangat gemilang. Peradaban Islam ketika itu, merentasi dari Sepanyol ke China yang merangkumi tiga benua iaitu Asia, Afrika dan Eropah. Perlumbaan dalam penemuan dan penciptaan penting dibuat dalam masa itu oleh intelektual dan saintis dari bangsa dan agama yang berlainan. Penemuan-penemuan penting ini bersandarkan ilmu-ilmu dari bangsa Yunani yang telah diterjemah, dikembangkan serta diolah supaya menepati pandangan alam Islam. Ilmu-ilmu inilah yang telah menghubungkannya dengan dunia moden. Sebagai contoh :
i) al-Jazari : jurutera serta pencipta genius yang berjaya mencipta mesin masa (Jam Gajah) yang menggabungkan komponen dari budaya India,Yunani, Arab, Mesir, China.
ii) Ibn al-Haytham : meletakkan asas untuk kamera moden, menunjukkan bagaimana mata berfungsi, membuat eksperimen untuk mendapatkan imej dalam bilik gelap (camera obscura) yang menjjadi asas kepada camera dan cinema.
iii) Abbas Ibn Firnas – menghabiskan masa memandang ke langit dengan mengimpikan manusia boleh terbang. Ia telah mendahului the Wright Brothers.
iv) Abu’l Kasim al-Zahrawi : bapa pembedahan di mana peralatan pembedahannya masih digunakan oleh hospital-hospital moden hari ini. Malah, benang jahitannya yang diperbuat dari usus binatang juga masih digunakan hingga ke hari ini.
v) Maryam Astrolabi : seorang pintar mencipta astrolabe yang berfungsi untuk pengiraan dan mengukur masa. Asas kepada jam, kompas, pengemudian satelit, berguna kepada pengembara.
Contoh yang didedahkan cuma the ‘Tip of the Iceberg’ kerana terdapat lebih dari 1000 penciptaaan lagi dari segenap lapangan kehidupan seperti al-Kindi, al-Farabi, al-Kwarizmi, Ibn Sina, al-Biruni, Nasr al-Din al-Tusi dan ramai lagi. Penemuan dan penciptaan ini telah mempengaruhi dan merentasi Eropah pada zaman pertengahan dengan penemuan kitab-kitab ilmu dalam bahasa Arab di Andalusia oleh orang-orang Eropah. Diantara ‘Ground breaking advances’ dalam kejuruteraan ialah menukar ‘rotary motion’ kepada ‘linear motion’. Tanpa device seperti ini Revolusi Industri tidak mungkin boleh berlaku. Jelasnya, Zaman Gelap sebenarnya adalah zaman kegemilangan kerana pada masa itu terdapat berbilang ahli-ahli sains yang mempunyai kaitan dengan dunia moden.
Mari kita selami bagaimana budaya ilmu berperanan ketika itu. Dalam masa dua kurun, Islam berkembang dari Sepanyol hingga ke pinggir India dan Baghdad sebagai ibunegara yang kaya terletak di tengah-tengah. Semasa kegemilangannya, ia menyaingi bandaraya lama Athens dan Rom. Ia menyerlahkan kehebatan senibina dan menjadi bandaraya kebanggaan. Ia dihias oleh park, bazaar, taman, villa dan dipenuhi dengan masjid dan tempat mandi yang halus sekali buatannya disepanjang kedua-dua belah sungai Tigris. Intelektual menjadikan Baghdad sebagai permata dunia dan bermula pada kurun ke lapan ia mejadi pusat ilmu. Inovasi besar-besaran berlaku di sana atau datang ke sana kerana orang-orang yang terbaik datang ke Baghdad samada ahli fikir, ahli falsafah mahu pun sasterawan. Kepesatan yang berlaku di Baghdad telah mencetus masalah kejuruteraan yang besar dan penyelesaianya memerlukan minda yang hebat. Keperluan penduduk seperti kesihatan, pasar, barang-barang dan lain-lain memerlukan pengetahuan sains yang asas. Peradaban memerlukan sains untuk mentadbir kerajaan oleh itu minda yang hebat berlumba-lumba menyerlahkan kehebatannya.
Bait al-Hikmah, sebagai pusat ilmu menjadi tarikan kepada intelektual yang datang dari seluruh dunia yang terdiri dari Muslim, Yahudi dan Nasrani. Cabaran besar bagi intelektual ini ialah mentranformasikan ilmu dari Yunani kepada sekumpulan ilmu yang baru. Perebutan jawatan mula berlaku seperti yang berlaku kepada birokrat dan akademia moden. Ada intelektual yag dihantar merentasi dunia untuk mendapatkan teks-teks lama – ia merupakan satu penerokaan saintifik yang pertama dalam sejarah. Bagi Muslim, tidak ada pertentangan di antara iman dengan undang-undang yang mengawal alam semula jadi. Oleh itu mereka boleh menerima bukan sahaja Aristotle dan Plato tetapi juga ilmu yang dihasilkan oleh tamadun Parsi, India dan China. Dari India, intelektual Muslim menghasilkan konsep matematik dan menemui sistem nombor Arab yang digunakan hingga sekarang, menterjemah dan mentransformasi ilmu dari Yunani sebagai sumbangan kepada dunia moden dengan mencetuskan renaissance yang dimulai dari Baghdad. Ilmu yang diterjemah ke dalam bahasa Arab boleh didapati dengan mudah diperpustakaan seluruh bandar-bandar besar Dunia Islam. Penemuan kertas dari Asia Tengah, membolehkan ilmu disalin dan dikongsi dengan beberapa bandaraya dalam dunia Islam seperti Bukhara, Khiva, Rayy, Tus, Basra, Kufa, Shiraz, Damsyik, Kahirah, Ghazna, Tunis, Fez, Andalus dll. Dengan cara ini, ilmu yang dikongsi telah mentransfomasi serta menyerlahkan sesebuah pemerintahan atau kerajaan. Bahasa Arab menjadi bahasa ilmu di seluruh dunia, satu perkembangan yang signifikan dalam sejarah intelektualisme. Berikutnya lahirlah proses saintifik dimana pemikiran inkuiri, kreatif, inovatif dan kritikal yang dipunyai mereka telah menlahirkan Sains Islam. Ringkasnya, algebra, trigonometri, kejuruteraan, astronomi yang sampai kepada kita hari ini bermula dengan saintis Muslim. Sejarah boleh berulang jika sekiranya sikap Muslim terhadap ilmu dan pendidikan berada di atas landasan yang betul.
Sumber
1) al-Qur'an Leads the way to science
2) Miracles of the Qur'an
3) Empire of Faith : Intellectual Awakening
Disamping itu, al-Qur’an telah mencetuskan pemikiran saintifik yang terbit di atas perasaan ingin tahu tentang alam semula jadi serta bagaimana alam berfungsi. Terdapat beberapa konsep sains yang terkandung di dalam al-Qur’an. Tanpa perasaan ingin tahu, manusia hidup hanya untuk mendapatkan keuntungan dan kesenangan. Sikap yang sebegini tidak membantu sains untuk berkembang dan ini akan membawa kepada kejahilan. Sebaliknya al-Qur’an menyarankan untuk berfikir dan dan menyelidik serta menganjurkan semua bentuk sains secara implisit bagi Muslim. Perkembangan sains yang berlaku selepas ilmu menjadi nadi kepada kehidupan sosial masyarakat Islam bergerak selari. Satu fakta yang menakjubkan ialah kebenaran sains yang terkandung di dalam al-Qur’an hanya dapat dibuktikan oleh teknologi abad ke 20. Al-Qur’an bukanlah buku sains di mana fakta mengenainya tidak diketahui pada masa ia diturunkan. Teknologi pada abad ke 20 secara tidak langsung telah membuktikan bahawa ilmu yang terkandung dalam al-Qur’an itu adalah datangnya dari Allah SWT yang Maha Mengetahui lagi Maha Bijaksana. Sewaktu al-Qur’an diturunkan, masyarakat hanya mengetahui sedikit mengenai astronomi, fizik, biologi yang membincangkan fakta-fakta penting tentang penciptaan alam dan manusia, struktur atmosfera serta keseimbangan yang harmoni untuk membolehkan kehidupan diteruskan. Sebahagian besar daripada kebenaran sains yang dibuktikan hari ini terdapat dalam al-Qur’an. Di antara contoh-contoh yang terdapat dalam al-Qur’an ialah :
i) Orbit
ii) Langit yang melindungi
iii) Cap jari
iv) Langit yang mengembalikan
v) Fungsi gunung
vi) Lapisan atmospera
vii) Misteri besi
viii) Sukatan Hujan
ix) Lautan tidak bercampur di antara satu dengan lain
x) Jantina Bayi
Apakah impak yang diberi oleh era yang berlainan dalam sejarah kepada dunia moden seperti Greek (Yunani), Roman dan Zaman Gelap (Zaman Pertengahan). Adakah Zaman Pertengahan menjemukan kerana tiada kaitan dengan kita dan dunia moden. Adakah Zaman Pertengahan seburuk yang digambarkan seperti 1000 yang merugikan, lompong hitam dalam sejarah, zaman yang berlumpur, berpenyakit, kematian, kemusnahan, manusia bersikap tidak bertamadun, dan tidak meninggalkan apa-apa untuk dikenang? Sebaliknya, adakah Bangsa Yunani dan Bangsa Rom telah mencipta segala-galanya ? Jika jawapannya ia, ini adalah satu kesilapan yang perlu diperbetulkan.
Sebenarnya, mengenal sumbangan Zaman Pertengahan (Zaman Kegemilangan Islam) seolah-olah membawa manusia dari kegelapan kepada cahaya dan dari lautan kepada daratan. Ia menyerlahkan satu zaman yang sangat gemilang. Peradaban Islam ketika itu, merentasi dari Sepanyol ke China yang merangkumi tiga benua iaitu Asia, Afrika dan Eropah. Perlumbaan dalam penemuan dan penciptaan penting dibuat dalam masa itu oleh intelektual dan saintis dari bangsa dan agama yang berlainan. Penemuan-penemuan penting ini bersandarkan ilmu-ilmu dari bangsa Yunani yang telah diterjemah, dikembangkan serta diolah supaya menepati pandangan alam Islam. Ilmu-ilmu inilah yang telah menghubungkannya dengan dunia moden. Sebagai contoh :
i) al-Jazari : jurutera serta pencipta genius yang berjaya mencipta mesin masa (Jam Gajah) yang menggabungkan komponen dari budaya India,Yunani, Arab, Mesir, China.
ii) Ibn al-Haytham : meletakkan asas untuk kamera moden, menunjukkan bagaimana mata berfungsi, membuat eksperimen untuk mendapatkan imej dalam bilik gelap (camera obscura) yang menjjadi asas kepada camera dan cinema.
iii) Abbas Ibn Firnas – menghabiskan masa memandang ke langit dengan mengimpikan manusia boleh terbang. Ia telah mendahului the Wright Brothers.
iv) Abu’l Kasim al-Zahrawi : bapa pembedahan di mana peralatan pembedahannya masih digunakan oleh hospital-hospital moden hari ini. Malah, benang jahitannya yang diperbuat dari usus binatang juga masih digunakan hingga ke hari ini.
v) Maryam Astrolabi : seorang pintar mencipta astrolabe yang berfungsi untuk pengiraan dan mengukur masa. Asas kepada jam, kompas, pengemudian satelit, berguna kepada pengembara.
Contoh yang didedahkan cuma the ‘Tip of the Iceberg’ kerana terdapat lebih dari 1000 penciptaaan lagi dari segenap lapangan kehidupan seperti al-Kindi, al-Farabi, al-Kwarizmi, Ibn Sina, al-Biruni, Nasr al-Din al-Tusi dan ramai lagi. Penemuan dan penciptaan ini telah mempengaruhi dan merentasi Eropah pada zaman pertengahan dengan penemuan kitab-kitab ilmu dalam bahasa Arab di Andalusia oleh orang-orang Eropah. Diantara ‘Ground breaking advances’ dalam kejuruteraan ialah menukar ‘rotary motion’ kepada ‘linear motion’. Tanpa device seperti ini Revolusi Industri tidak mungkin boleh berlaku. Jelasnya, Zaman Gelap sebenarnya adalah zaman kegemilangan kerana pada masa itu terdapat berbilang ahli-ahli sains yang mempunyai kaitan dengan dunia moden.
Mari kita selami bagaimana budaya ilmu berperanan ketika itu. Dalam masa dua kurun, Islam berkembang dari Sepanyol hingga ke pinggir India dan Baghdad sebagai ibunegara yang kaya terletak di tengah-tengah. Semasa kegemilangannya, ia menyaingi bandaraya lama Athens dan Rom. Ia menyerlahkan kehebatan senibina dan menjadi bandaraya kebanggaan. Ia dihias oleh park, bazaar, taman, villa dan dipenuhi dengan masjid dan tempat mandi yang halus sekali buatannya disepanjang kedua-dua belah sungai Tigris. Intelektual menjadikan Baghdad sebagai permata dunia dan bermula pada kurun ke lapan ia mejadi pusat ilmu. Inovasi besar-besaran berlaku di sana atau datang ke sana kerana orang-orang yang terbaik datang ke Baghdad samada ahli fikir, ahli falsafah mahu pun sasterawan. Kepesatan yang berlaku di Baghdad telah mencetus masalah kejuruteraan yang besar dan penyelesaianya memerlukan minda yang hebat. Keperluan penduduk seperti kesihatan, pasar, barang-barang dan lain-lain memerlukan pengetahuan sains yang asas. Peradaban memerlukan sains untuk mentadbir kerajaan oleh itu minda yang hebat berlumba-lumba menyerlahkan kehebatannya.
Bait al-Hikmah, sebagai pusat ilmu menjadi tarikan kepada intelektual yang datang dari seluruh dunia yang terdiri dari Muslim, Yahudi dan Nasrani. Cabaran besar bagi intelektual ini ialah mentranformasikan ilmu dari Yunani kepada sekumpulan ilmu yang baru. Perebutan jawatan mula berlaku seperti yang berlaku kepada birokrat dan akademia moden. Ada intelektual yag dihantar merentasi dunia untuk mendapatkan teks-teks lama – ia merupakan satu penerokaan saintifik yang pertama dalam sejarah. Bagi Muslim, tidak ada pertentangan di antara iman dengan undang-undang yang mengawal alam semula jadi. Oleh itu mereka boleh menerima bukan sahaja Aristotle dan Plato tetapi juga ilmu yang dihasilkan oleh tamadun Parsi, India dan China. Dari India, intelektual Muslim menghasilkan konsep matematik dan menemui sistem nombor Arab yang digunakan hingga sekarang, menterjemah dan mentransformasi ilmu dari Yunani sebagai sumbangan kepada dunia moden dengan mencetuskan renaissance yang dimulai dari Baghdad. Ilmu yang diterjemah ke dalam bahasa Arab boleh didapati dengan mudah diperpustakaan seluruh bandar-bandar besar Dunia Islam. Penemuan kertas dari Asia Tengah, membolehkan ilmu disalin dan dikongsi dengan beberapa bandaraya dalam dunia Islam seperti Bukhara, Khiva, Rayy, Tus, Basra, Kufa, Shiraz, Damsyik, Kahirah, Ghazna, Tunis, Fez, Andalus dll. Dengan cara ini, ilmu yang dikongsi telah mentransfomasi serta menyerlahkan sesebuah pemerintahan atau kerajaan. Bahasa Arab menjadi bahasa ilmu di seluruh dunia, satu perkembangan yang signifikan dalam sejarah intelektualisme. Berikutnya lahirlah proses saintifik dimana pemikiran inkuiri, kreatif, inovatif dan kritikal yang dipunyai mereka telah menlahirkan Sains Islam. Ringkasnya, algebra, trigonometri, kejuruteraan, astronomi yang sampai kepada kita hari ini bermula dengan saintis Muslim. Sejarah boleh berulang jika sekiranya sikap Muslim terhadap ilmu dan pendidikan berada di atas landasan yang betul.
Sumber
1) al-Qur'an Leads the way to science
2) Miracles of the Qur'an
3) Empire of Faith : Intellectual Awakening
Friday, December 24, 2010
Memupuk Semangat dan Pemikiran Saintifik serta Semangat Bereksperimentasi
Semangat atau Sikap Saintifik
Sebagai seorang Muslim, kita perlu belajar daripada sikap dan semangat yang ditunjukkan oleh cendiakawan-cendiakawan Islam terdahulu terhadap ilmu. Keseluruhan aspek kehidupan mereka berkisar di sekitar pembudayaan ilmu. Tawhid atau beriman dengan Allah Yang Esa berperanan sebagai pemacu keinginan yang berkobar-berkobar untuk meneroka kebesaran dan keagungan penciptaan Allah SWT. Sikap mereka terhadap Al-Qur’an dan al-Hadith sebagai sumber ilmu utama menjadi pemangkin kepada penemuan-penemuan ilmu yang baru. Layanan terhadap al-Qur’an sebagai al-huda serta zikrullah meletakkan mereka di atas landasan yang betul berhubung dengan ilmu yang diperolehi. Ilmu menjadi alat untuk memperolehi keyakinan serta membawa kepada mengenal al-Haqq dan selanjutnya melayakkan mereka untuk mencapai kebahagiaan di dunia dan di Akhirah.
Bagi cendikiawan-cendikiawan ini, semua jenis sains samada tabi’i, sosial, matematik, fizik serta kemanusiaan dan lain-lain berperanan untuk memperkukuhkan lagi kenyataan kebenaran yang terkandung di dalam shahadah iaitu prinsip Tawhid atau Keesaan Allah SWT. Hasil daripada beriman dengan Tawhid, membawa mereka kepada pengakuan dan penerimaan tentang setiap sesuatu di alam maya adalah berhubungkait di antara satu sama lain di bawah kawalan undang-undang alam maya yang satu. Oleh itu, setiap pemerhatian atau dapatan yang berhubung dengan alam atau penciptaaan yang dilakukan oleh mereka telah memperkukuhkan lagi keimanan mereka terhadap kebesaran dan kekuasaan Allah SWT dalam mencipta dan mengawal alam semesta.
Tidaklah berlebihan jika ditegaskan bahawa kesedaran kepada Tawhidlah yang telah melahirkan semangat saintifik dari kalangan saintis-saintis Muslim terdahulu.
Pemikiran atau Minda Saintifik
Perkembangan ilmu dalam sains wahyu khususnya Ulum al-Qur’an, Ulum al-Hadith dan Usul al-Fiqh dalam kurun ke dua Hijrah / ke lapan Masihi telah meletakkan asas kepada pemikiran atau minda saintifik. Sebagai contoh, ketelitian dalam memastikan kebenaran dan objektiviti, keperluan kepada bukti empirikal yang menyokong serta kemahiran dalam mengklasifikasikan sesuatu menjadikan Muslim terdahulu telah bersedia untuk meneroka secara saintifik. Mutakallimun yang berdepan dengan falsafah dan logik Yunani serta persoalan-persoalan tentang ketuhanan telah dapat memperkayakan ilmu dan hujjah mereka. Kecintaan kepada definisi, analisis secara konsepsual atau semantik serta penekanan kepada logik yang jelas dan ketepatan khususnya dalam pemikiran berhubung dengan hukum-hukum telah memperkayakan pemikiran saintifik mereka. Apabila sains tabi’i mula diterokai oleh saintis Muslim pada kurun ke tiga Hijrah / ke sembilan Masihi, mereka telah bersedia untuk menggabungkan semangat dengan pemikiran saintifik untuk menghasilkan semangat bereksperimentasi bagi melahirkan Sains Islam.
Semangat Bereksperimentasi dalam Sains Islam
Hasil kerja saintifik yang ditinggalkan oleh al-Razi, Ibn Sina, al-Biruni, Ibn al-Haytham, al-Zahrawi, Nasr al-Din al-Tusi, Qutb al-Din al-Shirazi dan lain-lain lagi adalah kerja-kerja saintitik yang bersandarkan kajian-kajian empirikal berhubung dengan alam. Mereka melakukan pemerhatian dan eksperimen seperti menentukan diameter bumi, latitud dan longitud sesuatu tempat, ‘specific gravity’ sesuatu logam, sifat cahaya, kedudukan matahari dan bintang-bintang, kaedah-kaedah penyembuhan dan lain-lain. Walaupun Saintis Muslim menggunakan pemikiran logik, analisa matematik, pemerhatian, eksperimen malah interpretasi secara rational terhadap Kitab Agama tetapi semuanya berlaku di dalam kerangka Tawhid. Kefahaman terhadap martabat serta kesatuan ilmu dalam Islam dapat mengelakkan mereka daripada penyanjungan yang berlebihan terhadap bukti-bukti empirikal serta kaedah eksperimentasi. Mereka menerima pengalaman secara sensual tetapi akur akan keterbatasannya.
Justeru, Sains Islam yang terhasil adalah berunsur keagamaan di mana ia didasari oleh prinsip-prinsip metafizik, kosmologi, epistemologi, serta etika dan moral dalam Islam. Matlamat dan methodologi Sains Islam amat jelas berbeza dengan Sains Moden. Sains Moden telah dimungkinkan penemuaannya oleh keperhatinan terhadap aspek ‘particular’ berbanding dengan aspek abstrak yang menjadi ciri falsafah Yunani. Dengan mencabar beberapa asas falsafah Yunani yang bersifat mekanikal, ia telah memberi ruang untuk Sains Moden berkembang.
Sains Islam, Sains Moden dan al-Qur’an
Saintis Muslim terdahulu telah berjaya mengunjurkan satu bentuk sains yang terhasil dalam kerangka pandangan alam Islam. Ia adalah satu bentuk sains yang menepati undang-undang alam semula jadi iaitu Sunnatullah dan oleh itu, ia membawa kesejahteraan kepada manusia dan alam. Usaha untuk menyerlahkan pembezaan di antara Sains Islam dan Sains Moden telah dipelopori oleh beberapa nama besar dekad ini. Sains Moden jelas berlawanan dari segi falsafah, methodologi dan matlamat namun tidak dinafikan ada teknologi yang bersifat neutral dan memberi keselesaan kepada kehidupan duniawi.
Justeru, keghairahan untuk memadankan penemuan Sains Moden dengan ayat-ayat al-Qur’an telah mengundang sedikit kontoversi. Persoalan yang timbul dari usaha ini ialah :
i) bagaimana mungkin al-Qur’an membenarkan Sains Moden yang mempunyai falsafah, methodologi dan matlamat yang berbeza atau dengan erti kata lain Islam tidak bertentangan dengan Sains Moden
ii) mereka yang menemukan Sains Moden ini tidak pernah merujuk kepada al-Qur’an.
iii) orang-orang Islam menggunakan kajian, pendapat atau penemuan berhubung Sains Moden untuk mengukuhkan keyakinan terhadap ayat-ayat al-Qur’an.
iv) berkemungkinan data empirikal yang berbeza akan menghasilkan penemuan baru yang mungkin bercanggah dengan penemuan sebelum ini yang telah dibenarkan oleh sesuatu ayat dari al-Qur’an
v) seolah-olah telah memandang sepi usaha serta penulisan-penulisan akademik dekad ini yang mencanggahi Sains Moden atau mempelopori pembinaan Sains Islam
vi) Implikasinya ialah ummat Islam tidak berusaha mencontohi Saintis Muslim terdahulu dari aspek semangat, pemikiran dan sikap sebaliknya hanya menanti orang lain untuk membuat penemuan-penemuan baru dan usaha kita hanya setakat membenarkan penemuan-penemuan itu. Kesannya secara implisit ialah ummat Islam tidak perlu bimbang kerana penemuan sains (sains moden) boleh dibuktikan oleh al-Qur’an dan ini akan menjadikan ummat Islam pasif berhubung dengan pencarian ilmu dari al-Qur’an untuk medzahirkan sains.
Tindakan Seterusnya
Kita perlu menerima hakikat bahawa Sains Moden itu tidak bersifat neutral. Ilmu yang terhasil oleh sesuatu kelompok manusia itu tidak lari dari dipengaruhi oleh pandangan alam, budaya serta pegangan mereka. Pengislaman ilmu kontemporari boleh dijadikan sebagai usaha yang bersungguh-sungguh. Pengislaman yang dimaksudkan adalah berbentuk :
Takrif : Pengislaman atau Islamisasi ialah daya usaha untuk membebaskan
i) manusia daripada ikatan kepercayaan terhadap kekarutan kuasa ghaib (magical), mitos (mytholological), tradisi tahyul (animistic) dan tradisi kebudayaan kebangsaan (national-cultural tradition) yang bertentangan dengan Islam
ii) aqal (reason) dan bahasa dari kongkongan dan pengaruh secular (secular control)
iii) diri dari penyerahan kepada tuntutan-tuntutan jasmani yang cenderung kepada sesuatu yang sekular dan zalim terhadap dirinya yang sebenar serta menjadi jahil tentang matlamatnya yang sebenar dan tidak berlaku adil terhadap dirinya yang sebenar itu.
Proses : Islamisasi adalah proses dua hala iaitu pembebasan diri (liberation) dan
pengembalian diri (devolution) kepada kejadian asalnya iaitu fitrah.
Secara praktikalnya, usaha pengislaman atau islamisasi ini perlu merangkumi dari :
i) sudut falsafah : membezakan antara falsafah sains Islam dengan sains moden
ii) sudut sejarah : menghayati pandangan alam Islam dan sikap terhadap al-Qur’an dan ilmu yang telah dan akan membawa kepada perkembangan Ilmu
iii) sudut perlaksanaan dan penterjemahan Sains Islam secara praktikal
Wallahua’lam
Rujukan
Ahmad Bazli Shafie. (2001, September). Islamisasi Ilmu. Kertas Kerja dibentang semasa Seminar Pendidikan Nasional anjuran Pusat Pendidikan Al-Amin.
Osman Bakar, (1999). The History and Philosophy of Islamic Science.
Cambridge : Islamic Text Society
Shaharir Mohd. Zain. (2004, Ogos). Pengamiran Islam dengan Sains : Gusutan dan Pelepasnya. Jurnal Pendidikan Islam, Jilid 11 Bil 1.
Sebagai seorang Muslim, kita perlu belajar daripada sikap dan semangat yang ditunjukkan oleh cendiakawan-cendiakawan Islam terdahulu terhadap ilmu. Keseluruhan aspek kehidupan mereka berkisar di sekitar pembudayaan ilmu. Tawhid atau beriman dengan Allah Yang Esa berperanan sebagai pemacu keinginan yang berkobar-berkobar untuk meneroka kebesaran dan keagungan penciptaan Allah SWT. Sikap mereka terhadap Al-Qur’an dan al-Hadith sebagai sumber ilmu utama menjadi pemangkin kepada penemuan-penemuan ilmu yang baru. Layanan terhadap al-Qur’an sebagai al-huda serta zikrullah meletakkan mereka di atas landasan yang betul berhubung dengan ilmu yang diperolehi. Ilmu menjadi alat untuk memperolehi keyakinan serta membawa kepada mengenal al-Haqq dan selanjutnya melayakkan mereka untuk mencapai kebahagiaan di dunia dan di Akhirah.
Bagi cendikiawan-cendikiawan ini, semua jenis sains samada tabi’i, sosial, matematik, fizik serta kemanusiaan dan lain-lain berperanan untuk memperkukuhkan lagi kenyataan kebenaran yang terkandung di dalam shahadah iaitu prinsip Tawhid atau Keesaan Allah SWT. Hasil daripada beriman dengan Tawhid, membawa mereka kepada pengakuan dan penerimaan tentang setiap sesuatu di alam maya adalah berhubungkait di antara satu sama lain di bawah kawalan undang-undang alam maya yang satu. Oleh itu, setiap pemerhatian atau dapatan yang berhubung dengan alam atau penciptaaan yang dilakukan oleh mereka telah memperkukuhkan lagi keimanan mereka terhadap kebesaran dan kekuasaan Allah SWT dalam mencipta dan mengawal alam semesta.
Tidaklah berlebihan jika ditegaskan bahawa kesedaran kepada Tawhidlah yang telah melahirkan semangat saintifik dari kalangan saintis-saintis Muslim terdahulu.
Pemikiran atau Minda Saintifik
Perkembangan ilmu dalam sains wahyu khususnya Ulum al-Qur’an, Ulum al-Hadith dan Usul al-Fiqh dalam kurun ke dua Hijrah / ke lapan Masihi telah meletakkan asas kepada pemikiran atau minda saintifik. Sebagai contoh, ketelitian dalam memastikan kebenaran dan objektiviti, keperluan kepada bukti empirikal yang menyokong serta kemahiran dalam mengklasifikasikan sesuatu menjadikan Muslim terdahulu telah bersedia untuk meneroka secara saintifik. Mutakallimun yang berdepan dengan falsafah dan logik Yunani serta persoalan-persoalan tentang ketuhanan telah dapat memperkayakan ilmu dan hujjah mereka. Kecintaan kepada definisi, analisis secara konsepsual atau semantik serta penekanan kepada logik yang jelas dan ketepatan khususnya dalam pemikiran berhubung dengan hukum-hukum telah memperkayakan pemikiran saintifik mereka. Apabila sains tabi’i mula diterokai oleh saintis Muslim pada kurun ke tiga Hijrah / ke sembilan Masihi, mereka telah bersedia untuk menggabungkan semangat dengan pemikiran saintifik untuk menghasilkan semangat bereksperimentasi bagi melahirkan Sains Islam.
Semangat Bereksperimentasi dalam Sains Islam
Hasil kerja saintifik yang ditinggalkan oleh al-Razi, Ibn Sina, al-Biruni, Ibn al-Haytham, al-Zahrawi, Nasr al-Din al-Tusi, Qutb al-Din al-Shirazi dan lain-lain lagi adalah kerja-kerja saintitik yang bersandarkan kajian-kajian empirikal berhubung dengan alam. Mereka melakukan pemerhatian dan eksperimen seperti menentukan diameter bumi, latitud dan longitud sesuatu tempat, ‘specific gravity’ sesuatu logam, sifat cahaya, kedudukan matahari dan bintang-bintang, kaedah-kaedah penyembuhan dan lain-lain. Walaupun Saintis Muslim menggunakan pemikiran logik, analisa matematik, pemerhatian, eksperimen malah interpretasi secara rational terhadap Kitab Agama tetapi semuanya berlaku di dalam kerangka Tawhid. Kefahaman terhadap martabat serta kesatuan ilmu dalam Islam dapat mengelakkan mereka daripada penyanjungan yang berlebihan terhadap bukti-bukti empirikal serta kaedah eksperimentasi. Mereka menerima pengalaman secara sensual tetapi akur akan keterbatasannya.
Justeru, Sains Islam yang terhasil adalah berunsur keagamaan di mana ia didasari oleh prinsip-prinsip metafizik, kosmologi, epistemologi, serta etika dan moral dalam Islam. Matlamat dan methodologi Sains Islam amat jelas berbeza dengan Sains Moden. Sains Moden telah dimungkinkan penemuaannya oleh keperhatinan terhadap aspek ‘particular’ berbanding dengan aspek abstrak yang menjadi ciri falsafah Yunani. Dengan mencabar beberapa asas falsafah Yunani yang bersifat mekanikal, ia telah memberi ruang untuk Sains Moden berkembang.
Sains Islam, Sains Moden dan al-Qur’an
Saintis Muslim terdahulu telah berjaya mengunjurkan satu bentuk sains yang terhasil dalam kerangka pandangan alam Islam. Ia adalah satu bentuk sains yang menepati undang-undang alam semula jadi iaitu Sunnatullah dan oleh itu, ia membawa kesejahteraan kepada manusia dan alam. Usaha untuk menyerlahkan pembezaan di antara Sains Islam dan Sains Moden telah dipelopori oleh beberapa nama besar dekad ini. Sains Moden jelas berlawanan dari segi falsafah, methodologi dan matlamat namun tidak dinafikan ada teknologi yang bersifat neutral dan memberi keselesaan kepada kehidupan duniawi.
Justeru, keghairahan untuk memadankan penemuan Sains Moden dengan ayat-ayat al-Qur’an telah mengundang sedikit kontoversi. Persoalan yang timbul dari usaha ini ialah :
i) bagaimana mungkin al-Qur’an membenarkan Sains Moden yang mempunyai falsafah, methodologi dan matlamat yang berbeza atau dengan erti kata lain Islam tidak bertentangan dengan Sains Moden
ii) mereka yang menemukan Sains Moden ini tidak pernah merujuk kepada al-Qur’an.
iii) orang-orang Islam menggunakan kajian, pendapat atau penemuan berhubung Sains Moden untuk mengukuhkan keyakinan terhadap ayat-ayat al-Qur’an.
iv) berkemungkinan data empirikal yang berbeza akan menghasilkan penemuan baru yang mungkin bercanggah dengan penemuan sebelum ini yang telah dibenarkan oleh sesuatu ayat dari al-Qur’an
v) seolah-olah telah memandang sepi usaha serta penulisan-penulisan akademik dekad ini yang mencanggahi Sains Moden atau mempelopori pembinaan Sains Islam
vi) Implikasinya ialah ummat Islam tidak berusaha mencontohi Saintis Muslim terdahulu dari aspek semangat, pemikiran dan sikap sebaliknya hanya menanti orang lain untuk membuat penemuan-penemuan baru dan usaha kita hanya setakat membenarkan penemuan-penemuan itu. Kesannya secara implisit ialah ummat Islam tidak perlu bimbang kerana penemuan sains (sains moden) boleh dibuktikan oleh al-Qur’an dan ini akan menjadikan ummat Islam pasif berhubung dengan pencarian ilmu dari al-Qur’an untuk medzahirkan sains.
Tindakan Seterusnya
Kita perlu menerima hakikat bahawa Sains Moden itu tidak bersifat neutral. Ilmu yang terhasil oleh sesuatu kelompok manusia itu tidak lari dari dipengaruhi oleh pandangan alam, budaya serta pegangan mereka. Pengislaman ilmu kontemporari boleh dijadikan sebagai usaha yang bersungguh-sungguh. Pengislaman yang dimaksudkan adalah berbentuk :
Takrif : Pengislaman atau Islamisasi ialah daya usaha untuk membebaskan
i) manusia daripada ikatan kepercayaan terhadap kekarutan kuasa ghaib (magical), mitos (mytholological), tradisi tahyul (animistic) dan tradisi kebudayaan kebangsaan (national-cultural tradition) yang bertentangan dengan Islam
ii) aqal (reason) dan bahasa dari kongkongan dan pengaruh secular (secular control)
iii) diri dari penyerahan kepada tuntutan-tuntutan jasmani yang cenderung kepada sesuatu yang sekular dan zalim terhadap dirinya yang sebenar serta menjadi jahil tentang matlamatnya yang sebenar dan tidak berlaku adil terhadap dirinya yang sebenar itu.
Proses : Islamisasi adalah proses dua hala iaitu pembebasan diri (liberation) dan
pengembalian diri (devolution) kepada kejadian asalnya iaitu fitrah.
Secara praktikalnya, usaha pengislaman atau islamisasi ini perlu merangkumi dari :
i) sudut falsafah : membezakan antara falsafah sains Islam dengan sains moden
ii) sudut sejarah : menghayati pandangan alam Islam dan sikap terhadap al-Qur’an dan ilmu yang telah dan akan membawa kepada perkembangan Ilmu
iii) sudut perlaksanaan dan penterjemahan Sains Islam secara praktikal
Wallahua’lam
Rujukan
Ahmad Bazli Shafie. (2001, September). Islamisasi Ilmu. Kertas Kerja dibentang semasa Seminar Pendidikan Nasional anjuran Pusat Pendidikan Al-Amin.
Osman Bakar, (1999). The History and Philosophy of Islamic Science.
Cambridge : Islamic Text Society
Shaharir Mohd. Zain. (2004, Ogos). Pengamiran Islam dengan Sains : Gusutan dan Pelepasnya. Jurnal Pendidikan Islam, Jilid 11 Bil 1.
Sunday, December 12, 2010
Di Mana Sebenarnya Terletak Mu'jizat al-Qur'an
Fakta-fakta saintifik yang telah terbukti?
Ramalan-ramalan yang telah berlaku?
Gandaan angka 19 yang mengkagumkan?
Jaminan daripada Allah SWT yang ketulinan al-Qur'an akan tetap terpelihara?
Bukankah al-Qur'an itu diperakui sebagai muk'jizat al-Rasul SAW dari awal penurunannya?
Jadi di manakah letaknya mu'jizat ini?
Hanya yang memahami Bahasa al-Qur'an sahaja yang benar-benar dapat menjiwai keajaiban al-Qur'an melalui susun atur bahasanya.
Untuk menghargai aspek ini sila layari :
http://www.youtube.com/watch?v=aWUy_luMq0Q&feature=channel
Semoga lebih bersemangat untuk mempelajari Bahasa Arab.
Ramalan-ramalan yang telah berlaku?
Gandaan angka 19 yang mengkagumkan?
Jaminan daripada Allah SWT yang ketulinan al-Qur'an akan tetap terpelihara?
Bukankah al-Qur'an itu diperakui sebagai muk'jizat al-Rasul SAW dari awal penurunannya?
Jadi di manakah letaknya mu'jizat ini?
Hanya yang memahami Bahasa al-Qur'an sahaja yang benar-benar dapat menjiwai keajaiban al-Qur'an melalui susun atur bahasanya.
Untuk menghargai aspek ini sila layari :
http://www.youtube.com/watch?v=aWUy_luMq0Q&feature=channel
Semoga lebih bersemangat untuk mempelajari Bahasa Arab.
Sunday, November 14, 2010
Menyusun Tenaga-Tenaga Pakar ke arah Memperkasakan Ummah
Kemelut Ummah hari ini dikenal pasti oleh sebahagian besar daripada pengkaji sebagai tipisnya iman Keadaan ini dicerminkan oleh tahap kerohanian, keintelektualan serta akhlaq mereka. Peranan tenaga-tenaga pakar serta kepentingan mereka ditempatkan pada kedudukan yang sesuai perlu diberi perhatian dalam menangani permasalahan ini. Sering kali kita memberi tumpuan yang berlebihan untuk mencari penyelesaian kepada permasalahan kerohanian dan akhlaq tetapi mengenepikan usaha untuk mempertingkatan intelek yang menjadi asas kepada kedua-duanya. Usaha semasa oleh mereka yang anti kepada Islam ialah untuk meruntuhkan asas ini. Mereka melibatkan diri dengan kajian yang terperinci dan spesifik berhubung dengan Din al-Islam dan mempersiapkan hujjah-hujjah bertentangan yang mampu memberi kelebihan kepada mereka terutama dalam menimbulkan keraguan berhubung dengan iman dan keyakinan kita. Oleh kerana itu, adakah memadai peranan yang dimainkan oleh sarjana-sarjana
i) al-Qur’an hanya setakat mengajar qiraat, tajwid, dan taranum dengan mengabaikan perhubungan bermakna dengan al-Qur’an dan ulum al-Qur’an?
ii) al-Hadith hanya setakat memberi tumpuan kepada pembacaan dan syarahan matan dengan mengabaikan ulum al-Hadith?
iii) Fiqh hanya setakat mengesa pengikut-pengikutnya supaya sempurna dalam fiqh al-ibadah dan fiqh al-mu’amalah dengan mengabaikan fiqh al-mu’asirah oleh kerana pandangan-pandangan alam pasca-moden sedang menenggelamkan asas-asas kepercayaan Ummah?
iv) Sirah hanya setakat menanam dalam hati pengikut-pengikutnya perhubungan emosi dengan ar-Rasul SAW, keluarganya, dan para Sahabah RA dengan mengabaikan kaedah bagaimana untuk menterjemahkan konsep dan prinsip Islam dalam masa dan suasana yang berubah?
Pada masa yang sama, tenaga-tenaga pakar dalam bidang yang berlainan terutamanya pakar sains dan teknologi mesti ke hadapan untuk menawarkan kepakaran mereka kepada bidang-bidang yang kritikal dan penting. Dalam usaha untuk memperkasakan Ummah,
i) pakar-pakar dalam media dan ICT perlu berusaha untuk memanafaat bidang ini kerana ia adalah alat yang paling berkesan dalam membentuk sikap dan perlakuan manusia.
ii) pakar-pakar sains tabi’i merebut peluang untuk meneroka tanda-tanda dan ilmu-ilmu Allah SWT yang tiada sempadan.
iii) pakar-pakar teknologi mesti terpanggil untuk membangunkan teknologi alternatif dalam kerangka falsafah dan pemikiran peradaban Islam – ini kerana teknologi yang dipinjam atau dipindah hanya akan menjadikan Ummah terikat disamping kedua-duanya mempunyai implikasi terhadap budaya dan persekitaran.
iv) pakar-pakar sains dan teknologi sebagaimana yang dicadangkan oleh seorang pemikir Islam perlu
a) melihat kepada polisi-polisi dalam sains dan teknologi yang boleh
membawa negara-negara Islam bersama dan mempamirkan kebaikan
pendekatan yang berkerjasama dan bersatu.
b) meningkatkan kerjasama sains dan teknologi di antara negara-negara Islam ke tahap di mana pengumpulan sumber-sumber manusia menjadi satu proses semula jadi.
c) melihat kepada peranan yang boleh dimainkan oleh sains dan teknologi dalam mencipta negara Ummah sejagat.
Pakar-pakar sejarah, sains sosial, geografi, matematik, pengamal perubatan, geologi, antropologi dan lain-lain mempunyai peranan dan kedudukan yang ditentukan dalam memperkasakan Ummah. Di sana mesti ada perbincangan yang serius, mengikat dan mendalam berhubung dengan Din al-Islam dan usaha untuk memperkasa Ummah dan seterusnya peradaban. Perbincangan-perbincangan ini mesti dipimpin oleh pakar-pakar dalam bidang masing-masing. Melibatkan diri dalam perbalahan yang berkait dengan urusan-urusan Din al-Islam akan hanya memberi kesan kepada generasi pelapis iaitu keraguan dalam menentukan kebenaran. Keprihatinan kita mesti ditumpukan kepada membentuk komuniti bukan ‘cult’. Membekalkan Ummah dengan kerangka falsafah dan pemikiran berlandaskan ilmu-ilmu yang sahih adalah penting untuk melindungi iman mereka. Ilmu itu sangat berpengaruh dan ia mempunyai kuasa untuk merubah Ummah. Wallahu’alam.
i) al-Qur’an hanya setakat mengajar qiraat, tajwid, dan taranum dengan mengabaikan perhubungan bermakna dengan al-Qur’an dan ulum al-Qur’an?
ii) al-Hadith hanya setakat memberi tumpuan kepada pembacaan dan syarahan matan dengan mengabaikan ulum al-Hadith?
iii) Fiqh hanya setakat mengesa pengikut-pengikutnya supaya sempurna dalam fiqh al-ibadah dan fiqh al-mu’amalah dengan mengabaikan fiqh al-mu’asirah oleh kerana pandangan-pandangan alam pasca-moden sedang menenggelamkan asas-asas kepercayaan Ummah?
iv) Sirah hanya setakat menanam dalam hati pengikut-pengikutnya perhubungan emosi dengan ar-Rasul SAW, keluarganya, dan para Sahabah RA dengan mengabaikan kaedah bagaimana untuk menterjemahkan konsep dan prinsip Islam dalam masa dan suasana yang berubah?
Pada masa yang sama, tenaga-tenaga pakar dalam bidang yang berlainan terutamanya pakar sains dan teknologi mesti ke hadapan untuk menawarkan kepakaran mereka kepada bidang-bidang yang kritikal dan penting. Dalam usaha untuk memperkasakan Ummah,
i) pakar-pakar dalam media dan ICT perlu berusaha untuk memanafaat bidang ini kerana ia adalah alat yang paling berkesan dalam membentuk sikap dan perlakuan manusia.
ii) pakar-pakar sains tabi’i merebut peluang untuk meneroka tanda-tanda dan ilmu-ilmu Allah SWT yang tiada sempadan.
iii) pakar-pakar teknologi mesti terpanggil untuk membangunkan teknologi alternatif dalam kerangka falsafah dan pemikiran peradaban Islam – ini kerana teknologi yang dipinjam atau dipindah hanya akan menjadikan Ummah terikat disamping kedua-duanya mempunyai implikasi terhadap budaya dan persekitaran.
iv) pakar-pakar sains dan teknologi sebagaimana yang dicadangkan oleh seorang pemikir Islam perlu
a) melihat kepada polisi-polisi dalam sains dan teknologi yang boleh
membawa negara-negara Islam bersama dan mempamirkan kebaikan
pendekatan yang berkerjasama dan bersatu.
b) meningkatkan kerjasama sains dan teknologi di antara negara-negara Islam ke tahap di mana pengumpulan sumber-sumber manusia menjadi satu proses semula jadi.
c) melihat kepada peranan yang boleh dimainkan oleh sains dan teknologi dalam mencipta negara Ummah sejagat.
Pakar-pakar sejarah, sains sosial, geografi, matematik, pengamal perubatan, geologi, antropologi dan lain-lain mempunyai peranan dan kedudukan yang ditentukan dalam memperkasakan Ummah. Di sana mesti ada perbincangan yang serius, mengikat dan mendalam berhubung dengan Din al-Islam dan usaha untuk memperkasa Ummah dan seterusnya peradaban. Perbincangan-perbincangan ini mesti dipimpin oleh pakar-pakar dalam bidang masing-masing. Melibatkan diri dalam perbalahan yang berkait dengan urusan-urusan Din al-Islam akan hanya memberi kesan kepada generasi pelapis iaitu keraguan dalam menentukan kebenaran. Keprihatinan kita mesti ditumpukan kepada membentuk komuniti bukan ‘cult’. Membekalkan Ummah dengan kerangka falsafah dan pemikiran berlandaskan ilmu-ilmu yang sahih adalah penting untuk melindungi iman mereka. Ilmu itu sangat berpengaruh dan ia mempunyai kuasa untuk merubah Ummah. Wallahu’alam.
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