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Bangladesh Institute of Islamic Thought (BIIT) is a registered non-government institute, established in the year 1989.

The Institute came into existence through the initiative of a group of scholars, educationists and academicians to undertaken programmes for harmonization of education, culture, political and economic thinking, morality and ethics. It was felt that the requires mastery over the disciplines and at the same time a profound understanding of the Divine Patterns set up in His creation by Allah (SWT). The thought of Dr. Ismail Raji al Faruqi on Islamization of Knowledge published by the International Institute of Islamic Thought (IIIT) USA, was taken as the starting point. The Book represents the perspective of a number of concerned and dedicated scholars. It is a Vision which embodies the basic principles of Islamization of humanities and social sciences. The organization Bangladesh Institute of Islamic Thought thus came into being by the driving spirit of bringing about a synthesis of derived and revealed knowledge. BIIT is basically an organization engaged in research and in-depth study for synthesizing education, culture and ethics. The prime objectives of the Institute are:

To carry on systematic studies in different areas of knowledge and identify the factors responsible for the prevailing crisis of the present civilization. To work for the revival of the intellectual, educational cultural and universal identity of the Ummah. To develop a comprehensive Islamic approach towards addressing the problems which have been threatening the progress of human civilization. To work for developing an integrated scientific and ethical base of education which is essential for a civil society. To publish monographs reflecting the stand of Islam in the light of the Quran and Hadith on different contemporary thoughts like Human Rights, Gender Issues, Poverty Alleviation, Universal Brotherhood, Religious Tolerance etc

Islamisasi ilmu pengetahuan dalam bidang ekonomi Towards Realization of the Higher Intents of Islamic Law : A Functional Approach of Maqasid al-Shari'ah (Gamal Eldin Attia) ISBN: 9781565644373 Author: Gamal Eldin Attia Publisher: International Institute of Islamic Thought (IIIT) April 2008 Pages: 225 Binding: Paperback Description from the publisher: This book takes an important step towards the realization of the higher intents of the Islamic law. First, it opens the door towards the integration of contemporary values and worldview into the maqasid terminology. This is carried out via the sections on the role of reason and experience in identifying maqasid. Secondly, the book gives answers to the complex theoretical questions on the role of maqasid in ijtihad, juristic theorization (usul), and the islamization of the human, social, and physical sciences. Last, but not least, the book highlights the role and the necessity of a maqasid-informed mindset on the intellectual and communal levels, and takes a pioneering

futuristic look into this very important branch of Islamic knowledge. Maqasid al-Shariah (Higher Intents of the Islamic Law) is the most promising tool for the contemporization of Islamic law and its philosophical foundations. It is also as this book reveals a promising tool for the realization of Islamic values and principles in the realms of judiciary, society, and even science. About the Author -Dr. Gamal Eldin Attia is a leading scholar in Islamic law, especially its fundamentals (usul) and intents (maqasid). The original (Arabic) version of this book has enjoyed wide success and acceptance in the juridical and intellectual circles of the Islamic world.

Prominent U.S. Muslims speak in support of the Islamization of America. The killing of 5,000 Americans requires that it be noted and seriously worried about. "Muslims make an incredibly valuable contribution to our country," said President Bush shortly after Sept. 11, noting that they are "doctors, lawyers, law professors, members of the military, entrepreneurs, shopkeepers, moms and dads." He later added that "there are millions of good Americans who practice the Muslim faith who love their country as much as I love the country, who salute the flag as strongly as I salute the flag." These soothing words were clearly appropriate for a moment of tension and mounting bias against Muslims living in the United States. And it is absolutely true that the number of militant Islamic operatives with plans to carry out terrorist attacks on the United States is a tiny proportion of the Muslim population as a whole. Both despise the United States and ultimately wish to transform it into a Muslim country. But the situation is more complex than the president would have it. The Muslim population is not like any other, for it harbors a substantial body -- one many times larger than the agents of Osama bin Laden -- who have worrisome aspirations for the United States. Although not responsible for the atrocities in September, these people share important goals with the suicide hijackers: Both despise the United States and ultimately wish to transform it into a Muslim country. However bizarre this goal, the killing of 5,000 Americans requires that it be noted and seriously worried about. ISLAMIZATION AGENDA The ambition to take over the United States is hardly a new one. The first Islamic missionaries from abroad arrived in the 1920s and unblushingly declared, "Our plan is, we are going to conquer America." Such hopes have become commonplace in recent years. Some examples: Omar Abdel Rahman -- the blind sheikh later convicted of planning a "day of rage" by blowing up New York buildings and architecture -- in 1991 called on Muslims to "conquer the land of the

infidels." A native-born American who converted to Islam and helped fight the Soviets in Afghanistan, then proclaimed that "it is the duty of all Muslims to complete the march of jihad [holy war] until we reach America and liberate her." Isma'il Al-Faruqi, the first academic theorist of a United States-made-fundamentalist-Muslim, argued in 1983 that "Nothing could be greater than this youthful, vigorous, and rich continent [of North America] turning away from its past evil and marching forward under the banner of Allahu Akbar [God is great]." Siraj Wahaj, the first imam to deliver a Muslim prayer for the U.S. House of Representatives, holds that if Muslims unite, they could elect their own leader as president; "take my word, if 6-8 million Muslims unite in America, the country will come to us." Zaid Shakir, formerly the Muslim chaplain at Yale University, believes the Koran "pushes us in the exact opposite direction as the forces at work in the American political spectrum," and from this argues that Muslims cannot accept the legitimacy of the existing order. Masudul Alam Choudhury, a Canadian professor of business, matter-of-factly advocates the "Islamization agenda in North America." Ahmad Nawfal, a Jordanian who spoke often at American rallies a few years ago, says that if fundamentalist Muslims stand up, "it will be very easy for us to preside over this world once again." The existing order -- religious freedom, democracy, women's rights -- can no longer be taken for granted. Shamim A. Siddiqi wrote a book on establishing "Islamic rule" in the United States, with the goal of Muslims creating "a strong lobby in Washington for the promotion of Islam in this country as well as elsewhere in the world." Some organizations also express a hope that one day Muslims will take over in the United States. The International Institute of Islamic Thought in Herndon, Virginia, aims for nothing less than "the Islamization of the humanities and the social sciences." Just one month after the Sept. 11 atrocities, a delegate at the American Muslim Alliance convention, held in San Jose, announced: "By the year 2020, we should have an American Muslim president of the United States." CHAPTER XII ETHNICITY AND COMMUNITY IN ISLAM
CHAOURA BOUROUGH

The subject of ethnic conflict is increasingly becoming central in the discourse of social sciences. "Nation-States," which were the symbol of power and unity, regardless of their ideology and level of

economic development, disintegrated, leading to the emergence of smaller ethnic states. Nation-states seem to be losing their raison detre because they fail to "nationalize" the identity of the various ethnic groups that constituted them. Some countries were split peacefully and democratically, others violently. And in some others, ethnic violence turned into a long war resulting in massive destruction and death. 1 Hatred and revenge sometimes fueled ethnic violence and perpetuated it to the extent of acquiring "a life of its own." 2 Muslim countries, secular and non-secular, have their share of ethnic conflict andviolence despite the fact that the Quran and Hadith (the sayings of the Prophet Mohammed) spoke clearly against it. This paper examines the concepts of ethnicity and com-munity in Islam as a monotheistic religion and as a school of thought. The aim is to show that the nature of Islam as a religion and state supersedes ethnic divisions and that ethnic conflict is, in fact, a response to attempts of secularization of society by the nation-state. ETHNIC GROUPS, CULTURE AND RELIGION In the past, social anthropologists were interested merely in the study of traditional ethnic groups. They focused on the "tribe" as a closed community whose members had common blood ties, belonged to the same race, and shared a common culture. The tribe, as R. Naroll stated, is "that group of people whose shared, learned way of life constitutes a whole `culture rather than a mere `subculture." 3 But with the evolution of human society and the po-litical and economic changes that accompanied it, there emerged new types of ethnic groups and communities which constituted a subculture within the larger society rather than a whole `culture. In this respect, Theodorson defines ethnic group as a group with a common cultural tradition and a sense of identity which exists as a subgroup of a larger society. The members of an ethnic group differ with regard to certain cultural characteristics from the other members of their society. 4 The concept of community in general refers to a form of social existence and social organization in small human aggregations such as a village or a town, or in large aggregates such as a city. This concept is sometimes used to denote whole aggregations such as "Muslim community" or "world community." The concept of community is, thus, a much more general concept than ethnic group. Ethnic groups are communities but communities are not necessarily based on ethnicity. We can distinguish between two important approaches in ethnic social studies: 1. The primordial or traditional approach, represented by Fredrick Barth and Clifford Geertz, argues that "ethnicity is some-thing ascribed at birth, deriving from the kin-and clan-formation need of human beings, and hence something more or less fixed and permanent."5 This is what Clive Christie calls "rooted identity" or in-trinsic aspects of identity such as birth, family, and the land. 6 2. The situational approach, represented by Daniel Bell and Michael Banton, views ethnic membership as relevant only in some situations. The individual belongs to an ethnic group by his free will. Therefore, his ethnic membership is circumstantial not permanent.7 This approach is concerned with what Christie termed "created identities." There are other approaches but these are not relevant here. This definition views culture as a complex human-made "web" or network. The role of the anthropologist is to look for the meaning of the different symbols within that culture. The point I want to make here is that whether the focus of social anthropologists (and sociologists) is on "rooted identities" or on "created identities," their logic maintains that human society is divided by factors that can be either inherited or chosen by individuals. Human groups are studied to show diversity rather than unity. This error is due to the neglector ignorance of the role of religion as a uniting force. Social anthropologists saw religion only as part of the culture of an ethnic group. Sir Edward Tylor, for example, defined culture as that complex

whole which includes knowledge, belief, art, morals, law, custom and other capabilities and habits acquired by man as a member of society.8 Religion, in this definition, is seen as a component of the whole culture acquired or "created" by humans. Geertz offers a more explicit definition of culture: the concept of culture is essentially a semiotic one. Believing with Max Weber, that man is an animal suspended in webs of significance, he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning.9 From this perception of culture, Geertz, in his studies, looked for the meaning of symbols and relationships by focusing on certain aspects of culture. He studied, for example, traditional market (suq) transactions in Morocco in order to understand society as a whole. 10 The place of religion in social anthropological approach is secondary. It is, as other aspects of culture, a creation of man. This convinction led Geertz to say: "our problem, and it grows worse by the day, is not to define religion but to find it."11 And he adds: "religion may be a stone thrown in the world, but it must be a palpable stone and someone must throw it."12 The Geertzian de-finition of religion stems directly from his perception of society and culture. He followed the footsteps of Durkheim and Weber. Durkheim, who saw societies worshiping themselves through religion, defines the latter as a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden -- beliefs and practices which unite into one single moral community called a church, all those who adhere to them.13 Geertzs definition of religion identified what Durkheim called a "system of beliefs" as a system of "symbols" created by men to develop a certain conception of life. Religion, Geertz wrote is (1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of actuality that (5) the moods and motivations seem uniquely realistic.14 The point in citing these definitions of religion is not to prove that Islam, as a religion, is not "a system of symbols" created by men. This is a question of belief and faith. What I want to emphasize here is that the principles of Islam, as will be explained later, are universal and can not be seen through cultural practices of certain societies. When Geertz studied the practices of Islam in Morocco and Indonesia, he saw Islam as "a characteristic conception of what life was all about." 15 This is a very narrow conception of Islam which reduces it to mere cultural traits and practices. This judgment of Islam follows from the assumption of those anthropological studies which view tribes as backward, or as uncivilized ethnic groups. In these studies tribes are considered simply "as inferior social categories, lying beyond or buried under the civilized, organized world." 16 Al-Faruqi, a prominent Muslim scholar sees anthropology as the field that is most biased Its objects -- the "primitive" societies of the non-Western world -- were silent data, incapable of raising a critical finger at their masters. Theory after theory was erected to force the data into a mould, the categories of which were part and parcel of the Western world-view.17 This prejudice led some Muslim scholars to advocate their own approach called "Islamic Anthropology." The most prominent of those is Akbar S. Ahmed who wrote extensively on Islam in tribal

societies ( which he calls "simpler societies") and Islam in the modern world. 18 Ahmed defines Islamic Anthropology as the study of Muslim groups by scholars committed to the universalistic principles of Islam - humanity, knowledge, tolerance -- relating micro village tribal studies in particular to the large historical and ideological frames of Islam. Ahmed, astonishingly, warns that "Islam is here understood not as theology but sociology. The definition thus does not preclude non-Muslims."19 One can not but ask the burning question : how can a nonMuslim be an Islamic anthropologist? Certainly Islam is a uni-versal religion and thought, but faith is its essential component.20 ETHNIC IDENTITY IN ISLAM The Quran and Hadith spoke clearly against ethnic identity. In Islam, piety is the criterion for being a noble Muslim not the sense of belonging to an ethnic group or community. The Quran says Men, We have created you from a male and a female, and made you into nations and tribes, that you might get to know one another. The noblest of you in Gods sight is he who is most righteous (49:13) The Quran, therefore, recognizes differences among human communities but those differences are seen as formal. Allah judges Muslims, not by their social origins, but by their piety and their righteousness. These are the noblest identity factors. The prophet Mohammed emphasized the supremacy of belonging to the Muslim Umma over ethnic identity: He is not of us who calls for party-spirit, and he is not of us who fights for party spirit, and he is not of us who dies for party spirit.21 The Prophet said that there is no distinction between human beings on the basis of race or physical qualities: You are in no way better than the red one or the black one except that you surpass him on account of piety.22 In another Hadith the Prophet warned those who were still showing pride in their ancestral origin. The Prophet stressed that all men are equal. They were all the descendants of Adam: Surely Allah removed from you the evils of the days of ignorance and its boast of ancestors. . . . Men everyone of them, are children of Adam and Adam was from dust.23 From the point of view of Islam, it is required that a Muslim abandon his/her "rooted identity" and his/her "created identity" in favor of a sacred identity, that is, the sense of belonging to the Umma whose master is not a human being, but Allah.24 But giving up these identities does not mean abolishing them altogether because Allah created human beings as "nations" and "tribes." Jamal Al-Din Al-Afghani, the advocate of pan-Islamism, explains this point: many who are seeking for truth have come to the conclusion that a strong feeling of ethnic identity must be counted as integral to human nature. However, if necessity has created this sort of individualistic racial solidarity, there is no doubt that such solidarity can disappear just as it can arise. When men recognize the existence of the supreme

judge . . . [they] no longer . . . have any need for an ethnic sentiment which has lost its purpose and whose memory has been erased from their souls; judgement belongs to Allah, the Sublime, the Magnificent.25 Ethnic identity, as studied and defined by social anthro-pologists, is not compatible with Islam. In the Islamic state both ruler and ruled are the servants of Allah. The more the state is committed to the application of the Sharia (Islamic law), the more justice there will be. And so there will be no need for ethnic identity. The Umma identity replaces ethnic identity. UMMA VERSUS NATION-STATE The concept of Umma is the key to understanding Islam as a faith and as a state. There is no exact translation of this concept in English. The closest translation is perhaps "the Muslim universal community." The Umma is not a tribe nor an ethnic group nor a community nor even a society or nation. These latter concepts em-body in them a sense of difference, particularity, and hence dis-unity, whereas Umma emphasizes universalism and unity. The members of the Umma, i.e., the Muslims, are all equal vis-a-vis the Sharia. Unlike secular laws, which are made and changed accord-ing to human will and interest, the sharia is a given, and what the Muslim has to do is to apply it. The best Muslim ruler is, therefore, one who strives to apply it. If the ruler fails to fulfill his role, tensions and divisions arise and ethnic divisions become a logical response. The amount of power given to Muslim rulers is a product of their observance of Divine regulations, of the way in which they follow the good directions which these prescribe, and of the absence of all personal ambition in them. Each time a ruler tries to distinguish himself by surpassing all others in luxury or the magnificence of his mode of life, or each time that he tries to assume a greater dignity than his people, then the people return to their tribal loyalties, differences arise and the rulers power declines.26 It is, then, the duty of the Muslim, whether ruler or ruled, to strive within the Umma to realize the will of Allah. And for that purpose he must regard every member of the Umma, regardless of race or color or ancestral origin, as a brother or sister. The prophet Mohammed described this particular solidarity when he said: You will see the believers in their mutual kindness, love and sympathy just like one body. When a limb complains, the whole body responds to it with wakefulness and fervor. 27 According to the Quran, the Umma that responded to the Divine will is blessed by Allah: You are the best Umma given to mankind. You prescribe the good and prohibit evil, and you believe in Allah (3:110) The Umma as defined above was short-lived. It lasted only forty years -- under the Prophet Mohammed and the four Khalifas who succeeded him. The system of Khalifa (succession) that started with the Ummayad in 662 CE and ended with the Ottoman Khilafa in 1923, witnessed the rise and fall of the regional powers, which challenged the central authority of the central state, and so the true meaning of Umma, as described by the Quran and Hadith, was never achieved. In the end, Muslim societies, which were subjected to colonial domination, followed the footsteps of their colonizers and established secular nation-states in the name of development and modernization. This brief background is necessary because during the twentieth century, especially during the current quarter, Muslim scholars and leaders of some Islamic political movements are calling for the return to the spirit of Umma. They call on Muslims to refuse secular states that neglected the very essence of Umma which is the unity of Muslims. Abul ala Mawdudi, a strong advocate of "world-state" has said in this respect:

those who accept the principles of Islam are not divided by any distinction of nationality or race or class or country. The ultimate goal of Islam is a world-state in which the chains of racial and national prejudices would be dismantled and all mankind incorporated in a cultural and political system, with equal rights and equal opportunities for all. 28 Some scholars see no contradiction between nationalism and the universal character of Islam. Arab nationalism and Islam, says al Bazzaz, are misunderstood. They are not contradictory because they have the same "political aims".29 Other scholars maintained that there could be no Muslim unity without first achieving Arab unity.30 In the light of what has been said above about the concept of Umma, especially in the Quran and Hadith, the views expressed by al-Bazzaz and al-Husri do not seem convincing. The very concept of "Arab unity" entails the establishment of a state on the ethnic factor. Other non-Arab ethnic groups might claim their own se-parate states. Arab countries have experienced this phenomenon and should learn from the lessons of history that the Arabs and non-Arabs were united by Islam. "Nation-state," as one scholar put it, "is alien to Muslim political culture . . . the present generation of Muslim nation-states have not solved, and are unlikely to solve, any of the problems that now confront the Umma."31 THE STATE OF THE UMMA : MUSLIMS AS MAJORITIES AND AS MINORITIES The number of Muslims in the world today is over one billion. Three hundred and fifty million of them live as minorities in different countries of the world. The rest live as majorities in Muslim states. Islamically speaking, the Umma is composed of the majorities and minorities. But since Muslims have always lived with non-Muslim communities, particularly Christians and Jews, how does Islam view this interfaith coexistence? The followers of Scriptures believe in the same God as Muslims. Thus, they hold a special place within Muslim majorities. They are called "Ahl- Dhimma," which means that they are tolerated minorities under the protection of the Muslim state. The Quran tells the Muslims: Be courteous when you argue with the People of the Book, except with those among them who do evil. Say "we believe in that which is revealed to us and which was revealed to you. Our God and your God is one. To him we surrender ourselves" (29:46). This means that the People of the Book will be respected as believers and that they will not be pressured to give up their re-ligion. The Quran states that "there should be no compulsion in religion." (2:256) The prophet Mohammed himself respected Jews and Christians in the first Islamic state he established. And the Khalifa Omar, in a message sent to the governor of Egypt (then part of the Islamic State) emphasized tolerance and respect for the Copts and other minorities. 32 These examples attest to the peaceful and tolerant nature of Islam vis-a-vis other faiths. In reality, however, the world is wit-nessing violent clashes and wars between Muslims and the People of the Book -- Muslims and Jews in Palestine, Muslims and Christians in Bosnia, and Muslims and Christians in Sudan, to name a few. These conflicts attest to the fact that nation-states have failed to unite the people and to achieve meaningful develop-ment. The quest for power alienated the people and so they had to turn to other forms of solidarities. The Muslims who live as minorities in non-Muslim states are spiritually part of the Umma and politically part of the states in which they live. In 1988, a conference organized by Al-Azhar (the Islamic University of Cairo, Egypt), dealt with the state of Muslim minorities in the world. 33 These minorities were

divided into two categories: Muslims living in states, which had been, in the past, part of the Islamic state and Muslims who migrated, of their own will, to non-Muslim countries around the world, mainly for economic reasons.34 There are about twelve million Muslims in Europe, about fifty millions in the ex-Soviet Union (17% of total population), about one hundred millions in India (12%), five millions in the Philippine (8%), about forty five millions in Nigeria (46%) , and about two millions in the United States. In some countries, as in France, Islam has become the second religion after Christianity. Muslims also con-stitute a substantial part of the population in many other countries.35 The Al-Azhar conference concluded that the state of Muslim minorities in the non-Muslim world differs according to the specific conditions in the respective countries. On the whole some are better off economically than others. However, the urgent need is to ameliorate their religious conditions, that is, to help them enhance their sense of belonging spiritually to the Umma.36 The recent rapid wave of political changes in the world, par-ticularly in Europe, culminated in the return to ethnic solidarities based on language, culture and on "religious distinctiveness." The implications for Muslim minorities might be the strengthening of "religious distinctiveness" at the expense of ethnic identities. Europe, as Christie predicts, is likely to develop into "a `multi-reli-gious continent." Although one should not underestimate the consequent dan-gers of religious conflict, such a development would at least offer a chance that a future interfaith dialogue at the highest level could be based on religious principle rather than ethnic interest. Only on such a basis can religious principles in general offer an effective response to the secular challenge of the modern world. 37 PROSPECTS FOR INTERFAITH DIALOGUE Islam is a universal religion and Mohammed was the seal (the last) of the Prophets sent by Allah to all mankind. The Quran says We have sent you forth to all mankind, so that you may give them news and forewarn them (34:28) There is now a widespread call for the return to the funda-mental teachings and principles of Islam. This call is manifested in the efforts to islamize knowledge, to reconcile modern life to the requirements of Islam, to the "Daawa" ( effort to teach or to convert people to Islam), and to political Islamic movements which cul-minated in some cases in the establishment of an "Islamic" state. These efforts, despite their peaceful and non-compulsory character, have alarmed some, causing them to attack Islam and accuse it of being authoritarian and anti-diversity in character.38 Some even predicted an eventual religious and cultural "clash of civilizations" between Islam and the West. 39 The reasons for these attacks and such pessimism are due, in my opinion, to ignorance or to misunderstanding of Islam as a faith which, as was shown, is intrinsically tolerant. This misconception of Islam also extends to some Muslim individuals or organizations who overlook the true meaning of Islam as a religion of peace, tolerance, and progress. While there is "Daawa" there is also respect for those who believe in other Scriptures. The Quran says in this respect: Say: "We believe in God and that which is revealed to us; in what was revealed to Abraham, Ismael, Isaac, Jacob, and the tribes; to Moses and Jesus and the other prophets by their Lord. We make no distinction among any of them, and to God we have surrendered ourselves. (2:136)

The believers of Scriptures are all the sons of Abraham and Abraham committed himself to the will of God for the benefit of all mankind: Abraham was neither Jew nor Christian. He was an upright man, one who surrendered himself to God. (3:67) Muslims, Jews and Christians share a common heritage. Accord-ingly, they must overcome the dominance of secular and political movements because what their respective prophets did was to fulfill the call of Abraham to worship the same God. Muslim thinkers and leaders are increasingly aware of the imperative of mutual understanding and cooperation between the three monotheistic faiths. Hasan al-Banna, the founder of the "Muslim Brotherhood" movement in 1928, stated that Islam is a religion of peace and love not of "hatred and fanaticism", and that "Error is committed by the misguided, thinking on the legitimacy of the Holy War." 40 And Hassan at-Tourabi, the actual spiritual leader of Sudan, spoke of the necessity of cooperation between faiths to combat secularism. At-Tourabi stated that in fact "the three mono-theistic religions are not different. . . . It is the same God . . . and the values of this unique God are exactly the same."41 He added: I proposed a common front to the Pope. And I also propose it to the Jews. The three monotheistic faiths must mobilize themselves to render the power to God and to render people to God.42 There is no question that an interfaith dialogue is a must. Since secular politics failed to achieve unity and peace for man-kind, it is the duty of all believers - Jews, Christians, and Muslims - to work for that unity and peace to fulfill the call of Abraham and the will of God. NOTES 1. For a current account of ethnic conflicts in the world see Nationalism and Ethnic Conflict, Current Controversies Series (San Diego: Green Haven Press, 1994). 2. Ibid., 15. 3. Quoted from Wsevolod W. Isajiw, "Definitions of Ethnicity," Ethnicity I, no. 2 (July 1974), 114. 4. Quoted from Isajiw (1974), 113. 5. W. Wsevolod Isajiw, "Definitions of Ethnicity: New Approaches," Ethnic Forum 13/14 (nos. 2&1, 1993-94), 10. 6. Clive Christie, "Unity and Diversity: a Critique of Religion and Ethnicity in Europe," The Ecumenical Review 47, (no. 1, January, 1995), 12-20. 7. See Daniel Bell, " Ethnicity and Social Change," in Ethni-city, ed. Nathan Glazer and Daniel P. Moynihan (Cambridge: MA: Harvard University Press, 1983); and Michael Banton, Racial and Ethnic Competition (Cambridge, New York: Cambridge University Press, 1983). 8. Quoted from Akbar S. Ahmed, Toward Islamic Anthro-pology (Herndon, VA: International Institute of Islamic Thought, 1986), p. 20. 9. Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), p. 5.

10. Clifford Geertz, Islam Observed: Religious Development in Morocco and Indonesia (New Haven: Yale University Press, 1968), p. 1. 11. Ibid., 3. 12. Ibid. 13. Emile Durkheim, The Elementary Forms of the Religious Life (New York: The Free Press, 1965 [1912]), 14. Geertz (1973), p. 90. 14. Geertz (1973), p. 90. 15. Geertz (1968), pp. 16-17. 16. Christie, op. cit., p. 12. 17. Ismail Ragi Al-Faruqi, "Islamizing the Social Sciences," in Social and Natural Sciences: the Islamic Perspective, ed. by Ismail R. Al-Faruqi and Abdullah O. Nasseef (Jeddah: King Abdulaziz University, 1981), pp. 12-13. 18. See Pakistan: The Social Sciences Perspective, ed. by Akbar S. Ahmed (New York: Oxford University Press, 1990); and Islam, Globalization and Postmodernity, ed. by Akbar S. Ahmed (New York: Routledge, 1994). 19. Ahmed (1986), 56. 20. Ibid. 21. See Al-Faruqi (1981), pp. 8-20. 22. Al Hadis, Ed. by Muhammad Al-Khatib al-Tibrizi and Al Haj Maulana F. K. (Dacca, F.K.: Islam Mission Trust, 3rd edition, 1969), vol. 1, 488. 23. Ibid., 491. 24. Ibid., pp. 486-7. 25. Sayyid Jamal Al-Din Al-Afghani, "Islamic Solidarity," in Islam in Transition: Muslim Perspectives, ed. by John J. Donohue and John L. Esposito (New York: Oxford University Press, 1982), p. 20. 26. Ibid., 22. 27. Al Hadith, vol I, 291. 28. Abul-Ala Mawdudi, "Nationalism and Islam." Islam in Transition, op. cit., 94. 29. Al-Bazzaz, Abd Al-Rahman, "Islam and Arab Nationalism," in Islam in Transition, op. cit., pp. 84-90.

30. Sati Al-Husri, "Muslim Unity and Arab unity," in Islam in Transition, p. 66. 31. Kalim Siddiqui, "Beyond the Muslim Nation-States," in Social and Natural Sciences, op. cit., p. 95. 32. Ibrahim Kattan, "The Concept of Minorities in Islam." Houda Al-Islam, 26., no. 1 (1982), 18 (in Arabic). 33. See Christie, op. cit. 34. Raja Ibrahim Salim, "Muslim Minorities in non-Muslim Societies," Al-hiwar 19 (1990), 102-3 (in Arabic). 35. Ibid. 36. Ibid. 37. Christie, op. cit., p. 17. 38. Bernard Lewis, "The Roots of Muslim Rage," Atlantic Monthly (September 1990), pp. 47-60. 39. Samuel Huntington, "The Clash of Civilizations." Foreign Affairs (Summer, 1993), pp. 21-49. 40. Hasan Al-Banna, "The New Renaissance," in Islam in Transition, p. 82. 41. Hassan At-Tourabi, Interview in Le Figaro (Paris), April 15-16, 1995. 42. Ibid.

FARUQI, ISMAIL RAJI AL ISMAIL RAJI AL-FARUQI(1921-1986), Islamic scholar and activist. Born in Jaffa, Palestine, Fqrugi received an education that made him trilingual (Arabic, French, and English) and provided him with multicultural intellectual sources that informed his life and thought. He studied at the mosque school, attended a French Catholic school, College des Freres (St. Joseph) in Palestine, and earned a bachelors degree at the American University of Beirut (1941). Having become governor of Galilee in 1945, Faruqi was forced to emigrate from Palestine after the creation of the state of Israel in 1948; he then earned masters degrees at Indiana and Harvard Universities and a doctorate in philosophy from Indiana University (1952). Both a poor job market and an inner drive brought Far uqi back to the Arab world, where, from 1954 to 1958, he studied Islam at Cairos al-Azhar University. He subsequently studied and conducted research at major centers of learning in the Muslim world and the West as Visiting Professor of Islamic Studies at the Institute of Islamic Studies and a Fellow at the Faculty of Divinity, McGill University (1959-1961), where he studied Christianity and Judaism; Professor of Islamic Studies at the Central Institute of Islamic Research in Karachi, Pakistan (1961-1963); and Visiting Professor of History of Religions at the University of Chicago (1963-1964). Isma`il al-Faruqi taught in the Department of Religion at Syracuse University (1964-1968) and then became Professor of Islamic Studies and of History of Religions at Temple University (1968-1986). During a professional life that spanned almost thirty years, he wrote, edited, or

translated twenty-five books, published more than a hundred articles, was a visiting professor at more than twenty-three universities in Africa, Europe, the Middle East, South and Southeast Asia, and served on the editorial boards of seven major journals. For Faruqi, Arabism and Islam were intertwined. His Arab-Muslim identity was at the center of the man and the scholar. His life and writing reveal two phases or stages. In the first, epitomized in his book On Arabism: Urubah and Religion, Arabism was the dominant theme of his discourse. In the second, Islam occupied center stage, as he increasingly assumed the role of an Islamic activist leader as well as of an academic. His later work and writing focused on a comprehensive vision of Islam and its relationship to all aspects of life and culture. Living and working in the West, Faruqi presented Islam in Western categories to engage his audience as well as to make Islam more comprehensible and respected. Like the founders of Islamic modernism in the late nineteenth and early twentieth centuries, he often presented Islam as the religion par excellence of reason, science, and progress with a strong emphasis on action and the work ethic. If during the 1950s and 1960s Farfuqi sounded like an Arab heir to Islamic modernism and Western empiricism, by the late I96os and early 1970s he progressively assumed the role of an Islamic scholar-activist. This shift in orientation was evident in the recasting of his framework: Islam replaced Arabism as his primary reference point. Islam had always had an important place in Farfiglis writing, but it now became the organizing principle. Islam was presented as an allencompassing ideology, the primary identity of a worldwide community (ummah) of believers and the guiding principle for society and culture. Like Muhammad ibn `Abd alWahhab and Muhammad `Abduh, Farfigi grounded his interpretation of Islam in the doctrine of tawhid (the oneness of God), combining the classical affirmation of the centrality of Gods oneness (monotheism) with a modernist interpretation (ijtihdd) and application of Islam to modern life. In Tawhid: Its Implications for Thought and Life, he presented tawhid as the essence of religious experience, the quintessence of Islam, and the principle of history, knowledge, ethics, aesthetics, the ummah (Muslim community), the family, and the political, social, economic, and world orders. This holistic, activist Islamic worldview was embodied in this new phase in his life and career as he continued to write extensively, to lecture and consult with Islamic movements and national governments, and to organize Muslims in America. During the 1970s he established Islamic studies programs, recruited and trained Muslim students, organized Muslim professionals, established and chaired the Islamic Studies Steering Committee of the American Academy of Religion (1976-1982), and was an active participant in international ecumenical meetings where he was a major force in Islams dialogue with other world religions. Farfigi was a founder or leader of many organizations, including the Muslim Student Association and a host of associations of Muslim professionals, such as the Association of Muslim Social Scientists; he served as Chairman of the Board of Trustees of the North American Islamic Trust; he established and was first president of the American Islamic College in Chicago; and in 1981 he created the International Institute for Islamic Thought in Virginia.

At the heart of Farfiqis vision was the islamization of knowledge. He regarded the political, economic, and religiocultural malaise of the Islamic community as primarily a product of the bifurcated state of education in the Muslim world with a resultant loss of identity and lack of vision. Faruqi believed that the cure was twofold: the compulsory study of Islamic civilization and the islamization of modern knowledge. Ismail al-Faruqis life ended tragically in 1986 when he and his wife, Lois Lamya al-Farfigl, also an Islamic scholar, were murdered by an intruder in their home. [See also Education, article on Islamization of Knowledge] BIBLIOGRAPHY Works by Ismail Raji al-Faruqi On Arabism. 4 vols. Amsterdam, 1962. Christian Ethics. Montreal, 1967. Islam and Christianity: Diatribe or Dialogue?,Journal of Ecumenical Studies 5.1 (1968): 45-77. Islam and Christianity: Problems and Perspectives. In The Word in the Third World, edited by James P. Cotter, pp. 159-181. Washington, D.C., 1968. Historical Atlas of the Religions of the World. New York, 1974. Islamizing the Social Sciences. Studies in Islam 16.2 (April 1979): 108-121. Islam and Culture. Kuala Lumpur, 1980. The Role of Islam in Global Interreligious Dependence. In Towards a Global Congress of the Worlds Religions, edited by Warren Lewis, pp. 19-38. Barrytown, N.Y., 1980. Essays in Islamic and Comparative Studies. Washington, D.C., 1982. Collection of essays edited by al-Faruqi. Islamic Thought and Culture. Washington, D.C., 1982. Collection of essays edited by al-Faruqi. Islamization of Knowledge. Islamabad, 1982. Trialogue of the Abrahamic Faiths: Papers Presented to the Islamic Studies Group of the American Academy of Religion. 2d ed. Herndon, Va., 1986. Collection of essays edited by alFarfuqi. Tawhid: Its Implications for Thought and Life. 2d ed. Herndon, Va., 1982.

Outer Sources Esposito, John L. Ismail R. al-Farugi: Muslim Scholar-Activist. In The Muslims of America, edited by Yvonne Yazbeck Haddad, pp. 65-79. New York and Oxford, 1991. Ibn `Abd al-Wahhab, Muhammad. Sources of Islamic Thought: Three Epistles on Tawhid. Translated and edited by Ismail Raii al-Farfigi. Indianapolis, 1980. Quraishi, M. Tariq. Ismail R. al-Farugi: An Enduring Legacy. PWnfield, Ind., 1986. the Hermeneutical Dimension of Science:A Critical Analysis Based On Said Nursis Risalei Nur Dr.Yamine Mermer The Positivist View of Social Science Although modern science has only been in existence for a few hundred years, there is scarcely any aspect of daily life which it has not affected. The practical importance of science was first recognized in connection with war. Later, the application of science in developing machine production and familiarizing the population with the use of technology had important political effects. The triumph of science is due to its practical results. Science as technique conferred upon man a sense of power. It became an instrument with which to control and dominate nature. Eventually, the scope of the power impulse encompassed all fields. So-called theoretical knowledge itself is conceived in terms of the will to dominate that which exists, both human and non-human. It has been argued that just as the natural sciences have been utilized to master the forces of nature, social sciences should also be developed and applied to control and manipulate society. Natural science was thought to possess the unquestionable methodology of truth. Since it had been successfully applied to physical nature, it reasonably could be extended in the realm of human relations.1 Thus, the development of social science has been dominated by the successful model of the natural sciences,2 adopting and following the procedures, the inductive methodology and criterion for testing hypotheses and theories that proved successful in the natural sciences. The prevailing attitude among social scientists was that their discipline was on the way to becoming an objective science of individuals in society. In order to remain objective, the social scientist illegitimately reduced the moral and spiritual dimensions of social reality to its material effect or carrier.3 Hence, social sciences paid their price of admission to the objective sciences by a tacit agreement to ban both moral and spiritual components from their explanatory concepts. From the positivist perspective, values are subjective, and the subjective is virtually synonymous with the private, idiosyncratic, and arbitrary. 1 LR. Al-Faruqi, Islamizing the Social Sciences, in SocJaJ and Natural Sciences, ed. I.R. AlFaruqi and A.O. Naseef (Jedddah: Hodder and Stoughton, 1981), 9-10. 2 H.G. Gadamer, TrutA andMethod(London: Sheed and Ward, 1988), 5. 3 Al-Faruqi, SocJaJ andNaturaJ Sciences, 11. 270

Thus, it is important for social disciplines, if they are to be genuine sciences and not simply pseudo-sciences, to establish the laws governing social reality. The use of the inductive method in the field of social phenomena is independent of the personal biases of the observer or the way he or she considers the realization of the phenomena observed. The observers personal biases are irrelevant to his or her predictions in the sphere of social life. There is no need for personal interpretation to make deductions from data; it is sufficient to allow the facts to speak for themselves. Eventually, it was realized that this presumed objectivity was, in fact, an illusion. Data of human behavior are alive, they are not impervious to the prejudices and biases of the observer. Value-perception is itself value-determination, i. e. it takes place only when value is apprehended in actual experience The perception of value is impossible unless the human behavior is able to move the observer/4 The Recovery of the Hermeneutical Dimension of Science At the center of this dispute is the meaning of understanding and its universality. The issues concern not only a philosophic understanding of the social sciences but also the practice of these disciplines, i.e. the types of questions addressed and the ways of interpreting and understanding social phenomena. The question is particularly crucial when it is a matter of understanding, interpreting, and explaining social phenomena in a society other than ones own. How is it possible to understand and interpret something alien (activities, beliefs, practices, institutions, etc.) without falsification or distortion? Such questions have caused increasing doubt about the methodological self-understanding of the social disciplines that had been shaped by logical positivism and empiricism. Many social scientists began to question the intellectually imperialistic claims made in the name of inductive logic and the claim that the natural sciences alone provide the model and standards for what is to count as genuine knowledge. In contemporary reexamination of the social disciplines, the hermeneutical dimension, with its emphasis on understanding and interpretation, has been rediscovered. Sciences description of the world is indeed an interpretation of the world; it inherently reflects the scientists vision of reality. Modern science is necessarily positivistic. Hence, it is virtually useless as a model for the Muslim scientist. To develop his own science, the Muslim has to clearly define the Islamic vision of the world and then elaborate an Islamic methodology of interpretation and understanding. 4 Al-Faruqi, Social and Natural Sciences, 12. The works of Said Nursi provide one illustrative model for how that might be achieved. Nursis critique is radical in the sense that it gets at the roots of what he perceived was the fundamental problem with science. The basis of his critique is ontological; he contended that modern science is based on a misunderstanding of being. In other words, the scientific vision of reality is wrong.5 This, he contended, is true for both social and natural science. Natural science is no more objective than social science; its data are not dead but well and alive for interpretation. Nursis writings contain a clear exposition of the hermeneutical phenomenon. He reminds us that the universe and the things in it are signs fyt) pointing to the Maker and making Him known. They are constantly changing and through that unceasing activity, reciting Gods Beautiful Names and glorifying Him. For Nursi, The activity of Divine Power in the universe and the constant flood of beings is so meaningful that through it the All-Wise Maker causes all the realms of beings in the universe to speak. It is as if the beings of the earth and the skies and their actions are words and their motion is their speech. That is, the motion and decline

arising from activity is speech glorifying God. And the activity in the universe, too, is the silent speech of the universe and of the varieties of its beings. They are being made to speak.6 When science claims to explain the world, it presumes an understanding of beings and the language they speak. On the other hand, materialist science asserts that nature knows nothing of humans and is alien to them, and that humans are alien even to themselves.7 The problem is, if the things we confront are so alien and strange, i.e. if they have nothing in common with us, how is it intelligible to speak of understanding? As H.G. Gadamer notes, In modern science the way in which the knowing subject is adequate to the object of knowledge is without justification. 8 How can science understand and do justice to something that is alien? Nursi noted that alienness is the corollary of the materialistic worldview. He contended that the universal affinity between beings and events can only be established through their relationship with God.9 Thus, whether the subject is physics or anthropology, the problem is structurally similar: How 5 Said Nursi, The Words, in BisaJe-JNur Collection (Istanbul: Szler Publications, 1992), 14345; Jtisale-iNur Kuiluyati(Istanbul: Nesil Basim Yayin, 1996), 49-50. 6 Said Nursi, The Letters,in Bisale-iNur Co/Jection ( Istanbul: Szler Publications, 1994),33940; Risale-iNur Kuiluyati, 481. 7 Gadamer, Truth and Method, 245. 8 Gadamer, Truth and Method, 417. 9 Said Nursi, A/-Mathnawi-aI- Arabian-Nur/ (Ankara: Nur Matbaasi, 1958), 107, in Arabic. is it possible to understand alien phenomena without imposing blind and distortive prejudices upon them? Self-Perception: The Determinant of Vision According to Nursi, there are two visions: the true fAagq) vision taught by the prophets, and the false fbtiJ) vision. Mans vision of reality is concomitant with his perception of his own self. The , Nursi told us, has two faces. In the first face, the knows its real nature; it knows that it is owned. In the second face, the assumes that it owns itself. The real nature of the is indicative fAarfj), i.e. it shows the meaning of things other than itself.10 It is a sort of scale, much like a thermometer that indicates the degrees and amounts of things; it is a measure that makes known the absolute, all-encompassing and limitless Attributes and Names of God. To seek true taw/ud, one has to surrender to the reality that the is like a mirror, it has an indicative fAarff)meaning only, it should give up claiming ownership of self. When the knows it does not own itself, it hands over everything else to the Owner of all things. Understanding the world is, therefore, the direct projection of self-perception. The knows itself to be a bondsman of God. It knows that its existence is dependent upon another, that the continuance of its existence is due solely to the creativity of that other. Its ownership is illusory; it is aware that it is only with the permission of its owner that it has an apparent and temporary ownership.11 But if the forgets the wisdom of its creation, it views itself in the light of its nominal fis/ni) and apparent meaning and falsely believes that its meaning is in itself only.12 While in this position, the falsely assumes its existence is essential and independent, pretending that it owns its life and claiming to be the real master in its sphere of disposal. Using itself as a yardstick, the compares everyone and everything with itself; it divides Gods sovereignty between them. For the one who claims I own myself must believe and say Everything owns itself/ It is ascribing partners to God on a vast scale,13 illustrating the meaning of S91:10, To assign partners to God is verily a great transgression. *

10 Nursi tells us that he derived the term har/i from harf (letter) and the term ismi from ism (word). A harf. he explains, is a tool that serves to express the meaning of another, it has no meaning in itself, Whereas, an is/nhas a meaning in itself. See Nursi, AlMathnawi-alArabi-an-Nri, 270. See also Nursi, The Flashes, 155-56. 11 Nursi, The Words, 557-59; Risale-1Nur Kulliyati. 241-42. 12 Nursi, Al-Afathnawi-al-Arabi-an-Nuri, 107. 13 Nursi, The Words. 560-61; BisaleiNur Kulliyati. IM. Hermeneutics: A Primordial Vision From this outline of Nursis explanation of the T, it is clear that understanding and interpretation are shaped by ones vision, which itself is the projection of ones self-perception. It follows that hermeneutics is not only universal, in the sense that it underlies all human activities, but also ontologicaT in the sense that, ultimately, the perception and understanding of things reflects the basic position of the , i.e. ones perception and understanding of ones own self, and, thus, of being. The that knows it has only a Aarfi (indicative) meaning, knows that all beings also have a AarfJmeaning and that they bear the meaning of another. It realizes that beings are signs fyt); they are like mirrors. Just as darkness is the mirror to light, and however intense the darkness is, to that degree it will display the brilliance of the light. So, too, these beings act as mirrors in many respects by reason of the contrast of opposites. For example, beings mirror the Makers power through their intrinsic impotence; they reflect His riches through their inherent poverty, and His everlastingness fbaqa) through their ephemerality ffana). All proclaim the Divine Names and Attributes through their impotence, poverty and deficiency.14 One who does not want to see the for what it really is appropriates the qualities and potentialities ffitraA) given to them. Consequently, they attribute the properties seen in things to the things themselves. They think of the world and all things in it, including themselves, as possessing an intrinsic nature, an essence in itself, as though things have, together with contingent properties, an independent fixed core persisting in time. Because they perceive everything as independent of its Creator, they imagine that the properties and functions of a thing proceed from the thing itself, as though it were distinct from all its properties. But, in fact, if the properties were taken away, nothing would remain.15 Therefore, the claim that things have essences and attributes which determine the special functions of each thing16 is essentially a claim that things determine themselves. There is no thing apart from its essence and attributes. Nursi held that the properties and functions of a thing are modes of being of that thing. The expression things and its properties is merely a convenient way to express a concept. Nursi said that, in reality, a thing and its property are created together and cannot be separated. All things are contingent; there is no part of the thing which is more persistent or stable than its properties or what happens to it. What appear as essen14 Nursi, The Letters, 286-87; Risale-I Nur Kulliyati, 458. 15 . Rssel, History of Western Philosophy (London George Allen and Unwin Ltd., 1948), 224. 16 Averroes, Incoherence of the incoherence-Tha/ut-al-tah/ut, trans. S. Van Den Bergh (London: Luzac and Co, 1978), 318-19. tial or accidental properties are, in fact, all created. The reality of everything is based on the Divine Names. As Nursi said, the Divine Names constitute the true reality of things, while the essences of things are only manifestations of that reality. *17 Beings in themselves, i. e. with

respect to their apparent, ismJ, meanings, are transitory and accidental. They do not possess in themselves anything that can perpetuate and sustain their existence. If the Self-Subsistent One fQayym) did not sustain them for a moment, they would cease to exist.18 With respect to their Aar//meaning, beings are signs of God; they are charged with various duties. Each being is a witness fsAAJd) to its Maker and it is existent by virtue of its connection to the Giver of Existence /Af//dJ}9 With respect to the AarZ/mzaning, everything, whether in part or whole, gains universality through its connection with its Maker. With the severance of that connection, however, all things become particulars. Each will be like an orphan, alien to all the rest of beings.20 Things are not horizontally related to one another. Each being is vertically connected to its Maker and, through that connection, is connected to all the rest of beings. If things were horizontally or casually related, i. e. if they were causally related, it would be possible to deduce the effect from the cause independent of experience. That is to say, it would be possible to derive the effect from the cause through a purely rational process, i.e. without referring to past observation. Obviously, this is impossible, for the mind can never find the effect or any hint of it in the supposed cause by even the most accurate scrutiny or examination.21 Causation is, therefore, merely an opinion. It is no more than a prejudiced belief corollary to the /s/ni vision. Harfi Logic vs Ism Logic It is important to be clear what is meant by the term causation. It is not just that every contingent thing must have a cause, but also that its existence is necessitated by that cause. Everyone sees the world through their own mirror; whoever claims to be the creator of their deeds will inevitably interpret the simultaneity of causes and effects as causation. They will be bound to attribute effects to causes and thus to claim that causes are efficient: they produce the effect and sustain it in existence. 17 Nursi, The Words, 655; Risale-iNur Kulliyati, 286. 18 Verily, it is God (alone) who upholds the heavens and the earth, lest they cease (to exist): And if they should fail, no one can sustain them thereafter. (See Quran 35:41). 19 Nursi, The Words, 493; Risale-i Nur Kulliyati, 211. 20 Nursi, AJ-Mathnawf-alArabi-an-Nri, 107; 271. 21 D. Hume, An Enquiry Concerning Human Understanding (Oxford: Oxford University Press, 1978), 29. The consequence of this model of the world is that empirical knowledge is necessarily connected to the causal relations between objects and events.22 According to this view, the logic of scientific discovery is inductive. In other words, it infers universal statements (laws, theories) from particular statements, such as accounts of the results of experiments and observations. These inductive universal statements, it is claimed, constitute knowledge par excellence. From a logical point of view, universal statements cannot be inferred from particular ones, no matter how numerous they are. Inductive inferences can only be justified if the causal relationship between cause and effect is necessary, i.e. a purely logical truth. However, the relation between cause and effect is empirical and can only be established a poste-nori. We observe constant simultaneity, but this is not the same as causal connection. Temporal succession is no evidence of causal relations. The logic of induction proceeds as follows. First, it conjectures, without justification, that induction is valid, then concludes that causation is true. Whereas, from the point of view of logic, it is the other way around, i.e. induction can be justified only by proving that causation is true, that the relation between cause and effect is

necessary. As Nursi saw it, universality is only possible through direct connection with the Creator. Each particular thing or event is connected to all other things and events in space and time through its connection to its Creator. Thus, with respect to the Aarfivision, each particular is universal. The so-called laws of nature, Nursi said, cannot be defined as existent; they are mental, imaginary constructs. Imaginary constructs cannot sustain external reality.23 This conception of the world does not deny the uniformity of the world. Order is itself a proof of unity; each relation between cause and effect is itself a sign pointing to the Maker and ascribing all the rest of creation to Him. The crucial point is that these relations are vertical and directly connected to the Maker. The remarkable ordering of the universe proceeds from Gods Wisdom. The rules and ordinances of the sharia of creation proceed from the Divine Attributes. The laws of nature are horizontal; they denote the relationship that is imagined to exist between individual things themselves. Nursi clearly established that the uniformity of the sequence of cause and effect in no way justifies belief in a causal nexus; on the contrary, the uniformity of the sequence of cause and effect is an evident sign fya) pointing to God and making Him known with His Names and Attributes.24 22 Averroes, incoherence of the incoherence-Tahfut al-taha/ut, 319. 23 Nursi, The Words, 528; Risale-iNur Kulliyati, 228. 24 Nursi, The Flashes, in Risale-i Nur Collection (Istanbul: Szler Publications, 1995), 243; Risale-iNur Kulliyati(Istanbul: Nesil Basim Yayin, 1996), 682. Inductive logic is the logic of the Jsmi vision. It claims to explain the world by ascribing it to causes and multiplicity. However, Nursi demonstrated in detail how the unity and interrelatedness of beings in the universe reject such a claim. Indeed, beings display such qualities that supposing all causes gathered together and each had the power to act and possessed will, they still could not produce them. O men! Here is a parable set forth! Listen to it! Those on whom, besides God you call, cannot create (even) a fly, if they all met together for the purpose! And if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! (22:73). Beings, which are miracles of Divine Power, are each in the form of a focus of the Divine Names. When the qualities manifested on each being are not directly ascribed to the Creator, assumptions arise, such as that concealed within each being, even in a fly, there is an infinite creative power, and a knowledge encompassing all things, and even an absolute will with which to govern and control the universe. When every single thing is not attributed to the Omnipotent One and if the connection of things with Him is severed, it becomes necessary to attribute divinity to each cause.25 Nursi used evidence from the universe to prove that causation is a dogma of the /jazz/vision. He demonstrated from many different perspectives and contexts that there are insurmountable difficulties in accepting causation and associating partners or equals with God. Moreover, he observed that in each thing, each particle even, there are two witnesses fsAaAJd) to the Makers necessary existence and unity. One is that together with its absolute impotence, each particle performs vital and various duties. The other is that, together with its lifelessness, each conforms to the universal order, thus displaying a universal consciousness. That is to say, through its inherent impotence, each particle testifies to the necessary existence of the Absolutely Powerful One, and through its conforming to the order within the world, each testifies to His unity.26Thus, every particle is a sign of Divine Oneness. With the mode of their being, they recite the Creators

Names. They perform well-ordered, universal duties of glorification and worship. Each particle, each being, opens up windows onto knowledge of God.27 In conclusion, Nursi wrote that each object and each event is directly, vertically connected to its Creator. It is related to all the rest of beings, in Nursi, The Words, 303; Risale-i Nur Kulliyati, 123. Nursi, The Words, 305; Risale-iNur Kulliyati, 124. Nursi, The Words, 306; Risale-i Nur Kulliyati. space and time, through that vertical, necessary connection. Each particular is a universal through its connection to the Creator. Universality exists only in relation to the Creator. If causation is assumed, and beings and events are not directly attributed to a single Maker, then from the point of view of logic, universale are reduced to particulars. Logically, universal statements, which constitute knowledge, are unjustifiable. In other words, it is logically impossible to claim knowledge while accepting causation. If the purpose of science is the search for universale, then there is only one reasonable alternative: give up the ismi logic, which according to Nursi, is illogical and unreasonable, and adopt instead the universal Aarfi logic. This conclusion is of paramount importance to Nursis argument. Following Aarfi logic, which is based on the fact that beings and events are essentially signs of God as is repeatedly and emphatically expressed in the Quran, Nursi demonstrated that causation is a dogma, a false conjecture (zann)?* In doing so, he also showed that causes, effects and their relations all point to the existence of the Necessary Being and His Unity, and make Him known with His Names and Attributes. That is to say, the refutation of causation opens the way to knowledge: the knowledge of God, which is one of the most fundamental goals in the creation of man. Indeed, according to the meaning of I created not jinn and men except that they may (know and)29 worship Me, (51:56) the purpose for placing man in this world and the wisdom implicit in such a divine act is the knowing of the Creator of all beings, believing in Him and worshipping Him.30 It is important to realize that to refute causation does not mean that the investigation of the world should be abandoned. To the contrary, the world is an evidence that must be used to confirm iman (belief). The Aarfi method urges us to search for and carefully consider causes, for they are the signs of God and the means to bringing home knowledge of God. impotent, unconscious Cause makes illusory causal relation artful, purposeful and beneficial effect Horizontal Relation Unjustified Conjecture (zann) 28 For, most of them follow nothing but conjecture: (and,) behold, conjecture can never be a substitute for truth. (See Quran 10:36) See also 2:78; 4:157; 45:24; 53:23; 53:28. 29 Ibn Abbs interpreted Liya budun as Liyarifun. See S.M. N. AI-Attas, Islam And Secularism (Kuala Lumpur: ISTAC, 1993), 146. 30 Said Nursi, al-yatul Kubra,*//? Risale-i Nur Klliyati (Istanbul: Nesil Basim Yayin, 1996), 895. The Maker impotent, unconscious Cause is a sign of God artful, purposeful and beneficial effect is a sign of God Vertical Connection Universal Knowledge Of God The Harfi Method: A Method Extracted From The Quran

In previous centuries, Muslim theologians proved the unity of the Necessarily Existent One and expounded knowledge of Him through asserting the impossibility of causation. They showed that knowledge of God cannot be gained while claiming a necessary connection between cause and effect. In Nursis view, the knowledge of God gained by means of theology fAJm) is incomplete, insufficient. It fails to provide a complete knowledge and sense of Divine Presence. However, the knowledge of God obtained from the Quran affords a constant sense of the Divine Presence, without condemning the universe to non-existence, or casting it into absolute oblivion.31 It rather releases the universe from purposelessness, and 31 The vahdatuAvucdschool of Sufis, in order to truly affirm divine unity and enter Gods presence in the highest degree said: There is no existent but Him. They relegated the universe to the level of imagination and cast it into non-existence, and only then fully entered the divine presence. The vahdat-ul-shuhdschool of Sufis, in order to experience Gods presence and affirm His unity fully, said: Nothing is observed but Him/ They thus forgot the universe and drew the veil of oblivion over it, and only then fully experienced the divine presence (L, p. 392). employs it in Gods name. Every thing becomes a sign fya) and a window opening onto knowledge of God.32 Nursi demonstrated an argument of Gods Oneness and Unity, not only in the totality of the world but in every single thing. He showed how each thing is a sign, a pointer that makes known the Necessarily Existent One through His Attributes and Names. Furthermore, he demonstrated with the same argument, not only the Necessary Existence of the universes Maker and His Unity, but also His all-encompassing knowledge, limitless power, infinite will and mercy and His other Attributes. The method Nursi formulated is fundamentally different from the method of scholastic Aaiam. The theologians argued that the model of beings coming about through the causal efficacy of their originating causes, only ending with the First Cause, could not be reconciled with the notion of a freely creating deity. Their argument was that because God is an omnipotent agent, He must be responsible for the creation of everything in the world. They asserted that the thesis that things possess causal power which is a necessary consequence of the things nature or essence is therefore incompatible with the Quranic concept of God.33 This method is adequate to test for consistency with tawAid but it does not provide us with a logic of knowledge. It is persuasive only if one has already accepted translating causal language into language referring to Gods actions. The Aar/ivision, however, supplies the method required to justify this translation. The starting point of the Aarfi method is the universe. It employs the universe (aiem-i sAaAda) as witness to tawAid and demonstrates how beings are signs witnessing the unity of their Maker and making Him known with all His Names and Attributes. This method is ontological: it is concerned with establishing the nature of beings as signs. Its ontology is tawAidi; it may be expressed as There is no god. All beings are witnesses to the Quranic truth of There is no God . .. The tawA/diepiste-mology but God is a necessary result of this ontology. Logically, if There is no god is right, so must but God be. The truth of There is no God can be observed fmusAaAada) in the universe; it can be confirmed and witnessed. But God cannot be witnessed directly, but it is deducible from There is no god. Moreover, if There is no god but God is true then Muhammad is His messenger also must be right, for the truth of the Prophets message is itself evidence of the truthfulness of his prophethood. As a result, the creed of Islam There is no god but God and 32 Nursi, The Letters, 388-89; Risale-i Nur Klliyati, 503.

33 Oliver Leaman, An Introduction to AfedievalIslamic Philosophy (Great Britain: Cambridge University Press, 1985), 74-86. Muhammad is His messenger, which summarizes the message of Islam, is confirmed (tasdiq) with all the senses. That is, although the Muslim believes in the Unseen (iman-u biigAayb), his belief is based on ontologica! confirmation; it is founded on proofs as numerous as existing beings. Thus, belief in the truth of revelation supported by the testimony of all the cosmos is knowledge. The Aarfmethod proceeds under the guidance of numerous verses, which provide the required scriptural basis for a Quranic methodology. It is God Who has created you, and then has provided you with sustenance, and then will cause you to die, and then bring you to life again. Can any of your (God) partners do any of these things? Limitless is He in His glory, and sublimely exalted above anything to which men may ascribe a share in His divinity! (30:40). Now those whom they invoke beside God cannot create anything, since they themselves are but created. (16:20-21). Will they, then, ascribe divinity, side by side with Him, unto that which does not create anything since they themselves are created? (7:191). He (it is Who) has created the skies without any supports that you could see, and has placed firm mountains upon the earth, lest it sway with you, and has caused all manner of living creatures to multiply thereon. And We send down water from the skies, and thus We cause every noble kind (of life) to grow thereon. (All) this is Gods creation: show me, then, what others than He have created! (31:10-11). And yet, some choose to worship, instead of Him, (imaginary) deities that cannot create anything but are themselves created, and have it not within themselves to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection! (25:3). Or do they (really) believe that there are, side by side with God, partners that have created the like of what He creates, so that this act of creation appears to them to be similar to His? (13:16. )34 It is important to understand and appreciate that the Aarfi method does not deny the existence of causes and effects, nor does it deny that there are relations between events.35 The point is rather that these so-called causal relations are not horizontal but vertical; the uniformity and order we observe in the world is wrongly attributed to causation. The confusion is to mistake causality for causation. Causation is the pro34 Further relevant verses include: 16:17-22; 16:73; 34:27; 35:13; 35:40; 56: 58-59; 56:63-64; 56: 68-69. 35 Nor did the theologians; see al-Ghazl, Miyr al- Um {The criterion o knowledge), ed. S. Dunya (Cairo 1961), 58. duction of the effect by causes. Causality is the principle that nothing can happen without being caused. Causality is a universal, a prioripxin-ciple in the sense of being fitri(every act must have an agent), whereas causation is not. A well-ordered act necessarily points to a proficient agent, a skilful master, but it is not evident how lifeless, conflicting, deaf and blind causes can be the agents of wonderful effects. Whichever effect you consider, it contains such meaningful art that let alone its common, simple cause, if all causes were to gather, they would declare their impotence before it.

As suggested, there is nothing in beings to suggest that they have any role in creation. The creation of a single thing necessitates perfect, infinite power, knowledge and will. Since an infinite number of absolute gods is illogical, the creator of one thing must be the creator of all things. He must possess infinite qualities. Hence, there is no reason why He should be in need of partners.36 Since the existence of such partners is precluded by logic, to claim otherwise is arbitrary. Since there is no indication that could induce the truth of causation empirically or logically, it is meaningless.37 Nursi stressed the fact that although causes are apparently adjacent to their effects, the reality is that there is a great distance between them: the greatest of causes has no actual power with which to bring about the most insignificant of effects. Effects have been tied to causes so that great numbers of the Divine Names may be manifested. When it is realized that the horizontal relation between cause and effect is only an illusion of the ismi vision, it becomes clear that there is a vast distance from causes to the creation of effects/38 as Nursi put it. It is in this distance that the Divine Names may be witnessed. Nursi utilized the Aarfimethod for knowledge from the very logic and structure of Quranic verses. For example, O mankind! Worship your Sustainer, Who has created you and those who lived before you, so that you might remain conscious of Him Who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, give God any compeers. (2:21-22).39 36 Nursi, The Words, 434; Risale-i Nur Klliyati, 190-91. 37 Nursi, The Words, 635; Risale-i Nur Klliyati, 276; The Flashes, 383; Risale-i Nur Klliyati, 763. 38 Nursi, The Words, 435; Risale-i Nur Klliyati, 191. 39 See Quran 7:10; 14: 32-34; 16: 14; 16: 66-69; 22: 63-65; 24: 43-45; 31:10; 31:31; 35:3; 35:12; 40: 79-81; 80:24-32, etc. This verse ties causes (rain water) to effects (fruits) and concludes with, for your sustenance. This aim and the benefits of sustenance discharge ignorant and lifeless causes and hand them over to an All-Wise Maker. The Quran repeatedly stresses the fact that causes themselves are created and cannot produce anything. Now those whom they invoke instead of God cannot create anything, since they are themselves but created. (16: 20-21) Have they, perchance, feet on which they could walk? Or have they hands with which they could grasp? Or have they eyes with which they could see? Or have they ears with which they could hear? (7:195). ^ Also, the adornment and skill on the face of effects41 indicate a Wise Maker who wants to make His power known to conscious beings and desires to make Himself loved and worshipped as mentioned at the beginning of the verse, O mankind/ worsAip your Sustainer*2 It is obvious how distant the causes that apparently result in rain are from thinking of living beings, having pity and compassion on them, and considering the production of their food. Indeed, the Quran invites us to ask questions to uncover the veil of causes and to investigate the reality behind them. Who is it that has created the heavens and the earth, and sends down for you water from the skies? For it is by this means that We cause gardens of shining beauty to grow. (Whereas) it is not in your power to cause (even one single of) its trees to grow! Could there be any divine

power besides God? Nay, they (who think so) are people who swerve (from the path of reason)! Who is it that has made the earth a fitting abode (for living things) and has caused running waters (to flow) in its midst, and has set upon it mountains firm, and has placed a barrier between the two seas? Could there be any divine power besides God? Nay, most of those (who think so) do not know (what they are saying)! Who is it that responds to the distressed when he calls out to Him, and who removes the ill (that caused the distress), and has made you inherit the earth? (27: 60-62). Who is it that provides you with sustenance out of heaven and earth, or who is it that has full power over (your) hearing and sight? And who is it that brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? And who is it that governs all that exists? (10:31).43 40 See Quran 7: 194; 13:14; etc. 41 See Quran 13: 4; 35: 27; etc. 42 The Quran directs our attention to the benefits attached to things. It shows us the mercy sent to us through causes. Then it reminds us to be thankful for it, e.g., 5:6; 5:89; 7:10; 8:26; 16:14; 16:78; 22:32; 23:78; 30:46; 32:9; 35:12; 36:72-73; 67:23; etc. 43 See Quran 6:56; 13:16; 24:43; 26:75; 28:71; 29:63; 31:29-31; 35:3; 35:40; 36:80; 39:21; etc. That means rain is sent to assist living beings by virtue of a Compassionate Creator who creates beings and guarantees them sustenance. Hence, in the distance between cause and effect, the Divine Names, such as Compassionate, Sustainer fBazzag), Giver of Life, Omnipotent, Omniscient, Disposer (Mudabbir), Wise may be witnessed.44 The Quran speaks of the universe in order to make known God with His Attributes and Names. It explains the meanings of the book of the universe to make known its Creator. It instructs man concerning the signs of creation, and teaches him how to look at beings and events, each a meaningful word, as bearing the meaning of another; to look at them on account of their Maker. In other words, the Quran and its students speak of the universe for the sake of God: That is the gist of the Aarfi vision. The Hermeneutical Problem The world is not neutral so that it would be possible to make it speak and interpret it arbitrarily, as the relativists suggest.45The world speaks. But it does not speak, as the objectivists claim, a man-made language; it speaks neither Aristotelian, nor Galilean, nor Newtonian, nor Einsteinian. The relativists have been critical of the so-called correspondence theory of truth/ Indeed, objectivists have distorted the concept of truth* by claiming that human reason was its source. They have mistaken the fact that human reason is able to understand the truth for its being the source of the truth. As philosophers themselves assert, human reason is contingent and limited. ^ Only He Who fashions the universe can inform man of reality and the purposes of creation. God does not abandon Himself, His existence, and unity, to the testimony of His creation. Just as He speaks and makes Himself known through His creation, He also makes Himself known and loved through speech. Since the Wise Maker, Who fills the cosmos with His miraculous creations, has endowed all beings with tongues speaking of His perfections, surely He will speak with man through revelation. He will inform Him of His purposes and of the meaning of His creation.47 The world speaks; it is meaningful. It speaks the language of the Creators Names and Attributes. Only revelation may interpret its speech and translate it in accordance with mens intellects and

understanding in a form of divine descent ftanazzuit-i iiaAiyya). Man needs both revela44 Nursi, The Words, 435-37; Risale-iNur Klliyati, 191-92. 45 R. Rorty, Contingency, Irony, and Solidarity (Cambridge: Cambridge University Press, 1989), 6. 46 Gadamer, Truth and Method, 241-45. 47 Nursi, The Words, 593; Risale-i Nur Klliyati, 257. tion and the intellect in order to understand the truth. Although both are indispensable to obtaining knowledge, their quiddities are fundamentally different. While revelation is the source of truth and knowledge, intellect is a tool that serves to understand revelation and thus truth. As Nursi said, the intellect commands that revelation be followed because everything that revelation says is reasonable. But again, the intellect on its own cannot reach the truth.48 In the search for truth, somehow, we begin with our present experiences. But we need a basis, a criterion according to which we can interpret those experiences. Our minds do not operate like cameras; our experience of reality is not immediate. All judgements about facts concerning the things in the world reflect the subjects worldview; they are moral. Understanding itself is a kind of moral judgement. The process of understanding involves, together with facts, general principles of inference. These a priori principles constitute ones logic. Basically there are two logics: the Aarfi logic, which is in conformity with reality, and the isrui logic, which is the erroneous logic of the I* that pretends to be independent of its Creator. Therefore, revelation is indispensable in attaining reality. According to Aarfi logic, the source of the problems of the ismJvision appears to be the dogma of experience. By erroneously dividing the world into physics and metaphysics, science reduces the reality of things to their material value. It claims that the reality of empirical facts consists in its description of them. But how does the scientist know that his perception of the facts corresponds to the reaiityoi the facts? Who interprets experience and according to what? The world is out there, but our interpretations of the world are not. An interpretation is true if it conforms to the reaiity of the world. Only the Maker knows reality, only He can impart to man the knowledge of that reality. The scientists description of the world is his belief of the meaning of the facts. This belief is true if it corresponds to the reality of the facts. Now, if the truth of this belief is a correspondence of the mind with something outside the mind, how can the mind ever know it has attained the reality of the facts out there? Science asserts that a belief is true when it corresponds to a certain associated external fact, and false when it does not. This criterion is deficient because a belief is an interpretation of the corresponding fact; it is not a neutral, objective statement. It is either Aarfi ox ismi Given that there is a fact corresponding to a certain description, how do we know this fact conforms to the reaiityoi the fact? Nursi, The Words, 397; Risale-i Nur Klliyati, 171. As an example, assume the objects of a belief are two terms and a relation. Let water* and plant be our object-terms and growing* our object-relation. We water the plant and it grows. There are at least two interpretations corresponding to this same fact. (1) The ismi interpretation: Water causes plants to grow/ (2) The jfewiinterpretation: It is God Who causes plants to grow with water/ as the Quran teaches us.49 Nursi taught that the scientific definition of truth and falsehood is deficient. Both descriptions correspond to the same associated fact, both conform to

the criterion of correspondence. Both cannot be true at the same time because they are incompatible. To decide which is true, a criterion ofreaiityis needed. Nursi posite d that the Aarfmeiho provides the required criterion of reality. What we observe about the two statements above is that water enters the plant and later the plant grows. These two events are contiguous but distinct. They follow each other in time but, as philosophers of science admit, we do not actually see water make the plant grow.50 We only see two consecutive events. Let us consider the assertion water causes plants to grow. * 1. Verification: To verify this statement, we should be able to perceive water in action. If water is the agent, it should be demonstrated empirically. However, we can never see water making the plant grow. We conclude that this statement is not empirically verifiable because there is no external object-relation (growing) corresponding to the horizontal causal relation between water and plants. In opposition to the //zz/interpretation, the second statement, It is God Who causes plants to grow with water is elicited by experience and is justifiable. Indeed, we deduce from experience tAat tAe agent is tran-scendentaiand thus by definition not observable. 2. Justification; The first argument is that of succession. However, as we have seen, no number of cases of growing following watering can establish that water causes the growth of plants. To justify a proposition A causes B, it is necessary to show that the relation between A and is a necessary relation. Logically, there is no reason why an event should be ascribed to its antecedent in time; this is the same as attributing it to its neighbors in space because space and time are fully equivalent. They are unified into a four-dimensional continuum in which here and there, 49 He it is Who sends down waters from the sky: and by this means We bring forth various kinds of plants/ (20:53). See Quran 2:22; 2:164; 6:99; 14:32; 16:10; 16:65; 22:63; 30:24; 31:10; 32:27; 35:27; 41:39; 43:11; 80:24-32; etc. 50 Rssel writes: Such propositions as causes B are never to be accepted, and our inclinations to accept them is to be explained by the laws of habit and association it is rash to suppose that we perceive causal relations when we think we do there is nothing in cause except invariable succession. * History ol Western Philosophy, 695. before and after are relative. In this four-dimensional space, the temporal sequence is converted into a simultaneous co-existence of all things. The second argument claims that plants do not grow in the absence of water. From this fact, it is logically impossible to deduce that water causes plants to grow.51 In addition, plants do not grow in the absence of sunlight, soil, air, the world, the solar system, etc. According to this argument, the whole cosmos is needed to make a plant grow. As we have demonstrated, this is only possible if they are all attributed to One Omnipotent, Omniscient and All-Merciful Being.52 According to Nursi, then, the ismiinterpretation is arbitrary in the sense that it does not describe reality correctly and thus has no cognitive value. It is neither empirically verifiable nor logically justifiable. Therefore, the /zzz/interpretation cannot legitimately appropriate experience because experience itself invalidates the ismi interpretation. The Aarfi interpretation, however, is logically justifiable and elicited by experience. 3. Faisifiabiiity: Falsification is therefore a meaningless criterion. A falsification of the statement water causes plants to grow, would be to show that plants can grow in the absence of water. However, no one claims that he does not get his physics from experience. The problem is not

that we should have a starting point other than experience. The problem is in the interpretation of experience and the logic underlying it, because interpretation is always based on a logic, either ismi ox Aarfi fsmi logic is circular. It accepts causation as dogma prior to observation, then bases its interpretation on this dogma. In the above example, for instance, j&az/logic takes it for granted that water is responsible for the growth of the plant, not because of any empirical or logical reason, but because it defines water as effective cause. In the Aarfi logic, there is no dogma; nothing is taken for granted as created, ffarfi logic observes that water or any other cause possesses none of the qualities needed to cause a plant to grow. It proceeds to find out what is responsible for the plant to grow with water. Nursi taught that the Aarfi interpretation is a logical interpretation of observed fact. It is logically justifiable that one responsible for the growth of the plant can only be the one who possesses the qualities necessary to make the plant grow, and thus the qualities needed to make the whole cosmos. A plant cannot exist on its own, independent of the cosmos; they exist together. Whoever is responsible for the plant must be responsible for the cosmos. The Aar/zmethod demonstrates that both water andplants, and indeed all causes and effects, are signs making their Creator known. 51 See my Materialist Science: The Negative Science/ A/ISS 12:2 (1995): 261. 52 For a detailed discussion of the impossibilities that the alternative thesis entails see my Induction, Science and Causation, Islamic Studies 35:3 (1996): 257-58. The universe is full of signs leading to knowledge of God and witnessing to the truth of Revelation. (All) this is Gods creation: show Me, then, what others than He may have created1/ (31:11). The Hermeneutical Circle Understanding is directly related to ones vision and therefore to ones self-perception. If one views himself in the light of the ismi vision, he will not study the universe under the guidance of revelation. He will understand the functioning of the universe but will not realize that it is full of signs indicating the Maker and making Him known; he will not see its reality. If, on the other hand, one views himself in the context of the Aarfi vision, he will understand that the intellect is a valuable tool that His Maker has given to make Himself known. He will employ that tool, not on behalf of the soul (nefs), but on behalf of the heart fqaib)\n order to know and worship his Creator. Heeding revelation, the intellect becomes in the hand of the heart (reasoning heart)53 like a key unlocking the infinite treasures of mercy and wisdom contained in creation. The intellect is a tool54 which is employed either on behalf of the heart or on behalf of the nefs. The nefs is active; it continuously casts doubts and false claims into the heart. This is its //triduiy. The creation of the neis is essentially good; if it is known for what it is, it can be employed to help the heart progress in the path of reality. The nefsmakes the heart feel the need to repulse its false claims with the help of the intellect by witnessing to the truth of There is no god. The nefsis purified in this process. The heart is a universal mirror of the Besought One fSamad) and a scale for measuring the Divine Attributes and Names.55The heart innately knows its Lord {Rabb). It looks to the hereafter and to the Divine Names. The /7e/obstructs the way of the heart. It loves itself56 and the ismi, transitory aspect of the world. It urges man to worship things other than God. But the world and its beings are ephemeral, they cannot answer mans needs. Moreover, man feels sorrow and grief on their separation. These sorrowful metaphorical loves make his heart weep and cry 7 iove not tAose tAat set (6:76). Thus, he is impelled to seek his true object of love and

worship. This is the way in which the process of purification of the /^/-begins. The innately contradictory dispositions of the nefs and of the 53 See Quran 22:46. 54 Nursi, The Words, 39; Kisale-i Nur Klliyati, 9. 55 Nursi, The Words, 140-41; Risale-i Nur Klliyati 47-48. 56 Have you ever considered (the man) who makes his own desires his deity? (25:43). See also Quran 45:23. heart provide the thrust needed to start the search for truth and confirm it. This way, both the heart and the netsiulfill their duties of worship.57 The duty of the intellect lies in executing the search for truth under the guidance of Revelation. Using the Aarfi method, the intellect proves the truth of There is no god and silences the nefs. It shows that the cosmos is full of signs witnessing to God.58 Then the heart confirms the truth and says but God/ It withdraws from the ephemeral and gives up all metaphorical beloveds. intellect operating on behalf of the heart nefs:thrust of the heart The Reasoning Heart ( Harf i logic ) heart (obstructed by the dominant nefs) intellect operating on behalf of the nefs dominant nefs The Reasoning Nefs ( Ismi logic ) 57 Nursi, The Words 508-509; Risale-i Nur Klliyati 218-19. 58 Nursi likens the intellect to a broom that sweeps the claims of the neis away from the heart, a guardian of iman and a mujahid protecting iman under the commandership of the heart. Nursi, Risale-i Nur Klliyati, 336. Truth and method are fused.59 We validate the truth of tawAidthiough proofs and method. But we do not prove* the truth, we confirm it with the heart. Nursi told us that proof is only an opening through which the heart sees the truth of tawAid. Proof is like a broom that serves to sweep away the illusions of the ne/sihai may land on the mirror of the heart and prevent it from reflecting the truth. Proof itself cannot support universal truth, only iman does.60 The intellect uses the Aarfimetinod to repulse the claims of ownership of the nefs by proving their falsity with There is no god/ Thus, it validates the truth of tawAid. The heart, which knows its Lord innately, then confirms the truth of revelation, There is no god but God. * It follows that the circle of interpretations that proceed under the guidance of revelation is essentially open. There is no god but God serves as the touchstone for determining which descriptions or interpretations conform to reality and which do not. Revelation: Source of Absolute Truth Reasoning Heart World of Witnessing Universe = signs Harfj Hermeneutical Circle 59 In his Truth and Method, Gadamer is emphasizing not the eon/unetionbut the disjunction between Truth and Method; he is playing off Truth against Method. 60 Nursi, Al-Mathnawi-al- Arabi-an-Nri, 246.

The other type of hermeneutical practice is the ismi method. If we dont look at beings as revelation teaches us, we will look at them through our own understanding.61 We will project our understanding onto beings. We will understand not their reality but our own understanding of them. Reasoning Nefs Universe Alien Things Ismi Hermeneutical Circle Although H. Gadamer suggests that philosophical hermeneutics is a type of knowledge completely different from method,62 the difference is not so fundamental. Method, too, is hermeneutical. Since understanding is universal, since it underlies all human inquiry and knowledge, and nothing is in principle beyond understanding, then the scientific method is also a form of hermeneutical understanding. Moreover, both method and philosophical hermeneutics are based on the ismi vision. Both are activities of a subject who seeks to understand and interpret external facts without having recourse to any source other than his own understanding. Their appeal to the external world (experience or thing-in-itself ) to validate their claims begs the question. The problem is, according to what do they interpret external, alien facts? Any interpretation that is not carried out under the guidance of revelation is essentially vicious. A clarification of the situation requires us to ask, how is interpretation possible? What is the relation between the interpreter and what he seeks to understand? As we have already seen,61 In the case of Muslims, for instance, they may switch from one circle to the other according to their intention and their dua. But here we are concerned with methodology and not with certain thinkers. It is not our intention to judge people. Men may be models of piety, what matters to us is the outlook suggested by their works. A scientist may believe that the world exists to declare the glory of God, we dont know. The point is how much does this belief intervene in his scientific explanations. In order not to confuse these two facts (personal belief and methodology) we should distinguish between Muslim and Islamic. The fact that we are Muslims does not necessitate that all we do be Islamic. (See Nursi, Risale-iNur Klliyati 1944). So while paying full respect to Muslim thinkers, we should be able to evaluate and criticize their thoughts and methods. If the scientific method of the Muslim philosophers is hardly distinguishable from the modern scientific method (see O. Bakar, TawhidandScience [Kuala Lumpur: Science University Of Malaysia, 1991], 16), it means that something is wrong with this method. If we think that all the methods of the Muslims are definitely Islamic and defend them as such, we wont find the way to the truth. This reasoning is clearly erroneous; we must be eclectic in our criticism. 62 H. G. Gadamer, The Problem of Historical Consciousness in Inteq?retative Social Science: A Reader, ed., P. Rabinow and W.M. Sullivan (Berkeley: University of California Press, 1979), 113. Nursi believed the ///vision could not justify the relation between the subject and its object, nor the relation between things in general. It cannot provide the link which mediates the particular and the universal, because if there are no necessary horizontal relations between things there can be no universality. All things are deemed to be alien to each other. This point is fundamental for the scientific method a well as for philosophical hermeneutics. As discussed above, science can neither justify its claim to knowledge nor possibly ground its logic of knowledge. All truths involve universale, and all knowledge of truths involve acquaintance with universale.63 With regard to the hermeneutical dimension of science, it is clearly unintelligible to speak of understanding something which is essentially alien and strange,

and has nothing in common with the interpreter. In the context of the ismi vision y all understanding is an arbitrary and distorti ve activity. Interpretation and understanding in the context of the ismi vision is speculative and, indeed, dogmatic. As Gadamer admits, hermeneutics has to see through the dogmatism of a meaning-in-itself in just the same way as critical philosophy has seen through the dogma of experience.64 We can conclude from Nursis understanding of the that the dogma of a meaning-in-itself, the ///meaning, underlies all ///understandings. Beyond Hermeneutics The Muslim scientist can develop a Quranic methodology only to the extent he internalizes the Aarfi vision; it is not possible to advocate an alien vision. The Muslim scientists goal must be to grasp the spirit of the Aarfi vision, confirm it and internalize it. The wider his scope of the Aarfi vision, the better he will read the creational signs of God and the more he will comprehend their multifarious glorifications of God with His Beautiful Names. His methodology will improve and his results will be more insightful. He will witness to the various manifestations of the Divine names in different spheres. To the extent he confirms the results of his investigations and testifies to their truth with all his senses, his certainty fyaqin) will increase, and his iman will be renewed; hence the wisdom of the Prophets saying, renew your imnby means of There is no god but God. This will result in further internalization of the Aarfi vision, and so on. If man only consisted of a mind, it would be sufficient to understand the Aarfi vision intellectually. But the Aarfi vision is not a theoretical 63 Rssel, Problems olPhilosophy, 53. 64 Gadamer, Truth and Method, 430. matter, and man also possesses senses and faculties charged with duties of worship, such as the heart, spirit, nefs, and others. The Muslim scientists duty, indeed the Muslims duty, is to drive all those senses and faculties towards reality on the different ways of worship particular to each of them under the command of the heart.65 That is why it is not sufficient to simply rationally comprehend the truth. It is necessary to confirm it with all the senses. Confirmation culminates in acting in the direction of ascertaining the truth, as the Beloved Prophet (SAAS) said, imnis that which is firmly lodged in the heart and actively corroborated by the deed. Acting in accordance with the truth, confirming the truth of revelation with ones mode of being, deeds and actions is not an arbitrary process. One must follow the sunna o the Prophet (SAAS) to purify the nefs. Just as the Aar//method is used to repulse the false claims of ownership of the nefs with There is no god but God on the intellectual level, so too to confirm the truth of Muhammad is His messenger and comply with the sunna in ones conduct is to reject the claims of the nefs on the level of practice. These two types of purification of the netsmutuay consolidate and strengthen each other. They are inseparable aspects of the AarfiVision, just as the two parts of the confession of iman, There is no god but God and Muhammad is His prophet, cannot be separated. As Nursi explained, they prove and comprise each other.66 In fact, Nursi saw two dimensions in the sunnao the Prophet (SAAS): iman (belief) and amai (action). Amai that is borne out of imnis meaningful worship; iman that is grounded in and confirmed by amai yields certainty fyagin). In the Aarfivision, following the sunna is not blind imitation; each compliance with a practice of the Prophet (SAAS) is a confirmation of //zza? with ones deeds and is in itself a means of contemplation ftafaAAur). TaikAurincrzases certainty, which in turn improves ones following of the sunna. The sharia, said Nursi, has many degrees that unfold according to ones level of certainty. Following the sunnahas two aspects:

contemplation ftafakkur) and compliance with the Prophets conduct. Following the practices of the Prophet is vital for it directly recalls the Prophet (SAAS), and that recollection and remembrance is transformed into recollection of the Divine Presence. The moment the sunna is consciously complied with, even in the apparently least significant dealings, such Aabituai acts become meritorious acts of worsAip in compliance with the sharia. Through commonplace action, we think of the Prophet (SAAS). We recall the Owner of the sharia, then our hearts turn to God the Lawgiver fSAarf) and we gain a sense of the Divine Presence.67 Nursi, The Words, 511; Risale-i Nur Klliyati, 220. Nursi, The Letters, 394; Risale-i Nur Klliyati, 505. Nursi, The Flashes, 80-93; Risale-i Nur Klliyati, 607-13. For instance, to say In the Name of God when one begins eating is remembrance, and All praise be to God at the end is thanks. Thanks is the result of reflection. Within thanks is a pure iman, a sincere affirmation of Gods Unity. Reflection is to perceive and think of those gifts of mercy, which are valuable wonders of art and miracles of Gods power. It is to affirm that causes are only apparent; they are like tray-bearers of the gifts of Gods mercy.68 To say Praise be to God is to proclaim that those gifts are bestowed directly by the hand of power. With saying this and believing it, one surrenders every thing, particular and universal, to the hand of power. He recognizes the manifestation of mercy and indeed of many other Beautiful Names, in every thing. He announces through thanks a true iman and sincere affirmation of Divine Unity (tawAid) and enters the presence of God.69 Hence, Islamic Aarfi sciences are, from one point of view, tafakkuri sciences. Their aim is to develop the Quranic methodology required for interpreting the sAaAada (testimony) and tasbiAt (glorifications) of beings, and extract the Divine Names. In other words, their purpose is to provide the methodology and material required for making tafakkur. From another point of view, Aarfi sciences are applied sciences. They are concerned with putting the results of tafakkur into practice according to the Quran and the sunna, witnessing to the testimony of beings to the Truth, and as kAaiifa (vicegerent) join in their glorification of God. Accordingly, the aim of Aarfi science is to make God known with all His Divine Names. Since knowledge of God is a result of tafakkur, it is necessary to develop a universal methodology for making tafakkurunder the guidance of revelation. Clearly, the success of this enterprise is directly dependent upon the scientists degree of certainty and the scope of the unfolding of the vision of the Quran in his inner world. The scientists reading of the universe under the guidance of revelation will improve in proportion to his commitment to the Aarfi vision. As we have seen, the internalization of the results of scientific investigations can be realized by experiencing the manifestations of the Divine Names in ones life, and this is best accomplished through following the sunna o the Prophet (SAAS). The scientists experience of reality will then improve his reading of the world. This way, scientific activity itself becomes a means of worship. 68 Nursi, The Words, 17; Risale-i Nur Klliyati, 4. 69 Nursi, The Letters, 431; Risale-i Nur Klliyati, 521-22. Conclusion Nursi developed an original methodological basis from which it is possible to examine the prevailing ismi paradigm. His work also enables us to deal effectively with the problems besetting both historical and contemporary Islamic thought by providing the means to attain truth and to understand and analyze phenomena under the guidance of revelation.

We have dealt here mainly with the hermeneutical and methodological aspects of the Aarfvision, which is universal and applicable to all sciences as to all aspects of life. However, in order to appreciate the importance of Nursis formulation of the Aarffvisvon, which is a revival of the Quranic vision, it is necessary to reject the positivistic dogmas of the dominant western cultural paradigm with which the Muslim mind is infested. How many of us doubt the objectivity of positivistic natural science? We have been repeatedly taught that science is objective because it is testable; scientific systems are demonstrably valid ways of interpreting the world. The evidence? Technology. If technology works, science must be right; science is vindicated on the basis of the success of technology which is measured by the stick of the domination and power of control it provides. The dominant obsession with instrumental technical control has distorted our concept of knowledge such that we fail to realize that this vindication of science cannot legitimize the cognitive claims of science. By deconstructing the prevailing ismi paradigm to its bare elements, Nursi brought to light its invalidity, and through the same process he establishes the exclusiveness and universality of the Quranic vision. He demonstrated that the universe cannot be used as evidence for the positivistic claims of modern science. The universe is Gods creation; it is full of signs indicating His Unity and making Him known. Nursi showed how the Muslim should use the universe to witness to the truth of revelation. Contrary to what is commonly believed, natural science is neither empirically verifiable nor logically justifiable. Causation (the principle that causes produce the effect) is merely a conjecture of the ismivision. Like the theologians, Nursi stressed the fact that causation is the antithesis of tawAid. However, the method he followed was different from that of the theologians and the philosophers. It is a method extracted from the Quranic verses. This method teaches us how to read the universe as signs, witness the truth of revelation and confirm it. By demonstrating that the relation between cause and effect is not horizontal but vertical, Nursi showed how each cause and each effect is a sign (aya) pointing to the Attributes of their Maker and making Him known with His Beautiful Names. He thus proved that the only way to attain knowledge of reality is to study the universe under the guidance of revelaSila isikan maklumat peribadi anda beserta maklumat abstrak di dalam borang yang disediakan ini. Sila muat turun borang di sini. Penghantaran abstrak dan kertas penuh adalah mengikut kategori bahasa. Sila hantarkan borang di atas mengikut kategori bahasa berikut : 1. Bahasa Melayu : my.islac2013@gmail.com 2. Bahasa Inggeris : en.islac2013@gmail.com 3. Bahasa Arab : ar.islac2013@gmail.com Format Penulisan ISLAC2013

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2. Abstrak : maxima 250 patah perkataan [mengandungi pernyataan masalah kajian, objektif kajian, metodologi kajian dan hasil kajian]. Abstrak harus diiringi dengan lima kata kunci berkaitan dengan kandungan manuskrip bagi sistem pengesanan komputer. 3. Citation : The Chicago Manual of Style (University of Chicago Press). Rujukan dalam teks hendaklah menggunakan nama penulis diikuti oleh tahun penerbitan yang diletakkan dalam kurungan. Satu senarai rujukan yang disusun mengikut abjad hendaklah dimasukkan di bahagian akhir sesebuah manuskrip. Kesemua rujukan yang dipetik dalam teks haruslah muncul dalam senarai rujukan. Para penulis bertanggungjawab memastikan ketepatan dan kesempurnaan maklumat dalam senarai rujukan. Gaya rujukan yang digunakan haruslah konsisten di semua bahagian manuskrip. Nota kaki hendaklah ditaip di bahagian jidar bawah sesuatu halaman dan ditanda dengan jelas dalam teks. Sebarang rujukan perlu dimasukkan ke dalam teks, dan bukan dibuat sebagai nota kaki. klik link ini http://www.chicagomanualofstyle.org/tools_citationguide.html 4. Ilustrasi [termasuk rajah, carta dan graf] : mesti dilabel dan disediakan dalam halaman yang berasingan daripada teks. Kedudukan ilustrasi seperti yang dikehendaki dalam teks hendaklah ditanda dengan jelas. Semua ilustrasi ini harus dirujuk dan dinomborkan secara berturutan sebagai rajah. Semua ilustrasi hendaklah dilukis dengan jelas menggunakan dakwat kekal, difotografkan dalam bentuk hitam putih atau warna atau dicetak di atas kertas bermutu, atau dalam bentuk imej digital, dan disediakan dalam bentuk cameraready. 5. Jenis Tulisan : B.M/BI = Times New Roman - Saiz : 12 B.A = Traditional Arabic , Saiz : 16 . 6. Jarak Baris : 1.5 spacing 7. Jidar (Margin) : Kanan = 3cm Kiri = 2.5cm Atas = 2.5cm Bawah = 2.5cm 8. Jumlah Halaman Kertas kerja penuh : tidak melebihi 15 halaman.

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Keywords:

Ismail Raji al-Faruqi; Ian Barbour; Mehdi Golshani; Nidhal Guessoum; integration; Islam and science; Seyyed Hossein Nasr Abstract Despite various criticisms, Ian Barbour's fourfold classification of the possible relationships between religion and science remains influential. I compare Barbour's taxonomy with the theories of four authors who, in the last four decades, have addressed the relationship between science and religion from a Muslim perspective. The aim of my

analysis is twofold. First, I offer a comparative perspective to the debate on science and Islam. Second, following Barbour's suggestion, I test the general applicability of his categories by comparing them with a discourse on science and religion that is not focused on Christianity. In the first section, I reconstruct Barbour's typologies, recalling some major objections to them, and arguing why despite the latter, Barbour's model is employed for the present analysis. I also reconstruct Barbour's parallel model for the relationships between different religions. In the second section, I reconstruct the discourse on science and religion developed by the Palestinian-American scholar Ismail Raji alFaruqi. The third section is devoted to the ideas of the Persian-American scholar Seyyed Hossein Nasr. In the fourth section, I examine the views of the Iranian author Mehdi Golshani. The fifth section reconstructs the theories of the Algerian author Nidhal Guessoum. In the final section, I argue that a generalized use of the integration concept to refer to the entire debate on Islam and science is unhelpful. While these positions do not appear to instantiate Barbourian integration of science and religion, they do move toward what Barbour (skeptically) describes as integration between religions.

Published: The Muslim World MENDAKI TABAH


(Kenangan untuk teman GMI) Berang di kaki penjajah, tenang tapak negara, kita tetap berdakap menatang maruah bangsa. Tapi, terkadang terleka, kita pepura lupa buku sejarah, malah banyak kitab para arwah. Terkadang tak tersedar sejarah kita cemari juga pintu warisan kita yang kunci sendiri. Kita katup gerbang sejarah, sejenak terlupa. Sejarah tetap patuh terus mengetuknya juga; jerit senyaring tekak, berbisik sejujur qalbu, ditohmah pun merah darahnya masih asli syahdu. Terdengar desiran, denyutnya masih degup murba; terlihat titis darahnya tetap berwarna sama! Asing oleh sumber, tapi serasi oleh baka, Chin Peng juga pernah ziarah suatu ketika. Berlalu ia di sisi imbas Panji Sang Saka-bendera penyanggah Jepun dan Inggeris penjajah. Dirinya Komunis waja dalam zaman terdera berlawan dengan berpeta, undur dengan berkira. Bersama Rashid dan Abdullah ia, dan sebelumnya diawali sudah Mat Kilau dan Peramu juga. Mereka adalah wewira perubah sejarah kini sempat mewariskan tanah sangat bertuah kepada generasi yang cekal mendaki tabah, kepada generasi padu mendaki bersama. The Islamization of Knowledge: Yesterday and Today
Taha Jabir al Alwani Within the Islamization of Knowledge school, the idea of the Islamization of Knowledge has always

been understood as an intellectual and methodological outlook rather than as an academic field, a specialization, an ideology, or a new sect. Thus, the school has sought to view issues of knowledge and methodology from the perspectives of reform, inquiry, and self-discovery without any preconceptions, doctrinal or temporal constraints, or limitations on its intellectual horizons. The school is keenly aware of the workings of time on ideas as they pass from stage to stage and mature and is therefore the first to say that the Islamization of Knowledge is not to be understood as a set of axioms, a rigid ideology, or a religious movement. Rather, in order to comprehend the full meaning of the term, it must be viewed as designating a methodology for dealing with knowledge and its sources or as an intellectual outlook in its beginning stages. An ongoing critique and the attempt to derive particulars from the general are essential to the process of development. The initial articulation of the Islamization of Knowledge undertaking and the workplan was therefore produced in general terms. At that early stage, the focus was on presenting a criticism of both traditional Muslim and western methodologies and then introducing the Islamization of Knowledge and explaining its significance. The first edition of the Islamization of Knowledge pointed out the principles essential to any attempt to fashion an Islamic paradigm of knowledge based on the Islamic worldview and its unique constitutive concepts and factors. It also addressed, briefly, the intellectual aspect of the Islamization of Knowledge. The main focus, however, was on the practical aspects of producing textbooks for use in teaching the social sciences, as this was considered the first priority at a time when the Muslim world was losing its best minds to the West and the western cultural and intellectual invasion. Accordingly, twelve steps were identified as the basis from which the preparation of introductory social science texts might proceed. The workplan and the principles elaborated in the first edition of the Islamization of Knowledge were met with a great deal of enthusiasm, as these represented a novel intellectual endeavor. There was wide acceptance for the new ideas, and many scholars were quick to endorse them. Indeed, the popularity and appeal of the Islamization of Knowledge were such that several academic institutions immediately attempted to give practical form to its concepts. Some people, however, were unable to discern the essential methodological issues in the Islamization of Knowledge, perhaps due to the pragmatic manner in which Islamization was first articulated. As a result, they considered it little more than a naive attempt to replace knowledge with knowledge that had somehow been Islamized. In addition to such critics, there were those who sought to ridicule the effort and those who were in the habit of interpreting everything they read in terms of their own preconceived notions. Some people went so far as to view the undertaking as an attempt by Islamic fundamentalists to somehow transform culture and the world of ideas into tools for the attainment of political power. Undoubtedly, it was this view that led some people to consider the Islamization of Knowledge as an ideological, as opposed to an epistemological or a methodological, discourse. Likewise, those captivated by contemporary western knowledge and its supposed generation of scientifically objective and universally applicable products assumed that the Islamization of Knowledge was symptomatic of a state of conscious or unconscious denial of the other. To them, the Islamization of Knowledge undertaking reflected an attitude of self-affirmation through the attempted characterization of everything of significance as Islamic. Some saw it as a manifestation of the Islamists desire to control everything in the state and society, including secular knowledge or the social sciences and humanities in particular, by making scholarship and academics their exclusive domain and stripping from the Marxists, leftists, and secularists in the Arab and the Islamic worlds their right to practice their scholarship or, at the very least, to speak with authority on anything having to do with Islam or Muslim society. In reality, however, such ideas never occurred to any of those involved in the beginning of the Islamization of Knowledge undertaking. In fact, no mention of any of these matters has been made in any of the schools literature. The Islamization of Knowledge school is not blind to the fact that it may take decades before the methodological and epistemological issues involved in this proposition are clarified in a definitive manner. Indeed, such matters cannot be outlined in a declaration of principles, a press release, or a party manifesto. Instead, they should be understood as landmarks on the road to the sort of learning that will assist the reform of the Muslim mind in such a way that the Muslim world can address its own crisis of thought and participate actively in the attempt to deal with the crises of thought affecting the rest of the world. Moreover, those involved in the Islamization of Knowledge realize that intellectual undertakings, especially at this level, represent the most difficult and complex activity of any society and that their fruits may not be seen for decades or even generations. Even then, they rarely come to

an end, for knowledge is limitless and Allahs creation is greater . . . and for every learned person there is one who is more learned. As the essence of knowledge and its foundation is method, in the general sense of the term, the message of Islam is said to be a complete way of life rather than a specific set of guidelines, except for those very few fundamentals that are unchanging and unaffected by the differences of time and place. The scholars of our school of thought do not seek to provide a strictly inclusive and exclusive definition in the classical manner when they speak of the Islamization of Knowledge. Rather, this process is spoken of in general terms only and, in fact, should be understood as a loose designation calculated to convey the general sense of the undertaking and its priorities.

Culture and Knowledge: The Politics of Islamization of Knowledge as a Postmodern Project? The Fundamentalist Claim to DeWesternization The Islamization of Science: Four Muslim Positions Developing an Islamic Modernity Culture and Knowledge: The Politics of Islamization of Knowledge as a Postmodern Project? The Fundamentalist Claim to DeWesternization Theory, Culture & Society February 1995 12: 1-24, Author/s Department/s Full-text Defence date Defence time Defence place Opponent Publication/Series Publishing year Volume Pages Document type Language Publisher Abstract English

Leif Stenberg

Islamology Full text is not available in this archive 1996-09-20 10:15 Palaestra, Nedre salen N/A N/A Lund Studies in History of Religions 1996 6 362 Dissertation English Almqvist & Wiksell International, P.O. Box 4627, S116 91 Stockholm, Sweden This thesis analyses a contemporary debate on the Islamization of science. The four persons discussed here are individuals belonging to a Muslim intellectual

Subject

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elite: the French convert and physician Maurice Bucaille, the Persian-American scholar Seyyed Hossein Nasr, the British-Pakistani author Ziauddin Sardar and the Arab-American scholar Ismail Raji al-Faruqi. They represent four positions in the contemporary understanding of Islam and they all have an influence among other Muslim intellectuals. The debate on the role and function of a specifically Islamic form of science has intensified during, the last 25 years. It can be seen as a part of a broader discussion, where the overall question concerns the function of Islam in relation to modernity. This thesis presents their perspectives on the Islamization of science and points at central elements and patterns in their respective positions. From a theoretical point of view, this thesis is both a study of the history of certain ideas, and an analysis founded on methods within the social sciences. The most central concept in the analysis is "discourse". The word is here used as a technical term denoting the practice that shapes different statements, a practice concerned with power. "Islam" is seen as one such discourse: a field where many Islams fight to become the One Islamic tradition. Different trends are engaged in struggle, and the successful contender becomes, for the time being, the established tradition, until it is challenged by yet another trend. In the analysis, it is shown how the four positions attempt to find their respective ways of acheiving a balance between modern science and Islam, and thereby shape a distinctly Islamic modernity. Philosophy and Religion Non-Christian religions, Vrldsreligioner (ej kristendom), tradition, Quran, Religion, Ziauddin Sardar, Seyyed Hossein Nasr, Maurice Bucaille, Ismail al-Faruqi, modernity, discourse, Islam, Islamization of science ISSN: 1103-4882 ISBN: 91-22-01723-2 ISRN: LUHFDA/HFRH--96/1015--SE+362

Mona Abaza. Debates on Islam and Knowledge in Malaysia and Egypt: Shifting Worlds. London: Routledge, 2002. xix + 304 pp. $80.00 (cloth), ISBN 978-0-7007-1505-3. If there is additional discussion of this review, you may access it through the list discussion logs at: http://h-net.msu.edu/cgi-bin/logbrowse.pl. Citation: Farish A. Noor. Review of Abaza, Mona, Debates on Islam and Knowledge in Malaysia and Egypt: Shifting Worlds. H-Gender-MidEast, H-Net Reviews. August, 2003. URL: http://www.h-net.org/reviews/showrev.php?id=8049 Copyright 2003 by H-Net, all rights reserved. H-Net permits the redistribution and reprinting of this work for nonprofit, educational purposes, with full and accurate attribution to the author, web location, date of publication, originating list, and H-Net: Humanities & Social Sciences Online. For any other proposed use, contact the Reviews editorial staff at hbooks@mail.hnet.msu.edu. Reviewed by Farish A. Noor (Centre for Modern Orient Studies, Berlin) Published on H-Gender-MidEast (August, 2003) Here is where hubris trumps justice. Instead of
gracefully withdrawing the charges against her, Jawi did a duplicitous thing. In order not to be cited as being in contempt of the civil High Courts order to lift the ban, they said they respected the courts orders. But then they said that the syariah judge had the power to make his own judgement on the case. And he duly did, by refusing to withdraw the charge. In what universe is this justice? In what world does this contribute to the image of Islam as a religion of justice and of peace? And what are the implications of this incredible judgment? The Bible (from Koine Greek , t bibla, "the books") is a canonical collection of texts considered sacred in Judaism as well as inChristianity. The term Bible is shared between the two religions, although the contents of each of their collections of canonical texts is not the same. Different religious groups include different books within their canons, in different orders, and sometimes divide or combine books, or incorporateadditional material into canonical books. The Hebrew Bible, or Tanakh, contains twenty-four books divided into three parts: the five books of theTorah ("teaching" or "law"), the Nevi'im("prophets"), and the Ketuvim ("writings"). Christian Bibles range from the sixty-six books of the Protestant canon to the eighty-one books of the Ethiopian Orthodox Church canon. The first part of Christian Bibles is the Old Testament, which contains, at minimum, the twenty-four books of the Hebrew Bible divided into thirty-nine books and ordered differently than the Hebrew Bible. The Catholic Church and Eastern Christian churches also hold certain deuterocanonical books and passages to be part of the Old Testament canon. The second part is the New Testament, containing twenty-seven books: the four Canonical gospels, Acts of the Apostles, twenty-one Epistles or letters, and the Book of Revelation. By the 2nd century BCE Jewish groups had called the Bible books "holy," and Christians now commonly call the Old and New Testaments of the Christian Bible "The Holy Bible" ( , t bibla t gia) or "the Holy Scriptures" ( , e Aga Graph). Many Christians consider the whole canonical text of the Bible to bedivinely inspired. The oldest surviving complete Christian Bibles are Greek

manuscripts from the 4th century. The oldest Tanakh manuscript in Hebrew and Aramaic dates to the 10th century CE, but an early 4th-centurySeptuagint translation is found in the Codex Vaticanus. The Bible was divided into chapters in the 13th century by Stephen Langton and into verses in the 16th century by French printer Robert Estienne and is now usually cited by book, chapter, and verse. The Bible has estimated annual sales of 25 million copies, and has been a major influence on literature and history, especially in the West where it was the first mass printed book. The Torah comprises the following five books: Genesis, Bereshith () Exodus, Shemot () Leviticus, Vayikra () Numbers, Bamidbar () Deuteronomy, Devarim () The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God'scovenant with the Biblical patriarchs Abraham, Isaac and Jacob (also called Israel) and Jacob's children, the "Children of Israel", especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. He leads the Children of Israel from slavery in Ancient Egypt to the renewal of their covenant with God at Mount Sinaiand their wanderings in the desert until a new generation was ready to enter the land of Canaan. The Torah ends with the death of Moses. The Torah contains the commandments of God, revealed at Mount Sinai (although there is some debate among traditional scholars as to whether these were all written down at one time, or over a period of time during the 40 years of the wanderings in the desert, while several modern Jewish movements reject the idea of a literal revelation, and critical scholars believe that many of these laws developed later in Jewish history). These commandments provide the basis for Jewish religious law. Tradition states that there are 613 commandments(taryag mitzvot).

Etymology

The English word Bible is from the Latin biblia, from the same word in Medieval Latin and Late Latin and ultimately from Koine Greek ta biblia "the books" (singular biblion). Medieval Latin biblia is short for biblia sacra "holy book", while biblia in Greek and Late Latin is neuter plural (gen. bibliorum). It gradually came to be regarded as a feminine singular noun ( biblia, gen. bibliae) in medieval Latin, and so the word was loaned as a singular into the vernaculars of Western Europe. Latinbiblia sacra "holy books" translates Greek ta biblia ta hagia, "the holy books". The word itself had the literal meaning of "paper" or "scroll" and came to be used as the ordinary word for "book". It is the diminutive of bublos, "Egyptian papyrus", possibly so called from the name of the Phoenician sea portByblos (also known as Gebal) from whence Egyptian papyrus was

exported to Greece. The Greek ta biblia (lit. "little papyrus books") was "an expressionHellenistic Jews used to describe their sacred books (the Septuagint). Christian use of the term can be traced to ca. 223 CE. The biblical scholar F.F. Bruce notes that Chrysostom appears to be the first writer (in his Homilies on Matthew, delivered between 386 and 388) to use the Greek phrase ta biblia("the books") to describe both the Old and New Testaments together.

Islamization of Knowledge: Background, Models and the Way Forward Sa'idu Sulaiman The International Institute of Islamic Thought (1998) On the implementation aspect of the Islamization of knowledge programme, there Abstract were also suggestions that my paper should provide readers with Al-Faruqi's ... Knowledge, Theory of (Islam Islamic education Philosophy Islamic learning and Keywords scholarship Philosophy Arabic and Islamic Philosophy in Asian Philosophy Categories (edit categories)

International Institute of Islamic Thought


. . -JIHAR 20th Floor, Menara Safuan, 80 Jalan Ampang, 50450 Kuala Lumpur, Malaysia. Phone: +603-20261350 Fax: +603-20263440 H/p: +6016-6585056

islam@sign-ific-ance.co.uk http://www.sign-ific-ance.co.uk/dsr/index.php/jihar ________________________________________________________________________ Journal of Islamic and Human Advanced Research http://www.sign-ific-ance.co.uk/dsr/index.php/JIHAR Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 9th Dhul Hijjah 1434 (14th October 2013) Narrated Abu Huraira (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Whoever says, 'Subhan Allah wa bihamdihi,' one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea." Bukhari Vol. 8 : No. 414 Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 8th Dhul Hijjah 1434 (13th October 2013) Narrated Abu Huraira (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "When the Imam says 'Amin', then you should all say 'Amin', for the angels say 'Amin' at that time, and he whose 'Amin' coincides with the 'Amin' of the angels, all his past sins will be forgiven." Bukhari Vol. 8 : No. 411

Gerakan Islam dan Cabaran Demokrasi - I


Hazman Baharom Memasuki abad ke-21, wacana mengenai kebebasan, hak asasi manusia serta autoriti politik semakin mendapat tempat di ruang awam termasuk di Negara yang sedang membangun. Hal ini disebabkan pelbagai faktor, antaranya kemajuan teknologi maklumat dan komunikasi yang terlalu pantas serta kemudahan pengangkutan di peringkat global. Eksploitasi bahan mentah yang boleh diperolehi di serata dunia semakin rancak berbanding seabad lalu, menjadikan kualiti hidup dari sudut materi masyarakat hari ini jauh lebih baik. Kesedaran kemasyarakatan yang meningkat - sebahagiannya disebabkan kualiti pendidikan yang baik - telah menyebabkan anggota masyarakat membentuk pertubuhan dan gerakan di luar pengaruh kuasa politik dan mekanisme pasaran lantas melahirkan satu tatanan

kemasyarakatan yang unik, yakni masyarakat sivil. Selepas kejatuhan Kerajaan Turki Uthmaniah pada 1924, dunia Islam mengalami vakum autoriti yang serius. Sebelum ini, mereka mempunyai satu identiti yang boleh dikongsi bersama dan dibanggakan sebagai sebuah kuasa besar, malah merupakan kuasa dunia paling dominan ketika zaman keemasannya. Peristiwa ini telah menjadi pencetus kepada tertubuhnya gerakan-gerakan Islam di seluruh dunia seperti al-Ikhwan al-Muslimin di Mesir, Ennahda di Tunisia, dan Hizbul Muslimin (yang kemudiannya diharamkan oleh British dan disambung obor perjuangannya oleh PAS) di Tanah Melayu. Gerakan-gerakan ini, selain berdakwah kepada masyarakat melalui sistem 'usrah' dan sebagainya, mereka juga berusaha mendapatkan kuasa politik di negara masing-masing. Kebanyakan daripada mereka menyertai proses demokratik di negara sendiri secara aktif dan bertanding dalam setiap pilihan raya yang diadakan. Di Malaysia, gerakan Islam yang paling aktif terlibat dalam ruang politik serta proses demokratik negara ialah Parti Islam Se-Malaysia (PAS). PAS telah terlibat dalam setiap pilihan raya sejak Pilihan Raya Umum pertama pada 1955 lagi. Sepanjang sejarahnya, PAS telah mencatatkan kemenangan jua kekalahan yang telah mematangkan mereka sebagai sebuah parti politik bernuansa Islam pada hari ini. Esei ini akan menelusuri beberapa cabaran yang sedang dan akan dihadapi oleh gerakangerakan Islam yang memberi komitmen kepada sebuah tatanan kemasyarakatan yang demokratik. Pemikir-pemikir abad ini seperti Francis Fukuyama1, John Keane2, serta Tariq Ramadan3 semuanya menjelaskan kepada kita perihal perubahan zaman yang semakin bergerak seiring proses demokratisasi yang rancak. Kita juga akan menelusuri tindak balas gerakan Islam terhadap beberapa isu pokok yang timbul seiring dengan perubahan zaman dan akan menawarkan timbang tara terhadapnya. Biarpun masih ada negara umat Islam - seperti Brunei dan Arab Saudi - yang masih belum memeluk demokrasi sebagai tonggak politiknya yakni mengamalkan pilihan raya, namun kita harus sedar bahawa nilai-nilai demokratik sudah mula tumbuh di sana seiring tuntutan masyarakat. Perkembangan ini membuktikan kepada kita bahawa seiring dengan peningkatan taraf pendidikan dan capaian maklumat, proses demokratisasi pasti berlaku tanpa terkecuali. Dengan menyedari bahawa angin perubahan ini sedang bertiup kencang, kita harus mempersoalkan, bagaimana gerakan Islam akan menanggapi perkembangan ini? Apakah tindakan selanjutnya dan implikasinya kepada gerakan dan masyarakat?

Wacana Demokratis dan Beberapa Penelitian What we have now to secure is the liberty and power of self-development of Societies other than the State. It is in regard to such societiesthat for the next two generations or more the issue is going to be joined. The battle will be inevitable and terrific between those who believe and those who do not believe that 'there are no rights but the rights of the State, there can be no authority but the authority of the Republic. [JN Figgis, 1905] Apa yang kita ada sekarang untuk dipastikan adalah kebebasan dan kuasa untuk pembangunan masyarakat selain daripada negara. Maka oleh kerana hubungan dengan masyarakatlahmaka untuk jangkamasa dua generasi atau mungkin lebih lagi, kedua-dua isu ini berhubung-kait. Pertentangan itu adalah seseuatu kepastian dan sangat hebat diantara mereka yang percaya dengan yang tidak percaya bahawa di sana tidak ada hak kecuali hak bagi negara, dan di sana juga tidak ada kekuasaan kecuali kekuasaan sebuah republik. *JN Figgis, 1905] Wacana mengenai demokrasi dan masyarakat sivil, bentuk dan fungsinya sudah pun bermula sekitar zaman klasik lagi. Ketika filasuf Yunani seperti Plato dan Pericles membahaskan mengenai masyarakat yang demokratis, isu-isu seputar kebebasan berwacana serta partisipasi rakyat dalam sfera politik sudah mula dibincangkan secara mendalam. Memasuki era Pencerahan selepas berakhirnya Zaman Gelap di Eropah, mereka mula bangun mengembalikan kewibawaan sebuah tamadun yang mewarisi kemegahan Yunani dan Rom. Ketika itu, selain perkembangan dalam bidang sains tabii dan industri, pemikir-pemikir politik juga membawa ide-ide yang telah berupaya membentuk tapak kepada politik Eropah dan Amerika Syarikat pada hari ini. John Stuart Mill yang diraikan dengan adikaryanya On Liberty, John Locke, dan Thomas Hobbes4 semuanya telah menyumbang banyak terhadap perkembangan ide-ide politik di dunia Barat. Ketika itu dan bahkan sehingga hari ini pun, antara perbahasan terpenting dalam falsafah politik ialah persoalan mengenai kaedah mengimbangi autonomi individu dengan aspirasi masyarakat yang bersifat kolektif. Pemikir Pencerahan terutamanya, menentang despotisme pemerintah menerusi perlindungan terhadap ruang peribadi yang tidak boleh dicabuli sesiapa. Selain itu, selepas Revolusi Perancis dan Amerika, kesan yang timbul dalam kalangan rakyat ialah keinginan yang kian membuak-buak untuk partisipasi yang lebih aktif dalam politik negara. Perbahasan mengenai had kekuasaan kerajaan merupakan antara yang banyak mendapat perhatian, sehingga muncul ide masyarakat sivil yakni satu sfera masyarakat yang

terpisah daripada kekuasaan politik dan mekanisme pasaran. Sejak pertengahan abad kedua puluh, kita melihat kecenderungan gerakan Islam sedunia berubah menjadi gerakan yang menyertai proses demokrasi secara aktif. Hal ini juga berlaku kepada Parti Islam seMalaysia - PAS - dan baru-baru ini Ikatan Muslimin Malaysia - ISMA yang pada PRU-13 dengan menggunakan proksi parti Berjasa). Secara umum, gerakan Islam ini melihat demokrasi sebagai wahana untuk mereka mencapai kuasa politik lantas menerapkan Islam dalam pemerintahan. Namun masalahnya, selalu sahaja wacana mengenai demokrasi berhenti setakat itu sahaja dan tidak dikembangkan lagi dalam gerakan-gerakan ini. Sering sahaja hal-hal yang lebih luas selepas memperoleh kuasa politik seperti isu keadilan, kebebasan, had mekanisme politik dan institusi kerajaan serta menangani masyarakat plural tidak dibincangkan secara serius dan lumat dalam gerakan-gerakan Islam. Hal ini memberi implikasi yang amat mendalam terutamanya ketika gerakan tersebut sudah memperolehi kuasa melalui demokrasi. Walhasilnya, ahli-ahli gerakan akan memandang dunia dengan kacamata yang simplistik, gagal menghargai perbezaan yang bermakna lantas kekal berfikir di takuk lama yang bersifat monolitik. Di sinilah ide-ide segar memainkan peranan penting untuk membawa gerakan ke hadapan lebih jauh melalui perbahasan ide yang lebih mendalam dan kemas, bukan terhenti sekadar retorik al-Islam huwa al-hal - Islam sebagai penyelesaian bagi segala permasalahan. Di samping itu, persoalan otoriti dan kepimpinan gerakan juga merupakan sesuatu yang menarik untuk kita nilai kembali. Kita sering sahaja mendengar laungan retorika Kepi mpinan Ulama dan yang seumpama dengannya. Antara hujah yang sering kedengaran bersangkutan perkara ini ialah ilmu yang dimiliki para ulama itu akan menjadikan mereka sebagai pentadbir yang cekap dan amanah. Pada hari ini, laungan ini perlu diperjelaskan dengan lebih mendalam supaya gerakan Islam itu khususnya jelas akan matlamat perjuangannya. Apabila laungan kepimpinan ulama dipopularkan, gerakan terbabit - dalam kes Malaysia, PAS - belum pernah jelas akan apakah definisi dan siapakah ulama. Syarat untuk menjadi ahli Dewan Ulama juga masih merupakan sesuatu yang longgar dan kabur, sehinggakan kita melihat sesiapa sahaja yang punyai pendidikan formal dalam agama bisa menjadi ahlinya. Frasa kepimpinan ulama juga masih samar-samar dan tidak jelas kepada masyarakat awam; adakah ulama wajib memegang jawatan, atau institusi ulama sebagai badan berotoriti tertinggi, atau bagaimana? Hal ini wajar diambil peduli supaya hala tuju dan mekanisme pergerakannya lebih jitu. Hari ini, kelihatannya slogan 'kepimpinan ulama membawa konotasi bahawa ulama adalah golongan yang sewajarnya memegang jawatan tertinggi. Hal ini mengingatkan kita kepada hujah filasuf agung Plato menerusi The Republic, bahawa

jawatan tertinggi sewajarnya dipegang oleh segolongan kecil manusia yang beliau namakan sebagai 'philosopher-king'5. Menurut Plato, disebabkan pemerintah ini merupakan orang yang berilmu, maka seharusnya mereka akan memerintah dengan adil-kerana keghairahan mereka hanyalah kebenaran (truth) dan kebijaksanaan (wisdom). Namun, jika kita perhatikan sedalamnya, Plato telah menyediakan tapak yang subur yang berpotensi untuk sebuah pemerintahan autoritarian. Kesan cadangan beliau dalam The Republic ialah terbentuknya satu sistem pemerintahan yang bukan berdasarkan kemahuan rakyat terbanyak - apabila Plato sendiri meragui demokrasi tetapi segolongan yang sedikit akan berkuasa memerintah rakyat yang ramai6. Hal ini jugalah yang membimbangkan ketika kita melihat kecenderungan dalam wacana kepimpinan ulama pada hari ini. Di samping itu, Plato tidak jelas dalam membezakan antara alat epistemologi dengan alat menentukan legitimasi kekuasaan. Perbahasan epistemologi yang tujuannya mengarah kepada pencarian kebenaran dan ketulenan ilmu seharusnya disandarkan kepada segolongan yang benar-benar mempunyai otoriti, dan hal ini tidaklah wajar dipaksakan juga untuk menentukan legitimasi kekuasaan politik yang melibatkan manusia yang ragamnya pelbagai7. Untuk menentukan sesuatu hukum agama, kita semua mengakui bahawa mereka yang dilatih secara formal dalam bidang agama-lah yang paling layak mengenainya, tetapi hal ini tidaklah mengabsahkan hak istimewa segolongan ini untuk memimpin masyarakat yang semestinya amat kompleks. Pada hari ini, kita mengesan sebuah asumsi bahawa kepimpinan ulama membawa maksud ulama mestilah menduduki jawatan tertinggi. Hal ini, jika tidak diperjelaskan, akan membawa kesan yang berbahaya kepada ahli-ahli gerakan Islam sendiri. Dalam dunia yang semakin pantas berubah kini, gerakan Islam seharusnya serius memikirkan relevansi untuk memperjelaskan slogan yang dilaung-laungkan mereka, tatkala tahap kesedaran masyarakat semakin tinggi. Jika kita maksudkan slogan kepimpinan ulama dengan makna seperti yang telah saya sebutkan tadi, hal ini akan berpotensi membawa masalah dari sudut (1) menutup peluang golongan yang tidak mempunyai kelulusan agama yang formal untuk memimpin dan (2) memberi imej kepada orang luar bahawa gerakan ini tidak bersifat terbuka, yang akhirnya akan menjadikan mereka tidak berminat untuk menyertai gerakan Islam itu sendiri. Sedangkan, Tuhan telah mengingatkan kita bahawa syarat kepimpinan ialah alQawiy(memiliki kekuatan atau kecekapan) dan al-Amin (memiliki amanah)8. Bukankah sesuatu yang bersifat counter-productive apabila kita hanya mengehadkan peluang memimpin

kepada satu golongan sahaja? Justeru, di sini jelaslah kepada kita bahawa slogan kepimpinan ulama itu haruslah jelas dan tidak dibiarkan kabur sehingga ahli gerakan Islam - dalam keadaan tanpa sedar - telah pun meletakkan makna ulama mestilah menduduki jawatan tertinggi terhadap slogan tersebut. Selain itu, pengalaman Iran dengan Revolusi Islam-nya pada 1979 telah menunjukkan kepada kita satu paradoks yang tragis. Ketika pemerintahan Shah Reza Pahlavi yang merupakan sekutu kuat Amerika Syarikat, rakyat ketika itu juga merasa tertekan dengan keadaan ekonomi yang perit. Hal inilah, selain kebencian terhadap Shah yang membuak-buak, kira-kira empat juta rakyat Iran turun ke jalanraya untuk menggulingkannya. Peristiwa ini telah membuka jalan kepada pemerintahan baru di sana yang dipimpin oleh Ayatollah Ruhullah Khomeini yang sebelumnya dibuang negara ke Eropah. Masyarakat ketika itu mengangkat pemimpin baru ini dengan harapan gagasan Islam yang beliau bawa bakal menghembus nafas baru dalam masyarakat yang sebelumnya tertindas. Namun, pada akhirnya perkara yang sebaliknya telah berlaku, iaitu pemerintahan bersifat despotik atas nama Islam merupakan hasilnya dan realiti di Iran pada hari ini. Lihat saja perkembangan yang berlaku seusai pilihan raya 2009 seputar protes yang dijalankan olehGreen Movement demi membantah keputusan pilihan raya yang meragukan itu. Aktivis ditangkap dan dipenjara, malah ada demonstran yang ditembak pihak tentera semasa protes. Kesemua perkembangan ini menunjukkan kepada kita bahawa ada suatu elemen yang berpotensi mewujudkan paradoks yang menggamamkan ini dalam masyarakat Muslim. Kita memahami bahawa Islam membawa kebebasan dan keadilan, tetapi bisa saja berlaku penindasan atas nama Islam. Ketika inilah, perbahasan yang aktif berkenaan demokrasi dan kebebasan dalam ruang lingkup masyarakat Muslim wajar digerakkan secara serius, terutamanya dalam kalangan ahli gerakan Islam sendiri.

Hazman Baharom adalah mahasiswa Economics and Social Studies di University of Manchester, UK. Beliau juga merupakan Intern di Islamic Renaissance Front.

[1] Menerusi tulisan-tulisan seperti The End of History dan The Last Man

*2+ Melalui tulisannya seperti Democracy and Civil Society dan Democracy and Violence [3] Menerusi bukunya seperti Western Muslims and The Future of Islam dan The Quest for Meaning *4+ Walaupun ide beliau menerusi Leviathan sedikit berbeza dengan kebanyakan pemikir Pencerahan, namun tidak dapat kita nafikan bahawa karya tersebut telah membuka satu lembaran baru dalam sejarah perkembangan pemikiran politik di Eropah. Filasuf John Rawls menggelar karya ini sebagai the most important work in political philosophy karya yang amat penting dalam falsafah politik. [5] Lihat Plato, The Republic [6] Lihat Ogochukwu Okpala, Platos Republic vs. Democracy *7+ Lihat perbahasan dalam skema anarkisme, secara khusus tulisan Robert Paul Wolff, In Defense of Anarchism dan kritikan ke atasnya oleh Harry G. Frankfurt, The Anarchism of Robert Paul Wolff. [8] Quran; 28:26 De-moc.ra-cy government by the people, equality, opportunity, freedom

Muhammad Nazreen Jaafar Iqbal menyeru ke arah reinterpretasi semula ajaran agama untuk mewujudkan institusi politik dan sosial bersesuaian dengan respon dan tuntutan zaman. Beliau percaya dengan proses modenisasi Islam adalah keperluan tunggal ke arah kemajuan umat Islam. Pada cerminan yang lain, pemikiran yang dianjurkan Iqbal bersesuaian untuk memandu kesejahteraan umat Islam menghadapi cabaran kontemporari kala ini. Iqbal juga membeza tuntutan syariah kepada dua bahagian. Bahagian pertama merujuk kepada tuntutan yang dhawabit (kekal) dan tidak boleh diubah-ubah. Sebagai contoh, amalan ibadat yang ditetapkan di dalam Islam. Manakala, tuntutan kedua pula adalah rumusan dan interpretasi para ulama terdahulu yang dinamik dan berubah mengikut keperluan. Keperluan mutaghayyirat (fleksibel) bagi Iqbal perlulah setara di dalam memahami masalah umat pada masa kini.

Konsep Ulama menurut Iqbal adalah proses para cendikiawan terdahulu menyelesa ikan masalah perundangan pada zaman berkenaan dengan saranan daripada perundangan Islam. Jadi, ruang ijtihad di dalam urusan muamalat dan siyasah bagi Iqbal adalah bersifat dinamik yang memungkinkan perubahan sosial berlaku. Iqbal percaya bahawa umat Islam perlu senantiasa memperbaharui weltanschauung atau cara pandang mereka terhadap agama supaya ianya dapat dimanfaatkan di dalam kehidupan seharian masyarakat. Iqbal dan Ijtihad Pandangan Iqbal terhadap konsep Ijtihad memperlihatkan sisi pandang beliau yang percaya bahawa cara untuk meningkatkan kesedaran dan celik intelek umat Islam adalah dengan seruan pembaharuan. Iqbal menyangka kemunduran umat Islam diakibatkan oleh sikap konservatif sebahagian besar daripada mereka. Kedegilan mereka untuk berpegang kepada tradisi yang rigid dan reaksionari tanpa merujuk kepada keperluan zamaniyah (masa) dan makaniyah (tempat) adalah kesilapan yang berlaku semasa zaman pemerintahan Khalifah terdahulu. Tauseef Ahmad Partay (2011) menjelaskan ide Iqbal yang bermaksud: Di dalam mencari keperluan interpretasi dan kodifikasi semula terhadap Fiqh Islam, Iqbal menekankan keperluan kritikal umat Islam kontemporari untuk berijtihad. Kesilapan yang berlaku di dalam peristiwa sejarah umat Islam adalah mereka kehilangan unsur dinamika terhadap peradaban, di bawah tekanan situasi pensejarahan, seperti kemusnahan Baghdad oleh kaum Mongol sekitar 1258. Keadaan sejarah ini terjadi akibat doktrin terhadap pintu Ijtihad yang ditutup di dalam teologi Muslim tradisional. Iqbal beranggapan bahawa kesedaran golongan ulama yang mempertahankan konsep Ijtihad seperti Ibn Taymiyyah (1263 -1328) dan Shah Waliyullah ad-Dahlawi (1703-1762) membangkitkan keperluan untuk umat Islam sama-sama memimpin pembaharuan dan modenisasi di dalam lebenswelt (dunia kehidupan) mereka terhadap agama. Iqbal dipengaruhi pemikiran ulama seperti Muhammad ibn Ali Asy-Syaukani (1760-1839), ulama reformis yang menyeru ke arah islah dan pembaikan kondisi masyarakat yang dibendung gejala taqlid. Malah, Iqbal mencabar doktrin penutupan pintu ijtihad dengan berseru, Did the founders of our school ever claim finality for reasoning and interpretation? Never!! - Adakah para pembina asas pemikiran Islam menuntut kata akhir untuk penalaran dan pentafsiran? Tidak sama sekali!. Malahan, Muhammad Iqbal turut menyatakan pendirian lebih jauh daripada itu, dia mengatakan tuntutan golongan pemikir progressif seperti Syeikh Rifaat at-Tahtawi (18011873), Qasim Amin (1863-1908) dan Ali Abdul Raziq (1888-1966) bahawa keperluan reformasi

politik dan ideologi adalah bersandarkan kepada kehendak dan tuntutan masa itu adalah jelas terbukti. Walaupun Iqbal tidaklah menyatakan sokongan terbuka terhadap fikrah golongan liberalprogressif seperti Qasim Amin dan Ali Abdul Raziq, namun medan intelektual yang dihamparkan oleh pemikir seperti Muhammad Iqbal dan Syeikh Muhammad Abduh menyediakan peluang kepada para pemikir Islam mencabar dogma lama. Malahan, hamparan intelektual yang disajikan Iqbal juga membolehkan mereka muncul dengan bentuk ijtihadijtihad baharu terutamanya di dalam urusan siyasah dan muamalat. Iqbal dan Demokrasi Iqbal di dalam eseinya Islam as a Moral and Political Ideal menjelaskan bahawa nilai-nilai demokrasi adalah aspirasi politik yang paling mutakhir di dalam Islam. Iqbal melihat kepentingan aspek pendemokrasian yang perlu diadakan di dalam Islam, dimana nilai sebegini adalah bertujuan untuk mendidik manusia ke arah etika dan moral yang menyeluruh. Iqbal menghargai tiga teras utama di dalam nilai demokrasi yakni kebebasan, kesaksamaan dan pilihan. Bagi beliau juga, pusat agama bagi perkembangan hubungan manusia adalah masyarakat dan institusi sosial. Sekiranya, manusia hanya bersifat individual dan hubungan agama mereka semata-mata bersifat ketuhanan manakala nilai-nilai kemanusiaan dipinggirkan, manusia tidak mungkin mengecapi kebebasan menurut anjuran Islam. Demikian, Iqbal menjana suatu pandangan yang melihat kepentingan demokrasi sebagai wasilah utama di dalam mengejar tasawwur Islam itu sendiri. Muhammad Asad atau dahulunya Leopold Weiss pernah menulis di dalam biografinya, The Road to Mecca tentang pengalaman beliau semasa bertemu Muhammad Iqbal pada tahun 1934 di mana Asad menceritakan tentang kearifan dan kehebatan intelektual Iqbal semasa berguru di India. Malahan, Asad juga menceritakan tentang Iqbal yang mengajak beliau supaya kekal di India. Akhirnya Asad menetap selama lebih limabelas tahun di India untuk bersama-sama menuntut kefasihan terhadap konsep Negara Islam. Asad begitu terpesona dengan weltanschauung atau pandangan alam Muhammad Iqbal terhadap falsafah Islam. Kehebatan ilmu dan kesarjanaan Islam yang dimiliki Muhammad Iqbal, akhirnya menyebabkan Asad terpanggil untuk membicarakan lanjut berkenaan konsep tatakelola dan kerajaan dalam Islam. Pada tahun 1961, Asad menulis buku Principles of State and Government in Islam atas inspirasi bawaan Muhammad Iqbal yang bersungguh-sungguh mencorak paradigma baru dalam pemikiran Islam. Semasa Asad berkunjung ke Lahore, untuk menziarahi Iqbal, mereka sempat juga berdebat meliputi aspek politik, falsafah dan agama. Dalam perdebatan panjang dua tokoh pemikir ini, sempat juga terselit diskusi tentang hala tuju Negara Islam Pakistan. Atas semangat penghargaan, Iqbal berusaha memujuk Muhammad Asad untuk tinggal di

Lahore dan menawarkan jawatan pengerusi di fakulti Pengajian Islam di salah sebuah kolej tempatan. Namun Asad menolak tawaran itu atas alasan yang tidak dapat dielakkan. Begitulah hubungan baik kedua-dua sarjana hebat ini. Syed Husin Alatas, di dalam bukunya Islam dengan Sosialisme (1976) turut mendakwa Iqbal selain mempunyai bakat sebagai penyair dan kesarjanaan yang besar telah turut menghasilkan karya-karya yang bercirikan sosialisme dan merakyat. Malah ujar Syed Husin Alatas lagi, karya Iqbal berjudul Javad Nama atau Book of Eternity merujuk terjemahan AJ Arberry yang terbit pada tahun 1932 selain daripada memiliki puisi-puisi spiritual karya tersebut turut memuatkan seruan yang menjana keperluan hak asasi dan kemanusiaan buat semua. Pandangan Syed Husin Alatas mungkin tidak dikongsi semua. Para penterjemah yang menterjemahkan karya Iqbal ke dalam bahasa Inggeris, seperti Arthur J. Arberry, Book of Eternity atau Annemarie Schimmel ke dalam bahasa Jerman, iaitu Dschavidnma: Das Buch der Ewigkeit dan terjemahan ke dalam bahasa Itali oleh Alessandro Bausstani sebagai ll poema Celeste pula berpandangan bahawa Javed Nama atau Book of Eternity terinspirasi daripada karya Dante, Divine Comedy yang didokongi penyair Virgil. Manakala, Iqbal yang menggunakan pseudonim Zinda Rud mengakari rapat pengaruh kesyairan Maulana Jalaludin ar-Rumi. Iqbal dan Kesusateraan Membedah sisi-sisi kesusasteraan Muhammad Iqbal ini bukanlah tanggungjawab yang remeh. Malahan percubaan untuk meneroka hasil kerja filasuf Islam yang ulung ini merupakan amanat yang wajib untuk dituruti. Dato Seri Anwar Ibrahim ketika memulakan syarahan pada sesi ucaptama German Council on Foreign Relation di Berlin bertarikh 30 September 2010 telah mengangkat sosok Muhammad Iqbal sebagai penghubung kepada dua pujangga besar Barat dan Timur. Maulana Jalaludin arRumi di sebelah kirinya, manakala Johann Wolfgang Von Goethe di sebelah kanannya pula. Iqbal di dalam puisinya Payam-I-Mashriq merakam pertembungan Rumi dan Goethe seumpamanya mereka sedang bersidang di alam syurga. Ketika menulis Payam-I-Mashriq, Iqbal sendiri terpengaruh daripada karya Faust, nukilan Goethe yang berjudul West-ostlischer Diwan - West-Eastern Diwan, sepertimana diinspirasikan daripada penyajak Parsi, sekitar abad ke 14 bernama Hafez Shirazi. Malah Al-Diwan Sharqi lil Muallif al Garbhi diungkapkan oleh Goethe di dalam naskahnya yang asal. Hal ini membuktikan betapa Iqbal selain daripada seorang tokoh pemikir yang disegani, beliau juga memiliki citarasa kesusasteraan yang bermutu. Iqbal juga berkesampingan menulis puluhan, malah ratusan naskah kesusasteraan yang

menampilkan puisi yang ditulis beliau. Buku puisi pertama Iqbal, Asrar-E-Khudi - Secret of The Self, yang siap diterbitkan pada tahun 1915 memperlihatkan kehebatan Iqbal di dalam ranah kepujanggaan beliau. Menurut RA Nicholson, penterjemah Asra-e-Khuddi ke dalam bahasa Inggeris, gaya bahasa dan metafora yang disampaikan Iqbal mengandungi unsur-unsur ketaqwaan dan spiritual ketuhanan yang tinggi. Khuddi dirujuk sebagai keperibadian, dimana perkataan khuddi sinonim terhadap perkataan ruh yang diungkap di dalam al-Quran. Syair ini bertemakan hubungan manusia dan masyarakat yang menekankan persoalan eksistensialisme di dalam kesusasteraan. Malah, Iqbal sering dibandingkan bersama-sama sang pujangga besar India, juga pemenang anugerah nobel kesusasteraan pada tahun 1913, Rabindranath Tagore (1861-1941) yang menulis Gitanjali, magnum opus-nya yang menampilkan kompilasi seratus lima puluh tujuh syair-syair Tagore dan diterbitkan oleh Indian Society of London pada Ogos 1910. Selain daripada Asrar-e-Khudi, Iqbal menghasilkan karya-karya kesusasteraan Parsi seperti Rumuz-IBhekudi (1918), Zabur-I-Ajam (1927) dan kesusasteraan Urdu seperti Bang-I-Dara (1924), BalI-Jibril (1936) dan Zarb-i Khalim (1936). Lantaran itulah beliau juga digelar Iqbal of Lahore hasil daripada kerja-kerja kesusasteraan yang dilakukan beliau. Iqbal Sang Reformis Sememangnya Iqbal merupakan ahli falsafah, penyair, mujaddid dan reformis Islam yang telah banyak berjasa di dalam membangunkan naratif yang progresif di dalam korpus pemikiran Islam. Sesungguhnya, jasa Allamah Muhammad Iqbal yang mendepani cabaran intelektual moden, di satu sisi bertindak dengan penggerak modenisme Islam yang kritikal terhadap modeniti barat. Tambahan pula, kehebatan beliau di dalam mengarang karya-karya kesusasteraan menyebabkan Muhammad Iqbal sangat dihormati di Timur dan juga Barat. Lantaran itu jugalah pengkaji Islam John Esposito pernah menulis suatu esei sebagai penghargaan kepada Muhammad Iqbal bertajuk Iqbal The Reformer atau Iqbal Sang Reformis.

Muhammad Nazreen Jaafar adalah mahasiswa jurusan ekonomi di Universiti Tun Abdul Razak dan juga Intern di Islamic Renaissance Front. Iqbal dan Pemikiran Reformis -

http://www.bharian.com.my/bharian/articles/UIAMkomitedpembaharuantamadunIslam/Article/ Aspirasi pendidikan Islam bukan sekadar lahirkan tenaga kerja Universiti Islam Antarabangsa Malaysia (UIAM) yang ditubuhkan pada 1983 baru saja menyambut usia 30 tahun baru-baru ini. Masyarakat Islam di Malaysia harus bersyukur dan bangga kerana negara kita terbabit secara langsung dalam proses penubuhan, pembangunan dan pengembangannya sehingga ke hari ini. Penubuhan UIAM diasaskan atas pemuafakatan dan cadangan ulama serta ilmuwan Muslim sedunia terhadap kepentingan penubuhan pelbagai institusi pendidikan tinggi Islam sebagai langkah menggerakkan dan menjayakan agenda pembaharuan tamadun Islam. Pembabitan Malaysia amat bermakna dalam konteks pembangunan tamadun ummah secara menyeluruh. Malah, ketika Kongres Sedunia Pertama Integrasi dan Islamikasi Ilmu Kemanusiaan 2013 yang berlangsung baru-baru ini sempena sambutan 30 tahun penubuhannya, komitmen terhadap aspirasi besar dan penting ini ditunjukkan secara terbuka serta penuh keyakinan.

Dalam pelbagai pembentangan oleh tokoh dan sarjana Muslim yang diundang, persepakatan antara mereka jelas iaitu tuntutan bagi membangunkan sistem pendidikan Islam yang unggul berteraskan prinsip tauhid harus terus diperkukuhkan dan tidak boleh dikompromi. Ia adalah jalan keluar utama jika cita-cita melihat umat Islam keluar daripada lingkaran kelesuan dan kemunduran peradaban ingin diatasi. Tuntut komitmen tinggi Hal ini penting ditegaskan kerana cita-cita pendidikan Islam bukan sekadar melahirkan tenaga kerja dalam kefahaman bagi membangunkan masyarakat dan negara dalam erti kata yang sempit, tetapi membangunkan sumber serta modal insan yang berkeyakinan dan berkemampuan pula sebagai penggerak dan pembaharu tamadun Islam. Cita-cita besar dan luhur ini menuntut komitmen tinggi dalam segala aspek dan ia bukan jalan pintas dan cepat. Agenda pembaharuan tamadun yang ingin dijayakan adalah menerusi jalan pembangunan semula kebudayaan masyarakat Islam serta direalisasikan menerusi proses pengenalan kesedaran dan kefahaman ilmu yang tepat dan benar sejajar dengan konsep pengetahuan Islam yang hakiki. Bagi memastikan agenda pembangunan pendidikan Islam terus berkembang, kongres mencadangkan beberapa saranan. Pertama, umat Islam dituntut memahami dan menghayati tasawur atau pandangan hidup berasaskan tauhid seperti dianjurkan al-Quran. Penghayatan ini perlu menjadi dasar dan amalan dalam usaha menjayakan agenda pembangunan umat serta pembinaan semula peradaban Islam dalam segenap aspek kehidupan ini. Kedua, peranan institusi kekeluargaan terlalu asasi dalam proses pembinaan dan pembaharuan

peradaban Islam. Bagi tujuan itu, pendidikan kekeluargaan berteraskan tasawur tauhid perlu dibangunkan secara lebih berencana pada masa kini. Ini bagi memastikan pengetahuan Islam yang tepat dapat dijayakan dan diterapkan bermula sejak awal perkembangan generasi Muslim. Ketiga, asas ketamadunan Islam dari segi sistem pengagihan kekayaan, pembangunan kualiti kepemimpinan dan pembangunan agensi pengupayaan ekonomi umat Islam perlu diperkukuhkan secara menyeluruh. Peranan institusi pendidikan tinggi Islam seperti UIAM dalam hal ini amat utama kerana kandungan pendidikan Islam yang bersepadu membentuk tasawur serta amalan yang terbaik sebagaimana dituntut prinsip agama dalam semua bidang ketamaduan itu. Pembaharuan kandungan Keempat, pendidikan tinggi Islam harus mempertingkatkan usaha pembaharuan kandungan dan pendekatan pengajaran dalam bidang sains dan teknologi. Ia bagi memastikan bidang ini tidak terlalu dikuasai budaya serta gerakan konsumerisme yang bebas nilai. Sains dan teknologi yang berteraskan prinsip tauhid menekankan prinsip keseimbangan bagi memastikan segala sumber kehidupan dapat dipelihara untuk kesejahteraan seluruh masyarakat manusia. Kelima, ada tuntutan tinggi bagi pembangunan kandungan pendidikan bersepadu dalam bidang perubatan. Bidang ini adalah keperluan asasi manusia dan ia tidak boleh terjebak dan digerakkan oleh tuntutan serta arus perniagaan dan perdagangan semata-mata. Pendidikan bersepadu perubatan memastikan peluang saksama anggota masyarakat memperoleh khidmat perubatan terbaik secara menyeluruh menerusi pelbagai pendekatan bagi memenuhi kesihatan manusia dari segenap segi. Agenda pemerkasaan pendidikan Islam ini besar dan ia menuntut sarjana Muslim terbabit secara aktif dalam pembangunan ilmu berasaskan prinsip integrasi dan islamikasi ilmu. Kedudukan UIAM dalam menjayakan cita-cita dan aspirasi ini amat asasi. Dokongan kita semua pasti membantu institusi pendidikan tinggi Islam ini terus menawarkan perspektif unik dan terbaik dalam pelbagai pendidikan seterusnya membangunkan alternatif baru pengetahuan Islam untuk dimanfaatkan oleh seluruh warga dunia yang kini berkembang pesat.

UIAM komited pembaharuan tamadun Islam


Penulis ialah pensyarah di Fakulti Pengajian Islam, UKM
2013/10/04 - 04:20:21 AM Dr Muhamad Razak Idris

solusi dengan matlamat dan cita-cita ke depan, maka sarjana Muslim yang mendapat pengisian didikan Barat seterusnya tidak memiliki autonomi keilmuan yang tidak mampu mandiri. Maksudnya sarjana-sarjana ini hanya menjiplak hasil daripada kepakaran Barat sebaliknya Barat tidak mengisinya mandiri itu, kerana ditakuti berlaku transformasi ilmu pengetahuan ke dunia Islam. IIIT Selections
Islamization of Knowledge by International Institute of Islamic Thought $15.00

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Sebaliknya semasa dunia Islam diwarnai dengan ilmu Tasawuf dan Tariqat seolah-olah mengubah tradisi seperti pintu ijtihad mulai tertutup. Pendidikan Islam tidak memiliki inovasi, kurikulum pendidikan Islam yang bersifat tradisional hanya mengarah pada acuan yang berorientasikan syariah. Pengetahuan sains dan teknologi seperti kedoktoran, astronomi, fizik, kimia, ekonomi dan sebagainya menjadi terabai sedangkan pengetahuan Islam ini dimiliki sejak zaman klasik dengan cukup hebat. Perkara ini berlaku akibat tradisi kebudayaan Islam Di dalam kurikulum pendidikan Islam sudah tidak diwajibkan dalam mata kuliah di Perguruan Tinggi, di madrasah dan lain-lain sebaliknya tradisi ilmu Barat diajarkan dengan serius dan konsisten dijadikan inti-pati program yang diwajibkan. Pada era ini Pemikir ulung yang juga Ilmuwan Islam Al-Faruqi didorong untuk mengetengahkan konsep dan idea Islamisasi Ilu Pengetahuan. Pemikir yang kritis lagi ilmiah dan kecerdasan Dalam bidang keilmuan membuat Al-Faruqi mengemukakan idea perlunya mengislamkan ilmu-ilmu sosial kontemporari. Untuk merealisasikan matlamat ini beliau mendirikan Himpunan Ilmuwan Sosial Muslim (The Assosiation of Muslim Social Scientists) dan menjawat sebagai presiden yang pertama pada tahun 1972 hingga 1978. Al-Faruqi

Juga sebagai berperanan utama dalam pembentukan lembaga Internasional (The Internasional Institute if Islamic Thought). Kedua lembaga tersebut secara bersama-sama menerbitkan jurnal American Journal of Islamic Social Sciences. Allah amat menyayangi beliau untuk mengakhiri seluruh perjuangan Al-Faruqi dan kepiawaiannya harus berakhir dengan peristiwa yang sangat tragis, ia meninggal dunia pada tahun 1986 bersama isterinya Lamiya dalam peristiwa pembunuhan secara brutal, di rumah mereka di Wyncote, Philadelphia. Misteri pembunuhan Berkaitan erat dengan kecamannya terhadap Zionis Israel, dan pembelaan ke atas rakyat Palestine iaitu tanah airnya. Al-Faruqi adalah ilmuwan yang produktif. Ia berhasil menulis lebih dua puluh buku dan seratus artikel. Pemikiran Al- Faruqi mempunyai akses dalam bidang-bidang luas. Dalam buku Islamization of Knowledge: General Principle and Work-plan (1982), penampilan agak sederhana, namun mencetuskan pemikiran yang kaya dan gilang-gemilang, justeru tepat sebagai rujukan utama lagi penting dalam menanggulangi Islamisasi ilmu pengetahuan, yang merangkumi tahap pilihan yang perlu ditempuh dalam proses Islamisasi tersebut. Karyanya yang berhubung dengan ilmu perbandingan agama Cukup banyak, ini dapat difahami sebab beliau orang yang pakar dalam perbandingan agama. Berbagai karya dalam bidang ini menunjukkan ia kelewat terbakar oleh Islam untuk mengaprisiasikan agama-agama lain. Ia lebih mengambil posisi sebagai pendebat dan missionaris eguh yang membela dan mendakwakan Islam Tags: didasari Barat, Islamisasi Ilmu Pengetahuan, Ismail Raji Al-Faruqi pemikir dan perancang, mandiri, menjiplak, pendidikan Barat, Pendidikan dan Ilmu-ilmu Islam, pengetahuan moden, punca permasalahan umat Islam, sarjana Muslim, tidak memiliki autonomi keilmuan, transformasi ilmu pengetahuan Islam.

Politics, Power, and Knowledge: Revisiting the Islamization of Knowledge Project Politics, Power, and Knowledge: Revisiting the Islamization of Knowledge Project Written by Mona Abaza, Debates on Islam and Knowledge in Malaysia and Egypt: Shifting Worlds is an important book which tries to link together the intellectual, ideological, and political developments in two Muslim-majority countries--Egypt and Malaysia--over the past three decades and to explore the hidden undercurrents of intellectual-political life in both countries.

The work focuses on the development of Islamic intellectual and academic thought that has taken on a life of its own and followed a number of different trajectories following the landmark international conference on Muslim education that was held in Mecca in 1977, and Prof. Ismail Raj Faruqi's clarion call for Muslim scholars, Ulama, and intellectuals to take up the task of reconstructing the order of knowledge on terms that were fundamentally Islamic, more culturally authentic, and directly relevant to the needs of contemporary Muslims the world over (pp. 9, 2324). At the root of the project Abaza identifies the crisis of confidence and intellectual dependency that had taken root in the collective Muslim psyche and the reaction of a whole generation of post-colonial Muslim intellectuals and political elites to the enduring dominance and hegemony of the West over the rest. She locates the Islamization of knowledge project within the historical parameters of the post-colonial era, tracing its linkages and similarities with other Third-Worldist trends that were en vogue at the time, including the Africanist "negritude" movement, the emergence of subaltern studies in the Indian subcontinent, the calls for cultural particularism in the West, and the (much later) development of the "Asian values" school of thought in Southeast and East Asia. What unites these intellectual movements was and is the growing awareness that "knowledge" is not neutral, objective, nor as universal as some of its Western proponents claim it to be, but that what now passes as universal knowledge based on immutable scientific and empirical premises has itself been put through the sieve and prism of the occidental eye which invariably frames the world from its own distinct cultural, historical, and secular-universal perspective. Seen thus the Islamization of knowledge project comes across as the Muslim world's response to the intellectual and epistemological hegemony of the West, by coming up with an alternative order of knowledge and power that is nonetheless caught in an oppositional dialectics with the Other. Working on such familiar Foucauldian premises, Abaza attempts to explain as well as deconstruct the workings of the Islamization of knowledge project, attempting to unearth its internal mechanisms as well as some of its more obvious contradictions and blind spots. Debates on Islam and Knowledge thus reads as a sustained attempt at an archaeology and deconstruction of a vast intellectual program that was itself meant to be an archaeology of sorts: Abaza offers us a book that is basically a history of ideas, and one that tries to identify the evolution of this body of ideas within the wider socio-cultural and political currents of the societies that became the hosts and benefactors of that project. Though critical of the project as a whole, Abaza accepts the validity of the angst and anxieties of that generation of Muslim intellectuals who saw the need for a reconstruction of knowledge that would free epistemology, philosophy, and the sciences of their unstated Eurocentric and Orientalist biases. The problem, however, is what had to be done after stating the obvious: while acknowledging knowledge's intimate linkages to Western power, force, and domination, how then does one attempt to construct an alternative system that is at the same time authentic, culturally specific, and universal? Abaza's concern is not only to analyze the phenomenon of Islamization of knowledge itself, but also to identify the key actors and agents involved, and to trace the manifold ways and means

through which the project was later taken up by Islamist intellectuals, scholars, organizations, think-tanks, and governments in the Muslim world. She begins with the rudimentary question of whether it is possible to Islamize knowledge (or for that matter Hinduize or Christianize knowledge) in the first place (p. 1). Herself admittedly skeptical of the project, Abaza begins her analysis by noting the paucity of material and the overall low quality of academic output that has come from the proponents of the project thus far: "Their [the Islamizers] contribution has left a lot to be desired. I recall wandering between the passageways of the International Islamic University of Kuala Lumpur having the sentiment that this institution was a nest breeding a tense social domination. Body language, dress, religious gestures and inflated ceremonial performances were enhanced on the front stage at the expense of genuine intellectualism. In my encounters and meetings with officials and academics in Kuala Lumpur I was struck more by the concern for habitus and ceremony than the substance of what was being said." (pp. 2-3) This disproportionate concern for appearances and the superficial comes out clearly in her critical observations of the offices of the International Institute for Islamic Thought (IIIT) in Cairo as well as the vainglorious edifice of the Institute for Islamic Thought and Civilisation (ISTAC) in Kuala Lumpur. (chaps. 3, 4, and 6; also pp. 88-95, 143-145). Linked to this are her own concerns that the Islamization of knowledge project may have gone off the rails for a number of important reasons that she herself outlines repeatedly in the book. First, as Abaza demonstrates in her chapters on the Malaysian experience, the Islamization of knowledge project was hostage to the needs and vicissitudes of realpolitik and the political machinations of statist elites and politicians who saw in it a convenient vehicle to enhance their own Islamic credentials by sponsoring ostensibly "Islamic" educational initiatives in order to boost their own waning Islamic credibility. The Malaysian government's patronage of Syed Naquib al-Attas and ISTAC was, in her view, a case of "the 'refeudalization' and institutionalisation of an Islam of power" that served the interests of the ruling elite (pp. 89, 9295, 105). Through a close reading of some of Naquib al-Attas's texts, she notes that his was a view of Islamic knowledge that was firmly rooted in a neo-Sufistic understanding of social strata and hierarchies (pp. 92-93), deeply enmeshed within a culture of patronage and power (pp. 104105) that suited the interests of the modernizing authoritarian political leadership of Malaysia, then under the guidance of the Prime Minister Dr. Mahathir Mohamed and his erstwhile deputy Anwar Ibrahim. This culture of dependency on political patronage and support in turn contributed to the paradoxes that were faced by these aspiring pioneers of the Islamization of knowledge project (pp. 218-225). Themselves a liminal community that straddled both the world of Islamic tradition and that of Western secular sciences, these Islamizers were caught between traditional religious scholars and the modernizing secular elites of their own countries. Their lack of organic linkages and support, and the absence of a mass-based popular public following, made them hostages to political interests which in turn distorted their images in public and invariably affected the quality and content of their work as well. Again, Abaza's critical account of the goings-on at Malaysia's ISTAC are instructive. Noting that this grandiose "castle built on sand" was built in the form of an enormous (not to forget expensive) fortress "that was not in Malaysia

but could be somewhere in the Middle East" (p. 88), Abaza points to the alienation and isolation of such endeavors and their proponents. But here lies the fundamental weakness and contradiction of the whole Islamization of knowledge project itself. Dependent as it was on state patronage and support, institutions such as ISTAC and the International Islamic University (IIU) of Malaysia and the IIIT of Egypt were hardly able to bring about a paradigm shift in thinking on a public scale. What is more, as Abaza points out in her analysis, such proximity to power and privilege soon earned these Muslim scholars and intellectuals the charge that they were merely working for the government and helping to prop up the ailing regimes whose legitimacy and Islamic credibility were long spent. (The same criticism has been levelled at the so-called "Muslim media," which, in most cases, has turned out to be nothing more than the propaganda arms of the Muslim governments they work for.) Compared to more "authentic" grass-roots Islamist movements and parties like the Ikhwan'ul Muslimin of Egypt and ABIM and PAS of Malaysia, these institutions had little effect on the popular understanding and expression of normative Islam in their own societies. This sense of relative isolation and alienation in turn explains some of the internal disputes and constant internecine struggles among the Muslim scholars themselves. In her analysis of the developments in Egypt (chaps. 9, 10) and Malaysia, Abaza notes that these proponents of Islamization of knowledge were not able to get as far for the simple reason that they were at odds with themselves most of the time. Like the impotent aristocrats who were forced to engage in petty duels and back-biting at the court of the French King Louis XIV, the present generation of Muslim scholars and intellectuals who have been patronized by their own Muslim rulers and politicians have been engaged in a pitiful and fruitless contest for favors and state support for years. This, in part, explains the bitter diatribes, personal attacks, and slander that have been meted out to the Islamizers by their own ilk over the years, symptoms of an intellectual culture that has become inbred and incestuous for too long. In all these cases Abaza's critical assessment is based on a structural analysis that looks more at the structures of power, control, and domination--as well as the mechanisms for the construction and production of knowledge--rather than at the contents of the discourse itself. The book, as I have pointed out, is more a study of the politics of knowledge-production than an overview of the contents of the discourse itself. For those interested in the processes of knowledgeproduction, reproduction, and dissemination, this is a useful study indeed. Abaza's book remains an important contribution to the study of the Islamization of knowledge project and its strength lies in its comparative approach as the author tries to connect the seemingly disparate and unrelated developments in different localities within a broader context of global Islamic intellectual revivalism. One can only hope that such an endeavor will be taken up by other scholars who will expand the author's parameters of research both geographically and historically, drawing out the chains and connections of continuity and difference within contemporary Muslim society so that a larger picture can emerge, one that charts the coordinates of the intellectual habitus of Muslims worldwide and which maps out the parameters of Muslim thought over time and space.

The problems with the book, however, have more to do with its structure and focus than with its immediate contents. For a start, the reader is often left with no clue as to where the focus of the work should be. Abaza darts back and forth between the two poles of her research and this initially gives the impression that her studies of the Egyptian and Malaysian scenes are meant to complement and mirror each other. But no such mirroring effect takes place, and this in turn robs the work of its comparative weight and analysis. Chapter 9, which looks at the Islamization of knowledge debate in Egypt, for instance, reads as a well-thought out cursory observation on the state of the art of Islamic thinking in Egypt. Abaza is on familiar territory here and she delves deeply into the complexities of the debate and its historical antecedents, pointing to the clashes of ideas and personalities such as Abdel Wahhab al-Messiri, Nasr M. Arif, Muhammad 'Immara, Tareq alBashri, and Nasr Abu Zayd. Abaza also considers how the debate in Egypt has fallen back on long-established historical antecedents and tradition, bringing to the foreground the ideas and works of Muslim thinkers like Ibn Khaldun and Ibn Rushd, whose own contributions to Muslim thought have become part of the (often bitter and acrimonious) debate between the various schools of Islamic thought. Yet one would have hoped that chapter 9 would be followed by a chapter that attempts to give a similar overview of the state of Muslim intellectual thought in Malaysia. This, however, does not materialize and one is left with the distinct impression that either such an equivalent debate does not exist in Malaysia (which is patently not the case) or that chapter 9 should be read independently. Which bring us to the next observation about the book. Read independently, the various chapters come across as curious and highly informative vignettes about individual personalities, organizations, and currents of thought in the respective countries. The chapters on Ismail Raj Faruqi, Syed Naquib al-Attas, Henry Corbin, and Syed Hussein Alatas read as detailed character studies that could have been published and read on their own, as short monographs or biographical papers that sum up the works and ideas of the thinkers in question (though the chapter on Henry Corbin remains less developed compared to the rest). Put together, however, the four chapters that make up the second part of the book seem to lack the thin red line of tight argumentation that could have linked them together to form part of a broader argument. If Abaza's aim was to give a general overview of the internal debates and internal differences between these different thinkers and the effect they had on each other's work, this does not come out clearly in the text. While she does attempt several cross-references in each individual chapter, a broader meta-narrative does not emerge from the text to unite them, leaving the chapters to stand alone as it were as an assembly of shorter intellectual portraits of Islamizers in their own time and space. It is amazing to note that while she mentions time and again that the two brothers Syed Naquib al-Attas and Syed Hussein Alatas have been diametrically opposed to each others' work and ideas, there is no attempt to develop this into a theme in itself, or to explore the ways and means that the interaction between these different ideas and schools of thought were part of a bigger ideological struggle for the hearts and minds of Muslims in Malaysia then.

Writing as a political scientist, my own interest has been to see how the Islamization of knowledge project was taken captive by the interests of politics and politicians. When Abaza discusses the issues at stake (chap. 2), her analysis comes closest to that of conventional political economy. Here is where her disparaging accounts of the apparent drawbacks and failures of the Islamization of knowledge project seem most cogent and acceptable. When looking at the Malaysian case, for instance, she notes that the Malaysian state's patronage of institutions like ISTAC and IIU had as much to do with the basic political prerogative of giving jobs to Muslims and keeping unemployment levels down (pp. 33-38). Likewise similar observations are made for Egypt and Malaysia when Abaza notes that the state's support of such initiatives was motivated by the primordial needs of political survival above all else, and what mattered most was trying to maintain control and support of the Muslim vote bank. But these analyses could and should have been pushed further, though the book takes us on many an unwarranted (and irrelevant) digression that could have been edited out in the long run. On the whole, this will not be an easy book to digest by those in favour or supportive of the Islamization of knowledge project. Some of Abaza's observations may seem caustic and acerbic, and there is the tendency to over-generalize. The fundamental question that she set out to answer--whether knowledge could be Islamized--remains unanswered. More charitable observers who have been supportive of such Third-Worldist endeavors might argue that it is still too early to judge and that the long march towards a world of multiple universalisms is far from over. But reading the book in the light of recent developments post-September 11, 2001, merely confirms our belief that whatever may be the case, Western (and particularly American) hegemony and power are painful realities that cannot be avoided. With the growing assertion of Western military and political might, the Eurocentric and Orientalist order of knowledge and power has become consolidated and more powerful than ever, to the point where the mere mention of the word "Islam" conjures up negative images and stereotypes of Muslims for many people in the world. So great is the power and attraction of the Western epistemological register that one might be forgiven for thinking that it is the only worldview that exists, and that the "truths" of the West are the only ones that are valid and relevant for the times we live in. Today, as we watch the inexorable march of the American hegemon and its relentless quest to impress its stamp of power and authority on the rest of the globe, one is thankful for the existence of some quarters of resistance at least, futile and pathetic though their resistance may have been so far. What is clear is that in the face of growing Western triumphalism and unilateralism, there is a pressing need for an alternative worldview, or a multiplicity of alternative worldviews, that would challenge the false certainties of George Bush and the warmongers of the White House. While it is true that the proponents of the Islamization of knowledge project have themselves been caught in the vise of power and politics, there remains the need to free knowledge from the shackles of simplistic ideology, crass consumerism, and an unrestrained militarism. Those who support the Islamization of knowledge project (along with those who have supported other Third-Worldist intellectual endeavors) should read the book and take some of the criticisms to heart, painful though they may be to swallow at first. The Muslim world has been fed empty slogans for too long and the landscape of the Muslim world is already cluttered with too many

posh and expensive ivory towers and institutes of research that have produced meager results. Rather than playing to the gallery or falling victim to the whims of their politicians, Muslim intellectuals, Ulama, and scholars today need to work even harder to come up with a progressive, dynamic, and effective discourse of Islamism that will finally serve as a genuine challenge and alternative to the neo-imperialist discourse of liberal-capitalism that is being forced down our throats at the point of a gun. Note Dr. Farish Ahmad-Noor is a Malaysian political scientist and human rights activist currently working at the Centre for Modern Orient Studies (ZMO), Berlin. He is the author of New Voices of Islam (Leiden: ISIM, 2002), The Other Malaysia: Writings on Malaysia's Subaltern Histories (Kuala Lumpur: Silverfish, 2002), and Islam Embedded: The Historical Development of the PanMalaysian Islamic Party, 1951-2003 (Kuala Lumpur: MSRI, 2003). While there is no reason to suppose that the aspiration to replace the Constitution with Islamic law will succeed, the fact that this represents a not-insignificant body of opinion has major implications. It means that the existing order -- religious freedom, democracy, women's rights -- can no longer be taken for granted. It now needs to be fought for.

Toward Islamic Anthropology : Definition, Dogma and Directions : Islamization of Knowledge Series No. 2 (Akbar S. Ahmed) Towards an Islamic Perspective of Developmental Psychology: Endnotes By Salisu Shehu 1G. R. Lefrancois, Of Children: An Introduction to Child Development (Belmont: Wadsworth, 1973). 2- See Omar K. Khaleefa, "The Imperialism of Euro-American Psychology in a nonWestern Culture: An Attempt toward an Ummatic Psychology," The American Journal of Islamic Social Sciences, vol.14, no.1 (1997): 50. 3- See Mona Abdul-Fadl, "Contemporary Social Theory: Tawhidi Projections," The American Journal of Islamic Social Sciences, vol. 2, no.3 (1994): 316. 4- Malik Badri, The Dilemma of Muslim Psychologists (London: MWH Publishers, 1979). 5- Mona Abul-Fadl, "Contemporary Social Theory," 317. 6- Ibid., 326. 7- Alexis Carrel, Al-Insan Dhalika al-Majhul (Man: The Unknown). 8- Abul-Fadl, "Contemporary Social Theory," 327. 9- L. S. Hearnshaw, The Shaping of Modern Psychology: An Historical Introduction (London: Routledge, 1987). 10- Harris, Kelvin, Education and Knowledge (London: Routledge and Kegan Paul, 1979), 5-27; cited in Suleiman, Said, "Islamization of Knowledge: A Working

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Concept and Implementation Strategies," an unpublished seminar paper, Muslim Forum Islamization of Knowledge Seminar Series, Bayero University, Kano, Nigeria 1998. Ismail Raji al-Faruqi, "Islamizing the Social Sciences," in Social and Natural Sciences: Islamic Perspective, edited by I. R. al-Faruqi (Jeddah: King Abdul-Aziz University, 1977), 12. Ibid. Ibid. Hassan Langgulung, "Research in Psychology: Toward an Ummatic Paradigm," in Toward Islamization of the Disciplines (Herndon, Va.: IIIT, 1989), 115-116. Ibid., 116. Harris, Education, 2 Badri, The Dilemma of Muslim Psychologists. Reported by Bukhari on the authority of Abullah ibn Mas'ud on the beginning of creation, in the chapter "Mention of the Angel," vol. 41, Hadith No. 549. Abubakar Mahmoud Gummi, Radd al-Adhhan ila-Ma'an al-Qur'an (a commentary of the Qur'an) (Beirut: Dar al-Arabiyyah, 1982). 20. Surah al-Ahqaf (46:15). Other chapters and verses in which this attainment of full strength after weakness is mentioned are 40:67; 22:5; 17:34; 28:14; and 12:22. 21. See note (18) above. 22. That is the Science of Jurisprudence in Islam. The Principle referred to here is that which says: "Al-Itibar bi Umum al-Lafz la bi khusus al-ma'ana," i.e., Consideration can be made in juristic decisions to general meaning and implications of phrases or statements, in addition to their specific connotations. 23. A hadith reported by both Bukhari and Muslim on the authority of Abdullahi ibn Abbas. 24. See Surah al-Ahqaf (46), verse 15 25. A hadith reported by Abu Dawud, Tirmidhi, and Hakim, on the authority of Abu Rafi. 26. See note (19) above. Ibid, x. Sabra, "The Astronomical Origin of Ibn al-Haytham's Concept of Experiment, 136. Boring, A History of Experimental Psychology; Brennan, History and Systems of Psychology; H. Kendler, Historical Foundations of Modern Psychology (Philadelphia: Temple University Press, 1987); D. Schultz, A History of Modern Psychology, 3rd ed. (Orland: Academic Press, 1981). Boring, A History of Experimental Psychology. G. Fechner, Elements of Psychophysics, translated by H. Adler, edited by D. Howes and E. Boring (New York: Holt, Rinhart and Winston, 1860). Brennan, History and Systems of Psychology, 155. Fechner, Elements of Psychophysics, 10. Ibid., xxvii. Ibid., 10. Ibid., xxviii. Ibid., xxix. Schultz, A History of Modern Psychology, 54. Fechner, Elements of Psychophysics, xxix. Boring, A History of Experimental Psychology, 283. Fechner, Elements of Psychophysics.

35- Ibid., xxiv. 36- Boring, A History of Experimental Psychology, 293. 37- Ibid; Brennan, History and Systems of Psychology; Kendler, Historical Foundations of Modern Psychology. 38- A. Sabra, "Sensation and Inference in Alhazen's Theory of Visual Perception," in Studies in Perception: Interrelations in the History of Philosophy and Science, edited by Peter Machamer and R. Turnbull (Columbus: Ohio State University Press, 1978), 160-161. 39- Sabra, Commentary to Ibn al-Haytham's Optics, xii. ISBN: 0912463058 Author: Akbar S. Ahmed Publisher: International Institute of Islamic Thought (IIIT) 1986 CE (1406 AH) Pages: 79 Binding: Paperback

Description from the publisher:

From the back of the book: This book, Toward Islamic Anthropology: Definition, Dogma and Direction, is a valuable prerequisite for the study and assessment of Western anthropology from a universal or Islamic perspective. Dr. Akbar Ahmed, author of this work, contends that Western anthropology offers the Islamic scholar a body of knowledge worthy of merit, but which is, unfortunately, laden with conclusions based on cultural presumptions, misinformation and ethnocentricism.

Approaching the subject from an Islamic perspective, Dr. Ahmed zeros in upon the Methodological prejudices, which he suggests represents the greatest challenge to be overcome in the field. As The Late Dr. Ismail R. al-Faruqi states in the introduction of the book, regarding the cause of truth as its own, Islam prescribes that where there is valid evidence for the other point of view, the mind must bend itself to it with humility. But where the evidence is spurlous or lacking, the Islamic mind feels itself compelled to expose the incoherence.

The author, internationally recognized as a notable scientific thinker, brings fresh insight to the field of anthropology. Reflecting both sincerity and keen discernment, he takes up this challenge of scholarship in an important area of the Islamization of knowledge.

In Part I, Dre. Ahmed reviews the science of Anthropology and compares its development with that of other disciplines. He also shows how given historical and political periods, such as the colonial era, forced erroneous methodological frameworks upon the discipline. In Part II, the author establishes the fact that Anthropology had its roots in the Islamic scientific heritage, dating back to the tenth Hijri century. He concludes that anthropologists must transcend themselves and their cultures, to a position where they can speak to, and understand those around them in terms of their special humanity, irrespective of color, caste or creed." Islamisasi

Ilmu Pengetahuan dalam bidang ekonomi : Dual Education System (Islamic Studies and Modern Science)
Pendahuluan Hegemoni peradaban Barat yang didominasi oleh pandangan hidup saintifik (scientific worldview) telah membawa dampak negatif terhadap sisi sisi lain dari peradaban, khususnya dalam bidang epistemologi. Tampaknya, Westernisasi ilmu pengetahuan adalah istilah yang paling tepat untuk menggambarkan kondisi ini. Jika hal ini dipahami dengan baik, maka tema Islamisasi ilmu pengetahuan bukan hanya istilah yang wajar dan mudah diterima, tapi lebih merupakan proyek yang membawa keharusan konseptual. Oleh sebab itu, substansi Islamisasi ilmu pengetahuan tidak dapat sepenuhnya dimengerti jika tidak dikaitkan dengan persoalan epistemologis yang melanda dunia Islam dan tantangan yang menjadi sumbernya. Ketika Barat masih dalam kegelapan, mereka mengambil ilmu pengetahuan dari negara Islam, dan mereduksi nilai nilai etika Islam dalam ilmu pengetahuan tersebut sesuai dengan pandangan hidup mereka. Sehingga berkembang sebuah ilmu baru yang sekuler, yang memberikan kontribusi yang penting dalam kehidupan manusia. Saat ini di berbagai perguruan tinggi di negara Islam diajarkan buku buku, ideologi dan pandangan hidup barat. Masyarakat muslim mengalami sebuah proses westernisasi. Keadaan ini harus berubah, dan kewajiban seorang muslim adalah menguasai ilmu pengetahuan modern, memahaminya dengan sempurna, untuk merebut kembali ilmu pengetahuan yang dulu telah diambil oleh barat.[1] Secara keseluruhan, reaksi reaksi kaum muslim terhadap penjajahan epistimologi Barat adalah lambat. Mengingat tradisi kuat dari kritik epistimologi dalam Islam klasik hampir setiap sarjana ternama pada masa ini menghasilkan sebuah klasifikasi pengetahuan dan menguraikan konsep nilai ilmu ini agak mengherankan. Dalam tahun enam puluhan dan awal tujuh puluhan,

Syed Hossein Nasr merupakan satu-satunya sarjana yang mengetengahkan suatu perspektif Sufi yang terang terangan, mengenai krisis epistimologi dalam peradaban Barat di dalam karya seperti Encounter of Man and Nature.[2] Tetapi dalam sepuluh tahun terakhir, suatu usaha yang mendapat persetujuan dari banyak pihak telah dilakukan untuk menemukan kembali unsur unsur utama epistimologi Islam. Obsesi utama umat Islam setelah Perang Dunia ke-2 adalah mempercepat upaya untuk merebut kembali kejayaan Islam pada masa silam dan meraih kemenangan dalam skala internasional. Hal ini merupakan poin penting untuk mencapai hasil akhir dari Islamisasi ilmu pengetahuan, yang dipelopori oleh dua sarjana terkemuka ; Syed Mohammad Naquib Al-Attas dan Isma`il Raji al-Faruqi menggagas ide tersebut pada tahun 1982.[3] Proyek tersebut bisa disebut sebagai kunci untuk membuka pintu menuju proyek yang lebih nyata yaitu membawa dan mengeluarkan umat Islam dari keterbelakangan. Makalah Al-Attas, `The Dewesternisation of Knowledge`, adalah salah satu kritik yang mengena terhadap epistimologi Barat.[4] Al-Attas beragumen bahwa skeptikisme yang mencakup keseluruhan sistem pengetahuan Barat, yang tidak mengenal batas-batas etika dan nilai, merupakan antitesis dari epistimologi Islam. Di sini Al-Attas bukan beragumen melawan keraguan dan skeptikisme per se; dia bahkan setuju dengan filosof dan ahli epistimologi muslim Al-Ghazali (450-505H), yang mengatakan bahwa `tak seorang pun yang benar-benar meyakini sesuatu sebelum dia meragukannya` dan bahwa skeptikisme yang sehat itu penting bagi kemajuan intelektual. Tetapi argumen Al-Attas bertentangan dengan kerangka pengetahuan yang

mengorbankan nilai-nilai sosial dan budaya demi skeptikisme. Al-Attas menggambarkan; `Tampaknya perlu ditekankan bahwa pengetahuan itu tidak netral, dan benar-benar dapat ditanamkan dengan satu
sifat lalu dinyatakan sebagai pengetahuan. Toh dalam kenyataannya, secara keseluruhan, bukanlah pengetahuan yang sejati, melainkan penafsirannya melalui prisma, pandangan dunia, visi intelektual dan persepsi psikologis dari peradaban itulah yang kini memainkan peranan menentukan dalam perumusan dan penyebarannya. Apa yang dirumuskan dan disebarkan adalah pengetahuan yang telah diisi dengan sifat dan kepribadian dari peradaban itu pengetahuan yang dikemukakan dan diterima sebagai pengetahuan dalam penyamaran itu secara cermat sekali dileburkan dengan yang asli, sehingga pihak-pihak lain secara tak sadar benar-benar menganggapnya sebagai pengetahuan sejati per se`.[5]

Al-Attas, sebagaimana para pengkritik muslim masa kini lainnya atas epistimologi Barat, menyamakan nilai-nilai masa Pencerahan, gerakan filsafat Prancis abad ketujuh belas, sebagai

nilai-nilai asal dari sains dan teknologi modern. Dia mengakui bahwa Islam memberi sumbangan yang sangat penting, pada tahap awal evolusinya, pada sains dan teknologi Barat, tetapi pengetahuan dan semangat ilmiah rasionalnya telah dituang dan dicetak kembali untuk disesuaikan dengan wadah kebudayaan Barat, sehingga mereka lebur dan tercampur dengan semua unsur lainnya yang membentuk sifat dan kepribadian peradaban Barat.[6] Peleburan dan percampuran ini telah menghasilkan suatu dualisme yang khas dalam pandangan dunia dan nilai-nilai sistem pengetahuan Barat; suatu dualisme yang tidak dapat diubah menjadi kesatuan yang selaras, karean dia terbentuk dari gagasan, nilai, kebudayaan, kepercayaan, filsafat, dogma doktrin dan teologi yang saling bertentangan, yang kesemuanya mencerminkan suatu bayangan realitas dan kebenaran dualistik yang terperangkap di dalam perjuangan yang sia-sia. Dualisme ini telah menghasilkan suatu ketegangan batin yang kekal dalam kebudayaan dan peradaban Barat, yang pada gilirannya menghasilkan keinginan yang tak habis-habisnya untuk mencari dan memulai perjalanan penemuan yang abadi. Menurut Al-Attas, perubahan, perkembangan dan kemajuan merupakan hasil dari pencarian yang tak habishabisnya dan perjalanan yang abadi ini, yang dipacu oleh keraguan dan ketegangan batin.[7] Intisari dari argumen Al-Attas adalah; karena para sarjana dan ilmuwan muslim bekerja mengikuti sistem pengetahuan Barat, maka mereka hanya dapat mengetengahkan nilai-nilai dan ketegangan-ketegangan batin kebudayaan dan peradaban Barat. Lembaga pengetahuan dan sains semacam itu tidak dapat benar-benar memenuhi kebutuhan-kebutuhan masyarakat muslim atau mengambil akar sosial di dalam dunia muslim.[8] Sementara Al-Faruqi telah membawa seluruh proses itu beberapa langkah ke depan dengan jalan menyarankan suatu rencana sistematis untuk menemukan suatu epistimologi Islam masa kini. Program Islamisasi ilmu pengetahuannya merupakan hasil dari usaha yang telah bertahun-tahun dan perdebatan serta pembahasan dalam sejumlah seminar internasional yang diikutinya.[9] Islamization of Knowledge mengetengahkan suatu proses bertahap bagi pengIslaman ilmu pengetahuan. Al-Faruqi beragumen bahwa `keresahan umat` hanya dapat dihilangkan dengan suntikan epistimologi. Tugas yang dihadapi umat adalah memecahkan masalah pendidikan, yaitu pemudapemuda muslim harus diisi visi Islam dengan jalan memperkenalkan peradaban Islam sebagai kajian wajib. Banyak sarjana muslim lain yang telah mengemukakan pikiran serupa, dan dalam beberapa kasus bahkan jauh lebih gigih dibandingkan Al-Faruqi. Tetapi di dalam Islamisasi ilmu

pengetahuan modern, yang merupakan bagian dari seluruh skema perubahan sistem pendidikan muslim, sumbangan Al-Faruqi tampil ke depan. Al-Faruqi bukan hanya menginginkan perubahan atas seluruh warisan pengetahuan manusia dari sudut pendidikan Islam. Dia juga menawarkan suatu metodologi dan program tindakan untuk melaksanakan hal itu.[10] Dalam setiap bidang ilmu pengetahuan, para sarjana muslim masa klasik bekerja dalam pengetahuan dan paradigma-paradigma perilaku yang didefinisikan secara jelas. Dengan demikian mereka mampu memadukan sains dari peradaban lain yang mereka warisi. Begitu sains-sains ini berada di bawah paradigma-paradigma yang dikembangkan oleh para sarjana muslim, diubah menjadi suatu bentuk yang baru. Beginilah seharusnya cara para sarjana dan ilmuwan muslim mengadakan pendekatan terhadap masalah penting dalam Islamisasi ilmu pengetahuan. Dengan memisahkan etika dan moralitas dari epistimologinya, peradaban Barat telah menghasilkan seperangkat ilmu pengetahuan yang tidak mengaitkan dirinya dengan kepentingan Islam menyangkut perwakilan manusia, kesucian alam, keadilan sosial, kepentingan umum dan usaha menggapai ridha Allah swt. Perangkat ilmu pengetahuan ini dan disiplin-disiplin yang berhubungan dengannya tentu saja akan mendahulukan kepentingan-kepentingan dan kesejahteraan peradaban Barat dan sulit untuk dapat di-Islamkan. Tugas yang dihadapi cendekiawan muslim karenanya adalah mengembangkan dengan menggunakan epistimologi Islam paradigma-paradigma alternatif bagi ilmu pengetahuan, baik untuk ilmu-ilmu alam maupun ilmu-ilmu sosial dan menyusun serta mencetak disiplin-disiplin yang paling relevan dengan kebutuhan-kebutuhan masyarakat muslim masa kini. Setelah paradigma-paradigma Islam yang khas dan perangkat-perangkat ilmu pengetahuan yang berkaitan dengannya berhasil dikembangkan, barulah para sarjana muslim dapat merenungkan cara-cara untuk mencapai perpaduan di atas landasan yang kuat dengan ilmu pengetahuan yang diciptakan peradaban Barat.[11]

Keresahan umat Islam dalam bidang ekonomi Saat ini umat Islam berada dalam level terbawah bila dibandingkan dengan bangsabangsa lain, umat Islam mengalami kekalahan yang bertubi-tubi. Akibat dari kekalahan beruntun ini, umat Islam ditindas dengan berbagai macam penindasan; dibunuh, diambil harta kekayaannya, diusir dari tanah kelahirannya dan direkayasa sedemikian rupa agar tidak

mempunyai harapan dalam hidup.[12] Semua bentuk penindasan ini berada dibalik imperialisme Barat, dengan segala bentuknya. Di dalam kekejaman imperialisme ini juga terdapat pemaksaan kehendak terhadap umat Islam untuk mempercayai atau mengikuti suatu doktrin atau ideologi tertentu. Umat Islam sengaja dijauhkan dari kebudayaan, peradaban dan lebih jauh dari identitas mereka, inilah realitas umat Islam yang dulu pernah menjadi pelopor kemajuan umat manusia. Tidak cukup sampai di sini saja, musuh-musuh Islam dengan sengaja merendahkan umat Islam dengan cara mendistorsikan sejarah Islam yang penuh dengan kegemilangan, menjadi gambaran yang sangat keji dan menakutkan. Sekedar contoh bahwa saat ini pers Barat dengan sangat mudah mendiskripsikan seorang muslim dengan sebutan `teroris`, radikal, out of law, primitif dan lain sebagainya.[13] Secara umum, umat Islam saat ini menjadi sasaran kebencian dan sifat iri dengki dari hampir seluruh non muslim, baik mereka yang berada di negara maju maupun negara berkembang, negara kapitalis maupun sosialis. Dunia Islam saat ini identik dengan peperangan, perpecahan dalam negeri, perang saudara, yang pada gilirannya dianggap membahayakan dan menjadi ancaman nyata terhadap keamanan dan perdamaian dunia. Lebih dari itu, dunia Islam dianggap sebagai `orang yang sakit` dalam sebuah komunitas masyarakat dunia modern, dan agama Islam dituduh sebagai akar permasalahan dari segala malapetaka tersebut.[14] Ada beberapa fenomena dari malaise of ummah yang dihadapi umat Islam saat ini, diantaranya;[15] 1. Kemunduran Politik dan Moral. Setelah mencapai puncak kebesarannya, masyarakat muslim kehilangan momentumnya karena masalah kemunduran politik dan moral. Yang pertama kali runtuh adalah institusi kekhalifahan, yang mencerminkan sistem politik Islam dalam bentuknya yang ideal. Secara umum ia digantikan oleh otokrasi dan pemerintahan berdasarkan keturunan, yang hanya sedikit sekali mempraktekkan ketentuan demokrasi Islam mengenai syura, dan yang menghimpun sepanjang masa semua keburukan penguasa. Sekalipun ikatan emosional kepada keimanan tetap ada, akan tetapi ketaatan kepada ajaran Islam terus berkurang.[16] 2. Kemunduran Ekonomi. Dengan melemahnya persaudaraan dan persamaan sosial, masyarakat muslim menjadi semakin terstruktur dan berorientasi status. Keadilan sosio-ekonomi, tanda yang menonjol dari

masyarakat muslim sejati, menjadi korban utama dan peluang untuk bangkit secara vertikal benar-benar telah menurun. Kemungkinan memperoleh imbalan yang adil atas kerja keras dan sungguh-sungguh dan memperoleh pengakuan yang semestinya, telah dihapus, hilang bersamanya sebagian besar orang-orang yang cakap dan berkemampuan, desakan untuk menjadi kreatif dan bekerja keras demi kemajuan. Sebaliknya korupsi dan penggunaan sarana yang tidak semestinya untuk memperoleh segala sesuatu demi mencapai tujuan-tujuan atau memenuhi tuntutan dari kebiasaan yang tidak sehat dan gaya hidup mahal menyebar ke seluruh lapisan masyarakat. Dengan begitu korupsi semakin merajalela.[17] Dalam persaingan dengan produktifitas negara Islam, negara asing selalu mencari dan selalu berhasil membuka peluang pasar. Ketika suatu industri berkembang dengan bantuan negara asing, maka akan menghasilkan sesuatu yang sangat bergantung kepada bahan bahan mentah yang dimiliki oleh negara asing tersebut. Dengan demikian negara asing bertambah kuat dan terjadi hegemoni terhadap negara negara Islam. Sebagai contoh, di sektor pertanian yang merupakan mata pencaharian utama kebanyakan negara-negara muslim, para petani penyewa tanah dan petani yang tidak memiliki lahan pertanian, yang berpotensi untuk menjadi wiraswastawan yang dinamis, benar-benar menjadi budak dari para tuan tanah, yang kebanyakan telah memperoleh bagian tanah yang luas melalui tipu daya dan loyalitas mereka kepada penjajah dan penguasa setempat. Mereka tidak mempunyai modal untuk meningkatkan penghasilan, bahkan mereka juga tidak punya sarana untuk melakukan investasi yang diperlukan, karena itulah sektor pertanian tidak mengalami kemajuan dan tetap terbelakang.[18] Dalam sektor industri, para pengrajin telah dimiskinkan oleh kebijakan-kebijakan para penguasa kolonial, dimana kekuasaan penjajah menjadikan negara-negara jajahan sebagai pasar untuk produksi industri perusahaan mereka. Dan kekuasaan penjajah sengaja mengambil langkah-langkah tertentu untuk menghambat dan menghalangi pertumbuhan industri pribumi. Para petani, pengrajin dan buruh adalah sama rasionalnya, baik di negara-negara muslim maupun dimana saja dan dapat menanggapi insentif ekonomi. Kekurangan motivasi, kreatifitas, kesungguhan, efisiensi dan produktivitas yang tinggi bukan merupakan watak masyarakat muslim, akan tetapi ini semua ditanamkan dalam diri mereka oleh lingkungan sosial, politik dan ekonomi yang tidak adil.[19] 3. Kemunduran Kebudayaan.

Kebodohan, mitos dan buta huruf yang melanda umat Islam sebagai akibat dari keterbelakangan dan kemunduran selama berabad-abad, membuat masyarakat muslim menyerah dalam formalitas iman yang kaku, dan terlena pada dogma agama tanpa memahami sumber legalitasnya (al-taqlid al-a`ma). Hal inilah yang mengakibatkan kelemahan dan

ketidakberdayaan dalam menghadapi tantangan dan pengaruh dunia luar. Ketidakberdayaan ini mendorong mereka untuk mencari solusi ideal atas permasalahan yang mereka hadapi, mereka tanpa kesadaran dan pemahaman yang benar, mengadopsi pemikiran dan pengalaman Barat dan menganggapnya sebagai tongkat sihir yang bisa merubah keadaan mereka dalam sekejap.[20]

Kontroversi seputar Islamisasi ilmu pengetahuan dalam bidang ekonomi. Sarjana muslim mengunakakan definisi beragam mengenai Islamisasi pengetahuan sekaligus proses bagaimana melakukan Islamisasi pengetahuan. Walaupun ada juga yang tidak setuju dengan upaya untuk Islamisasi pengetahuan, seperti halnya Fazlur Rahman, dalam the America Journal of Islamic Social Science (AJISS) dengan judul Islamization of knowledge: A Response. Ia berpendapat bahwa pengetahuan kontemporer itu mereflesksikan etos Barat, namun dengan tegas ia berpendapat bahwa orang tidak dapat menemukan suatu metodologi atau memerinci suatu strategi untuk mencapai pengetahuan Islami.[21] Menurutnya, satu-satunya harapan umat Islam untuk menghasilkan Islamisasi adalah memelihara pemikiran umat Islam. Sementara bagi banyak di antara sarjana muslim yang mendukung Islamisasi pengetahuan mengunakan pemikiran Ismail Raji al Faruqi yang tertuang dalam Islamization of Knowledge: General Principles and Work Plan. Faruqi mengungkapkan dua faktor yang menyebabkan kondisi umat yang tidak menguntungkan secara terus menerus kondisi yang dia sebut dengan malaise of ummah yakni arus dualitas sekuler religius sistem pendidikan dalam masyarakat muslim dan tidak adanya pandangan yang jelas untuk menunjukkan dan mengarahkan tindakan umat Islam.[22] Menurutnya peremajaan umat kembali tergantung pada integrasi ilmu-ilmu Islam dan sekuler, secara singkat, mengakhiri dualitas pendidikan. Ada kontroversi seputar Islamisasi ilmu pengetahuan, dimana ada dua kelompok besar [23]. Kelompok pertama adalah pendukung Islamisasi ilmu pengetahuan. Sedangkan kelompok kedua adalah yang menentang gagasan ini. Ismail al Faruqi dan The International Institute of Islamic Thought (IIIT)-nya adalah pencetus gagasan besar ini. Sedangkan Ziauddin Sardar dan Ijmali nya mewakili kelompok yang tidak sependapat dengan ide tersebut [24].

Bagi Ziauddin Sardar Islamisasi ilmu pengetahuan tidak bisa diartikan sebagai Islamisasi ilmu ekonomi atau Islamisasi disiplin ilmu yang lain, selama masih memakai metodologi barat atau metodologi lain. Berarti ekonomi Islam tidak boleh bertentangan dengan interpretasi klasik dari syariah, asumsinya adalah terciptanya masyarakat Islam yang diakui eksistensinya. Islamisasi ilmu pengetahuan harus menghasilkan bentuk ekonomi Islam yang murni. Menurut Zubeir Hasan kedua pendapat ini tidak ada yang salah, dan semuanya berguna dalam proses pengembangan ekonomi Islam. Ismail al Faruqi melihat bahwa Islamisasi ilmu pengetahuan bisa dilakukan tahap demi tahap atau dengan evolutionary approach. Dengan cara memodifikasi ilmu pengetahuan sekuler secara bertahap, dan dengan membuka kembali pintu ijtihad sesuai dengan kebutuhan kehidupan modern. Hal ini bertentangan dengan Sardar yang berpendapat bahwa Islamisasi ilmu pengetahuan harus dilakukan secara menyeluruh atau tidak sama sekali, yaitu dengan memakai pure approach.[25] Tidak ada yang lebih baik dari yang lain dari semua pendapat tadi, karena setiap teori hanya berguna bagi tujuan dan target dari teori tersebut. Sulit untuk bisa menilai mana yang benar atau salah dari kedua kelompok tersebut. Yang lebih penting untuk dikaji adalah bagaimana mencari kemungkinan yang paling tepat untuk menerapkan nilai syariah untuk ilmu ekonomi dan ilmu ilmu yang lain. Kesimpulannya bahwa tujuan akhir dari Islamisasi ilmu pengetahuan adalah untuk generalisasi ilmu ekonomi Islam yang murni, dan jalan untuk menuju hal tersebut masih panjang. Dalam perkembangan teorinya, meminjam alat analisa ilmu ekonomi barat penting, tetapi hal itu tidak cukup. Muhammad Arief menambahkan penggabungan berbagai teori dengan menggunakan Methodology of Scientific Research Programme (MSRP) penting, sehingga ketergantungan terhadap natural sciences bisa dihilangkan, atau setidaknya bisa dikurangi. Arief menawarkan penggabungan antara wahyu dengan scientific research, agar ulama muslim terbebas dari epistimologi barat yang menyesatkan [26].

Permasalahan seputar Islamisasi ilmu ekonomi. Ada 3 hal yang perlu dibahas dalam Islamisasi ilmu pengetahuan dalam bidang ekonomi ; Pertama, perbedaan pandangan hidup, Kedua, hubungan antara wahyu dan akal, dan Ketiga adalah pertanyaan seputar metodologi [27]. Ada hal lain yang tidak termasuk dalam tiga hal

diatas yaitu pentingnya Islamisasi ilmu pengetahuan dalam bidang ekonomi dan outline tentang langkah kongkret. Pandangan hidup orang barat memisahkan urusan dunia dari agama, sebaliknya pandangan hidup orang Islam menggabungkan antara dunia dan agama. Hal inilah yang membuat perbedaan antara Islam dengan barat dalam hal tujuan, ruang lingkup dan prinsip ekonomi. Akal adalah kebenaran mutlak, dan dijadikan sebagai dasar atau rujukan bagi teori ekonomi sekuler. Sedangkan Islam menganjurkan orang untuk menggunakan akal dalam menganalisa, mengobservasi dan membuat kongklusi, sehingga bisa menemukan kebenaran. Dalam hubungannya dengan syariah, akal tidak boleh menyimpang dari wahyu. Namun demikian dalam kenyataannya prosedur dan aplikasi suatu teori terkadang sama antara ekonomi Islam dan ekonomi sekuler. Metodologi ekonomi sekuler lebih menitikberatkan kepada perkembangan ilmu selanjutnya. Dan ini sangat bervariasi bila dilihat secara rasional apa sebenarnya yang sudah dihasilkan oleh ilmu ekonomi dalam beberapa abad terakhir. Sehingga hal ini menguatkan doktrin yang berkembang pada kalangan mereka tentang kebebasan bertindak (free enterprise) [28]. Sebaliknya dalam ekonomi Islam doktrin yang digunakan sudah ada dalam wahyu, maka tugas kita adalah menggali kembali wahyu tersebut dan bukan untuk menemukan wahyu yang baru. Hal inilah sebenarnya yang menjadi ketetapan dalam metodologi ekonomi Islam. Tidak seperti kebebasan yang dianut oleh Barat, perbedaannya adalah mereka berangkat dari metodologi, kemudian menuju ilmu ekonomi dan bukan sebaliknya. A. Perbedaan worldview Bagi barat, pandangan hidup diartikan secara konstektual, dan tidak bisa diterangkan, kecuali dengan memberikan spesifikasi pandangan hidup siapa, kapan dan dengan tujuan apa. Pembahasan tentang pandangan hidup selalu merujuk kepada persepsi seseorang dalam memandang dunia. Manusia mendapatkan berbagai macam pandangan hidup dalam sebuah masyarakat sesuai dengan jumlah komunitas masyarakat tersebut, sehingga hal semacam ini tidak bisa dijadikan disiplin ilmu. Maka manusia hendaknya memahami perbedaan pandangan hidup dan perbedaan sistem sosial yang ada dalam sebuah komunitas. Setiap individu bisa tetap bertahan dengan pandangan hidup yang bermacam macam, akan tetapi mereka harus mengikuti pandangan hidup dan norma norma yang berlaku di masyarakat.

Sementara dalam Islam pandangan hidup dibentuk oleh wahyu sehingga menjadi fleksibel, akan tetapi bukan berarti bisa digantikan atau dirubah. Sebaliknya barat mempunyai apa yang disebut scientific view yang berdasarkan akal dan bisa dirubah.[29] Islam tidak membatasi persepsi individu yang sesuai dengan keinginannya, hanya saja Islam mewajibkan individu untuk menjalankan kepentingan duniawi berdasarkan keimanan dan menjalankan syariah yang sudah ditetapkan. Karena semua yang dilakukan oleh individu akan dihisab di akherat, setiap individu akan menerima pahala dan hukuman sesuai tindakannya. Islam memberi kebebasan kepada individu dan mengajarkan untuk hidup bahagia di dunia dan akherat. Pandangan hidup Islam memisahkan antara hidup di dunia dan di akherat, dan akherat adalah arti kehidupan yang sebenarnya. Sementara kehidupan dunia adalah persiapan untuk kehidupan di akherat, segala sesuatu dalam Islam berujung kepada kehidupan akherat, tanpa harus meninggalkan urusan duniawi [30]. B. Hubungan antara wahyu dan akal. Hubungan antara wahyu dan akal mungkin bisa ditinjau dalam dua segi, yang pertama menurut Islam ; penggunaan akal dengan tujuan untuk memahami wahyu, dan yang kedua menurut barat adalah penggunaan akal sebagai alat untuk menolak wahyu. Arti akal ada dua perbedaan, yang pertama pandangan monistic Islam, yaitu mengunakan akal dalam bingkai agama dan ilmu. Yang kedua pandangan sekuler, yaitu menolak penyatuan agama dan ilmu. Bagi barat agama dan ilmu adalah sesuatu yang terpisah, barat hanya memakai akal dan menolak keberadaan agama dalam akal [31]. Menurut Islam, akal adalah kemampuan yang diberikan oleh Allah kepada individu untuk memahami alam semesta beserta isinya. Akal membuat perbedaan antara manusia dan alam ghaib, dengan akal manusia seharusnya bisa menemukan tujuan hidupnya. Dalam Islam ada dasar dasar pemikiran tentang konsep Allah, seperti yang telah tertera dalam wahyu, tidak seperti barat yang mengagungkan akal. Islam tidak melihat alam hanya dalam bentuk fisik, akan tetapi Islam memandang alam semesta lebih dalam (deeper significance). Dalam Al Quran alam semesta adalah dunia dan isinya, manusia dituntut untuk memahami, berfikir dan mengambil kesimpulan dari hikmah keberadaan alam semesta [32]. Akal adalah berkah, sinar pencerah (cosmic relevance) dan simbul adanya Tuhan, sehingga manusia lebih mengerti dan menerima keberadaan Tuhan melalui ciptaan-Nya. Akal meminta individu untuk beriman dan mengagungkan nilai nilai seperti keindahan, cinta, al ihsan

dan pengorbanan. Hal ini membuktikan bahwa akal memperhatikan semua aspek kehidupan, tidak hanya rasionalitas. Contoh bahwa akal menuntut individu untuk beriman tatkala Nabi Ibrahim tanpa keraguan menceburkan diri ke dalam api yang di depan raja Namrad. Contoh dari cinta, raja Edward VIII yang merelakan tahtanya hanya untuk menikah dengan wanita yang dicintai, contoh pengorbanan adalah Neitzche filosuf terkemuka, rela mengorbankan diri untuk melindungi seekor kuda yang tidak berdaya karena kebrutalan tuannya. Dengan demikian akal menciptakan idealisme, sistem dan revolusi, dan dalam Islam kebijaksanaan yang agung (the divine wisdom) terwujud dalam satu kesatuan [33]. Dalam ekonomi Islam individu yang mengeluarkan zakat (shadaqah) sebenarnya mendapatkan keuntungan, meskipun menurut akal keuntungan tersebut dipandang sebagai sebuah kehilangan. Hal ini bisa dilihat dalam Al Quran 30 : 39 [34]. C. Metodologi Metodologi ekonomi meliputi beberapa kriteria, aturan dan prosedur yang sudah dikembangkan oleh para ahli filsafat dalam beberapa abad terakhir. Pengembangan metodologi ekonomi meliputi arti, ruang lingkup dan hasil yang bisa dicapai. Metodologi ekonomi adalah bagian dari ilmu ekonomi yang memiliki hubungan yang erat seperti halnya hubungan antara ilmu Ushul Fiqh dan Fiqh. Namun demikian tidak seperti hubungan antara Ushul Fiqh dan Fiqh, hubungan antara metodologi ekonomi dan ilmu ekonomi masih rancu (tidak beraturan). Diperkirakan kerancuan tadi terjadi karena kegagalan dalam menjaga tema tema seputar metodologi yang melenceng dari metode [35]. Metodologi harus memperhatikan metode, tetapi tidak termasuk dalam kategori metode itu sendiri. Metodologi merupakan rangkuman singkat untuk mencari dan mengolah data yang berasal dari luar ilmu ekonomi. Metodologi juga merupakan cara untuk memilih metode apa yang paling sesuai untuk digunakan dalam ilmu ekonomi, bagaimana menjalankannya, dan apa yang bisa dihasilkan dari suatu metode tadi. Sekelompok individu yang melakukan penelitian bisa jadi memakai metode yang sama, akan tetapi metodologi yang mereka pakai berbeda. Sebaliknya bisa juga metodologi mereka sama tapi metode yang mereka pakai berbeda. Hal tersebut bisa terjadi karena ada perbedaan cara pandang terhadap suatu masalah, maka penting untuk dicatat adanya penyimpangan dalam metodologi. Prinsip pengembangan metodologi di barat bertujuan untuk membentuk ekonomi apa yang bisa diterapkan setelah menganalisa apa saja yang sudah dihasilkan oleh ekonomi dalam

beberapa abad (posterior evolution). Sedangkan dalam Islam, metodologi yang benar tergantung kepada jawaban atas pertanyaan : What do we know? What is the source of our knowledge? How do we know that what we know is correct?. Dari sini bisa dilihat perbedaan metodologi dari topik topik ekonomi dan kontribusi Islam yang muncul dari perbedaan jawaban atas pertanyaan pertanyaan di atas [36].

Problem metodologi dan Islamisasi ekonomi Dalam suatu makalah yang dipresentasikan dalam International Conference on Islamic Metodologi and Behavioural and Education Science ke-4 yang diselenggarakan di Khartoum, Sudan pada tahun 1987 dan kemudian di terbitkan oleh IIIT. Muhammad Said al Butti berpendapat bahwa metode ilmiah adalah suatu fakta (haqiqah) yang memiliki dunia objektif. Sebagaimana seluruh material ia memiliki watak yang pasti, bersifat independent secara sempurna baik dalam struktur maupun esksitensinya dari pemikiran dan penalaran manusia. Menurut al Buti, objektivitas dan sifat permanen metode ilmiah ditentukan oleh fungsinya. Karena metode ilmiah merupakan suatu instrumen, suatu skala untuk memastikan kekuatan dan kebenaran pemikiran, maka validitas mestinya terlepas dari proses berpikir itu sendiri. Oleh karena itu al Buti berkesimpulan bahwa metode ilmiah dapat dimodifikasi dan atau diubah oleh akal.[37] Pernyataan al Buti seolah menjawab problem yang dikemukakan oleh Abdul Hamid Abu Sulayman dalam Islamization of Knowledge, ia mengkaitkan krisis intelektual muslim modern dengan ketidakcukupan metodologis yang menimpa pemikiran muslim kontemporer, yang memanifestasikan dengan sendirinya dalam penggunaan pola pikir yang semata-mata linguistik dan legalistik. Menurut Abu Sulayman, krisis (pemikiran Islam) juga terletak dalam karakter metode penelitian Islami kita yang dibatasi pada studi-studi tekstual atas bahasa, tradisi-tradisi dan juga jurisprudensi ortodok. Dua sikap itu terwujud dalam kecenderungan kita menganggap faqih (jurist) dalam pengertian historis sebagai orang yang mampu memecahkan krisis pemikiran, kebudayaan dan pengetahuan.[38] Kemudian, untuk menemukan metodologi ekonomi Islam telah dilakukan oleh beberapa sarjana dengan mengunakan berbagai pendekatan. Semua pemikiran yang disumbangkan oleh sarjana muslim tersebut kebanyakan baru sebatas upaya mengolah idealita. Dalam sebuah makalah yang berjudul the Islamiation of Knowledge and some methodological issue in

Paradigm Building. Muhammad Arif memaparkan dan sekaligus menerapkan prosedur untuk membangun suatu paradigma atau pandangan Islami. Arif menyatakan bahwa usaha untuk mengembangkan hubungan wahyu ke dalam penelitian ilmiah guna membebaskan sarjana muslim dari paksaan epistomologi Barat. Karena epistomologi yang ditawarkan al Faruqi terlalu luas, Arif mengakui perlunya derivasi serangkaian prinsip yang lebih spesifik yang dapat mengarahkan penelitian ekonomi.[39] Sementara itu Muhammad Anas Zarqa dalam Islamization of Economics: The Concept and Methodology mengungkapkan bahwa Islamisasi ekonomi merupakan relasi antara Islam dan ekonomi. Dimana Islam sebagai pernyataan normatif yang berperan sebagai petunjuk di dalam berbagai disiplin akademi.[40] Sarjana lain yang mengungkapkan model pendekatan Islamisasi ekonomi adalah Mannan(1983),[41] yang mengunakan 7 (tujuh) langkah dalam mengembangkan teori dan praktek ekonomi Islam, Mannan memulai dengan menidentifikasi tiga dasar fungsi ekonomi; konsumsi, produksi dan distribusi, sedangkan langkah akhir dari formula Mannan adalah adalah melakukan evaluasi dari proses keberlangsungan langkah sebelumnya. Sementara Siddiqi (2001),[42] mengungkapkan bahwa Islamic economists should be more heedful in their critism to neoclassical economics. It is noted that a familiarity with the critical literature on neoclassic economica emanating from witthin the western world may provide important insights that could be helpful in finding aur own solutions. Pramanik(2005)[43] dalam Islamization of Economics; with Special Emphasis on the Operational Aspect menyatakan pandangannya mengenai teori dan dasar ekonomi idea dilihat dari sekular wordview dan Islamic worldview. Pembahasan mendalam mengenai Islamic World View di dalam ekonomi terdapat dalam tulisan Zubair Hasan (1998), Zubair menyatakan bahwa the Islamic worldview links inseparably the life in this world (al-dunya) with the life in the hereafter (al-akhirah), the latter being of ultimate significance. The dunya aspect of human life is seen as a preparation for its akhirah aspect. "Everything in Islam is ultimately focused on the akhirah aspect without thereby implying any attitude of neglect or being unmindful of the dunya aspect."[44] The notion centers around the Islamic concepts of tawhid, vicegerency, and al-adl.

Kritikan Terhadap Islamisasi Ilmu

Konsep Islamisasi ilmu pengetahuan menuai kritik dari beberapa pemikir Muslim kontemporer seperti Fazlur Rahman, Muhsin Mahdi, Abdus Salam, Abdul Karim Soroush dan Bassam Tibi [45]. Menurut Fazlur Rahman, ilmu pengetahuan tidak bisa diIslamkan karena tidak ada yang salah di dalam ilmu pengetahuan. Masalahnya hanya dalam penyalahgunaaan. Bagi Fazlur Rahman, ilmu pengetahuan memiliki dua kualitas, seperti senjata bermata dua yang harus digunakan dengan hati-hati dan bertanggung-jawab sekaligus sangat penting

menggunakannya secara benar ketika memperolehnya. Fazlur Rahman tepat dengan menyatakan ilmu pengetahuan akan tergantung kepada cara menggunakannya. Bagaimanapun, Fazlur Rahman tampaknya mengabaikan jika konsep dasar mengenai ilmu pengetahuan itu sendiri telah dibangun di atas pandangan-hidup tertentu. Konsep mengenai Tuhan, manusia, hubungan antara Tuhan dan manusia, alam, agama, sumber ilmu akan menentukan cara seseorang memandang ilmu pengetahuan. Selain itu pemikiran sekular tampaknya juga hinggap dalam pemikiran Fazlur Rahman [46]. Hal ini tampak jelas, ketika ia berpendapat ilmu tidak perlu mencapai tingkat final yaitu keyakinan. Ia menyatakan: Jelas bukan suatu keharusan penafsiran tertentu sekali diterima harus selalu diterima; akan selalu ada ruang dan keharusan untuk penafsiran-penafsiran baru, dan ini sebenarnya proses yang terus berlanjut. Berbeda dengan Fazlur Rahman, Syed Muhammad Naquib al-Attas menegaskan ilmu pengetahuan dalam hal-hal yang yakin, adalah final, tidak terbuka untuk direvisi oleh generasi kemudian, selain elaborasi dan aplikasi. Penafsiran baru hanya benar terkait dengan aspek-aspek ilmiah al-Quran dan fenomena alam. Kritikan terhadap Islamisasi ilmu pengetahuan juga diajukan oleh Abdul Karim Sorush. Ia menyimpulkan Islamisasi ilmu pengetahuan adalah tidak logis atau tidak mungkin (the impossibility or illogicality of Islamization of knowledge). Alasannya, Realitas bukan Islami atau bukan pula tidak Islami. Kebenaran untuk hal tersebut bukan Islami atau bukan pula tidak Islami. Oleh sebab itu, Sains sebagai proposisi yang benar, bukan Islami atau bukan pula tidak Islami. Para filosof Muslim terdahulu tidak pernah menggunakan istilah filsafat Islam. Istilah tersebut adalah label yang diberikan oleh Barat (a western coinage). Mengelaborasi ringkas argumentasinya, Abdul Karim Sorush menyatakan; (1) metode metafisis, empiris atau logis adalah independent dari Islam atau agama apa pun. Metode tidak bisa di-Islamkan; (2) Jawabanjawaban yang benar tidak bisa di-Islamkan. Kebenaran adalah kebenaran dan kebenaran tidak

bisa di-Islamkan; (3) Pertanyaan-pertanyaan dan masalah-masalah yang diajukan adalah mencari kebenaran, sekalipun diajukan oleh Non-Muslim; (4) Metode yang merupakan presupposisi dalam sains tidak bisa di-Islamkan [47]. Pandangan-alam yang terkandung dalam argumentasi Abdul Karim Sorush adalah realitas sebagai sebuah perubahan. Ilmu pengetahuan dibatasi hanya kajian terhadap fenomena yang berubah. Padahal, realitas adalah tetap dan berubah. Dalam pandangan Syed Muhammad Naquib al-Attas, reality is at once both permanence and change, not in the sense that change is permanent, but in the sense that there is something permanent whereby change occurs. Islamisasi ilmu pengetahuan juga dianggap sebagai pribumisasi (indigenization), sebagaimana dinyatakan oleh Bassam Tibi. Ia memahami Islamisasi ilmu sebagai tanggapan dunia ketiga kepada klaim universalitas ilmu pengetahuan Barat. Islamisasi adalah menegaskan kembali (nilai-nilai) local untuk menentang ilmu pengetahuan global yang menginvasi. Namun, pemahaman Bassam Tibi tentang Islamisasi sebagai pribumisasi yang terkait dengan lokal tidaklah tepat. Islamisasi bukanlah memisahkan antara lokal menentang universal ilmu pengetahuan Barat. Pandangan Bassam Tibi terhadap Islamisasi ilmu muatannya lebih politis dan sosiologis. Hanya karena ummat Islam berada di dalam dunia berkembang dan Barat adalah dunia maju, maka gagasan Islamisasi ilmu merupakan gagasan lokal yang menentang gagasan global. Padahal, munculnya Islamisasi ilmu pengetahuan disebabkan perbedaan pandangan-alam antara Islam dan agama atau budaya lain. Islamisasi bukan saja mengkritik budaya dan peradaban global Barat. Ia juga mentransformasi bentuk-bentuk lokal, etnik supaya sesuai dengan pandangan-alam Islam. Islamisasi adalah menjadikan bentuk-bentuk budaya, adat, tradisi dan lokalitas universal agar sesuai dengan agama Islam yang universal.

Kesimpulan Perbandingan metodologi ekonomi Islam dan ekonomi sekuler dalam berbagai topik ada pada perbedaan nilai etika yang mengilhami masing masing, metodologi ekonomi sekuler dan juga ilmu ilmu sekuler yang lain tidak mempunyai nilai etika. Barat lebih terfokus kepada materialistic worldview dan paradigma beberapa abad. Puncaknya pembahasan tentang metodologi mereka di Vienna circle. Metodologi mereka merujuk kepada unity of science, yang menerapkan prinsip prinsip metodologi ilmu alam ke dalam ilmu-ilmu sosial seperti ilmu ekonomi [48].

Perjalanan metodologi ilmu ekonomi sekuler menunjukkan perkembangan yang baik setengah abad setelah ilmu ekonomi muncul. Kemudian memperoleh pengakuan beberapa abad setelah itu. Sebaliknya metodologi Islam berdasarkan ilmu Ushul Fiqh dan Fiqh yang muncul hampir bersamaan sejak Islam muncul. Metodologi ilmu ekonomi Islam sangat menjunjung tinggi keberadaan nilai. Beberapa tokoh ulama dari berbagai macam kelompok/madzhab menggunakan metodologi yang sesuai dengan perkembangan zaman mereka. Namun demikian metodologi yang mereka pakai sudah tidak sesuai dengan perkembangan ilmu dan pengetahuan modern. Sehingga perlu adanya metodologi yang baru dalam bentuk Islamisasi ilmu pengetahuan, dengan demikian studi tentang sejarah Islam penting. Meskipun demikian pengaruh filsafat Yunani tidak dapat dihindarkan. Sejarah Islam membuktikan bahwa metodologi Islam berhasil diterapkan oleh para ulama dengan membedakan ilmu ilmu Islam dari ilmu Yunani. Ibnu Sina (Ilmu al tadbiri al Manzili) the Science of House Administration adalah salah satu contoh karya yang berpengaruh kepada karya Aristoteles dalam Aristotles Politics [49]. Untuk mencapai kondisi yang ideal maka perlu pemahaman tentang fondasi etika Islam dan juga metodologi ilmu ekonomi sekuler. Dan perlu kiranya selalu mengikuti perkembangan ilmu ekonomi Islam dan metodologinya, disamping keharusan untuk selalu merujuk kepada sejarah pemikiran ilmu ekonomi Islam.

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[1] Ismail Raji al Faruqi, Islamization of Knowledge : General Principles and Workplan, International Institute of Islamic Thought, 1402/1982, h : 13-14
[2] Lihat Ziauddin Sardar, Masa Depan Islam, terjemahan dari Islamic Future : The Shape of Ideas to Come , Pustaka, Bandung, Cetakan 1, 1987.

[3] Gagasan-gagasan cerah dan teorinya untuk memperjuangkan proyek integrasi ilmu, yang ia kemas dalam bingkai besar 'Islamisasi ilmu pengetahuan', itu dituangkan dalam banyak tulisan, baik di majalah, media lainnya, dan juga buku. Lebih dari 20 buku, dalam berbagai bahasa, telah ditulisnya, dan tak kurang dari seratus artikel telah dipublikasikan. Di antara karyanya yang terpenting adalah: A Historical Atlas of the Religion of The World (Atlas Historis Agama Dunia), Trialogue of Abrahamic Faiths (Trilogi Agama-agama Abrahamis), The Cultural Atlas of Islam (Atlas Budaya Islam), Islam and Culture. [4] Dalam Islam, Secularisme and the Philosophy of the Future , Mansell, London, 1985.

Ibid, hal : 127 Ibid, hal : 128 Ibid, hal : 130 Ziauddin Sardar, Masa Depan Islam, ibid, hal : 95 Ismail al Faruqi mencetuskan ide mendirikan The International Institute of Islamic Thought (IIIT) bersama dengan Syeikh Thoha Jabir al `Alwani dan Dr. Abdul Hamid Abu Sulaiman, pada tahun 1981, dan mulai aktif pada tahun 1982. Lembaga yang berdiri di Herndon, Virginia, Amerika Serikat itu, kini mempunyai cabang di beberapa negara Islam. Isma`il Raji Al-Faruqi, Islamization of Knowldge : General Principles and Workplan, International Institute for Islamic Thought, Washington, 1982. [10] Ziauddin Sardar, Masa Depan Islam, ibid, hal : 95-96. [11] Ibid, hal : 105-106. [12] Islamiyyat al-Ma`rifat : Al-Mabadi al-`Amah, Khittat al-`Amal, al-Injazat, Al-Ma`had al`Alami li al-Fikr al-Islami, Washington, 2000, hal : 23 [13] Ibid, hal : 24 [14] Ibid, hal : 24 [15] Lihat Islamiyyat al-Ma`rifat, ibid, hal : 24-31 dan M.Umer Chapra, Islam dan Tantangan Ekonomi, Islamisasi Ekonomi Kontemporer, Risalah Gusti, Surabaya, 1999, hal : 253 [16] Ibid, hal : 253-254 [17] Ibid, hal : 255 [18] Ibid, hal : 255-256 [19] Ibid, hal : 256
[5] [6] [7] [8] [9] [20] Islamiyyat al-Ma`rifat, ibid, hal : 28-29. [21] Fazlur Rahman, Islamization of Knowledge: A Response. American Journal of Islamic Social Science (5:1) (1998): 3-11 [22] Ismail R. Al-Faruqi, Islamization of Knowledge, ibid, hal : 9 [23] Masyhudi Muqorobin, Methodology of Economics : Seculer Versus Islamic, Jurnal Ekonomi & Studi Pembangunan, Fakultas Ekonomi Universitas Muhammadiyah Yogyakarta, Volume 2, Nomor 1, April 2001, h : 22. [24] Diantara yang mengkritik Islamisasi ilmu pengetahuan selain Ziauddin Sardar adalah : Fazlur Rahman, Yasien Muhamed, Seyyed Vali Nasr, dan Hadi Sharifi. Lebih lanjut lihat Mohamed Aslam Haneef, A Critical Survey of Islamization of Knowledge, International Islamic University Malaysia, First Edition, 2005, h : 9. [25] Zubeir Hasan, Islamization of Knowledge in Economics : Issues and Agenda, IIUM Journal of

Economics and Management, Volume 6, No. 2, 1998, h : 4 [26] Louay Safi, The Foundation of Knowledge : A Comparative Study in Islamic and Western Methods of Inquiry, International Islamic University Malaysia Press, 1996, h : 14. [27] Zubeir Hasan, Islamization of Knowledge in Economics..., h : 6. [28] Ibid [29] Ibid, h : 7 [30] Al Quran 28 : 77 [31] Zubeir Hasan, Islamization of Knowledge in Economics..., h : 12.

Al Quran 88 : 17-20. Zubeir Hasan, Islamization of Knowledge in Economics..., h : 12. Dan sesuatu riba (tambahan) yang kamu berikan agar dia bertambah pada harta manusia, maka riba itu tidak menambah pada sisi Allah, dan apa yang kamu berikan berupa zakat yang kamu maksudkan untuk mencapai keridhaan Allah, maka (yang berbuat demikian) itulah orang orang yang melipatgandakan (pahalanya). Al Quran 30 : 39.
[32] [33] [34]

Metodologi adalah ilmu pengetahuan yang mempelajari metode yang digunakan dalam suatu kegiatan ilmiah tertentu guna mencapai suatu asas dan kebijakan. Sedangkan metode adalah cara yang teratur dan terpikir baik baik untuk mencapai maksud dalam ilmu pengetahuan. Lihat Goenawan Moehammad, Metodologi Ilmu Ekonomi Islam : Suatu Pengantar, P3EI FE UII, Yogyakarta, 1999, h : 6-8 [36] Zubeir Hasan, Islamization of Knowledge in Economics..., h : 18
[35] [37] Louay Safi, The Foundation of Knowledge, ibid, hal : 15 [38] Abdul Hamid Abu Sulayiman, Islamization of Knowledge with Special reference to Polictical science, American Journal of Islamic Social Sciences. Vol. 2, no.2, Desember (1985): 263-289 [39] Muhammad Arif, The Islamization of Knowledge and Some Methodological Issues in Paradigm Building: The General Case of Social Science with a Special Focus on Economics, American Journal of Islamic Social Sceince, vol. 4, no. 1, September (1987): 51-57 [40] Muhammad Anas Zarqa, Islamization of Economics: The Concept and Methodology, JKAU: Islamic Economic, vol. 16, no 1 (2003): 3-42. [41] Muhammad Abdul Mannan, Islamic Economics as a Social Science: Some Methodology Issues J. Res. Islamic Economics, , vol 1 no 1 (1983): 41-50. [42] Shamim Ahmad Siddiqi, Suggested Methodology for the Polictical Economy of Islam,

JKAU: Islamic Economic, vol 13, (2001): 3-37. [43] Ataul Haq Pramanik, Islamization of Economics: with sSpecial Emphasis on the Operational Aspect.
[44] Sebagaimana diambil dalam Syed Muhammad Naquib al Attas. Prolegomena to the Metaphysics of Islam, An Exposition of the Fundamental Elements of the Worldview of Islam Malaysia: International Institute of , Islamic Thought and Civilization, (1995): 1 [45] Lihat kritikan Fazlur Rahman, Muhsin Mahdi, Abdus Salam, Abdul Karim Sorush dan Bassam Tibi terhadap Islamisasi ilmu Pengetahuan di dalam Wan Mohd Nor Wan Daud, The Educational Philosophy, 395-420. [46] ibid [47] ibid [48] Masyhudi Muqorobin, Methodology of Economics...,h : 23 [49] Ibid, h : 24

Prophecy, politics, and the birth of a religionMore than a billion people consider themselves Muslim. It is the worlds second-largest religion. Yet Western portrayals of the Islamic mind are often flawed. Islam for the Western Mind is an intensive look--from a Christian perspective--at what inspires and motivates Muslims, namely Muhammad and the teaching of the Koran.Dr. Drummond, an ordained Islam for the Western Mind; Understanding Muhammad and the Koran
Satu (1) salinan borang permohonan asal hendaklah dihantar kepada Bahagian Perancangan Kecemerlangan IPT, Jabatan Pengajian Tinggi, Aras 7, No.2, Menara 2, Jalan P5/6, Presint 5, 62200 Putrajaya Since time is limited in our life, we must utilize it in the best possible manner

so that we can attain eternal success. Most of the existing guidelines on time management are developed by Western scholars some of which may not be consistent with the teachings of Islam.

The main purpose of the present research is to develop some guidelines on time management from Islamic perspective. The findings from a quantitative survey are expected to provide some useful tips on time management from Islamic perspective. However, the study should be regarded as an exploratory one only. Item Type: Conference or Workshop Item (Paper)

Doctor-patient relationship in the light of the syari'ah: excerpts from the Fiqh Muamalat in Medicine Workshop 2013 Medical practitioners are regarded as one of the noble professions in society. Muslim medical practitioners are bound to the rulings of the syari'ah, even in providing health services. Most discussions related to doctor-patient relationship focused on codes of conducts such as medical ethics, professionalism, and confidentiality. These were debated topics during the recent Fiqh Muamalat in Medicine Workshop. In this brief review, we would like to highlight more on the models of doctor-patient relationship and the syari'ah rulings related to it. The syari'ah rulings were reviewed from various aspects pertaining to the patient who seeks for treatments, the doctor who provides the medical services or treatment, involvement of a third party, and the form of agreement involving all related parties. The rulings were derived from the five basic rules pertaining to the actions and interactions of a person (al-ahkam al-taklifiyyah). Relationship models were classified based on the profitability of the service rendered, types of contract involved, as well as the related syari'ah rulings. The obligation of becoming a medical practitioner varies depending on various factors. Similarly, the rulings on patients seeking for treatment for medical illnesses remain debatable among scholars. Models of doctor-patient relationship can be summarized into four models; Model A - Charitable Work, Model B - Profitbased, Model C - Civil Servant, and Model D - Private Employee. Providing medical services is indeed a noble obligation. However, it involves certain requirements and rulings that may differ from what are commonly practiced. Uncontrolled Keywords: Doctor-patient relationship, syari'ah

POST CONGRESS SEMINAR: ISLAMIZATION OF MEDICAL CURRICULUM AND PRACTICE


Sharifudin, Mohd Ariff and Wan Husin, Wan Rumaizi and Mohd Yusof, Nazri and Che Ahmad, Aminudin and Khan, Ed Simor and Awang, Mohd. Shukrimi and Taib, Mai Nurul Ashikin (2013) Doctor-patient relationship in the light of the syari'ah: excerpts from the Fiqh Muamalat in Medicine Workshop 2013. In: Seminar on Islamization of Medical Curriculum and Practice , 26 Aug 2013, Auditorium of Kulliyyah of Medicine, IIUM Kuantan Campus. Seminar on Islamization of Medical Curriculum and Practice, 26 Aug 2013, Auditorium of Kulliyyah of Medicine, IIUM Kuantan Campus. Item availablity restricted.

The world's leading Islamicist offers a concise introduction to this rich and diverse tradition of 1.2 billion adherents. In this informative and clear introduction to the world of Islam, Seyyed Hossein Nasr explores the following topics in depth: What Is Islam? The Doctrines and Beliefs of Islam Islamic Practices and Institutions The History of Islam Schools of Islamic Thought Islam in the Date: 26nd August 2013 (23-25th August 2013: First World Congress of Islamization (FWCII), IIUM Gombak) Venue: Auditorium, Kulliyyah of Medicine, IIUM Kuantan Speakers: Guest speakers: 1. 2. 3. 4. Prof Omar Hasan Kasule, Sr, Riyad Medical City Prof. Dr. Abdul Rashid Abdul Rahman, Cyberjaya Medical University Dr Ishak Masod, Al Islam Hospital, Kuala Lumpur Prof Dr H. Jurnalis Uddin, Yarsi Universitas

Local speakers: 1. Prof Dato Dr Ariff Osman 2. Prof Dato Dr Kamaruzaman Wan Su REGISTRATION FEES:

Overseas participant USD 100.00 Local Participant RM 150.00 IIUM Academic staff RM 100.00 Student RM 50.00 On site RM 200 POSTER PRESENTATION Abstract Poster Submission: 25th July 2013 Theme: Abstracts will be published in an online edition of IMJM

Prospective presenters can write on any topic regarding training of Muslim doctors based on the theme mentioned below: i. ii. iii. iv. v. Islamic concepts and paradigms in medical education Enhancing and strengthening faith through study of Allahs sign in Human body. Medicine and the Law Islamic medical professionalism Historical and future perspectives

Any enquiry please contact: NURUL SHAFIRA BT CHE AZMI IOHK Secretariat: iohkmedicine@gmail.com Phone: 09 5716400 Ext: 2465 Fax: 095716544 Alhamdulillah. The Seminar: Islamization of Medical Curriculum & Practice (26th August) and Ta'aruf on Islamic Input on Medcal Curriculum for Academic Staff (27th August) have concluded. On behalf of the committee, we would like to apologize for any shortcomings and hope that all the participants benefitted from both programs. Have you submitted your abstract? Hurry.. the closing date is tomorrow. Abstract Poster Submission: 25th July 2013 Abstracts will be published in an online edition of IMJM Prospective presenters can write on any topic regarding training of Muslim doctors based on the theme mentioned below: i. Islamic concepts and paradigms in medical education ii. Enhancing and strengthening faith through study of Allahs sign in Human body. iii. Medicine and the Law iv. Islamic medical professionalism v. Historical and future perspectives 1st WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013)

Submit your abstracts now ... the guidelines and template can be downloaded here Announcement: 1) For those who have yet to collect their certificates for the seminar, please do so at the IOHK

office. 2) For those who have not submitted their green form, please do so at the general office. 3) All receipts for money banked in will be issued as soon as possible. 4) Copies of the talks and presentations will be e-mailed to participants who requested a copy.

1ST WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013)
Theme: CONSTRUCTING THE ALTERNATIVE PARADIGM OF TAWHID Dates: 23 (Friday) - 25 (Sunday) August 2013 Venue: Kuala Lumpur, Malaysia Organised by the International Islamic University Malaysia, Kuala Lumpur

Call for Papers (in three languages: English, Arabic and Malay-Indonesian)
The organizing committee of the 1st World Congress on Integration and Islamicisation of Acquired Human Knowledge (FWCII-2013) at the International Islamic University Malaysia, would like to invite Muslim scholars and academics in all branches of human knowledge to submit abstracts of their papers to be presented at the Congress. The FWCII-2013 is going to take place in Kuala Lumpur, Malaysia from 23-25 August, 2013 insha Allah. The theme of the Congress is Constructing the Alternative Paradigm of Tawhid with a focus on the INTEGRATION or APPLICATION of the ISLAMIC worldview, paradigm, epistemology, perspective, principles, precepts, values and norms, in the following branches of acquired human knowledge: A) Humanities: Studies on Religion, Philosophy, Literature, Linguistics, Languages, Arts, Music. B) Social and Human Sciences: Anthropology, Sociology, Psychology, Political Science, History, Journalism, Communication, Law, Economics and Business, Education, Management, Gender Studies, Hospitality, Tourism. C) Natural and Physical Sciences: General Sciences, Astronomy, Cosmology, and Geography. D) Applied Sciences and Technology: Engineering, Information Communication Technology, Computer Science,Architecture, Quantity Surveying, Urban and Regional Planning, Environmental Design and Space Sciences. E) Medical Sciences : Allied Health Sciences, Pharmacy, Dentistry, Traditional and Complementary Medicine.

Note An abstract (written in English or Arabic or Malay-Indonesian) should be between 300 to 700 words, and include the following information: Author Name(s), Designation,

Profession, Institution and Affiliation, Mailing Address, E-mail Address, Telephone and Fax Numbers. Important Dates Abstract submission : 1 November 2012 Notification of abstract acceptance : 1 December 2012 Full paper submission : 1 March 2013 Notification of paper acceptance : 1 April 2013 Online registration : 1 May - 1 June 2013

Registration Fee For Early Birds (Registration before 1st June 2013) U.S.D. 300 (For International Participant - Without Hotel Accommodation) RM 600 (For Local Participant - Without Hotel Accommodation) RM 300 (For students- Without Hotel Accommodation) Normal Rates (Registration after 1st June 2013) U.S.D. 400 (For International Participant - Without Hotel Accommodation) RM 800 (For Local Participant - Without Hotel Accommodation) RM 400 (For students- Without Hotel Accommodation)

Contact Address Secretariat of FWCII-2013 ISTAC, IIUM 24, Persiaran Duta 50480 Kuala Lumpur, Malaysia

POST CONGRESS SEMINAR: ISLAMIZATION OF MEDICAL CURRICULUM AND PRACTICE


Sharifudin, Mohd Ariff and Wan Husin, Wan Rumaizi and Mohd Yusof, Nazri and Che Ahmad, Aminudin and Khan, Ed Simor and Awang, Mohd. Shukrimi and Taib, Mai Nurul Ashikin (2013) Doctor-patient relationship in the light of the syari'ah: excerpts from the Fiqh Muamalat in Medicine Workshop 2013. In: Seminar on Islamization of Medical Curriculum and Practice , 26 Aug 2013, Auditorium of Kulliyyah of Medicine, IIUM Kuantan Campus. Seminar on Islamization of Medical Curriculum and Practice, 26 Aug 2013, Auditorium of Kulliyyah of Medicine, IIUM Kuantan Campus. Item availablity restricted. The world's leading Islamicist offers a concise introduction to this rich and diverse tradition of 1.2 billion adherents. In this informative and clear introduction to the world of

Islam, Seyyed Hossein Nasr explores the following topics in depth: What Is Islam? The Doctrines and Beliefs of Islam Islamic Practices and Institutions The History of Islam Schools of Islamic Thought Islam in the Date: 26nd August 2013 (23-25th August 2013: First World Congress of Islamization (FWCII), IIUM Gombak) Venue: Auditorium, Kulliyyah of Medicine, IIUM Kuantan Speakers: Guest speakers: 5. 6. 7. 8. Prof Omar Hasan Kasule, Sr, Riyad Medical City Prof. Dr. Abdul Rashid Abdul Rahman, Cyberjaya Medical University Dr Ishak Masod, Al Islam Hospital, Kuala Lumpur Prof Dr H. Jurnalis Uddin, Yarsi Universitas

Local speakers: 3. Prof Dato Dr Ariff Osman 4. Prof Dato Dr Kamaruzaman Wan Su REGISTRATION FEES:

Overseas participant USD 100.00 Local Participant RM 150.00 IIUM Academic staff RM 100.00 Student RM 50.00 On site RM 200 POSTER PRESENTATION Abstract Poster Submission: 25th July 2013 Theme: Abstracts will be published in an online edition of IMJM

Prospective presenters can write on any topic regarding training of Muslim doctors based on the theme mentioned below: i. ii. iii. iv. v. Islamic concepts and paradigms in medical education Enhancing and strengthening faith through study of Allahs sign in Human body. Medicine and the Law Islamic medical professionalism Historical and future perspectives

Any enquiry please contact: Dialog Sunni-Syiah: Mencari persefahaman dalam kepelbagaian (Bahagian 1) - See more at: http://www.projekdialog.com/featured/dialog-sunni-syiah-mencari-titik-dalam-kepelbagaianbahagian-1/#sthash.h5afOxz6.dpufsu perbalahan syiah-sunni semakin membiak. Ia bermula dari isu kelemahan politik di Syria yang dipopularkan sebagai punca dari fahaman syiah, kini merebak hangat di Malaysia pula. Pihak kerajaan mula mengeluarkan kenyataan yang memburukkan keadaan. Budaya takfir yang sudah tenang sejak tahun 80 an lalu, kembali gelombang semula. Sukar untuk berbicara tentang isu syiah-sunni ini. Ini kerana, dalaman syiah wujud perpecahan sehingga lahirnya Imamiah, Ismailiyyah, Jaafariah dan berbagai-bagai lagi nama. Antara satu sama lain, retorik kafir mengkafir berlaku. Sepertimana juga berlaku dalam sunni, iaitu wujud pertembungan antara salafi dan khalaf, ahbash dan wahabi dan sebagainya. Kafir mengkafirkan ini, bukan berlaku antara syiah dan sunni, tetapi berlaku juga sesama syiah, juga sesama sunni. Ahbash mengkafirkan Wahabi, wahabi mensesatkan ahbash dan berbagaibagai lagi kerenah mazhab berlaku dalam kerangka umat Islam. Khilafiah dalam Aqidah Perkara khilaf ini berlaku ekoran sifat nas Al-Quran dan Al-Hadis itu sendiri hadir dalam bentuk yang tidak jelas, makanya memerlukan kepada tafsiran yang diistilahkan sebagai ijtihad. Menurut al-Qaradawi, ijtihad itu terhasil berpuncakan kepada tiga perkara, iaitu dalam perkara yang ada nas yang punyai tafsiran yang banyak, atau nas yang banyak dilihat bertembung maksudnya dari sudut pemahaman dari kalangan ulama, dan kewujudan isu disamping tiada nas. (Fatawa Maasarah, jld 2, hlmn 649) Kekhilafan juga boleh berlaku ekoran manhaj pemahaman nas yang berlaku di kalangan para ulama mujtahid. Antaranya adalah seperti mazhab Hanafi yang meletakkan bahawa hadis ahad tidak boleh mengtakhsiskan umum al-Quran, sedangkan dalam mazhab selain Hanafi, perkara ini

dibenarkan. Kekhilafan dalam memahami nas ini, bukan sekadar berlaku dalam perkara fiqh, tetapi berlaku juga dalam perkara aqidah. Dari sisi Sunni sendiri, perkara aqidah itu dilihat melalui dua kategori, iaitu perkara dharuri dan perkara nazari. Perkara dharuri adalah perkara yang tidak berlaku khilaf langsung, seperti tiada khilaf dalam menentukan kewujudan Tuhan, tiada khilaf dalam menentukan keesaan Tuhan, tiada khilaf bahawa Nabi Muhammad SAW adalah penutup segala nabi, dan sebagainya. Jika wujud mereka yang menyalahi perkara ini, maka ia sudah pasti bukan dari kalangan muslim. Ada satu sudut lagi adalah dalam perkara yang disebut sebagai nazari, iaitu perkara aqidah yang perlu kepada penilikan dan pemerhatian nas yang mendalam. Perkara nazari ini berlaku kerana melihat cara penurunan nas al-Quran dan al-Hadis itu sendiri tertakluk dengan tafsiran, atau disebut sebagai pendalilan secara sangkaan atau dalam sebutan pengajian usul al-Fiqh Zanniy alDilalah. Di kalangan ulama Sunni, mereka tidak sepakat dalam menentukan status bapa Nabi Muhammad SAW yang bernama Abdullah sebagai ahli neraka atau tidak. Ini kerana, terdapat satu Hadis yang apabila sahabat bertanya kepada Baginda Nabi SAW tentang keadaan bapa-bapa mereka di akhirat kelak, Nabi Muhammad SAW menjawab bahawa bapa mereka dan bapa Baginda SAW juga turut dalam neraka. (Hadis riwayat Muslim, hadis no : 302) Merujuk kepada aliran literalis dalam sunni dan seangkatan dengan mereka, bapa Nabi muhammad SAW itu dikira sebagai ahli neraka berdasarkan hadis saheh tersebut. Pendapat aliran kedua pula menyatakan bahawa Bapa Nabi Muhammad SAW tidak boleh dikatakan sebagai ahli neraka. Ini kerana, hadis sandaran neraka bapa Nabi Muhammad SAW itu adalah ahad, sedangkan ia bercanggah dengan umum al-Quran yang menyatakan bahawa Allah SWT menyatakan dalam surah al-Isra, ayat 15 yang mana Allah SWT tidak akan mengazab sesuatu kaum kecuali Allah SWT datangkan Rasul terlebih dahulu. Dalam kupasan al-Syaikh Muhammad al-Ghazali yang dinukilkan oleh Dr Yusuf al-Qaradawi menyatakan bahawa bapa Nabi Muhammad SAW adalah ahli syurga berdasarkan kepada umum al-Quran ini. Sedangkan hadis yang mengatakan bapa nabi masuk syurga itu adalah merujuk kepada bapa saudara baginda, bukan merujuk kepada bapa Nabi Muhammad SAW, iaitu Abdullah bin Abd al-Muttalib. (Kaifa Nataamalu Maa al-Sunnah, hlmn 118) Khilaf juga berlaku di kalangan ulama-ulama usul al-Din dalam menentukan status Khaidir AS, apakah baginda seorang Nabi ataupun sekadar seorang lelaki soleh. Khilafiah Salafi Khalaf Dalam aliran sunni sendiri, terdapat dua aliran aqidah yang sering bertelagah yang kadangkala kelihatan seperti tidak ada jalan untuk mencari titik kesamaan. Perdebatan atas tajuk sifatiyah atau penentuan sifat Allah SWT yang melahirkan perdebatan panjang antara aliran Muktazilah dengan Hanabilah. Aliran Hanabilah ini kemudiannya dikenali sebagai salafi setelah hadir satu lagi aliran yang mengkritik aliran muktazilah yang dikepalai

seorang tokoh yang asalnya muktazilah yang telah keluar dari aliran tersebut dan mengakui diri sebagai ahli Sunnah wa al-Jamaah bernama al-Imam Abu al-Hasan al-Asyari yang alirannya dikenali sebagai Asyairah. (Dr Azmil Zainal Abidin, Sumbangan Aliran Asyairah dan salafiyyah di bidang Usul al-Din : Lakaran semula sejarah Pemikrian Tauhid Ahl al-Sunnah, hlmn 22) Pertembungan kedua-dua aliran ini adalah menjadikan golongan Hanabilah dikenali sebagai Salafi sebagai merujuk golongan terawal bertembung dengan muktazilah, sedangkan kelompok asyairah dikenali sebagai khalaf sebagai golongan terkemudian berhadapan dengan muktazilah. Aliran kedua-dua ini, jika dilihat ia boleh didamaikan dengan memahami bahawa kedua-duanya tumbuh ekoran pertembungan dengan aliran Muktazilah. Perbedaan mereka hanya method penggunaan dalam berhadapan dengan muktazilah; satunya menggunakan method nas secara terus, dan di pihak satu lagi menggunakan method akal. Dalam berbeda method, tetapi mereka hakikatnya punyai satu tujuan, iaitu berhadapan dengan muktazilah. Namun begitu, pertembungan mereka itu tidak dilihat dengan jiwa besar, melahirkan pertembungan yang membimbangkan. Aliran asyairah radikal dikenali sebagai Ahbash dengan berani mengkafirkan sebilangan tokoh-tokoh besar dengan menggunakan lebel wahabi, sedang dipihak dituduh wahabi pula mempertahankan diri mula menyatakan sesat terhadap pihak ahbash. Pertembungan ini hakikatnya boleh diselesaikan dengan sikap berjiwa besar dan bersedia berhadapan dengan khilaf, iaitu mencari damai dalam perbedaan, bukan mencipta retak pada bangunan kukuh. Ini kerana, sifat perbedaan itu sememangnya berlaku dalam kehidupan manusia, malahan ia boleh di atasi dengan sikap toleransi dan hormati perbedaan - See more at: http://www.projekdialog.com/featured/dialog-sunni-syiah-mencari-titik-dalamkepelbagaian-bahagian-1/#sthash.h5afOxz6.dpuf Islam sebagai gerakan pembebasanMegat Hanis. Agama sering dilihat sebagai nadi dalam kehidupan masyarakat sejak zaman berzaman dalam meneruskan proses kelangsungan hidup. Dari dahulu lagi, masyarakat primitif memuja-muja semangat pokok, batu, kayu, menyembah matahari , bagi melindungi populasi mereka dari pelbagai bencana alam yang mengancam kehidupan mereka. Tidak kurang juga yang menyembah semangat padi bagi meningkatkan hasil-hasil tanaman mereka. Di zaman pasca-industrial ini, di mana strata sosialnya semakin jelas kelihatan, dengan peratusan kecil populasi elit yang semakin kaya dan giat mengumpulkan kekayaannya, tertinggal sejumlah besar golongan kelas menengah dan miskin yang bergasak dan bekerja hari demi hari bagi mencari sesuap nasi demi meneruskan hidup. Justeru,fokus terhadap agama (dalam konteks artikel ini, Islam) menjadi kurang kerana keperluan hidup yang semakin mendesak berikutan keadaan ekonomi yang tidak menentu menyebabkan agama tidak mempunyai ruang untuk difikirkan dan dihayati maknanya.

Penghayatan sempit Kalaupun ada, masa-masa terluang yang berbaki hanya diisi dengan solat berjemaah di masjid, zikir-zikir harian, bacaan Quran dan segala macam ritual yang berkaitan dengan spiritual. Kuliah-kuliah agama, motivasi-motivasi pula selalunya berbentuk bagaimana mengurus masa, menjadi muslim professional, menjadi ibu bapa yang baik, menjadi insan yang sabar dan bersyukur, dan segala macam kursus-kursus dan forum mengenai membentuk akhlak insani yang syumul. Bagi remaja pula, forum-forum cinta Islamik pula menjadi tarikan dimana-mana dengan memberikan ceritera-ceritera kemanisan bercinta masa belajar, diselitkan adegan-adegan manja para agamawan-agamawan populis yang menceritakan pengalaman berkahwinnya semasa berlajar. Yang menghairankan,begitu kurangnya kuliah-kuliah agama, forum-forum yang berbentuk menentang penindasan dan kezaliman: keadaan sosio-ekonomi yang membimbangkan, kebanjiran orang-orang tidak berumah, rakyat-rakyat miskin di jalanan, kebejatan sosial yang semakin parah hasil pembahagian ekonomi yang tidak sekata dan segala macam sisi gelap kapitalis-kapitalis besar yang mengaut keuntungan besar dengan meminggirkan sebahagian besar masyarakat majoriti yang terdesak. Saya bertanya kepada diri sendiri, apakah Islam itu agama yang mengajar perkara yang indahindah seperti pahala, beramal soleh, mendapatkan syurga, bidadari, cinta Islamik yang membahagiakan sahaja? Ataupun Islam hanya agama yang mengajar tentang ancaman-ancaman neraka, siapa yang termasuk golongan kafir, meredah kelab-kelab malam, menerjah penzina-penzina di dalam hotelhotel semata? Ataupun Islam hanya agama yang mengajar motivasi-motivasi bagaimana menjadi muslim berakhlak mulia, menjadi anak soleh, menjadi ibu bapa contoh, menjadi usahawan cemerlang, menjadi qari-qariah dan membuat lebih banyak pertandingan-pertandingan tilawah, tahfiz Quran semata? Islam dan pembebasan Ashgar Ali (1990) dalam bukunya Islam dan Teologi Pembebasan membahaskan banyak perkara-perkara penting yang seharusnya menjadi rujukan dan pelajaran bagi mengubah persepsi kita terhadap bagaimana agama Islam seharusnya dianggap dan difikirkan. Beliau berpendapat, Islam seharusnya bersifat membebaskan manusia dari kezaliman dan penindasan, membela dan melindungi golongan- golongan mustadh`afin (yang lemah) dan menentang golongan-golongan mustakbirin (yang kuat dan sombong) . Islam seharusnya membawa keadilan Tuhan kepada masyarakat dan membebaskan mereka dari keadaan hidup yang tertindas.

Terlalu banyak ayat-ayat Al-Quran yang mengajak manusia menegakkan keadilan dalam masyarakat antaranya Surah An-Nisa , 4 :75 yang bermaksud Dan mengapa kamu tidak berjuang di jalan Allah dan membela orang yang tertindas, laki- laki dan perempuan dan anak-anak yang berkata. `Tuhan kami! Keluarkan kami dari kota ini yang penduduknya berbuat zalim. Berilah kami perlindungan dan pertolongan dariMu! Allah juga berfirman : Sungguh, Allah mencintai orang-orang yang berbuat adil (5:8) dan juga Surah Al-A`raf (7: 29) Katakanlah: Tuhanku memerintahkan supaya kamu berbuat adil Ashgar juga memetik pendapat Nawab Haider Naqvi (1981), pakar ekonomi Pakistan di dalam bukunya Ethics and Economics- An Islamic Synthesis yang mengatakan bahawa .keadilan sosial dalam Islam berakar pada tauhid. Sebenarnya, keyakinan kepada Tuhan itu secara otomatis mempunyai konsekuensi untuk menciptakan keadilan. Salah satu tidak akan ada tanpa yang satunya.. Jika dilihat pada penurunan Rasul-Rasul ke muka bumi bertujuan membuat satu gerakan mencabar status quo yang menindas dan menzalimi rakyatnya. Nabi Musa A.S diturunkan membantu kaum Israel yang tertindas melawan regim zalim Firaun. Nabi Isa A.S diturunkan bagi membantu yahudi menentang regim zalim Rom dan Nabi Muhammad (SAW) juga membina gerakan menentang pembesar-pembesar Quraiysh yang sombong dan menindas fakir miskin dan mengumpulkan kekayaan berlipat ganda . Di dalam buku Speeches that Changed the World , diterbitkan pada tahun 2005, menghimpunkan lebih 50 ucapan-ucapan penting dari orang ternama dan revolusiner yang memberi impak dan mencorakkan peristiwa-peristiwa agung dunia. Tidak hairan lagi, 3 tokoh pertama yang dimuatkan ialah ucapan dari Nabi Musa, Isa dan Muhammad yang ketiga-tiganya mempunyai asas perjuangan yang sama, yakni membebaskan manusia dari dizalimi dan menjadi hamba kepada manusia lain kepada hanya menjadi hamba kepada Tuhan yang satu dan berpegang hanya kepada kedaulatanNya. Raif Khoury (1979), seorang Marxist dari Lebanon , di dalam bukunya Marxisme and the Muslim World menyatakan makna penting disebalik laungan takbir yang sering kita dengari tapi tidak dihayati dalam erti kata yang sebenar. Beliau menyebut : Betapa sering kita mendengar suara adzan dari menara di kota-kota Arab yang abadi ini.Allahuakbar! Allahuakbar! Betapa sering kita membaca atau mendengar Bilal, seorang keturunan Abyssinian, mengumandangkan adzan untuk pertama kalinya sehingga menggema di jazirah Arab.Namun apakah kalian sudah merenungkan apa yang dimaksud dan apa isi dari panggilan itu? Apakah setiap mendengarkan panggilan suci itu , kamu ingat bahawa Allahu Akbar bermakna (dalam bahasa yang tegas): berilah saksi kepada para lintah darat yang tamak itu! Tariklah pajak dari mereka yang menumpuk-numpuk kekayaan! Sitalah kekayaan para

tukang monopoli yang mendapatkan kekayaan dengan cara mencuri! Sediakan lah makanan untuk rakyak banyak! Bukalah pintu pendidikan lebar-lebar dan majukan kaum wanita! Hancurkan cecunguk-cecunguk yang membodohkan dan memecah-belahkan umat! Carilah ilmu sampai ke negeri Cina (bukan hanya cina zaman dahulu, namun juga sekarang). Berikan kebebasan, bentuklah majlis syura yang mandiri dan biarkan demokrasi yang sebenar-benarnya bersinar! Matlamat Asas Islam Begitu jelas dan tegas pernyataan ini yang saya kira wajar kita ambil sebenar-benar perhatian setiap kali azan dilaungkan. Islam agama yang memecahkan strata sosial yang menindas. Islam agama yang memberi ruang pendidikan yang mencukupi. Islam agama yang menjanjikan keadilan sejagat yang buta kaum, warna kulit ,status mahupun agama lain. Islam bukan sekadar agama rohani berbentuk ritual-ritual keagamaan semata, malah suatu gerakan yang mencabar status quo yang zalim dan memacakkan keadilan Tuhan melalui pesanpesan dan firmannya, bukan sekadar mengambil dan memetik Quran dan Hadith bagi meredakan kesakitan dan keperitan masyarat tertindas seperti candu yang menjadikan mereka pasif terhadap kezaliman. Islam seharusnya menjadi agama yang berupaya menjadi senjata melawan regim autokratik, agamawan-agamawan pro-status quo seperti yang ditunjukkan oleh sosok Islam terkemuka sepanjang sejarah Islam, Abu Zar Al-Ghiffari, seorang sahabat nabi yang revolusioner sehingga digeruni oleh pemerintah-pemerintah despotik dan kaum ulama-ulama yang pro-regim. Salah satu bab di dalam buku Dari Kanan Islam hingga Kiri Islam, iaitu Antara Marxisme, Islam dan Syiah Revolusioner, penulis mengutip petikan dari karya Ali Shariati, Intizar yang menyebutkan : Islam has two separate Islams. The first can be considered a revolutionary ideology. By this I mean beliefs, ciritical programmes and aspiration whose goal is human development. This is true religion. The second can be considered `scholastic Islam`. By this I mean philosophy, oratory, legal training and scriptural learnings.Islam in the first sense belongs to mojtaheds,Abu Zarr, and now the intelegentsia. Islam in the second sense belong to mojtaheds, Abu Ali Sina, and the seminary theologians. The second form can be grasped by academic specialist, even reactionary ones. The first can be grasped by uneducated believers. This is why sometimes true believers can understand Islam better than the faqih (religious jurist) the `alem (scholars), and the philosophers Petikan ini jelas menunjukkan peranan yang sepatutnya diambil oleh muslim dengan menjadikan Islam sebagai ruang membentuk aspirasi kearah pembangunan manusia melalui perjuangan keadilan sosial dan bukan hanya berfalsafah dan berintelektual sehingga melangit dan tidak mampu membawa mesej yang jelas dan merakyat.

Agamawan-agamawan seharusnya mengambil tanggungjawab ini memimpin umat dan mengerakkan wahyu-wahyu Tuhan dalam membela masyarakat tertindas dan terkebelakang, dan bukan hanya menjadi duta-duta produk , membuat kem-kem motivasi dan mengumpul kekayaan dan secara ironis menggunakan ayat-ayat Tuhan menyuruh mereka bersabar dengan kesusahan dan penindasan. Akhir kata, marilah sama-sama membina kesedaran dan menggerakkan umat akan tuntutan sebenar wahyu Tuhan dan apakah makna sebenar kehidupan beragama. Pesan-pesan nabi-nabi dan rasul-rasul perlu kita jadikan slogan perjuangan yang berterusan dan menghidupkan jiwajiwa yang dalam kelalaian dan bangkit berubah dari keadaaan kesusahan mereka. - See more at: http://www.projekdialog.com/featured/islam-sebagai-gerakanpembebasan/#sthash.meRCqA1m.dpuf Isu syiah-sunni semakin membiak. Ia bermula dari isu kelemahan politik di Syria yang dipopularkan sebagai punca dari fahaman syiah, kini merebak hangat di Malaysia pula. Pihak kerajaan mula mengeluarkan kenyataan yang memburukkan keadaan. Budaya takfir yang sudah tenang sejak tahun 80 an lalu, kembali gelombang semula. Sukar untuk berbicara tentang isu syiah-sunni ini. Ini kerana, dalaman syiah wujud perpecahan sehingga lahirnya Imamiah, Ismailiyyah, Jaafariah dan berbagai-bagai lagi nama. Antara satu sama lain, retorik kafir mengkafir berlaku. Sepertimana juga berlaku dalam sunni, iaitu wujud pertembungan antara salafi dan khalaf, ahbash dan wahabi dan sebagainya. Kafir mengkafirkan ini, bukan berlaku antara syiah dan sunni, tetapi berlaku juga sesama syiah, juga sesama sunni. Ahbash mengkafirkan Wahabi, wahabi mensesatkan ahbash dan berbagaibagai lagi kerenah mazhab berlaku dalam kerangka umat Islam. ~ Wan Ji At-ta'aduddi. University of Agder is a public university with campuses in Kristiansand and Grimstad, Norway. The institution was established as a university college in 1994 with the merger of six colleges and was granted its current status as a university in 2007, but its academic activity dates as far back as 1839. It is one of eig... The Islamisation of Malaysia: religious nationalism in the service of ethnonationalism Written by Michael D. Barr & Anantha Raman Govindasamy Thursday, 30 December 2010 15:47 The relationship between religious, ethnic and national identities in Malaysia has long been fraught with uncomfortable tensions-especially for the 50 percent of Malaysians who are outside the dominant Malay-Muslim communal grouping. Until the accession of Dr Mahathir to the prime ministership at the beginning of the 1980s, it was clear that ethnic identity trumped religious identity, even though being Muslim was already intrinsic to being accepted as Malay. Being a non-Malay Malaysian was to accept a subordinate, but not a drastically uncomfortable role in the nation. Since the 1980s, however, religious identity appears to have replaced ethnicity as the central element of nation identity as the society has been systematically-even aggressivelyIslamised. Yet appearances can be deceiving, and there is a strong case to be made that Islamisation in Malaysia is basically a variation of the original Malay ethnonationalism, using the nearly complete symbiosis between Malay and Muslim identity as the point of articulation that allows religious nationalism to serve as a cipher for ethnonationalism-but a version of ethnonationalism that is much less accommodating of minorities than was traditional Malay

nationalism. This article places contemporary events in a historical context and then focuses on just one aspect of Malaysias program of Islamisation that is both contemporary and central to national identity-developments in the education system, and particularly within the secondary school history curriculum-to demonstrate that in this instance at least, religious nationalismis operating as a surrogate for ethnic nationalism and has, in fact,intensified ethnic nationalism by raising the stakes for the communities that are outside the core national group. Introduction The Federation of Malaysia came into being in 1963 as an expansion of the earlier Federation of Malaya-which in turn had only been formed in 1957. Since the early 1980s, it has been the scene of an aggressive government sponsored Islamic project that is built upon an ongoing project of ethnicnationalism by the demographically and politically dominant Malays, all of whom are Muslims by law. The dominance of both Islam and Malays has generally been accepted with a remarkable level of equanimity by Malaysias religious and ethnic minorities2, on the assumption that the overall policy is basically one of benign tolerance for those outside the core national groupings.The proponents of this contemporary religious nationalist project, beginning with former Prime Minister Dr Mahathir Mohamad, have never overtly declared or acknowledged that there was a shift in policy from ethnic to religious identification, but we argue in this article that they have rested the religious project on the foundation of the more overtly acknowledged ethnic project, and on the historical reality of the close symbiosis between being Malay and being Muslim (see, for example, Mahathir 2000). In this we build upon an extraordinarily prescient observation made by Judith Nagata right at the outset of this process: Malay[ness] no longer provides a sufficient distinction between Malays and non-Malays as a basis for ethnic identity. The erosion of the first two elements of Malayness - language and adat - has left only one effective distinguishing feature - Islam (Nagata 1980: 409). This sleight of hand was not designed to fully disguise the shift in emphasis between the Mahathir era and that which went before it, either for scholars or for Malaysians themselves, but it has effectively papered over the tensions between the ethnic element in the Malay-Muslim identity (looking primarily towards the Malay world*/Nusantara*/for anchorage) and the religious elements (looking towards the universal Muslim community*/the ummah).These two forms of communal identity have been present in Malay nationalism since at least the Kaum Muda (Young Group) movement of the 1920s (Roff 1994: 56:90) and remain a point of significant contestation today (Frith 2000;Hooker 2004), though this contestation is well hidden in the official discourses.3 With most participants failing to actively separate the two agendas and even some academics taking the historical claims of Malay and Malay-Muslim identity at face value (for example, Hng 1998: 85-109; Lukman 2005; Mutalib 2007: 36-7), the new program of religious nationalism has successfully claimed its place as a logical extension of the older ethnic nationalist program. In this article, we contend that it is misleading to regard Malaysias lslamisation program either as a simple extension of the old ethnic nationalist agenda or as a new project in its own right, but that it should rather be regarded as a tool in the service of that ethnic agenda*/a program of hegemony designed to reinforce Malay occupation at the heart of Malaysias nation-building project and to condition non-Malays and non-Muslims to accept their assimilation into the Malaysian nation as subordinate, peripheral partners. We also argue that this

project has had the entirely predictable effect of reducing the comfort levels of the non-Muslims minorities. Malay nationalism The metamorphosis of Malaysias ethnocentric nation-building project into one centred on religious nationalism could never have been predicted*/and, indeed,was not predicted*/or even seriously contemplated during the late colonial decades that marked the high point of Malay nationalist activism, or at any time during the first two decades after the original Federation of Malaya was formed n 1957. UMNO*/the politically hegemonic United Malays National Organisation*/was formed explicitly to defend what was perceived as the special place of Malays and Malay traditional rulers (sultans) in their own land. Islam was an important social element in Malayness, but its role was not intrinsic (Roff 1994:67). Rather, the essential criterion for being Malay was being vaguely*/very vaguely*/a native of the Malay-Indonesian archipelago and having Malay mores and language. This loose formula was really a code for not being Chinese,European or Indian, which was highlighted by the fact that some Malay states welcomed Thais and Arabs as fellow Malays (Shamsul 2004: 141).4 The exclusion of Chinese, Europeans and Indians from Malayness firmed spontaneously and spectacularly when Dato Onn Jaafar, the founding leader of UMNO and a Malay nationalist leader for several decades, tried to expand UMNO membership to include Chinese and Indians and change the Mword in UMNO from Malays to the ethnically inclusive Malayan. He immediately found himself marginalised within UMNO (Hooker 2003: 191) and was forced to resign from the organisation in August 1951 (Straits Times 1951a, 1951b). The more ambivalent place of Islam in Malay identity was indicated by the rather different treatment meted out to Onns successor as UMNO leader,Tunku Abdul Rahman, when he tried to dilute the link between being Malay and being Muslim. He, too, found that he had overstepped the mark, in his case by suggesting that Christian and other non-Muslim indigenes of Sabah and Sarawak could be properly regarded as full Malays because their language was similar to Malay (Milner 2008: 160; Straits Times 1961). His initiative did not gain traction, but he was allowed to remain as head of UMNO and went on to become Malaysias founding prime minister. Significantly, Tunkus great unforgivable offence* and the one that led directly to his political demise at the end of the 1960s* was that he was regarded as being soft on the Chinese(Milner 2008: 155-61) by his promotion of a multicultural Malaya, albeit one that placed Malays in a dominant and central role within the multicultural national identity (Cheah 2005: 102). This is not to say that Islam was not an important element in Malay identity or Malay nationalism. Indeed the dakwah (Islamic revivalist) movement of the early decades of the twentieth century was an intrinsic element in building an anticolonialist and nationalist reaction among Malays, but the primary purpose of its founders and activists was, in fact, to challenge many of the elements on which Malay identity depended: the centrality of sultans to the social order, adat (village customary law,which often contradicted Islamic law), and animist-inspired Malay superstitions (Means 1969; Milner 2008; Mutalib 1993: 21-3; Roff 1994: 56-90). By any construction of Malay identity, this was a challenge that could not be regarded as a friendly encounter-whether ones notion of Malayness is based uponthe genealogical paths leading back through Melaka to Srivajaya and Alexander theGreat; on the centrality of the sultanates as

kerajaan (the condition of being the subject of a raja or a sultan) (Milner 1982: 9, 112-16; Milner 2008: 30), or Malay mores; or on a Sukarno-like notion of Indonesia/Melayu Raya (Greater Indonesia/Malaya) such as inspired the Malay Nationalist Party (Andaya 2004; Kahn 2006:923; Milner 1982, 2002, 2008; Shamsul 2004). Furthermore, there can be no doubt that it was a challenge that the sultans- and, by extension, Malayness-won with British help (Roff 1994: 14). From the late nineteenth century onwards, the tentative control that the traditional rulers exercised over the conduct of Islam was systematically strengthened by treaties, laws, colonial practices and some sharp politics by a few of the sultans (Harper 2001: 20; Roff 1994: 67-74). When it came time to write the constitution for the Federation of Malaya, no one questioned that the traditional rulers were the proper people to run Muslim affairs. Even in the abortive British proposal for a modern, egalitarian Malayan Union, the sultans were still to be given this role. Furthermore, the Malay nationalist leaders of UMNO, who were themselves mostly scion of the feudal Malay aristocracy, showed no inclination to challenge this aspect of the status quo, despite their deep disappointment with the performance of most of the sultans, and despite their desire to privilege popular sovereignty ahead of the traditional role of the sultans (Harper 2001: 85; Noordin Sopiee 1974: 24).5 Upon achieving independence, Islam became the state religion of the new Federation of Malaya (thus securing a special and protected status in an otherwise secular and pluralist constitution)6 and, to this day, the regulation of Islam in Malaysia remains a state-as opposed to a federal-responsibility, resting in the hands of the traditional rulers (Martinez 2001: 477-8).7 The Malay version of Islam is therefore ntensely localised, with its own parochial lines of authority, practices and social relationships.8 In both a social and a political sense, therefore, Islam in Malaysia has long been operating in a context of Malayness and been subordinate to it. Islamisation The subordination of Islamic identity to Malayness appeared to begin changing with the Islamisation program initiated by Prime Minister Dr Mahathir Mohamad, and there cannot be much doubt about Dr Mahathirs motivation. As Cheah (2002: 213) expressed it succinctly: Dr Mahathir attempted to curb[a recent rise in] Islamic extremism and militancy among some sections of Muslim intellectuals by playing an Islamic card. The causes of the original rise in Islamic consciousness and militancy cannot preoccupy us in this short article, but we might note that Chandra (1987) explained this outburst of Islamisation as the outcome of spiritual alienation faced by Malays in the rapid urbanisation and westernisation of the country. On the other hand, Amrita(2003: 258) put some of the responsibility for escalating it onto Mahathir himself by arguing that the political rivalry between the ruling UMNO and the opposition PAS (Parti alIslam Se-Malaysia) was itself a driver of Islamism. Farish (2003: 199) came close to making the same point when he referred to the Islamization race between PAS and the UMNO-led Barisan Nasional (National Front) government that took place in the 1980s and 1990s. Regardless of the origins of the rise in Islamic militancy under Mahathirs predecessor (Cheah2002: 159-84), there can be little room to doubt that in the 1980s, the resurgence was largely the work of the Malaysian government through its program of Islamisation (Camroux 1996: 855) and that by the end of the 1990s, t was occupying a prominent and contentious place in discourses over national identity (Cheah 2005: 111). The Islamic resurgence was not intended to convert non-Muslims to Islam; it was rather about targeting Muslims to have deeper Islamic knowledge and stronger Islamic identity, and to bring the practice of Islam under closer

government control and scrutiny (Martinez 2001). This, however, created an oppressive atmosphere for the 40 percent of the population that was non-Muslim. They felt increasingly brow beaten into accepting a subordinate status. It was not a coincidence that the vast majority of Muslims were also Malays, and could be expected to identify fully with the newly emerging national identity just as they could with the old.9 With Dr Mahathirs accession to the premiership in 1981, the UMNO dominated Malaysian government began implementing-slowly at first-policies and programs that were designed variously to highlight Muslims religious identity, impose Islamic mores, or regulate Islam. This program did not pose a major problem for non-Muslims in the early stages. The first stage of Islamisation included some initiatives in education, but most of the focus was on Islamising the architecture of new government buildings, and reforming the dietary and dress practices of Muslims.10 The second stage focused on establishing and expanding Islamic institutions, such as Islamic banks, Islamic centres and mosques. These measures were accepted with complaisance by the non-Muslim community. Throughout both these phases, however, the public culture had been systemically altered to make it more Islam-centric. For instance, the federal government had launched programs of building more Islamic schools, offering more Islamic courses in local universities, and sending more students to the Middle East to become Islamic scholars (Milne and Mauzy1999: 84-5). The state-controlled section of the media had also increased their offerings of Islamic television and radio programs. Perhaps most significant of all, the Islamic Centre (Pusat Islam) was created under the auspices of the Prime Ministers Department, and it came to play a central role as a driver in a much broader Islamisation program than is indicated by this brief survey of initiatives (Milne and Mauzy 1999: 85). From the perspective of interrogating the relationship between ethnic and religious nationalism, it is worth noting that the educational and cultural aspects of Islamic revivalism were packaged as partof the mainstream economic programs-New Economic Policy, National Development Policy and National Vision Policy. The first two of these programs were, in part, targeted at uplifting the Malays economically, which provided another point of articulation between Islamic and Malay political assertion (Mohamed 2005: 86). Thus, by the time Malaysia entered the third stage of Dr Mahathirs Islamisation program, the national culture had already been transformed into one that made non-Muslims feel marginalised, if not defensive. The third stage, beginning in the late 1980s, proved to be an intensification of this pattern, and it brought non-Muslims and Muslims into direct confrontation. The third phase focused on expanding the capacity and jurisdiction of the Syariah courts and legal apparatus, and standardising various states Islamic organisations (Hamayotsu 2003: 56). In 1988, the Malaysian Parliament approved constitutional amendments in the Federal Constitution and added Article 121 (1A)(Malaysian Federal Constitution 2006), which reads: The [civil courts] shall have no jurisdiction in respect of any matter within the jurisdiction of the Syariah courts. This initiative was followed by all the other states in Malaysia in restructuring their Islamic legal institutions. The climax of Islamic resurgence occurred in September 2001 when Prime Minister Mahathir Mohamad declared Malaysia to be an Islamic state (Martinez 2001: 474). These changes had a direct impact on the non-Muslims. Local government followed the state religious departments lead by introducing local initiatives that reflected the Syariah values being entrenched at the higher levels of government. For instance, even in the ethnically and religiously heterogeneous state of Melaka, state-sponsored snoop squads of up to 60 members

began monitoring social activities among the youth, looking out for immoral activity. This moral policing targeted Muslims in particular, but little care was taken to distinguish between Muslims and non-Muslims (Kent 2005). Local governments also began limiting non-Muslim places of worship by refusing building permits and land allocations, and pro-actively destroying non-Muslims worshipping sites (Lee1988: 412). Moreover, on a national level, the civil courts began refusing to consider child custody cases when any party was a Muslim, claiming that jurisdiction on such matters lay solely with the Syariah courts.11 The non-Muslim political parties in the Barisan Nasional never fully and publicly confronted UMNO on these matters. The Islamisation policies wereregarded as part of an internal MalayMuslim program and therefore exempt from critical assessment by non-Muslims. When nonMuslim Opposition Members of Parliament have tried to engage in debate on these issues, they have been rebuffed in precisely these terms.12 Nevertheless, there were a few occasions when the non-Malay political parties within the Barisan Nasional coalition tried to voice their concerns. For instance, in 1989, when the Selangor State Assembly passed a controversial bill that allowed the conversion of minors to Islam without their parents approval, the bill was opposed by eight Chinese members of the Barisan Nasional. Yet the outcome merely confirmed the hegemony of the Muslim nation in Malaysia: the Chinese dissenters were not only defeated, but they were forced to publicly admit their mistake in opposing the bill (Hamayotsu 2003: 71).13 The impotence of the non-Muslim component parties in the Barisan Nasional gave UMNO a free hand to introduce more Islamic-oriented policies. The most recent phase of Islamisation is that ushered in by Dr Mahathirs successor, Prime Minister Abdullah Badawi, who took over in 2003. In one of his first initiatives, Abdullah shifted the framing of the national discussion about Islam from Dr Mahathirs conceptions of modern Islam and moderate Islam, to Islam Hadhari or civilisational Islam: highlighting the glories of Islamic civilisation and building an aspiration to reach such heights again (Department of Islamic Development Malaysia 2005).14 Religious nationalism supplants pluralism At one level, the elevation of Islam Hadhari to centre stage was simply a change in the rhetoric by which Islamism was being injected into the heart of the body politic, or at most another phase in the contestation of political ascendancy in the Muslim constituency (Chong 2006: 26), but we contend that, at a deeper level, it was much more. The significance of this development was that it was intended as a national ideology for Malaysia as a country-not just for Muslims and not just for Malays. Taken together with Dr Mahathirs declaration only two years earlier that Malaysia was an Islamic state, this represented an attempt to impose Islam at the heart of the Malaysian national identity, so that outsiders-that is non-Muslim Malaysian citizens-can have no more than a relationship with the Muslim core of the nation. This was not a new or startling lesson for the minorities, since, as we have demonstrated immediately above, they had been becoming accustomed to this status gradually over the previous 20 years. A relatively benign regime of Malay ethnocentrism had gradually been replaced with a much more assertive and personally intrusive form of Islamic religious nationalism that has successfully elevated Muslim identity to the status of being a central element of Malaysian national identity. What had changed was that the notion that Malaysia was the product of many varied historic forces and ethnic groups had

been completely supplanted by a vision of Malaysia as the product of a glorious 1400-year-old Islamic civilisation. In practical terms, Islam Hadhari had very little impact on government, and it may prove to have an ephemeral life that passes into history with Abdullah Badawis retirement in 2009, but the one area where its footprint has been deep and probably lasting is in education. This should not come as a surprise, since exercises in both ethnic and religious nationalism routinely target the education system for special attention because it provides unique access to a new generation of citizens. This is not the place to expound at length or in detail on the many instances of this nation-building praxis, but even without leaving the immediate region, we find clear examples of such usage of education in Singapore on behalf of Chinese values (Barr and Skrbis? 2008), in Sri Lanka on behalf of Buddhist nationalism (DeVotta 2007), and in India on behalf of Hindutva (Pardesi and Oetken 2008). The purpose of such education is to imbue an acceptance of the official vision of society in the next generation: building up the self-importance of members of the dominant group, and presenting the outsiders with the reality and rationale of their natural subordinate and marginalised status. It is also in the education system that the defining characteristics of individual nation-building projects reveal themselves most transparently: hence, the remainder of this article is devoted to studying recent developments in the education system. We intend to use these developments to show that Islamic religious nationalism in Malaysia acts primarily as an instrument of Malay ethnic nationalism*/but a harder, less tolerant version than traditional Malay nationalism. ************* This paper was first published in the Australian Journal of International Affairs, Vol.64, No.3 of June 2010. Part II will appear tomorrow. Notes Islamisation of Engineering Education in International Islamic University Malaysia (IIUM): Problems and Prospect Zuraidah Ahmad Abstract The surge for infusing of Islamic knowledge and values into engineering education emerge having realized the gross inadequacies of the western/secular engineering education, which aimed only at outward development of individuals. The intention of integrating the Islamic values is to develop a balanced student personality, pleasing to God and to fellow humans, who promote and encourage maruf (good) and fight munkar (evil). This paper is an attempt to examine the existing engineering education system in Kulliyyah of engineering, IIUM. It examines two fields, which are germane to the whole discussions on the subject matter. The two concepts are the existing engineering education and the Islamic knowledge that is and will be integrated in the engineering curriculum. The authors are also proposing frameworks for the Islamisation of engineering programme, highlighting some obstacles in the proposed frameworks as well as likely trying to encounter and suggest solutions for its success. Keywords: engineering education, Islamisation, education systems, frameworks

References Islamization of Knowledge With Special References To The Courses of The Faculty Of Business Administration by Dr. Md Golam Mohiuddin Associate Professor Dept of Management Islamic University, Kushtia Bangladesh Email: islamicmanagement_iium@yahoo.com Mobile:01813406777 The Islamization of Knowledge: Yesterday and Today Taha Jabir al Alwani Within the Islamization of Knowledge school, the idea of the Islamization of Knowledge has always been understood as an intellectual and methodological outlook rather than as an academic field, a specialization, an ideology, or a new sect. Thus, the school has sought to view issues of knowledge and methodology from the perspectives of reform, inquiry, and self-discovery without any preconceptions, doctrinal or temporal constraints, or limitations on its intellectual horizons. The school is keenly aware of the workings of time on ideas as they pass from stage to stage and mature and is therefore the first to say that the Islamization of Knowledge is not to be understood as a set of axioms, a rigid ideology, or a religious movement. Rather, in order to comprehend the full meaning of the term, it must be viewed as designating a methodology for dealing with knowledge and its sources or as an intellectual outlook in its beginning stages. An ongoing critique and the attempt to derive particulars from the general are essential to the process of development. The initial articulation of the Islamization of Knowledge undertaking and the workplan was therefore produced in general terms. At that early stage, the focus was on presenting a criticism of both traditional Muslim and western methodologies and then introducing the Islamization of Knowledge and explaining its significance. The first edition of the Islamization of Knowledge pointed out the principles essential to any attempt to fashion an Islamic paradigm of knowledge based on the Islamic worldview and its unique constitutive concepts and factors. It also addressed, briefly, the intellectual aspect of the Islamization of Knowledge. The main focus, however, was on the practical aspects of producing textbooks for use in teaching the social sciences, as this was considered the first priority at a time when the Muslim world was losing its best minds to the West and the western cultural and intellectual invasion. Accordingly, twelve steps were identified as the basis from which the

preparation of introductory social science texts might proceed. The workplan and the principles elaborated in the first edition of the Islamization of Knowledge were met with a great deal of enthusiasm, as these represented a novel intellectual endeavor. There was wide acceptance for the new ideas, and many scholars were quick to endorse them. Indeed, the popularity and appeal of the Islamization of Knowledge were such that several academic institutions immediately attempted to give practical form to its concepts. Some people, however, were unable to discern the essential methodological issues in the Islamization of Knowledge, perhaps due to the pragmatic manner in which Islamization was first articulated. As a result, they considered it little more than a naive attempt to replace knowledge with knowledge that had somehow been Islamized. In addition to such critics, there were those who sought to ridicule the effort and those who were in the habit of interpreting everything they read in terms of their own preconceived notions. Some people went so far as to view the undertaking as an attempt by Islamic fundamentalists to somehow transform culture and the world of ideas into tools for the attainment of political power. Undoubtedly, it was this view that led some people to consider the Islamization of Knowledge as an ideological, as opposed to an epistemological or a methodological, discourse. Likewise, those captivated by contemporary western knowledge and its supposed generation of scientifically objective and universally applicable products assumed that the Islamization of Knowledge was symptomatic of a state of conscious or unconscious denial of the other. To them, the Islamization of Knowledge undertaking reflected an attitude of selfaffirmation through the attempted characterization of everything of significance as Islamic. Some saw it as a manifestation of the Islamists desire to control everything in the state and society, including secular knowledge or the social sciences and humanities in particular, by making scholarship and academics their exclusive domain and stripping from the Marxists, leftists, and secularists in the Arab and the Islamic worlds their right to practice their scholarship or, at the very least, to speak with authority on anything having to do with Islam or Muslim society. In reality, however, such ideas never occurred to any of those involved in the beginning of the Islamization of Knowledge undertaking. In fact, no mention of any of these matters has been made in any of the schools literature. The Islamization of Knowledge school is not blind to the fact that it may take decades before the methodological and epistemological issues involved

in this proposition are clarified in a definitive manner. Indeed, such matters cannot be outlined in a declaration of principles, a press release, or a party manifesto. Instead, they should be understood as landmarks on the road to the sort of learning that will assist the reform of the Muslim mind in such a way that the Muslim world can address its own crisis of thought and participate actively in the attempt to deal with the crises of thought affecting the rest of the world. Moreover, those involved in the Islamization of Knowledge realize that intellectual undertakings, especially at this level, represent the most difficult and complex activity of any society and that their fruits may not be seen for decades or even generations. Even then, they rarely come to an end, for knowledge is limitless and Allahs creation is greater . . . and for every learned person there is one who is more learned. As the essence of knowledge and its foundation is method, in the general sense of the term, the message of Islam is said to be a complete way of life rather than a specific set of guidelines, except for those very few fundamentals that are unchanging and unaffected by the differences of time and place. The scholars of our school of thought do not seek to provide a strictly inclusive and exclusive definition in the classical manner when they speak of the Islamization of Knowledge. Rather, this process is spoken of in general terms only and, in fact, should be understood as a loose designation calculated to convey the general sense of the undertaking and its priorities.

Bismillahhir Rahmanir Rahim Introduction: There is no branch of knowledge in the world, which is separted from the main stream of revealed knowledge. Not a single research can be found which deny its association with divine knowledge and this divine knowledge came to a complete shape through Muhammad (SAW). So to Islamize any branch of knowledge the Muslims, best nation declared by Allah, have take the initiative. This Islamization of knowledge is the demand of time and this will help develop our students to meet the challenges of time. Meaning of Islamization of Knowledge: To rid the general aspects of knowledge, which are associated with our practical life from, touch of disbelief, doubtfulness and pessimism and restructure them through analysis and explanation in the light of the sayings of Allah (SWT) and Hazrat Muhammad (SAW) is Islamization of Knowledge. Islamic Epistemological Critique of Basic Concepts and Paradigms: Allah is the only one source of knowledge. Man cannot know any small part of His knowledge but whatever He wants. The last Devine book, Al-Quran and the earlier books that He sent are

full of different types of knowledge whatever is needed for man. A lot of glorious histories of the Muslim are present. Considering knowledge, now they are very poor. They dont have any literature of the managerial systems of early successful leaders and businessmen who were Muslim in practice. However, the literatures we have and the basic sources of knowledge, alQuran and the Sunnah, are not being studied properly by us and not practiced the lessons as well. To build up the awareness among the practitioners and to spread the knowledge of Islam regarding any discipline and arena, we will have to try our best from every sector where we are. Islamic University and Islamization of Knowledge: Dual education system is the main problem of the Muslim Ummah. This education system can be attributed to the materialistic rule of the west and its civilization. And this education system is the root cause of the downfall of the Muslims. The branches of knowledge like modern science, philosophy, history, literature, Business Administration etc have influenced by disbelief, skepticism and pessimism instead of faith in Allah, Tawhid and accountability in the afterworld. On the otherhand, the research of the Islamic scholars with defeated and constrictive attitude could not cope with the real condition and create sound environment to influence the society. To this end, Islamization of knowledge is a must and is the right place to do so. Islamic University will support the following activities: *To nursing originality of Islamic science and knowledge. *Buildup ideal Muslim Citizen. *Solving the contemporary problems of the Muslim Ummah. *To give institutional shape to Islam. Faculty of Business Administration and Islamization of Knowledge: There is ample scope to analyze and explain the courses of Faculty of Business Administration from the Islamic perspective. In 1500 years ago Arab Peninsula was famous for business. Mekkah was the central place of business activities. So prophet Muhammad (saw) was born in a business environment and the holy Quran was reveled in a business society. We know Hazrat Muhammad (SAW) showed his efficiency as a businessman by administering the large business of his first wife khadiza (RA.).Prophet's well-reputed disciples were involved in Business. As a result, we find in the Holy Qu'ran and the Hadith various directions regarding trade and business administering. Besides this, in the beginning many Muslims involved themselves in business in various countries to spread Islam. The distinct characteristics of their business could draw the attention of common people. Thus from the time of prophet (SAW) and later through his disciples and later through business activities of Muslims in different times the attitude of Islam to business have been manifested to us. Follow these example we can take initiative to restructure the courses under Faculty of Business Administration through analysis and explanation in the light of the Holy Quran and Hadith. The name of Islamic University can be justified by Islamization of FBA: Islamic University has five faculties. We cannot say this as an Islamic University since the Shariah faculty offers Islamic courses. Dhaka University, Chittagong University and other secular universities and colleges also offer this sort of Islamic courses. But that does not make them Islamic institutions. Besides this, under the modern science faculty of Islamic University

there are several departments, which are difficult to Islamize in the true sense. Computer is completely materialistic and dependent upon technology and there has been no constructive research of Islam on it. Then a question naturally arises on which ground we can claim Islamic University as an Islamic institution. So we can say that the name of Islamic University can be justified by restructure the courses of Business Faculty form Islamic perspective. Because other universities and colleges the courses of Business Administration are not being offered from Islamic perspective and only Islamic University taken this initiative to achieve the objective of this university. Only the faculty of Shariah cannot make Islamic University as an Islamic institution. The name of Islamic University can be justified as an Islamic institution by offering possible courses of Business Faculty from Islamic perspective. Business Administration and Prophet (SAW): An incident is described below regarding the prophet (SAW) involvement in business for the information of those related with Business Administration. Before the prophetship his uncle Abu Taleb once said "Dear nephew; would you like a job to meet your daily needs? " The young Mohammad (SAW) accepted this proposal and his uncle took him to the then rich businesswoman khadizatul kubra (RA). In response to the seeking of job mother khadizatul kubra (R.A.) told Abu Talb, " You are from a noble family, are your nephew literate?" Abu Taleb said, " He cannot read". "Would he like the job of a shepherd?" The uncle said, " Let me ask him". Mother khadizatul kubra said, " You have kept your nephew waiting outside, please bring him in and let me look " Once she described, " when I saw my husband for the first time in life, I found him standing under the sky and a patch of cloud was shedding him. As a candidate Mohammad (SAW) did not face any problem regarding Job with honor in the business of wise and rich khadizatul kubra (R.A.). Very soon he became the manager of the business of mother khadizatul kubra due to his honesty, efficiency, personality, unique character and intelligence. We find him here as a Business Administrator. Then he left for business in different countries. He earned from in business and appeared as a successful business. If Mohammed (SAW) did not have the knowledge of business administration how could he perform his duty as a successful manager? Later in the history we find evidence that his success in the business helped him a lot to establish a base of reformation in society through prophetic mission. So, to render labor and knowledge in Business Administration is the Sunnah of prophet (SAW) and a great prayer. Prophet Muhammad (SAW) said-A truthful businessman will be in the day of judgement with prophet, martyrs and good doers. Let us enlighten the Faculty of Business Administration with the teachings of Mohammad (SAW) through our mutual efforts and achieve the welfare of this world and hereafter. The prospective proposals to Islamize the courses in the Faculty of Business Administration: a) To make Islamic concept obligatory To moderate question papers from Islamic point of view. To keep 20% question form Islamic perspective. To prepare course contents by Islamic experts. To make faculty members accountable to Islamic experts. b) To formulate Islamization of knowledge committee for each course. c) To train faculty members and help them with resource materials. d) To arrange special orientation programme for Islamize students.

e) To provide special incentive bonus to those who are concerned with Islamization of knowledge. f) To make a panel of experts of Islamization of knowledge. A Brief Proposal for Islamization of the Courses of Management Department at Islamic University Kushtia: There is an ample opportunity to Islamize management courses. According to the Holy Quran, Holy prophet (SAW) and companions (RA) faced a lot of problems in managing the Islamic state and they solved these problems by introducing divine principles and guidance given by Allah (SWT). Prophet Muhammads (SAW) contributions and the contributions of four caliphs were great to the development of management. Management is applied in attaining the objectives of family life, society, national, international organizations. A) Existing courses structures of Management Department: Existing courses curriculum of Management department are not unislamic, but I want to say about Islamic value based courses and concepts which is the main mission of this university according to it Statutes, Acts and other legal documents. There are so many Islamic Universities in Bangladesh. They have introduced different Islamic value based department and courses in their Business Faculties. For example in University Islamic Science Malaysia they have introduced a department entitled Deptt of Dawah and Islamic Management. Besides these different pure applied Islamic courses they have introduced in different name at BBA and MBA levels. In Islamic University Kushtia there are near about forty courses have been taught in Management Department of Business Faculty. Among them the following two courses are thoroughly Islamic a. Islamic Economics and Islamic Business Management b. Islamic Studies. The other partial portions in different courses are as follows: c. Human Resource Management in Islam (Human Resource Management) d. Islamic Insurance (Insurance and Risk Management) e. Leadership in Islam (Management Process) f. Commercial Law in Islam(Legal Environment in Business). g. International Human Resource Management (International Management). h. Total Quality Management :An Islamic Perspective(Total Quality Management) i) Business Ethics in Islam (Business Ethics). h) Islami Banking (Management of the Banks and Financial Institutions) B).Proposed Courses Concepts for the Management Department: The following major and general issues may be considered as individual course, major portion of courses and some times as contents of the courses: (1). LEADERSHIP & MOTIVATION:ISLAMIC PERSPECTIVE 1. Islamic Leaderships in 21st Century. 2. Contemporary Muslim Leadership Crisis and Prophecies of Muhammad (saw). 3. Prophet Muhammad (SAW) As A Term Leader.

4. Muhammad (SAW) As A Transformational Leader. 5. Ethical Leadership: A Comparative Analysis of Conventional and Islamic Thought. 6. Woman Leadership: Islamic Views. (2). IMMORAL ISSUES OF MANAGEMENT :ISLAMISOLUTIONS: 1. Human Related Corruption. 2. Administration Corruption. 3. Business Related Corruption. 4. Women and Family Related Corruption. 5. Financial Corruption. 6. Corruption in Atomic Power. (3). ORGANIZATIONAL DEVELOPMENT: ISLAMIC VIEWPOINTS 1. Structuring an Effective Organization in Islam. 2. Organizational Development Issues in 21st Century: An Islamic Guides. 3. Organizational Development by Islamic Motivational Tools. 4. Managerial Problems of Muslim NGOs. 5. Management by Shura for Organizational Development. 6. Islamic Leadership Roles for Organizational Development: An Islamic Perspectives (4). COPORATE SOCIAL RESPONSIBILITY(CSR):ISLAMIC APPROACH 1. Social Service Management in Islam. 2. Social Responsibility Motive: Western and Islamic Views. 3. Social Services Performed by Early Muslims. 4. Environnemental Management in Islam. (5).Operation Management: Islamic Perspective 1. Operations Strategy 2. Process Management 3. Capacity Planning 4. Inventory Management 5. Just-in-time 6. Supply-chain Management. (6).Financial Management :An Islamic Perspective 1. Project Financing : Islamic Perspective 2. Project Risk Management :Islamic Perspective 3. Capital Budgeting Practices Under Islamic Perspective 4. Working Capital Financing :An Islamic Perspective 5. Hybride and Drivative Financing :An Islamic Perspective. (7).Marketing Management : AnIslamicPerspective 1. Promotional Management :Islamic Perspective

2. Customer Relationship Management and Islam 3. Demand Management :Islamic Perspective 4. Pricing Approaches and Confideration in Islamic View Points. 5. Product Innovation and Its Islamic Perspective. Other Major Issues are as Follows: 8). Islamic Bank Management, 9). Business Ethics and Islam, 10) Contributions of Islam in Management; 11). Enlightened Marketing and Islam, 12).Human Resource Management and Development: An Islamic Perspective, 13).Accounting And Auditing: An Islamic Perspective, 14). Zakat And Tax Management: An Islamic Perspective, 15). Industrial Relations: An Islamic Perspective, 16). Islamic Approach In Micro Finance, 17).Managerial Economics: An Islamic Perspective, 18).International Business Management In Islam, 20). Entrepreneurship In Islam, 21). Strategic Management: An Islamic Perspective, 22).Conflict Management: An Islamic Perspective, 23) Property Management: An Islamic Management. OTHER GENERAL ISSUES: Management Functions in Islam; Islamic Management for Excellence; Human Resource Management for excellence-Islamic Perspective; Islamic Management for Banks. Employer-Employee Management or Relationship in Islam; Decision Making Process in Islam; Time Management for productivity: Islamic Perspective; Management Values in Islam; Islamic Management and Culture; Enlightened Marketing Concept in Islam; Total Quality Management (TQM) in Islam; Ethics in Management; or Management Ethics in Islam ; or Corporate Governance-A Complete Guideline in Islam; Accountability and Transparency in Islam; Financial Management Guidelines in Islam; Marketing Management in Islam; Modernity in Advertising and Islamic Perspective; Management of Modes of Investments/ Financing in Islamic Banks; Strategic Management and Islamic Perspective.

or

Production Management: An Islamic Perspective; Management Practices in Islamic Insurance Companies; Takaful Management; Food Adulteration: Islamic Views; Islam in Self-Help System; Quality of Work Life; Management of Islami Banks; Macro-Economic Management-Islamic Perspective.

A Brief Proposal for Islamization of the Courses of Accounting and Information System Department at Islamic University Kushtia: In Accounting and Information System department there is no single Islamic course has been introduced. I dont like to mean that their existing courses are unislamic. But if we investigate the other Islamic Universities of the world we find that so many pure applied Islamic courses they are teaching at BBA and MBA levels of accounting department. The following courses may be considered as the part and parcel of the curriculum of the mentioned department: 1. Accounting and Auditing: An Islamic Perspective; 2. Islamic Financial System; 3. Islamic Banking; 4. Tax and Zakat Accounting; 5. Islamic Economics; 6. Insurance and Takaful Management; 7. Wages and Fiscal Accounting: An Islamic Perspective; 8. E-Commerce: An Islamic Perspective. References Which are Supporting to Islamization: For the Islamization of knowledge the resource materials can be collected with the help of following institute and publication centers: a) American journal of Islamic social science b) IIIT: International Institute of Islamic thought. c) Publications of International Islamic University Malaysia (IIUM) d) BIIT: Bangladesh Institute of Islamic thought. e) Thoughts of economics: Islamic economic Research Bureau. f) Islamic Foundation g) Australian accounting society h) Different university studies etc. The Impediments for Islamization of knowledge and Environment: a) Lack of faculty members with Islamic orientation. b) Indifferent attitude of the students. c) Lack of Islamic Environment. d) The authority is not taking initiative to establish Islamization of knowledge as a culture of Islamic University.

e) Compromising attitude of the authority about " dress code" and "obligation for salat". f) Non cooperative mentality of the faculty members . Conclusion : The Muslim world is now putting impassion on Islamization of knowledge, to create awareness about the importance and objective of Islamic education. This was reflected in the second world Muslim conference at Mecca moazzama in 1977. They proposed, "Education should aim at the balanced growth of the total personality of man through the training of mains sprit, intellect, the national self, feelings and bodily senses. Education should, therefore, cater for the growth of man in all it aspects, spiritual, intellectual, imaginative, physical, scientific, linguistic, both individually and collectively and motivate all these aspects towards goodness and the attainment of perfection. The ultimate aim of Muslim education lies in the realization of complete submission on the level of individual, the community at large." The Muslim world will deign the prescribed syllabus keeping in mind the above objective and restructure, administer and utilize the knowledge in such a way so that, a learner will buildup himself to declare always " Oh Allah ! My prayer, my sacrifice, my life and death all are for you".(Surah Anam) We have to restructure that knowledge of the western culture, which are related with our life and education and contradictory to our Islamic principles. The knowledge of each subject is to be rearranged from the Islamic perspective. We have to make the education system lively and establish it as the safeguard of the Muslim Ummah.

Attached herewith three references sheets on the materials on Islamic business issues which are available in our hand. Relevant authorities can Islamize their courses of Business Faculty by the following : References Sheet-1 List of Articles & Books: Business & Management Coerces 1. Introduction to Business: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Can Business Apply Islamism Md Abdul Hannan Mia, ACMA Md Abdul Mannan 02 Business Organization in Islam Tazul Islam 03 Trade and Commerce in the Eye of Islam(Bengali Version) Dr Muhammed Habib Ullah

Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Islam & Business Nik Mohammad Affandi bin Niq Yousof 02 Business Ethics in Islam Mustaq Ahmed

03 Ethics in Business & Management Khalid Ahmad & Abul Hasan, M. Sadeq 04 Islamic Business Ethics Rafiq Issa Beekun 05 Morality in Trade Under the Perspective in Islam M. Shafiq Ahmed 06 Contemporary Business Towards the Development of Islamic Business Management IIUM. 2. Investment Analysis: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Efficiency in Resource Allocation, Investment Decisions and Welfare Criteria under Capitalism, Socialism and Islamic Economic System: A Comparative Analysis. Md Abdul Mannan Chowdhury Professor of Economics, C.U 3. Psychology: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Psychology and Religion: Their Relationship and Integration from an Islamic Perspective Amber Haque, Asstt Professor, IIUM 02 Islamization of Psychology: From Adaptation to Sublimation Louay M Safi, Associate Professor, IIUM Related list of Books: Serial Name of the Book 01

Name of the Author

Remarks

4. Entrepreneurship: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Entrepreneurship Development and Islam Prof A.H.M. Habibur Rahman, Former Dean, Faculty of Commerce, D.U 02 Entrepreneurship as a Factor for Economic Development: A Case Study on Islami Bank Bangladesh Ltd. Md Omar Al Farooque, Asst Professor, Finance and Banking, D.U Mohammed Jamal Uddin, Lecturer, Acc, Islami University , Khustia 03 Entrepreneurship That Failed in Mughal India Mehboob Ahmad, Lecturer, International Institute of Islamic Economics , Intl Islamic University , Islamabad, Pakistan 04 Achievement Motivation, Entrepreneurship, Growth and Economic Development in Islam A.H.M. Sadeq, Asst Professor D.U 05 Towards an Islamic Model of Entrepreneurship A.F.M. Nuruddin Chowdury Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Islamic Management for Excellency Syed Othaman Al Habshi, et.al 5. Mathematics: Related list of Articles:

Serial Name of the Topic Name of the Author Remarks 01 Mathematics S.M. Sharfuddin and A.F.M Abdur Rahman Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Muslims Contributions in Mathematics Preserved in Islamic Foundation Library & IbnSina Trust Library.

6. Accounting: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Islamic Accounting Standards Shadia Rahman 02 The Basic Principles of Islamic Economy and Their Effects on Accounting Standards Setting Mohammad R.Taheri, Associate Professor of Shahid Chamran University, Iran 03 Accounting Standards Needs for Islamic Banks: Some Thoughts Muhammed Hossain, Asst Professor Muhammad Aynul Islam, Assistant Professor 04 The Need for Fundamental Research in Islamic Accounting Shahul Hameed Bin Hj. Mohammad Ibrahim 05 Accounting Needs of Islamic Banking Abdul Wassay Haqiqi and Professor Felix Pomeranz 06 Accounting Postulates in the Islamic Viewpoints Ellogoni Abdul Qader Ahmed Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Accounting Ethics, Principles: An Islamic Perspective Zaherul Islam 02 Internet Search: Course contents on Accounting: An Islamic Perspective Available in a University of Arab Emirate 7. Industrial Relations: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 An Islamic Framework for Employer- Employee Relationships M Ramzan Akther, Asstt Professor of Intl Islamic University Islamabad, Pakistan 02 The Framework of Islamic Labor law Md Ataur Rahman, Professor, Department of Management D.U 03 Scientific Management in Islam Dr. Md. Golam Mohiuddin Associate Professor, Dept. of Management, IU-Kushtia Janal Yasin Sherif Assistant Professor, ELSC, IIUC

Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Industrialization: An Islamic Perspectives Adit Al Gazali 02 Workers Rights in Islam Janal Masud Shahed 8. Islamic Insurance Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Takaful An Islamic Alternative to Insurance Md Fadzli Yousuf 02 General Insurance and Islamic Shariyah Maulana Abdur Rahim, Janab Shah Abdul Hannan,Mr M Azizul Haque,Maulana Farid Uddin Masud,Mr Nur Muhammad Akond 03 Conventional Insurance and Islamic Insurance-A Comparative Analysis Begum Ismat Ara Haque 04 The Arts of Insurance in Bangladesh : Islamic Perspective Muhammad Shafiullah Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Islamic Banking and Insurance Proceeding of Seminar, IBBL 02 03 Insurance in Islamic Economics Muhammad Najatullah Siddiqi 9. Tax and Zakat Accounting: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Zakat: Unresolved Issues in the Contemporary Fiqh Dr Monzur Kahf 02 Islamic Criteria for the Distribution of Tax Burden S.M Hasanuzzaman 03 Financing Socio Economic Development with Zakat Funds Muhammad Anwar 10. Marketing Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Ethical Marketing: A Comparative Analysis of Traditional and Islamic Thoughts Professor A.J.M Nuruddin Chy. Ex VC University of Chittagong 02 Protection of Consumer Rights through Islamic Approach in Bangladesh: Issue and Challenges of 21st Century in a New Global Order Prof Nurul Karim. Deptt. of Management. CU. 03 Market From Islamic Perspective and the contribution of Muslim Scholars 04 Islam on Marketing Prof.Syed Rashidul Hassan.DU. 05 Some Issues Related to Islamic Common Market Dr Md Habibullah.DU. 06 Advertisement in the perspective of Islam and Modern world (Bengali Version) Dr Muhammad Shafiqul Islam and Md Ruhul Amin Related list of Books & Thesis:

Serial Name of the Book Name of the Author Remarks 01 Towards Islamic Common Market IERB 02 Thesis on: Islamic Marketing System M. Wadud 11. Islamic Commercial Law: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Islamic Commercial Law: An Analysis of Options Md Hassim Kamali Related list of Books: Serial Name of the Book 01

Name of the Author

Remarks

12. Business Finance in Bangladesh: Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Problems and Prospects of Financing Rural Micro Enterprise Projects under Islamic Shariyah: Bangladesh Perspective Md Abdul Hannan Mia, ACMA Md Abdul Mannan 02 Business Organization in Islam Prof Dr S.M Ather and Prof Dr Muhammad Loqman Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Principles of Islamic Financing Munzar Khaf & Tarikullah Khan 02 Toward Islamic Financial Market Arshad Ahmed 03 Islamic Financial Institution M. Fahim Khan 13. Production Management Related list of Articles: Serial Name of the Topic Name of the Author Remarks 01 Production Management: An Islamic Perspectives Dr. Md. Golam Mohiuddin & Dr. Mr. Ruhul Amin 02 Production & Operation Prof. Dr.Musharaf Hussain 03 Related list of Books: Serial Name of the Book Name of the Author Remarks 01 Industrialization: An Islamic Perspective Aidit Bin Haji 02 Workers Rights in Islam Jamal Masud 14. Research Methodology: Serial Name of the Articles Name of the Author Remarks 1. Methodology of Research in Business Administration and Management-An Islamic Perspective Prof Dr Muhammad Loqman 2. Research Methodology: Islamic Perspective Dr. S. M Ali Akkas 3 Methodology of Research in Economics: An Islamic Perspective Abdul Awal Sarker 4. General Overview of Research Methodology: A Comparative Study of Western and Islamic

Approach Dr. Abul Hossain Ethical and Islamic Approach Dr. S.M.Ali Akkas 5. Designing and Conducting Research: Humanistic 6. Islamization of Knowledge: A Search for an Islamic Epistemology M. Zohurul Islam.FCA 15. Human Resource Management: S.L Name of Articles Author 1. Human Resource Management: An Islamic Perspective Dr.Ruhul Amin & Dr Md Golam Mohiuddin 2. Islamic Ethics in Human Resource Management Abul Hasan M.Sadeq 3. Firm Level Decisions and Human Resource Development in an Islamic Economy Abdul Aziz References Sheet-2(BIIT) Articles Chapra, M. Umer. "The Prohibition of Riba in Islam: An Evaluation of Some Objections." 1:2/23 AJISS Arif, Muhammad, "Toward the Shari'ah Paradigm of Islamic Economics: The Beginning of a Scientific Revolution." 2:1/79 AJISS Darrat, Ali F. "Are Checking Accounts in American Banks Permissible Under Islamic Law?" 2:1/101 AJISS Raquibuz Zaman, M. "The Operation of the Modern Financial Markets for Stocks and Bonds and its Relevance to an Islamic Economy." 3:1/125 AJISS Choudhury, Masudul Alam. "Micro-Economic Foundation of Islamic Economics: A Study in Social Economics." 3:2/231 AJISS Tomkins, Cyril and Rifat Ahmed 'Abdel Karim. "The Shari'ah and Its Implications for Islamic Financial Analysis: An Opportunity to Study Interactions Among Society, Organizations, and Accounting." 4:1/101 AJISS Anwar, Muhammad. "Islamic Justice in a Monetary System: A Modest Proposal." 4:1/135 AJISS Mirakhor, Abbass. "Muslim Scholars and the History of Economics." 4:2/245 AJISS Mahdi, Syed Iqbal. "Consumption Function in Islamic Economics." 1:2/113 AJISS Abwar, Muhammad, "Reorganization of Islamic Banking: A New Proposal." 4:2/295 AJISS Akram Khan, M. "Commodity Exchange and Stock Exchange in Islamic Economy." 5:1/91 AJISS Raquibuz Zaman, M. "Some Issue in Risk Management." 5:2/263 AJISS Sadeq, A.H.M. "Mobilization of Resources for Development" 6:2/239 AJISS Bendjilali, Boualem and Farid B. Taher. "Zero Efficiency Loss Monopolist: An Islamic Perspective." 7:2/219 AJISS Sattar, Zaidi. "A Dynamic Investment Model With Profit-Sharing in an Interest-Free Economy: Methodological Issues." 8:1/109 AJISS Choudhury, Masudul A. "Social Choice in an Islamic Economic Framework." 8:2/259 AJISS Abdel-Kawi, Ola and James Kole. "An Islamic Perspective on the Expectancy-Valency

Theory." 8:3/453 AJISS el-Badawi, Mohamed H. and Sultan. M. al- Sultan "Net Working Capital Versus Net Owner's Equity Approaches to Computing Zakatable Amount: A Conceptual Comparison and Application." 9:1/69 AJISS Abdel Hameed M. Bashir and Ali F. Darrat. "Equity Participation Contracts and Investment: Some Theoretical and Empirical Results." 9:2/219 AJISS Ahmad, Imtiaz U. "Islam and the Economic Challenge." 9:4/546 AJISS Ebrahim, Muhammad-Shahid and Zafar A. Hasan. "Mortgage Financing for Muslim Americans." 10:1/72 AJISS Abdul Aziz. "Firm Level Decisions and Human Resource Development in an Islamic Economy." 10:2/201 AJISS Akhtar, M. Ramzan. "Modeling the Economic Growth of an Islamic Economy." 10:4/791 AJISS Eid, Florence. "Studies of Islam, Economics, and Governance: A Survey of Some New Development." 11:1/38 AJISS Kahf, Monzer. "Budget Deficits and Public Borrowing Instruments in an Islamic Economic System." 11:2/200 AJISS Ansari, Mohammed I, "Islamic Perspectives on Sustainable Development." 11:3/394 AJISS Anjum, Muhammad Iqbal. " An Islamic Scheme of Equitable Distribution of Income and Wealth." 12:2/224 AJISS Pomeranz, Felix. "Business Ethics: The Perspective of Islam." 12:3/400 AJISS Saeed, Abdullah. "The Moral Context of the Prohibition of Riba in Islam Revisited." 12:4/496 AJISS Khan, Muhammad Akram. "The Role of Government in the Economy." 14:2/155. Sultan, Arif. "WTO Successor to GATT: Implications for the Muslim World." 14:2/172 AJISS El-Ansary, Waleed. "The Spriritual Significance of Jihad in Economics." 14:2/231 AJISS Al Alwani, Taha Jabir. "The Role of Islamic Ijtihad in the Regulation and Correction of Capital Markets." 14:3/39 AJISS Iqbal , Zamir. "The Benchmark Issue in the Islamic Financial System." 16:2/45 AJISS El-Sheikh, Salah. "Sirat al-Mustaqim and Hikma: A Qur'anic View of Socioeconomic Behavior, Economic Discourse and Method." 16:2/55 AJISS Khan, Muhammad Akram. "Islamic Economics: "The State of the Art." 16:2/89 AJISS Yavas, Abdullah, "Experimental Tests of the Homo Economics." 16:4/1 AJISS Chapra, M Umer. "Socioeconomic and Political Dynamics in Ibn Khaldun's Thought." 16:4/17 AJISS Kahf, Monzer. "Financing the Development of Awqaf Property." 16:4/39 AJISS Koylu, Mustafa. "War Industry and Unjust Distribution as a Global Problem." 16:4/67 AJISS Ashour, Yousif. "The Importance of Murabaha in Long-Term Finance Programs in the Banking Industry." 16:4/87 AJISS Chapra, M Umer. "Is Rationalism Possible in the Muslim World?" 16:4/103 AJISS Sulaiman, Maliah & Roger Willet. " Islam, Economic Rationalism and Accounting." 18:2/61 AJISS

Hassan, M. Kabir & Faridul Islam. "Prospect and Problems of a Common Market: An Empirical Examination of the OIC Countries." 18:4/19 AJISS Articles 1. bvh Avw_K ksLjvq D`vniY (gynv` Dgi kweiv) gynv` Avb b~ix BmjvwgqvZ Avj gvwidvn, cv 185 - 201, msLv-3 2. cwgv avibv : Avw_K AejvKbi weavb - Avyj IqvQ&nve Avj gvQvix BmjvwgqvZ Avj gvwidvn, cv 125 -138, msLv - 5 3. hvKvZi Rb mvgvwRK I A_bwZK Dcjwi KviY - BDmyd Avi wiqvnx, BmjvwgqvZ Avj gvwidvn, cv 133 - 152, msLv - 9 4. eUb Bmjvgx A_bwZK Awaekb - evwki AvhNvqx, BmjvwgqvZ Avj gvwidvn, cv 187 - 192, msLv - 11 5. Bmjvgx evsK I K`xq evsKi gvS Kgc`i wgwkZ wKQy w`K cwZv - BqvwQi Avj nvIqvbx BmjvwgqvZ Avj gvwidvn, cv 99 - 130, msLv - 16 6. Bmjvgx A_bxwZi DivwaKvi m~i Drm mg~n - BqvwQi Avj nvIivbx, cv 171 - 199, msLv - 20 7. Bmjvgx A_bxwZZ gZev`i wfw - kIKx Avng` `ywbqv, BmjvwgqvZ Avj gvwidvn, cv 95, msLv - 27 8. Bmjvgx A_bxwZi Awaekb - BmjvwgqvZ Avj gvwidvn, cv 189, msLv - 28 Conference Report/Recommendation 01. The Seminar on Islamic Economics (March 28-29, 1987) Vol. 4 Num. 1 P-147, AJISS 02. Second Annual Economics Seminar Rabi al Akhir 8-10, 1409/November 18-20, 1988 Vol. 5 Num. 2 P-317, AJISS 03. The Third International Zakah Conference Muhammad Arif. Vol. 7 Num. 2 P-279, AJISS 04. Report on the Third Seminar on Islamic Economics : Resource Mobilization and Investment in an Islamic Framework. By Zaidi Sattar Vol. 8 Num. 1 P-181, AJISS 05. Second International Conference on Ethico-Economics : Ethical Foundation of the Economics and Social Order. By Omar Altalib Vol. 8 Num. 3 P-567, AJISS 06. Third International Conference on Islamic. Economics. By Muhammad Anwar Vol. 9 Num. 3 P-427, AJISS 07. Summary of the Proceeding of the Fourth International Economics Seminar. By Ehsan Ahmad Vol. 9 Num. 4 P-584, AJISS 08. International Conference on Islamic Economics in the 21st Century By Omar M. Kamal Vol. 16 Num. 4 P-145, AJISS 09. Fifth Harvard University Forum Islamic Finance : Dynamics and Development By Zaid Albarzinji Vol. 19 Num. 3 P-156, AJISS Book Review: 01. Towards an Interest-Free Islamic Economic System. By Waqar Mosood Khan, Reviewed by Muhammad Anwar AJISS

Vol. 3

Num. 1

P-157-160,

02. Islamic Justice In a Monetary System : A Modest Proposal Reviewed by Muhammad Anwar Vol. 4 Num. 1 P-135-139, AJISS 03. The Muslim Word: Geography and Development By Dr. Mushtaqur Rahman, Reviewed by Ikram Aaam Vol. 6 Num. 1 P-170-172, AJISS 04. Modelling Interest-Free Free Economy : A Study in Macro-Economics and Development By Ehsan Ahmad Vol. 7 Num. 1 P-111-112, AJISS 05. Revolution and Economic Transition : The Iranian Experience By Hooshang Amirahmadi, Reviewed by Abdel-Hamid Bashir Vol. 8 Num. 2 P-340-341, AJISS 06. Revolution and Economic Transition : The Iranian Experience By Hooshang Amirahmadi, Reviewed by Abdul- Hamid Bashir Vol. 8 Num. 2 340-341, AJISS 07. Islamic Law and Finance Reviewed by Ali R. Darrat Vol. 8 Num. 3 P-549-551, AJISS 08. Merchant Capital and Islam By Mahmood Ibrahim, Reviewed by Muhammad Q. Zaman. Vol. 8 Num. 3 P-557-561, AJISS 09. Business and Accounting Ethics in Islam By Trevor Gambling and Rifaat Ahmet Abdel Karim, Reviewed by Muhammad Akram Khan Vol. 9 Num. 3 P-418-419, AJISS 10. Islam and the Economic Challenge By M. Umer Chapra, Reviewed by Imtiaz Uddin Ahmad Vol. 9 Num. 4 P-546-555, AJISS 11. On Islamic Accounting : Its Future Impact on Western Accounting By Toshikazy Hayashi, Reviewed by Muhammad Akram Khan. Vol. 11 Num. 1 P-120121, AJISS 12. Barking and Finance : Islamic Concept By Reviewed by Osman Suliman. Vol. 11 Num. 2 P-266-268, AJISS 13. Islam and Economic Development Reviewed by Shujjat A. Khan. Vol. 11 Num. 3 P-441-443, AJISS 14. Islamic Banking in Pakistan: The Future Path By Muhammad Akram Khan, Reviewed by Shujaat A. Khan Vol. 12 Num. 4 P-576-578, AJISS 15. An Introduction to Islamic Economic By Muhammad Akram Khan, Reviewed by Zubair Hasan P-580-585, AJISS 16. Economic Doctrines of Islam: A Stuby in the Doctrines of Islam and Their Implications for Poverty, Employment and Economic Growth By Irfan Ul Haq, Reviewed by Imtiazuddin Ahmad Vol. 14 Num. 2 P-283-286, AJISS 17. Multicultural Counseling Competencies : Individual and Organizational Development By D.W. Sue et al., Reviewed by R. Sarah Shoaee Vol. 15 Num. 4 P-130-133, AJISS 18. Islamic Banking Reviewed by Muhammad Anwar Vol. 20 Num. 3&4 P-220-222, AJISS 19. Poverty and Charity in Middle Eastern Context. Reviewed by Egbert Harmsen Vol. 21 Num. 4 P-128-131, AJISS 20. Al-Wakalah and Customer's Preferences toward It :

A Case Study of Two Takaful Companies in Malaysia. By Hairul Azlan Annuar Vol. 22 Num. 1 P-28, AJISS 21. Confessions of an Economic Hitman. Reviewed by Jay Willoughby Vol. 22 Num. 2 P-124-126, AJISS 22. Islamic Banking and Finance in Theory and Practice : The Experience of Malaysia and Bahrain. Vol. 22 Num. 2 P-69, AJISS 23. The Rebirth of Uzbekistan: Politics, Economy, and Society in the Post-Soviet Era Vol. 22 Num. 4 P-103-105, AJISS 24. The Time Value of Money Concept in Islamic Finance. Vol. 23 Num. 1 P-66, AJISS Books On Economics/Business Administration/ Management/Marketing/Finance Sl. No. Name of the Book Name of the Author Self 1. Indexation of Financial Assets: An Islamic Evaluation M. Hasanuzzaman 2. Islamic Business Ethics Rafik Issa Beekum 3. Economic Doctrines if Islam irfanul Haq 4. Resource Mobilization of Investment in an Islamic Economic Framework Ed. Zaidi Satter 5. An Introduction to Islamic Economics Muhammad Akram Khan 6. Islam & economic Development M. Umer Chapra 7. Contribution of Islamic Thought to Modern Economics Ed. Misbah Oreibi 8. Role of Private and Public Sectors in Economic Development in an Islamic Perspective Ed. Ehsan Ahmed 9. Text Book On Islamic Banking Ed. Kabir Hassan 10. Islamic Bank And Insurance Ed. Md. Sharif Hussain 11. Scheduled Bank Statistics Bangladesh Bank 12. Towards a Just Monetary System M. Umer Chapra 13. Socio economic Development, Human Welfare Md. Solaiman mandal 14. Classified Bibliography on Islamic Economics Dr. Sabrys Shaban 15. Elimination of RIBA From The Economy Khurshed Ahmed 16. Thoughts on Islamic Economics Islamic Economic Research Bureau 17. China's Opening to Outside World: The Experiment With........ Robert Kleinberg 18. Towards An Islamic Common Market Ed. Ayubur Rahman 19. Islam The Economic Challenge Mr. Umer Chapra 20. Globalization and the Muslim World Mr. Kabir Hassan 21. Accounting, Philosophy, Ethics and Principles M. Zahurul Islam 22. Guidelines to Islamic Economics: Mature Concepts And principles M. Raihan Sharif 23. Al-Zakah : A Handbook of Zakah Administration M. Zahurul Islam 24. On Openness Integration And Economic Growth Rock Antone Mehonna 25. A Dynamic Analysis Of Trade and Development in Islamic Countries Selected Case Studies Dr. Masudul Alam Chowdhury 26. Business Ethics in Islam Mustaq Ahmed 27. Islam &a new International Economic Order: The Social Dimension 28. Privatizing Industrial Regulatory Functions in Bangladesh Sandrel Reza

29. Modeling Interest: Free Economy Mohammad Anwar 30. Poverty and Technology Dr.M. Shamser Ali 31. Food Policy & Politics: A Perspective on Agricultural Development George Horwich 32. Islamic Economics : Principles and Applications Prof. Raihan Sharif 33. The Future of Economics: Islamic Perspective M. Umer Chapra 34. Market Economy of Bangladesh Golam Kibria 35. Corporate Govt. & Islamic Financial Institutions. M. Umer Chapra 36 Role of Zakah and Awqaf in Poverty alleviation Hibib Ahmad 37. A micro-economic model of an Islamic Bank Habib Ahmed 38. On the experience of Islamic agricultural Finance in Sudan: challenges of Sustainability Adam B. Ehiraika 39. Outlines of U.S. Economy U.S. Dept. of State 40. History of Urban Form A.E. J. Morrirs 41. Through Muslim Eyes Emad Eldin Shahin 42. Indexation of Financial Assets S.M. Hasamzzaman 43. Migrant workers contribution Zahid Zamir 44. Islamic Banking System Sudin Haron 45. Credit Management in Commercial Banks. Iftekhar Uddin Ahmed. 46. Islamic Banking and Finance Saad Al-Harran 47. Market Economy and Bangladesh Golam Kibria 48. Globalization or Recolorisation Ali Mohammad & Muhammad Absan. 49. Country Economic Memorandum from stabilizing to Growth 50. World Economic Outlook IMF 51. Islam and a new International Economic Order: The Social Dimension ILO 52. Banking Institutions in Developing Markets World Bank 53. Resource Mobilization. Zaidi Sattar 54. Islam and Economic Challenge M. Umar Chapra

Reference Sheet:3 Sl. Name of the Book Author Remarks 1. Leadership: An Islamic Perspective Rafiqul Issa Beeken & Jamal Badabi 2. Management From Islamic Perspective Naciur Jabnoum 3. Islam & Management Naciur Jabnoum 4. Islam & Business Nik Mohammad Affandi bin Niq Yousof 5. Leadership Dynamism Mustafa Kamal Ayub 6. Islamic Management for Excellence Syed Othaman Al Habshi, ... et al... 7. Prophet Muhammads Leadership Ismail Noor 8. Text Book of Islamic Banking Kabir Hassan 9. Readings in Islamic Management Ismail Noor 10. Quality Management: An Islamic Perspective Abul Hasan M. Sadeq 11. Industrialization: An Islamic Perspective Adit Al Gazali 12. Business Ethics in Islam Mustaq Ahmed 13. Ethics in Business And Management Khalid Ahmad & Abul Hasan M. Sadeq 14. Loyality and Leadership in Early Islamic Society P. Muttaheda 15. The Islamic Polity and Political Leadership Mehrar Tamadinfar

16. Islamic Value and Management Syed Othaman Al Habshi and Aidit Ghazali 17. Principles of Islamic Financing Munzar Khaf & Tarikullah Khan 18. Toward Islamic Financial Market Aushah Ahmed 19. Towards Islamic Common Market IERB 20. Islamic Financial Institution M. Fahim Khan 21. Insurance in Islamic Economy Mohammad Najatulla Siddiqi 22. Muhammad as a Military Leader Afzalur Rahman 23. Islamic Business Ethics Rafiq Issa Beekun 24. Towards Islamic English Ismail Raji Al Faruqi 25. Morality in Trade Under the Perspective in Islam Md. Shafiq Ahmed 26. Islami Thinking on Economics, Administration and Transaction Hakim Mohammed Said 27. Islam, Knowledge and Ethics Othaman Al habshi 28. Toward an Islamic Managerial Alternative: An Islamic Analysis Faysal Islamic Bank of Egypt Ali Abdul Fath 29. Contemporary Business Towards the Development of Islamic Business Management IIUM 30. Leadership: Western and Islamic Anisuzzaman & Majumder 31. Imamat and Leadership Syed Mutaba 32. Islamic Management and Present Applications in Bangladesh Md. Golam Mohiuddin 33. Islamic Banking and Insurance, Proceeding of Seminar IBBL 34. E-Commerce in Islam Malaysian Book 35. The Role of Private & Public Sectors in Economic Development in an Islamic Perspective Association of Muslim Social Scientists (AMSS)

1. The authors would like to thank the two anonymous reviewers who made such useful recommendations for the improvement of this article. 2. Of the total population, 39.6 percent are members of religions other than Islam, including Christians, Hindus, animists, and followers of Confucian, Taoist and Buddhist Chinese religions (Riddell 2005: 163), and 52.8% are not Malay. These are mainly Chinese, Indians and non-Malay indigenes (Daniel 2006: 711). 3. It is beyond the scope of this article to explore it in detail, but it should be noted that the conception and direction of Malay nationalism was also the subject of serious contestation over the twentieth century, with the raja-centric, conservative version that became dominant struggling at times against the broader concept of a Melayu Raya (Greater Malaya) and even that of a Indonesia Raya (Greater Indonesia, including Malays on the peninsula) (Rahim 2009: 150). These were based more on modern concepts of Malays as a people (bangsa) rather than Malays as the subjects of a raja. Malay nationalist activists and movements have spanned the political spectrum and some have been overtly leftist in their politics (see Barnard and van der Putten 2008). 4. In one state of colonial Malaya, Indians could be accepted as Malays, but this was the only exception to the rejection of Chinese, Europeans and Indians from Malayness (Shamsul 2004: 141).

5. Dato Onn did take some steps to build opposition to the rulers leadership role in Islam, but only in the last days of his membership of UMNO, when he was desperately looking for new bases of support within the organisation. It did not gain traction, even among the ulama, who stood to benefit if the bid had been successful (see Harper 2001: 3378). 6. This describes how the relationship between Islam and the state has developed in Malaysia, but Shad Saleem Faruqi (n.d.: 40) argues that the architects of the original Malayan constitution never intended Islam to have more than a ceremonial role that would barely impinge upon the de facto secularity of the state. 7. It is important to note that these state powers are circumscribed somewhat by federal control over important matters like corporal punishment, and that Melaka, Pinang, Sarawak and Sabah do not have traditional rulers, so responsibility for Islam in these states defaults to the federal government. 8. This is not intended as a commentary on the authenticity or otherwise of the Malay version of Islam. Barr has argued elsewhere that because of its lack of a transnational authority of governance, Islam is localised in this fashion everywhere, which is why contemporary anthropologists urge that the study of doctrinaire Islam not be isolated from the study of reallife Muslims (Barr 2002: 130-1). This observation on the localisation of Islam should not be assumed to apply only to the rulers and UMNOs version of Islam. It is beyond the focus of this article, but it is significant to note that the main Islamic-based opposition party-Parti al-Islam Se-Malaysia (PAS)-claims to advocate a purer form of the faith, but Farish (2003) argues eloquently that it, too, has adopted a highly localised interpretation of the faith. 9. This observation does not presume that all Malays actually did or do fully identify with this Malay-Muslim identity, or that they all did so in the simplistic UMNO-centric fashion that UMNO desired. Indeed, the results of the 2008 general elections, where many Malays voted for non-communal parties or for PAS, suggest that the roots of this identification may have been more shallow than had been previously thought. 10. For extensive explorations of the impact of the Islamisation program on government building architecture, see King (2008) and Willford (2007). 11. For a selection of reports on these matters, see Bernama Daily Malaysian News (2004), New Straits Times (2003) and Straits Times (2006, 2009). 12. An example of such a parliamentary exchange can be viewed on YouTube at <www.youtube.com/watch?v=EaE79RWoiL0>. 13. This pattern of non-Muslim subservience within the governing coalition has continued under Dr Mahathirs successor. In 2006, nine non-Muslim members of the Federal Cabinet submitted a memorandum to then Prime Minister Abdullah Badawi asking the government to review Article 121 (1A) of the Constitution which established the supremacy of Syariah courts over civil courts (Malaysiakini 2006a). Two days later, the memorandum was retracted under pressure from UMNO (Malaysiakini 2006b). 14. The basic principles of Islam Hadhari are officially set out as follows: Faith in and piety towards Allah, a just and trustworthy government, free and liberated people, a rigorous pursuit and mastery of knowledge, balanced and comprehensive economic development, a good quality of life for the people, protection for the rights of minority groups and women, cultural and moral integrity, safeguarding of the environment and strong defence capabilities (Department of Islamic Development Malaysia 2005: 12).

NURUL SHAFIRA BT CHE AZMI IOHK Secretariat: iohkmedicine@gmail.com Phone: 09 5716400 Ext: 2465 Fax: 095716544 Alhamdulillah. The Seminar: Islamization of Medical Curriculum & Practice (26th August) and Ta'aruf on Islamic Input on Medcal Curriculum for Academic Staff (27th August) have concluded. Talaqqi Sahih Muslim The experience of Islamization of Knowledge at the International Islamic University Malaysia: successes and challenges Ssekamanya, Siraje Abdallah and Hussein, Suhailah and Ismail, Nik Ahmad Hisham (2011) The experience of Islamization of Knowledge at the International Islamic University Malaysia: successes and challenges. In: New Intellectual Horizons in Education. IIUM Press, Gombak, pp. 91-110. ISBN 978-967-0225-21-0 PDF Justice (retired) Javid Iqbal (Urdu: (4291 ,5 rebotcO .b ; HI, is a Pakistani philosopher and former senior justice of Supreme Court of Pakistan who is internationally known for his acclaimed publications on philosophy of law and modern Islamic philosophy in reputed international and national journals. He is the son of the poet-philosopher Sir Muhammad Iqbal and has authored various books on Pakistan's nationalism, movement and political ideology of Pakistan. Apart philosophy, Javid had a prolific career in Judiciary of Pakistan and had been a former Chief Justice of Lahore High Court before elevating to Supreme Court. Early life Iqbal was born in Sialkot on October 5, 1924 to Allama Muhammad Iqbal and his second wife, Sardar Begum.[1] His mother died when he was 11, and his father died when he was 14.[2] Javid Iqbal received the following educational degrees and distinctions: BA (Hon.) degree in 1944 from the Government College, Lahore, MA degree in English, and MA degree in Philosophy (Gold Medallist) in 1948, Punjab, PhD degree in Philosophy in 1954 from the University of Cambridge, UK, Barrister-at-Law, Lincoln's Inn, London, in 1956.[1] He has received honorary doctorates from Villanova University, USA, and Selcuk University' Career Javid began as an advocate in Lahore High Court, and later became a judge and Chief Justice of this court. He was also a judge of Supreme Court of Pakistan, and Elected member, Senate of Pakistan (Upper House of Parliament). He has published papers on Islamic political thought, political ideology in Pakistan and the philosophy of his father, Muhammad Iqbal, which were published in national and international journals. During 196062 and in 1977, he was the delegate of Pakistan to the United Nations General Assembly. He has argued in favour of reforms in the Hudud laws of Pakistan. He is married to Nasira Iqbal, a retired Lahore High Court Judge. Iqbal on his son Javid's father, Iqbal, named his book, Javid Nama, after his son. He also wrote many poems to Javed Iqbal, indirectly addressing the Muslim youth. Here is an excerpt from the translation of Bal-i-Jibril (Gabriel's Wing) TO JAVID

(On Receiving His First Letter From London) Create a place for thyself in the world of love; Create a new age, new days, and new nights. If God grant thee an eye for natures beauty, Converse with the silence of flowers; respond to their love. Do not be beholden to the Wests artisans, Seek thy sustenance in what thy land affords. My ghazal is the essence of my life-blood, Create thy elixir of life out of this essence. My way of life is poverty, not the pursuit of wealth; Barter not thy Selfhood; win a name in adversity.[1] Works Javid's publications include the following: Ideology of Pakistan (1959) Stray Reflections: A Note-Book of Iqbal (1961) Legacy of Quaid-e-Azam (1968, published in English and Urdu) Mai Lala Faam (1968, collection of papers on Iqbal, in Urdu) Zinda Rood (1984, biography of Iqbal in three volumes, in Urdu)[2][3] Afkare-Iqbal (1994, interpretation of Iqbal's thought) Pakistan and the Islamic Liberal Movement (1994). Jahan-I Javed : darame, Afsane, Maqale Islam and Pakistan's Identity The Concept of State in Islam : A Reassessment Apna Greban Chaak, (autobiography) Khutbat e Iqbal Views On an Urdu short story of Saadat Hasan Manto about rape titled, Khol Do, Javid wrote it should be banned because if people read it they might be tempted to rape as well.[4] References ^ a b "Justice (R) Dr. Javed Iqbal". Senate of Pakistan. Retrieved 2012-05-12. ^ a b "Second opinion: Dr Javed Iqbal: living under a great mans shadow". Daily Times. 200301-24. Retrieved 2012-05-12. ^ "Zinda Rood". Scribd. Retrieved 2012-05-12. ^ "Our Case Against Manto". Herald. 2012-05-10. Retrieved 2012-05-12. (The Experience of Islamization of Knowledge.pdf) - Accepted Version Available under Abstract From its establishment in 1983, the International Islamic University Malaysia (IIUM) has been committed to the integration of Islamic values with the modern fields of knowledge. This constitutes the core of IIUMs vision and mission. The purpose of this study was to analyze the experience of Islamization of knowledge at IIUM. It involved interviews with a total of eleven key scholars at IIUM who have been active in the Islamization of knowledge and in the management of the university. Interview data were supplemented by document analysis of course outlines university strategic planning documents, seminar and conference proceedings, as

well as secondary literature. Contrary to the misgivings of many critics of the Islamization project, IIUM has scored several successes. Many areas still need to be improved though. Among the most important findings are those related to the quality and readiness of both the teachers and students to contribute to Islamization of knowledge in their research and publications. Future directions should include conducting research to find solutions for the problems facing Muslim societies in particular and humanity in general. Findings from those studies will be the basis for Islamized textbooks and other teaching materials.

ISLAMIZATION OR RE-ISLAMIZATION OF KNOWLEDGE? ABDUR-RAZZAQ MUSTAPHA BALOGUN SOLAGBERU Introduction

The agitation for Islamization of knowledge is now becoming a popular demand among the Muslim intellectuals and academia globally. Series of lectures, seminars, symposia, workshops and conferences have been organized by different bodies on this programme.1 This paper therefore intends to look at the rationale behind the call bearing in mind that all forms of knowledge emanate from the Glorious Quran; in other words, all the branches of knowledge are originally considered as Islamic knowledge. The paper will therefore discuss the definition of the programme, its historical background as well as its aim and objective. The paper will also consider the role of colonization and imperialism in limiting the scope of Islamic knowledge and the efforts of the Muslims to re-discover their origin. Definition of Terms The term Islamization and Islamization of knowledge are defined by Maiwada as follows: Islamization is defined as the transformation of an entire world view from a crooked or Jahiliyya basis to an Islamic one, while Islamization of knowledge is defined as the impact or significance of the process of Islamization on the concept and pursuit of knowledge.2 In the relationship between the two terms, one has to understand that the significance of the two terms is that, man as Khalifah of Allah on earth can function properly without knowledge, because he would not be able to distinguish between right and wrong. In the same vein, one can observe that without knowledge there is no Islam. This can be easily understood in the context that a Muslim is duty bound to observe his daily ritual prayers, where he is expected to recite the portions of the Glorious Quran in and other necessary rituals which are pre-requisite for the validity and perfection of the prayer. These include adhan, iqamah, attashahhud and a host of many others. Meanwhile, the phrase Islamization of knowledge is given many definitions by Aliyu Dauda, some of which are: . . . The review of all branches of human knowledge with the view to linking it with the Allknowing Allan, the creator, controller, sustainer and Lord of the world.3

Islamization of knowledge means incorporating into every discipline relevant and specific texts of the Glorious Quran and Hadith of the Messenger of Allah SWT in order to guide both the teacher and the learner to understand the organic unity, mutual harmony, compatibility and the total dependence of all branches of human knowledge on the two fundamental sources of the Sharicah Al-Quran and the Sunnah.4 Glancing through the two submissions of both Maiwada and Dauda one will perceive the relationship between the two is that knowledge should be imparted in such a way that suits the norms and the culture of Islam, This can be appreciated further if one realizes that Islam being a great champion of knowledge hardly could reach a place without establishing learning facilities there for its adherents.

Historical Development of the Programme Islamization of Knowledge

The programme Islamization of knowledge could be effectively traced back to the early period of Islam. As a matter of fact, Islamization started with the religion of Islam itself. For instance, history had it that the religion found people with certain mythologies, knowledge and skills. It accepted and adopted what conformed to its teachings and modified or rejected what contradicted them. A reference is made to the case of forward trade which was modified.4a Similarly an Abbassid Caliph, Al-Mamun ibn Harun ar-Rashid (813-833 C.E) who established famous Academic Research Centre known as Bayt al-Hikmah (House of Wisdom) in Baghdad. It was a combination of library, translation bureau and Academy of high learning for study and research.5 The center continued to attract the attention of students from different parts of the world, both Muslims and non-Muslims. European scholars were the great beneficiaries of the establishment. Furthermore, most of the celebrated and noted Muslim scholars were either direct products or beneficiaries of Bayt al-Hikmah.

Scholars were invited to the Centre important manuscripts, which were not available in the then Islamic world, were imported into the center and translated into Arabic, i.e., Islamize the legacy of Greek or Persian s literature. Consequently, Muslims developed interest on different branches of knowledge, originally not known to them. It has to be observed that the impact of Arabization of foreign manuscripts actually resulted in the Islamization of such subjects. Sequent to that, a number of Muslim scholars became noted and specialists in one aspect of knowledge or another. For instance, al-Kindi, al-Farabi, ibn Sina (Avicenna) ibn Rush (Averroes) among many other were set of the philosophers produced as a result of Islamization of knowledge.6

However, there was a set back on the Islamization of knowledge programme. This is due to two major factors. These are: (i) The effect of wars of crusade on the Muslim heritage, (ii) The impact of colonization on the culture and learning of the Muslims. It ought to be stated that through the wars of crusade, a great deal of valuable works written or translated by Muslim scholars on different subjects and aspects of learning were destroyed. Similarly, through the colonization, secularism is brought in, and consequently the colonial master introduced secular

education in all angles of Muslim world. As a result of that, the religion of Islam and the Muslim world were relegated to the lowest ground. Since then, Muslims appear to be in deep slumber, until recently then the clamour for Islamization and knowledge began.

However, the idea of Islamization of knowledge is a recurring issue, more especially whenever the Muslim scholars perceive serious threat to Islam, then a need to re-emphasizel its boundaries is echoed. instance, Shah Wali Allah (d 1762) of India, in the eighteenth century of Christian era when he perceived political uncertainty and change, called for a revival in Islamic thought of knowledge.7

As a matter of fact, most of Muslim revivalists such as Muhammad Iqbal Mawdudi, Muhammad Abduh and Rashid Rida attempted what can be described, as Islamization of knowledge by calling that life should be as the light of Islam.8

The current move on the Islamization of knowledge programme can be effectively traced back to 1976/1977 when an international Islamic seminar on education was held at the present Bayero University, Kano organized by Nigeria Young Scholars, and first World Conference on Muslim Education held at Makkah, organized by King Abdul-Aziz University, Jeddah respectively.9

At both seminar and conference, it was discovered that the major problem of education in the Muslim societies is its dual nature. Dual in the sense that, the Muslim operates under two parallel systems. Thus, there exist Quranic and Islamic Education System on one hand and secular education system on the other hand. The two systems are obviously of different history and concept, and lamented over the problems of education and offered sincere suggestions and recommendations which would put the Muslim on the right track.10

Sequel to the seminar at Bayero University, Kano - Nigeria and conference at Makkah, Saudi Arabia, several, international seminars and conferences on Islamization of knowledge have been held at different parts of the world, such as Kano, Nigeria in 1978, Pakistan in 1982, Kuala Lumpur, Malaysia in 1984 Khartoum in 1987 and many others. In addition to that, the outcome of the conference gave birth to different works by various scholars, all, aiming at Islamization of knowledge. Reference can be made to Ali Ashraf on Islamic Education (1979) Khurshid Ahmad Islamic Economics (1981), M. N. Siddiqi Islamic Banking (1983), Ilyas B. Yunus and Farid Ahmad Islamic Sociology and Ahmad on Islamic Anthropology (1987) and many others.11 Furthermore, Muslim Students Association (MSA) of United States of America spearheaded the establishment of professional Associations such as Association of Muslim Social Scientist (AMSS) and the Association of Muslim Scientists and Engineers (AMSE) all in U.S.A. Added to that, the programme also resulted in the emergence of various research centres. For instance, in Pakistan Centres on Islamic Economics, Islamic Education and Islamic Thoughts came to limelight, with a bustle of activities such as the establishment of University, Islamic Banks and output of research findings in numerous professional journals and

books.12

And more importantly is the role played by scholars who grappled seriously with the cluster of idea that later formed around the notion of the Islamization of knowledge. One of such dynamic and committed scholars was Ismacil al-Faruqi (d 1986) a Palestinian settled in the United States contributed to the launching of the International Institute of Islamic Thought. This institute is considered as an intellectual power house, which provides ideas and publications that are initiated to examine each man academic discipline in the light of the Islamization of knowledge.13

Considering the role played by both al-Faruqi and his Institute in Islamization of knowledge, that the current attempt is credited to, for instance, it is stated that in 1982 the programme (Islamization of knowledge) gained momentum as it was given a more scientific and practical application in the United States of America through the effort of Ismacil al-Faruqi.14

In Nigeria, the Islamization of knowledge programme is given adequate attention by some institutions. Such as the International Institute of Islamic Thought (Nigeria Office) and some Nigerian Universities such as Usman Dan Fodio University, Sokoto.

The main objective, of Islamization of knowledge programme, according to Aliyu Dauda is at scientifically establishing the foundation of a conceptual framework, paradigm and grand Theory of Society in an Islamic Perspective.15 The objective also includes an attempt to present an interpretative understanding of Human conduct in an Islamic way and at the same time to render explanation of human conduct as well as social action in an Islamic sense.16

In addition, al-Faruqi explains that the objective of the programme is in concrete terms, to Islamize the disciplines, or better, to produce University level textbooks recasting some twenty disciplines in accordance with the Islamic vision.17 The submission of al-Faruqi has to be critically considered. For instance, if he means that twenty disciplines are to be attended to and at the university level, one doubts the success of the programme. Whatever may be the case, justification is given to the objective of Islamization of knowledge programme. In doing so, certain factors are considered to be responsible for the malaise of the Muslim Ummah, the factors include: (i) the current secular-religious duality of education systems in Muslim society, (ii) the lack of a clear vision with which to guide and direct Muslim action. It is therefore argued that the rejuvenation of the Muslim Ummah is contingent on the integration of Islamic and the secular sciences...,18 one will appreciate the objectives of Islamization of knowledge programme if one considers the fact that the aim of secularism is to reconstruct society without making reference to Allah or life after death. Furthermore, emphasis is primarily on ones happiness in the material world. As a result of this conception, the secular

Philosophy of Education puts emphasis on development of a moral philosophy of life that is completely despiritualized.19 This is contrary to the philosophy of Islam on Education. In the traditional Islamic Education according to Salisu Shehu, there is no dichotomy between the religious knowledge and knowledge about the real existential (the world). The two form a single integral entity geared towards attaining the pleasure of Allah and developing an upright personality.20

To appreciate the rationale behind the programme i.e. Islamization of knowledge, further, one has to consider the fact that education is one of the major movers of change in a society. It is an open secret that education serves as the major direct method which a society can adopt in order to orientate, and equip its people with necessary prerequisites for appropriate functions in the society. As a matter of fact, changes are brought to society whether with education or its effect.21 Bearing in mind the role of education in a given society, Islam has its own perception on education.

The Perception of Islam on Knowledge

In Islam, knowledge is based on full conviction and certainty not on conjecture or blind imitation. Similarly, it is the belief of Islam that truth can be secured through knowledge. Based on this, the sole aim of seeking for knowledge in Islam is for the sake of Allah. By implication, it means that if one acquires knowledge he would be able to render his worship/service to Allah properly and correctly, with the aim of getting the reward and pleasure of Almighty Allah. In the same vein, the source of all knowledge in Islam is Allah, thus explained in the Glorious Quran when Allah declares that He taught Adam, all forms of knowledge.22 The source of knowledge according to Islam is Transcendental and Divine.23 This perception of Islam is contrary to Western-secular perception on knowledge. Added to that, almost all different types/branches of knowledge are discussed by the Glorious Quran.

Islam And Branches of Knowledge

Islam tries to emphasis the issue of acquisition of knowledge. Apart from the fact that knowledge in Islamic perspective is universal in nature, this is stated by the Holy Prophet when he declares that piece of knowledge is a lost property of a Mumin (believer); He grasps it whenever he finds it and another tradition of his where he directs his companions and followers to seek knowledge even if it be to China. Apart from all these, Quran itself talks on different branches of knowledge. For instance on science, references can be made to some verses such as where Allah says:

O men! If you are in doubt as to the resurrection, remember that, we have created (everyone of) you out of dust, then from something that clings (Alaga) then from a chewed like lump

(Modgha), which differentiates (and either abort or complete its growth). We rest whatever we want in the womb to the tim We decide to bring you forth, as infants. (Q. 22:5) Mohammad Ali Albar observes that the emphasis here is on the Quran expression of the human embryo being formed in many successive stages. According to him, the astonishing revelations were not known until recently. The epigenesis doctrine Le. creation of human embryo in successive stages were first put forward by Wolf (1759-69) and only became recognized and accepted late in the 19th and early 20th centuries.24 The matter is not related to science subjects alone, other branches of knowledge are also discussed in the Glorious Quran. For instance, on sociology it reads: O mankind! We have created you from a single pair of male and a female and made you in nations and tribes that you know each other, verily, the most honourable among you in the sight of Allah is (he who is) the most righteous of you... (Q.49"13). These and other verses of the Quran together with prophetic traditions are studies by early Muslims who later emerged as scholars and specialists of different aspects of knowledge through their rigorous and persistent researches, they made original discoveries in learning and passed on the results of their endeavours and achievements to Europe where they formed the foundations of modern science and civilization.25 Reference is to be made to some Muslims whose contributions are noted in different branches of knowledge. Ibn Sina (d. 1936 e.E.) the author: Al-Qanun fi at-Tibb (The Law in Medicine) Ibn Rush (d. 1198 C.E.) the originator of the principle of free thinking ibn Khaldun (d. 1406 C.E.) the author of Muqaddimat. Al-Idris, (d. 1166 e.E.) the author of Nuzhak al-Mushtak fi Ikhtirak Afak. Ibn Al-Haithem (d. 1039). He was the first to draw the eye, the detail of the phenomenon of expansion of flat surfaces, Al-Biruni (d. 1048 C.E).

He wrote on geography, history, astronomy, mathematics and pharmacy among many others. Ibn Firnas (d 861 C.E). He made attempt to fly like a bird, Jabir ibn Hayyan (815 C.E.). He wrote on Philosophy, Logic and Alchemy, Al-Khwarizmi (d 850 C.E.) he was the Chief of Baytal Hikamah. Al-Batani (d 929 C.E.).26

The reason behind the educational and cultural achievements of the Muslims was the interest shown by the Muslim governments of those periods to the extent of establishing schools and academic centers such as Nizamiyyah founded by a grand vizier, Nizamul Muluk in Baghdad, another Nizamiyyah was established in Nishapur.27 Another higher institution similar to Nizamiyyah was founded and called Hanzah. It was founded by Abu Jacafar at-Tusi.28 And also al-Azhar Mosque which was constructed by Jawhar in 927 C.E. later turned to be an academy by Caliph Al-Aziz (d. 996 C.E).29

However, there was a decline in the political power of the Muslim. The decline started with the crusades, passing through the period of the Mongols and eventually witnessing the dismemberment of the Islamic Territory by, European Powers during the Ottoman period. The

Muslims became demoralized as their countries fell one after another under the colonial powers,30 as indicated earlier.

Considering the fact that the advent of colonialism in Muslim lands created much confusion among the Muslims, who hitherto, had gives room for secular consideration to the pursuits of learning, erudition and culture.

Now Muslim scholars think of going back to Islamic form of knowledge by re-Islamizing it. The bone of contention now or reality of the matter is that the term Islamization of knowledge is not appropriate because the knowledge is already Islamized, the current effort should be on reIslamization of knowledge.

Conclusion Having gone though the definitions of the term, Islamization, and Islamization of Knowledge. The programme of Islamization of knowledge was traced back to the periods of the prophet himself and later to the period of caliph Ma-mun ibn Harun ar-Rashid who established a famous Academic Research Centre known as Bayt al-Hikmah.

The center contributed to the erudition of Muslims in the early history of Islam. The effort made by colonial master to impose secular education to the Muslim world opened the Muslim minds to dual forms of education, i.e. Religious and secular knowledge. The current move to Islamize knowledge is traced to 1976/77.

The objective of the programme is to Islamize all branches of knowledge. Justify the objective of the programme; the perception of Islam to knowledge as well as the relation between Islam and branches of knowledge is discussed citing different Muslim scholars who made one discovery or another.

Concluding that if the Muslims are now thinking of going back to Islam by means of Islamization of knowledge the appropriate term to be used is re-islamization of knowledge. This is based on the fact that knowledge from the onset was Islamic. It was colonial masters that deIslamized it, now, we are to re-Islamize it. This is the reality of the matter.

Notes And References 1. For instance a seminar on the Islamization of Knowledge was organized by the International Institute of Islamic Thought (Nigeria) Office, held at Bayero University, Kano, on 5th Rabiu Awwal 1417 (20th July, 1996). For more on Seminar and Conferences see Danjuma Abubakar

Maiwada, Islamization of Knowledge: Historical Background and Recent Development. (Nigeria, Kano, International Institute of Islamic Thought (Nigeria Office 1410/1999) pp. 13-16. 2. Danjuma Abubakar Maiwada, ibid., p. 1. 3. Aliyu Dauda, Islamization of knowledge Programme in Nigeria: Problems and Prospects. (N.P. 2002) p. 11. 3. Ibid., p. 12. 4. Saidu Sulaiman, An Appraisal of the Islamization of Knowledge Programme in Nigeria. AlIjtihad, The Journal of Islamization of Knowledge and Contemporary Issues. III T (Nigeria Office) Vol. 2 No. 1 January 2001/Shawwal 1421 pp. 3-4. 5. Abdul Rahman M. & Canham Peter, The Ink of the Scholar (Nigeria, Lagos Macmillan, 1978) p. 31. 6. cf Muhammad Hamidullah, Introduction to Islam. (Nigeria, Lagos, Islamic Publication Bureau, 1981) p. 178. 7. Akbar, S. Ahmad Education: The Islamization of Knowledge.The Oxford Encyclopedia of the Modern Islamic World. (Oxford University Press, 1995) Vol. 1, p. 425. 8. Ibid. Also see Maryam Jameelah, Islam in Theory and Practice. (Pakistan, Lahore, Muhammad Yusuf Khan & Son. 1978). 9. Danjuma Abubakar Maiwada, Islamization of Knowledge... pp. 3 & 13 - 14. 10. Ibid. 11. Akbar S. Ahmad, Education... The Oxford Encylpedia. p. 426. 12. Danjuma Abubakar Maiwada, Islamization... p. 13. 13. Akbar S. Ahmad, Education... The Oxford Encyclopedia p. 426. 14. Aliyu Dauda, Islamization of Knowledge. p. 7. 15. Aliyu Dauda, Ibid. p. 18. 16. Ibid. 17. Ismail R. Faruqi, Islamization of Knowledge: General Principles and Work Plan. Hemdon, V.A. \11 T. 1987 p. 14 as cited by Louay Safi, The Quest for an Islamic Methodology: The Islamization of Knowledge Project in its Second Decade. in The American Journal of Islamic Social Sciences. 1993, Vol. 10, p. 24. 18. Ibid. 19. Musa Sulaiman, Implications of Secular Education in One of political future of Nigeria (eds), Ibrahim Sulaiman & Siraj Abdulkarim (Nigeria, Zaria, Hudahuda Publishing Company Limited, 1988) p. 81. 20. Salisu Shehu, Islamization of Knowledge: Conceptual Background, Vision and Tasks. (Nigeria, Kano International Institute of Islamic Thought, Nigeria Office, 1419/1998) p. 31. 21. Abdur-Razzaq M. B. Solagberu, Educational Ideology of As-Sanusiyyah Sufi order and its relevance to Nigeria in The Nigeria Journal of Educational Services (Kano, Federal College of Education, 2003) Vol. I, No.4, p. 62. 22. See Quran 2:31. 23. Salisu Shehu, Islamization of Knowledge... pp. 31-49. 24. Muhammad Ali Albar, Human Development as revealed in the Holy Quran and Hadith. (Jeddah, Saudi Publishing & Distributing House, 1996) 4th Edition 54-55. 25. Ismail A. B. Balogun, Islam and Education. Unpublished paper read at Islamic Propagation Week of Muslim Students Society, University of Ilorin, 22nd March, 1981, p. 5. 26. For detail see Muhammad Hamidullah, Introduction to Islam (Nigeria, Lagos, Islamic Publication Bureau, 1981) pp. 174-200.

27. A. Ezzati, Treasure Chambers of Learning. Afkar Inquiry Magazine of Event and Ideas, 1985, Vol: 2, No.7, p. 27. 28. Ibid. 29. A. Rahim, Islamic History. (Nigeria, Lagos Islamic Publication Bureau, 1983) p. 295. 30. Ismail A. B. Balogun, Islam and Education. p. 7.

ISLAMIZATION OR RE-ISLAMIZATION OF KNOWLEDGE? ABDUR-RAZZAQ MUSTAPHA BALOGUN SOLAGBERU Introduction

The agitation for Islamization of knowledge is now becoming a popular demand among the Muslim intellectuals and academia globally. Series of lectures, seminars, symposia, workshops and conferences have been organized by different bodies on this programme.1 This paper therefore intends to look at the rationale behind the call bearing in mind that all forms of knowledge emanate from the Glorious Quran; in other words, all the branches of knowledge are originally considered as Islamic knowledge. The paper will therefore discuss the definition of the programme, its historical background as well as its aim and objective. The paper will also consider the role of colonization and imperialism in limiting the scope of Islamic knowledge and the efforts of the Muslims to re-discover their origin. Definition of Terms The term Islamization and Islamization of knowledge are defined by Maiwada as follows: Islamization is defined as the transformation of an entire world view from a crooked or Jahiliyya basis to an Islamic one, while Islamization of knowledge is defined as the impact or significance of the process of Islamization on the concept and pursuit of knowledge.2 In the relationship between the two terms, one has to understand that the significance of the two terms is that, man as Khalifah of Allah on earth can function properly without knowledge, because he would not be able to distinguish between right and wrong. In the same vein, one can observe that without knowledge there is no Islam. This can be easily understood in the context that a Muslim is duty bound to observe his daily ritual prayers, where he is expected to recite the portions of the Glorious Quran in and other necessary rituals which are pre-requisite for the validity and perfection of the prayer. These include adhan, iqamah, attashahhud and a host of many others. Meanwhile, the phrase Islamization of knowledge is given many definitions by Aliyu Dauda, some of which are: . . . The review of all branches of human knowledge with the view to linking it with the Allknowing Allan, the creator, controller, sustainer and Lord of the world.3

Islamization of knowledge means incorporating into every discipline relevant and specific texts of the Glorious Quran and Hadith of the Messenger of Allah SWT in order to guide both the teacher and the learner to understand the organic unity, mutual harmony, compatibility and the total dependence of all branches of human knowledge on the two fundamental sources of the Sharicah Al-Quran and the Sunnah.4 Glancing through the two submissions of both Maiwada and Dauda one will perceive the relationship between the two is that knowledge should be imparted in such a way that suits the norms and the culture of Islam, This can be appreciated further if one realizes that Islam being a great champion of knowledge hardly could reach a place without establishing learning facilities there for its adherents.

Historical Development of the Programme Islamization of Knowledge

The programme Islamization of knowledge could be effectively traced back to the early period of Islam. As a matter of fact, Islamization started with the religion of Islam itself. For instance, history had it that the religion found people with certain mythologies, knowledge and skills. It accepted and adopted what conformed to its teachings and modified or rejected what contradicted them. A reference is made to the case of forward trade which was modified.4a Similarly an Abbassid Caliph, Al-Mamun ibn Harun ar-Rashid (813-833 C.E) who established famous Academic Research Centre known as Bayt al-Hikmah (House of Wisdom) in Baghdad. It was a combination of library, translation bureau and Academy of high learning for study and research.5 The center continued to attract the attention of students from different parts of the world, both Muslims and non-Muslims. European scholars were the great beneficiaries of the establishment. Furthermore, most of the celebrated and noted Muslim scholars were either direct products or beneficiaries of Bayt al-Hikmah.

Scholars were invited to the Centre important manuscripts, which were not available in the then Islamic world, were imported into the center and translated into Arabic, i.e., Islamize the legacy of Greek or Persian s literature. Consequently, Muslims developed interest on different branches of knowledge, originally not known to them. It has to be observed that the impact of Arabization of foreign manuscripts actually resulted in the Islamization of such subjects. Sequent to that, a number of Muslim scholars became noted and specialists in one aspect of knowledge or another. For instance, al-Kindi, al-Farabi, ibn Sina (Avicenna) ibn Rush (Averroes) among many other were set of the philosophers produced as a result of Islamization of knowledge.6

However, there was a set back on the Islamization of knowledge programme. This is due to two major factors. These are: (i) The effect of wars of crusade on the Muslim heritage, (ii) The impact of colonization on the culture and learning of the Muslims. It ought to be stated that through the wars of crusade, a great deal of valuable works written or translated by Muslim scholars on different subjects and aspects of learning were destroyed. Similarly, through the colonization, secularism is brought in, and consequently the colonial master introduced secular education in all angles of Muslim world. As a result of that, the religion of Islam and the Muslim

world were relegated to the lowest ground. Since then, Muslims appear to be in deep slumber, until recently then the clamour for Islamization and knowledge began.

However, the idea of Islamization of knowledge is a recurring issue, more especially whenever the Muslim scholars perceive serious threat to Islam, then a need to re-emphasizel its boundaries is echoed. instance, Shah Wali Allah (d 1762) of India, in the eighteenth century of Christian era when he perceived political uncertainty and change, called for a revival in Islamic thought of knowledge.7

As a matter of fact, most of Muslim revivalists such as Muhammad Iqbal Mawdudi, Muhammad Abduh and Rashid Rida attempted what can be described, as Islamization of knowledge by calling that life should be as the light of Islam.8

The current move on the Islamization of knowledge programme can be effectively traced back to 1976/1977 when an international Islamic seminar on education was held at the present Bayero University, Kano organized by Nigeria Young Scholars, and first World Conference on Muslim Education held at Makkah, organized by King Abdul-Aziz University, Jeddah respectively.9

At both seminar and conference, it was discovered that the major problem of education in the Muslim societies is its dual nature. Dual in the sense that, the Muslim operates under two parallel systems. Thus, there exist Quranic and Islamic Education System on one hand and secular education system on the other hand. The two systems are obviously of different history and concept, and lamented over the problems of education and offered sincere suggestions and recommendations which would put the Muslim on the right track.10

Sequel to the seminar at Bayero University, Kano - Nigeria and conference at Makkah, Saudi Arabia, several, international seminars and conferences on Islamization of knowledge have been held at different parts of the world, such as Kano, Nigeria in 1978, Pakistan in 1982, Kuala Lumpur, Malaysia in 1984 Khartoum in 1987 and many others. In addition to that, the outcome of the conference gave birth to different works by various scholars, all, aiming at Islamization of knowledge. Reference can be made to Ali Ashraf on Islamic Education (1979) Khurshid Ahmad Islamic Economics (1981), M. N. Siddiqi Islamic Banking (1983), Ilyas B. Yunus and Farid Ahmad Islamic Sociology and Ahmad on Islamic Anthropology (1987) and many others.11 Furthermore, Muslim Students Association (MSA) of United States of America spearheaded the establishment of professional Associations such as Association of Muslim Social Scientist (AMSS) and the Association of Muslim Scientists and Engineers (AMSE) all in U.S.A. Added to that, the programme also resulted in the emergence of various research centres. For instance, in Pakistan Centres on Islamic Economics, Islamic Education and Islamic Thoughts came to limelight, with a bustle of activities such as the establishment of University, Islamic Banks and output of research findings in numerous professional journals and

books.12

And more importantly is the role played by scholars who grappled seriously with the cluster of idea that later formed around the notion of the Islamization of knowledge. One of such dynamic and committed scholars was Ismacil al-Faruqi (d 1986) a Palestinian settled in the United States contributed to the launching of the International Institute of Islamic Thought. This institute is considered as an intellectual power house, which provides ideas and publications that are initiated to examine each man academic discipline in the light of the Islamization of knowledge.13

Considering the role played by both al-Faruqi and his Institute in Islamization of knowledge, that the current attempt is credited to, for instance, it is stated that in 1982 the programme (Islamization of knowledge) gained momentum as it was given a more scientific and practical application in the United States of America through the effort of Ismacil al-Faruqi.14

In Nigeria, the Islamization of knowledge programme is given adequate attention by some institutions. Such as the International Institute of Islamic Thought (Nigeria Office) and some Nigerian Universities such as Usman Dan Fodio University, Sokoto.

The main objective, of Islamization of knowledge programme, according to Aliyu Dauda is at scientifically establishing the foundation of a conceptual framework, paradigm and grand Theory of Society in an Islamic Perspective.15 The objective also includes an attempt to present an interpretative understanding of Human conduct in an Islamic way and at the same time to render explanation of human conduct as well as social action in an Islamic sense.16

In addition, al-Faruqi explains that the objective of the programme is in concrete terms, to Islamize the disciplines, or better, to produce University level textbooks recasting some twenty disciplines in accordance with the Islamic vision.17 The submission of al-Faruqi has to be critically considered. For instance, if he means that twenty disciplines are to be attended to and at the university level, one doubts the success of the programme. Whatever may be the case, justification is given to the objective of Islamization of knowledge programme. In doing so, certain factors are considered to be responsible for the malaise of the Muslim Ummah, the factors include: (i) the current secular-religious duality of education systems in Muslim society, (ii) the lack of a clear vision with which to guide and direct Muslim action. It is therefore argued that the rejuvenation of the Muslim Ummah is contingent on the integration of Islamic and the secular sciences...,18 one will appreciate the objectives of Islamization of knowledge programme if one considers the fact that the aim of secularism is to reconstruct society without making reference to Allah or life after death. Furthermore, emphasis is primarily on ones happiness in the material world. As a result of this conception, the secular

Philosophy of Education puts emphasis on development of a moral philosophy of life that is completely despiritualized.19 This is contrary to the philosophy of Islam on Education. In the traditional Islamic Education according to Salisu Shehu, there is no dichotomy between the religious knowledge and knowledge about the real existential (the world). The two form a single integral entity geared towards attaining the pleasure of Allah and developing an upright personality.20

To appreciate the rationale behind the programme i.e. Islamization of knowledge, further, one has to consider the fact that education is one of the major movers of change in a society. It is an open secret that education serves as the major direct method which a society can adopt in order to orientate, and equip its people with necessary prerequisites for appropriate functions in the society. As a matter of fact, changes are brought to society whether with education or its effect.21 Bearing in mind the role of education in a given society, Islam has its own perception on education.

The Perception of Islam on Knowledge

In Islam, knowledge is based on full conviction and certainty not on conjecture or blind imitation. Similarly, it is the belief of Islam that truth can be secured through knowledge. Based on this, the sole aim of seeking for knowledge in Islam is for the sake of Allah. By implication, it means that if one acquires knowledge he would be able to render his worship/service to Allah properly and correctly, with the aim of getting the reward and pleasure of Almighty Allah. In the same vein, the source of all knowledge in Islam is Allah, thus explained in the Glorious Quran when Allah declares that He taught Adam, all forms of knowledge.22 The source of knowledge according to Islam is Transcendental and Divine.23 This perception of Islam is contrary to Western-secular perception on knowledge. Added to that, almost all different types/branches of knowledge are discussed by the Glorious Quran.

Islam And Branches of Knowledge

Islam tries to emphasis the issue of acquisition of knowledge. Apart from the fact that knowledge in Islamic perspective is universal in nature, this is stated by the Holy Prophet when he declares that piece of knowledge is a lost property of a Mumin (believer); He grasps it whenever he finds it and another tradition of his where he directs his companions and followers to seek knowledge even if it be to China. Apart from all these, Quran itself talks on different branches of knowledge. For instance on science, references can be made to some verses such as where Allah says:

O men! If you are in doubt as to the resurrection, remember that, we have created (everyone of) you out of dust, then from something that clings (Alaga) then from a chewed like lump

(Modgha), which differentiates (and either abort or complete its growth). We rest whatever we want in the womb to the tim We decide to bring you forth, as infants. (Q. 22:5) Mohammad Ali Albar observes that the emphasis here is on the Quran expression of the human embryo being formed in many successive stages. According to him, the astonishing revelations were not known until recently. The epigenesis doctrine Le. creation of human embryo in successive stages were first put forward by Wolf (1759-69) and only became recognized and accepted late in the 19th and early 20th centuries.24 The matter is not related to science subjects alone, other branches of knowledge are also discussed in the Glorious Quran. For instance, on sociology it reads: O mankind! We have created you from a single pair of male and a female and made you in nations and tribes that you know each other, verily, the most honourable among you in the sight of Allah is (he who is) the most righteous of you... (Q.49"13). These and other verses of the Quran together with prophetic traditions are studies by early Muslims who later emerged as scholars and specialists of different aspects of knowledge through their rigorous and persistent researches, they made original discoveries in learning and passed on the results of their endeavours and achievements to Europe where they formed the foundations of modern science and civilization.25 Reference is to be made to some Muslims whose contributions are noted in different branches of knowledge. Ibn Sina (d. 1936 e.E.) the author: Al-Qanun fi at-Tibb (The Law in Medicine) Ibn Rush (d. 1198 C.E.) the originator of the principle of free thinking ibn Khaldun (d. 1406 C.E.) the author of Muqaddimat. Al-Idris, (d. 1166 e.E.) the author of Nuzhak al-Mushtak fi Ikhtirak Afak. Ibn Al-Haithem (d. 1039). He was the first to draw the eye, the detail of the phenomenon of expansion of flat surfaces, Al-Biruni (d. 1048 C.E).

He wrote on geography, history, astronomy, mathematics and pharmacy among many others. Ibn Firnas (d 861 C.E). He made attempt to fly like a bird, Jabir ibn Hayyan (815 C.E.). He wrote on Philosophy, Logic and Alchemy, Al-Khwarizmi (d 850 C.E.) he was the Chief of Baytal Hikamah. Al-Batani (d 929 C.E.).26

The reason behind the educational and cultural achievements of the Muslims was the interest shown by the Muslim governments of those periods to the extent of establishing schools and academic centers such as Nizamiyyah founded by a grand vizier, Nizamul Muluk in Baghdad, another Nizamiyyah was established in Nishapur.27 Another higher institution similar to Nizamiyyah was founded and called Hanzah. It was founded by Abu Jacafar at-Tusi.28 And also al-Azhar Mosque which was constructed by Jawhar in 927 C.E. later turned to be an academy by Caliph Al-Aziz (d. 996 C.E).29

However, there was a decline in the political power of the Muslim. The decline started with the crusades, passing through the period of the Mongols and eventually witnessing the dismemberment of the Islamic Territory by, European Powers during the Ottoman period. The

Muslims became demoralized as their countries fell one after another under the colonial powers,30 as indicated earlier.

Considering the fact that the advent of colonialism in Muslim lands created much confusion among the Muslims, who hitherto, had gives room for secular consideration to the pursuits of learning, erudition and culture.

Now Muslim scholars think of going back to Islamic form of knowledge by re-Islamizing it. The bone of contention now or reality of the matter is that the term Islamization of knowledge is not appropriate because the knowledge is already Islamized, the current effort should be on reIslamization of knowledge.

Conclusion Having gone though the definitions of the term, Islamization, and Islamization of Knowledge. The programme of Islamization of knowledge was traced back to the periods of the prophet himself and later to the period of caliph Ma-mun ibn Harun ar-Rashid who established a famous Academic Research Centre known as Bayt al-Hikmah.

The center contributed to the erudition of Muslims in the early history of Islam. The effort made by colonial master to impose secular education to the Muslim world opened the Muslim minds to dual forms of education, i.e. Religious and secular knowledge. The current move to Islamize knowledge is traced to 1976/77.

The objective of the programme is to Islamize all branches of knowledge. Justify the objective of the programme; the perception of Islam to knowledge as well as the relation between Islam and branches of knowledge is discussed citing different Muslim scholars who made one discovery or another.

Concluding that if the Muslims are now thinking of going back to Islam by means of Islamization of knowledge the appropriate term to be used is re-islamization of knowledge. This is based on the fact that knowledge from the onset was Islamic. It was colonial masters that deIslamized it, now, we are to re-Islamize it. This is the reality of the matter.

Notes And References 1. For instance a seminar on the Islamization of Knowledge was organized by the International Institute of Islamic Thought (Nigeria) Office, held at Bayero University, Kano, on 5th Rabiu Awwal 1417 (20th July, 1996). For more on Seminar and Conferences see Danjuma Abubakar

Maiwada, Islamization of Knowledge: Historical Background and Recent Development. (Nigeria, Kano, International Institute of Islamic Thought (Nigeria Office 1410/1999) pp. 13-16. 2. Danjuma Abubakar Maiwada, ibid., p. 1. 3. Aliyu Dauda, Islamization of knowledge Programme in Nigeria: Problems and Prospects. (N.P. 2002) p. 11. 3. Ibid., p. 12. 4. Saidu Sulaiman, An Appraisal of the Islamization of Knowledge Programme in Nigeria. AlIjtihad, The Journal of Islamization of Knowledge and Contemporary Issues. III T (Nigeria Office) Vol. 2 No. 1 January 2001/Shawwal 1421 pp. 3-4. 5. Abdul Rahman M. & Canham Peter, The Ink of the Scholar (Nigeria, Lagos Macmillan, 1978) p. 31. 6. cf Muhammad Hamidullah, Introduction to Islam. (Nigeria, Lagos, Islamic Publication Bureau, 1981) p. 178. 7. Akbar, S. Ahmad Education: The Islamization of Knowledge.The Oxford Encyclopedia of the Modern Islamic World. (Oxford University Press, 1995) Vol. 1, p. 425. 8. Ibid. Also see Maryam Jameelah, Islam in Theory and Practice. (Pakistan, Lahore, Muhammad Yusuf Khan & Son. 1978). 9. Danjuma Abubakar Maiwada, Islamization of Knowledge... pp. 3 & 13 - 14. 10. Ibid. 11. Akbar S. Ahmad, Education... The Oxford Encylpedia. p. 426. 12. Danjuma Abubakar Maiwada, Islamization... p. 13. 13. Akbar S. Ahmad, Education... The Oxford Encyclopedia p. 426. 14. Aliyu Dauda, Islamization of Knowledge. p. 7. 15. Aliyu Dauda, Ibid. p. 18. 16. Ibid. 17. Ismail R. Faruqi, Islamization of Knowledge: General Principles and Work Plan. Hemdon, V.A. \11 T. 1987 p. 14 as cited by Louay Safi, The Quest for an Islamic Methodology: The Islamization of Knowledge Project in its Second Decade. in The American Journal of Islamic Social Sciences. 1993, Vol. 10, p. 24. 18. Ibid. 19. Musa Sulaiman, Implications of Secular Education in One of political future of Nigeria (eds), Ibrahim Sulaiman & Siraj Abdulkarim (Nigeria, Zaria, Hudahuda Publishing Company Limited, 1988) p. 81. 20. Salisu Shehu, Islamization of Knowledge: Conceptual Background, Vision and Tasks. (Nigeria, Kano International Institute of Islamic Thought, Nigeria Office, 1419/1998) p. 31. 21. Abdur-Razzaq M. B. Solagberu, Educational Ideology of As-Sanusiyyah Sufi order and its relevance to Nigeria in The Nigeria Journal of Educational Services (Kano, Federal College of Education, 2003) Vol. I, No.4, p. 62. 22. See Quran 2:31. 23. Salisu Shehu, Islamization of Knowledge... pp. 31-49. 24. Muhammad Ali Albar, Human Development as revealed in the Holy Quran and Hadith. (Jeddah, Saudi Publishing & Distributing House, 1996) 4th Edition 54-55. 25. Ismail A. B. Balogun, Islam and Education. Unpublished paper read at Islamic Propagation Week of Muslim Students Society, University of Ilorin, 22nd March, 1981, p. 5. 26. For detail see Muhammad Hamidullah, Introduction to Islam (Nigeria, Lagos, Islamic Publication Bureau, 1981) pp. 174-200.

27. A. Ezzati, Treasure Chambers of Learning. Afkar Inquiry Magazine of Event and Ideas, 1985, Vol: 2, No.7, p. 27. 28. Ibid. 29. A. Rahim, Islamic History. (Nigeria, Lagos Islamic Publication Bureau, 1983) p. 295. 30. Ismail A. B. Balogun, Islam and Education. p. 7.
Mahmoud Zaki (Institute of Arabic Manuscripts, Projects) just uploaded a paper on Academia.edu: Early Arabic Bookmaking Techniques as described by al-Razi in his recently rediscovered 'Zinat al-Katabbah' The knowledge of Arabic bookmaking and techniques is still limited. This paper introduces one of the oldest treatises discovered on the topic, entitled Zinat al-Katabah by the famous physician and chemist Ab Bakr al-Rz (d.313/925). The paper is a review of the manuscript. It introduces its s...

Searching... Early Arabic Bookmaking Techniques as described by al-Razi in his recently rediscovered 'Zinat al-Katabbah'more by Mahmoud Zaki The knowledge of Arabic bookmaking and techniques is still limited. This paper introduces one of the oldest treatises discovered on the topic, entitled Zinat al-Katabah by the famous physician and chemist Ab Bakr al-Rz (d.313/925).... 2013 Introduction to Islamic Codicology Short Course 23-27 September 2013, University of Cambridge, Cambridge, UKCodicology of Qur'an Freethinkers of medieval Islam : Ibn al-Rawnd, Ab Bakr al-Rz and their impact on Islamic thoughtmore by Sarah Stroumsa "for the Indonesian translation, see: http://media.kompasiana.com/buku/2012/08/04/sejarah-ateisme-dan-pemikir-bebas-islam/" More Info: Indonesian translation: Para Bemikir Bebas Islam: Mengenal Pemikiran Teologi Ibn ar-Rawandi dan Abu Bakr ar-Razi, LKiS, 2006 Publisher: Leiden: Brill Publication Date: 1999

The Islamic Manuscript Association, together with the Thesaurus Islamicus Foundation, Cambridge University Library, the Prince Alwaleed Bin Talal Centre of Islamic Studies and the Faculty Asian and Middle Eastern Studies at the University of Cambridge, and Pembroke College, announces the seventh annual Intensive Introduction to Islamic Codicology course, which will be held from 23-27 September 2013 at the University of Cambridge. This intensive five-day course will introduce the study of Islamic manuscript codices as physical objects, or the archaeology of the Islamic book. Daily illustrated lectures will provide an overview of writing supports, the structure of quires, ruling and page layout, bookbinding, ornamentation, tools and materials used in book making, and the paleography of book hands. Participants may choose to register for hands-on sessions during which they will examine

Islamic manuscripts from Cambridge University Library and complete a series of practical exercises on manuscript description. The course will be led by Professor Franois Droche, director of studies at the cole pratique des hautes tudes in Paris and author of the book Islamic Codicology: An Introduction to the Study of Manuscripts in Arabic Script. During the hands-on component, Professor Droche will be assisted by Dr Nuria Martnez de Castilla Muoz, Associate Professor at Complutense University in Madrid. Please note that the course does not require any knowledge of Arabic, Persian, Turkish, or other languages spoken in the Muslim World, and is suitable for art historians, bookbinders, codicologists, conservators, curators, and anyone else working with Islamic manuscripts. The full course, including lectures and hands-on sessions, is limited to twelve persons for conservation and security reasons. There is no attendance limit for the lectures. All instruction will be in English. The course's advanced registration list is full. Please contact the Association's office administrators at admin@islamicmanuscript.org with any queries or to add your name to the waiting list. Made possible with the kind support of

The knowledge of Arabic bookmaking and techniques is still limited. This paper introduces one of the oldest treatises discovered on the topic, entitled Zinat al-Katabah by the famous physician and chemist Ab Bakr al-Rz (d.313/925). The paper is a review of the manuscript. It introduces its significance to the bookmaking literature, the establishment of the title and author, details its description, main topics (mainly including: ink-making, secret inks, paper soaking, erasures from parchment, papyrus and paper) and finally provide an analytical comparison with some preceding and succeeding texts. The analysis uncovers the origin of some unreferenced quotations, corrects some distorted passages, and disputes some falsely established ideas. More Info: published in 'Journal of Islamic Manuscripts' 2/2, 2011.

20 Oktober 2013(Ahad): Siri 1 Talaqqi Sahih al-Bukhari (Bermula Kitab al-Maghaazi) Masa: 10.00pagi Tempat: Surau Asy-Syarif, Taman Sg. Besi Indah (dekat MINES),Seri Kembangan, Selangor. 20 Oktober 2013(Ahad): Siri 1 Pengajian Muqaddimah Sahih Muslim. Masa: 2.30 petangBismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 2nd Dhul Hijjah 1434 (7th October 2013)

Narrated Mus'ab (Radi-Allahu 'anhum): Sa'd used to recommend five (statements) and mentioned that the Prophet (Sallallahu 'Alaihi Wa Sallam) used to recommend them. (They were) "O Allah! I seek refuge with You from miserliness; and seek refuge with You from cowardice; and seek refuge with You from being sent back to geriatric old age; and I seek refuge with You from the affliction of this world (i.e. the affliction of Ad-Dajjal etc.); and seek refuge with You from the punishment of the grave." Bukhari Vol. 8 : No. 376 On behalf of the committee, we would like to apologize for any shortcomings and hope that all the participants benefitted from both programs. Have you submitted your abstract? Hurry.. the closing date is tomorrow. Abstract Poster Submission: 25th July 2013 Abstracts will be published in an online edition of IMJM Prospective presenters can write on any topic regarding training of Muslim doctors based on the theme mentioned below: i. Islamic concepts and paradigms in medical education ii. Enhancing and strengthening faith through study of Allahs sign in Human body. iii. Medicine and the Law iv. Islamic medical professionalism v. Historical and future perspectives 1st WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013)

Submit your abstracts now ... the guidelines and template can be downloaded here Announcement: 1) For those who have yet to collect their certificates for the seminar, please do so at the IOHK office. 2) For those who have not submitted their green form, please do so at the general office. 3) All receipts for money banked in will be issued as soon as possible. 4) Copies of the talks and presentations will be e-mailed to participants who requested a copy.

1ST WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013)

Theme: CONSTRUCTING THE ALTERNATIVE PARADIGM OF TAWHID Dates: 23 (Friday) - 25 (Sunday) August 2013 Venue: Kuala Lumpur, Malaysia Organised by the International Islamic University Malaysia, Kuala Lumpur

Call for Papers (in three languages: English, Arabic and Malay-Indonesian)
The organizing committee of the 1st World Congress on Integration and Islamicisation of Acquired Human Knowledge (FWCII-2013) at the International Islamic University Malaysia, would like to invite Muslim scholars and academics in all branches of human knowledge to submit abstracts of their papers to be presented at the Congress. The FWCII-2013 is going to take place in Kuala Lumpur, Malaysia from 23-25 August, 2013 insha Allah. The theme of the Congress is Constructing the Alternative Paradigm of Tawhid with a focus on the INTEGRATION or APPLICATION of the ISLAMIC worldview, paradigm, epistemology, perspective, principles, precepts, values and norms, in the following branches of acquired human knowledge: A) Humanities: Studies on Religion, Philosophy, Literature, Linguistics, Languages, Arts, Music. B) Social and Human Sciences: Anthropology, Sociology, Psychology, Political Science, History, Journalism, Communication, Law, Economics and Business, Education, Management, Gender Studies, Hospitality, Tourism. C) Natural and Physical Sciences: General Sciences, Astronomy, Cosmology, and Geography. D) Applied Sciences and Technology: Engineering, Information Communication Technology, Computer Science,Architecture, Quantity Surveying, Urban and Regional Planning, Environmental Design and Space Sciences. E) Medical Sciences : Allied Health Sciences, Pharmacy, Dentistry, Traditional and Complementary Medicine.

Note An abstract (written in English or Arabic or Malay-Indonesian) should be between 300 to 700 words, and include the following information: Author Name(s), Designation, Profession, Institution and Affiliation, Mailing Address, E-mail Address, Telephone and Fax Numbers. Important Dates Abstract submission : 1 November 2012 Notification of abstract acceptance : 1 December 2012 Full paper submission : 1 March 2013 Notification of paper acceptance : 1 April 2013 Online registration : 1 May - 1 June 2013

Registration Fee

For Early Birds (Registration before 1st June 2013) U.S.D. 300 (For International Participant - Without Hotel Accommodation) RM 600 (For Local Participant - Without Hotel Accommodation) RM 300 (For students- Without Hotel Accommodation) Normal Rates (Registration after 1st June 2013) U.S.D. 400 (For International Participant - Without Hotel Accommodation) RM 800 (For Local Participant - Without Hotel Accommodation) RM 400 (For students- Without Hotel Accommodation)

Contact Address Secretariat of FWCII-2013 ISTAC, IIUM 24, Persiaran Duta 50480 Kuala Lumpur, Malaysia Telephones (During Office Hours: 09.00 hr - 17.00 hr, Malaysian Time) Arabic: +6019 6340683 English: +603 6207 3538 Malay/Indonesian: +603 6207 3475 Fax: +603 6207 3477 E-mail: fwcii2013@iium.edu.my Website: www.iium.edu.my


(FWCII-2013)

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+6019 6340683 +603 6207 3538 +603 6207 3475

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fwcii2013@iium.edu.my

www.iium.edu.my

KUALA LUMPUR - Datuk Seri Najib Tun Razak hari ini melancarkan Bandaraya Islam Universiti Islam Antarabangsa Malaysia (UIAM) yang bakal mencermikan kejayaan kualiti universiti ini dari pelbagai aspek. Perdana Menteri berkata, dengan reka bentuk dan fungsi unik, Bandarayaa Islam ini akan membolehkan universiti berkenaan menjadi antara universiti terkemuka dunia pada abad ke-21. "Saya percaya Bandaraya Islam akan meningkatkan usaha UIAM untuk menjadi pemain utama dalam merebut kembali peranan bersejarah dan utama Islam yang pernah suatu ketika dahulu, penting dalam semua bidang pengetahuan bagi faedah seluruh manusia. "Bandaraya ini akan menjadi saksi kepada kemajuan Malaysia sebagai sebuah negara moden yang merangkumi nilai-nilai kesederhaan Islam," katanya pada majlis pelancaran Bandaraya Islam sempena ulang tahun ke-30, kampus Gombak UIAM, dekat sini. Turut hadir Presiden dan penasihat UIAM Tan Sri Dr Rais Yatim dan Rektor UIAM Prof Datuk Seri Dr Zaleha Kamaruddin. Bandaraya Islam itu, akan dibangunkan di atas tanah seluas 17.6 ekar (7.1 hektar) dengan anggaran kos sebanyak RM800 juta akan merangkumi sebuah pusat Islam, pusat perubatan, pangsapuri perkhidmatan, pusat konvensyen, hotel, pusat membeli-belah dan medan selera. Projek yang akan menggunakan air sebagai konsep asasnya itu, dijangka siap sepenuhnya dalam tempoh lima hingga tujuh tahun. Najib berkata, dengan pelaksanaan seni bina moden dan kontemporari menggunakan model pembangunan Madinah Al-Munawarah, Damsyik, Baghdad dan Cordoba (Sepanyol), model tamadun Islam prisma itu akan membolehkan ia sebagai penanda aras baru kepada kecemerlangan seni bina Islam. Perdana Menteri juga berkata, bandar inovatif itu akan dibina atas asas endowmen yang membolehkan dana kerajaan dijimatkan bagi membiayai keperluan baharu universiti itu sekali gus membolehkan ia mencapai status universiti penyelidikan. "Bandaraya Islam akan menjadi hab komersial untuk UIAM dan saya berharap ramai bermurah hati menyumbang ke arah menjayakan projek ini," katanya. Mengenai UIAM, Najib berharap universiti antarabangsa perdana itu akan memainkan peranan menyediakan platform untuk semua pemimpin Islam mencari penyelesaian dalam masalah dunia Islam. "Saya berharap UIAM boleh menyediakan asas intelektual atau dorongan kepada pemimpin Islam dunia untuk bersama-sama mencari penyelesaian dalam konflik dunia Islam.

"Jangan benarkan pertimbangan lain memisahkan kita ke arah usaha untuk menyelesaikan masalah ummah," katanya. - Bernama Najib (dua, kanan) menandatangani plak model bandar Islam pada Pelancaran Kongres Pertama Sedunia Tentang Integrasi dan Islamisasi Ilmu Pengetahuan Akliah Manusia (FWCII-2013) di UIAM, hari ini. - Foto Bernama KONGRES PERTAMA SEDUNIA TENTANG INTEGRASI DAN ISLAMISASI ILMU PENGETAHUAN AKLIAH MANUSIA (FWCII-2013) TEMA: MEMBANGUN PARADIGMA TAWHID SEBAGAI PARADIGMA ALTERNATIF Tanggal/Tarikh: 23 (Jumat) 25 (Ahad) Ogos 2013, Tempat: Kuala Lumpur, Malaysia Anjuran Universiti Islam Antarabangsa Malaysia, Kuala Lumpur

Jemputan Kertas Kerja/Undangan Penyertaan Komite penyelenggara Kongres Pertama Sedunia Tentang Integrasi dan Islamisasi Ilmu Pengetahuan Akliah Manusia (FWCII-2013), di Universiti Islam Antarabangsa Malaysia (I.I.U.M.), menjemput para cendekiawan dan ilmuwan Muslim untuk menghantar abstrak kertas kerja untuk dipresentasikan dalam Kongres tersebut. Kongres ini bakal berlangsung di Kuala Lumpur, Malaysia dari 23-25 Ogos, 2013.Tema Kongres ini adalah Membangun Paradigma Tawhid Sebagai Paradigma Alternatif dengan fokus pada integrasi atau aplikasi pandangan alam, paradigma, epistemologi, perspektif, prinsip-prinsip, nilai-nilai dan norma-norma Islami ke dalam cabang-cabang ilmu pengetahuan manusia berikut ini: A) Humaniora: Studi Tentang Agama, Falsafah, Literatur, Kesusasteraan, Ilmu Bahasa, Kesenian, Musik dan Drama. B) Ilmu-ilmu Sosial dan Kemanusiaan: Anthropologi, Sosiologi, Psikologi, Sains Politik, Sejarah, Kajian Media, Komunikasi, Undang-Undang, Ekonomi, Kewangan, Bisnis, Pendidikan, Ilmu-Ilmu Kepengurusan, Kajian Gender, Pengurusan Pelancongan. C) Ilmu-ilmu Alam Semula Jadi dan Fisikal: Ilmu Pengetahuan Alam/Sains Tabii, Astronomi, Kosmologi, dan Geografi. D) Ilmu-ilmuTerapan, Kejuruteraan dan Teknologi: Kejuruteraan, Teknologi Maklumat dan Komunikasi, Sains Komputer, Arsitektur, Seni Bina, Rekabentuk Persekitaran, Quantity Surveying, Perencanaan Urban dan Regional dan Ilmu-Ilmu Tata-ruang. E) Sains Perubatan: Kesihatan, Farmasi, Pergigian, termasuk Perubatan Tradisional dan Komtemporari.

Catatan Abstrak (dalam Bahasa Inggeris atau Arab atau Melayu-Indonesia) hendaklah ditulis antara 350 hingga 700 perkataan, dan meliputi informasi berikut: nama (para) pengarang / penulis, pangkat, pekerjaan, institusi / afiliasi, alamat surat pos, alamat e-mail, nombor telefon dan fax.

Tanggal-tanggal / Tarikh-tarikh Penting

Penghantaran abstrak: 1 November 2012 Notifikasi penerimaan abstrak: 1 Disember 2012 Penghantaran kertas kerja penuh: 1 March 2013 Notifikasi penerimaan kertas kerja penuh: 1 April 2013 Pendaftaran online: 1 Mei 1 Jun 2013

Biaya Partisipasi / Yuran Penyertaan (Tanpa Penginapan Hotel) Yuran Penyertaan Awal (dibuat sebelum 1hb Juni 2013) 1. 2. USD 200 atau RM 600 (tanpa akomodasi hotel) Tanggal Terakhir Penghantaran Abstrak 1 November 2012 1 Disember 2012 1 April 2012

Tanggal Jawapan Penerimaan Abstrak Tanggal Terakhir Penghantaran Paper

Alamat Hubungan Secretariat of FWCII-2013

ISTAC, IIUM 24, Persiaran Duta 50480 Kuala Lumpur, Malaysia Telefon (Waktu Pejabat: 9.00 pagi 17.00 ptg Waktu Malaysia):

Arabic: +6019 6340683 English: +603 62073538 Malay/Indonesian: +603 6207 3475 THE International Islamic University Malaysia (UIAM) was set up in May 23, 1983 with its mission being to become the premier Islamic university in the world. Since then it has successfully created a curriculum based on Islamic principles and integrated basic knowledge in every field of study and research with Islamic values. In its mission to Islamise and integrate knowledge, 85% of the curriculum and courses in every faculty are imbued with features of Islamic education. Every faculty has successfully created learning outcomes that reflect the integration of knowledge and practice. This has made UIAM an institution of excellence in integration of knowledge. To date, UIAM has produced 28,065 and 10,767 graduates at bachelor's, and master's and doctorate levels respectively. Of these 38,832 graduates, 4,270 were international students from more than 100 countries. As such, UIAM is recognised by OIC countries as an institution that produces many international graduates. Internationalisation is a long-term objective for UIAM, with the aim of achieving a staff and student population at 30%. The number of international students and staff has shown a commendable increase as a result of the Sept 11, 2001 tragedy. As such, it is continuously working towards being the preferred institution globally as well as making Malaysia a centre for education excellence in the world. Having graduates all over the world, UIAM has officially established Alumni Chapters in Thailand, Bosnia Herzegovina, Indonesia, Maldives, Australia, Saudi Arabia, Oman and Singapore. Branches of Alumni Chapters have also been opened in Turkey, China, Nigeria, the Philippines, Yemen, Brunei, Senegal, South Africa, Sri Lanka, Bangladesh, Gambia and the United Arab Emirates. The main functions of these Alumni Chapters are to promote the concept of humanity and development of the world community, improve relations among members throughout the world,

and set up communication networks to develop UIAM and Malaysia in general. UIAM has carved its name on the international stage in the field of debate, public speaking and mooting competitions. In debating, UIAM has been listed in the Malaysia Book of Records as the first among the Top 10 international universities in debating competitions. UIAM has successfully produced a debate team that's respected at international level. Its debating team has made UIAM and Malaysia proud by winning the World's Best Debater Award in the competition held at the University of British Colombia in 2006. In the field of research, UIAM has received recognition at regional and international level by winning gold, silver and bronze medals at various exhibitions and expos, including PENCIPTA, INPEX, ITEX and Geneva. To ensure an effective delivery system, UIAM implemented the Quality Management Systems ISO 9001:2000 for all its major activities including Human Resources Management; Facilities, Food and Services (Student Affairs Division); Management of Pre-Sessional Programmes and Public Courses; Management of ICT Resources and Application Systems; Management of Student Development Activities; and Mosque Management. To ensure an efficient and effective delivery system, senior management emphasises on data and information technology and has developed data and information systems for staff and students respectively. Besides this, a teaching and learning assessment system has also been developed, and students are able to directly assess their lecturers. All the data information systems can be accessed directly via the university's website. To date, UIAM has drawn up long-term action plans such as the Strategic Plan 2001-2010 based on the Higher Education Ministry's Strategic Plan 2001-2010. This plan was reviewed in 2007 in line with current developments including the Ninth Malaysia Plan (9MP), international system for grading universities, creation of research universities, and the Strategic Plan on Higher Education 2020, which was launched recently. By inculcating a culture of quality and excellence among the existent workforce, UIAM will continue to be competitive in its mission to make Malaysia a centre of excellence for tertiary education globally. al-Taftazani on the Creed of al-Nasafi Published by Translated with introduction and notes by Earl Edgar Elder

Fax: +603 6207 3477 e-Mail: fwcii2013@iium.edu.my IIUM Website: www.iium.edu.my

Main: Biography: Original Source Material

1. Abd al-Ghafir al-Farisi (d. 529/1135) - Entry on Ghazali originally from History of Nishapur Ghazali's student. (source: Tabaqat alshaifi'iyya al-kubra ), alternate source: Ibrahim al-Siyrafini's condensation of Abd al-Ghafir al-Farisi's al-siyaq li-t rkh Nishapur (History of Nishapur) titled: "al-muntakhab min al-siyaq li-t rkh Nishapur " (Selections from the "History of Nishapur") ( ( ) PDF) 2. Eulogy by: al-Abi ward (Abu l-Muzaffar Muhammad ibn Ahmad) from Abiward in Khorasan (d. 507/1113) quoted by Yaqt. 3. Ab Bakr ibn al-Arab (d.543/1143)( ) al-Awasim min alqawasim Ghazali's student. (found in some editions: A. Talabi) (PDF) 4. Ibn Asakir (d. 571/1176) 1. ( ) Tabyin kadhib almuftari; matbat al-tawfiq, Damascus, 1347/1924, pp. 291-306. 2. Also in Trkh madnat dimashiq (pdf) 5. Ibn ufayl (d. 581/1186), in his famous book ayy bin Yaqn. 6. Ibn al-Jawzi (d. 597/1201) ( ) al-Muntaam f trkh al-mulk wa-al-umam, aydarbd : Mabaat Dirat al-Marif al-Uthmnyah, 1357[1938- ] vol. 9. pp. 168-170. (PDF) Also inculded is Beirut, 1992. htm 7. Yaqt al-amw (d. 626/1229) in his Mujam al-buldn (pdf) Dr dir, Beirut, 1977, v.4, p49-50 8. Ibn al-alh (d. 634/1237) abaqt al-fuqah al-shfiiyya. 9. Ibn al-Athr (d. 636/1239) al-Kmil f altrkh vol. 10. p. 173. 10. ib ibn al-Jawz (d. 654/1257) () Mirat al-zaman (PDF) 11. al-Nawaw (d. 676/1277), Mukhtaar abaqt fuqah. 12. Ab al-Abbs Shams al-Dn Amad ibn

Muammad ibn Ibrhm ibn Ab Bakr ibn Khallikn (d. 681/1282) - ( ) Wafyt al-ayn waanb abn al-zamn, taqq Isn Abbs, Dr dir, Beirut,1971, vol4. 216-219. The pdf file includes an English translation by: Baron M. de Slane. Beirut, Librairie du Liban, 1970. pp. 621-624 and a bio of his brother from vol. 1 pp. 97-8. (pdf) 13. Al-Dhahabi (d. 748/1348) 1. ( ) - Siyar alam al-nubala (pdf) also in html 2. ( ) Trkh al-islam (pdf) 3. al- Abar fi khabr man ghabr Beirut: 1985, Dar al-kutub al-ilmyah 14. Al-Yafii (d. 768/1367) - ( ) Mirat al-Jinan (PDF) also in html - and also: al-Yafi, Mirat al-Jinan, Beirut, Dar al-kutub al-ilmya, vol.3 pp136-146 (pdf). 15. Ab al-Fid, Isml b. Al b. Mamd (d. 732/1331), al-Mukhtaar f akhr al-bashar. (pdf) vol. 2, p.237. 16. Ibn al-Ward, Umar b. al-Muaffar (d. 750/1349), Trkh Ibn al-Ward. (pdf) vol. 2 p. 21 17. Subk, ( ) Taj aldin ibn al-Subki (d. 771/1370) abaqat alshfiiya al-kubra vol. 6. pp. 191-389. A biography of al-Subki is online. (link) (in PDF complete) This is the most important biographical entry on Ghazl. 18. Ibn Kathr (d. 774/1373) al-Bidya walnihya (link to the whole book, article only in PDF) ed. Abdullah al-Turki; Giza: 1998, dar Hajr, 16:213-215. 19. al-Was, ( ) Muhammad ibn al-Hasan al-Wasti (d. 776/1374) "al-tabaqat al-ulya fi manaqib alshafiiya" pdf . From A.A. al-Asam's al-falisuf al-Ghazali. Beirut: dar al-Andlus, 1981 2nd ed.

with addendum, pp. 153-194. 20. Ibn al-Mulaqqan (d. 790/1388) al-Aqd almudhahab fi tabaqat hamlat al-madhab (PDF) 21. Taqi al-din ibn Qadi Shahbah (d. 851/1447) Tabaqat al-Shafiiya (PDF) 22. Ibn Taghrbird (d. 874/1470), al-nujum alzahira' vol. 5, p. 203. 23. Rawdat al-janat, pp. 180-185. 24. al-aini (d. 855/1451) "aqd al-juman" 25. al-Jami (d. 898/1492) "Nafakhat al-uns" 26. Tash Kubari Zadah (d. 962/1365) Miftah alsaadah wa misbah al-siyadah (PDF) 27. al al-dn Al-afadI (d. 964/1367) al-Wafi fi l-wafiyat, vol. 1, pp. 247-277 28. Ab Bakr b. Hidyat Allh al-usayn (d. 1014/1605 or 6), abaqt al-shfiiyya. Also known as abaqt Ibn Hidyat Allh. pp. 6971. 29. Lubab, vol. 2. p. 170. 30. al-Minawi (d. 1031/1621) al-Kawkib aldurriyya f tarjim al-sda al-fiyya 31. al-aydrawis ba Alw (d. 1038/1628) in his Tarf al-ay bi-fail al-Iy (PDF) Printed on the Margins of Zabidi's Ithaf. 32. Ibn al-Imad al-hanbali (d.1089/1679) Shadharat al-dhahab fi akhbar man dhahab Beirut: 1989, Dar ibn Kathir; 6:18-22. 33. al-Ghazali: From the commentary on Ihya' (Ithaf al-sadah al-mutaqin bi sharh ihya' ulum al-din) by Murtada al-Zabidi (d. 1791): (Introduction pp. 1-55). Important work on his life and authenticity of his works. 34. al-Uthman, Abdelkarim. Sirat al-Ghazali waAqwal al-Mutaqaddimin fihi [The Life of alGhazali and the Remarks of the Ancients concerning him ]. (Damascus: Dar al-Fikr, n.d.) A compilation of important biographical original source material presented at the Ghazali millenary 900 years since his birth held in Damascus, 1961. (PDF) To keep the volume size down the complier took the liberity of excising the repeated material in individual biography. Note that all the above biographical material is not included in this book. The above are a complete list of biographies as far as I

know of the Arabic sources. Whereas the rest are secondary biographical sources on al-Ghazali. A listing of Ghazali's main teachers with whom he learned.

Abu Hamid al-Ghazali (450-505 AH/1058-1111 AD) [aka: al-Ghazzali , Algazel ] is one of the great jurists, theologians and mystics of the 12th Century. He wrote on a wide range of topics including jurisprudence, theology, mysticism and philosophy. Ghazali.org (a virtual online library) provides the complete works of al-Ghazali in the original language that have been published in print- and in translation. Additionally primary research material - hundreds of full length books and articles are available gratis - in communem delectationem. Biography o Brief summary - in one paragraph o Original Sources o Supplementary Material Corpus o Ihya (Revival of Religious Sciences) o Major Works o Pseudo Works Bibliography o Subject o Monographs o Dissertations Projects o Research tools: General - Manuscript paper o Publications Miscellany o Article: al-Ghazali in SEP, a detailed overview o blog: News and updates. o Multimedia, emel magazine new issue has related articles o Chronology - Maps - 900 year Anniversary

Main: Corpus : Ihya' 'ulum al-din (Revival of the Religious Sciences)

The Revival of the Religious Sciences (Iy ulm al-dn) is widely regarded as the greatest work of Muslim spirituality, and is perhaps the most read work in the Muslim world, after the Qurn. The Revival of the Religious Sciences is divided into four parts, each containing ten chapters. Part one deals with knowledge and the requirements of faithritual purity, prayer, charity, fasting, pilgrimage, recitation of the Qurn, and so forth; part two concentrates on people and societythe manners related to eating, marriage, earning a living, and friendship; parts three and four are dedicated to the inner life of the soul and discuss first the vices that people must overcome in themselves and then the virtues that they must strive to achieve. Below are details of the contents of the books, translations (mainly into English) and a link to the original Arabic here for the first time on the internet.

Overview of the Iy by aj Khalifa (In Arabic) Iy ulm al-dn: In Arabic for the first time with takhrj (adth verification) by fi al-Irq (Word files).

Books of the Iy in translation: First Quarter: Acts of worship (Rub al-ibadt) 1. Book 1: Book of knowledge (Faris' text) English translation by N. A. Faris (PDF). A new English translation is forthcoming. English translation that was a PhD thesis at Hartford Seminary by W. McCall (1940). (See item # 30 for details) Turkish translation (PDF) 18 mb 2. Book 2: Foundations of Belief. English translation by N. A. Faris (in HTML and PDF). Review of the Faris translation by Watt (in 1964). Also Turkish Translation (PDF) 8.76 mb. A new English language translation is forthcoming. 3. Book 3: Mysteries of Purity. English translation by N. A. Faris (PDF). Also .doc

format. - Turkish Translation (PDF) 4.76 megs. New English translation 4. Book 4: Mysteries of Worship. English translation by E. E. Caverley (also in PDF). New English translation forthcoming 5. Book 5: Mysteries of Zakat (Charity). (.doc format) English Translation by N. A. Faris (also PDF) 6. Book 6: Mysteries of Fasting. English translation by N. A. Faris (PDF) 7. Book 7: Mysteries of Pilgrimage. English translation by I. Umar (AUC [Thesis 340]: 1975 M.A. dissertation) (html) (Author's complete) Proof reading by S. Sharafi courtesy of Nur! Thank you both, you guys are great! (PDF) Also another Arabic edition, M. A. Al: PDF 8. Book 8: Etiquette of Qurnic Recitation. translated 9. Book 9: On Invocations and Supplications. English translation by K. Nakamura (ITS description). 10. Book 10: On the Arrangements of Litanies and Divisions of the Night Vigil. It has been translated and in currently in production. Second Quarter: Norms of Daily Life (Rub al-adat) 11. Book 11: On the Manners Related to Eating. English translation by D. Johnson-Davies. (ITS description) 12. Book 12: On the Etiquette of Marriage: Arabic original (Word file format only!) with adth verifications. English translation* by the late M. Farah. Also in PDF Another English translation The Proper Conduct of Marriage in Islm (db an-Nik) Book Tweleve of Iy Ulm ad-Dn by M. Holland: Al-Baz Publishing (1998), 99p. Persian translation (from Kimiya-iSaadat) (Persian PDF) French translation (from

Algiers) (French PDF) German translation: Hans Bauer: AlGhazl. Das Buch der Ehe. Kitab adabi n-nikah. Das 12. Buch der Iya ulum ad-din. bersetzt und kommentiert von Hans Bauer (Kandern, Spohr, 2005). 13. Book 13: On the Etiquette of Acquisition and Earning a Livelihood.

Translated as The Book of the Proprieties of Earning and Living, translated by Adi Setia, IBFIM, Kuala Lumpur, 2013, 187pp, ISBN: 9789670149288. 14. Book 14: The Lawful and Prohibited (Translated) Translated as the Book of the Lawful and the Unlawful, translated by Nicholas Mahdi Lock, IBFIM, Kuala Lumpur, 2013, 258pp, IBN: 9789670149271. 15. Book 15: On the Duties of Brotherhood. Partial translation by M. Holland. (coverimage) (Arabic edition partial outtakes PDF). Complete English Translation forthcoming. Note that M. Hollland also did a fuller unpublished translation. 16. Book 16: On the Etiquette of Seclusion. 17. Book 17: On the Etiquette of Travel (English translation forthcoming) 18. Book 18: On Music and Singing. Translated by D. B. MacDonald in three parts (PDF) Part I + II + III, published as Music and Singing by IBT Books, Kuala Lumpur, 2009, 139pp. ISBN: 9789675062230. 19. Book 19: On Enjoining Good and Forbidding Evil. Partial translation in Michael Cook's Commanding Right and Forbidding Wrong in Islamic Thought, Cambridge: Cambridge University Press, 2000, pp. 427-459. 20. Book 20: Etiquette of Living and the Prophetic Mannerism: (E-text) rtf (rich text

file- word) or (PDF) Third Quarter: The Ways to Perdition (Rub almuhlikat) 21. Book 21: The Marvels of the Heart.
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Complete English translation by W. J. Skellie (PhD thesis (PDF), Hartford Seminarypublished edition (Fons Vitae March 2010). N.B. that Skellie translated the edition that was published by Zabidi in his commentary on the ihya' which has slight variations from the standard Cairo edition. These have been restored in the Fons Vitae edition. Partial translation in Freedom and Fulfillment by McCarthy (Boston: Twayne, 1980), pp. 363382; Reprinted (Louisville, KY: Fons Vitae, n.d.), pp. 309325; Also in Knowledge of God in Classical Sufism by John Renard (New York: Paulist Press, 2004), pp. 298326. Also published as Wonders of the Heart (Malaysia: IBT, 2007), without the complete translator's introduction and notes; includes an index and publishers note.

21. Book 22: On Disciplining the Soul. English translation by T. J. Winter (ITS description). 22. Book 23: On Breaking the Two Desires. English translation by T. J. Winter. (ITS description) English translation by C. Farah. (HTML E-text) (PDF) 23. Book 24: Defects of the Tongue 24. Book 25: Condemnation of Rancor and Envy 25. Book 26: Condemnation of the World 26. Book 27: Condemnation of Miserliness and Condemnation of the Love of wealth. 27. Book 28: Condemnation of Status and Ostentation. Translation of its Arabic Summary. 28. Book 29: Condemnation of Pride and

Conceit. Currently being translated (into English) by M. Rustom. 29. Book 30: Condemnation of Self-Delusion. Fourth Quarter: The Ways to Salvation (Rub almunjiyat) 31. Book 31: On Repentance. English Translation by M. S. Stern. (E-text) (PDF) Also available in (unedited word file) Part I is now available in html. German translation: Books 3136: Richard Gramlich, Muhammad alGazzls Lehre von den Stufen zur Gottesliebe : die Bcher 31-36 seines Hauptwerkes. Eingel., bers. u. komment. von Richard Gramlich (Wiesbaden, Steiner, 1984). 32. Book 32: On Patience and Thankfulness. English translation by H. T. Littlejohn. (ITS description). 33. Book 33: On Fear and Hope. English translation by W. McKane (E-text) (PDF). Also in complete edited word file. Also reviewed by Watt in 1964. (pdf) 34. Book 34: On Poverty and Abstinence. English translation by A. F. Shaker. (ITS description) 35. Book 35: Faith in Divine Unity and Trust in Divine Providence. English translation by D. Burrell. (Published by Fons Vitae) German: Hans Wehr, AlGazzl's Buch vom Gottvertrauen. Das 35. Buch des Ihya ulum ad-dn. bers. u. mit Einl. u. Anm. vers. v. Hans Wehr. Halle: Niemeyer, 1940. 36. Book 36: On Love, Longing, Intimacy and Contentment. (English Translation, E. Ormsby, 2012, ITS). For German see above #31. 37. Book 37: On Intention, Sincerity, and Truth. Edited Arabic PDF. Edited Arabic MS word. English translation by A. F. Shaker

(ITS description). German translation by Hans Bauer, Islamische Ethik. Nach den Orignalquellen bersetzt und erlutert. Heft 1: ber Intention, Reine Absicht und Wahrhaftigkeit. (das 37. Buch von Al-azl) (pdf ) 38. Book 38: On Holding Vigil and SelfExamination. (English translation forthcoming) 39. Book 39: On Meditation. 40. Book 40: On the Remembrance of Death and the Afterlife. English translation by T. J. Winter (ITS description) Remembrance of Death and the Afterlife. (E-text) Sample of the book. (PDF) courtesy of the publisher.

SUMMARY: There are many summaries of the Iy, though only a handful are published; the others remain in manuscript form. For more information about the summaries of the Iy in Arabic, see this short article (Arabic html). o Summary by Amad al-Ghazl (pdf) Lubab al-iy, published here as Mukhtaar Iy ulm al-dn. The publisher claims that it is by Ab mid al-Ghazl, though I believe this is incorrect (PDF) o The Iy was summarized in a book entitled Minhaj al-qaidn by Ibn al-Jawz (d. 597 AH/1201 CE), which was further summarized in Mukhtaar minhaj al-qaidin by Ibn Qudma al-Maqdis (d. 620 AH/1341 CE). (link Arabic HTML). This book has been widely distributed and reprinted several times, one of which by Dr al-Khayr, Damascus, 1998; with adth verification by M. W. Salman and A. A. H. Abulkhair (PDF) also other editions are available: A. . M. Darwish edition:PDF, S. ref edition: PDF, A. . A. alab edition: PDF, and A. Q. al-Arnou edition: PDF, and Z. Shwsh edition: PDF)

Tahib muaat al-mumineen, Jamal al-Dn al-Qasimi, n.p. n.d. Note that he also did a sumarry of Qut al-Qulub (PDF), (PDF) . The latest attempt at summarizing the Iy comes from Sali Amad al-Shami, alMuhaab min iya ulum al-dn, 2 vols. (Beirut: Dr al-Qalam, 1993). Sample translation (link) Also another edtion is available from Dr ibn al-Qaym: PDF. While others are reworked summaries, such as Said awwa's attempt: al-Mustakhla f tazkiyat al-anfus (Cairo: Dar al-Salam, 1984). (PDF)

Printed Edition: 1. First printed edition: Blaq, 1269/1853: alJuz al-awwal (- al-juz al-rbi) min Kitb iy ulm al-dn / talf Ab mid Muammad b. Muammad b. Muammad al-Ghazzl. - [Cairo : s.n.], 1269 [1853] - 4 v. in 2 ; 33 cm. - See sample pdf 2. First India printed edition by offset (ajrya): Iy al-ulm f araba mujalladt / li-hujat al-Islm Muammad al-Ghazzl. [Lucknow] : Niwal Kishr, 1863. - See sample pdf. bi Ihitimam Muammad Al Mumtaz: 1280/1863; vol1 and vol2 in pdf facimile. Note that volume 2 is missing the last page. 3. A facsimile of a standard edition. This is perhaps the best edition; it was published Isa al-Bab al-alab wa Awladahu and reprinted by Dr Iy al-Kutub alArabiyya with an introduction by Dr. Badawi abana in 1957; this was then known as the abana edition. Volume 1 (PDF) Volume 2 (PDF) Volume 3 (PDF) Volume 4 (PDF) 4. al-Ghazl. Iy ulm al-Dn. Cairo: Lajnat Nashr al-Thaqfa al-Islmiyya, 135657 (193738). This is the edition that the Dr al-Shaab based their editon on. It has been recreated here with the pagination in red on the pdf files. Thanks is due to Prof. Frank

5.

6.

7.

8.

9.

Griffel for this information, his help in recreating this edition and providing the scans of the missing pages. Do note that this is the edition that is used for scholarly pursit. Volume 1 (parts 1 -4) (PDF) Volume 2 (parts 5-8) (PDF) Volume 3 (parts 9 -12) (PDF) Volume 4 (parts 13-16) (PDF) al-Ghazl. Iy ulm al-Dn. Dr alShab, Cairo: Dr al-Shab, w. d. (Silsilat Kitb al-Shab): (link) Volume 1 (parts 1- 4) (PDF) Volume 2 (parts 5 - 8) (PDF) alternate Volume 2 (PDF) This is now available in complete PDF facimile at Internet Archive: cover-1-2-3-4-5-6-7-8-9-10-11-1213-14-15-16. Modern printed edition with additional adth verification by A. Tamer in 5 volumes: Volume 2 (PDF) Volume 3 (PDF) Volume 4 (PDF) Volume 5 (PDF) Another printed edition in 4 volumes: Volume 1 (PDF) - alternate Volume 1 (PDF) Volume 2 (PDF) Volume 3 (PDF) Volume 4 (PDF) Another printed edition in 5(?) volumes: Volume 1 (PDF) Volume 3 (PDF) Another printed edition in 5 volumes: Iy ulm al-dn - ta nf al-Imm Ab mid Muammad b. Muammad al-Ghazzl. Wabi-dhaylihi kitb al-Mughn an aml alasfr f al-asfr f takhrj m f al-Iy min al-akhbr. Mi r : al-Maktabah al-Tijryah al-Kubr , [195-?] Volume 1 (PDF) Volume 2 (PDF) Volume 4 (PDF) Volume 5 (PDF) contains Tarf alay bi-fa il al-Iy by al-

Aydars, al-Iml an ishklt alIy by al-Ghazzli, and Awrif almarif by al-Suhraward.

COMMENTARY: one commentary (shar) of alIya exists by Murta al-Zabd's [d. 1791] Itaf al-sada al-muttaqn bi shar iy ulum al-dn. Cairo 1894 in 10 large volumes (Sample extract introduction PDF). This work is still in print in facsimiles of this edition as well as well as a newly re-typeset edition. Note that the link provided is for the complete 1894 edition. Defense: As many were critical of al-Ghazl there were as many if not more who rallied to his defense: o In his own defense, al-Ghazl wrote: alIml f ishkalat al-iy (Notes on issues of the Iy) printed as an appendix in some editions of the Iy (pdf) o Abd al-Qdir al-Aydrs, Taarif al-ay bi fail al-iy (Introducing the living to the benefits of the Iy) printed as an appendix in some editions of the Iy (pdf). Note the pun in the title, which is, of course, intentional. o al-Suy, Tashyad al-arkan f "laysa min al-imkan abda min ma kn (Fortifying the foundations of [the statement] "the best of all possible worlds" ) printed as an appendix in some editions of the Iy (PDF). Note also this was part of a study done in Theodicy in Islamic Thought: The Dispute over Al-Ghazl's "Best of All Possible Worlds" by Eric L. Ormsby (Princeton: Princeton University Press, 1984). o Unknown author: Risala fi bayan fail iy ulum al-dn (mss in al-Azhar number 1956 [majami 91] folios 76-86). o Unknown author: Risala fi al-rad ala min atraa ala al-ghazl fi qawlihi ana almusabibat ratabat ala al-asbab (mss in Dar al-Kutub al-misriyya [majami 210]) Refutations: This work has generated some heated discussions mostly revolving around the traditions that al-Ghazl included here but also about some of his statements. o Ibn al-Jawz (d. 597 AH) ilam al-aya bi

aghlat al-iy (not printed and no known mss copies) al-Dhahabi mentioned that Ab al-asan b. Sukar wrote Iy mayit al-aya fi al-rad ala kitab al-iy (not printed and no known mss copies) Amad b. Munir al-Iskandar (d. 1284) wrote al-iyaal-mutalali fi taqub al-iy lil ghazl as mentioned by Zabd (in commentary above) vol. 1. p .33, ln 10) (not printed and no known mss copies) A Shia 'recension': under the title: alMaajjah al-bay' f tahdhb al-Iy by Muammad b. al-Murta a al-mad bi-alMawla Musin al-Kshn (d. 1681) Thanks to Prof. Alger for referring to this book in his monograph on Ghazali. (sample PDF) Fatawas (judicial decrees) by scholars and these are too many list or know but Ibn Taymiyya is known to have written one as well as al-arushi. Even in modern times there have been fatws issued by Saudi ulam. A typical critique along those lines is by A. R. Dimashqya: PDF.

Miscellaneous:

List of Personalities mentioned in the Iy. Islamic Text Society: Al-Ghazl Series (link) Translations from Fons Vitae. (website and navigate to Ghazali section) Turkish translation of the Iy. Urdu translation of the Iy (link) Sufi Review of Iy (link) Mawlana Fazil Karim's Summarized English translation from the Urdu translation. (Complete summary edition online)

Manuscripts: A growing number of Arabic manuscripts are now available online.

King Saud University manuscript collection. A link to one such ms copied in 12th cen AH by A. A. Kann, a partial ms. More manuscripts are

available here: link2, link3, link4, link5, link6, link7, link8, link9, and a summary here, Mukhtaar Iy ulm al-dn: link10. Princeton University Library, has a complete copy of the ihya but it is not available online yet! we can hope. Illuminated manuscript. (scanned from the Tunisian National Archives). Manuscripts from Turkey. List of Iy manuscripts from Badawi (Arabic word file with minor additions in red), original entry in PDF

This work attempts to investigate Shaykh Muhammad Abduhs contributions to science and technology by systematically analyzing his extensive works on science, such as Al-Islam wa alNasraniyyah Maa al-Ilm wal-Madaniyyah (Islam and Christianity in Relation to Science and Civilization), Tafsir al-Manar (The Manar Commentary), Tafsir Juz Amma (The Commentary of Juz Amma), Risalat al-Tawhid (Treatise on the Unity of God) and other important literary works and prolific writings of Muhammad Abduh. The principal themes discussed in this work concentrated on Muhammad Abduhs philosophy of science, Abduhs contributions to modernity, and his scientific views in the Quran. It also discussed his influence on the modern Egypt and its important impact in the enlightening and reforming of modern Islam. This work significantly arrived at considerable result which demonstrates that Abduhs primary contribution to science and technology is to Islamize its dynamic character and foundation based on modern Islamic worldview. This was significantly illustrated in his endeavor to present scientific commentary of the Quran which focused on the primacy of aql (intellect) and reason, unleashing his rational understanding of the text, and contributing to the revival of scientific thought, the freedom of ideas (taharrur) and dynamic religious worldview. DECLARATION I hereby declare that this thesis is the result of my own investigation, except where otherwise

stated. Other sources are acknowledged by footnotes giving explicit references and a bibliography is appended.

Name: Ahmad Nabil b. Amir Signature: . Date:

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH Copyright 2012 by Ahmad Nabil B. Amir. All rights reserved. MUHAMMAD ABDUHS CONTRIBUTIONS TO SCIENCE AND TECHNOLOGY: VIEWS AND PROPOSALS

No part of this unpublished research may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without prior written permission of the copyright holder except as provided below. 1. Any material contained in or derived from this unpublished research may only be used by others in their writing with due acknowledgement.

2. IIUM or its library will have the right to make and transmit copies (print or electronic) for institutional and academic purposes.

3. The IIUM library will have the right to make, store in a retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.

Affirmed by Ahmad Nabil B. Amir Signature: . For Immediate Release Date:

Malaysia: Reject Return to Administrative Detention


Prevention of Crime Act Sets Back Rights (Bangkok, October 3, 2013) The Malaysian government should immediately scrap proposed amendments to a law that would reinstate detention without trial for people the authorities believe have committed two or more serious offenses, Human Rights Watch said today. The Malaysian parliament is scheduled to vote on revisions to the Prevention of Crime Act 1959, which is supported by Prime Minister Najib bin Tun Abdul Razak, as soon as October 4, 2013. Malaysia is taking a huge step backwards on rights by returning to administrative dete ntion practices much like the draconian Internal Security Act, said Phil Robertson, deputy Asia director at Human Rights Watch. By doing so, Prime Minister Najib is backing methods that do little to curtail crime but threaten everyones liberty. The draft amendments allow detention for up to two years without trial if the authorities determine that it is in the interests of public order, public security, or prevention of crime terms not defined and a three-person Prevention of Crime Board finds that the person has committed two or more serious offenses whether or not he is convicted thereof. People can also be detained without trial for having been found to have failed to comply with a supervisory order. The bill would allow a detention order to be renewed indefinitely in increments not exceeding two years. The Prevention of Crime Boards are to consist of a former judge of the Federal, Appeals, or High Court, and two other people whose qualifications are not specified. No judicial review is permitted of the boards decisions except on compliance with procedural requirements set out in the Prevention of Crime Act. Suspects have no right to representation by legal counsel during any inquiry initiated under the board to determine evidence to be used in the boards decision. The boards operations and decisions will be kept from public view by a provision in the

proposed amendments that shields the board, any member of the board, and any inquiry officer from disclosing information about the boards work that he considers to be against the public interest to disclose or produce. In calling for the repeal of the Internal Security Act in September 2011, Najib said that Malaysia will be a functional and inclusive democracy, where peace and public order are safeguarded in line with the supremacy of the constitution, the rule of law and respect for basic human rights become a reality. Prime Minister Najibs efforts to jam a law through the parliament that represses basic rights do very little for Malaysias global reputation, Robertson said. Responses to crime require a rights-sensitive approach entirely absent from this legislation. For more Human Rights Watch Reporting on Malaysia, please visit: https://www.hrw.org/asia/malaysia For more information, please contact: In Bangkok, Phil Robertson (English, Thai): +66-85-060-8406 (mobile); orrobertp@hrw.org. Follow on Twitter @Reaproy In New York, Mickey Spiegel (English): +1-212-216-1229; or spiegem@hrw.org. Follow on Twitter @MickeySpiegel In London, Brad Adams (English): +44-7908-728-333 (mobile); or adamsb@hrw.org In Washington, DC, John Sifton (English): +1-646-479-2499 (mobile); orsiftonj@hrw.org. Follow on Twitter @johnsifton Ombudsman dan Perkhidmatan Perpustakaan Umumnya ombudsman merupakan pegawai yang dilantik oleh kerajaan (atau parlimen) bertujuan menyiasat aduan-aduan terhadap salah tadbiran badan-badan kerajaan. Ombudsman ini adalah pihak berkecuali. Pelantikan mereka ini tidak terhad kepada kerajaan atau pihak berkuasa sahaja, malah apa bentuk organisasi pun boleh menubuhkanya. Di Malaysia Biro Pengaduan Awam, Jabatan Perdana Menteri ialah ombudsman yang dilantik. Biro ini juga mempunyai cawangan-cawangan di setiap negeri. Apa kaitannya dengan perpustakaan? Belum pernah kita dengar atau dilaporkan aduan dibuat terhadap perkhidmatan perpustakaan. Sebagai contoh, Perbadanan Perpustakaan Awam adalah badan kerajaan yang diamanahkan mengurus serta menyediakan perkhidmatan perpustakaan kepada orang awam. Sebagai pihak yang berkepentingan, jika berlaku sebarang kesalahan atau difikirkan salah tadbiran berlaku, aduan bolehlah dibuat terhadap pihak berkuasa yang berkenaan. Pernahkan aduan dibuat terhadap perkhidmatan perpustakaan awam (atau mana-mana perkhidmatan perpustakaan yang mempunyai awam)? Jika anda melawat portal Biro Pengaduan Awam, di Bahagian Info Aduan terdapat senarai Kejayaan Penyelesaian Kes. Tiada sebarang aduan dibuat terhadap perkhidmatan perpustakaan. Walau bagaimanapun terdapat beberapa contoh dari tempat lain. Contoh:

Encik S mengadu bahawa pihak berkuasa tempatan telah menutup perpustakaan yang beliau kerap gunakan. Beliau juga mengadu bahawa perundingan cadangan membina perpustakaan baru yang lebih kecil di tempat lain telah dibuat tergesa-gesa. Pihak Ombudsman mendapati tiada sebarang salah tadbiran dilakukan oleh pihak berkuasa tempatan, tetapi Ombudsman memutuskan pihak berkuasa tempatan tidak memberikan masa yang cukup untuk orang awam memberikan komen. Pada tahun pertama perpustakaan baru ini beroperasi didapati bahawa ruang antara rak adalah sempit dan tidak mematuhi keperluan Buletin Reka Bentuk, menyebabkan pengubahsuaian terpaksa dilakukan. Encik S telah dibayar pampasan sebanyak 250 di atas kesulitan yang beliau lalui bagi membuat aduan berkenaan. (Dipetik dari http://www.lgo.org.uk/publications/fact-sheets/complaints-about-libraries/) Antara langkah yang boleh diambil oleh ombudsman sekiranya salah laku pentadbiran menjejaskan kepentingan awam ialah: Blacklisted Journals by MOHE FOUR (4) publishers NOT Recognized by Malaysia Ministry of Higher Education (MOHE): 1. EuroJournals Inc. 2. Common Ground Publishing 3. Academic Journals 4. African World Press List of Journals by Euro Journals Inc Indexed by Scopus 1. European Journal of Economics, Finance and Administrative Sciences 2. European Journal of Scientific Research 3. European Jounal of Social Sciences 4. International Research Journal of Finance and Economics 5. American Journal of Scientific Research Not indexed by ISI WOS or Scopus 1. American Journal of Scientific Research 2. European Journal of Technology and Advanced Engineering Research 3. International Bulletin of Business Administration 4. International Journal of African Studies 5. International Journal of Soft Computing Applications 6. Journal of Money, Investment and Banking 7. Middle Eastern Economics and Finance 8. Research Journal of International Studies 9. The Review of Financial and Accounting Studies (Source: www.eurojournals.com) List of Journals by Common Ground Publishing Indexed by Scopus 1. International Journal of Learning

2. 3. 4. 5. 6.

International Journal of Knowledge, Culture and Change Management International Journal of the Humanities The International Journal of the Inclusive Museum The International Journal of Interdisciplinary Social Sciences The International Journal of Environmental, Cultural, Economic and Social Sustainability Not indexed by ISI WOS or Scopus 1. Aging and Society: An Interdisciplinary Journal 2. Design Principles and Practices: An International Journal 3. Food Studies: An Interdisciplinary Journal 4. International Journal of Science in Society 5. Spaces and Flows: An International Journal of Urban and Extra-Urban Studies 6. The Global Studies Journal 7. The International Journal of Climate Change 8. The International Journal of Health, Wellness and Society 9. The International Journal of Religion and Spirituality in Society 10. The International Journal of Sport and Society 11. The International Journal of Technology, Knowledge and Society 12. The International Journal of the Arts in Society 13. The International Journal of the Book 14. The International Journal of the Constructed Environment 15. The International Journal of the Image 16. The Journal of the World Universities Forum 17. Ubiquitous Learning: An International Journal (Source: commongroundpublishing.com)

List of Journals by Academic Journals Indexed by ISI WOS or Scopus (Impact Factor Journal) 1. African Journal of Agricultural Research 2. African Journal of Biotechnology 3. African Journal of Business Management 4. African Journal of Microbiology Research 5. African Journal of Pharmacy and Pharmacology 6. Educational Research and Reviews 7. International Journal of Genetics and Molecular Biology 8. International Journal of the Physical Sciences 9. Journal of Medical Plants Research 10. Journal of Pharmacognosy and Phytotherapy 11. Scientific Research and Essays Not indexed by ISI WOS or Scopus 1. Journal of Plant Breeding and Crop Science 2. Journal of Horticulture and Forestry 3. International Journal of Livestock Production

4. International Journal of Fisheries and Aquaculture 5. Journal of Development and Agricultural Economics 6. Journal of Agricultural Biotechnology and Sustainable Development 7. Journal of Agricultural Extension and Rural Development 8. Journal of Cereals and Oilseeds 9. Journal of Soil Science and Environmental Management 10. Journal of Stored Products and Postharvest Research 11. International Journal of Psychology and Counselling 12. Philosophical Papers and Reviews 13. International Journal of Educational Administration and Policy Studies 14. International Journal of Vocational and Technical Education 15. African Journal of History and Culture 16. International Journal of Library and Information Science 17. Journal of Media and Communication Studies 18. International Journal of English and Literature 19. Journal of African Studies and Development 20. Journal of Fine and Studio Art 21. Journal of Languages and Culture 22. Journal of Music and Dance 23. International Journal of Science and Technology Education Research 24. Journal of Physical Education and Sport Management 25. Journal of Cell and Animal Biology 26. Biotechnology and Molecular Biology Reviews 27. African Journal of Biochemistry Research 28. African Journal of Environmental Science and Technology 29. African Journal of Food Science 30. African Journal of Plant Science 31. Journal of Ecology and the Natural Environment 32. Journal of Entomology and Nematology 33. Journal of Bacteriology Research 34. Journal of Bioinformatics and Sequence Analysis 35. Journal of General and Molecular Virology 36. International Journal of Biodiversity and Conservation 37. Journal of Biophysics and Structural Biology 38. Journal of Evolutionary Biology Research 39. Journal of Yeast and Fungal Research 40. International Journal of Plant Physiology and Biochemistry 41. Journal of Brewing and Distilling 42. Journal of Computational Biology and Bioinformatics Research 43. Journal of Developmental Biology and Tissue Engineering 44. Journal of Microbiology and Antimicrobials 45. International Journal for Biotechnology and Molecular Biology Research 46. Journal of Engineering and Technology Research 47. International Journal of Water Resources and Environmental

48. Journal of Chemical Engineering and Materials Science 49. Journal of Civil Engineering and Construction Technology 50. International Journal of Computer Engineering Research 51. Journal of Electrical and Electronics Engineering Research 52. Journal of Engineering and Computer Innovations 53. Journal of Mechanical Engineering Research 54. Journal of Petroleum and Gas Engineering 55. Journal of Law and Conflict Resolution 56. International Journal of Medicine and Medical Sciences 57. Journal of Dentistry and Oral Hygiene 58. International Journal of Nursing and Midwifery 59. Journal of Parasitology and Vector Biology 60. Journal of Veterinary Medicine and Animal Health 61. Journal of Toxicology and Environmental Health Sciences 62. Clinical Reviews and Opinions 63. International Journal of Nutrition and Metabolism 64. Journal of AIDS and HIV Research 65. Journal of Cancer Research and Experimental Oncology 66. Journal of Cell Biology and Genetics 67. Journal of Clinical Immunology and Immunopathology Research 68. Journal of Clinical Medicine and Research 69. Journal of Clinical Pathology and Forensic Medicine 70. Journal of Diabetes and Endocrinology 71. Journal of Infectious Diseases and Immunity 72. Journal of Medical Genetics and Genomics 73. Journal of Medical Laboratory and Diagnosis 74. Journal of Metabolomics and Systems Biology 75. Journal of Neuroscience and Behavioral Health 76. Journal of Physiology and Pathophysiology 77. Journal of Public Health and Epidemiology 78. Medical Case Studies 79. Medical Practice and Reviews 80. Research in Pharmaceutical Biotechnology 81. International NGO Journal 82. International Journal of Peace and Development Studies 83. African Journal of Mathematics and Computer Science Research 84. African Journal of Pure and Applied Chemistry 85. Journal of Geology and Mining Research 86. Journal of Environmental Chemistry and Ecotoxicology 87. Journal of Internet and Information Systems 88. Journal of Oceanography and Marine Science 89. Journal of Petroleum Technology and Alternative Fuels 90. Journal of Geography and Regional Planning 91. African Journal of Political Science and International Relations

92. Journal of Economics and International Finance 93. Journal of Hospitality Management and Tourism 94. Journal of Accounting and Taxation 95. International Journal of Sociology and Anthropology 96. Journal of Public Administration and Policy Research African Journal of Marketing Management (Source: www.academicjournals.org) Rencana Fakulti rasional Ibn Taimiyyah dan paradoks dalam trend neo-salafisme - Asyraf Muiz Roslan Lewat 2000 tahun dahulu, antara dialog terawal Socrates yang berlaku dipanggil sebagai Dilema Euthyphro. Socrates menanyakan kepada Euthypro sama ada para dewa mencintai sesuatu maka ianya jadi baik atau ianya baik maka para dewa mencintainya. Masalah itu berlegar antara sifat semulajadi etika dan moraliti. Ia memaksa kita menimbangkan sama ada sifat kebaikan adalah ditimbang dari akal atau berdasarkan kepada keperluan ontologi. Berikutan, pendirian yang diambil dalam soal ini menentukan peranan besar dalam konsep yang hendak diguna pakai dalam perundangan dan syariah. Dalam sejarah pemikiran Islam, persoalan hubungan antara akal dan wahyu merupakan isu yang hangat diperdebatkan oleh mutakallimun (ahli kalam, ahli teologi) dan ahli falsafah. Isu ini menjadi penting kerana ia memiliki keterkaitan dengan argumentasi-argumentasi mereka dalam pembahasan tentang konsep Tuhan, konsep Ilmu, konsep etika dan sebagainya. Mereka berorientasi pada usaha untuk menyesuaikan akal dan wahyu. Dalam konteks ini konsep akal, wahyu dan tawil (interpretasi nas terhadap ayat yang tidak jelas, ayat mutasyabihat) menjadi konsep terpenting. Ahli falsafah Muslim yang terpenting dalam berusaha membuktikan hubungan antara akal dan wahyu adalah Ibn Rusyd lewat karya Fasl alMaql dan Ibn Taimiyyah, penulis buku Dar Taarud al- Aql wa al- naql. Pertama, cuba menjelaskan hubungan manakala kedua berusaha menghindarkan pertentangan atau mensharahkan kesesuaian. Kedua- duanya memiliki premis bahawa akal dan wahyu tidak memiliki pertentangan tetapi kerana situasi sosial dan latar belakang pemikiran berbeza maka kesimpulan mereka tidak sama. Mengapa kita memilih utk membicarakan tentang sosok Ibn Taimiyyah? Pertama, kerana ia selalu difahami sebagai pemikiran yang bermusuh dengan akal. Kedua, dari rahim pemikiran Ibn Taimiyyah telah lahir ramai tokoh reformis Islam antaranya Shaykh Waliyullah ad- Dahlawi, Muhamnmad Abduh, Rashid Ridha dan ramai lagi tokoh gerakan Islah selainnya. Prinsip kesesuaian yang diasaskan Ibn Taimiyyah boleh dilihat kepada tajuk penulisannya yang mengandung kata Muwafaqaat (persepakatan) atau Dar Taarud (menghilangkan pertentangan). Meskipun perkataannya hampir sama maksud dengan al-Ittisal (hubungan) oleh Ibn Rusyd tetapi prinsip yang digunakan berbeza dalam memahami makna akal dan wahyu. Prinsip ini jelas kelihatan dalam komentarnya terhadap soalan ahli falsafah dan mutakallimun khususnya Fakhr

ad- Din ar- Razi dalam soalnya, bagaimana penyelesaiannya terjadi jika terjadi pertentangan antara akal dan wahyu. Dari semua perbahasan Ibn Taimiyyah, sekurang- kurangnya dapat dirangkumkan dalam tiga prinsip utama. Pertama, tradisional atau rasional tidak dapat menentukan kebenaran sesuatu. Bagi Ibn Taimiyyah, ada wahyu yang bersifat tradisional dalam perkara samiyyun (nas yg berdasarkan al-Quran dan as-Sunnah) dan ada yang bersifat rasional dalam menjelaskan sesuatu hal. Kedua, jika terjadi pertentangan antara akal dan wahyu maka prioriti diberikan kepada wahyu. Prinsip ini maseh bersifat umum dan tidak termasuk pertentangan antara pengetahuan tradisional dan rasional. Ketiga, jika pertentangan terjadi antara akal dan wahyu harus disemak sama ada ia bersifat qatie (putus, tsabit) atau zhanni (tahap putus yg tidak capai qat'ie). Tidak mungkin terjadi pertentangan jika keduanya bersifat qatie. Jika keduanya bersifat zhanni maka ditimbang mana yang lebih pasti(rajih). Jika kesimpulan dihasilkan akal lebih pasti maka keutamaan diberikan kepada kesimpulan akal berbanding wahyu. Kesimpulan akal diutamakan bukan kerana ia berasal dari akal tetapi kerana sifatnya yang lebih tepat. Secara umumnya Ibn Taimiyyah menolak keberadaan akal utk menentukan asas wahyu dengan alasan wahyu tidak dapat diketahui melainkan melalui Nabi SAW. Meskipun kebenaran wahyu dapat diketahui dengan akal, tetapi akal tidak dapat menetapkan duduk letaknya wahyu. Biarpun demikian, Ibn Taimiyyah sama sekali tidak merendahkan makna akal jika akal difahami dalam a) naluri(gharizah) b) pengetahuan yang diperolehi dari akal. Sebagai gharizah, akal menjadi petunjuk bagi segala ilmu sama ada rasional ataupun tidak rasional, dan dalam keduudukannya sebagai syarat petunjuk, akal tidak sama sekali bertentangan dengan wahyu. Malah pengetahuan yang diperoleh dari gharizah tadi akal difahami sebagai pengetahuan akal yang jelas dan pasti kebenarannya(aqli qatie).Pada hujah ini Ibn Taimiyyah tidak menmberikan contoh kepada pengetahuan akal yg aqli qatie itu. Mungkin maksudnya adalah pengetahuan akal yang diperoleh secara fitrah, seperti yang dijelaskan dalam Naqd al- Mantiq[9]. Tetapi mungkin juga bermaksud necessary knowledge iaitu pengetahuan yang diperoleh secara tawatur dan yang menjamin pengetahuan secara pasti(ilm al- yaqini) secara lafzi atau maknawi. Pengetahuan ini dimiliki dalam kalangan sahabat, tabiin dan tabiut tabiin(generasi tiga kurun terawal selepas kewafatan Nabi SAW) sebagai sumber pengetahuan tradisi yang terpercaya. Melaluinya. tawil pada pandangan Ibn Taimiyyah difahami dengan merujuk kepada makna yang dikehendaki oleh Allah dan utusanNya, Muhammad SAW. Tawil bagi Ibn Taimiyyah terbahagi kepada dua. Pertama, tawil yang diperintah kepada manusia untuk berbuat, tawil al-talabi, iaitu tawil tentang perintah dan larangan(al- amr wa al- nahy). Disini Ibn Taimiyyah menerima kontradiksi antara satu teks dan satu teks yang lain melalui

nasikh dan mansukh. Kedua, tawil yang disampaikan Allah tentang diriNya, Hari Kiamat dan lain- lain hal yang bersifat ghaibiyyat (perkara ghaib). Tawil dalam masalah ini hanya Allah mengetahuinya, manusia hanya dapat mengetahui makna literal teks, hakikat di sebaliknya tidak diketahui. Dalam masalah doktrin, Ibn Taimiyyah tidak melihat kontradiksi teks wahyu seperti dalam tawil al-talabi, kontradiksi itu hanya wujud dalam akal orang yang memahami. Barangkali pada prinsip yang ketiga dan bahagian tawil al-talabi kita melihat paradoks yang terjadi pada trend neo-salafisme lewat selepas kemunculan gerakan dakwah Muhammad bin Abdul Wahab. Dalam hal-hal pokok atau prinsip, tiadalah banyak perbezaan besar antara pemikiran Muhammad bin Abdul Wahab dan Ibn Taimiyyah. Berikutan tokoh yang bermazhab Hanbali ini banyak terkesan dengan pemikiran Ibn Taimiyyah dalam prinsip aqidah dan ibadah. Paradoks yang dimaksudkan adalah paradoks yang terjadi lewat fatwa-fatwa yang dikeluarkan dalam urusan politik dan sosial kemasharakatan (muamalah). Neo-salafisme adalah aliran kefahaman agama, budaya dan politik yang sempit. Barangkali kita berbeza pendapat dalam pengistilahan neo- salafisme kerana yang dibahaskan adalah spektrum yang berbeza. Ilmuwan yang datang dari tradisi Muhammad Abdul Wahab seringkali dirujuk mempunyai sikap kejumudan, kekerasan dan merujuk kepada fiqh yang berpaksikan ide-ide fanatisme. Fahaman politik neo-salafisme adalah senjata bagi rejim Saudi yang didokongi oleh faham agama Muhammad Abdul Wahab untuk mengekalkan kekuasaan mereka. Walaupun penubuhan Dinasti Saud adalah dengan kekerasan dan pemberontakan (dan tidak dikatakan HARAM, HARAM dan HARAM oleh para pengikut doktrin agama Muhammad Abdul Wahab), namun untuk mengekalkan kekuasaan mereka yang dianggap sebagai benteng terakhir faham Islam yang sebenar. Mereka mempopularkan doktrin haramnya menegur pemerintah dengan sikap pick and choose terhadap dalil- dalil dan juga pendapat sesetengah ulama salaf tanpa melihat kepada 'illat, maqasid dan juga faktor sosiologi. Ibaratnya, seorang yang telah memanjat pokok dengan menggunakan tangga, apabila telah sampai ke puncak pokok, ditendangnya tangga agar orang lain tidak boleh memanjat seperti beliau. Malangnya, apabila slogan ittiba' dijadikan modal, dan dikecilkan ruang kebenaran, maka golongan yang tidak melihat Islam secara meluas menjadi mangsa. Contoh yang paling popular adalah bagaimana Ibn Taimiyyah telah mengkritik Raja Tartar melalui fatwanya kerana Raja Tartar yang bernama Qazan itu melakukan kezaliman terhadap rakyatnya dan penyelewengan harta negara.

Dalam kes yang lain, hadis yang selalu didendangkan oleh golongan neo-salafisme: Dengar dan taatlah pada pemerintah walaupun punggung(iaitu belakang)mu dipukul dan hartamu dirampas! Dengarlah dan taatilah" (sebahagian hadith yang panjang, dikeluarkan oleh Imam Muslim dalam Sahihnya, no. 1847) Ia adalah hadith dha'if. Didhaifkan oleh Imam al-Daraquthni, Imam Muslim sendiri, bahkan juga didhaifkan oleh ulama hadith salafi Syaikh Muqbil Hadi al-Wadi'i. Jika kita ingin mencuba membina kaedah atas prinsip yang ketiga tadi, maka nas yang bersifat zhanni seperti ini berlawanan dengan pengetahuan akal yang qatie. Pertama, haram melakukan kemudaratan dan membiarkan kemudaratan. Kedua, dalam sistem demokrasi pada hari ini, nas ini tidak terpakai(malah tidak boleh dihujahkan langsung kerana dhaif!) kerana pengetahuan akal yang lebih tepat berdasarkan pengalaman kemanusiaan yg tawatur telah memberitahu kita bahawa manusia merdeka bukan hamba kepada manusia yang lain, manusia mempunyai kemuliaan sebagai insan, kezaliman perlu dilawan. Bahkan wujud riwayat yang banyak yang menunjukkan ramai sahabat dan tabien yang keluar daripada Imam dan menghayunkan pedang untuk menegakkan kebenaran dan mencegah kemungkaran dan ada pula yang menyokong serta menolak untuk keluar dari Imam dan menetap di dalam ketaatan. Misalnya di dalam sejarah juga telah menunjukkan wujud di kalangan sahabat dan tabien yang membantu Abdullah bin Ibnu Zubair ra di dalam menentang Bani Umaiyah. Neo-salafisme menginterpretasikan nas-nas atas kesempitan makna, kejanggalan waqie' dan kekelabuan maqasid. Maka lahirlah fatwa-fatwa taat kepada pemerintah secara membabi buta kerana mengabaikan pemikiran Ibn Taimiyyah secara menyeluruh dalam tawil al- talabi dan prinsip ketiga yang dibahaskan tadi. 30 September, 2013. * Ini adalah pendapat peribadi penulis dan tidak semestinya mewakili pandangan The Malaysian Insider. KISAH ANWAR IBRAHIM DAN LINGKARANNYA BERSAMA JESUIT, FREEMASON DAN NEW WORLD ORDER Universiti ini adalah salah satu universiti Jesuit yang terkemuka di dunia. Kaitan Anwar adalah dengan Jesuit sangat jelas, dan dari sana Anwar Ibrahim menjalinkan hubungan dengan Zionist dan Mossad. Sangat sedikit rakyat Malaysia pernah belajar Jesuitism , dan sebahagian besar rakyat Malaysia besar tidak mempunyai pengetahuan tentang Jesuits. Terdapat lebih kurang 25,000 Jesuits yang mempunyai paling tinggi (sumpah) di dunia , di mana kira-kira 10% berada di negara India. Rangkaian mereka sungguh cemerlang, mencampuradukkan keagamaan, pendidikan, mubaligh, politik, dan unsur-unsur diplomatik, kesemuanya menjadi satu rangkaian perisikan yang padu. The Catholic Herald diterbitkan oleh Jesuits, ini merupakan punca isu Kalimah Allah. Kebanyakan rakyat Malaysia hanya mengetahui berkaitan dengan Zionists, Freemasons, Yahudi, Illuminati, Bilderbergers, CFR, neocons, New World Order, Nazis dan lain-lain , tetapi amat jarang mereka mengetahui tentang Jesuits. Tokoh-tokoh di belakang Anwar Ibrahim adalah Jesuits organisasi mereka paling berkuasa di dunia. Anwar hebat di kaca mata dunia disebabkan oleh hubungan networkingnya dengan Jesuit Pengkalan mereka di Asia Tenggara adalah di Manila, Ateneo de Manila University, tetapi mereka mempunyai pusat-pusat di Malaysia, Singapura, Thailand dan Indonesia. Putera Al Waleed Talal mempunyai hubungan sangat rapat dengan Jesuits, seperti juga hubungannya denga Zionists dan Mossad. Begitu juga dengan Anwar. Al Waleed Talal, anak saudara Raja Arab Saudi ini adalah salah seorang pelabur terkaya di

dunia, yang mendapat kepentingan besar dalam Citigroup (organisasi rangkain bank Yahudi). Menerima banyak publisiti, sebahagiannya negatif, pada Disember 2005 menderma sebanyak $20 million kepada Harvard dan Georgetown untuk mengembangkan jabatan-jabatan kajian Islam di sana. Pada Januari 2006, dengan seorang rakan kongsi, Al Waleed Talal mengumumkan perjanjian $3.9 billion untuk membeli Fairmont Hotel & Resorts. Pada Februari beliau menyenaraikan pemegangan hotelnya dalam bursa saham di Dubai. Bercadang untuk menjadikan kumpulan pelaburan utamanya, Kingdom Holdings, (di London kepada pertukaran Arab Saudi pada akhir tahun ini. Putera Alwaleed Bin Talal Al Saud mendapat tempat kelapan di antara The Worlds Richest People In 2006. Buka Minda, Buka Mata Kita mesti buka mata. Ini bukan hanya berkenaan Yahudi-Freemason Illuminati NewWorld Order. Tetapi, ini berkaitan Jesuit-Yahudi-Freemason Illuminati New World Order. Buka minda, buka mata. Lihat sini bagaimana Anwar sudah terperangkap dan jadi tali barut mereka : Dalam Jesuit Oath (Sumpah Jesuit), pemimpin baru Jesuit diarahkan anda telah diajar berlakon dissembler (menyamar atau bersembunyi di belakang sesuatu yang palsu): antara Katolik Rom menjadi Roman Katolik , dan menjadi seorang pengintip walaupun di antara saudara anda sendiri; tidak mempercayai dan menyakini kepada sesiapa. Antara Reformers, menjadi seorang reformis ; antara Huguenots (reformer protestan gereja di Peranchis), menjadi seorang Huguenot; antara seorang Calvinists (Reformasi Protestan), menjadi seorang Calvinist ; antara Protestants lain, menjadi seorang Protestan , dan mendapatkan keyakinan mereka, untuk berdakwah dari mimbar mereka , dan untuk mengutuk dengan semua kesungguhan dalam sifat Agama Suci kita dan the Pope; malah untuk turun begitu rendah sebagai seorang Yahudi antara orang-orang Yahudi, bahawa anda dibolehkan menghimpunkan bersama semua maklumat untuk manfaat Order anda sebagai seorang askar setia the Pope Untuk berpihak dalam pertempuran dan berlakon secara rahsia dengan saudara Jesuit anda, yang boleh bertunang dengan pihak sebelah yang lain, tetapi menentang secara terbuka terhadap sesuatu yang anda mungkin akan bina networking, (tetapi) pada akhirnya, hanya Gereja akan menerima faedahnya, dalam memperbaiki syarat-syarat dalam perjanjian-perjanjian untuk keamanan dan penghujungnya adalah menjustifikasikan makna.(The Jesuit Oath as told by Carlos Didier, Subterranean Rome, pp349-351). Sambungan dari Jesuit Oath : Anda telah diajar untuk menanam benih-benih kecemburuan dan kebencian antara komuniti-komuniti, wilayah-wilayah, negara-negara yang damai, dan menghasut mereka untuk pertumpahan pertumpahan darah, melibatkan mereka dalam peperangan antara satu sama lain , dan mencipta revolusi-revolusi dan perang-perang minda di negara-negara yang bebas dan makmur, menanam benih-benih kesenian dan sains-sains dan menikmati rahmat keamanan. Untuk berpihak dalam pertempuran dan berlakon secara rahsia dengan saudara Jesuit anda, yang boleh bertunang dengan pihak sebelah yang lain, tetapi menentang secara terbuka terhadap sesuatu yang anda mungkin akan bina networking, (tetapi) pada akhirnya, hanya Gereja akan menerima faedahnya, dalam memperbaiki syarat-syarat dalam perjanjian-perjanjian untuk keamanan dan penghujungnya adalah menjustifikasikan makna. (The Jesuit Oath as told by Carlos Didier, Subterranean Rome, pp349-351). Jesuit Oath juga menyatakan Anda telah diajar tugas anda adalah sebagai seorang pengintip, menghimpunkan hampir semua perangkaan-perangkaan, fakta-fakta dan maklumat dalam

tangan anda dari pelbagai sumber; untuk meningkatkan diri anda ke dalam keyakinan keluarga Protestant dan orang berfahaman menyeleweng dalam setiap kelas dan perwatakan, daripada saudagar, banker, peguam, di sekolah-sekolah dan universiti-universiti, dalam parlimen dan badan perundangan , dan mahkamah-mahkamah dan majlis-majlis tempatan negeri , dan untuk menjadi semua benda untuk semua manusia, matlamat akhirnya kepada the Pope, yang menjadi hamba kami sampai mati. (The Jesuit Oath as told by Carlos Didier, Subterranean Rome, pp349-351). BEGITULAH BAGAIMANA ANWAR MENJADI AGEN JESUITS kerana kita telah diINFILTRATE sekian lama melalui orang-orang seperti Anwar Ibrahim. Isu Kalimah Allah juga merupakan satu daripada agenda yang sama untuk menyusup masuk ke dalam masyarakat dan memecahbelahkan masyarakat. Semua itu kerja Anwar yang dibantu oleh rakan-rakan di belakang tabir. Kalau kita selidiki betul-betul, semua ini telah berlaku di negara kita. Awasi Misi Mereka Agensi-agensi perisikan yang utama di dunia merupakan satu rangkaian antarabangsa. Mereka adalah di belakang Anwar. VATICAN (JESUITS) CIA KGB MOSSAD. Saya tidak boleh memasukkan grafik di sini, jadi saya tidak boleh menunjukkan versi grafik sambungan antara 4 agensi-agensi. MI5 / MI6 ialah satu lagi agensi utama, tetapi tidak dimasukkan. Modus operandi Anwar adalah bersama dengan mereka. Anwar merupakan upahan agensi perisikan antarabangsa, dan melalui Anwar lah akan dilakukan regime change(perubahan kerajaan) di Malaysia. PRU 12 sepatutnya menjadi masa terbaik untuk regime change (fungsi utama NED), tapi mereka tak dapat cukup kerusi. Wan Azizah kata fajar menyinsing (New Dawn) untuk Malaysia selepas PRU 12. Anwar pula kata Malaysia Baru slogan bagi pilihanraya kecil Permatang Pauh. Mereka tidak pernah berputus asa, jadi mereka akan bermati-matian untuk PRU 13. Anwar Ibrahim boleh dapat sponsor dari luar negara (pinjam dulu), tetapi apabila sudah menang PRU, pinjaman harus dibayar balik oleh Malaysia. IT WILL BE PAYBACK TIME FOR MALAYSIA. Kita orang Melayu akan kehilangan segalanya ketika itu! Mereka mendapat pembiayaan yang sangat besar untuk PRU 12 , dan mungkin lebih besar lagi untuk PRU 13. Ini semua berkaitan tentang UNDI , dan ini dapat dimanipulasi dengan WANG. Demokrasi sendiri boleh dijadikan satu amalan tertinggi rasuah! Mana-mana sistem adalah baik, tetapi manusia boleh merosakkannya. Thailand ialah satu contoh yang baik di mana Thaksin telah membeli penyokong-penyokongnya. PRU 13 adalah masa bagi keruntuhan KETUANAN MELAYU. Inilah yang dikehendaki oleh penaja-penaja tersebut. Masyarakat Cina telah melakukan perkara yang sebenarnya buruk di Xinjiang. CIA telah mengambil kesempatan untuk menyokong kumpulan pemisah. Bukan sahaja media China mahupun media Barat, semuanya memberitahu kebenaran. Kuasa-kuasa asing cuma mahu melakukan perkara itu menjadi lebih buruk, menggunakan polisi pecah perintah untuk mengambilalih mana-mana negara. Kumpulan Pro-Demokrasi adalah projek CIA. CIA menyokong pemimpin-pemimpin ProDemokrasi Su Kyii (Myanmar), Anwar Ibrahim (Malaysia), Rabeya Kadeer (Xinjiang), Ahmad Chalabi (Iraq), Mousavi (Iran) dan lain-lain lagi. Jangan terperangkap dalam permainan ini.

Di Thailand terdapat Thaksin. Di Nepal, sekutu-sekutu Jesuit-Communist menjatuhkan Raja Agama Hindu, dan hari ini, diperintah oleh Maoists. Tidak mengapalah, Maoists atau Komunis atau Sosialis atau prodemokrasi mereka adalah sama, DIKAWAL OLEH ORANG YANG SAMA! Di Kemboja, raja telah digulingkan. Ini merupakan langkah untuk membuang raja-raja / keluarga diraja bagaimanapun yang dilakukan oleh ejen-ejen tempatan yang dibiayai oleh institusi asing . Jadi, Malaysia mesti berhati-hati! Kita perlu mempertahankan hak kita di sini dan ia sedang berlaku SEKARANG. Apa Mereka Bakal Lakukan Sila baca apa yang Anwar sedang lakukan. Anwar sedang mencari jalan untuk menjatuhkan BN dan digantikan dengan kerajaan yang baru (regime change) dan membariskan satu barisan pemimpin kerajaan yang baru. Untuk melakukan itu, Anwar perlu ada strategi tersendiri. (1) Memecahkan orang Malayu supaya UMNO dapat ditumbangkan. (2) Mendapatkan sokongan bukan Islam melalui pluralisme agama dan isu Kalimah Allah. (3) Ekoran daripada itu, dapat menumbangkan BN di Semenanjung melalui pemindahan undi kepada calon-calon bukan BN, dan mendapatkan undi majoriti daripada Sabah dan Sarawak menggunakan saluranunderground. (4) Membariskan pemimpin-pemimpin baru, termasuk bekas ahli-ahli politik serpihan BN, terutamanya yang mempunyai pengaruh dan title. (5) Menggerakkan political activtists dengan dibantu oleh CIA operatives, jaringan intelligence antarabangsa dan sebagainya (6) Mendapatkan sumber kewangan asing bagi membiayai kegiatan underground. (7) Menumbangkan BN pada PRU13. (8) Mewujudkan satu kerajaan baru yang akur kepada kehendak kuasa-kuasa asing. (9) Menjadikan Malaysia sebuah kerajaan boneka yang mengikut agenda NWO. (10) Mewujudkan agama Islam selari dengan fahaman Anwar sendiri yang akan cenderung kepada ajaran New Age (plurisme agama) dan kehendak NWO (sistem Dajjal). Pada masa sama, PRU 13 akan berlaku semasa era kekeliruan yang paling tinggi, iaitu kehangatan (kononnya) akan berlaku kehancuran dunia 2012 (galactic alignment), solar flares, polar shift, project Blue Beam / HAARP, economic crash, dan bermacam-macam lagi fitnah Dajjal. Anwar akan menggunakan kekeliruan ini untuk mengambil kesempatan merampas tampuk pemerintahan melalui demokrasi manipulasi undi menggunakan taktik-taktik halus. Pada ketika ini, Anwar telah lulus dari Akademi CIA cara-cara untuk melakukan operasi tersembunyi (false flag). Selamat berjaya Anwar, tetapi dunia tidak berakhir di sini, terdapat dunia AKHIRAT yang anda akan diperhitungkan nanti... Prince Alwaleed Bin Talal Foundation : Pemain di belakang tabir adalah IIIT, Dr Jamal Barzinji (Pengasas IIIT/duduk paling kiri), Muna Abu Sulaiman (anak Dr Abu Hamid Sulaiman/duduk tengah), Dr. Anas al-Shaikh-Ali (IIIT United Kingdom/berdiri no 3 dari kanan), Omer Totonji (anak Dr Ahmad Totonji pengasas IIIT/berdiri no 5 dari kanan). Di universiti Georgetown, Prince Alwaleed Talal Foundation menubuhkan CMCU (Center for Christian and Muslim Understanding). Wakil CMCU adalah John Esposito (duduk no 2 dari kanan), John Voll (berdiri no 3 dari kiri) dan Alexa Poletto (duduk no 3 dari kiri). CMCU adalah tempat Anwar menjadi pensyarah pelawat. Barisan hadapan dari kiri, John Esposito (Pengarah CMCU), John J. DeGioia

(Presiden Universiti Georgetown), Putera Alwaleed Talal, Muna Abu Sulaiman (Setiausaha Umum & Pengarah Eksekutif Alwaleed Talal Foundation) dan Alexa Poletto (Georgetown). Anwar Ibrahim di bawah bayangan logo Jesuit Seorang pembaca AIDC meminta disiarkan semula tulisan Angela berkenaan lingkaran Datuk Seri Anwar Ibrahim dengan Jesuit, Freemason dan New World Order (NWO) yang pernah disiarkan di sini. Perkara ini penting untuk memahami apa yang didedahkan oleh Datuk Ibrahim Ali dalam Utusan Malaysia hari ini. Nanti orang keliru dengan mengatakan Anwar hanya terlibat dengan Freemason (zionis), sedangkan Anwar juga terlibat dengan Jesuit (Kumpulan Jesus). Kombinasi kedua organisasi rahsia dihampiri Anwar untuk mencari pengaruh demi mencapai cita-citanya katanya. Presiden Pertubuhan Pribumi Perkasa Malaysia (Perkasa), Datuk Ibrahim Ali dalam pendedahannya berkata, beliau terkejut apabila mendapati nama Anwar Ibrahim disenaraikan dalam laman web organisasi freemason, Civil Service Lodge No. 148. Beliau turut meminta Anwar tampil ke hadapan untuk mengesahkan atau menafikan kebenaran dakwaan laman freemason tersebut. Untuk tidak menghampakan permintaan pembaca itu, maka kami siarkan semula beberapa tulisan Angela yang telah dikompilasi dan disunting semula oleh AIDC. Anwar Ibrahim : Jaringan Jesuit, Freemason & New World Order

Semasa saya belajar PhD di salah satu universiti tempatan, saya mendengar kes mengenai Dr Ismail Al Faruqi dengan kegiatannya untuk menegakkan Islam, terutamanya melalui idea clash of civilizations (Pertembungan peradaban). Al Faruqi berkata, kalau kita mahu menandingi tamadun Barat, kita mesti mengatasi Barat melalui nilai-nilai yang murni dan tinggi. Kata-kata itulah yang telah memberikan semangat kepada saya untuk mengkaji ilmu. Selepas itu, saya tidak lagi terpengaruh dengan idea Al Faruqi dan para pengikutnya yang ada di Malaysia, termasuk Anwar Ibrahim. Al Faruqi telah dididik oleh mubaligh-mubaligh Nasrani sehingga diberikan keistimewaan di Amerika Syarikat (AS) sebagai profesor (Faruqi adalah profesor agama di Universiti Temple, Philadelphia, Pennsylvania, AS. Dr Muhamad Nur Manuty juga pernah menuntut di universiti yang sama). Anak-anak didik seperti inilah yang digunakan untuk memesongkan Islam. Sekarang segalagalanya sudah terbongkar. Dan, pada masa itu, Anwar sangat aktif, rupa-rupanya dia juga terjebak dengan kegiatan memesongkan Islam melalui saluran intelektual. Rancangan Barat itu hampir berjaya setelah mereka mampu meletakkan Anwar di samping Dr Mahathir, sehingga Anwar menjadi TPM, dan pernah memangku jawatan PM. Allah MAHA KAYA, rancangan untuk meletakkan Anwar sebagai PM tidak berhasil dan Mahathir pun akhirnya telah maklum, siapa Anwar yang sebenarnya, walaupun pada satu ketika dahulu Mahathir pernah meletakkan sepenuh harapan kepada Anwar. Allah telah selamatkan Malaysia. Kenapa Al Faruqi Mati Dibunuh ? AMY S. ROSENBERG, wartawan dari Philadelphia Inquirer, melaporkan Joseph Louis Young (seorang kulit hitam yang memeluk Islam dengan Yusuf Ali) membuat pengakuan bertulis

kepada pihak polis Philadelphia mengatakan dia terpaksa membunuh keluarga Al Faruqi kerana mereka mendorong amalan homoseksual di kalangan pelajar pelajarnya. Berikut laporan Amy S Rosenberg dalam Philadelphia Inquirer yang diterbitkan pada 21 Februari 1987: Joseph Louis Young telah menikam pemikir Islam, Ismail Al Faruqi dan Lois al-Faruqi (pasangan suami isteri) dengan pisau 15 inci, hingga mati, di rumah kediaman pasangan suami isteri itu, di bandar Cheltenham (sebuah bandar di Daerah Montgomery, Philadelphia, Pennsylvania) kerana pembunuh mensyaki mereka mempunyai hubungan homoseksual dengan pelajar-pelajar Malaysia, menurut pengakuan Young yang dibacakan di mahkamah dalam perbicaraan semalam Itu merupakan keterangan saksi, pada hari pertama perbicaraan kes kematiannya dan Lois Lamya Al Faruqi (isterinya) di Mahkamah Daerah Montgomery, Philadelphia, Pennsylvania, Amerika Syarikat. Detektif Polis Philadelphia, Carol Keenan, telah membacakan pengakuan bertaip, lapan muka surat itu di mahkamah yang ditandatangani oleh Young apabila dia ditangkap pada 16 Januari 1987. Berdasarkan pengakuan tersebut, Young, yang juga dikenali sebagai Yusuf Ali, telah membunuh pasangan suami isteri itu kerana dia mengetahui bahawa Dr. Faruqi dan isterinya mempunyai hubungan homoseksual dengan pelajar-pelajar Malaysia. Peguam pembela Yong bernama Stephen G. Heckman berkata, semasa zaman kanak-kanak, Young, 40 tahun, dari Utara Philadelphia, telah diserang secara homoseksual oleh seorang lelaki. Homoseksual adalah satu perbuatan yang memalukan untuk umat Islam, kata Young dalam pengakuannya Kenyataan Young itu menyatakan dia telah diberi galakan untuk melakukan pembunuhan itu oleh Ghulam Nabi Fai, Pemangku Presiden Persatuan Pelajar Islam (Muslim Student Association) atau lebih dikenali sebagai MSA, sebuah organisasi pelajar nasional. Ghulam Nabi Fai adalah seorang rakyat Kasmir yang menetap di Amerika syarikat, terlibat dalam MSA bersama-sama Ismail Faruqi di Universiti Temple. MSA ini adalah asas kepada penubuhan IIIT yang dipengerusikan oleh Ismail Faruqi. Menurut kajian Hudson Institute tiga individu pelarian dari Iraq (Dr Ahmad Totonji, Dr. Jamal al-Din Barzinji dan Dr. Hisham Yahya al-Talib) yang menetap di AS memainkan peranan penting menubuhkan MSA (1963). Dari MSA dikembangkan keseluruh dunia menjadi pelajar Islam sedunia yang dikenali sebagai IIFSO (1969). Apabila pelajar tersebut melepas zaman pelajarnya, ditubuh pula persatuan belia, WAMY (1972) dan badan pemikir IIIT, 1981. Berdasar kepada kenyataannya itu, Young menyatakan dia dan Nabi Fai adalah kawan karibdia (Nabi Fai) tidak pernah menyatakan secara langsung, tetapi saya tahu dia sentiasa mengharapkan agar Dr. Faruqi dan isterinya akan mati apabila dia berkata secara berlawak tentang mereka (Ismail Al Faruqi) dan mengelarkan mereka sebagai Big Bubba. Big Bubba adalah satu istilah yang digunakan dalam masyarakat kulit hitam yang bermaksud seorang lelaki gemuk yang jahat yang akan menjadikan lelaki lain sebagai anjing pemuas nafsu menemaninya di penjara. Amy S. Rosenberg, Inquirer Staff Writer. Philadelphia Inquirer, The (PA); Published: 1987-0221 Anwar Dikader Di Universiti Jesuit Universiti Georgetown adalah universiti swasta Jesuits yang terletak di Georgetown,

Washington, DC. Paderi John Carroll mengasaskan universiti itu pada 1789, walaupun asalusulnya bermula dari tahun 1634. Jesuits bermaksud Ahli Kumpulan Jesus atau Satu Pasukan Tentera Agama Jesus yang dibentuk di bawah Arahan Gereja Roman Katolik. Kebiasaannya Jesuit menyembunyikan identitinya di sebalik jubah intelektual dan menetap di pusat-pusat pengajian tinggi yang juga dikenali sebagai orientalis. Mereka mengelarkan diri mereka sebagai the Company of Jesus. Salah seorang daripada mereka adalah John Esposito, Pengarah Center for Muslim dan Christian Understanding, Universiti Georgetown.

The Ismail Faruqi Award Presentation Ceremony


Anwar Ibrahim This bi-annual award to IIU scholars who produce outstanding, excellent and exemplary academic work was established in honour of the memory of al-marhum Professor Ismail Raji alFaruqi who, during his lifetime, had made profound and invaluable contributions not only to Islamic scholarship but to learning as a whole. Indeed, I was most privileged to have been given the opportunity of knowing him personally, as a leading scholar of his generation and as a friend. To be sure, he exacted uncompromising intellectual standards and lived by a strict regiment of academic discipline. But, at the same time, he was never lost in mere philosophical abstractions. He was acutely conscious of the realities of the time and the condition of the contemporary ummah. In this regard, he exemplified the conjunction between theoretical learning, ilm, and the righteous deeds, amal salih. He devoted the best years of his life, before his death under tragic circumstances, to the upliftment of the ummah, in inspiring and guiding its youth especially. Perhaps his greatest legacy is the establishment of the International Institute of Islamic Thought. It was born out of his concern to revive the culture of learning in the hearts and the minds of the ummah. Through this institution he had enabled the mobilization of the intellectual resources of Muslims worldwide, bringing together scholars who had had Western education and those who had undergone the traditional Islamic disciplines. In conferring these awards, we are recognizing scholars who have contributed towards the realization of al-marhum al-Faruqis vision. It is our conviction that the continuing crisis of the ummah cannot be resolved without a genuine revitalization of the culture of learning at all levels. Most of the problems afflicting Muslim societies in this day and age can be attributed to illiteracy, ignorance and narrow-mindedness. For instance, the highest rates of illiteracy in the world are in Muslim societies. So is the incidence of gender discrimination and denial of the opportunity of women to receive an education. In fact, one can go on reciting a litany of the ills of the ummah, all of which would have prevented had we lived up to the imperatives of the Quran and Sunnah to acquire and disseminate knowledge. However, the mere acquisition of knowledge without exercising discernment and the exertion of

ones intellectual faculties can sometimes be even more dangerous than plain ignorance. In this connection, there is a general misconception among Muslims, be they laymen or jurists, that the application of the Shariah is a very simple and straightforward matter: all we need to do is to look at the established or classical texts on Islamic fiqh and the answers are to be found there. There is no need to really exert ones intellectual faculties in order to derive the fiqh as regards the diverse problems we encounter daily in our contemporary situation. In other words, according to this thinking, present-day Muslims need only to consult the voluminous compendiums of legal rules established centuries ago during the classical period of the great jurists. Such a thinking also implies that anyone who does not apply, or finds difficulty in actually applying those existing rules, can only be either ignorant of them, or worse, perverse and impious. As we know surely, this conception of Islamic law is not only myopic but wholly untenable. The very fact of the growth and establishment of the four major sunni schools of law testifies to the dynamism of the Shariah via the doctrine of ijtihad. Unfortunately after the crystallization of the Madhahib, intellectual inertia set in which finally led to the closing of the door of ijtihad and it is no exaggeration to say that this condition of juristic malaise has persisted till today, give and take the occasional attempts by more forwardlooking scholars and jurists to advocate the revival of Islamic juristic rethinking. This basic misconception together with this taqlid predisposition has also given rise to a literalist, legalistic and narrow approach to the application of the Shariah rules as expounded by the classical jurist themselves. In the process, there is a preoccupation more with the rules of the Shariah per se rather than its objectives or maqasid, such as the general establishment of peace and security, the promotion of societal welfare, the eradication of poverty, basically the establishment of a civil society. In the process, we have missed the forest for the trees. In the context of Malaysia today, this misconception is further compounded by the problem posed by those who, in their desire to gain political mileage, have called for the implementation of the hudud. It did not matter that the hudud laws they have drafted were not based strictly on established methodology of Islamic jurisprudence. Naturally the resultant Bill that was drafted contains serious contradictions and glaring defects in respect of such crucial matters as the scope of the crime, the nature of the evidence required as well as the punishment to be meted out. And worst, they have completely disregarded the paramount objectives of the Shariah itself. This is indeed a most retrograde move. Fortunately enough, recent developments in the Muslim world indicate a trend to refer to the intellectual tradition of the classical period of the great jurists. Although this is still more the exception than the rule, some ulama and writers of modern works alike are now attempting to relate the classical formulations of usul al-fiqh to modern socio-legal conditions. The chasm between theory and practice has developed a rather alarming degree. Perhaps this is what prompted Allama Muhammad Iqbal in his Reconstruction of Religious Thought in Islam to call for the transfer of the power of ijtihad from individuals to a duly constituted collective body with the power to legislate. It is noteworthy that the late Shaykh al-Azhar Mahmud Shaltut went even further by placing greater emphasis on the maslahah (policy based on public or common interest)

advocating that, since the maslahah is bound to vary according to circumstances, jurists should be able to take into consideration changed circumstances and review previous consensus in order to realise the maslahah. The award recipient, Prof. Hashim Kamali, is one of the few contemporary scholars who have advocated an approach towards Islamic jurisprudence departing from the purely legalistic and literalist position. I believe he has taken the stand that the scope for the reinterpretation of the Shariah principles is wide and ever-expanding. He has called for a comprehensive and welldefined programme for prospective mujtahids which would combine training in both the traditional and modern legal disciplines. And in this regard, I must says that the International Islamic University should be well-poised to take up such a challenge. Thank you. Speech by Dato Seri Anwar Ibrahim at The Ismail Faruqi Award Presentation Ceremony, International Islamic University Malaysia on the 28th of February 1995

Islam on Its Own Terms: The Contribution of Ismail al-Faruqi


Ralph Braibanti, Duke University In his teaching of Islam the late Dr. Ismail al-Faruqi had little patience with the anthropomorphic approach with which most comparative religion is taught. He believed there must be faith, belief, and commitment if the inner essence of Islam and indeed of any religion is to be appreciated. He deplored the fact that Islam in the West is taught predominately by non-Muslims, whereas Christianity and Judaism are taught by adherents to those faiths. He placed great emphasis on the concept of Tawhid.1 One of his latest articles, Tawhid: The Quintessence of Islam appeared in the Journal of South Asian and Middle Eastern Studies VIII (Summer 1985), an issue of which I was guest editor. Tawhid, he there asserted, is the primeval source determining all phenomena of Islamic civilization. Its simplest expression was the constantly reiterated conviction of the unicity of God, which he believed to be most vividly expressed in Islam and to be obscured by trinitarianism in Christianity and by Judaisms emphasis on Old Testament prophesy. This deep and abiding emphasis on the central doctrine of Tawhid is evidenced by his translation of Kitab Al Tawhid by Shaykh Muhammad Ibn Abd al Wahhab, the influential 18th century Arabian reformer who, as the leading religious teacher of Arabia, joined forces with Muhammad Ibn Saud. This merger of the sacerdotal and the secular made possible the modern state of Saudi Arabia. Ismail al-Faruqis little-known and sparsely distributed translation of 191 pages was published in 1979 under auspices of the International Islamic Federation of Student Organizations, produced by the Holy Koran Publishing House in Beirut and Damascus, and printed in Stuttgart, West Germany. In the introduction to this translation, Professor al-Faruqi encapsulated his own views: The liberated Muslim mind therefore is neither secularist nor does it have to abandon the spirit to achieve advantage in the world of matter. The spirit itself moves it to gain that

advantage; Religion itself commands it to be critical, reasonable and empirical, in the highest sense of these terms. Tawhid, he believed, is made manifest by the ummah the commonwealth of Muslims one billion strong scattered over the surface of the earth. Correlative with these beliefs was his disdain for any comparative approach which focused on the different cultural manifestations of folk Islam as it encountered and was modified in practice by competing older faiths such as Hinduism in India and Indonesia, Zoroastrianism in Iran, and the Pharaonic-Coptic tradition in Egypt. He insisted that this attention to differences detracted from the paramountcy of universal doctrinal unity especially the pristinity and immutability of the Holy Quran. This doctrinal unity was greater than that found in any other religion. It endured in large measure because of the sacred nature of Arabic as the unchanged language of the Holy Quran. For this reason, he put great emphasis on Arab civilization and on its preservation as a continuing fountainhead of Islam. I had many long talks on these subjects while taking vigorous walks with Ismail when we were together at the Rockefeller Foundation Bellagio Conference Center at Lake Como in August, 1975. His frequent visits and work in such diverse cultural locales did not weaken his views on these issues. His views were those of an orthodox Sunni, whose position was respected by Maulana Maudoodi of Pakistan, the Rabitat al-Alam al-Islarni of Mecca, Al-Azhar University of Cairo, the Ministry of Auqaf of Jordan, and leading religious authorities of Malaysia, Indonesia and the Philippines. In his lectures these ideas and others on Islam were often expressed with such eloquence and force that listeners construed them as being rigid orthodoxy bordering on militancy. Such an interpretation could only be made by those unaccustomed to hearing a firmly-committed Muslim, learned and articulate, certain of the divine origin of the Holy Quran, the rectitude of the Sunnah and the finality (seal) of the Holy Prophet. His expository style was not one of deliberate provocation, confrontation or proselytism. Such techniques were not in his character. Nor did the firmness of his commitment to Islam mean that he was antagonistic to the other two Abrahamic religions. On the contrary, he had formally studied Judaism and Christianity, respected them both and understood the relationships among all three faiths. Washington Report, August 11, 1986, p. 10 1. Orang Islam yg mendengar azan tetapi tidak segera menunaikan solat adalah 'Bapaku', kecuali wanita. 2. Orang Islam yg suka membazir pada perkara yg tak berfaedah adalah 'saudaraku' . 3. Orang yg rukuk & sujud mendahului imam adalah 'anakku' . 4. Wanita yg marah2 ketika ada tetamu di rumahnya adalah 'ibuku' . 5. Wanita Islam yg tidak memakai tudong adalah 'istriku' . 6. Orang Islam yg makan tanpa membaca bismillah terlebih dahulu adalah 'anakku' . 7. Orang yg tidak suka berkongsi risalah/ ayat/ pesanan y baik dengan saudara Islam yg lain adalah 'sahabatku' .

This Arabic word may be translated many ways in English. Among them are unity, union, fusion, belief in the unity of God Ed.[back] The Scholars Pen Is Mightier Than The Assasins Blade S Parvez Manzoor The Faruqis are dead, brutally murdered in their home. The brilliant scholar of Islam and his gifted spouse are both gone, snatched by the icy hand of death. The valiant knight and his lady have fallen, slain not in combat but in ambush. The sneaky blade of a barbarian has smitten them, earning not glory but eternal damnation. The ink of the scholar has mingled with the blood of the martyr, triumphing over both hatred and ignorance. Peace has finally come to the Palestinian expatriate, ending the agony and ignominy of exile. Only the grief of a bereaved Umma continues. In mourning the departure of the Faruqis, the eye weeps, the heart cries but the mind searches for answers. Was this merely a wanton act of a senseless killer or the planned deed of a fanatical group? Was the tragedy caused by the external or the internal enemies of Islamic faith? Was the scholarly couple liquidated by the Assassination Squad of the Chosen or was the Holy Revenge its ultimate rationale? Alas, within the lonely and unfriendly fortress where the Muslim thinker moves, looking across his shoulders for pious rage from within and the crusading fury from without, any of the above votaries of violence and fanaticism could have answered this roll call of infamy. If it was a meaningless fit of Rambo-mania, the shadow falls on the sick nation which thrives on mindless violence at home and planned terror abroad. If the blood trail of this ritual slaughter trickles down to the occupants of the Holy Land or to the Temple of the Anointed One, let the world know, justice will be exacted according to the Law of Deuteronomy. If the hand of the Puritans of True Faith has struck the innocent couple, the nation of Islam will bow down its head in sorrow and shame but it will certainly amputate that hand. It will also reaffirm its historic resolve to weed out all the seeds of Kharijite mania from among its midst. The scholars of Islam cannot be expected to trade places with the sacrificial lambs of atonement. Alas, even the scholar is increasingly becoming a target of the political assassin. No longer is it the ruler or the despot who alone may live under the shadow of the psychopath or the fanatic. Men of learning too have become political prizes today. True enough, the scholar as the object of kidnap and ransom has long been known to history. Nonetheless, the systematic liquidation of scholars for reasons of state is a hallowed stratagem of our times. If ideas cannot be outshouted, their progenitors must be eliminated, has become enshrined as a maxim of statecraft in our age of free information flow! The political uses of men of learning, if anything, are likely to become more brutal with time. In the coming political battle between contending civilizations, men of ideas will become more desirable as pawns on the chessboard of ideology and global hegemony than all the oil in the Arabian sands. The enemies of the faith of Islam, traditional establishments within as well as historical foes without, have been rudely awakened by the challenges of Islamic ideals. For them, the dissemination of these, emancipatory, ideas of Islam has to cease. Even the civilization that

professes the right of free expression as sacrosanct, thus, will show no compunction in silencing those whose ideas cannot be out debated. The changing times demand that Muslims not only cherish their scholars but protect them as well. The scholars of Islam deserve both freedom and security if they are to discharge satisfactorily their sacred trust to the Umma. Ideas are sharper than swords, the world has always known. Violence kills but does not triumph, also belongs to the timeless insight of mans collective wisdom. Not only is the ink of the scholar more sacred than the blood of the martyr, as claimed by the Islamic tradition, but the idea of civilisation, culture and learning, so nobly personified by the Faruqis, is mightier than all the daemons of fanaticism and revenge. When it cuts, it reaches the very heart of things. And it kills not but heals. It is the idea of Islam. The world needs more of the Faruqis and less of the Rambos because ideas are sharper than all the bullets and blades of destruction and no knife in the world can silence a man of ideas. Originally published in Muslim Journal (Chicago) Vol. 13, No. 33, June 10, 1988, p. 6.
May this email reach you while you are in the best of circumstances by the grace of Allh

AISHAH HUSSAIN Centre for Islamisation | Level 4, Rectory, International Islamic University Malaysia P.O Box 10 | 50728 Kuala Lumpur | Secretariat of FWCII-2013 IIUM Kuala Lumpur Campus 24, Persiaran Duta 50480 Kuala Lumpur, Malaysia Tel: +603 6196 5661, +603 62073538, +603 62073475 Fax: +603 62073477
Subhnah wa Tacl.

Please find herewith the attachment of the FWCII-2013 certificate and appreciation letter for your kind record.Kindly email us your current mailing address and phone number for delivery purpose. Thank you.

Dear Valued participants,

I wish to inform you that preparations are underway to make sure that our First World Congress for the Integration and Islamicisation of Acquired of Human Knowledge would be held without any hitches from 23-25 August 2013, by the grace of Allah SWT. One of the objectives of this Congress is to showcase the achievements of IIUM in fulfilling the mission of Integration and "Islamisation of Human Knowledge" as stated in the University's Constitution. Therefore we look forward to IIUM academic staff in all Kulliyyahs to seize this golden opportunity to highlight their intellectual and technological products, research papers, research findings, teaching experiences, consultancy projects, etc. based either on the mission of Integration (or input) of Revealed worldview, values, norms, perspectives, precepts, ethics; or Islamicisation of some aspects or issues in acquired human knowledge in your area of

specialisation. By "Islamicisation" we refer to a process of teaching, constructing, developing, researching, disseminating or reconstructing aspects of acquired or contemporary human knowledge, philosophical assumptions, theories, practices, traditions, paradigms, cultures, or aspects of human thought, personality, behaviour or action in accordance, or in harmony, with the worldview of Islam, or the tenets of its `Aqidah or Shari`ah or Akhlaq. For your information we have extended the following dates: Abstract submission : 1 November 2012 Notification of abstract acceptance : 1 December 2012 Full paper submission : 1 March 2013 1ST WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013)

he had Islam by proposing and The comprehensive implementation of Islamization of knowledge in the Universitys curriculum had radically shifted the knowledge paradigm from western based perspective into Islamic moral standpoint. The monumental project of reconstructing knowledge and manifesting alternative worldview, had major implication in gearing the transformation and the holistic and integrated approach, the task was armed by in an unprecedented way by the International Islamic University Malaysia in integrating revealed and modern scientific discipline, and facilitating the study of religion and Islamic civilization, and progressive effort to reinforcing and reinvigorating the spirit of reform, and offering radical solution to the crisis and malaise of the ummah. value and activity marching towards inclusive and moderate approach from secular outlook into Islamic conception and framework. In this of Islamization of knowledge al-Faruqis impact on ABIM had brought tremendous change in the approach of dakwah and religious understanding, and radical effort to establish of engagement. as indicated in his letter to the president his by the cause of ummah to maintain cooperation ABIM, as indicated in his letter to cooperate with in the Islamic cause to fortify the solid bond of brotherhood) contribute generous recommended and future aspiration of the ummah, and undertake stong position to maintain close Such was also undertook by such as . in this section, we will discuss his phenomenal impact in the accomplishment of Islamization project in IIUM and analyzing his proposal for introducing comparative religion and civilizational course in the University. had profound impact and wide influence in the movement that characterize its approach and worldview. dakwah characteristic and message of, of strong faith in interfaith dialogue and civilizational study, translating as core reference and mandatory reading in usrah and dakwah. This was intensify with the cordial relationship with government and avenue the discourse engagement d organized that such discourse as principle of religious of harmony considerably felt at IIUM that Al-Faruqi should seek to give the Muslim student knowledge of the first principles of Islam as essence of Islamic civilization in the first year; of the historical achievements of Islamic civilization in the second year; how Islamic civilization compares and contrasts with other civilizations in essence

and manifestation, in the third year; and of how Islamic civilization is the only viable option in dealing with the fundamental problems of Muslims and non-Muslims in the contemporary world, in the fourth year. (Al-Faruqi, 1982: 13) of discipline in the vision of to be The aspiration for enormous and realized its aspiration and dream of becoming a renowned centre for learning and research. Pursuing this dynamic vision, the University aspire to become a leading international centre of educational excellence which integrates Islamic revealed knowledge and values in all disciplines and which aspires to the restoration of the ummahs leading role in all branches of knowledge. seeks to restore the dynamic and progressive role of the Muslim Ummah in all branches of knowledge, and endeavors to inspire intellectual dynamism and restore a leading and progressive role of the Muslim Ummah in all branches of knowledge and inculcate a worldview of tawhid and the Islamic philosophy of the unity of knowledge as well as its concept of holistic education. by Zuriati and Engku Ahmad Zaki (2010) Ismail Raji al-Faruqi was a strong believer in inter-religious dialogue. Zuriati and

Engku Ahmad Zaki (2010) Ismail Raji al-Faruqi was a strong believer in inter-religious dialogue. such malaysia to recast knowledge as Islam relates to it, is to Islamize it; i.e., to redefine and reorder the data, to rethink the reasoning and relating of the data, to reevaluate the conclusions, to reproject the goals and to do so in such a way as to make the disciplines enrich the vision and serve the cause of Islam. (1982: 15-16) had been highlier had been successfully knowledge and the essence of tauhid perspective andMworldview based on the philosophy and the essence of tauhid in the whole such as field of knowledge and scientific discipline as pre-requisite, modern tific methodology and integrated approach discipline and approach, OK holistic set up revival of science, and integrated framework and the worldview of tauhid, as pronounced by al-Faruqi: the principle of Islamic methodology is not identical to the principle of the relevance of the spiritual. It adds to it something peculiarly Islamic, namely, the principle of ummatism. This principle holds that no value, hence no imperative is merely personal, pertinent to the individual alone. Neither value-perception nor value-realization pertains to consciousness in its personal moment, to its individual, secret relation with God. Islam affirms that Gods commandment, or the moral imperative, is necessarily societic. It is essentially related to, and obtains only within, the social order of the Ummah. That is why Islam entertained no idea of personal morality or piety which it did not define in ummatist terms. (1990) d strong support become the great legacy and strong bastion of Islamic knowledge in modern context deeply embedded in the life of the ummah, ts releventization to the ummah at large, in the context of modern and development of the ummah as reflected by Israr by in his as reflected

by as crafted ped since his tenure in Ameirca and Pakistan, ly deep embedded unwavering, This attempt was decisive in restructuring back The aspiration for Islamization of knowledge in the International Islamic University Malaysia was based on the ummatic vision, and profound ideal designed to revive and enhance the ummatic conciousness, Since its establishment in ABIM had been leading khayrummah, championing the ideas of alFaruqi, osed had profoundly impacted the yound cadre in championing his vision of Islam and moral philosopfhy International Islamic University Malaysia and in moral philosophy and worldview of Islam. Dimension of his thought, as pronounced by Prof. Dr. Chandra Muzaffar in the Ismail al-Faruqi Memorial Lecture: Professor Ismail al-Faruqi was undoubtedly one of the most accomplished and one of the most illustrious thinkers that the Muslim world has produced in recent decades. His writings, which span a whole spectrum of social concerns, have contributed immensely to a better understanding of tawhid, Islamic culture, and interfaith dialogue among both Muslims and non-Muslims. As a committed intellectual who translated ideas into action, the late Professor alFaruqi was an honest and principled voice in the struggle for a just world. It was because of his own integrity that he regarded morality in public life as fundamental to social justice. profound moral philosophy and worldview that reinforces said: intrinsically has continuously shaping the vision projected by The idea had been progressively developed and expanded based on the tawhidic and he projected. It continue to the University continue to the character of the Universitys with structural reform of its curriculum, and greatly Kulliyyah. The role he played in reconstructing knowledge and its principle methodology from Islamic religious standpoint and intellectual tradition in restoring the dynamic aspiration and idealism of the ummah. projecting the worldview and philosophy of tawhid and and reclaiming the glorious scientific achievement and recasting fundamental views of knowledge. Al-Faruqis influence in Islamization project was and in reconstructing the philosophy of knowledge and formulating its worldview. The theoretical approach he crafted had inspired comprehensive accomplishment of Islamization and broke the ground for monumental project of Islamization of knowledge in Malaysia. the methodology of Islamization had radical impact in the movement and intensify in intellectual ground and tradition in Malaysia. His significance contributions and principle works had deep influence in the direction of International Islamic University Malaysia since 1981. The aspiration of tawhid, Islamization of knowledge, and religionswissenschaft he advocated had strong impact in transforming Islamic values and tradition in Malaysia. His philosophy and major influence in Malaysia was mainly in promulgating and inspiring This phenomenal contribution and wide influence was rightly proclaimed by Prof. Chandra Muzaffar in his address on Ismail al-Faruqi Memorial Lecture Professor Ismail al-Faruqi was undoubtedly one of the most accomplished and one of the most illustrious thinkers that the Muslim world has produced in recent decades. His writings, which span a whole spectrum of social concerns, have contributed immensely to a better understanding of tawhid, Islamic culture, and interfaith dialogue among both Muslims and non-Muslims. As a committed intellectual who translated ideas into action, the late Professor al-Faruqi was an honest and principled voice in the struggle for a just world. It was because of his own integrity that he regarded morality in public

life as fundamental to social justice. reclaim the ideal of tawhid and restore the dynamic aspiration of rational perspective. from rational ground of his project had substantial impact in the development of scientific and intellectual tradition in Malaysia and reclaiming the primacy of thought and culture reclaiming religious ideals gained ground and claim increasing support and influence in Malaysia philosophy and fundamental inclusive and comprehensive education grated knowledge rational and religious science of and projecting of knowledge had The and was become the hallmark in Malaysia. framework tradition of knowledge. transformation in the field of knowledge and and in Islamic religious and intellectual tradition the Muslim world. He in the modern philosophy of science and and His in way of and tawhidic The significance of his Islamic ideal had major influence in Islamic thought and Islamic movement in Malaysia. His major contribution was field from secular worldview into moral imperative and Islamic the d of. The pervasive influence and his has. It the University to project of al-Faruqi in projecting aspiration and dream of articulating the setting up the systematic approach tawhidic perspective to knowledge and excellence tradition of Islamic scholarship. values he proposed tawhidic values and he projected great influence on the of the contributing to framing her policy of proposing as mandatory influence he brought imbued with Islamic values. and tawhidic framework based ideology o be conception and and curriculum and and holistic view of knowledge character standpoint to Islamic outlook and The approach was essentially grounded in transforming the traditional Islamic methology designed to imbued the values of tauhid, and propose Islamization of modern knowledge in radical. system and gaining radical shift from secular outlook into Islamic perspective systemic and practical and aspiration of tawhid, the position and leading role for international standing and shifting ideas of his ideas and various work and scholarship in contributions to Islamic ideal Islamic thought and Islamic movement had in His major contribution in comparative religion. His broad influence in academic cadre n IIUM Al-Faruqi was instrumental in inspiring with profound developing the philosophy and methodology of knowledge that had and his substantive in modern Islamic world, as f knowledge and. in the field of the study of religion. Islamization of Knowledge this was portrayed in mainly the wave of mundane and secular outlook from the Islamic standpoint reinvigorating and reclaiming the Islamic contribution in framing the method and direction of was in inspiring the modern tradition in modern time and leading the new chapter of excellence as a beacon of success and supreme hallmark ofas a knowledge-based and moderate movement tnnmennnonnA 1ST WORLD CONGRESS ON INTEGRATION AND ISLAMICISATION OF ACQUIRED HUMAN KNOWLEDGE (FWCII-2013) FIFTH ANNOUNCEMENT OF FWCII-2013

I wish to inform you that preparations are underway to make sure that our First World Congress for the Integration and Islamicisation of Acquired of Human Knowledge would be held without any hitches from 23-25 August 2013, by the grace of Allah SWT. One of the objectives of this Congress is to showcase the achievements of IIUM in fulfilling the mission of Integration and "Islamisation of Human Knowledge" as stated in the University's Constitution. Therefore we look forward to IIUM academic staff in all Kulliyyahs to seize this golden opportunity to highlight their intellectual and technological products, research papers, research findings, teaching experiences, consultancy projects, etc. based either on the mission of Integration (or input) of Revealed worldview, values, norms, perspectives, precepts, ethics; or Islamicisation of some aspects or issues in acquired human knowledge in your area of specialisation. By "Islamicisation" we refer to a process of teaching, constructing, developing, researching, disseminating or reconstructing aspects of acquired or contemporary human knowledge, philosophical assumptions, theories, practices, traditions, paradigms, cultures, or aspects of human thought, personality, behaviour or action in accordance, or in harmony, with the worldview of Islam, or the tenets of its `Aqidah or Shari`ah or Akhlaq. For your information we have extended the following dates: Abstract submission : 1 November 2012 Notification of abstract acceptance : 1 December 2012 Full paper submission : 1 March 2013 We hope the new dates would be more convenient for our academic staff and academics outside IIUM - acting individually or as a team - to prepare the abstracts and the papers for the Congress. Thank you for your kind attention and support. Wassalam. Yours sincerely Prof. Dr. M. Kamal Hassan Chairman, Organising Committee FWCII-2013 disciplinehttp://www.iium.edu.my/fwcii2013/information.php Theme: CONSTRUCTING THE ALTERNATIVE PARADIGM OF TAWHID Dates: 23 (Friday) - 25 (Sunday) August 2013 Venue: Kuala Lumpur, Malaysia

Organised by the International Islamic University Malaysia, Kuala Lumpur

Call for Papers (in three languages: English, Arabic and Malay-Indonesian)
The organizing committee of the 1st World Congress on Integration and Islamicisation of Acquired Human Knowledge (FWCII-2013) at the International Islamic University Malaysia, would like to invite Muslim scholars and academics in all branches of human knowledge to submit abstracts of their papers to be presented at the Congress. The FWCII-2013 is going to take place in Kuala Lumpur, Malaysia from 23-25 August, 2013 insha Allah. The theme of the Congress is Constructing the Alternative Paradigm of Tawhid with a focus on the INTEGRATION or APPLICATION of the ISLAMIC worldview, paradigm, epistemology, perspective, principles, precepts, values and norms, in the following branches of acquired human knowledge: A) Humanities: Studies on Religion, Philosophy, Literature, Linguistics, Languages, Arts, Music. Social and Human Sciences: Anthropology, Sociology, Psychology, Political Science, History, Journalism, Communication, Law, Economics and Business, Education, Management, Gender Studies, Hospitality, Tourism. Natural and Physical Sciences: General Sciences, Astronomy, Cosmology, and Geography. Applied Sciences and Technology: Engineering, Information Communication Technology, Computer Science,Architecture, Quantity Surveying, Urban and Regional Planning, Environmental Design and Space Sciences. Medical Sciences : Allied Health Sciences, Pharmacy, Dentistry, Traditional and Complementary Medicine.

B)

C)

D)

E)

Note An abstract (written in English or Arabic or Malay-Indonesian) should be between 300 to 700 words, and include the following information: Author Name(s), Designation, Profession, Institution and Affiliation, Mailing Address, E-mail Address, Telephone and Fax Numbers. Important Dates Abstract submission Notification of abstract acceptance Full paper submission : 1 November 2012 : 1 December 2012 : 1 March 2013

Notification of paper acceptance Online registration

: 1 April 2013 : 1 May - 1 June 2013

Registration Fee For Early Birds (Registration before 1st June 2013)

U.S.D. 300 RM 600 RM 300

(For International Participant - Without Hotel Accommodation) (For Local Participant - Without Hotel Accommodation) (For students- Without Hotel Accommodation)

Normal Rates (Registration after 1st June 2013)


U.S.D. 400 RM 800 RM 400

(For International Participant - Without Hotel Accommodation) (For Local Participant - Without Hotel Accommodation) (For students- Without Hotel Accommodation)

Contact Address Secretariat of FWCII-2013 ISTAC, IIUM 24, Persiaran Duta 50480 Kuala Lumpur, Malaysia Telephones (During Office Hours: 09.00 hr - 17.00 hr, Malaysian Time) Arabic: +6019 6340683 English: +603 6207 3538 Malay/Indonesian: +603 6207 3475 Fax: +603 6207 3477 E-mail: fwcii2013@iium.edu.my Website: www.iium.edu.my

We hope the new dates would be more convenient for our academic staff and academics outside IIUM - acting individually or as a team - to prepare the abstracts and the papers for the Congress. Thank you for your kind attention and support. Wassalam. Yours sincerely Prof. Dr. M. Kamal Hassan

Chairman, Organising Committee FWCII-2013

mengarah pihak berkuasa berkenaan bertindak dalam suatu jangka masa ditetapkan; membayar pampasan membaiki prosedur supaya salah tadbiran tidak berulang Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 27th Dhul Qa'dah 1434 (3rd October 2013) Narrated Anas (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "When anyone of you appeal to Allah for something, he should ask with determination and should not say, 'O Allah, if You wish, give me.' For nobody can force Allah to do something against His Will. Bukhari Vol. 8 : No. 350 Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 27th Dhul Qa'dah 1434 (3rd October 2013) Narrated Anas (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "When anyone of you appeal to Allah for something, he should ask with determination and should not say, 'O Allah, if You wish, give me.' For nobody can force Allah to do something against His Will. Bukhari Vol. 8 : No. 350
Mickey Spiegel Senior Advisor, Asia Division Human Rights Watch 350 Fifth Avenue, 34th floor New York, NY 10118 Phone: 212-216-1229; 917-968-9937 e-mail spiegem@hrw.org twitter: @MickeySpiegel Human Rights Watch / Asia: www.hrw.org/asia

JURNAL ISLAMIA DI REPUBLIKA 26 SEPT 2013 Nikmati Jurnal Islamia Republika Hari Ini Najib Tun Razak menyaksikan majlis MoU di antara Universiti Islam Antarabangsa Malaysia (UIAM) yang diwakili oleh rektornya, Prof. Datuk Seri Dr. Zaleha Kamaruddin (kiri) dengan Gunung Land Sdn. Bhd. yang diwakili pengerusi eksekutifnya, Datuk Syed Abu Hussin Syed Abdul Fasal pada Pelancaran Kongres Pertama Sedunia Tentang Integrasi dan Islamisasi Ilmu Pengetahuan Akliah Manusia (FWCII-2013) dan Bandar Islam UIAM di Kuala Lumpur, semalam. - BERNAMA The International Islamic University Malaysia (Arabic: ( ) Malay: Universiti Islam Antarabangsa Malaysia), also known as IIUM or UIAM, is one of the Public Institutions of Higher Education (PIHE) in Malaysia. Its main campus is located in Gombak, Selangor with its Centre for Foundation Studies situated in Petaling Jaya and its medical-centric branch in Kuantan, Pahang. The university is sponsored by eight governments from the Organisation of the Islamic Conference (OIC). It is distinct from the International Islamic University Islamabad, Pakistan and International Islamic University in Chittagong, Bangladesh. The university was established in 23 May 1983, founded on Islamic principles.[1] Islamic values are inculcated into all disciplines. The university offers bachelor, master's degree and PhD courses at its 13 faculties, also known as kulliyyah. Since 1987, there have been 60,785 graduates and postgraduates who have successfully completed their studies at the IIUM. Out of this, 53,241 were from Malaysia while 7,530 were International students.[6]

Contents

1 History 2 Campus o 2.1 Facilities o 2.2 Masjid of Sultan Haji Ahmad Shah 3 Academics o 3.1 Students o 3.2 Medium o 3.3 Awards and recognition 4 Notable alumni o 4.1 Faculty members (former and current) 5 References 6 External links

History
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(February 2013)

The idea of an international Islamic education institution was conceived in 1982 by the fourth

Prime Minister of Malaysia, Mahathir Mohamad during a meeting between OIC leaders to establish an international institution for tertiary education based on Islamic principles, known as the Islamization of knowledge. It was then shared with the then Minister of Education, Dato' Amar Dr. Sulaiman Daud; the Director-General of Education, Tan Sri Dato' Hj Murad bin Mohd. Nor and two other persons. Assoc. Prof. Dr. Kamal bin Hassan, then of the National University of Malaysia, a senior academic official who attended the meeting, produced the first working paper on the concept of the university. IIUM was officially established on 23 May 1983 when the University received its 'Establishment Order' from His Majesty the Yang di-Pertuan Agong Sultan Haji Ahmad Shah Al-Musta'in Billah, after an exchange of Diplomatic Notes of co-sponsorship between the Government of Malaysia and a number of Muslim Governments as well as the OIC. On 1 July 1983, Ahmad Shah was appointed as the first Constitutional Head of the IIUM. The university's language of instruction was to be English and Arabic, and many of its students would come from overseas. As Malaysian law did not allow for this, IIUM was incorporated under the Companies Act of 1965. Thus it became the first international university and the first university in Malaysia to use English as the medium of instruction and administration. It was officially opened at Petaling Jaya, with the Allahyarham Tun Hussein Onn elected as the first president. The university operates under the direction of a Board of Governors with representatives of the OIC as well as eight sponsoring governments, namely; Malaysia, Bangladesh, Egypt, Libya, Maldives, Pakistan, Saudi Arabia and Turkey. The Constitutional Head, President and Rector of this international university are all Malaysians. A batch of 153 students from Malaysia and abroad were enrolled for the first academic session, which started on 8 July 1983. Courses were conducted under the Faculty of Economics, the Faculty of Laws, the Center for Fundamental Knowledge and the Center for Languages. These first batch received their degrees and diplomas during the First Convocation held on 10 October 1987. 68 graduates were conferred Bachelor of Economics (B.Econ) degrees, 56 Bachelor of Laws (LLB) degrees, and 29 Qadis were conferred Diploma in Law and Administration of Islamic Judiciary.

Campus
Main campus The university has moved to a 700 acre (2.8 km) campus at Gombak, Selangor. The original campus in Petaling Jaya has been converted to a matriculation centre and is now known as Centre For Foundation Studies (CFS) for all foundation students, except for Foundation in Economics students in Gombak. Apart from these two campuses, IIUM has another two campusesthe Kuala Lumpur Campus at Persiaran Duta, Kuala Lumpur[7] and Kuantan Campus, about 250 km to the east in the state of Pahang. On September 2010, IIUM reported to open new campus in Pagoh, Johor[8] and another in Gambang, Kuantan, Pahang.

IIUM has 13 faculties, called "Kulliyyah" from the Arabic word meaning the same. Two of the faculties are the Ahmad Ibrahim Kulliyyah of Laws (AIKOL) and the Kulliyyah of Islamic Revealed Knowledge and Human Sciences (KIRKHS). Other courses offered include Engineering, Dentistry, Nursing, Allied Health Sciences, Architecture, Information Technology, Biomedical Science, Biotechnology, Economics and Management Sciences. The engineering disciplines offered at MIUI are Communications Engineering, Computer & Information Engineering, Mechatronics Engineering, Aerospace Engineering, Automotive Engineering, Manufacturing Engineering, Biochemical-Biotechnology Engineering, and Materials Engineering. The faculties (kulliyyah) of IIUM are:

Gombak o Ahmad Ibrahim Kulliyyah of Laws (AIKOL) o Kulliyyah of Islamic Revealed Knowledge and Human Sciences (KIRKHS) o Kulliyyah of Economics and Management Sciences (KENMS) o Kulliyyah of Engineering (KOE) o Kulliyyah of Architecture and Environmental Design (KAED) o Kulliyyah of Information and Communication Technology (KICT) o Kulliyyah of Languages and Management (KLM) (will be moved to new Pagoh Campus) o Institute of Education (INSTED) o Centre of Languages and Pre-University Academic Development (CELPAD) o Centre for Postgraduate Studies (CPS) Kuantan o Kulliyyah of Medicine (KOM) o Kulliyyah of Allied Health Sciences (KAHS) o Kulliyyah of Pharmacy (KOP) o Kulliyyah of Nursing (KON) o Kulliyyah of Science (KOS) o Kulliyyah of Dentistry (KOD) Petaling Jaya: Centre for Foundation Studies (CFS) Kuala Lumpur o International Institute of Islamic Thought and Civilization (ISTAC) o International Institute of Islamic Banking and Finance (IIiBF)

There are 12 'excellence centres'. Among the notable centres include the IIUM Breast Centre, located in the Kuantan campus and devoted to the research and diagnosis of breast cancer, the number one killer of women in Malaysia. The Cultural Activity Centre (CAC) is the university's biggest centre, used as a venue for the annual convocation ceremony. The centre can be converted to an examination venue. Cultural performances, talks and seminars have been held at the centre; a notable use was for the 2003 Asia Pacific Indigenous Plays Festival which featured cultural performances from Malaysia, Thailand, the Philippines, Cambodia, Japan, and the United States of America.

Facilities

IIUM library In 2008, IIUM has deployed a wireless network infrastructure throughout its Gombak and Kuantan campuses. This infrastructure provides wireless coverage across both campuses. It delivers connectivity to roaming users, supports standard Wi-Fi clients, and delivers high-speed data, and streaming video applications.[9] IIUM has an extensive law library and research centre. It produces top-class university debaters; the university was placed seventh in the world varsity rankings in 2003.

IIUM River and connecting bridge between Kulliyyah of Education and Kulliyyah of Human Sciences Masjid of Sultan Haji Ahmad Shah The Masjid of Sultan Haji Ahmad Shah lies in the centre of the main campus grounds, interconnected to the rest of the administrative and academic buildings. This is symbolic of the Muslim belief that religious and worldly education are indivisible and inseparable from each other.

Academics
Students IIUM started with 153 students in 1983. Today approximately 3,000 students enroll each year. As of 2005, there were approximately 20,000 students from over 40 Muslim majority countries studying in IIUM, as well as students from non-Muslim majority countries (such as Germany, China, South Korea, Japan, India, United States of America, Russia, Thailand, Laos, Cambodia, Burma, Vietnam, Sri Lanka and the Philippines). The ratio of female-to-male students is 3:1. Since 1987, there have been 60,785 graduates and postgraduates who have successfully completed their studies at the IIUM. Out of this, 53,241 were from Malaysia while 7,530 were International students.[6] Having graduates all over the world, IIUM has established alumni chapters in Thailand, Bosnia and Herzegovina, Indonesia, Maldives, Australia, Saudi Arabia, Oman and Singapore. Branches of alumni chapters have also been opened in Turkey, China, Nigeria, the Philippines, Yemen, Brunei, Senegal, South Africa, Sri Lanka, Bangladesh, Gambia, Republic of Guinea and the United Arab Emirates.

Medium The medium of instruction is English, with Arabic used in courses related to the study of Islamic sciences like theology, jurisprudence and ethics. Basic Arabic is a compulsory course. In addition, basic Bahasa Melayu is compulsory for international students. Awards and recognition

Bridge on the IIUM River IIUM has participated in international competitions in the field of debate, public speaking and mooting. In 2004 Irma Nur Zahrah Bt. Junian from IIUM won the Public Speaking Competition of World University Debating Championship (WUDC).[10] In 2007, IIUM won the WUDC title for English as a second language.[11] In 2008 world ranking of World Debate website, IIUM had the 14th place among the top universities of the world.[12] In the field of research, students of IIUM have received recognition at regional and international level by winning gold, silver and bronze medals at exhibitions and expos, including PENCIPTA, INPEX, ITEX, Geneva and KIPA.[13]

Notable alumni

Fong Po Kuan, Member of Parliament in Malaysia for the constituency of Batu Gajah, Perak and a member of the Democratic Action Party, received a law degree from IIUM in 1997. Dr. Mohamed Fadzli Hassan, Member of the Kelantan Legislative Assembly for the constituency of Temangan and a member of the parti Islam Semalaysia, graduated with a law degree. Wong Kah Woh, Member of the Perak Legislative Assembly in Malaysia for the constituency of Canning under Ipoh Timur Parliamentary constituency and a member of the Democratic Action Party, received his law degree from IIUM in 2004. Datuk Haji Mohamed Taulan bin Mat Rasul, member of the Kedah Legislative Assembly for the constituency of Tokai under Pendang parliamentary constituency and a member of the Parti Islam SeMalaysia (PAS) received his Law Degree from IIUM in 1988. YB Datuk Meor Hashimi bin Abdul Hamid, State Legal Advisor for the state of Malacca from 2009 till present, graduated with a law degree in 1990. YB Dato' Ahmad Kamal bin Md. Shahid, the Perak State Legal Advisor, graduated with a Law degree in 1988. YB Dato` Anas bin Ahmad Zakie, Kedah Legal Advisor from 2009 till present, graduated with a law degree in 1990. Amanullah Jaihun, Afghanistan's ambassador to Australia, completed his PhD in IIUM. Tan Sri Azman bin Mokhtar, Managing Director/CEO of Khazanah Nasional Berhad.[14] Datuk Reezal Merican Naina Merican, President of GPMS and UMNO Youth Exco member. Dato' Seri Dr. Zambry Abdul Kadir, Menteri Besar of Perak.

Mohammad Fairus bin Khairuddin, former Deputy Chief Minister 1 of Pulau Pinang. Malik Imtiaz Sarwar, human rights lawyer and activist. Pritam Singh, Member of Parliament for Aljunied GRC (Singapore) for the Workers' Party received a Postgraduate Diploma in Islamic Studies in 2005. Prof. Dato' Dr. Sano Koutoub Moustapha, Minister of International Co-operation, Conakry, Republic of Guinea, West Africa. He studied PhD in Law at IIUM, taught there and later became its Deputy Rector for International Affairs.

It is also noted that then Prime Ministers of Malaysia, Tun Dr. Mahathir Mohamad and Tun Abdullah Ahmad Badawi, Sultan Hassanal Bolkiah of Brunei and Abdullah bin Abdul Aziz, king of Saudi Arabia were conferred honorary doctorates by IIUM. Faculty members (former and current)

Prof. Dr. Mohammad Hashim Kamali, Afghan-born Islamic legal scholar, professor of law at the Ahmad Ibrahim Kulliyyah of Laws. Assoc. Prof. Dr. Arshad Islam, Associate Professor at Department of History and Civilization, Kulliyyah of Islamic Revealed Knowledge and Human Sciences. Datuk Dr. Mashitah Ibrahim, Deputy Minister in Prime Minister's Department. Datuk Dusuki Ahmad, former political secretary of Tun Dr. Mahathir Mohamed and Chairman of Amanah Raya Berhad. Tan Sri Harun M. Hashim, former judge who banned UMNO. Prof. Tan Sri Dr. Ahmad Bin Mohamad Ibrahim, former Attorney General of Singapore. Datuk Md Hashim Yahya, former Mufti of Wilayah Persekutuan. Prof. Dato' Dr. Jamil bin Osman, Rector of Insaniah Prof. Datuk Dr. Muhammad Mackeen Abdul Majid, professor of Islamic thought. Yusri Mohamad, President of ABIM. Dr. Amina Wadud, female Muslim scholar. Dr. Muhammad Arif Zakaullah, professor of economics. Ahmet Davutolu, Minister of Foreign Affairs in Turkey Prof. Dr. B. Gltekin etiner Rector of International University of Sarajevo Prof. Dr. Mesut Idriz, International University of Sarajevo, Sarajevo, Bosnia and Herzegovina. Dr. Christoph Marcinkowski, independent scholar, relations between the Islamic world and the West, Berlin, Germany. Prof. Dr. Ataul Huq Pramanik, Professor of Economics, IIUM. Prof. Dato' Dr. Sano Koutoub Moustapha, Minister of International Co-operation, Conakry, Republic of Guinea, West Africa Dr. Asyraf Wajdi Datuk Dusuki, International Shari'ah Research Academy for Islamic Finance (ISRA)

References
1. ^ Jump up to: a b c d "Aiming to be premier Islamic university". thestar.com.my. 2007-1130. Retrieved 2009-12-07. 2. Jump up ^ "The Association of Southeast Asian Institutions of Higher Learning".

Seameo.org. Retrieved 2012-08-03. 3. Jump up ^ http://www.acu.ac.uk/institutions/search?code=MY 4. Jump up ^ "Association of Universities of Asia and the Pacific - List of the Members Universities". Auap.sut.ac.th. 2008-10-13. Retrieved 2012-08-03. 5. Jump up ^ [1][dead link] 6. ^ Jump up to: a b "28th IIUM Convocation Ceremony". International Islamic University Malaysia. Retrieved 2012-10-19. 7. Jump up ^ "Tapak ISTAC jadi kampus UIAM Kuala Lumpur". utusan.com.my. 201005-25. Retrieved 2011-01-19. 8. Jump up ^ "Kampus baru UIAM di Pagoh dijangka ambil pelajar 2012". bharian.com.my. 2010-11-30. Retrieved 2011-01-19. 9. Jump up ^ "Aruba Networks and Transition Malaysia Deliver Pervasive WiFi Network to the International Islamic University Malaysia". arubanetworks.com. 2008-07-30. Retrieved 2010-10-18. 10. Jump up ^ "World Debate Website". Flynn.debating.net. Retrieved 2012-08-03. 11. Jump up ^ "World Universities Debating Championship - Wikipedia, the free encyclopedia". En.wikipedia.org. 2012-07-12. Retrieved 2012-08-03. 12. Jump up ^ [2][dead link] 13. Jump up ^ "Indah Water Konsortium ~ IWK". Web6.bernama.com. Retrieved 2012-0803. 14. Jump up ^ Khazanah National Berhad

External links
Wikimedia Commons has media related to: International Islamic University of Malaysia

IIUM homepage IIUM Kuantan Campus's homepage IIUM's E-Learning page Centre for Foundation Studies

KUALA LUMPUR 23 Ogos - Datuk Seri Najib Tun Razak mahu melihat Universiti Islam Antarabangsa Malaysia (UIAM) memainkan peranan sebagai pemangkin dalam usaha menyatupadukan umat Islam di seluruh dunia. Perdana Menteri berkata, seruan ke arah perpaduan ummah amat diperlukan dan bertepatan dengan situasi semasa yang dihadapi negara-negara Islam yang berpecah-belah akibat konflik dalaman. Dalam masa sama, beliau mahu UIAM menyediakan asas dan dorongan intelektual kepada pemimpin negara-negara Islam untuk bersama-sama mencari penyelesaian serta tidak membiarkan kepentingan-kepentingan lain menjadi penghalang sesama ummah. "Yang paling penting ialah kita semua merupakan hamba Allah SWT di atas muka bumi ini dan kita wajib memimpin seperti yang dikehendaki-Nya," katanya.

Beliau berucap merasmikan Kongres Antarabangsa Tentang Integrasi dan Islamisasi Ilmu Kemanusiaan (FWCII) 2013 dan melancarkan Bandar Islamik di Dewan Utama, Pusat Aktiviti Kebudayaan UIAM, Gombak dekat sini hari ini. Yang turut hadir, Menteri Besar Perak, Datuk Seri Dr. Zambry Abdul Kadir, Presiden UIAM, Tan Sri Dr. Rais Yatim, Rektor UIAM, Prof. Datuk Seri Dr. Zaleha Kamaruddin dan Pengerusi FWCII 2013, Prof. Tan Sri Dr. Mohd. Kamal Hassan. Najib sebelum itu menunaikan solat Jumaat bersama kira-kira 3,000 warga UIAM di Masjid Sultan Haji Ahmad Shah di kampus universiti tersebut dan menyaksikan majlis menandatangani memorandum persefahaman (MOU) projek Bandar Islamik, Gombak antara UIAM dan Gunung Land Sdn. Bhd.. Beliau melontarkan saranan itu selepas menyifatkan khutbah Jumaat yang disampaikan Pengarah Masjid Sultan Haji Ahmad Shah, Prof. Madya Dr. Majdan Alias yang menyeru umat Islam bersatu-padu dengan mengetepikan segala perbezaan yang ditimbulkan oleh amalan politik sektarian sebagai amat relevan dengan konteks semasa ummah. Dalam majlis sama, Najib turut mengisytiharkan UIAM sebagai Universiti Islam Antarabangsa Premier dan yakin pengiktirafan tersebut akan menjana diskusi intelektual berhubung penyatuan rakyat Malaysia. "UIAM juga berupaya mendorong usaha mengarusperdanakan ajaran-ajaran Islam tentang kesederhanaan dalam agama, ekonomi dan politik dalam abad ke-21," ujarnya. Berhubung projek Bandar Islamik, beliau memberitahu, bandar berkenaan bakal menjadi testimoni perkembangan Malaysia sebagai sebuah negara moden yang benar-benar menerapkan nilai-nilai kesederhanaan Islam. Najib menjelaskan, projek seluas 7.15 hektar di kawasan pinggiran kampus UIAM itu menonjolkan konsep kontemporari seni bina moden berlandaskan kepada tamadun Islam khususnya menerusi model kota-kota ternama seperti Madinah, Damsyik, Baghdad dan Cordoba. "Tamadun Barat akhir-akhir ini telah menukarkan sebahagian besar suasana kehidupan desa kepada keadaan hiruk-pikuk kehidupan bandar dalam dunia moden. "Kini tiba masanya untuk kita kembali kepada konsep pembinaan bandar yang diinspirasikan oleh Islam dan bebas daripada segala pencemaran budaya," katanya. Beliau juga percaya reka bentuk dan fungsi Bandar Islamik yang unik akan menjadi penanda aras baharu dalam bidang seni bina Islam serta berharap lebih banyak institusi pengajian tinggi awam (IPTA) di negara ini melaksana inisiatif serupa.

Republika hari ini, Kamis 26 September 2013, memuat Jurnal Islamia Republika yang insya

Allah berisi: 1. Al Ahkam Sulthaniyah dan Pemikiran Kenegaraan dalam Islam (Dr Adian Husaini) 2. Islamofobia dalam Pendidikan Kewarganegaraan (Endang Surahman) 3. Pemikiran Natsir tentang Negara (Nuim Hidayat) 4. Belajar dari Napoleon (Dr Adian Husaini) Jurnal Islamia Republika merupakan kerjasama Insists dengan Harian Republika. Terbit tiap bulan hari Kamis minggu ketiga atau keempat.

Kongres Pertama Sedunia Tentang Islamisasi Ilmu

Dr. Anis Malik Thoha Assoc. Professor in Comparative Religion, Dept. of Usuluddin and Comparative Religion, KIRKHS, IIUM

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