Alhamdulillah, we have reached the 10th day of Ramadhan...May Allah accepts our fast, our prayers, our good deeds and all the things we do in hope of his blessings...
God willing, I am going to cook for breaking fast today..after 2 days of not cooking...
Alfatihah to kak Salina's mom who passed away on friday...in the month of ramadhan, on a friday..memang rezeki dia..
Monday, August 31, 2009
Thursday, August 13, 2009
Al-fatihah Ustaz Asri
We were shocked by an unexpected demise of Ustaz Asri of Rabbani..so sayu every time watching him reciting zikr, azan, takbir etc on 106..but his time had come..My condolence to Jannah, Atiqah and the rest of the family. My daughter kept on repeating..kesian Atiqah..to bear such a sudden lost..but Allah knows best. I told my daughter to give Atiqah moral support when she goes back to school. Moga rohnya dicucuri rahmat dan ditempatkan bersama orang-orang yang soleh..
Saturday, August 8, 2009
Darul Quran
I know the existence of Darul Quran (DQ) in Kuala Kubu Bharu since I moved here. However, I am rather ignorant on the function of the institution until recently...
I learned that DQ will produce hafiz/hafizah who will later take up professional courses in universities. Thus, we will have professionals with added value and perhaps can resolve this problem.
I learned that DQ will produce hafiz/hafizah who will later take up professional courses in universities. Thus, we will have professionals with added value and perhaps can resolve this problem.
Friday, August 7, 2009
Islamization of Knowledge
The idea of Islamization of knowledge has been of concern to many Muslim scholars. In the academic circles the idea is pioneered by the late Dr Ismail Raji Al-Faruqi (1921-1986). Al-Faruqi realizes that the world-ummah of Islam stands at the lowest rung of nations. Muslim intellectuals look to the west for knowledge without realizing that the secular knowledge revolves around western experience and is thus designed to meet its specific needs. The western concepts of knowledge reject the revelations as a source of guidance and knowledge.
Faruqi’s concept of Islamization of Knowledge and its requirements written in General Principles and Workplan (1982) emphasizes the key role played by the social sciences in modern societies. Thus, social reform of these sciences as an integral part of the Islamization of Knowledge process is needed. Eventually, the aim of Islamization of Knowledge to Faruqi is to overcome the distinction between the modern secular and traditional Islamic system of education and to produce an integrated system of education. To Faruqi, Islamization of Knowledge is “to Islamize the disciplines, or better, to produce university level textbooks recasting some twenty disciplines in accordance with the Islamic vision (cited in Motem, 2000).”
Taha Jabir Alwani approach towards Islamization of Knowledge focuses on identifying and articulating the relationship between revelation and real existence. He places the importance on Shari’ah or Islamic sciences and excludes the philosophers of social sciences.
Another distinguished scholar in this respect is Abdul Hamid A. Abu Sulayman. He focuses on both reforming the Islamic and modern sciences as he feels that both modern social sciences and traditional Islamic sciences have shortfalls that prevent them from contributing to the contemporary world. As such his priority is given to the field of political science as he believes that the political system represents the concerns, the philosophy and the direction of the society.
Though the three scholars take up different approaches in their views of Islamization of Knowledge, they work together, being supportive of one another as their ultimate aim is the same, that is, to uplift the image of Islam. They have left a legacy and a challenge to Muslim scholars of today. Muslim scholars have to pursue the challenge as the Islamization of Knowledge is a lifelong process. Taking up this challenge is vital for the betterment of the Ummah.
Faruqi’s concept of Islamization of Knowledge and its requirements written in General Principles and Workplan (1982) emphasizes the key role played by the social sciences in modern societies. Thus, social reform of these sciences as an integral part of the Islamization of Knowledge process is needed. Eventually, the aim of Islamization of Knowledge to Faruqi is to overcome the distinction between the modern secular and traditional Islamic system of education and to produce an integrated system of education. To Faruqi, Islamization of Knowledge is “to Islamize the disciplines, or better, to produce university level textbooks recasting some twenty disciplines in accordance with the Islamic vision (cited in Motem, 2000).”
Taha Jabir Alwani approach towards Islamization of Knowledge focuses on identifying and articulating the relationship between revelation and real existence. He places the importance on Shari’ah or Islamic sciences and excludes the philosophers of social sciences.
Another distinguished scholar in this respect is Abdul Hamid A. Abu Sulayman. He focuses on both reforming the Islamic and modern sciences as he feels that both modern social sciences and traditional Islamic sciences have shortfalls that prevent them from contributing to the contemporary world. As such his priority is given to the field of political science as he believes that the political system represents the concerns, the philosophy and the direction of the society.
Though the three scholars take up different approaches in their views of Islamization of Knowledge, they work together, being supportive of one another as their ultimate aim is the same, that is, to uplift the image of Islam. They have left a legacy and a challenge to Muslim scholars of today. Muslim scholars have to pursue the challenge as the Islamization of Knowledge is a lifelong process. Taking up this challenge is vital for the betterment of the Ummah.
Subscribe to:
Posts (Atom)