Kerinduan akan suami tercinta tidak pernah pudar, hampir seminggu dikau meninggalkanku kerana amanah bertugas di luar kawasan,
Kusangkakan diri ini mampu bertahan merinduimu seandainya perkara ini sudah menjadi biasa apabila kita berjauhan,
Namun semakin kerap kita berpisah, kurasakan begitu cepat perasaan rindu hadir,
malahan titisan air mata mengalir apabila mengenangkannya,
Terasa diri ini kesunyian sekalipun dihari pemergian dikau, daku tinggal bersama kakakku yang mempunyai anak yang menceriakan suasana,
Ingatan dan rasa ingin bersamamu tidak pernah lekang di minda ini,
Sunyi daripada bertanya khabar dikala kita berjauhanr sebagai cara mengurangkan kerinduan padamu, kerana kurasakan semakin kerap kita berhubung dan bertanya khabar
di saat ini,kuingin memeluk erat dirimu, tidak mahu berjauhan denganmu,
Namun sebaliknya, daku tidak mampu melakukannya,dikau jauh daripadaku,
Diri ini juga kerisauan seandainya anak yang dikandung ini sedar ibunya menitiskan
air mata merindui bapanya, tentu anak ini turut bersedih dan mengalirkan air mata,
Hanya doa dan harapan dipanjatkan semoga diri kita yang saling menyintai kerana-Nya sentiasa tenang dan tabah dalam menghadapi cabaran ini,
Kuyakin pengorbanan dan jihad dikau dalam amanah tugasan ini adalah suatu yang bernilai disisiNya,
Daku akan cuba dan terus cuba menenangkan hati ini saat -saat kita berjauhan
kerana berjauhannya kita atas amanahNya, akhir matlamat hidup kita jua untuk
mendapatkan
'MARDHATILLAH'..
Friday, December 17, 2010
Friday, March 12, 2010
Competent Professionals with Adab
Competent Professionals with Adab
Dr. Mohd Sani Badron
Fellow Kanan
16/02/2010 | The Star
Crass materialism and anti-intellectualism which manifest in any society betray the following fact: that the emphasis of its imbalance educational system is simply on the physical, material and quantitative aspects of man.
In Islam, the objective of education emphasizes rather on the mind and soul, which define and refer to the reality of human being. Man is educated with an eye to raising the level of his adab, culture and civilization.
The purpose of education should not merely to improving student's economic and social position in terms of career and vocation, nor merely giving the individual a leg up the economic and social ladder.
Teachers' purpose should not be for students to adjust to the environment, but rather for them to improve themselves and their surrounding environment, leading to amelioration of culture and civilization.
In this light, the teaching and learning of skills alone does not necessarily constitute education in its true sense, even if such training is usually easier and more easily measurable.
For that matter, even the teaching and learning of the human, natural or applied sciences alone does not necessarily constitute education if it is merely cramming students' memory with details.
There is a big difference between learning (ta‘allum) and education (ta'dib).
In ta'dib, the knowledge and sciences (‘ilm)-that which is to be instilled into education's recipient-must be purposive or beneficial knowledge. This ensures that knowledge is being put to good use in society.
As such, in Islamic education, concomitant action is emphasized as much as true knowledge, so that human conduct is guided to conform to revealed truth.
According to Dr Syed Muhammad Naquib al-Attas, in Islam, "there is no worthwhile knowledge without action accompanying it; and no worthwhile action without knowledge guiding it."
It is adab that which should direct the use of any professional knowledge; it is adab that which bring the light of Islam, as religion and civilization, to illuminate the technicalities of any specialization pursuit.
In such an educational framework, narrowly trained professionals envisaged to be produced by mere learning, are replaced with competent professionals with adab.
To a certain extent, there is a parallel here with a stream of Western tradition espoused by John Stuart Mill (d. 1873), who called for philosophic professionals, who "would demand principles and be capable of apprehending them."
According to Mill, "Men are men before they are lawyers, or physicians, or merchants, or manufacturers; and if you made them capable and sensible men, they will make themselves capable and sensible lawyers or physicians" or any other professional.
In order that education helps people to learn to be as intelligent as they can be; this involves thinking and exercising critical judgment, which rescues them from stupidity, ignorance and torpor.
According to Charlie Dunbar Broad (d. 1971), a philosopher of science specialized in philosophical aspects of psychology, progress in knowledge of social system is contingent upon deliberative alteration of the emotional constitution of mankind by removing superstitious beliefs and the like.
Indeed, such instruction which renders intellectual discipline, would lead to considerable advantages. Among others: ritually, there will be less superstition; socially, less disorder; organizationally, less disrespect for superiors; politically, less faction and wanton opposition to legitimate government; and, bureaucratically, less rash and capricious judgment of public affairs.
However, while Mill's philosophy of education does not go beyond intellectual development, Islamic education in term of ta'dib covers both, intellectual as well as moral development.
Ta'dib renders mental discipline, and at the same time, impresses ethical habits, as education so conceived should also help people to learn to be as ethical as they can be.
Some Western thinkers, likes Yves René Marie Simon (d. 1961), have made similar assertion, that the education of ethics may increase human moral conception, and advance his moral conscience on good and evil.
Examples of the global advancement of human conscience are on the issues of the treatment of prisoners of war, the problem of destitution, the issue whether aggressive war can be justified, child labour, and so on.
Be that as it may, the progress of moral consciousness requires, among others, the teaching and learning of a reasoned account of the nature and the grounds of rights actions. This demands the principles of the morally commendable or reprehensible; and the well nurtured capability of apprehending those principles.
Such definition of ethics requires well-defined ethical concepts as well as the justification or appraisal of moral judgment-and the discrimination between right and wrong actions or decisions-which must be adequately, articulately and coherently set forth.
In reference to that, the competent judgment of contemporary scholars such as Abdul Khaliq, Mohamed Ahmed Sherif, and Muhammad Abul Quasem, just like that of those Orientalists such as Majid Fakhry and Richard Walzer, is that al-Imam al-Ghazzali's ethical thought stands out to be the best.
Al-Ghazzali's ethical view is the best in terms of being an articulate, a far-reaching as well as fundamental synthesis of the currents in Islamic thought. This includes the contributions by Qur'anic exegetes, traditionists, theologians, philosophers, and Sufis.
As it is, the ethical thought of al-Ghazzali is mostly contained in his works Mizan al-‘Amal and Ihya' ‘Ulum al-Din. A comparative study would find that the former is more methodical while the latter more comprehensive, in their respective presentations of a positive moral theory of a high order.
Dr. Mohd Sani Badron
Fellow Kanan
16/02/2010 | The Star
Crass materialism and anti-intellectualism which manifest in any society betray the following fact: that the emphasis of its imbalance educational system is simply on the physical, material and quantitative aspects of man.
In Islam, the objective of education emphasizes rather on the mind and soul, which define and refer to the reality of human being. Man is educated with an eye to raising the level of his adab, culture and civilization.
The purpose of education should not merely to improving student's economic and social position in terms of career and vocation, nor merely giving the individual a leg up the economic and social ladder.
Teachers' purpose should not be for students to adjust to the environment, but rather for them to improve themselves and their surrounding environment, leading to amelioration of culture and civilization.
In this light, the teaching and learning of skills alone does not necessarily constitute education in its true sense, even if such training is usually easier and more easily measurable.
For that matter, even the teaching and learning of the human, natural or applied sciences alone does not necessarily constitute education if it is merely cramming students' memory with details.
There is a big difference between learning (ta‘allum) and education (ta'dib).
In ta'dib, the knowledge and sciences (‘ilm)-that which is to be instilled into education's recipient-must be purposive or beneficial knowledge. This ensures that knowledge is being put to good use in society.
As such, in Islamic education, concomitant action is emphasized as much as true knowledge, so that human conduct is guided to conform to revealed truth.
According to Dr Syed Muhammad Naquib al-Attas, in Islam, "there is no worthwhile knowledge without action accompanying it; and no worthwhile action without knowledge guiding it."
It is adab that which should direct the use of any professional knowledge; it is adab that which bring the light of Islam, as religion and civilization, to illuminate the technicalities of any specialization pursuit.
In such an educational framework, narrowly trained professionals envisaged to be produced by mere learning, are replaced with competent professionals with adab.
To a certain extent, there is a parallel here with a stream of Western tradition espoused by John Stuart Mill (d. 1873), who called for philosophic professionals, who "would demand principles and be capable of apprehending them."
According to Mill, "Men are men before they are lawyers, or physicians, or merchants, or manufacturers; and if you made them capable and sensible men, they will make themselves capable and sensible lawyers or physicians" or any other professional.
In order that education helps people to learn to be as intelligent as they can be; this involves thinking and exercising critical judgment, which rescues them from stupidity, ignorance and torpor.
According to Charlie Dunbar Broad (d. 1971), a philosopher of science specialized in philosophical aspects of psychology, progress in knowledge of social system is contingent upon deliberative alteration of the emotional constitution of mankind by removing superstitious beliefs and the like.
Indeed, such instruction which renders intellectual discipline, would lead to considerable advantages. Among others: ritually, there will be less superstition; socially, less disorder; organizationally, less disrespect for superiors; politically, less faction and wanton opposition to legitimate government; and, bureaucratically, less rash and capricious judgment of public affairs.
However, while Mill's philosophy of education does not go beyond intellectual development, Islamic education in term of ta'dib covers both, intellectual as well as moral development.
Ta'dib renders mental discipline, and at the same time, impresses ethical habits, as education so conceived should also help people to learn to be as ethical as they can be.
Some Western thinkers, likes Yves René Marie Simon (d. 1961), have made similar assertion, that the education of ethics may increase human moral conception, and advance his moral conscience on good and evil.
Examples of the global advancement of human conscience are on the issues of the treatment of prisoners of war, the problem of destitution, the issue whether aggressive war can be justified, child labour, and so on.
Be that as it may, the progress of moral consciousness requires, among others, the teaching and learning of a reasoned account of the nature and the grounds of rights actions. This demands the principles of the morally commendable or reprehensible; and the well nurtured capability of apprehending those principles.
Such definition of ethics requires well-defined ethical concepts as well as the justification or appraisal of moral judgment-and the discrimination between right and wrong actions or decisions-which must be adequately, articulately and coherently set forth.
In reference to that, the competent judgment of contemporary scholars such as Abdul Khaliq, Mohamed Ahmed Sherif, and Muhammad Abul Quasem, just like that of those Orientalists such as Majid Fakhry and Richard Walzer, is that al-Imam al-Ghazzali's ethical thought stands out to be the best.
Al-Ghazzali's ethical view is the best in terms of being an articulate, a far-reaching as well as fundamental synthesis of the currents in Islamic thought. This includes the contributions by Qur'anic exegetes, traditionists, theologians, philosophers, and Sufis.
As it is, the ethical thought of al-Ghazzali is mostly contained in his works Mizan al-‘Amal and Ihya' ‘Ulum al-Din. A comparative study would find that the former is more methodical while the latter more comprehensive, in their respective presentations of a positive moral theory of a high order.
Sunday, December 6, 2009
Seminar Pengukuhan Pandangan Alam Islam & Syarahan Perdana Prof.Syed Muhammad Naquib al-Attas
Persatuan Kebangsaan Pelajar Islam Malaysia (PKPIM) dan Himpunan Keilmuan Muda (HAKIM) akan menganjurkan Seminar Sehari Pengukuhan Pandangan Alam Islam dan Syarahan Perdana Prof Dr Syed Muhammad Naquib Al-Attas pada 13 Disember 2009 iaitu pada hari Ahad bermula pukul 8.30 pagi di Institut Integriti Malaysia (IIM), Jalan Duta, Kuala Lumpur.
Antara objektif seminar ini diadakan adalah untuk menekankan keutamaan pandangan alam Islam dalam kerangka berfikir masyarakat Islam serta memantapkan kefahaman masyarakat, khasnya generasi muda, tentang Pandangan Alam Islam yang sebenar.
Dalam pada itu, PKPIM dalam membawa suatu rencah bagi memulihkan permasalahan umat telah melancarkan “Gagasan Ta’dib Kepemudaan” yang bertujuan untuk membina kembali suatu generasi Islam baru yang ideal dan menjadi suri tauladan kepada semua, yang luhur adab dan keperibadiannya, tinggi disiplin ilmunya, kukuh pegangan tauhidnya serta memiliki nilai integriti dan kepimpinan yang hebat.
Rentetan itu, penganjuran Seminar Sehari Pengukuhan Pandangan Alam Islam dan Syarahan Perdana Prof Dr Syed Muhammad Naquib Al-Attas adalah merupakan satu program induk dan menjadi perintis kepada pelaksanaan program Majlis Tarbiyah dalam memperkasa agenda kefahaman Ta’dib dan pendidikan dalam kalangan masyarakat khususnya generasi pelajar.
Sementara itu, seminar yang akan dianjurkan juga akan diisi dengan tujuh pembentangan kertas kerja oleh beberapa tokoh intelektual terkemuka dalam negara. Antara yang terlibat termasuklah Prof Wan Mohd Nor Wan Daud, Dr Mohd Farid Mohd Shahran, Dr Mohd Sani Badron, Dr Adi Setia Mohd dom, dan sebagainya. Acara kemuncak kepada penganjuran seminar tersebut adalah Syarahan Perdana Prof Dr Syed Muhammad Naquib Al-Attas yang bertajuk “Reviving The Worldview of Islam: Internal & External Challenges” pada sebelah malam.
Maka, pihak PKPIM menyeru kepada semua pihak khususnya golongan mahasiswa untuk menghadiri seminar ini untuk menyelesaikan permasalahan utama umat memandangkan segala penyelesaian yang ingin dilakukan haruslah bermula dengan usaha memperbetulkan cara berfikir masyarakat Islam terutama yang berhubung dengan ta’dib dan pendidikan yang membentuk alam pemikiran mereka.
Bagi yang berminat, pendaftaran boleh dibuat dengan berhubung terus dengan pihak penganjur Sdr Abdul Muntaqim Zulkifli di talian 019-8285019 atau 03-61842286. Untuk makluman semua juga, yuran seminar yang ditetapkan untuk program tersebut adalah sebanyak RM100 untuk golongan professional dan RM35 untuk golongan pelajar. Namun, bagi yang mahu menghadiri Syarahan Perdana Prof Dr Syed Muhammad Naquib Al-Attas sahaja, bayaran yuran yang dikenakan adalah sebanyak RM50 untuk golongan professional dan RM20 untuk pelajar.
www.pkpim.net
Tuesday, December 1, 2009
Peluang Kepada Pencinta Ilmu
Seminar Sehari Pengukuhan Pandangan Alam Islam yang julung kalinya bakal diadakan buat masyarakat Islam khususnya para pencinta ilmu.
Apa yang menarik perhatian kita semua, seminar ini menekankan Islamic Worldview atau Tasawwur Islam yang sudah tentunya bermatlamat kepada memberi kefahaman yang jelas dalam kerangka berfikir masyarakat Islam.
Tajuk-tajuk pembentangan yang sememangnya amat menarik dan sangat penting dalam keperluan masyarakat Islam kini, seperti Kerangka Faham Ilmu dalam Islam;Satu Pengenalan Ringkas, Makna dan Matlamat Agama dalam Islam, Adab dan Ta’dib sebagai Asas Pendidikan Islam, Islam dan Falsafah Sains, Pandangan Islam terhadap Tradisi dan Kemodenan dan yang terakhir, Islam dan Cabaran Sekularisasi dan Pembaratan.
Jika dilihat dari aspek kehidupan kita masa kini, penekanan kepada pentingnya ilmu sering disebar luaskan, namun sekadar mana kita memahami hakikat dan takrifan ilmu yang sebenar dalam Islam. Adakah ilmu yang dikatakan ini sekadar ilmu yang bergelar pelajar sahaja atau bagaimana?? Apakah faham ilmu yang kita fahami itu selaras dengan apa yang Islam tekankan??Bagaimana pula konsep dan hakikat pendidikan atau ta’dib yang tepat dengan ajaran Islam?? Bagaimana faham adab dan ta’dib sebagai asas dalam pendidikan Islam dapat dijelmakan melalui tindakan dan amalan harian setiap insan yang bergelar hamba dan khalifahNya??
Dalam memberikan gambaran dan memperkukuhkan penghayatan akan konsep ta’dib masyarakat Islam terutamanya di kalangan ahli PKPIM ini, PKPIM mengagaskan ‘Gagasan Ta’dib Kepemudaan’ yang mana ia adalah salah satu Pandangan Alam Islam yang turut dibentangkan oleh Dr.Mohd Sani Badron di atas tajuk Adab dan Ta'dib sebagai Asas Pendidikan Islam. Kepentingan akan konsep ta’dib ini tidak dapat dinafikan terutamanya apabila konsep ini memberi pemahaman dan penghayatan yang jelas dan seterusnya diterjemahkan dalam kehidupan seharian masyarakat Islam keseluruhannya.
Peningkatan taraf hidup dan cabaran pemikiran juga semakin hari semakin mencabar, malah ada kalanya ia memberi kesan yang cukup hebat bagi masyarakat Islam seolah-olah menduga dan menguji kefahaman mereka tentang tasawwur Islam yang mereka fahami selama ini. Hadirnya golongan liberal dan fanatik agama dan sebagainya ini membawa kekeliruan kepada masyarakat seandainya pandangan alam Islam mereka ini masih kabur. Jelas di sini, kesedaran kepada kerangka berfikir yang sebenar harus didedahkan kepada masyarakat Islam di semua peringkat usia, pangkat dan jantinanya.
Kehadiran Profesor Dr.Syed.Muhammad Naquib al-Attas sebagai penyampai di dalam syarahan perdana pada sesi malam juga amat dinantikan oleh para pencinta ilmu yang jelas dan memahami pemikiran yang ingin dibawa oleh beliau.Tajuk ‘Reviving the Worldview of Islam;Internal and External Challenges’ yang bakal disampaikan dalam bahasa Inggeris ini memberi peluang juga kepada pencinta ilmu dari luar negara yang menuntut ilmu di Malaysia menghadiri syarahan ini.
Justeru itu, Persatuan Kebangsaan Pelajar Islam Malaysia (PKPIM) dan juga Himpunan Keilmuan Muda (HAKIM) berbesar hati ingin mengadakan seminar sehari Pengukuhan Pandangan Alam Islam dan Syarahan Perdana Profesor Dr.Syed.Muhammad Naquib al-Attas yang akan diadakan pada 13 Disember 2009, Ahad bertempat di Institut Integriti Malaysia (IIM). Sesiapa yang berminat untuk menghadirinya dan ingin mendapatkan maklumat lanjut tentang seminar ini boleh layari www.pkpim.net.
Sekian, terima kasih.
Apa yang menarik perhatian kita semua, seminar ini menekankan Islamic Worldview atau Tasawwur Islam yang sudah tentunya bermatlamat kepada memberi kefahaman yang jelas dalam kerangka berfikir masyarakat Islam.
Tajuk-tajuk pembentangan yang sememangnya amat menarik dan sangat penting dalam keperluan masyarakat Islam kini, seperti Kerangka Faham Ilmu dalam Islam;Satu Pengenalan Ringkas, Makna dan Matlamat Agama dalam Islam, Adab dan Ta’dib sebagai Asas Pendidikan Islam, Islam dan Falsafah Sains, Pandangan Islam terhadap Tradisi dan Kemodenan dan yang terakhir, Islam dan Cabaran Sekularisasi dan Pembaratan.
Jika dilihat dari aspek kehidupan kita masa kini, penekanan kepada pentingnya ilmu sering disebar luaskan, namun sekadar mana kita memahami hakikat dan takrifan ilmu yang sebenar dalam Islam. Adakah ilmu yang dikatakan ini sekadar ilmu yang bergelar pelajar sahaja atau bagaimana?? Apakah faham ilmu yang kita fahami itu selaras dengan apa yang Islam tekankan??Bagaimana pula konsep dan hakikat pendidikan atau ta’dib yang tepat dengan ajaran Islam?? Bagaimana faham adab dan ta’dib sebagai asas dalam pendidikan Islam dapat dijelmakan melalui tindakan dan amalan harian setiap insan yang bergelar hamba dan khalifahNya??
Dalam memberikan gambaran dan memperkukuhkan penghayatan akan konsep ta’dib masyarakat Islam terutamanya di kalangan ahli PKPIM ini, PKPIM mengagaskan ‘Gagasan Ta’dib Kepemudaan’ yang mana ia adalah salah satu Pandangan Alam Islam yang turut dibentangkan oleh Dr.Mohd Sani Badron di atas tajuk Adab dan Ta'dib sebagai Asas Pendidikan Islam. Kepentingan akan konsep ta’dib ini tidak dapat dinafikan terutamanya apabila konsep ini memberi pemahaman dan penghayatan yang jelas dan seterusnya diterjemahkan dalam kehidupan seharian masyarakat Islam keseluruhannya.
Peningkatan taraf hidup dan cabaran pemikiran juga semakin hari semakin mencabar, malah ada kalanya ia memberi kesan yang cukup hebat bagi masyarakat Islam seolah-olah menduga dan menguji kefahaman mereka tentang tasawwur Islam yang mereka fahami selama ini. Hadirnya golongan liberal dan fanatik agama dan sebagainya ini membawa kekeliruan kepada masyarakat seandainya pandangan alam Islam mereka ini masih kabur. Jelas di sini, kesedaran kepada kerangka berfikir yang sebenar harus didedahkan kepada masyarakat Islam di semua peringkat usia, pangkat dan jantinanya.
Kehadiran Profesor Dr.Syed.Muhammad Naquib al-Attas sebagai penyampai di dalam syarahan perdana pada sesi malam juga amat dinantikan oleh para pencinta ilmu yang jelas dan memahami pemikiran yang ingin dibawa oleh beliau.Tajuk ‘Reviving the Worldview of Islam;Internal and External Challenges’ yang bakal disampaikan dalam bahasa Inggeris ini memberi peluang juga kepada pencinta ilmu dari luar negara yang menuntut ilmu di Malaysia menghadiri syarahan ini.
Justeru itu, Persatuan Kebangsaan Pelajar Islam Malaysia (PKPIM) dan juga Himpunan Keilmuan Muda (HAKIM) berbesar hati ingin mengadakan seminar sehari Pengukuhan Pandangan Alam Islam dan Syarahan Perdana Profesor Dr.Syed.Muhammad Naquib al-Attas yang akan diadakan pada 13 Disember 2009, Ahad bertempat di Institut Integriti Malaysia (IIM). Sesiapa yang berminat untuk menghadirinya dan ingin mendapatkan maklumat lanjut tentang seminar ini boleh layari www.pkpim.net.
Sekian, terima kasih.
Thursday, November 12, 2009
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