Professional Documents
Culture Documents
ISSN 1985-6830
Edisi Khas (Special Edition)
2008 M/1429H
i
Jurnal Hadhari Edisi Khas (2008) 1-8
ii
Islam Sebagai ‘Rahmatan Lil ‘Alamin’
KANDUNGAN
JURNAL HADHARI
Jilid : Edisi Khas
Volumn : Special Edition
Makalah / Articles
• 123
• Ulasan Buku
Islam Hadhari : Pendekatan Pembangunan Peradaban 155
Jawiah Dakir
iii
Jurnal Hadhari Edisi Khas (2008) 1-8
iv
Islam Sebagai ‘Rahmatan Lil ‘Alamin’
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 1-8 INSTITUTE OF ISLAM HADHARI
ISLAM SEBAGAI
‘RAHMATAN LIL ‘ALAMIN’
PERUTUSAN
DATO’ SERI ABDULLAH BIN HAJI AHMAD BADAWI
Saya dengan sengaja membawa ingatan kita semua kepada cerita kejayaan
nabi-nabi yang lain, bukan sahaja terhad kepada kisah kejayaan Nabi Muhammad
s.a.w. Sejak kecil kita diceritakan oleh para ulama tentang nabi-nabi selain
Muhammad s.a.w, nabi yang kita anggap sebahagiannya ulul azmi - kerana
kesungguhan mereka menghadapi cabaran musuh sehingga mencapai kejayaan
dalam penyebaran dakwah.
1
Jurnal Hadhari Edisi Khas (2008) 1-8
Secara asasnya, penduduk dunia hari ini mengiktiraf Nabi Isa dan Nabi Musa
a.s sebagai pembawa ajaran agama Allah S.W.T melalui kitab Injil dan Taurat.
Kita tidak akan membahaskan dalam ruangan yang singkat ini berkenaan
dengan perjalanan sejarah panjang yang telah memisahkan ketiga-tiga
agama - Islam, Yahudi, Kristian sebegitu jauh sebagaimana pemahaman
kebanyakan orang pada hari ini.
Apa yang ingin dirumuskan di sini ialah bahawa tokoh - tokoh pembawa
agama besar ini, yang kita golongkan dalam agama-agama samawi, telah diiktiraf
sumbangan mereka dalam membawa perubahan terhadap pemikiran para
pemeluknya. Menurut kefahaman Islam, kita golongkan nabi-nabi ini sebagai
para reformis unggul yang telah berjaya mencapai misi dan menggerakkan
perubahan masyarakat mereka.
Tiga nabi utama – Muhammad s.a.w, Isa a.s dan Musa a.s membawa
peradaban yang boleh dikatakan baru kepada zaman itu. Ini kerana peradaban
selalu bersifat sejagat, iaitu tidak ada batasan masa dan geografi. Keadilan pada
zaman itu juga sama dengan makna keadilan pada zaman sekarang. Prinsipnya
adalah apabila nilai, pegangan atau akidah berubah, maka amalan-amalan hidup
akan turut berubah. Seterusnya apabila amalan berubah ke arah positif, maka
secara langsung ia menjadi dorongan terhadap munculnya kebudayaan baru yang
mencerminkan pemikiran dan amalan yang baru.
Perkara itulah yang telah terjadi kepada masyarakat yang telah dipengaruhi
oleh gerakan yang dibawa nabi-nabi besar ini. Contoh yang paling kita tahu sudah
semestilah gerakan oleh Nabi Muhammad s.a.w. Nabi telah mengubah pemikiran,
konsep kendiri, pandangan dan amalan bangsa Arab sehingga mereka muncul
sebagai bangsa yang gagah, progresif dan beradab. Diri mereka dicerahi oleh
cahaya hidayah dan dalam masa yang sama mereka turut memberi keadilan dan
kerahmatan kepada orang lain, termasuk kepada semua haiwan dan alam sekitar.
Inilah Islam, yang saya maksudkan kepada sebuah ajaran yang dibawa oleh
nabi-nabi bermula sejak Adam a.s, dan diperkukuhk asas dan diberi bentuk oleh
Nabi Ibrahim a.s. Inilah Islam yang membawa ‘rahmatan lil ‘alamin’ iaitu rahmat
kepada seluruh alam, bukan sahaja kepada orang Islam tetapi juga kepada orang
belum Islam serta seluruh makhluk yang hidup di alam ini.
Namun, perkembangan Islam bukanlah di atas satu jalur yang lurus dan
berkembang menjadi baik dan bertambah baik. Islam khususnya dalam konteks
masyarakatnya hari ini bukan sahaja mengalami kemajuan dan mampu
membangunkan tamadun tetapi juga mengalami naik-turun. Sesetengah orang
Islam hari ini mengeluh kerana mereka dilahirkan pada zaman sekarang, iaitu
2
Islam Sebagai ‘Rahmatan Lil ‘Alamin’
Saya turut berkongsi pandangan bahawa kesemua kesan yang berlaku ke atas
dunia Islam hari ini bergantung pada tafsiran. Tafsiran amat-amat penting. Kita
ialah masyarakat beragama, iaitu sebuah masyarakat yang dipengaruhi kuat oleh
agama, maka bagaimana tafsiran kita terhadap agama akan menentukan bentuk
pemikiran dan amalan kita. Ia mempengaruhi dasar-dasar negara , malah meliputi
hampir keseluruhan kehidupan kita. Itulah kepentingan tafsiran terhadap ajaran
agama.
Mungkin kita merasa janggal apabila ditanya kepada kita oleh masyarakat
di luar Islam, mengapakah ada negara Islam yang diperintah secara monarki lagi
autokratik dan ada yang mengamalkan demokrasi. Ada negara Islam yang
melantik atau memilih wanita ke peranan yang begitu tinggi, dan ada yang
sebaliknya. Mengapakah ada negara yang begitu ketat tafsirannya dan ada yang
begitu liberal. Malah ada negara Islam yang kelihatan menyisihkan ajaran Islam
dan meletakkan asas sekular dalam pentadbirannya. Ini semua disebabkan tafsiran
pihak pemerintah dan rakyat mereka masing-masing terhadap ajaran Islam.
Siapakah yang boleh mengatakan bahawa cara-cara yang dijalankan oleh kita
atau oleh mereka itu betul atau salah?
Islam terbuka kepada tafsiran, iaitu tafsiran yang berautoriti. Tetapi dalam
suasana semasa yang begitu terbuka, dan banyak kebijaksanaan lama yang selama
ini dianggap mencapai ‘kebenaran mutlak’ dipersoalkan kembali, maka
3
Jurnal Hadhari Edisi Khas (2008) 1-8
masyarakat yang terbuka ini akan bertanya siapakah yang berotoriti dalam
menafsirkan Islam. Apakah dengan mempunyai set tafsiran yang pelbagai ini
boleh membawa kepada konsep rahmatan lil ‘alamin itu?
Berpandukan nilai dan ajaran Islam, saya telah gariskan 10 perkara yang
perlu diberi penekanan dalam pendekatan Islam Hadhari. Pendekatan ini telah saya
kemukakan ke peringkat dunia, meliputi dunia Islam dan juga Barat. Nampaknya
kumpulan yang saya temui menerima pendekatan ini, walaupun diakui terdapat
segelintir pihak yang perlu kita berikan kefahaman yang lebih mendalam.
Selain itu, ia turut merangkumi usaha yang bersungguh dan ghairah terhadap
penguasaan ilmu pengetahuan, keseimbangan dan kemajuan ekonomi, kehidupan
rakyat yang berkualiti, hak kumpulan minoriti dan wanita dilindungi, integriti
moral dan kebudayaan, pengekalan sumber alam tabii dan alam sekitar, dan
kepentingan sistem pertahanan negara yang kuat.
Keadaan semasa sama ada dalam negara ataupun antarabangsa pada hari ini
memerlukan kita mengemukakan kepada dunia pandangan kita terhadap Islam
yang menjadi agama negara. Sebagaimana kita maklumi, hubungan dunia Ba-
rat dan Islam pasca 11 September sudah berbeza dengan keadaan sebelumnya,
walaupun konsep Islam Hadhari bukan diilhamkan daripada peristiwa itu.
Dunia ingin tahu pandangan Malaysia pada masa kini kerana sejak sekian lama
negara mengamalkan dasar Islam sederhana dan progresif. Sesetengah kumpulan
menuduh amalan Islam yang diamalkan negara kita tidak mengikut ajaran Islam
sebenar. Hakikatnya ialah Islam sebenar yang didakwa oleh mana-mana kumpulan
tidak pernah diakui kerana sekali lagi, itu hanyalah tafsiran mereka.
4
Islam Sebagai ‘Rahmatan Lil ‘Alamin’
Kandungan utama kepada Pendekatan Islam Hadhari ini ialah sifat boleh
lenturnya (fleksibel) dalam memahami teks-teks Islam sama ada Al-Qur’an mahu
pun Hadis, dengan mengutamakan isi-isi ajaran dan bukan bentuknya. Oleh itu
pemahamannya dalam menangani isu-isu semasa seperti masalah politik, agama,
sosial dan perbezaan kebudayaan di kalangan pelbagai kaum ditangani dengan
penuh rasional dengan tetap merujuk kepada nilai dan ajaran Islam.
Sebagai contoh saya bawakan satu fenomena pemikiran agama di negara kita.
Kalangan ilmuan agama kita biasanya lebih banyak membawakan ayat Al-Qur’an
dalam menjawab bagi pihak mereka berbanding dengan kefahaman mereka sendiri
apabila timbul satu perkara baru yang melibatkan maslahat rakyat. Kepada
mereka, semua perkara seakan-akan terhenti kepada nas-nas Al-Qur’an ataupun
Hadis. Jika begitu, di manakah peranan akal yang dianugerahkan Allah S.W.T
kepada kita? Sedangkan, tafsiran ayat Al-Qur’an atau Hadis harus menjadi
sandaran dalam menjawab persoalan, bukannya jawapan itu terhenti pada mana-
mana ayat Al-Qur’an atau Hadis.
5
Jurnal Hadhari Edisi Khas (2008) 1-8
manusia perlu mengikut preskripsi yang tertera dalam Al-Qur’an. Jika ini yang
dilakukan oleh umat Islam, maka kemajuan mereka akan terhenti sama sekali.
Sedangkan sebagai orang Islam, kita diseru agar sentiasa berusaha mencari
ilmu-ilmu tambahan yang mampu menjelaskan lagi pemikiran agama, misalnya
6
Islam Sebagai ‘Rahmatan Lil ‘Alamin’
daripada segi falsafah amalan atau aspek-aspek lain yang sangat luas cakupannya
dalam Islam. Apabila kita tidak berusaha mendalami agama, kita tidak mempunyai
pendirian agama yang utuh dan senang dipengaruhi.
Dalam masa yang sama, kita mendakwa kita dekat dengan Islam,
dengan merujuk Islam sebagai ad-din. Tapi perkara yang diamalkan selalunya
berlawanan dengan prinsip ad-din. Kalaulah benar-benar kita yakin bahawa Islam
adalah satu jalan hidup di dunia dan akhirat, adakah kita akan mengambil
mudah, terikut-ikut dan tidakpernah mempersoalkan, ataupun mengkaji
ulang perkara yang sebegini penting dalam hidup kita. Mengapakah
kita mesti menyerahkan seratus peratus perkara agama kepada sesetengah
individu atau kumpulan, termasuklah dalam perkara mentafsirkan
agama untuk kehidupan kita sama ada kehidupan di peringkat individu ataupun
negara.
Amat penting pada hari ini bagi kita semua, termasuk pihak JAKIM dan
Institut Islam hadhari, UKM serta institusi seumpamanya untuk menyebarluaskan
kefahaman Islam yang betul kepada setiap umat Islam dan bukan Islam
di negara kita. Saya yakin sekiranya kita dapat memantapkan kefahaman
Islam ini kepada rakyat kita, perkara-perkara berhubung perselisihan agama
tidak akan berlaku. Malah, kita berupaya untuk menunjukkan kepada umat
Islam di tempat lain akan keagungan Islam. Kita seboleh-bolehnya ingin menemui
7
Jurnal Hadhari Edisi Khas (2008) 1-8
kembali jawapan bagaimanakah umat Islam dahulu boleh mencapai kejayaan dan
keagungan. Saya yakin akan potensi pendekatan Hadhari ini sebagai jawapan
kepada masyarakat dunia yang mampu membawa kesejahteraan dan memenuhi
konsep rahmatan lil ‘alamin.
Setiap kita mesti berikrar di dalam hati dan memastikan tindakan kita memberi
rahmat dan kebaikan kepada semua – sesama manusia, haiwan, tumbuhan dan
persekitaran.
Sekian.
8
Pendekatan Hadhari Gagasan Besar Membina Semula Ketamadunan
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 9-15 INSTITUTE OF ISLAM HADHARI
PENDEKATAN HADHARI
GAGASAN BESAR
MEMBINA SEMULA KETAMADUNAN
PENDAHULUAN
Selepas berlaku peristiwa 11 September 2001 iaitu ketika umat Islam ditohmah
sebagai pengganas, tiba-tiba muncul suatu istilah baru yang dikenali sebagai
Islam Hadhari yang diperkenalkan di Malaysia. Ketika itu terdapat beberapa
pihak di Barat begitu berminat untuk mengetahui apakah yang dimaksudkan
dengan Islam Hadhari. Mereka agak sangsi, mungkinkah Islam Hadhari adalah
sebagai suatu ideologi baru yang turut menyumbang kepada agenda keganasan.
9
Jurnal Hadhari Edisi Khas (2008) 9-15
Kualiti kehidupan umat Islam masih dhaif berbanding umat lain. Umat Islam
masih belum mampu berdikari. Kebergantungan kepada pihak lain begitu tinggi
dalam semua aspek kehidupan, samaada ekonomi, kesihatan, teknologi dan
sebagainya. Sebahagian besar negara Islam tidak mampu menyediakan perkara
asasi termasuk menyediakan makanan sendiri untuk rakyatnya, malah mengimport
dari negara lain. Lebih-lebih lagi hal-hal berkaitan dengan pertahanan dan
perubatan yang kesemuanya termasuk dalam fardhu kifayah. Malah umat Islam
juga kurang bersungguh-sungguh untuk berfikir secara strategik bagi
merancang kemajuan masa depan mereka. Di saat-saat umat lain meneroka
kemajuan dunia, umat Islam menghabiskan masa berabad-abad dengan perkara-
perkara furu’ dan khilafiah yang tidak berkesudahan. Umat Islam telah hilang
awlawiyyat sehingga meletakkan mereka sebagai umat yang dipandang rendah.
10
Pendekatan Hadhari Gagasan Besar Membina Semula Ketamadunan
Satu lagi peristiwa penting yang wajar kita renungkan ialah kejatuhan
kerajaan Islam di Baghdad pada abad ke-10 Hijrah di tangan Barat. Penjajah
bumi Iraq kemudian mencuri segala khazanah cendikiawan dan imuan Islam
dan membawa balik ke Eropah yang pada waktu itu berada di zaman kegelapan.
Maka dengan buku-buku ilmiah sains dan teknologi Islam bercahayalah bumi
Eropah dan Barat dengan kemajuan dan ketamadunan sehingga ke hari ini.
Manakala hasil peninggalan khazanah Islam dan bahan berkaitan dengan Usuluddin,
Tasawuf, Sufi dan aspek kerohanian ditinggalkan dan dikutip oleh pelayar
Islam dan disebarkan ke dunia timur termasuk di gugusan Kepulauan Melayu.
Kesannya ilmu pengetahuan Islam terbahagi kepada dua iaitu untuk kehidupan
di dunia dan satu lagi berkaitan spiritual. Lebih malang lagi ialah pada hari ini
kita sendiri pula membuat tanggapan bahawa ilmu sains dan teknologi adalah
sekular atau unIslamic. Akibatnya umat Islam gagal melahirkan golongan
scholar, ilmuan atau ulamak seperti Ibnu Sina, Ibnu Batutah, Al-Adrisi,
Al-Khawarizmi dan sebagainya.
Dalam konteks dunia yang bersifat global ini kita juga dapat melihat bahawa
sebahagian besar negara-negara umat Islam dijajah selama beratus tahun oleh
kuasa-kuasa Barat. Berabad lamanya minda umat Islam terbelenggu dan
terpenjara sehingga menjadi jumud untuk memikirkan semula kehendak ajaran
Islam yang sebenar. Kita memang mengakui bahawa disiplin pengajian Islam
dalam bidang fardhu ain berkembang dengan begitu pesat dan mantap hasil
daripada peranan para ulama. Namun begitu kesedaran untuk mengembangkan
keilmuan fardhu kifayah dalam bentuk yang realistik dan diaplikasikan dalam
pembangunan ummah khususnya bidang ekonomi, sosial, perundangan dan
sebagainya sangat terbatas.
11
Jurnal Hadhari Edisi Khas (2008) 9-15
Di sana sini umat Islam begitu ghairah dan berbangga dengan pencapaian
kegemilangan umat Islam yang begitu hebat di zaman lampau. Banyak
buku berkaitan dengan tamadun disajikan kepada pelajar-pelajar tetapi tiada
usaha yang bersungguh-sungguh untuk menggerakkan mereka supaya umat
Islam dapat maju sepertimana yang pernah dicapai beratus tahun yang lalu.
Kita tidak boleh terus menjadi sejarah kegemilangan tersebut sebagai kisah
untuk diingat dan dikenang, tanpa berusaha bersungguh-sungguh membina
semula kehebatan itu. Kegemilangan tersebut tidak wajar hanya dijadikan
sebagai bahan sejarah atau mimpi yang tidak pernah menjadi realiti. Umat
Islam tidak wajar terus menitiskan air mata mengenangkan nasib ummah,
tanpa bangkit untuk bekerja keras menjulang semula kegemilangan. Banyak
negara Islam mengutamakan konsep jihad dalam bentuk peperangan, tetapi
tidak begitu bersungguh-sungguh menekakankan jihad dalam menguasai dan
menghayati ilmu fadhu kifayah dalam bentuk teknologi dan kemahiran demi
membangunkan bangsa sendiri.
Pendekatan Islam Hadhari memberi kefahaman bahawa apa jua yang kita lakukan
adalah untuk membebaskan diri dari kepompongpemikiran yang jumud.
Walaupun Islam telah diturunkan lebih empat belas abad yang lalu tetapi ajaran
agama tidak dihayati secara menyeluruh. Pengamalan ajaran Islam banyak
dikotakkan kepada aspek akidah. Lebih malang lagi ialah perkara akidah itu juga
telah diajar bercampur aduk dengan pemikiran dan falsafah. Ianya bukan sahaja tidak
membantu menyumbang kepada pembangunan insan, malah menyebabkan timbul
pelbagai aliran dan ajaran sesat sehingga membawa kepada perpecahan ummah.
Matlamat yang tertinggi bagi pencapaian dalam syariah ialah hidup sejahtera
dan selamat secara total, sebagaimana disebutkan dalam Maqasid Syariyyah
iaitu bagi menjaga agama, nyawa, akal, maruah dan keturunan. Keselesaan,
kesejahteraan orang ramai berubah-rubah mengikut zaman dan tempat. Adalah
12
Pendekatan Hadhari Gagasan Besar Membina Semula Ketamadunan
Islam Hadhari adalah suatu komitmen dan pendekatan kerajaan Malaysia untuk
melaksanakan agenda pembangunan ummah secara menyeluruh dalam setiap
sektor kehidupan. Ia merupakan pendekatan holistik yang diambil oleh kerajaan
untuk membawa masyarakat Malaysia memahami dan menghayati prinsip-
prinsip pembangunan yang sebenar berasaskan penguasaan ilmu dan amalan yang
realistik bagi memenuhi cabaran semasa dan akan datang.
Kemerdekaan negara telah mencapai 50 tahun pada tahun 2007. Dalam usia
ini kita telah berjaya membebaskan diri dari penjajahan ekonomi, pentadbiran
dan politik, di samping diterima mengetuai negara Islam dan bukan Islam di
pertubuhan NAM dan OIC. Kita juga wajar membantu rakan-rakan yang masih
terikat dengan minda sekularisme iaitu pengasingan agama dari urusan kehidupan
di dunia, kepada pemikiran Islam Hadhari yang memberi keutamaan kepada
kedua-dua kehidupan dunia dan akhirat. Pemikiran seperti ini juga boleh
membina kefahaman bahawa sebagai khalifah di muka bumi kita ada peranan,
dan sebagai pemimpin Islam kita ada rakyat dari pelbagai kaum dan agama yang
wajar diberi perhatian.
13
Jurnal Hadhari Edisi Khas (2008) 9-15
Ini adalah suatu penterjemahan ’Pendekatan Islam Hadhari’ yang lebih luas.
Suatu usaha yang mampu mengangkat semula bidang kesarjanaan – yang akhirnya
insya’Allah, memulangkan semula nikmatnya kepada pembangunan Islam itu
sendiri. Rentak dan gelombang sama sememangnya kita harapkan di kalangan
Negara Islam. Justeru, inilah kaedah dan wahana untuk kita menentukan
pengurangan ’kebergantungan’ kepada orang lain dalam membangunkan ummah.
14
Pendekatan Hadhari Gagasan Besar Membina Semula Ketamadunan
PENUTUP
Jelaslah kepada kita bahawa agenda Pendekatan Islam Hadhari adalah untuk
membina sistem hidup yang bertamadun tinggi, setinggi dan sehebat Islam itu
sendiri. Justeru segala usaha untuk memahamkan Pendekatan Islam Hadhari
perlu dibuat secara meluas supaya ianya tidak dipolemikkan. Pendekatan Islam
Hadhari bukanlah sesuatu perkara yang remeh, bahkan ianya adalah agenda
besar untuk menampilkan ajaran Islam secara realistik sebagai cara hidup dan
agama yang praktikal sepanjang zaman. Dengan pendekatan ini kita yakin akan
merealisasikan Malaysia sebagai sebuah negara yang cemerlang, gemilang
dan terbilang. Dalam masa yang sama, dunia Islam lainnya pastinya boleh
memanafaatkan pendekatan ini untuk membangun ummah secara menyeluruh
agar maruah umat Islam dapat dikembalikan. Lebih penting lagi ialah keyakinan
dan penghormatan pihak lain terhadap Islam akan bertambah baik setelah umat
Islam dapat membuktikan kehebatan mereka melalui pencapaian ketamadunan
yang gemilang di abad-abad akan datang.
15
Jurnal Hadhari Edisi Khas (2008) 9-15
16
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 17-28 INSTITUTE OF ISLAM HADHARI
PENDAHULUAN
Kepimpinan negara yang diterajui oleh YAB Dato’ Seri Abdullah bin Haji Ahmad
Badawi telah memperkenalkan suatu pendekatan yang dikenali sebagai Islam
Hadhari pada tahun 2004. Pendekatan ini merupakan satu usaha yang amat
penting untuk umat Islam khususnya memahami dan menghayati Islam sebagai
sistem kehidupan menyeluruh dan menjadi pembina tamadun. Ini kerana Islam
bukanlah agama ritual semata-mata sebaliknya Islam mestilah dihayati sebagai
satu sistem yang mengintegrasikan kehidupan duniawi dan persiapan ukhrawi.
Hanya dengan cara ini Islam akan dapat dihadhirkan bersama-sama setiap aspek
kehidupan kita dan bukan pada amalan dan aktiviti tertentu sahaja.
17
Jurnal Hadhari Edisi Khas (2008) 17-28
Hasrat tersebut telah dinyatakan oleh Perdana Menteri Malaysia YAB Dato’
Seri Abdullah bin Haji Ahmad Badawi ketika perhimpunan Agong UMNO
ke-55 di PWTC pada 23 September 2004 iaitu; “Islam Hadhari memberi
penekanan kepada pembangunan–pembangunan yang menjurus kepada
pembinaan peradaban. Peradaban yang dicanai dengan pegangan Islam
dan memberi fokus kepada usaha mempertingkat mutu kehidupan.
Mempertingkat mutu kehidupan melalui penguasaan ilmu, pembangunan
insan, pembangunan kesihatan serta pembangunan fizikal. Mempertingkatkan
mutu kehidupan dengan mengamalkan sistem ekonomi, sistem perdagangan
dan sistem kewangan yang dinamik.”
LATAR BELAKANG
18
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
dan umatnya masa kini sering dilabelkan oleh masyarakat antarabangsa sebagai
pengganas, militan, miskin dan mundur.
Ini kerana setelah sekian lama Negara-negara umat Islam dijajah oleh barat,
kebanyakan dari kalangan alim ulama serta para cendikiawan di Negara tersebut
hanya melihat ketamadunan Islam dari sudut akidah dan ibadah semata mata.
Mereka lebih suka membahaskan perkara-perkara furu’ dan khilafiah yang
akhirnya umat Islam berpecah sesama sendiri dan berlaku peperangan saudara.
Sehingga kini tiada sebuah Negara umat Islam pun yang benar-benar mampu
membuktikan bahawa umat Islam sebagai “khaira ummah”.
Dari segi pentakrifan pula Islam Hadhari secara lengkap ialah: “Suatu
pendekatan pembangunan manusia, masyarakat dan negara Malaysia yang
bersifat menyeluruh berdasarkan kepada perspektif tamadun Islam”.
19
Jurnal Hadhari Edisi Khas (2008) 17-28
VISI
MISI
OBJEKTIF
20
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
Berdasarkan kepada definisi, visi, misi dan objektif tersebut jelaslah bahawa
Islam Hadhari merupakan satu konsep pendekatan yang komprehensif bagi
memacu kemajuan kehidupan manusia. Pendekatan Islam Hadhari memartabatkan
hubungan manusia dengan Penciptanya, manusia dengan manusia, manusia
dengan makhluk dan manusia dengan alam sekitarnya.
Ekoran daripada itu dalam Mesyuarat Majlis Kebangsaan Bagi Hal Ehwal
Ugama Islam yang dipengerusikan oleh YAB Perdana Menteri kali ke-44,
satu kertas dasar mengenai Pendekatan Islam Hadhari telah dibentangkan
oleh Ketua Pengarah JAKIM. Antara keputusan yang telah dicapai dalam
mesyuarat tersebut adalah;
21
Jurnal Hadhari Edisi Khas (2008) 17-28
Islam Hadhari; Satu Penjelasan dan ia telah dicetak dalam beberapa bahasa
suku kaum rakyat Malaysia dan diedar ke seluruh negara bagi menjelaskan tentang
konsep Pendekatan Islam Hadhari. Sekretariat ini kemudiannya dipindahkan ke
Bahagian Dakwah pada April 2005 dengan penubuhan Cawangan Islam Hadhari
dan Penerapan Nilai-Nilai Islam sebagai Urusetia tetap pelaksanaan Pendekatan
Islam Hadhari.
Sejak daripada itu JAKIM dengan kerjasama 8 Agensi tersebut telah berusaha
keras mempromosi dan melaksana program penjelasan Pendekatan Islam Hadhari
di seluruh negara. Secara umum tahap perkembangan Pendekatan Islam Hadhari
adalah seperti berikut;
ii. Tahun 2005 sebagai tahun penjelasan Pendekatan Islam Hadhari, dan;
22
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
Perancangan ini diselaraskan dengan RMK9 dan dasar-dasar sedia ada yang
sedang dilaksanakan oleh kerajaan seperti Pelan Integriti Nasioanal
(PIN) dan sebagainya. Antara petikan ucapan YAB Perdana Menteri
ketika membentangkan membentangkan usul mengenai rancangan Malaysia
kesembilan, 2006-2010 di Dewan Rakyat pada 31 Mac 2006 ialah ; “Kita mahu
negara menjadi negara maju, dengan ciri-ciri tersendiri. Kita mahu kemajuan
yang bersifat holistik, merangkumi kesemua sembilan cabaran yang
terkandung dalam Wawasan 2020. Kita mahu kemajuan yang dapat
dinikmati semua, secara saksama tanpa mengira agama atau kaum. Kita
mahu membina tamadun negara, seiring dengan kecemerlangan tamadun
Islam dan tamadun-tamadun lain, selaras dengan Pendekatan Islam
Hadhari.
23
Jurnal Hadhari Edisi Khas (2008) 17-28
24
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
25
Jurnal Hadhari Edisi Khas (2008) 17-28
iii) Pemantauan
26
Gagasan JAKIM Dalam Pelaksanaan Pendekatan Islam Hadhari Di Malaysia
iv) Kajian
27
Jurnal Hadhari Edisi Khas (2008) 17-28
PENUTUP
28
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 29-52 INSTITUTE OF ISLAM HADHARI
Abstrak
Abstract
A leader must have vision in order to develop their nation. This vision
represents aspiration and hope of the leadership to develop their society
and citizen toward a prosperous and civilised nation. The vision can also be
regarded as the guideline where all planned programmes fulfil principles
outline in the vision. The vision should consider the realities, problems,
strengths, opportunities, aspirations and the global scenario of socio-
politics and economics of the society and nation. The vision of Islam Hadhari
introduced and promoted by the current Prime Minister of Malaysia seeks to
continue the vision of the earlier Prime Ministers to further develop and improve
the quality of life of it citizen. This paper discusses rational and realities faced by
Malaysian as manifested in the principles stated in the vision.
29
Jurnal Hadhari Edisi Khas (2008) 29-52
PENDAHULUAN
Islam Hadhari adalah suatu gagasan dan pendekatan oleh pemimpin negara
untuk membangun sebuah negara sejahtera sebagaimana yang dinyatakan oleh
Jabatan Kemajuan Islam Malaysia (2005) sebagai;
30
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
31
Jurnal Hadhari Edisi Khas (2008) 29-52
32
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
Ini adalah di antara gagasan Sayidina Umar r.a. yang pada peringkat awalnya
nampak seperti bertentangan dengan perintah Rasulullah s.a.w.. Tetapi hakikat
sebenarnya pandangan ini tidak bertentangan langsung dengan ajaran Islam.
Sayidina Umar r.a. berhadapan dengan isu dan suasana baru yang menyebabkan
beliau mengemukakan gagasan untuk mengumpul mashaf al-Quran.
Gagasan lain yang telah diajukan oleh Sayidina Umar r.a. adalah dalam sistem
inventori dalam urusan baitulmal, memperkenalkan sistem kalender Islam,
mengeluarkan orang-orang Yahudi dari Kota Madinah yang melanggar
perjanjian dengan umat Islam (Muhammad Husain Haekal, 1999). Semua ini
adalah perkara baru yang tidak dilaksanakan oleh Rasulullah s.a.w. sebelum ini.
33
Jurnal Hadhari Edisi Khas (2008) 29-52
34
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
Di masa Rasulullah s.a.w. dan di masa khalifah yang empat, hadis belum
lagi dijilid kerana di zaman Nabi semua orang dapat bertemu terus dengan
Rasulullah s.a.w. sekiranya mereka mempunyai sebarang persoalan mengenai
kehidupan mereka. Keduanya mereka bimbang kemungkinan berlakunya
percampuran tulisan antara al-Quran dan juga hadis yang disampaikan
oleh Rasulullah s.a.w. (Mustafa Abdul Rahman, 2001) sebagaimana sabda
Baginda s.a.w..
‘Janganlah kamu tulis daripada ku selain al-Quran, dan
barang siapa telah tulis daripada ku selain al-Quran
maka hendaklah ia hapuskannya’
GAGASAN AL-GHAZALI
35
Jurnal Hadhari Edisi Khas (2008) 29-52
36
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
menyarankan gagasan berikut kepada umat Islam (Nik Azis Nik Pa, 1994;
Mumtaz, 1991; Gilani, 1978),
• Menjelaskan semula ajaran Islam dengan memberi fokus kepada
masalah-masalah semasa yang dihadapi oleh masyarakat Islam
dalam bidang sosial, ekonomi dan politik.
• Melatih tenaga kerja yang berdisiplin, berdedikasi, dan berakhlak
tinggi bagi melaksanakan tugas pembinaan semula peradaban Islam.
• Melaksanakan perubahan yang akan membawa kepada transformasi
yang menyeluruh pada setiap lapisan masyarakat berdasarkan kepada
suasana semasa.
• Melaksanakan reformasi dalam sistem pemerintahan dan pentadbiran
negara bagi mewujudkan negara Islam.
37
Jurnal Hadhari Edisi Khas (2008) 29-52
38
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
39
Jurnal Hadhari Edisi Khas (2008) 29-52
40
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
Dengan misi atau risalah yang disampaikan oleh Pendekatan Islam Hadhari
adalah,
“Melaksanakan agenda pembangunan negara dan ummah
berlandaskan pendekatan Islam yang universal, maju, bertamadun,
bertoleransi dan berimbang”
41
Jurnal Hadhari Edisi Khas (2008) 29-52
42
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
43
Jurnal Hadhari Edisi Khas (2008) 29-52
44
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
sosialisme/komunisme.
• Perdebatan yang hebat tentang pertembungan peradaban (Clash of
Civilization) terutamanya antara peradaban Barat dengan Islam
seperti yang disarankan oleh Huntington (1993).
• Proses pengamerikaan (Americanization) melalui pembentukan
budaya baru berteraskan makanan segera (fast food), muzik
rancak berbudayakan budaya baru Amerika ‘fast music’ dan
budaya yang dibangunkan oleh sistem teknologi maklumat
dan komunikasi yang disebut sebagai budaya maklumat segera
(fast information) (Barber, 1996). Malah kita juga merasakan
budaya baru dalam bersukan seperti golf, tenis, bola jaring
dan sebagainya merupakan proses pengamerikaan bentuk
baru dalam bidang sukan walhal banyak lagi suka peribumi
seperti sepak takraw tidak dapat diperkenalkan. Walaupun
ada juga yang mengatakan bahawa sukan tidak ada kena mengena
dengan budaya, namun apa yang kita perhatikan sekarang ini
sukan boleh merubah budaya kita.
45
Jurnal Hadhari Edisi Khas (2008) 29-52
46
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
47
Jurnal Hadhari Edisi Khas (2008) 29-52
umat Islam,
• perlu dibangun dan diperkasakan peribadi unggul mereka mengikut
acuan Islam – memperkasa modal insan sebagaimana yang difahami
dalam Islam.
• perlu menjadi umat inspirasi dan contoh untuk diikut oleh masyarakat
lain (Find your voice and inspire the others to find their – sebagaimana
yang disebut oleh Covey dalam bukunya The 8th Habit (2005)).
• perlu menguasai pelbagai bidang ilmu yang boleh menyumbang ke-
pada pembangunan umat dan tamadun.
• perlu menguasai sistem ekonomi, sosial dan politik dengan baik.
• perlu menguasai ilmu sains dan teknologi dalam pelbagai bidang.
• perlu membangun budaya yang serasi untuk pembangunan sesebuah
tamadun.
• perlu ubah sikap dan cara berfikir, tetapi masih berpegang teguh den-
gan falsafah, prinsip dan dasar ajaran Islam dengan utuh (tidak buruk
sangka dengan ajaran Islam).
48
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
Dari segi individu, kita juga masih berhadapan dengan pelbagai isu asas yang
menjejaskan umat untuk dibangunkan dalam acuan Gagasan Pendekatan Islam
Hadhari. Antaranya adalah,
• Malas berfikir.
• Berfikir dan bertindak secara sehala dan stereotype.
• Tidak melihat isu secara sejagat.
• Tidak boleh berbeza pendapat.
• Helah bela diri (escapism).
• Minda terpenjara.
• Meremehkan sesuatu.
• Tidak tahu membuat keutamaan.
• Suka menghukum bukan pendakwah.
• Arrogance (angkuh dan sombong).
Inilah realiti yang sedang dihadapi oleh masyarakat dan umat Islam ketika ini.
Berhadapan dengan semua isu ini, sama ada di peringkat individu, masyarakat,
negara atau di peringkat sejagat, ternyata kita memerlukan gagasan baru yang
serasi dengan suasana dan realiti masa kini, tetapi masih berada dalam acuan,
fahaman, falsafah dan dasar Islam yang asal seperti yang diperkenalkan oleh
Rasulullah s.a.w. lebih daripada 1400 tahun yang lalu.
49
Jurnal Hadhari Edisi Khas (2008) 29-52
KESIMPULAN
Tiada satu bangsa pun dapat bangun dalam acuan bangsa orang lain, dan
tiada suatu negara pun dapat bangun dalam acuan negara orang lain. Gagasan
Pendekatan Islam Hadhari mencadangkan agar kita membangun dalam acuan
Islam berdasarkan kepada pendekatan Malaysia dan mengambil kira suasana dan
realiti masa kini. Cabaran pembangunan hari ini perlu ditangani dengan memahami
realiti masa kini, tetapi penuh berprinsip dan berdasarkan kepada falsafah Islam
yang utuh.
Allah S.W.T. pastinya tidak mengubah nasib sesuatu bangsa dan kaum
melainkan kita berusaha untuk mengubah apa yang ada pada diri setiap orang
dalam bangsa atau kaum tersebut. Gagasan Pendekatan Islam Hadhari hanya
tinggal dalam lipatan lembaran kertas sekiranya tidak difahami dan dihayati
semangatnya gagasan tersebut secara bersungguh-sungguh untuk dilaksanakan.
Kita perlu sedar bahawa kita tidak dilahirkan untuk menjadi penonton kepada
apa yang berada di hadapan kita, sama ada di peringkat kebangsaan mahu pun
antarabangsa. Kitalah yang perlu menghadapinya, sebab kita yakin bahawa kita
dipilih oleh Allah S.W.T. untuk lahir di zaman ini untuk menyelesaikan apa yang ada
di hadapan kita kini. Berbekalkan kekuatan akidah, syariah dan adab dan akhlak
yang terpuji sebagaimana yang disarankan oleh Islam, kita yakin bahawa kita
akan dapat menghadapinya.
50
Gagasan Pendekatan Islam Hadhari Untuk Realiti Masyarakat Kini
BIBLIOGRAFI
Abdullah Ahmad Badawi, 2007. Islam Hadhari Approach – Toward a Progresive Islamic
Civilization. Putrjaya, Jabatan Kemajuan Islam Malaysia.
Al-Hamid Al-Husaini, 1995. Imamul Muhtadin. Singapura. Pustaka Nasional Pte Ltd.
Covey, S.R., 2005. The 8th Habit. New York, Free Press.
Drucker, P., 1996. Foreword. Dalam Hesselbein F., Goldsmith M., dan Beckhard R. (ed), The
Leader of the Future. San Francisco, Jossey- Bass Inc.
Greider, W, 1997. One World, Ready or Not. N. York, Simon and Schuster.
Hasan al-Banna, 1988. Konsep Pembaharuan Masyarakat Islam. Kuala Lumpur, Thinker’s
Library Sdn Bhd.
Hisham Altalib, (1991). Training Guide for Islamic Workers. Herndon, Virginia, USA. The
International Islamic Federation of Student Organizations.
Iqbal, M, 1932. The Reconstruction of Religious Thought in Islam. London, Oxford University
Press.
Jabatan Kemajuan Islam Malaysia, 2005. Konsep Islam Hadhari: Suatu Penjelasan. Kuala
Lumpur, Percetakan Nasional Bhd.
Mahathir Mohamad, 1991. Wawasan 2020. Kuala Lumpur, Biro Tatanagera, Jabatan Perdana
Menteri Malaysia.
Mohd Yusof Hj Othman, 2006. Isu-isu Yang Menghalang Kelancaran Pelaksanaan Islam
Hadhari. Konvensyen Islam Hadhari Peringkat Kebangsaan, 23-24 Jun, anjuran
Kerajaan Malaysia dan Jabatan Kemajuan Islam Malaysia.
Muhammad Husain Haekal, 1999. Sejarah Hidup Umar bin Al-Khattab. Singapura. Pustaka
Nasional Pte Ltd.
Mumtaz A, 1991. Islamic Fundamentalism in South Asia: The Jamaat-i-Islami and the
51
Jurnal Hadhari Edisi Khas (2008) 29-52
Tablighi Jamaat of South Asia” dalam Marty ME dan Appleby RS (ed) Fundamentalism
Observed. Chicago, The University of Chicago Press.
Mustafa Abdul Rahman, 2001. Hadith 40 – Terjemahan dan Syarahannya. Shah Alam, Dewan
Pustaka Fajar.
Naisbitt, J., and Aburdene, P., 1990. Megatrend 2000. New York, Avon.
Nik Azis Nik Pa, 1994. Penghayatan Wawasan Pembangunan Negara. Kuala Lumpur, Dewan
Bahasa dan Pustaka.
Sayid Sabiq , 1978. Unsur-unsur Kekuatan dalam Islam. Singapura. Pustaka Nasional Pte Ltd.
Soenarji, Hasbi Ashshiddiqi, Bustami A Gani, Muchtar Jahya, Toha Jahya Omar, Mukti Ali,
Kamal Muchtar, Gazali Thaib, Musaddad, Ali Maksum dan Busjairi Madjidi, 1971.
Al-Qur’an dan Terjemahannya. Yayasan Penyelenggara Penterjemah/Pentafsir Al-Quran
Indonesia, tanpa tarikh. Al Qur’an dan Terjemahnya. Percetakan Kerajaan Arab Saudi.
29 Zulhijah 1428
8 Januari 2008
52
Science From The Perspective Of Civilizational Islam
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 53-73 INSTITUTE OF ISLAM HADHARI
Abstrak
Salah satu daripada cabaran dalam melaksanakan Islam hadhari sebagai agenda
negara adalah keupayaan rakyat mendapatkan ilmu sains. Ilmu sains sangatlah
penting untuk membina tamadun kerana sains adalah aktiviti menyelesaikan
masalah. Dalam makalah ini, penulis berusaha untuk menunjukan daripada
perspektif sejarah bahawa menyelesaikan masalah secara saintifik telah menjadi
sebahagian daripada tamadun Islam oleh kerana kewajipan orang Islam untuk
mencari ilmu dan menggunakannya sebagai rahmat kepada semua manusia.
Dengan berpandukan al-Qur’an dan Sunnah serta cara fikir yang dianjurkan
oleh Islam, menghayati ilmu sains dapat meningkatkan lagi kedudukan mereka
di dunia dan di akhirat.
Abstract
53
Jurnal Hadhari Edisi Khas (2008) 53-73
INTRODUCTION
54
Science From The Perspective Of Civilizational Islam
Bucaille (1987: 121) similarly expresses this need to look into science and
Islam from the civilizational perspective, saying:
“In the West moreover, when science and religion are discussed,
people are quite willing to mention Judaism and Christianity among the
religions referred to, but they hardly ever think of Islam. So many false
judgements based on inaccurate ideas have indeed been made about it,
that today it is very difficult to form an exact notion of the reality of
Islam.”
55
Jurnal Hadhari Edisi Khas (2008) 53-73
The civilizational approach advocated by Sabra is really vital for the true
appreciation and understanding of Islamic civilization and in particular the
interaction between science and Islam in the course of the history of that civilization.
That the Islamic civilisation has taken from its Greek predecessor is not at all surprising
if it is realised that knowledge is universal in nature and thus belongs to the whole of
mankind. Greek civilisation similarly has earlier taken from the Assyrian and
Babylonian civilisations (At-Taci 1989:11), as well as theEgyptian one (Kaya 1992:
385). The dynamics and non-parochialism which has existed within the Islamic
teachings encourages the “appropriation” (Sabra 1987: 225) of much of these
scientific disciplines in the construction of the Muslim civilization.
In his study on science in the al-Qur’an and the Bible, Bucaille (1987: 17-18)
has likened the position of Islam as that of Saint Augustine for the Bible. Islam,
he maintains has always assumed that the data contained in the Holy Scriptures
56
Science From The Perspective Of Civilizational Islam
are in agreement with scientific facts. Even a current examination of the al-Qur’an
has not caused a change in this position. The al-Qur’an has dealt with many sub-
jects of interest to science, far more, according to Bucaille, than the Bible. He
further asserts that there is no comparison between the limited number of Biblical
statements which lead to a confrontation with science, and the profusion of sub-
jects raised by the al-Qur’an that are of a scientific nature. He then concludes by
saying: “None of the latter can be contested from a scientific point of view; this is
the basic fact that emerges from our study.”
As to why the Al-Qur’an has not made the rightful impact as far as its
scientific dimension is concerned, Bucaille (1987: 127) has pointed his finger at
the unfortunate instances where passages from the Al-Qur’an, especially those
relating to scientific data, have been badly translated and interpreted, “so that a
scientist has every right to make criticisms - with apparent justification - that the
Book does not actually deserve at all.”
57
Jurnal Hadhari Edisi Khas (2008) 53-73
The said Quranic verses which form the basis of the above study are: “The
King (of Egypt) said, ‘I do see (in a vision) seven fat heifers, whom seven
lean ones devour - and seven green ears of corn, and seven (others) withered.
O ye chiefs! Expound to me my vision, if it be that ye can interpret visions’”
(Al-Qur’an, 12, 43). “’O Joseph! O man of truth! Expound to us (the dream) of
seven fat heifers whom seven lean ones devour, and of seven green ears of corn
and (seven) others withered that I may return to the people, and that they may
understand’” (Al-Qur’an,12, 46). “(Joseph) said: ‘For seven years shall ye dili-
gently sow as is your wont and the harvests that ye reap, ye shall leave them in the
ear except a little, of which ye shall eat’”(Al-Qur’an, 12, 47). “’Then will come
after that (period) seven dreadful (years), which will devour what ye shall have
laid by in advance for them (all) except a little which ye shall have (specially)
guarded’” (Al-Qur’an, 12, 48).
58
Science From The Perspective Of Civilizational Islam
proportions;” and the systematic revolution of sun and moon at a certain speed as in
verse (Al-Qur’an, 55, 5): “The sun and the moon follow courses (exactly) computed;”
or the creation of everything in pairs as in verse (Al-Qur’an, 36, 36): “Glory to Allah,
Who created in pairs all things that the earth produces, as well as their own (human)
kind and (other) things of which they have no knowledge;” are all by implication
incentives for scientific studies and investigations.
Other cases can be found in writings by authors such as Abdul Waheed (1978:
6-17), Siddiqi (1986: 51-59), Khan (1984: 35 38), and Masud (1988: 27-34), in
which they have referred scientific phenomena and activities to many verses of
the Al-Qur’an and texts of ahadīth.
The early phase of the advent of Islam witnesses a rapid expansion of the
Muslim domain and little energy has been available for the pursuit of scholarship
and scientific problem solving. In fact for all the Umayyad period there has been
little record of much scientific intellectual development except for Khalid Ibn
Yazīd’s private request for the translation of some Greek books (Hopkins 1990:
301). However it is the beginning of the Abbasid era that is to coincide with the
increase of scientific scholarship and learning and indeed scholarship and solving
contemporary problems. The works of Euclid and the Almagest has already been
translated into Arabic by al-Hajjaj ibn Yusuf during the reign of Harun al-Rashīd
(De Vaux 1931: 380).
The first translations into Arabic of Greek and Syrian sources are of poor
standard both in the language and content. The early officials of the Baghdad
based translation academy are perhaps more literary men than men of science and
philosophy. Its first supervisor was a writer poet by the name of Sahl ibn Harun
(d.215H) (Amin 1960:19). Ibn al-Nadīm confirmed the personality of Sahl adding
that he was a philosopher as well. (al-Nadīm 1985: 36). Bayt al-Hikmah is later
dominated by men of science and philosophy such as Hunayn ibn Ishaq, his son
Ishaq ibn Hunayn, Thabit ibn Qurrah and the Banu Musa brothers. Together with
their team of translators at Bayt al-Hikmah, they are able to gradually improve
the quality of Arabic translations through meticulous revision and thorough
research as well as comparison of texts. Such a dedication has no doubt
contributed towards the rise of an Islamic civilisation and eventually to the present
civilisation itself.
59
Jurnal Hadhari Edisi Khas (2008) 53-73
Translation efforts has brought into the Muslim world the intellectual
treasures of the ancients especially those of the Greeks. The elegance of Greek
mathematics in solving problems, as noted by Thomas Huxley (1825-95), is but
a sample of the whole of the Greek treasures, which he has summarised thus
(Huxley 1938: 215):
“The foundations of mathematics were so well laid by them that our
children learn their geometry from a book written for the schools of
Alexandria two thousand years ago. Modern astronomy is the natural
continuation and development of the work of Hipparchus and of Ptolemy;
modern physics of that of Democritus and of Archimedes; it was long
before modern biological science outgrew the knowledge bequeathed to
us by Aristotle, by Theophrastus, and by Galen.”
Within the Muslim world such an input has been the solid foundation for
building upon it further scholarship and learning albeit in a completely new
framework of problem solving and culture. This has resulted in the reshaping of
the original Greek input through an islamic critical tradition. Al-Hassan and Hill
(1986: 15) have aptly described this development:
“As is natural in the history of civilisation in general, Muslim scientists
and engineers received the heritage of their predecessors, but this grew
into their own science and technology through a continuous process of
invention, research and development. As a result, later generations of
Muslim scientists and engineers studied the works of their predecessors
more than anything else.”
60
Science From The Perspective Of Civilizational Islam
sensed. But if it is not possible that a body should issue from theeye and
sense the visible object; and if nothing can sense the visible object other
than an animate body, it only remains to conjecture that what issues from
the eye to the object receives from the latter something which it conveys
to the eye.”
His objective stance in disagreeing with and correcting the prevailing and
established authority is not uncommon among many Muslim scientists. They do
not as a rule accept blindly from their predecessors but have exercisedcritical
disposition of Greek materials. They criticise and make corrections if they have
to. Ibn al-Salah (d. 548/1154), a scholar of logic, mathematics and medicine b
side being an astronomer has identified three classes of errors in the translated
Almagest. The first being the copyist’s general mistakes; the second errors
associated with poor notation conventions of star c ordinates in the Almagest;
and the third being errors associated with mistaken figures due to resemblance
of characters in each of the respective languages. Of the last category Kunitzsch
(1978: 89) has commended Ibn al-Salah in his remarks:
“In this class, he recognizes four of the seven types that were established
in modern times by Peters and Knobel in their recension of Ptolemy’s
star catalogue (Washington 1915), thus obtaining the priority in discern-
ing the nature, and consequence of this kind of mistake over Baily and
Peters Knobel who arrived at the same conclusions independently only
in 1843 and 1915, that is: seven and eight centuries after Ibn al-Salah!”
Ibn al-Haytham (al-Zerekly 1984: v6: 83) having being given the title
Batlīmus al-Thanī (Ptolemy the Second) has written befittingly a book entitled
al-Shukuk ‘ala Batlīmus (The Doubts on Ptolemy) and another corrective work
called Tahdhīb al-Majistī (Amending the Almagest) relating to the problems of
the movement of the planets.
61
Jurnal Hadhari Edisi Khas (2008) 53-73
By the 6th/12th century the role of translated books has become minimal and
their link to scientific activities weakens somewhat. Al-Jazarī for example has
used mostly Muslim sources in his engineering book, Kitab al-Hiyal (Book of
Ingenious Devices) (al-Hassan and Hill 1986: 15). Kamal al-Dīn al-Farisī’s Kitab
Tanqīh al-Manazir (The Book of the Refining of al-Manazir) similarly refers to the
earlier al-Manazir by Ibn al-Haytham, some three hundred years later and in fact has
criticised and corrected Ibn al-Haytham in a number of points (al-Farisī 1984:
490). Meyerhof (1931: 322), who has put the age of translation as between 750-
900CE, agrees with al-Hassan and Hill when he says:
“At the end of the period of translation, the physicians and scientists of
the Islamic world stood on a firm foundation of Greek science, increased
by a large share of Persian and Indian thought and experience... From
this time on they begin to rely upon their own resources and to develop
from within.”
62
Science From The Perspective Of Civilizational Islam
However, science flourishes not only in Cordova but also in the rest of the
Muslim world. The scientific enterprise of the great scientist al-Biruni (973-1052
AD), who was from Khawarizm is a case in point. Science, to al-Biruni, is a
problem solving activity. Scientists seek solutions to scientific problems.
Solving scientific problems, which to al-Biruni is analogous to “untying knots,”
(al-Biruni 1976: 2) are the main activities of scientists. But what is a scientific
problem to al-Biruni? A scientific problem to him is a problem circumscribed
by the Holy Al-Qur’an and Hadith which is enjoined by God. It is a problem that
arises and needs to be solved in order for a Muslim to improve his ‘taqwa’. It is also a
problem posed by an Islamic society, arising out of their efforts to practice Islam
as correct, and accurate, as possible, in order to please God. A scientifc prob-
lem, to al-Biruni is not just any problem under the sun.1 The orientation of the
problem2 determines its ‘scientificity’.
A scientist to al-Biruni , does not solve a scientific problem simply for the sake
of solving problem. He does not solve a problem because the problem ought to be
solved since it is technologically possible to do so.3 His motive of solving problems is
dominated by this consciousness of seeking God’s pleasure, “that which yields Him
satisfaction” (al-Biruni 1888: 246; al-Biruni 1976: 2).
1It is important to note here that the claim is not that all problems are scientific prob-
lems although all problems in a sense, are religious problems. For instance, it is already estab-
lished that some problems of astrology, for example, are not considered as scientific problems by
al-Biruni although these problems are religious problems.Rather the claim is that problems which al-
Biruni considered as scientific are also problems sanctioned by religion.
2By orientation of a problems, we mean the origin of the problem, method (s) used to solve it
and its worthiness.
3Critics of modern science such as Erich From and Orwell argue that one of the ma-
jor maxims of modern science is that “something ought to be done because it is technologically
possible to do so. If it is possible to build nuclear weapons, they must be built even if
they might destroy us all... One the principle is accepted that something ought to be done
because it is technically possible to do so, all other values are dethroned, and technological
development becomes the foundation of ethics.” See E. D. Klemke, R. Hollinger, A.D. Kline (eds.)
Readings in the Philosophy of Science, (New York, 1980), p. 298.
63
Jurnal Hadhari Edisi Khas (2008) 53-73
of the Muslims] and regarding whatever else one nation practises differently from
another” (al-Biruni 1879: 3). In other words, al-Biruni’s Chronology can further
the Sultan’s understanding of his subject for the best interest of Islam.
The Chronology, however, was not written only for the consumption of the
Sultan. In fact we maintain that the book was written by al-Biruni to propagate
Islam among the literate, so that they could compare between Islamic and non
Islamic festivals. To this end, he concludes the book with the Quranic verse (8:
44):”Let those who want to perish (as infidels, idolaters) perish, after a clear proof
(of the true religion) has been presented to them, and on the strength of it, and let
those who want to live (the life of the true religion) live, after clear proof (of the
true religion) has been presented to them, and on the strength of it”.
In this other work, Tahdid Nihayah al-Amakin, he clearly states the other aspect
of a scientific problem. Says al-Biruni, “... geography is very essential for a Muslim
for knowing the right direction of qiblah. Allah has also asked us to travel on the
earth and see the fate of ancient people” (al-Biruni 1973: 10). Hence to al-Biruni,
finding the direction of the qiblah is an example of a scientific problem which is
circumscribed by the Al-Qur’an and Hadith.
The interesting thing is that the evaluation of the problems tackled, besides
in the Tahdid, is not given post hoc or ad hoc. It is not the case that al-Biruni
solved scientific problems before thinking of its necessity, its worthiness for the
ummah, viz., its legitimacy from the Quranic and Sunnah point of view. Concerning
geography and astronomy, he states: “... For whoever determines the longitude and
latitude of this country with precision will ther by enabled him to find out ... the end
of evening twilight and of dawn, times which are needed... for fasting” (al-Biruni
1973: 323-324; Sayili. A 1960: 22-23). Realising the comprehensiveness of Islam
as a complete way of life, he adds; “... the usefulness here exceeds specific religious
matters and extends to worldly affairs... is also beneficial in finding the correct
direction towards one’s destination” (al-Biruni 1973 : 323-324). Clearly, to al-
Biruni, there is a ‘sacred’ orientation in scientific problems. Scientists qua scientists
should solve problem in a manner which bring them closer to God, that can “yield His
satisfaction (rida)” (al-Biruni 1888: 246; Nasr 1964: 174).
64
Science From The Perspective Of Civilizational Islam
Moreover, from the perspective of the Al-Qur’an and Hadith, nature and
history (the days of God (ayyam Allah), can enlighten man in knowing more
about himself and his Creator. Says the Holy Prophet: “He who knoweth his self
knowest his Lord”. The Holy Al-Qur’an views the alternation of night and day,
the lengthening of shadows, the variation in human colour and language, the
vicissitudes of nations, as signs of God that warrant examination in our quest of
knowing Him (al-Qur’an, al-Furqan 25: 46; al-Qur’an, Yunus 10: 6; al-Qur’an,
Ali cImran 3: 131), so that we will not be “blind to the realities of the life to
come” (al-Qur’an, al-Isra’ 17: 72). The science of astronomy to al-Biruni, for
an example, has its origin from Prophet Idris (al-Biruni 1976: 230). These are
example of scientific problems enjoined solving in the Holy Al-Qur’an and
Hadith that from al-Biruni’s point of view, merit investigation.
65
Jurnal Hadhari Edisi Khas (2008) 53-73
initial creative act that is verbal. But God creative act is also continuous. God
always intervenes. It is a far cry from the Cartesian world view where God
stops to intervene after the initial act of creation. The concept of transcendence
nowhere is better expressed that by the Al-Qur’an. The Al-Qur’an mentions at
least ninety-nine names for God expressing His sovereignty over the World and
His Providence.
God’s continuous act of creation, however, does not mean that where is no
‘glimpse of permanence’ in nature. The terrestrial environment has not ‘change’
in its general features. The moon still sets and rises the same way as it did since
time immemorial. The men of today are physiologically the same as the men
of old. The natural form still reproduce themselves with the same pattern. The
repitition of the qualitative changes in the process of nature brought forth the
appearance of eternity. Moreover, the repitition of particular problem in the
history and philosophy of science attest to this element of permanency in nature.
For example, the relation of One to Many, the Mind-Body problem, the problem
of continuity and discontinuity of bodies were discussed during the time of
Aristotle and even in the time of al-Biruni.
The encounter of man’s mind with nature, more often than not, always
focused on these problems. When men study and contemplate the seemingly
permanent features of nature, man can explain and predict. There are universal
law of nature for man to understand for his own well-being. Says al- Biruni:
I say further that man’s instinct for knowledge has constantly urged him
to probe the secrets of the known, and to explore in advance what his
future conditions may be, so that he can take the necessary precautions
to ward off with fortitude the dangers and mishaps that may beset him
(al-Biruni 1973: 5).
The laws of nature (sunnatullah) which in reality are “the laws of God” hav-
ing different “degree of fundamentality and universality” (Bakar 1991: 64-65)
and which to al- Biruni warrants examination scientifically, is possible because of
the appearance of permanency in it.
The affinity between nature, the created, and God who is the
Creator, points also to the element of sacredness of nature. According to al-Biruni,
the study of nature through contemplation and action ought to be done within the
parameters of religion, which to him is Islam because ultimately, “Knowledge is a
quired by the grace of God and the determination of man to know by means of the stars
and other creations”(al-Biruni 1973: 9). Knowledge thus produced is knowledge
by participation”, to reiterate Paul Tillich’s term, which is the knowledge of union
66
Science From The Perspective Of Civilizational Islam
and salvation.4 It is not a reductive knowledge that delimits or restricts the object
studied. It allows the object of study to expand with no attempt to constraint, so
much so that one can know God from the power of the moment. In other words, it
is gnosis,5 or to use Roszak’s terminology, “augmentative knowledge”.
4For a critique on Tillich’s view, see I.R. Faruqi, Divine Transcendence And Its
Expression, (Kuala Lumpur, 1983), ff. Pp. 20-23.
5For a discussion on the spectrum of gnosis, the reader can consult Roszak, T. “The Monster
and the Titan: Science, Knowledge and Gnosis” in E.D. Klemke, R. Hollinger, A.D. Kline. Intro-
ductory Readings in the Philosophy of Science, (New York, 1980), pp. 309-317. For the claim that
al-Biruni himself was not a gnostic in the traditional sense, see S.H. Nasr, An Introduction to Islamic
Cosmoslogical Doctrine, p. 173.
6See al- Biruni The Determination of the Coordinates of Positions for the Correction of Dis-
tances between Cities translated by J. Ali (Beirut, 1967) p. 3 and p. 175.
7In the field of angelology, Muslim believe that angles are spiritual creatures of God, neither
males nor females, having neither parents nor wives nor progeny, having no specific material bod-
ies and are made of light. Some of the most important angles are the Archangel Gabriel who is the
Universal Intellect, Mika’il, Israfil and Izra’il. It was Gabriel who communicated the revelations of
God to His Prophets.
67
Jurnal Hadhari Edisi Khas (2008) 53-73
does science and scientific development take place, original contribution by the
Muslim world toward many areas of learning and intellectual life especially in
philosophy and thought has been equally significant as aptly put by Guillaume
(1931: 281):
“We may be sure that those who accuse the Muslim scholars of lack
of originality and of intellectual decadence have never read Averroes
or looked in Algazel, but have adopted second-hand judgements. The
presence of doctrines of Islamic origin in the very citadel of Western
Christianity, the Summa of Aquinas, is a sufficient refutation of the
charge of lack of originality and sterility.”
The actual beginning of the decline of science in Islam has not been agreed
upon to date. King (1993: 19) has written: “During the past few decades the date
when it ‘declined’ has had a tendency to slip forward through the centuries; early
writers liked the 11th century, some now write in terms of the 15th.”
Thus it can be quite safely said that scientific scholarship and activities in
the islamic civilisation has extended over a period of at least more than seven
centuries from its initial period of inception.
68
Science From The Perspective Of Civilizational Islam
Bucaille (1987: 125) even quotes the hadīth of the Prophet: “Seek for
science, even in China,” and another hadīth which says that the search for
knowledge is a strict duty for every Muslim man and woman to prove his point
that Islam as a religion is clearly positive towards science.
CONCLUSION
69
Jurnal Hadhari Edisi Khas (2008) 53-73
REFERENCE
Abdul Latif Samian. 1995. Pendekatan Permasalahan dalam Sains dan Teknologi dlm.
Mohd. Yusof Hj. Othman (ed.) Siri Wacana Sejarah dan Falsafah Sains, Jld. 4. Kuala
Lumpur; Dewan Bahasa dan Pustaka.
Abdul Waheed, Khawaja. 1978. Islam and the Origins of Modern Science. Lahore: Islamic
Publications Ltd.
Bakar, Osman. 1991. Tawhid and Science: Essays In the History and Philosophy of
Science. Penang: Secretariat of Islamic Science.
Brooke, John Hedley. 1991. Science and Religion: Some Historical Perspective. The
Cambridge History of Science Series. Cambridge: Cambridge University Press.
Bucaille, Maurice. 1982. The Origin of Man and the Holy Scriptures in the light of Modern
Knowledge. Proceeding of the Second International Conference on Islamic Medicine,
Bulletin of Islamic Medicine, No 2, v2, March-April 1982, pp53-59. Islamic Medicine
Organization, Kuwait.
Bucaille, Maurice. 1987. The Bible, the Quran and Science. Tr. from French by
author and Pannell, A.D. Revised 7th ed. 1993. Paris: Seghers.
Burton, John. 1990. Quranic Exegesis, in Religion, Learning and Science in the Abbasid
Period, ed. by Young, M.J.L.; Latham, J.D. and Serjeant, R.B. The Cambridge History
of Arabic Literature Series. Cambridge: Cambridge University Press.
Crombie, A.C. 1959. Augustine to Galileo 1. Science in the Middle Ages 5th to 13th
Centuries. Reprint 1969. Harmondsworth: Penguin Books Ltd.
70
Science From The Perspective Of Civilizational Islam
De Vaux, Carra. 1931. Astronomy and Mathematics, in The Legacy of Islam, pp. 374-397.
ed. by Arnold, T. and Guillaume, A. Reprint 1949. London: Oxford University Press.
Al-Farisī, Kamal al-Dīn Abī al-Hasan. 1984. Kitab Tanqīh al-Manazir Li-dhawa al-Absar
wa al-Basa’ir (Book of Correction of al-Manazir for those with Eyes and Sights).
c
Critically ed. by Mustafa Majazī Cairo: Al-Maktabah al- Arabīyah.
Guillaume, Alfred. 1931. Philosophy and Theology, in The Legacy of Islam, pp. 231-
283. Ed. by Arnold, T. and Guillaume, A. Reprint 1949. London: Oxford University
Press.
Huxley, Thomas H. 1938. Science and Culture, in The Harvard Classics, ed. by Charles
W. Eliot, 56th print. New York: P.F. Collier & Sons Corp.
Ibn al-Haytham, Al-Hasan ibn al-Hasan. 1947. Risalah fī Khawas al-Muthallath min
jihah al-cAmud (An Epistle on the Properties of Triangle with respect to its Vertical
side).1366H. Hyderabad: Matbacah Da’irah al-Macarif al-Othmanīyah
Ibn al-Haytham, Al-Hasan. 1989. The Optics of Ibn al-Haytham. Tr.by A.I.Sabra. 2vols
London: The Warburg Institute, U of London.
Ibn al-Nadīm. 1985. Al-Fihrist. Critically ed. by Nahid A. Othman. 1st. ed.Dhoha (Qatar):
Dar Qatarī ibn al-Fujacah.
Kaya, Mahmut. 1992. Some Findings on Translations Made in the 18th Century from
Greek and Es’ad Effendi’s Translation of the Physica, inTransfer of Modern Science
and Technology to the Muslim World. ed Ekmeleddin īhsanoīlu. Studies and Sources
on the History of Science Series No:5. Istanbul: The Research Centre for Islamic
History Art and Culture.
Khan, Ehsanullah. 1984. Promotion of Scientific Temper - A Study of Science and Religion.
Delhi: Bayt al-Hikmah (Academy of Rationalism).
Kramers, J.H. 1931. Geography and Commerce, in The Legacy of Islam,pp 81-106. Ed. by
T. Arnold, and A. Guillaume. Reprint 1949. LondonOxford University Press.
Lewis, Bernard. 1982. The Muslim Discovery of Europe. Paperback ed. pub. in 1994.
London: Phoenix.
71
Jurnal Hadhari Edisi Khas (2008) 53-73
Masud, Khalid. 1988. Science in Quranic Perspective. in Journal of the Research Society
of Pakistan, vol 25, No.3, July 1988, pp27-34.
Meyerhof, Max. 1931. Science and Medicine, in The Legacy of Islam, pp 315-354. ed. by
T. Arnold, and A. Guillaume. Reprint 1949. London: Oxford University Press.
Mohaghegh, Mehdi. 1991. The Kitab al-Shukuk cala Jal nus of Muhammad ibn
Zakariyya al-Raz . pp107-116 Islamic Studies Presented to Charles J. Adams, ed. by
W.B.Hallaq and D.P. Little. Leiden: Brill.
Sabra, A.I. 1978. The History of Arabic Science: Prospects and Problems. Proceedings
of the 1st International Symposium for the History of Arabic Science,Apr 5-12,
1976. eds. A.Y al-Hassan; Ghada Karmi and Nizar Namnum. Aleppo: IHAS, Aleppo
University.
Sabra, A.I. 1987. The Appropriation and Subsequent Naturalisation of Greek Science in
Medieval Islam: A Preliminary Statement. History of Science, 25(1987), 223-243.
Saud, Muhammad. 1986. Islam and Evolution of Science. Islamabad: Islamic Research
Institute, International Islamic University.
Shah, F.H.; Shah, W.H.;Kausar, Tasnim. 1991. Quranic Method of Storage of Wheat.
Islamic Thought and Scientific Creativity, v2, No 2, June 1991, pp23-28. A Quar-
terly Journal of the COMSTECH under the Organization of Islamic Countries (OIC),
Islamabad.
Al-Tacī, Fadhil Ahmad. 1989. cUlama’ al-cArab wa Iktishafatihim (Arab Scientists and
Their Discoveries). Cairo: Dar al-Ma‘arif.
Tibawi, A.L. 1972. Islamic Education: Its Tradition and Modernisation into the Arab
National Systems. London: Luzac and Co.
Trend, J.B. 1931. Spain and Portugal, in The Legacy of Islam, ed. by T. Arnold and A.
Guillaume, London: Oxford University Press.
Yusuf Ali, Abdullah. 1989. The Holy Quran Text, Translation and Commentary. Maryland:
Amana Corporation.
72
Science From The Perspective Of Civilizational Islam
73
Jurnal Hadhari Edisi Khas (2008) 53-73
74
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
The objective of this paper is a very modest one, namely to examine the thoughts
of Ibn Khaldun on the important concept of ‘malakah’ or ‘habitus’ or ‘habit’3.
This will be done by concentrating on his ‘al-Muqaddimah’ , letting his
views shine through his actual statements from the work. This is to see how he
understands the nature of this habitus, its attributes, significance and importance,
some of the factors leading to its enhancement, and factors which may hamper
it. Finally its significance and relevance in relation to contemporary efforts in
personality development and the enhancement of what is called ‘the human
capital’ , in the Islamic context, will be summarily discussed.
1Originally the paper was presented in the International Seminar on the Intellectual Heritage of
Ibn Khaldun and Its Contemporary Relevance, held in November, 2006 at Mariott Hotel Puterajaya.
The title now is slightly modified, together with some minor additions, to suit the presentation in
Kuching on the 8th of February, 2007, in the Seminar on Ibn Khaldun, organized by the Religious
Department of Sarawak. Hence some minor changes can be seen in this text for the latter presentation.
2The writer is currently Very Distinguished Academic Fellow ISTAC IIUM. He is also
Commissioner for SUHAKAM and member of the Board of Directors of the Institute of Integrity of
Malaysia.
3Concerning the extremely signifant term ‘malakah’ or habit or habitus, F.Rosenthal states in
his introduction to the work: “ Ibn Khaldun’s answer to the problem of how all higher civilizations is
preserved lies in the word ‘malakah’, ‘habit’…Through continuous repetition, an individual may
master a craft or a science [from the spiritual to the intellectual and the physical as well as mechanical-
uem] thus making it his ‘habit’. This even explains the habit of the English language with which the
Arabs of former times were born but which has to be acquired as a ‘habit’ by later generations…Since
the acquisition of habit is a matter of education, they can be passed on to others who aspire to them
, provided that proper methods of education and instruction are known and that their exercise does
not lapse during political upheavals.Thus we have an explanation past civilizations , though it may
manifest itself only in minor remnants and in certain customs and practices that can be recognized as
cultural survivals only by the trained observer” (Introduction to the translation of the ‘Muqaddimah’
by F.Rosenthal, vol.I, pp.lxxxiii-lxxxiv. In this observartion we can discern the significance of
repetation in the religious practices taught by the Prophet s.a.w.
75
Jurnal Hadhari Edisi Khas (2008) 75-104
essence of man himself. In relation to this and concerning man and his special
qualities compared to other living beings Ibn Khaldun remarks:
Living beings may obtain consciousness of things that are outside their
essence through the external senses God has given them, that is, the senses of
hearing, vision, smell, taste, and touch. Man has this advantage over the other
beings that he may perceive things outside his essence through his ability to
think, which is something beyond his senses. It is the result of (special) powers
placed in the cavities of his brain. With the help of these powers, man takes the
pictures of the sensibilia, applies his mind to them, and thus abstracts from
them other pictures. The ability to think is the occupation with pictures that are
beyond sense perception, and the application of the mind to them for analysis and
synthesis. This is what is meant by the word af’idah “hearts” in the Qur’an;
“He gave you hearing and vision and hearts.”4 Af’idah “hearts” is the plural
of fu’ad. It means here the ability think.5
The third degree is the ability to think which provides the knowledge, or
hypothetical knowledge, of an object beyond sense perception without any
practical activity (going with it). This is the speculative intellect. It consists of
both perceptions and apperceptions. They are arranged according to a special
order, following special conditions, and thus provide some other knowledge of
the same kind, that is, either perceptive or apperceptive. Then, they are again
4 Qur’an, 16.78.
5
Chapter VI of al-Muqaddimah tr F.Rosenthal. vol 2 p.412.(Routledge and Kegan Paul, London
and Henley, in three volumesd, 1958).
76
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
combined with something else, and again provide some other knowledge.
The end of the process is to be provided with the perception of existence as
it is, with its various genera, differences, reasons, and causes. By thinking
about these things, (man) achieves perfection in his reality and becomes pure
intellect and perceptive soul. This is the meaning of human reality. 6
(Among human beings,) this does not happen haphazardly, as is the case among
stray animals. God caused human beings to act in an orderly and well-arranged
manner, as the result of their ability to think, as has been mentioned before.
Therefore, God had (their actions) take place among them in an orderly
manner, and He enabled them to arrange for (their activities) under political
aspects and according to philosophical norms. Those (political aspects and
philosophical norms) lead human beings from the things that are detrimental
(to them), to those that are in their interest, and from evil to the good, First,
however, they must recognize the things that are evil, and the detrimental
effect of doing them, from sound experience and current customs. Thus, they
are distinguished from stray animals. The result of their ability to think shows
itself in the fact that their actions are orderly and not likely to be detrimental.
The concepts bringing this about are not completely divorced from sensual
perception and do not require very deep study. All of them are obtained through
experience and derived from it. They are particular concepts connected with
the sensibilia. Their truth or falsehood soon comes out in events. From (events)
the student of these concepts can learn them. Each human being can learn as
much of them as he is able to. He can pick up (his knowledge) with the help of
experience among the events that occur in his dealings with his fellow men.
Eventually, he will have what is necessary and must be done, and must not be
done, fixed in his (mind). By knowing this well, then, the proper habit of dealing
with his fellow men will be obtained by him. 7
Apart from man gaining understanding of life and society through the channel
of the experimental intellect, Ibn Khaldun stresses the importance of collective
experience and hence tradition in the life of a people in such an endeavour. The
combination of the operation of the experimental intellect and benefiting from
77
Jurnal Hadhari Edisi Khas (2008) 75-104
Those who follow this (procedure) during their whole life become acquainted
with every single problem, (but) things that depend on experience require time.
God made it easy for many human beings to obtain this (social knowledge) in a
time shorter than the time required to obtain it through experience, if they will
follow the experience of their fathers, teachers, and elders, learn from them,
and accept their instruction. People can, thus, dispense with lengthy and careful
(personal) study of events and need not attempt to pick out concepts from
them. But people who have no knowledge or tradition in this respect, or
people who are not willing to learn and to follow (others), need long and careful
study in order to be educated in these things. They are unfamiliar to them, and
the knowledge they obtain of them is uneven. Their manners and dealings with
others will be badly planned and show defects. Their chances of making a
living among their fellow men will be spoiled.
This is the meaning of the famous saying: “He who is not educated by his
parents will be educated by time”. That is, he who does not acquire the man-
ners needed in dealing with human beings from his parents -which includes
teachers and elders - and does not learn these things from them, has to fall
back upon learning them with the help of nature from the events that happen
in the course of time. Thus, time will teach and educate him, because he needs
that education, since, by his very nature, he needs the co-operation of others.
It should be known that the storehouse of human science is the soul of man. In it,
God has implanted perception (idrak) enabling it to think and, thus, to acquire
(scientific knowledge). (The process) starts with perception (tasawwur) of the
realities and is then continued by affirmation or negation of the essential
attributes of the (realities), either directly or through an intermediary.
(Man’s) ability to think thus eventually produces a problematic situation which
8 Ibid.vol 2 p.418-419.
78
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
Such communication takes place through “verbal expression,” that is, speech
composed of spoken words which God created in a limb (of the human body),
the tongue, as combinations of “letters (sounds)” - that is, the various qualities
of sound as broken by uvula and tongue - so that the thoughts of people can be
communicated in speech. This is the first step in the communication of thoughts.
As its most important and noble part, it includes the sciences. However, it
comprises every statement or wish (command) that in general enters the
mind.
9Arabic Muqaddimah (Dar al-Kitab al-Lubnani and Maktabah al-Madrasah , Beirut, 1960,
p.pp.1023-1024. The Muqaddimah, tr F.Rosenthal, vol.3 281-282.
79
Jurnal Hadhari Edisi Khas (2008) 75-104
32. The crafts, especially writing and calculation, give intelligence to the person
who practices them.
We have already mentioned in the book that the rational soul exists in man
only potentially. Its transformation from potentially into actuality is effected
first by new sciences and perception derived from the sensibilia, and then by
the later acquisition (of knowledge) through the speculative power. Eventually,
it comes to be actual perception and pure intellect (idrakan bi’l-fi‘l wa ‘aqlan
mahdan) 11. Thus, it becomes a spiritual essence (dhatan ruhaniyyatan)12,
and its existence then reaches perfection.
In this respect, writing is the most useful craft because, in contrast to the
(other) crafts, it deals with matters of theoretical, scientific interest. This
is explained through (the circumstance) that writing involves a transition
from the forms of the written letters to the verbal expressions in the
imagination, and from the verbal expressions in the imagination to the
concepts (underlying them), which are in the soul. The writer, thus, always
goes from one indication to another, as long as he is wrapped up in writing,
and the soul becomes used to the constant (repetition of the process). Thus,
it acquires the habit of going over from the indications to the things meant
80
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
Hence the proficiency in writing involves thinking, meanings, and the habitus
of transition from symbols to meanings, and vice versa, leading to the perfecting of
the human essence. The present writer would like to express, humbly, after reading
this passage, he becomes a little more aware of the significance of the mention of
iqra’, writing, and pen in the first revelation of the Qur’an.Wal-hamdulillah.
From these comments of Ibn Khaldun on the importance of the art of writ-
ing in human personality and culture, the present writer would like to extend its
implications to the present day information technology and communication and
other related findings of contemporary culture, in spite its indications of the
signs of the latter days.
Concerning the necessity for the mastery of knowledge, the development of
skills and crafts, and the acquisition of that high level mastery of any science
termed by him as ‘malakah’ (habitus) 16, and the differences between this habitus,
understanding and memory, he astutely observes.
14 Ibid.p.768.
15 Ibid.p.768.
16 Concerning the extremely significant term ‘malakah’ or ‘habitus’ or ‘habit’ F.Rosenthal in his
Introduction to his translation of the work has a number of observations to make .They are: “Ibn
Khaldun’s answer to the problem of how all higher civilization is preserved lies in the word malakah
“habit.” Malakah is a loan-translation of the Greek (…) which also was translated into the Latin
habitus, from which our “habit” is derived.”’ Through continuous repetition, an individual may master
a craft or a science, thus making it his “habit.” This even explains the knowledge of the Arabic
language with which the Arabs of former times were born, but which had to be acquired as a “habit”
by later generations. Once a person has acquired the “habit” of a craft or science, it is difficult, if not
impossible, for him to master another; but mastery of the first habit remains with him permanently.
Since the acquisition of habits is a matter of education, they can be passed on to others who aspire
to them, provided that proper methods of education and instruction are known and that their exercise
does not lapse during political upheavals. Thus, we have an explanation for the survival of past
civilizations, though it may manifest itself only in minor remnants and in certain customs and
practices that can be recognized as cultural survivals only by the trained observer”. In ‘Introduction’
to his translation of ‘The Muqaddimah’, vol.1, plxxxiv…Compare with :
(Wisdom) Al-Qadi says that wisdom is occupying oneself by acquiring theoretical knowledge and
acquiring perfect habitus and continuously practicing meritorious acts as far as human capacity
allows, when it is not yet containing within it Divine Wisdom.(In Faid al-Qadir Sharah al-Jam’
81
Jurnal Hadhari Edisi Khas (2008) 75-104
Discussions on ‘malakah’ or habitus or habits and skill, among others, can be seen in the important
work, in various places by Zaid Ahmad, The Epistemology of Ibn Khaldun, RoutledgeCurson,
London and New York, from chapter 3 to chapter 6 (pp.33-155). However, the approach and emphasis
is different from the present writer’s. Discussion is also found in the selections from al-Muqaddimah
in the work of Charles Issawi, An Arab Philosophy of History, London, 1950, especially in chapter
8 and also to a certain extent. chapter 9.Of course the work of Muhsin Mahdi remains so important
for understanding the overall philosophy of history. Another contribution in relation to ‘malakah’ in
the development of personality and education is the important essay ‘Ibn Khaldun’ by Abdessalam
Cheddadi. Published in Prospects : the quarterly review of comparative education (Paris, UNESCO,
International Bureau of Education, vol.XXIX, no ½, 1994, pp 7-19, copyright UNESCO, International
Bureau of Education, 2000.This is available on line in http://www.ibe.unesco.org/publications/
ThinkersPdf/khaldune.pdf.
17 Ibid.vol.2 p.426.
18 Arabic ‘al-Muqaddimah’, p.773.
82
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
matters. More than is necessary, they are concerned with memorizing. Thus,
they do not obtain much of a habit in the practice of science and scientific
instruction. Some of them think that they have obtained (the habit). But when
they enter into a discussion or disputation, or do some teaching, their scientific
habit (‘al-malakah al-‘ilmiyyah’)19 is found to be defective. The only reason for
their deficiency is (lack of) instruction, together with the break in the tradition
of scientific instruction (that affects them). Apart from that, their memorized
knowledge may be more extensive than that of other scholars, because they are
so much concerned with memorizing. They think that scientific habit is identical
with memorized knowledge. But that is not so.
This is attested in the Maghrib (in Morocco) by the fact that the period specified
for the residence of students in college there is sixteen years, while in Tunis it
is five years. Such a (fixed) period of attendance is recognized as the shortest
in which a student can obtain the scientific habit he desires, or can realize that
he will never be able to obtain it.
In the Maghrib (in Morocco), the period is so long at the present day for
the very reason that the poor quality of scientific instruction there makes it
difficult (for the student to acquire the scientific habit), and not for any other
reason.20
Ibn Khaldun discusses the significance and importance of stable urban culture,
the development of clear rules and etiquettes or customs in all things in society,
together with the development of branches of knowledge and skills for human
civilization to thrive. He also discusses the nature of the human intelligence being
of the same level among all peoples. The differences between their intellectual
skills are the results of what he calls the availability of added intellect in the
culture concerned .These are clear from the following observations:
The superiority of the inhabitants of the East over those of the West [like the
Maghrib] lies in the additional intelligence (al-‘aql al-mazid) that accrues to the
soul from, the influence of sedentary culture as has been stated before in connection
with the crafts…
Sedentary people observe (a) particular (code of) manners in everything they
undertake and do or do not do, and they thus acquire certain ways of making
a living, finding dwellings, building houses, and handling their religious and
83
Jurnal Hadhari Edisi Khas (2008) 75-104
worldly matters, including their customary affairs, their dealings with others,
and all the rest of their activities. These manners constitute a kind of limitation
which may not be transgressed, and, at the same time, they are crafts that
(later) generations take over from the earlier ones. No doubt, each craft that
has its proper place within the arrangement of the crafts, influences the soul
and causes it to acquire an additional intelligence, which prepares the soul
for accepting still other crafts. The intellect is thus conditioned for a quick
reception of knowledge.
We hear that the Egyptians have achieved things hardly possible in the teaching
of the crafts. For instance, they teach domestic donkeys and (other) dumb
animals, quadrupeds and birds, to speak words and to do things that are
remarkable for their rarity and that the inhabitants of the Maghrib would not
be capable of understanding, let alone teaching.
Good habits in. scientific instruction, in the crafts, and in all the other
customary activities, add insight to the intellect of a man and enlightenment to
his thinking, since the soul thus obtains a great number of habits. We have stated
before that the soul grows under the influence of the perceptions it receives
and the habits accruing to it. Thus, (the people of the East) become cleverer,
because their souls are influenced by scientific activity. The common people
then suppose that it is a difference in the reality of humanity. This is not so. If
one compares sedentary people with Bedouins, one notices how much more
insight and cleverness sedentary people have. One might, thus, come to think
that they really differ from the Bedouins in the reality of humanity and in
intelligence. This is not so. The only reason for the difference is that
sedentary people have refined technical habits and manners as far as
customary activities and sedentary conditions are concerned all of them things
that are unknown to the Bedouins. Sedentary people possess numer-
ous crafts, as well as the habits that go with them, and good (methods of)
teaching the crafts. Therefore, those who do not have such habits think
that they indicate an intellectual perfection possessed (exclusively) by
sedentary people, and that the natural qualifications of the Bedouins are
inferior to those of sedentary people. This is not so. We find Bedouins
whose understanding, intellectual perfection, and natural qualifications
are of the highest rank. The seeming (superiority of) sedentary people is
merely the result of a certain polish the crafts and scientific instruction give
them. It influences the soul, as we have stated before. Now, the inhabitants of
the East are more firmly grounded and more advanced in scientific instruction
and the crafts (than the Maghribis), and the Maghribis are closer to desert
life, as we have stated before in the preceding section. This leads superficial
people to think that the inhabitants of the East are distinguished from the
84
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
He discusses the nature of habits, its relation to sensibilia, the necessity for
the instruction of famous teachers , the necessary cultivation of terminologies and
the necessity for stable urban centres of civilization. This is clear from his follow-
ing remarks:
All habits are corporeal, whether they are of the body, or, like arithmetic, of-the
brain and resulting from man’s ability to think and so on. All corporeal things
are sensibilia. Thus, they require instruction. Therefore, a tradition of famous
teachers with regard to instruction in any science or craft, is acknowledged
(to be necessary) by the people of every region and generation (race).
The fact that scientific instruction is a craft is also shown by the differences in
technical terminologies. Every famous authority has his own technical
terminology for scientific instruction, as is the case with all crafts. This shows
that technical terminology is not a part of science itself. If it were, it would be one
and the same with all scholars. One knows how much the technical terminology
used in the teaching of speculative theology differs between the ancients and
the moderns. The same applies to the principles of jurisprudence as well as to
Arabic (philology) and to jurisprudence. It applies to any science one undertakes
to study. The technical terminologies used in teaching it are always found to
be different. This shows that the (terminologies) are crafts used for instruction,
while each individual science as such is one and the same.
21 Ibid.vol.2 p.432-433.
85
Jurnal Hadhari Edisi Khas (2008) 75-104
of the original Bedouin attitude of the Almohad dynasty and because of the
shortness of time between its beginning and its destruction. Sedentary culture
enjoyed only a very minor continuity there.22
In another part of the work, still concerning the importance of stable urban
centres as necessary condition for the development of skills and crafts, and
necessarily the development of ‘malakah’ or habitus, he makes the following
observations:
The reason for this [that is the fact that scientific instruction is a craft] is that
scientific instruction, as we have just stated, is one of the crafts. We have also
stated before that the crafts are numerous only in cities. The quality and the
number of the crafts depend on the greater or lesser extent of civilization in
the cities and on the sedentary culture and luxury they enjoy, because (highly
developed crafts) are something additional to just making a living. When
civilized people have more labor available than they need for mere
subsistence, such (surplus) labor is used for activities over and above making
a living. These activities are man’s prerogative. They are the sciences and the
crafts.
People who grow up in villages and uncivilized (thinly populated) cities and
who have an innate desire for scientific activity, cannot find scientific instruction
in those places. For scientific instruction is something technical, and there are
no crafts among the inhabitants of the desert, as we have stated before. These
people, therefore, must travel and seek scientific instruction in cities where
(civilization) is highly developed, as is the case with all crafts.
22 Ibid.vol.2 p.426-427.
23 Ibid, vol.3 p.434-435.
86
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
We, at this time, notice that science and scientific instruction exist in
Cairo in Egypt, because the civilization of (Egypt) is greatly developed
and its sedentary culture has been well established for thousands of years.
Therefore, the crafts are firmly established there and exist in many varieties.
One of them is scientific instruction. This (state of affairs) has been
strengthened and preserved in Egypt by the events of the last two hundred
years under the Turkish dynasty, from the days of Salah-ad-din b. Ayyub on.
This is because the Turkish amirs under the Turkish dynasty
were afraid that their ruler might proceed against the descendants
they would leave behind, in as much as they were his slaves or clients, and
because chicanery and confiscation are always to be feared from royal authority.
Therefore, they built a great many colleges, hermitages, and monasteries,
and endowed them with mortmain endowments that yielded income. They
saw to it that their children would participate in these endowments, either as
administrators or by having some other share in them. (This was their intention)
in addition to the fact that they were inclined to do good deeds and hoped for (a
heavenly) reward for their aspirations and actions. As a consequence, mortmain
endowments became numerous, and the income and profit (from them)
increased. Students and teachers increased in numbers, because a large num-
ber of stipends became available from the endowments. People traveled to
Egypt from the `Iraq and the Maghrib in quest of knowledge. Thus, the sci-
ences were very much in demand and greatly cultivated there.24
What appears to be of great significance for our discussion here is the use of the
term ‘malakah’or ‘habitus’in all fields of human activity and branches of knowledge.
This can be found clearly utilized by him in the following statements. For
example in relation to knowledge about God in his discussion on theology states.25
Now, there are people who, in addition to the station of knowledge and the
realization of the fact that mercy to the poor brings (a human being) close to
God, have attained another, higher “station”: they have attained the attribute
and habit of mercy.(Mark the use of ‘malakah’ of mercy-uem) . When they
see an orphan or a poor person, they approach him and show him (mercy).
24 Ibid,vol.2, p.435.
25 Ibid.vol.3 p. under 14 ‘The Science of Theology”
87
Jurnal Hadhari Edisi Khas (2008) 75-104
They wish to receive the (heavenly) reward for the compassion they show
him. They are hardly able to refrain from (showing compassion), even if they
are repulsed. They give as charity whatever they have available from their
own property.26
From here he goes on to the discussion on the attributes of Allah and the
possession of spiritual and moral qualities, on the human level, related to the Divine
attributes. In relation to this we can note his emphasis on the use of repetition in
human acts, for gaining the habitus in question.
Such (declaration of the) oneness of God [ say for example the testimony ‘there
is no God but Allah’ and the statement of the man of gnosis ‘The inability to
perceive, is [true] perception , ‘al-‘ajz ‘anil-aidrak idrak’] does not merely
refer to faith, which is affirmation based upon judgment. It belongs to the
talk of the soul. Its perfection lies in its acquisition in a form that becomes an
attribute of the soul. In the same way, the object of (all human) actions and divine
worship is acquisition of the habit of obedience and submissiveness (husul
malakah al-ta’ah wa’l-inqiyad)27 and the freeing of the heart from all
preoccupations save the worshiped Master, until the novice on the path to
God becomes a holy person.
26 Ibid, vol.3 p.
27 Al-Muqaddimah (Arabic) p.826 (Dar al-Kitab al-Lubnani and Maktabah al-Madrasah,
Beirut, 1960)
88
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
knowledge that the majority of thinkers (possesses). But the (real) object is
knowledge as a “state,” and it originates from divine worship.28
Hence, we can observe from the above the indication of the use of the term
‘habitus’ or ‘malakah’ in terms of faith, moral quality and spiritual attainment to
the Divine Presence.
Divine worship and its continuous practice leads to this noble result.
Muhammad says concerning the principal act of divine worship: “The coolness
of my eye (that is spiritual solace of the deepest level) lies in prayer.” Prayer,
for Muhammad, was an attribute and “state” in which he found his ultimate
pleasure and consolation. How different is the prayer of the people! Who
could bring them to pray in that way! “Woe unto those who pray, who are
careless with regard to their prayer.” O God, give us success. “And guide us
on the straight path, the path of those to whom you have shown kindness, not
of those with whom you are angry, and not of those who go astray.” Amen.
It is clear from all the statements we have made that the object of all (religious)
obligations is the acquisition of a habit firmly rooted in the soul (husul
malakah rasikhah fi’n-nafs)29, from which a necessary knowledge results for
the soul. It is the (recognition of the) oneness of God, which is the (principal)
article of faith and the thing through which happiness is attained. There is
no difference whether the obligations of the heart or those of the body are
concerned in this respect.30
Concerning the inseparable link between the habitus of faith and other habits,
28 Ibid vol 3 p.
29 Arabic ‘al-Muqaddimah’, p.827 (Dar al-Kitab al-Lubnani and Maktabah al-Madrasah, Beirut,
1960)p.827.
30 Ibid vol 3 p 14.On the Science of Speculative Theology.
89
Jurnal Hadhari Edisi Khas (2008) 75-104
Ibn Khaldun makes the following illuminating observations which are true in all
times. They are:
This shows that faith, which is the basis and source of all the (religious)
obligations, is of that type and has several degrees. The first degree is the
affirmation by the heart of what the tongue says. The highest degree is the
acquisition, from the belief of the heart and the resulting actions, of a quality
that has complete control over the heart. It commands the actions of the limbs.
Every activity takes place in submissiveness to it. Thus, all actions, eventually,
become subservient to this affirmation by faith, and this is the highest
degree of faith. It is perfect faith. The believer who has it will commit neither
a great nor a small sin. The acquisition of the firmly rooted habit (of faith)
prevents even the briefest deviation from its ways. Thus, Muhammad says:
“An adulterer does not commit adultery, if he commits adultery while he is
a believer.”
Then, there is the tradition of Heraclius, who asked Abu Sufyan b. Harb about the
Prophet and his position. He asked whether any of the men around Muhammad
would become an apostate, out of displeasure with his religion, after he had
become a Muslim. The reply was: “No.” (Heraclius) remarked: “The same
applies to faith when its cheerfulness has penetrated the hearts.” This means
that it is as difficult for the soul to oppose the habit of faith (malakah al-iman) 31,
once it has been firmly established, as is the case with all other habits, once they
have become firmly established. For they become a kind of natural disposition.
This is the highest degree of faith. It comes second after infallibility, because
infallibility is a primary necessity of prophets, while this (degree of faith) comes
to the believers secondarily, as a result of their actions and of their affirmation. 32
The Sufis came to represent asceticism, retirement from the world, and devotion
to divine worship. Then, they developed a particular kind of perception which
comes about through ecstatic experience.This comes about as follows. Man, as
man, is distinguished from all the other animals by his ability to perceive. His
perception is of two kinds. He can perceive sciences and matters of knowledge,
and these may be certain, hypothetical, doubtful, or imaginary. Also, he can
90
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
perceive “states” persisting in himself, such as joy and grief, anxiety and
relaxation, satisfaction, anger, patience, gratefulness, and similar things. The
reasoning part active in the body originates from perceptions, volitions, and
states. It is through them that man is distinguished (from the other animals), as we
have stated. They originate from each other. Thus, knowledge originates from
evidence, grief and joy from the perception of what is painful or pleasurable,
energy from rest, and inertia from being tired. In the same way, the exertion
and worship of the Sufi novice must lead to a “state” that is the result of his
exertion. That state may be a kind of divine worship. Then, it will be firmly
rooted in the Sufi novice and become a “station” for him. Or, it may not be
divine worship, but merely an attribute affecting the soul, such as joy or glad-
ness, energy or inertia, or something else.
The “stations” (form an ascending order). The Sufi novice continues to progress
from station to station, until he reaches the (recognition of the) oneness of
God (tawhid) and the gnosis (ma’rifah) which is the desired goal of happiness.
Muhammad says: “Whoever dies confessing that there is no God but God,
enters Paradise.”
Thus, the novice must progress by such stages. The basis of all of them is obe-
dience and sincerity. Faith precedes and accompanies all of them. Their result
and fruit are states and attributes. They lead to others, and again others, up to
the station of the (recognition of the) oneness of God and of gnosis (‘irfan).
If the result shows some shortcoming or defect, one can be sure that it comes
from some shortcoming that existed in the previous stage. The same applies
to the ideas of the soul and the inspirations of the heart.
The novice, therefore, must scrutinize (muhasabah) himself in all his actions
and study their concealed import, because the results, of necessity, originate
from actions, and shortcomings in the results, thus, originate from defects in
the actions. The Sufi novice finds out about that through his mystical experi-
ence 463 and he scrutinizes himself as to its reasons.
Very few people share the (self-scrutiny) of the Sufis, for negligence in this re-
spect is almost universal. Pious people who do not get that far perform, at best,
acts of obedience freed from the juridical study of how to be satisfactory and
conforming (in the execution of the acts of divine worship). The (Sufis), how-
ever, investigate the results of (acts of obedience) with the help of mystical
and ecstatic experience, in order to learn whether they are free from deficiency
or not. Thus, it is evident that the Sufis’ path in its entirety depends upon
self-scrutiny with regard to what they do or do not do, and upon discussion
of the various kinds of mystical and ecstatic experience that result from their
91
Jurnal Hadhari Edisi Khas (2008) 75-104
exertions. This, then, crystallizes for the Sufi novice in a “station.” From that
station, he can progress to another, higher one.33
In this work he discusses the struggle of the novice to attain to the supreme
spiritual station by undergoing the process of purification of the outer (al-a‘mal
al-zahirah) and the inner acts. (al-a‘mal al-batinah).35 Concerning the inner
aspect of the human personality he discusses the four entities of nafs, ‘aql, qalb and
ruh, very much in the way that it has been done by al-Ghazali in the ‘Ihya’ as he
clearly acknowledges in the work.36 In various places of the work he speaks about
the necessity of the spiritual struggle using the well known term al-mujahadah.
He categorizes the struggle as ‘mujahadah al-taqwa (for acquiring the quality of
observing the limits set by Allah), mujahadah al-istiqamah (for acquiring the
constancy and firmness on the path of piety and rectitude), and mujahadah al-kash
wa al-ittila’ (for success in attaining to spiritual illumination and the attainment
to the realities.37 Tee final objective is the same as mentioned in the ‘Ihya’ of
al-Ghazali and the Sufis in the mainstream spiritual discourse of the community.
It should be known that the sciences with which people concern themselves
in cities and which they acquire and pass on through instruction, are of two
kinds: one that is natural to man and to which he is guided by his own ability
to think, and a traditional kind that he learns from those who invented it.
The first kind comprises the philosophical sciences. They are the ones with
92
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
which man can become acquainted through the very nature of his ability to think
and to whose objects, problems, arguments, and methods of instruction he is
guided by his human perceptions, so that he is made aware of the distinction
between what is correct and what is wrong in them by his own speculation
and research, in as much as he is a thinking human being.
The second kind comprises the traditional, conventional sciences. All of them
depend upon information based on the authority of the given religious law.
There is no place for the intellect in them, save that the intellect may be used
in connection with them to relate problems of detail with basic principles.
Particulars that constantly come into being are not included in the general
tradition by the mere fact of its existence. Therefore, they need to be related (to
the general principles) by some kind of analogical reasoning. However, such
analogical reasoning is derived from the (traditional) information, while the
character of the basic principle, which is traditional, remains valid (unchanged).
Thus, analogical reasoning of this type reverts to being tradition (itself), because
it is derived from it.
The basis of all the traditional sciences is the legal material of the Qur’an
and the Sunnah, which is the law given us by God and His messenger, as
well as the sciences connected with that material, by means of which we are
enabled to utilize it. This, further, requires as auxiliary sciences the sciences
of the Arabic language. Arabic is the language of Islam, and the Qur’an was
revealed in it.
From here he goes on to discuss the development of the various traditional and
rational sciences in Islamic civilization , mentioning the features and characteristics
of the sciences and the intellectual figures who are prominent in the various
fields. Concerning the process of instruction, for developing habitus in learning
Ibn Khaldun prescribes the gradual progressive process as the effective one. He
says:
The teacher should not ask more from a student than that he understand the
38 Ibid vol.3 p.
93
Jurnal Hadhari Edisi Khas (2008) 75-104
book he is engaged in studying, in accordance with his class (age group) and
his receptivity to instruction, whether he is at the start or at the end (of his
studies). (The teacher) should not bring in problems other than those found
in that particular book, until the student knows the whole (book) from
beginning to end, is acquainted with its purpose, and has gained a habit from
it, which he then can apply to other (books). When the student has acquired
(the scholarly) habit in one discipline [mark the term ‘scholarly habit’ or
‘habitus’-uem] , he is prepared for learning all the others. He also has become
interested in looking for more and in advancing to higher (learning). Thus, he
eventually acquires a complete mastery of scholarship. But if one confuses
a student, he will be unable to understand (anything). He becomes indolent.
He stops thinking. He despairs of becoming a scholar and avoids scholarship
and instruction.39
And for helping students to achieve habitus in learning he has a number of hints
to guide them. They are given in the ending paragraphs of part 36 about effective
instructions
You, student, should realize that I am here giving you useful (hints) for your
study. …As an introduction that will help you to understand these (hints), I
shall tell you the following:
Man’s ability to think is a special natural gift which God created exactly as He
created all His other creations. It is an action and motion in the soul by means
of a power (located) in the middle cavity of the brain. At times, (thinking)
means the beginning of orderly and well-arranged human actions. At other
times, it means the beginning of the knowledge of something that had not been
available (before). The (ability to think) is directed toward some objective
whose two extremes it has perceived (tasawwur), and (now) it desires to
affirm or deny it. In almost no time, it recognizes the middle term which
combines the two (extremes), if (the objective) is uniform. Or, it goes on to
obtain another middle term, if (the objective) is manifold. It thus finds its
objective. It is in this way that the ability to think, by which man is
distinguished from all the other animals, works.
Now, the craft of logic is (knowledge of the) way in which the natural ability to
think and speculate operates. Logic describes it, so that correct operation can be
39 Ibid. vol 3 p. 293 ff part 36.On the right attitude in scientific instruction and toward the
method of giving such instruction Also in (“http://www.muslimphilosophy.com/ik/Muqaddim” http://
www.muslimphilosophy.com/ik/Muqaddimah/Chapter6/Ch_6_36.htm)
the method of giving such instruction)
94
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
Besides the technical procedure called logic, the (process of) study involves
another introductory (discipline), namely, the knowledge of words and the
way in which they indicate ideas in the mind by deriving them from what the
forms (of the letters) say, in the case of writing, and from what the tongue -
speech - says in the case of spoken utterances. You, the student, must pass
through all these veils, in order to reach (the state where you can) think about
your objective.
First, there is the way in which writing indicates spoken words. This is the
easiest part of it. Then, there is the way in which the spoken words indicate
the ideas one is seeking. Further, there are the rules for arranging the ideas
in their proper molds, as they are known from the craft of logic, in order to
(be able to) make deductions. Then, there are those ideas in the mind that
are abstract and (used) as nets with which one goes hunting for the (desired)
objective with the help of one’s natural ability to think (and) entrusting
oneself to the mercy and generosity of God.
Not everyone is able to pass through all these stages quickly and to cut through
all these veils easily during the (process of) instruction. Disputes often cause
the mind to stop at the veils of words. Disturbing quarrels and doubts cause it
to fall into the nets of argument, so that the mind is prevented from attaining
its objective. Rarely do more than a few (individuals), who are guided by
God, succeed in extricating themselves from this abyss.
95
Jurnal Hadhari Edisi Khas (2008) 75-104
technical procedures and take refuge in the realm of the natural ability to
think given to you by nature! Let your speculation roam in it and let your
mind freely delve in it, according to whatever you desire (to obtain) from
it! Set foot in the places where the greatest thinkers before you did! Entrust
yourself to God’s aid, as in His mercy He aided them and taught them what
they did not know! If you do that, God’s helpful light will shine upon you
and show you your objective. Inspiration will indicate (to you) the middle
term which God made a natural requirement of the (process of) thinking, as
we have stated. At that particular moment, return with (the middle term) to
the molds and forms (to be used) for the arguments, dip it into them, and give
it its due of the technical norm (of logic)! Then, clothe it with the forms of
words and bring it forth into the world of spoken utterances, firmly girt and
soundly constructed!
Verbal disputes and doubts concerning the distinction between right and
wrong logical evidence are all technical and conventional matters. Their
numerous aspects are all alike or similar, because of their conventional and
technical character. If they stop you, (you will not be able) to distinguish
the truth in them, for the truth becomes distinguishable only if it exists by
nature. All the doubts and uncertainties will remain. The veils will cover the
objective sought and prevent the thinker from attaining it. That has been the
case with most recent thinkers, especially with those who formerly spoke a
language other than Arabic, which was a mental handicap, 11 or those who
were enamored with logic and partial to it. They believe that logic is a natural
means for the perception of the truth. They become confused when doubts
and misgivings arise concerning the evidence, and they are scarcely able to
free themselves from (such doubts).
As a matter of fact, the natural means for the perception of the truth is, as we
have stated, (man’s natural ability to think, when it is free from all imaginings
and when the thinker entrusts himself to the mercy of God. Logic merely
describes the process of thinking and mostly parallels it. Take that into
consideration and ask for God’s mercy when you have difficulty in
understanding problems! Then, the divine light will shine upon you and give
you the right inspiration.
96
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
56. The right attitude in scientific instruction and towards the method of giving
such instruction.
(The teacher,) then, leads (the student) back over the discipline a second time.
He gives him instruction in it on a higher level. He no longer gives a summary
but full commentaries and explanations. He mentions to him the existing
differences of opinion and the form these differences take all the way through
to the end of the discipline under consideration. Thus, the student’s (scholarly)
habit is improved. Then, (the teacher) leads (the student) back again, now
that he is solidly grounded. He leaves nothing (that is) complicated, vague,
or obscure, unexplained. He bares all the secrets (of the discipline) to him.
As a result, the student, when he finishes with the discipline, has acquired the
habit of it.
41 Ibid.vol.3 pp.292-293.
97
Jurnal Hadhari Edisi Khas (2008) 75-104
This is the effective method of instruction. As one can see, it requires a threefold
repetition. Some students can get through it with less than that, depending on
their natural dispositions and qualifications.
Ibn Khaldun is very much concerned about the development of great mastery
or habitus in languages. He has a separate section about this under the title:
section 45.(of Chapter 6) Language is a technical habit. He makes a number of
highly significant observations to provide guidance on the subject. They are as
follows:
It should be known that all languages are habits similar to crafts (techniques).
They are habits (located) in the tongue and serve the purpose of expressing
ideas. The good or inadequate (character of such expression) depends on the
perfection or deficiency of the habit. This does not apply to individual words
but to word combinations. A speaker who possesses a perfect (linguistic) habit
[mark the phrase ‘’malakah lughawiyah’-uem] and is thus able to combine
individual words so as to express the ideas he wants to express, and who is
able to observe the form of composition that makes his speech conform to
the requirements of the situation, is as well qualified as is (humanly) possible
to convey to the listener what he wants to convey. This is what is meant by
eloquence.
Concerning the formation of habitus, beginning from the initial act, he says :
Habits result only from repeated action. An action is done first (once). Thus, it
contributes an attribute to the essence. With repetition it becomes a condition,
which is an attribute that is not firmly established. After more repetition it
becomes a habit, that is, a firmly established attribute.
As long as the habit of the Arabic language existed among the Arabs, an Arab
speaker always heard the people of his generation (race) speak (Arabic). He
hears their ways of address and how they express what they want to express.
He is like a child hearing individual words employed in their proper meanings.
1330 He learns them first.1331 Afterwards, he hears word combinations and
learns them likewise. He hears something new each moment from every
speaker, and his own practice is constantly repeated, until (use of proper
speech) becomes a habit and a firmly established attribute.Thus, (the child)
becomes like one of (the Arabs). In this way, (Arab) languages and dialects
have passed from generation to generation, and both non-Arabs and children
have learned them.42
42 Ibid vol.3 chapter 6 on ’45.Language is a habit’ .
98
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
We have mentioned before that those who desire to learn the Arabic language
must memorize much material. The quality of the resulting habit depends on
the quality, type, and amount of the memorized material. Those who memorize
the poetry of Arab Muslims or the poetry of Habib (Abu Tammam),
al-’Attab1, Ibn al-Mu’tazz, Ibn Hani, or ash-Sharif ar-Radi, or the Rasa’il
(prose letters) of Ibn al-Mugaffa’, Sahl b. Harun, Ibn az-Zayyat, al-Badi, or
as-Sabi, will acquire a better habit, of a higher order of eloquence, than those
who memorize the poetry of such recent poets as Ibn Sahl or Ibn an-Nabih,
or the prose correspondence of al-Baysani or the ‘Imad al-Isfahani, because
they are inferior to the (older writers). This is obvious to the intelligent critic
who has (literary) taste. (Those remarks are so important for teachers teaching
languages-uem).
The quality of a person’s own later use (of the language) depends on the quality
of the material learned or memorized. After (a person has improved his
material and his use of it), he can improve his habit. By raising the level of
the memorized literary material, the resulting level (of one’s habit) becomes
higher, since nature takes (habit) as its model and the powers of a habit grow
through nourishing it. This comes about as follows. The soul is one in species
according to its natural disposition. It differs in human beings depending on
(its) greater or lesser intensity in connection with perceptions. This difference
of the (soul) is the result of the differing perceptions, habits, and colorings that
condition the soul from the outside. (Such conditioning) causes its existence
to materialize and transforms its form from potentiality into actuality.
(Now,) the habits obtained by the soul are obtained only gradually, as we have
mentioned before. The poetical habit originates with the memorizing of poetry.
The habit of secretary-ship originates with the memorizing of rhymed prose
and prose correspondence. The scientific habit originates in contact with the
sciences and with various perceptions, research, and speculation. The juridical
99
Jurnal Hadhari Edisi Khas (2008) 75-104
The good or bad quality of a particular habit depends on the (condition) under
which the habit originated. A highclass habit of eloquence results only from
the memorizing of high-class language material. This is why all jurists and
scholars are deficient in eloquence. The sole reason is in the original character
of the material they memorize, in the scientific rules and juridical expressions
of which (their material) is full and which deviate from the proper method of
eloquence and are inferior (to it). The expressions used for rules and sciences
have nothing to do with eloquence. (Now,) when such memorized material
is the first to occupy the mind and is large and colors the soul, the resulting
habit comes to be very deficient and the expressions connected with (that
material) deviate from the methods of Arab speech. This, we find, applies to
the poetry of jurists, grammarians, speculative theologians, philosophers, and
others who are not saturated with memorized knowledge of the purest and
noblest (most genuine) Arabic speech.43
Firstly Ibn Khaldun uses the term ‘malakah’or habitus, or skill, to cover the whole
spectrum of human life and activity, from the most outward, physical, to the most
inward, the spiritual. Hence the use of the term ‘malakah’ in ‘malakah imaniyyah’,
in relation to faith, ‘malakah al-ta‘ah’, in relation to obedience in religious duties
and spiritual devotions, ‘malakah ‘ilmiyyah’ in relation to scientific skill and
thinking, ‘malakah sina‘iyyah’ in relations to skills in the crafts, ‘malakah
lisaniyyah’ in relation to proficiency in language, ‘and so on. From this point of
view, human struggle is a struggle for the attainment of ‘malakah’ in worthwhile
fields of activity and life.. The successful development of high degree of habitus
with the resultant development and fostering of tradition of learning the necessary
sciences , crafts and skills, will lead to civilization, and the maintenance of this
43 Ibid vol 3 p.
100
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
habitus and the tradition of learning will ensure the successful continuation of
human civilization .
Secondly, such habitus, which becomes as coloration for the soul, which for
the present writer, is like swimming in water for the fish, and flying in the air for
the birds, is fostered through repetitions of acts and thoughts , until they become
established habits in the soul. This reminds us of the prophetic utterance ‘The
most beloved action in the sight of Allah is that which is done continuously, even
though little’44. This indicates that the acts have become coloration for the human
soul. This can be further achieved and enhanced by training, solution of problems,
exercises, and so on [in contemporary contexts, experiments in the relevant fields,
researches, with grants , etc].
Thirdly, the act of fostering this habitus necessitates the existence of stable
and secure urban culture, with its economic and social well being which is well
above and beyond the necessary needs of people; both must be at the stage which
is affluent so that people have their opportunity to pursue the skills; (of course,
again man must guard against the corrupting influences of affluence). If people
are faced with difficulties in economic life, then the act of acquiring high level
of habitus will be hampered. And the urban culture must be a nucleus for
the gathering of all forms of necessary high skills, crafts, and expertise , with the
teachers mastering their subjects, and institutions fostering such skills, leading to
the emergence of the ‘additional intelligence’ (al-‘aql al-mazid’) in the cultural
surrounding, which is so crucial for the advancement of civilization. In such a
cultural setting, there should be specialist teachers for the various forms of skills,
including, in the present context, scientific and technological skills, with the
necessary infrastructure suitable for such endeavour. In the present conditions,
the collaboration and aid of governments are so crucial for bringing about such
situations conducive for such an endeavour.
44 Hadith Muslim, sahih, hadith no.1303 under “fadhilah qiyam al-lail wa ghairihi”.
101
Jurnal Hadhari Edisi Khas (2008) 75-104
explanations, and the exhaustive one, covering all the principles, elements, issues
and solutions. This will ensure the materialization of scientific malakah.
Sixthly, Ibn Khaldun discusses also the various factors which hinder or prevent
the development and enhancement of the required ‘malakah’. Among these, which
may be understood and implied in his discourse, at various places in the work:
various elements like absence of stable and secure urban cultural milieu; the
lack of additional intelligence in the cultural environment; lacking in advanced
stage in social and economic development making people to busy looking for basic
needs for livelihood, leaving no time and interest for advanced scientific activities
and thinking; lacking of specialist teachers in the important branches of knowledge;
lacking in correct mode of instructions; lacking in intellectual figures for
imitation and guidance; too much reliance on rote learning; lacking in training
and exposure to learning through experience and problem, solving; lacking
in systematic and purposeful thinking (given by him in the analogy of building
a roof , with the steps involved, thinking about building a roof, then thought
regresses to the necessity for having wall and pillars for putting the roof on, then
it regresses further to acquiring foundation, and so on , then begins the action,
from the last point in thought, ending with the the first point in thought that of
building the roof)45. To these can be added the lack of intellectual and cultural
confidence which may hinder creative and purposeful development of human
thought. Hence, the efforts spent on solving these obstacles or hindrances will
indeed be of enormous help towards the development and enhancement of the
multifaceted ‘malakah’ so much needed in human civilization. Therefore it can be
suggested that the understanding of the significance of this concept of ‘malakah’
in his discourse should be understood and utilized as a way of understanding
the way of developing a holistic form of the human capital which is of such a
pressing need in the present situation when Muslims are facing their multifaceted
problems of their existence and being. And if we see this in the context of ‘Islam
Hadhari’ then the concept fits into the discourse in an extremely harmonious way.
Wallahu a‘lam.
102
Building The Human Capital In The ‘ Malakah’ Concept Of Ibn Khaldun ...
Short Bibliography
Ahmad Ibrahim Abushouk (ed), Ibn Khaldun and Muslim Historiography, International
Islamic University, 2003.
Bruce B.Lawrence (ed), Ibn Khaldun and Islamic Ideology, E.J.Brill, Leiden, 1984.
Ibn Khaldun, ‘al-Muqaddimah’ (Arabic), Dar al-Kitab al-Lubnani and Maktabah al-
Madrasah, Beirut, 1960.
Ibn Khaldun, Mukadimah Ibn Khaldun, tr.into Malay, published by Dewan Bahasa dan
Pustaka, Kuala Lumpur, 2000.
Ibn Khaldun , The Muqaddimah, F.Rosenthal, Routledge and Kegan Paul, London and
Henley, 1958, in 3 volumes.
Jude Wanniski, ”Ibn Khaldun and the Origins of Society”,http://www. supply-side university
economics.com/searchbase/11-12-99.html
Mohamad Abdullah Enan, Ibn Khaldun His Life and Work, Sh.Muhammad Ashraf, Lahore,
1933.Reprinted by Kitab Bhavan, Delhi, 1979.
103
Jurnal Hadhari Edisi Khas (2008) 75-104
Chicago,1957
Yves Lacoste, Ibn Khaldun the Birth of History and the Past of the Third World, tr. David
Macy, Verso, London, 1984.
Zaid Ahmad, The Epistemology of Ibn Khaldun, RoutledgeCurson, London and New
York, 2003.
104
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 105-121 INSTITUTE OF ISLAM HADHARI
KE ARAH MEMPERKASAKAN
ISLAMISASI SENI MUZIK SEBAGAI SATU
ALTERNATIF : SATU PENGAMATAN AWAL
Abstrak
Absract
The interest for music within community especially youth generation has risen up
nowadays. This situation is more noticeable with the emergence of reality based
entertainment. Even though, it has being argued that the growth of local music
industry either traditional or modern has moved from its’ real objectives which
are the harmonious and the submission to God. This situation is caused by the
affiliation and the clash between the good values and the negative aspects which
are existed within the music. With the consequence, this article will discuss music
from the Islamic perspective and the opinions of Muslim Scholars. Furthermore,
the Islamization concept of music will be introduced as a creative solution and its’
relevance as an alternative entertainment nowadays.
105
Jurnal Hadhari Edisi Khas (2008) 105-121
PENDAHULUAN
Pada hari ini, budaya hiburan termasuk seni muzik dilihat sudah menyeleweng
daripada matlamat asalnya iaitu untuk ketenangan, mendidik jiwa dan merapatkan
tautan hati dengan Penciptanya. Ini disebabkan berlakunya percampuran dan
pertembungan antara nilai-nilai murni dan unsur-unsur yang kurang sihat yang
sering seiring dengan seni muzik. Tambahan pula sejak kebelakangan ini, muncul
pelbagai rancangan bercorak realiti hasil cedokan dari luar yang jelas berlainan
dengan identiti dan jiwa kebudayaan yang sebenarnya dianuti berkurun lama oleh
masyarakat di negara ini. Namun, bangsa Malaysia menyambut baik dan memberi
sokongan kuat bagi menjayakan program tersebut yang diadaptasikan dari
Barat untuk di pertontonkan kepada umum dalam bentuk konsep yang sama
tanpa mengubah atau ‘mengislamisasikannya’ terlebih dahulu. Walaupun
diketahui umum bahawa kebanyakannya jelas bercanggah dan bertentangan
dengan nilai-nilai ketimuran dan adat-adat setempat yang diyakini dan difahami
sebelum ini, namun dengan meresap masuknya pengaruh dan pemikiran Barat
dalam minda masyarakat di negara ini menyebabkan ia dianggap suatu trend baru
dan rasa kebanggaan kepada sesetengah pihak. Hasilnya, budaya hiburan yang
dimanifestasikan pada hari ini, tidak banyak menyumbang ke arah pembentukan
bangsa Malaysia yang positif dan progresif.
Agama Islam merupakan agama fitrah bagi manusia. Oleh sebab itulah setiap ajaran
yang telah disyariatkan kepada umatnya sudah semestinya bertepatan dan selari
dengan fitrah semulajadi mereka. Jika diperhatikan, setiap manusia biasanya akan
cenderung kepada hiburan, khususnya terhadap seni muzik. Muzik adalah suatu
tuntutan fitrah manusia. Akan tetapi, untuk memenuhi kehendak naluri manusia
ini, tidak semua jenis seni muzik dibenarkan oleh Islam.
106
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
Kalimah ‘muzik’ tidak dapat kita temui di dalam al-Qur’an dan al-hadith.
Walaupun di dalam al-Qur’an Allah S.W.T menceritakan kisah Nabi Daud (Al-
Qur’an, al-Nisa’ 4, 163; al-Isra’ 17, 55; al-Nur 24, 10; al-Ma’idah 5, 78; al-Ancam
6, 84; al-Anbiya’ 21, 78; al-Furqan 25, 15) dan Nabi Sulaiman (Al-Qur’an, al-
Baqarah 2, 102; al-Nisa’ 4, 123; al-Ancam 6, 84; al-Anbiya’ 21, 78; al-Naml 27,
15) yang memiliki mukjizat yang berkaitan dengan seni suara, namun istilah
‘muzik’ ini gagal ditemui di dalam al-Qur’an. Di dalam khazanah teks (matan)
al-hadith, kalimah ‘muzik’ sememangnya sukar untuk ditemui. Hanya beberapa
kalimah sahaja yang boleh dikaitkan dengan istilah muzik seperti al-Macazif, al-
Ghina dan al-Mughaniyyah (Ishak Suliaman 2000: 2).
Asal penggunaan istilah muzik dan definisinya dari aspek terminologi adalah
dipercayai bahawa kalimah ‘muzik’ ini berasal daripada bahasa Greek. Kalimah
‘muzik’ ini dikatakan telah dipinjam penggunaannya oleh orang Islam pada kurun
kelapan hingga kesepuluh Hijrah. Memandangkan asal kalimah ‘muzik’ ini
daripada tamadun Greek, maka definisi yang dirumuskan oleh ahli muzikologi
dan ahli etnomuzikologi iaitu seni dan sains memadukan bunyi atau nada suara
atau bunyi alat bagi membentuk berbagai-bagai penyataan yang memuaskan
emosi, estetika dan struktur bagi sistem kepercayaan yang membentuk asas
kepercayaan (Lois Lamya’ 1993: 31).
Daripada definisi tersebut, terdapat tiga ciri utama yang mendasari ‘muzik’
itu sendiri iaitu :
sebagainya
Oleh itu, sekiranya kita mengambil tiga ciri tersebut dan mengaitkannya
dengan beberapa bentuk ibadah di dalam Islam maka akan ditemui contoh-
contoh ibadah tersebut dengan begitu mudah sekali. Namun peralatan muzik tidak
digunakan terutamanya di dalam ibadah yang berkaitan dengan al-Qur’an, haji,
tahmid dan takbir hari raya. Manakala di dalam beberapa ibadah seperti azan,
berzikir dan berselawat beberapa peralatan muzik sering digunakan oleh umat
Islam. Di antara ibadah Islam yang mempunyai unsur suara, penghasilan yang
107
Jurnal Hadhari Edisi Khas (2008) 105-121
indah atau berestetika dan mempunyai tujuan tertentu khususnya untuk mencari
keredhaan Allah adalah seperti berikut :
i. Bacaan al-Qur’an1
ii. Azan
iv. Berzikir
v. Berselawat
Pada dasarnya sesuatu yang indah itu disukai oleh Allah S.W.T kerana Dia
Zat yang Maha Indah dan suka akan keindahan. Sabda Nabi s.a.w.:
Maksudnya :
1
Tajwid bacaan al-Quran yang mengandungi pelbagai hukum bacaan antaranya
Izhar, Idgham, Iqlab dan sebagainya telah membuktikan bahawa al-Quran dibaca dengan
menggunakan alunan dan rentak tertentu. Alunan-alunan tersebut menggambarkan bacaan
al-Quran adalah sebahagian daripada seni muzik. Terdapat tokoh ulama’ yang telah
menghubungkaitkan kalimah ‘muzik’ dengan aspek ibadah antaranya Syeikh Ahmad Hassan
al-Baquri, bekas Mufti Mesir. Dalam satu tulisan beliau yang bertajuk ‘Seni Tajwid Adalah Suatu
Muzik al-Qur’an” telah diterbitkan di dalam sebuah majalah Arab yang kemudiannya telah
diterjemahkan ke dalam Bahasa Melayu dan diterbitkan pula di dalam majalah al-Manar, keluaran
Akademi Pengajian Islam Universiti Malaya. Lihat Syeikh Ahmad Hassan al-Baquri (1997), “Seni
Tajwid Adalah Suatu Muzik al-Qur’an”, Prof Madya Wan Yahya Wan Ahmad (terj.), al-Manar,
Akademi Pengajian Islam, UM, Edisi Jun 1997, hlm. 114.
2Muslim, Sharh Sahih Muslim, Kitab al-Iman, Bab Tahrim al-Kibr wa Bayanih.
108
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
Maksudnya:
3Ma‘siah Fih Ayyam al-cId; al-Bukhari, Fath al-Bari bi Sharh Sahih Bukhari, Kitab al-Jihad
wa al-Siyar, Bab al-Daraq; Ibn. Majjah, Sunan Ibn Majah, Kitab al-Nikah, Bab al-Ghina’ wa
al-Duff).
109
Jurnal Hadhari Edisi Khas (2008) 105-121
kehidupan umat Islam berlandaskan syariat Islam (Abdul Ghani Samsudin &
Engku Ibrahim Ismail 2001: 10-11).
Al-Farabi juga bukan sahaja menguasai bidang teori muzik dalam ertikata
muzik sebagai satu ilmu dan seni, malah beliau juga mahir bermain
alat-alat muzik di samping menciptanya sendiri (Mohammed Yusoff Hussain
et al. 1993: 195). Beliau dikatakan sangat handal bermain muzik sehingga
membolehkan seseorang itu terlena mendengar keasyikan alunan muziknya
(Estidotmy, Utusan Malaysia 28 ogos 2002: 14). Ibn Khallikan (m. 681H)
telah merakamkan kisah yang berlaku pada suatu waktu antara al-Farabi, Sayf
al-Dawlah al-Hamdan serta cendiakawan yang lain di majlis ilmu anjuran Sayf
al-Daulah. Kisahnya adalah seperti berikut (Ibn Khallikan 1977: 155-156):
4Khalil bin Ahmad dianggap orang pertama menghasilkan kamus muzik yang
diterjemahkan berjudul ‘The Book Notes’ dan ‘The Book of Rhythm’. Keberkesanan buku beliau telah
diperakui dengan menjadikan buku teori muzik al-Khalil sebagai buku teks rujukan kepada semua
mahasiswa di seluruh universiti Spanyol
5
Beliau terkenal menerusi karya-karyanya yang diterjemahkan bertajuk ‘Grand Book on
Music’(‘Kitab al-Musiqi al-Kabir’), ‘Styles in Music’ dan ‘On The Classification of Rhythm’
6Seorang ahli muzik dan pencipta teori-teori muzik.yang terkenal. Beliau dilahirkan pada
1216 di Urmiya. Beliau meninggal dunia di Baghdad pada 28 safar 693H bersamaan 28 Januari
1294. Lihat C.E. Bosworth et al. (1995), The Encylopedia of Islam, Volume VIII, Netherland: Leiden
E.J Brilll. H. 805.
7Beliau juga merupakan ahli yang terulung dalam bidang muzik. Ini jelas kelihatan dalam
buku karangannya yang masyhur yang diterjemahkan iaitu ‘The Jewels of Arrangment in the Knowl-
edge of the Melodies’.
8Beliau terkenal dengan hasil karangannya yang berjudul ‘al-Aghani’ atau terjemahannya iaitu
‘The Grand Book of Songs’ yang mengandungi sebanyak 21 jilid
110
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
baginda sendiri dan dihadiri oleh ramai para sarjana dari pelbagai
bidang ilmu pengetahuan. Al-Farabi hadir dalam majlis itu dengan
berpakaian Turki. Setelah lama mereka berbincang, Sayf al-Dawlah
bertanyakan al-Farabi tentang mahu atau tidak beliau menikmati
minuman atau makanan. Jawab al-Farabi: ‘Tidak.” Baginda bertanya
lagi, “Muzik!” “Ya” jawab al-Farabi, lalu beliau tumpukan perhatian
kepada pertunjukkan muzik. Sayf al-Dawlah telah memanggil satu
kumpulan pemain muzik yang terbaik untuk membuat persembahan.
Tetapi persembahan itu tidak menarik perhatian al-Farabi. Dia
sebaliknya mengkritik persembahan tersebut, lalu Sayf al-Dawlah
bertaya, “Apakah tuan berpengetahuan seni juga?” “Ya.” Jawab
al-Farabi. Kemudian baginda meminta al-Farabi bermain alat
muzik. Al-Farabi membuka begnya lalu mengambil ‘ud (lute) dan
segera memainkannya. Para pendengar terpesona dengan
kepintarannya. Beliau memainkan alat itu menurut rasa ‘sentimen’
mereka dengan mengubah iramanya menjadikan mereka semua
(pendengar) sekejap tertawa, kemudian menangis dan kemudian
tertidur” .
Di sini jelaslah bahawa seni muzik bukanlah suatu yang janggal dalam
Islam malah ia merupakan sebahagian daripada tuntutan agama.Tambahan
pula dengan penglibatan tokoh-tokoh ilmuwan Islam dalam bidang muzik
menampakkan kewajaran bahawa ia merupakan sesuatu yang diambil berat dan
bukannya disisihkan.
Seni muzik sering mendapat perhatian para ulama’. Keadaan ini berlaku
disebabkan kedudukan seni muzik yang sering mengalami proses
perkembangan dan arus kemodenan mengikut tempat dan masa. Sejajar
dengan ini, keperihatinan ulama’ telah memberi banyak input terutama
dalam menangani kebebasan seni muzik yang berleluasa melalui fatwa-fatwa
semasa. Dengan keterbatasan seni muzik melalui hukum semasa menjadikan
umat Islam tidak leka dan lalai dengan segala jenis hidangan seni muzik.
111
Jurnal Hadhari Edisi Khas (2008) 105-121
Selain itu, al-Ghazali menegaskan bahawa bermain alat muzik juga mestilah
mengikut kaedah-kaedah tertentu sehingga menghasilkan suatu bunyi yang merdu.
Dalam hal ini, beliau berpandangan sekiranya mendengar awtar (alat kecapi) itu
dari orang yang memalunya dengan tidak mengikut kaedah sehingga menimbulkan
suara yang tidak merdu maka ia tetap juga dianggap haram. Menilai kemerduan
itu bukanlah ‘illah (sebab) pengharamannya, malah qiyas (terhadap kemerduan)
tersebut hendaklah juga dinilai dan diselidiki kebaikannya secara keseluruhan
ataupun mengkaji tentang kerosakan yang ada padanya. Ini jelas menunjukan
9Nama beliau ialah Sa‘id bin Muhammad bin Hawwa. Dilahirkan pada 27 September 1935 di
Syiria. Kupasan mengenai seni muzik sila lihat Sa‘id Hawwa (1993), al-Islam, c. 2. Qahirah: Dar al-
Salam, h. 651.
112
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
bahawa suara itu dibolehkan bukan kerana faktor kemerduannya sahaja malah ia
tetap menjadi haram sekiranya terdapat unsur-unsur haram yang lain bersamanya
(al-Ghazali 1998: 341).
Jika dilihat kepada senario seni muzik hari ini, sebilangan masyarakat
Islam di Malaysia khususnya, telah menganggap bahawa nasyid adalah
satu-satunya seni muzik Islam, manakala yang selainnya adalah tidak Islamik.
Oleh sebab itulah mereka menolak seni muzik moden kerana dikatakan
haram di sisi agama Islam. Tanggapan ini masih berlaku dan sekiranya
keadaan ini berterusan tanpa ada usaha untuk memurnikan fahaman tersebut,
maka umat Islam akan ketinggalan dalam dunia hiburan. Malah akan ada
sebahagian mereka yang lain yang terus beranggapan bahawa agama Islam
mengongkong penganutnya untuk berhibur sedangkan Islam tidak akan
menghalang sesuatu seni muzik sama ada tradisional atau moden selagi
tidak bercanggah dengan syariat Islam.
Persoalannya sekarang, seni muzik itu tidak haram pada zatnya tetapi
haramnya disebabkan oleh faktor-faktor lain yang ada bersama-sama dengannya.
10Antara perkara-perkara yang menyebabkan perubahan hukum ialah isi kandungan lagu, cara
persembahan dan disertai dengan perkara-perkara haram.
113
Jurnal Hadhari Edisi Khas (2008) 105-121
Oleh itu, sesuatu pelaksanaan yang berkait dengan seni muzik seperti masa
persembahan, cara penyampaian, suasana tempat persembahan harus diambil
kira. Dalam hal ini, Imam al-Ghazali telah menjelaskan bahawa terdapat tiga
kriteria penting yang mempengaruhi hukum seni muzik iaitu ‘zaman’(masa),
‘makan’(tempat), dan ‘ikhwan’(aktiviti) (al-Ghazali 1998: 376).
Jika diperhatikan seni muzik hari ini, sudah pasti banyak perkara yang perlu
diperbaiki. Untuk mencapai tujuan ini, kita tidak semestinya mencipta atau
mewujudkan satu seni muzik baru. Akan tetapi kita seharusnya
mengislamisasikan seni muzik yang dikatakan bercanggah dengan syariat agar
selaras dengan tuntutan syarak. Dengan kata lain, kita hendaklah menyediakan
satu mekanisme baru dengan perancangan yang teliti untuk menaikkan
martabat seni muzik ke arah yang lebih baik dan dapat mendatangkan kesan
positif kepada manusia. Dengan ini kita tidak hanya menghukum sahaja
malah kita telah menyediakan satu bentuk alternatif baru dalam dunia hiburan
untuk dinikmati oleh masyarakat Islam seluruhnya.
Akan tetapi definisi yang dianggap jelas dan tepat adalah sepertimana
menurut Prof Syed Muhammad Naquib al-Attas (Wan Mohd Nor 1995: 97)12
iaitu pembebasan manusia daripada tradisi tahyul, mitos, animis, kebang-
saan dan kebudayaan, dan selepas itu (pembebasan) akal dan bahasa daripada
pengaruh sekularisme (Muhammad Naquib al-Attas 1993: 17; Shopuan Anuar
11Antara yang mendefinisikan islamisasi ialah Gaafar Syeikh Idris, Ismail al-Faruqi dan Syed
Muhammad Naquib al-Attas.
12Pemilihan ini berdasarkan analisis penulis terhadap definisi-definisi yang dikemu-
kakan oleh beberapa tokoh yang telah dinyatakan sebelum ini. Wan Mohd Nor Wan Daud
berpendapat bahawa beliau adalah tokoh Islam pertama mentakrifkan dengan jelas konsep proses
Islamisasi.
114
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
2003: 82; Mohd Adlin 1999: 5-7)13. Ia juga adalah proses dua hala : pembebasan
diri (liberation) dan pengembalian diri (devolution) kepada kejadian asalnya
kepada fitrah (Muhammad Naquib al-Attas 1993: 44-45; Amran Muhammad
1996: 12).
13Menurut Syed Muhammad Naquib al-Attas sekular ialah pembebasan manusia daripada
unsur agama yang kemudiannya mencakupi kawalan bidang metafizik ke atas pemikiran dan bahasanya.
14Menurut Dr Yusof al-Qaradawi, agama Islam memiliki sikap toleransi dan baginda diutuskan
untuk membawa agama yang bersih dan mudah.
115
Jurnal Hadhari Edisi Khas (2008) 105-121
Pada masa ini, seni muzik boleh dinikmati melalui pelbagai cara antaranya
menerusi radio, television, internet dan sebagainya yang tidak memerlukan
kita menghadiri konsert-konsert hiburan. Dalam hal ini, sudah pasti status
hukumnya adalah lebih ringan. Setiap pendengar dapat menilai sendiri status
hukumnya. Ini berdasarkan kenyataan Prof. Dr. Yusof al-Qaradhawi iaitu setiap
pendengar sebenarnya merupakan orang yang paling mahir dalam menentukan
hukum seni muzik, sekiranya nyanyian tersebut terdapat unsur yang menaikkan
syahwat, mendorong ke arah kejahatan, menjadi lalai dan leka untuk
mengerjakan ibadah maka menjadi kewajipan atas setiap pendengar untuk
menjauhinya dan menutup pintu fitnah itu demi memelihara dirinya dan
agama (al-Qaradawi 1993: 273-277; al-Qaradawi 2000: 492-494; Utusan
Malaysia 2005).
116
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
Dengan adanya satu bentuk program baru yang bercorak realiti dalam
kerangka Islam, maka lebih ramai penghibur yang bercirikan Islam
dapat di ketengahkan. Apa yang ada sekarang, penghibur yang dikatakan
berunsur Islam bukanlah hasil dari program atau institusi khas bagi tujuan
ini. Dengan memanfaatkan rancangan berbentuk realiti hari ini, maka usaha
melahirkan generasi penghibur Islam dapat direalisasikan dalam bentuk yang
terancang. Institusi khas patut diwujudkan bagi melahirkan pemuzik-
pemuzik Islam, komposer-komposer muslim yang mahir dan yang mampu
mencernakan imej Islam dalam dunia hiburan seiring dengan perkembangan
industri hiburan hari ini.
117
Jurnal Hadhari Edisi Khas (2008) 105-121
KESIMPULAN
118
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
RUJUKAN
Abdul Ghani Samsudin dan Engku Ibrahim Ismail. 2001. Seni Dalam Islam.
Selangor: Intel Multimedia and Publication.
al-Qurtubi, Abu ‘Abd Allah Muhammad bin Ahmad al-Ansari. 1993. al-Jami’ li
Ahkam al-Qur’an. Beirut: Dar al-Kutub al-‘Ilmiyyah.
al-Qazwayni, Abu ‘Abd Allah Muhammad bin Yazid. t.t. Sunan Ibn Majah.
al-Ghazali, Abu Hamid Muhammad bin Muhammad. 1998. Ihya’ ‘Ulum al-Din.
Qahirah: Maktabah Misr.
al-Nawawi, Abu Zakariyya bin Sharaf. 1999. Sharh Sahih Muslim. Dimashq:
Dar al-Khair.
al-‘Asqalani, Ahmad bin ‘Ali bin Hajar. 1998. Fath al-Bari bi Sharh Sahih
Bukhari. Qahirah: Dar al-Hadith.
Amini Amir Abdullah. 1997. “Konsep Seni Dalam Islam”, dalam Hj Ahmad
Fauzi Hj Morad et al. Tamadun Islam. Selangor: Universiti Putra Malaysia.
Dewan Agama dan Falsafah. Hiburan dan Islam, Umat Islam Boleh Bermain
Muzik. OKTOBER 2005.
al-Sadlan, Dr. Salih bin Ghanim. 1999. al-Qawa’id al-Fiqhiyyah al-Kubra wama
Tafarra’ ‘Anha. C. 2. Dar Balansiah .
119
Jurnal Hadhari Edisi Khas (2008) 105-121
Ibrahim Ahmad. 1989. Konflik UMNO PAS dalam isu Islamisasi. Petaling
Jaya: IBS Buku.
al-Faruqi, Lois Lamya’. 1993. “Shari’ah Tentang Muzik dan Ahli Muzik”, dalam
Isma’il R. Al-Faruqi Fikiran Dan Budaya Islam. Masood Rashid (terj.),
Kuala Lumpur: DBP.
Majalah I, Islamisasi Seni Muzik Alternatif Baru Dunia Hiburan Islam, MEI
2005.
Mohammed Yusoff Hussain et al. 1993. Isu-Isu Dalam Usuluddin dan Falsafah.
Selangor: Universiti Kebangsaan Malaysia.
Mohd Adlin b Salleh. 1999. “Sekularisme Dalam Politik: Satu Kajian Menurut Perspektif
Islam” (Disertasi M.A, Jabatan Akidah dan Pemikiran Islam, Akademi Pengajian
Islam, Universiti Malaya)
Muhammad Pisol b. Mat Isa. 2000. “Jihad Politik: Suatu Analisis Pemikiran
Sa‘id Hawwa” (Disertasi M.A, Jabatan Akidah dan Pemikiran Islam,
Bahagian Pengajian Usuluddin, Akademi Pengajian Islam Universiti Malaya)
al-Khinn, Mustafa Sa‘id et al. 2000. al-Fiqh al-Manhaji ‘ala Madhhab al-
Imam al-Shafi‘i. c. 4. Dimashq: Dar al-Qalam.
Pehin Datu Seri Maharaja Dato Paduka Seri Setia Hj Awang Abdul Aziz bin
Juned. 2001. Fatwa Mufti Kerajaan, Islam Dan Muzik, c. 2. Brunei:
Jabatan Mufti.
al-Qardhawi, Prof. Dr. Yusof. 2002. Seni dan Hiburan Dalam Islam. Muhammad
Baihaqi (terj.). Kuala Lumpur: al-Hidayah Publishers.
120
Ke Arah Memperkasakan Islamisasi Seni Muzik Sebagai Satu Alternatif...
Shopuan Anuar Ahmad. 2003. Apa Perlunya Tuhan & Agama. Pahang: PTS
Publications & Distributors Sdn Bhd.
al-Baquri, Syeikh Ahmad Hassan. 1997. “Seni Tajwid Adalah Suatu Muzik
al-Qur’an”, Prof Madya Wan Yahya Wan Ahmad (terj.). al-Manar, Akademi
Pengajian Islam, UM, Edisi Jun 1997.
Tueku Iskandar. 2000. Kamus Dewan. Edisi ketiga, c.5. Kuala Lumpur: DBP.
Wan Mohd Nor Wan Daud. 1995. Penjelasan Budaya Ilmu. c. 3. Kuala Lumpur:
DBP.
121
Jurnal Hadhari Edisi Khas (2008) 105-121
122
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 123-154 INSTITUTE OF ISLAM HADHARI
Abstrak
Pada masa ini, konsep Islam Hadhari yang mencorakkan gaya kepimpinan yang
dipamerkan oleh Perdana Menteri Malaysia Kelima Dato’ Seri Abdullah bin Haji
Ahmad Badawi sering diperkatakan. Disertakan dengan konsep barunya dalam
konteks pembangunan Islam di Malaysia Islam Hadhari menjadi isu yang sangat
kontroversi sehinggakan ia dituduh menghina Islam. Walau bagaimana pun
konsep ini tidak harus dikesampingkan begitu sahaja meskipun keberangkalian
ia mengandungi beberapa kelemahan tidak boleh disangkalkan. Sebaliknya , kita
perlu berusaha memahaminya daripada perspektif pembawa inisiatif itu sendiri
sebelum membuat apa-apa keputusan terhadap perkara ini. Dia mesti mempu-
nyai rasioanalnya sendiri dan niat yang mulia dalam membuat polisi seumpama
ini. Di sini eloklah kita menyorot konsep tersebut berlandaskan sumber rasmi dan
utamanya, supaya dengan itu kita mendapat persepsi yang betul terhadap konsep
tersebut tanpa kita terikut-ikut dengan tafsiran yang salah oleh sesetengah pihak.
Pintu dialog mengenai isu ini terbuka kepada semua asalkan perbincangan
mereka bersifat objektif, ilmiah dan tidak berat sebelah kerana semata-mata
mencari keredaan Allah s.w.t. Artikel ini merupakan satu percubaan awal untuk
mengfokuskan kepada gambaran ringkas latarbelakang gagasan Islam Hadhari.
Artikel ini juga turut memperkatakan tentang definisi, objektif dan ciri-cirinya.
Abstract
Today, the concept of Islam Al Hadhari that dominates over the style of leadership
shown by the fifth Malaysian Prime Minister, Dato’ Seri Abdullah bin Haji Ahmad
Badawi has been much talked about. Being coupled with its new concept in the
context of Islamic development in this country Islam al Hadhari has been too
controversial that it is accused of disrespect of Islam. Nevertheless, this concept
123
Jurnal Hadhari Edisi Khas (2008) 123-154
should not be simply sidelined though the possibility of it having some defects is
undeniable. We should, instead attempt before making any judgment on the mat-
ter to comprehend it from the perspective of one who initiated it. He must have
a good reason and a noble intention in making such a policy. Instead, we better
highlight this concept in the light of its main and official resources , so that we can
get the true perception of the concept without being carried away by the wrong
interpretation of some parties. The door of dialogue concerning the issue is open
to all, provided that their discussion is objective, scientific and unbiased in search
of Allah’s pleasure. This paper is a preliminary attempt to focus on a brief picture
of the background of Islam Hadhari. Its important aspects, such as its definitions,
objectives and characteristics are also dealt with in this paper.
124
.1
.2
125
Jurnal Hadhari Edisi Khas (2008) 123-154
1 Wacana JAKIM
2 HYPERLINK “http://www.yadim.com.my/Hadhari/IsHadhariFull” http://www.yadim.com.
my/Hadhari/IsHadhariFull 9 Jun 2004
126
3 Al Islam September 2004, Konsep Islam Hadhari Sedarkan Umat Islam Terlena oleh
Dr. Amini Amir Abdullah, hlm 32
4 Versi Selepas Sesi Wacana, JAKIM, hlm 4
127
Jurnal Hadhari Edisi Khas (2008) 123-154
128
6 Ibid hlm 9
7 Ibid hlm 9
8 Versi Selepas Wacana, JAKIM hlm 10
9 Ibid hlm 10
129
Jurnal Hadhari Edisi Khas (2008) 123-154
.3
.1
.2
.3
10 Ibid hlm 11
11 Ibid hlm 11
130
.4
.5
.6
.7
.8
.9
.10
.4
131
Jurnal Hadhari Edisi Khas (2008) 123-154
14 Ibid hlm 20
15 Falsafah dan Peradaban Pembangunan, UKM, 2002 dalam Sains, Teknologi dan Pembangunan
Manusia oleh Mohd Yusof Hj. Othman, hlm 69
132
16 Versi Selepas Wacana, JAKIM, hlm 22
17 Ibid hlm 22
133
Jurnal Hadhari Edisi Khas (2008) 123-154
134
20 Versi Selepas Wacana, JAKIM, hlm 26
21 Mohd Nakhaie Ahmad, Masyarakat Islam Hadhari, 2004, hlm 80
135
Jurnal Hadhari Edisi Khas (2008) 123-154
136
.5
.5.1
137
Jurnal Hadhari Edisi Khas (2008) 123-154
25 Ibid hlm 16
26 Ibid hlm 18
27 Ibid hlm 18
138
28 Versi Selepas Sessi Wacana, JAKIM, hlm 17
29 Versi Selepas Sessi Wacana, JAKIM, hlm 27
30 Ibid hlm 27
31 Ibid
31Sidi Gazalba, Masyarakat Islam : Pengantar Sosiologi dan Sosiografo, 1976, Pustaka Antara,
Kuala Lumpur hlm 264
139
Jurnal Hadhari Edisi Khas (2008) 123-154
.5.2
140
.5.3
37 Ibid
38 Ibid hlm 30
39 Abdul Karim Zaidan, Sistem Ekonomi terj. Ustaz Solehan Ayub dalam Islam dan Dakwah ,
2002. Pustaka Salam, hlm 268
141
Jurnal Hadhari Edisi Khas (2008) 123-154
142
43 Versi Selepas Wacana, JAKIM hlm 32
44 Ibid hlm 57
143
Jurnal Hadhari Edisi Khas (2008) 123-154
45 Ibid hlm 33
46 Ibid hlm 34
47 Ibid
144
.5.4
145
Jurnal Hadhari Edisi Khas (2008) 123-154
.5.5
146
.5.6
147
Jurnal Hadhari Edisi Khas (2008) 123-154
.5.7
148
51 Ibid hlm 37
52 Ibid
53 Versi Selepas Sessi Wacana JAKIM, hlm 38
54 Ibid hlm 38
149
Jurnal Hadhari Edisi Khas (2008) 123-154
.6
55 Sidi Gazalba, Asas Kebudayaan Islam : Pembahasan Ilmu dan Filsafat tentang ijtihad, fiqih,
akhlak, bidang-bidang kebudayaan, masyarakat, Negara, 1978, Jakarta: Penerbit Bulan Bintang, hlm
215
56 Versi Selepas Sessi Wacana, JAKIM hlm 39
150
151
Jurnal Hadhari Edisi Khas (2008) 123-154
152
RUJUKAN
Al-Quran
Amini Amir Abdullah, September 2004< Konsep Islam Hadhari Sedarkan Umat Islam Terlena
dalam Al-Islam
Abdul Karim Zaidan, 2002, Sistem Ekonomi , terj. Ustaz Solehan bin
Mohd Kamil Haji Abdul Majid, 1993. Pemikiran Malik bin Nabi Mengenai Problem Tamadun
Dunia Islam Kini dalam Jurnal Usuluddin, Bil 1, Kuala Lumpur, Fakulti Usuluddin,
Akademi Islam Universiti Malaya
Zaqzuq, Dr. Mahmud Hamdi. 2002. al-Islam fi Asri al-Aulamah . Maktabah al-Syuruq
al-Duwaliyyah. Kaherah.
Mohd Yusof Hj. Othman , 2002. Sains, Teknologi dan Pembangunan Manusia, dalam Falsafah
dan Peradaban Pembangunan
Muhammad Abdul Jabbar Beg, 1980. Islam and Western Concept of Civilisation, UKM.,
Kuala Lumpur
Sidi Gazalba, 1978. Asas Kebudayaan Islam Pembahasan Ilmu dan Filsafat Tentang Ijtihad,
Fiqh, Akhlak, Bidang-bidang Kebudayaan, Masyarakat, Negara. Jakarta : Penerbit
Bulan Bintang
Sidi Gazalba, 1976. Masyarakat Islam Pengantar Sosiologi dan Sosiografo, Pustaka Antara,
Kuala Lumpur
Nadwah Ulama nusantara 111: Ketokohan dan Pemikiran Ulama Melayu. Diselenggarakan
Oleh Farid Mat Zain, Jaffary Awang dan Rabitah Mohd. Ghazali. Anjuran Bersama
FPI dan MAIPP. 15-17 April 2005.
Ulasan Wacana Konsep Islam Hadhari , Jabatan Kemajuan Islam Malaysia, Putrajaya.
Islam Hadhari An Explaination, Terbitan Jabatan Kemajuan Islam Malaysia (Free Copy)
SUMBER MEDIA
“http://www.islam.gov.my/e-rujukan/nislam2.html” http://www.islam.gov.my/e-rujukan/
nislam2.html ( Malaysia Negara Islam )
153
Jurnal Hadhari Edisi Khas (2008) 123-154
154
Ulasan Buku / Book Review
JABATAN
KEMAJUAN
ISL AM
MAL AYSIA
DEPARTMENT OF ISL AMIC DEVELOPMENT MAL AYSIA Jurnal Hadhari Edisi Khas (2008) 155-162 INSTITUTE OF ISLAM HADHARI
Abstrak
Islam Hadhari adalah satu gagasan Negara dalam usaha untuk membawa umat
Islam ke arah kemajuan dan pembangunan yang seimbang. Ia merupakan
satu pendekatan khusus kepada aspek pembangunan yang memfokus kepada
pembinaan tamadun ummah yang digarap dengan berpandukan al-Qur’an dan
al-sunnah. Tujuannya adalah untuk mempertingkatkan mutu dan pencapaian
ummah melalui sepuluh pendekatan khusus yang merangkumi aspek spiritual,
fizikal dan mental.
155
Jurnal Hadhari Edisi Khas (2008) 155-162
156
Ulasan Buku / Book Review
157
Jurnal Hadhari Edisi Khas (2008) 155-162
158
Ulasan Buku / Book Review
kehidupan mereka. Dengan ini umat Islam dapat mengelak daripada bencana
kejahilan kerana ‘ kejahilan adalah punca segala kejahatan’.
Aspek kehidupan berkualiti merupakan asas kepada binaan sikap positif yang
seharusnya menonjol dikalangan umat bertamadun. Oleh itu Ahmad Syahir Sarani
menghuraikan pendekatan ‘kehidupan berkualiti’ dalam konsep Islam Hadhari
dengan mendatangkan signifikannya daripada berbagai sudut. Beliau turut
menekankan tentang ‘konsep kehidupan berkualiti’ pada awal pembicaraanya,
diikuti dengan ‘kualiti hidup perspektif Islam’ yang antara lain memfokuskan
tentang tujuan kehidupan, penyempurnaan misi hidup, tuntutan membina
kehidupan dan lain-lain. Selain itu penulis turut menghuraikan
‘kualiti hidup persepektif barat’, ‘perbandingan perspektif Islam dan barat’,
‘komponen kualiti hidup’, ‘agama dan pembangunan insan’, ‘pendidikan’,
‘kesihatan’, ‘kehidupan berkeluarga’, ‘pendapatan dan pengagihan’,
‘pengangkutan dan komunikasi’, ‘perumahan’, ‘alam sekitar’, ‘penyertaan
sosial’, ‘keselamatan awam’, dan ‘kebudayaan dan hiburan’ sebagai
elemen-elemen penting dalam misi meningkatkan kualiti hidup untuk
mencapai ketamadunan insan.
159
Jurnal Hadhari Edisi Khas (2008) 155-162
160
Ulasan Buku / Book Review
Mohd. Hazaim Shah Abdul Murad dan Mohd. Zuhdi Marsuki menulis tentang
‘etika alam sekitar menurut perspektif Islam’. Dalam pendahuluannya, penulis
menegaskan bahawa Islam menganjurkan hubungan yang betul di antara Tuhan,
manusia dan alam sekitar, maka tidak wajar manusia mengabaikan tanggungjawab
yang telah diberikan. Beliau turut menghuraikan isu-isu ‘peranan akidah dalam
pemuliharaan alam sekitar’, ‘peranan syariah dalam pemuliharaan alam sekitar’,
dan ‘pandangan sarjana-sarjana Islam mengenai alam sekitar: sekularisma,
Islam dan alam sekitar’. Tidak bermakna ketamadunan sesuatu bangsa sekiranya
mereka mengabaikan pemuliharaan alam sekitar, kerana konsep ketamadunan itu
sendiri merangkumi pemuliharaan alam sekitar ciptaan Allah.
161
Jurnal Hadhari Edisi Khas (2008) 155-162
162