Brief notes for making Article Review

Article review is something good to be done by students and I think secondary school students should be iintroduced a bit on doing this 'exciting' homework. No, im not pulling your legs, but I love it so much. Haha. *Ok confuse*

Nonetheless of #joketakjadi, I want to share few simple steps to do a better article review.

1- Know yourself. Yea, it is important to know wether you are a critical or not. If you always love to critic on something, choose an analytical issue or the topic that you already know that the contents are all totally not in line or opposite with your opinion. I like this one! 

2-Be patient in reading the whole article and please hold a pen while you are reading. Take note on anything that pop-out from your mind about the article. While reading, you are not looking blankly on the sheets but try to digest every layer of the author's ideas. See how he writes, the language, does he clearly express his thought or injecting his ideology in a subtle way, does his ideas contradicting with your beliefs and stances, etc.

3-It is important also to know who is the author. Just GOOGLE if you don't have any idea on that person. Easy maa!

4-Read several times if you still blurrrrrrr. 

5-Okay. Move to the content analysis. What you should do, digest the abstract given as it is what the author  want to focus on in his writing. Then look at the definition stated- does it have any loopholes or you think it is perfect? Mention it whatever the stance you have. If the definition is opposite to what you perceived before, second it with your own justification and reference. 

6-First step in writing, introduce a bit on the author- relevant matter, no need to put how many children he or she has, favourite food...No No ok! Then you analyze his ideas one by one (if you wish to), and the last part do your analysis on the ideas given. 

7-For me, I love to do both appraisal and critical. Before you critic, appraise the author on his ideas or effort (there must be positive value also right?) then, I come out with critical part. 

8-Then tell the world your stances on that partticular issues, either you agree or not- no matter what is your decision but please attach the reasons along. 

9-Don't forget, give credit to peoples that you are using as your reference. Appreciate others:D

10-Give additional suggestion for a betterment. Critic without solution is useless. 

Ok, Happy ASSIGNMENTS. 

Teruskan Melangkah Wahai Khalifatul Ard

SEDIH dan hiba apabila melihat deruan air mata dan kolam dalam yang bertakung dalam hati mangsa-mangsa banjir pada tahun. ini. Cukuplah dengan melihat remuk gelisah sahabat-sahabat di kampus yang tidak mampu fokus untuk peperiksaan kerana menahan rasa, saya turut merasakan cebisannya. 

"Aku dah tak boleh study. Fikiran aku dah kat rumah,"

"Erm, kita makan sedap-sedap, orang kat kampung makan apa lah hari ini..."

"Tertekannya! Tiada siapa hulur bantuan kat rumah aku."

Dan luahan rasa hinggalah kepada kutukan yang bernada geram dan marah turut dihamburkan kerana seakan-akan muak dengan permainan sesetengah manusiawi yang hilang rasanya. Dari pemimpin tertinggi hinggalah pada orang yang tiada berjawatan apa-apa, semuanya dikritik kerana tidak memenuhi tanggapan dan jangkaan diri masing-masing. Yang berkerja, teruskan menyumbang- yang mengeluh, mengadu domba dan bertelagah, ingatlah dan sabar kerana satu hari nanti semua akan dihitung tentang baik dan buruk mereka.

Saya tidak menafikan memang ada sebahagian yang memang sengaja memetik api pada kayu kering, dan sumbangan yang lain pada menimbunkan kayu kering hingga menjadi unggun api yang besar itu seharusnya tidak patut berlaku. Dalam keadaaan haru biru Malaysia ditenggelami air, masih ramai yang mahu membanjirkan Negara ini dengan spekulasi dan hentaman yang langsung tidak menumbuhkan kesejateraan. 

Di manakah silap kita?

Dalam Kesusahan ada Kesenangan

Dalam minggu peperiksaan ini, saya cukup kagum dengan barisan mahasiswa dan mahasiswi yang turun padang untuk menyumbang sedikit sebanyak kepada saudara yang ditimpa ujian. Tenaga mereka tidak pernah lokek untuk dikongsi malah ramai yang menawarkan diri menjadi sukarelawan. Syabas teman-teman!

Dan dari gedung Facebook atau apa sahaja media massa yang ada, lambakan poster sebagai wasilah untuk menyampaikan berita, menarik sumbangan wang dan harta kepada saudara-saudara yang kesusahan, memenuhi ruangan. Gambar-gambar pemberian dan perkongsian orang ramai yang sangat banyak membuktikan rakyat Malaysia masih pemurah dan dermawan. Moga Allah terima nilaian kecil kita itu dengan ganjaran di akhirat kelak. Amin Ya Rabb.

Barangkali, desas-desus mengatakan orang mengambil kesenangan dari barang derma atas kesusahan orang lain pun ada benarnya. Hanya tuhan yang mengetahui. 

Bala dan Ujian

Bah yang melanda bumi Kelantan dengan teruk pada tahun ini telah mendapat perhatian umum masyarakat setempat mahupun dari luar negara. Namun apa yang lebih uniknya, gara-gara banjir yang dasyat menimpa ranah ini, ramai dari kita telah dikurniakan lesen untuk mengiktiraf bahawa kejadian ini adalah bala kepada rakyat Kelantan. Dan yang lebih besar lesennya, akan menyifatkan bala ini kerana kerajaan Kelantan mahu memasakkan hukum hudud di negeri itu. Subhanallah, maha suci Allah dari segala apa jua pun- moga kita tidak tergolong dari orang yang menolak hukum dan ketentuan-Nya.

Cukuplah dengan mengatakan dengan apa jua yang berlaku sebagai ujian, peringatan kepada kita, manusia yang mudah alpa. Allah telah berfirman banyak dalam kitab sucinya tentang ujian-ujian yang akan diterima adalah sebagai tanda bahawa kita hambaNya dan memerlukan zatNya yang agung dalam meneruskan kelangsungan hidup. Dan ujian itu juga adalah sebagai ukur aras darjat keimanan seseorang dalam menetapkan dirinya pada iman, sabar dan takwa.

Ujian ini bukanlah hanya untuk yang menerima musibah, bahkan untuk yang memandang bagi sama-sama merasakan cubitan di paha kanan. Sakitnya mereka mungkin juga disebabkan dosa kita. Kalau benar ini adalah bala dari Allah, maka tidaklah sememangnya bala itu diturunkan pada si pelaku dosa tetapi adakalanya kepada yang beriman agar mereka lebih bersungguh-sungguh menasihati kita supaya meninggalkan kesongsangan hidup. Bala itu tidak mengenal sesiapa untuk dihukum, tetapi akan menyapu semua yang ada. Kerana kita nila yang setitik, rosak susu kehidupan yang sebelanga. Maka jauhkanlah diri menyumbang kepada fitnah dan pertelingkahan kerana barangkali kita adalah sebenarnya punca kepada bala. 

Belasungkawa

Kisah tsunami kecil yang melawat sebahagian bumi Malaysia, Indonesia, Thailand ini mungkin dianggap sebagai peristiwa besar yang menutup tirai 2014. Namun, kegemparan pesawat Air Asia yang telah hilang dan akhirnya disahkan terdampar telah merentap jiwa manusiawi kita sekali lagi. Sungguh, kekuasaan Allah itu meliputi hari sebelum, semasa dan selepas yang manusia sama sekali terbatas untuk menguasainya. Takziah buat mereka yang menerima ujian. Dan Al Fatihah mengiringi mangsa nahas MAS MH17 dan AA QZ8501. Buat MH370, dunia masih menantimu pulang.

Penutup Tabir

Saya mahu menatap kembali pada bingkai-bingkai foto kenangan tahun 2014 yang bakal disimpan sebagai kenang-kenangan di dinding tahunan. Dan mungkin ada yang mentamsilkan bingkai-bingkai tersebut sebagai diari yang akan ditutup dan dibuka yang baru. Apa sahaja yang dianggapkan, tahun 2015 bakal menyusul esok hari.

Kisah-kisah kita akan berterusan, menerima nikmat dan ujian. Maka yang sepatutnya kita sediakan adalah ketahan diri dan kematangan akal untuk mengendalikan, bukan melatah dan berputus juang. Masing-masing dari kita punyai hati, tetapi tidak ramai yang tahu fungsi sang hati. Sama-samalah koreksi diri dan melangkah ke arah kebaikan. Fastabiqul khairaat (bergegaslah melakukan kebaikan) kerana tahun yang bertambah adalah tanda dekatnya kita pada panggilan pusara. 

Wallahu'alam. 

Family Institution and LGBT Issue: Buddhism and Islamic Perspective

An individual assignment for Study of Religion 2 Class (under Assoc. Prof. Dr. Kamar Oniah Kamaruzaman) 

Opening Remarks

Cultures on this present day, whether in the West or in the East, are facing the new fatal flaw- LGBT. This term is an encompassing term that includes lesbian, gay, bisexual and transgender, which can be construed as anyone whose behaviour departs significantly from the norms of the gender suggested by his or her anatomy at birth[1]. Most people will come across the word LGBT when they saw a man kissing another man with passion or a girl with another girl doing the weird things together. Besides, seeing a man meeting a girl on day and during night have another date with a man and looking at the crowds of men wearing the girl clothes with make-up face and act more feminine than a real woman, and vice-versa, will make people reacts, thinks many things.

            Talking about life, the closest relationship with it is the element of faith and religion. Pertaining to the issue of LGBT, this paper will be discussing on Buddhism view on this issue and its concept of family institution, and then followed by Islamic principles in the same aspects. The last paragraphs will be on the brief commentary and comparisons between both religions dimensions.

Stances of Buddhism on family institution and LGBT

Family Institution

Buddhism is a religion that is not god-centred as its focus is more on people and educating people to betterment. Furthermore, it is more into spirituality and focus to Buddha whom the Buddhist considered as the Teacher[2]. In Siddhartha Gautama Buddha lifetime, he did not put any doctrinal standards or institutional models of the family[3]. Besides, in the story of Gautama Buddha himself left his family and familial obligation in order to find the enlightenment.

            Marriage is regarded entirely as personal and individual concern and not as religious duty[4]. However, for many Buddhist, in the East or the West, there is no great problem and the laymen live in a normal life, married as others do. And their custom is, they seek the blessing from the bikhhus after the civil-wedding ceremony has been performed[5]. Thus, the family institution is merely a personal business and that is the role of the parents to build their own structure of family by giving proper education, life and maintaining themselves based on the five precepts.

LGBT Issues

Within the five precepts, that is the prohibitions to all Buddhist; one of it is avoiding sexual misconduct. Thus, the issue of LGBT is quite debatable among Buddhist as they questioning on being a gay, lesbian, bisexual and transgender; are they wrong in sexual conduct? As the Gautama Buddha never talk on this matter, the role of discussion is taking by the current leader of Buddhist communities. In Western Buddhism, there seems to be a growing acceptance of consensual and safe same-sex sexual activities as moral meanwhile, in many Asian countries, cultural influences cause many Buddhists to continue of a long tradition of considering same-sex behaviour to be a form of sexual misconduct, no matter what the nature of the relationship is[6].         

            However, the non-consistence of Dalai Lama position from no to yes when he threw his considerable moral weight behind gay marriage, condemning homophobia and saying sex was fine as long as it was consensual. Furthermore, he stated that gay-marriage is ultimately individual business[7].

            Thus, this subject is still not in a definite conclusion whether it is legal to practice LGBT or not. But from my readings, observances and Buddhist friend, most of the laymen from Buddhism communities are open and accept the LGBT as this concern is only the private affair.

Stances of Islam on family institution and LGBT

Family Institution

Islam pays much attention on family foundation, as it is the basis of the development of society. This issue is so much related with the marriage; the agreement between spouses, responsibilities et cetera. Marriage in Islam is a bond of love and mercy and not only relates to the intercourse between husband and wife but also the families of both parties[8]. Thus, the need to be in proper way towards marriage is important; witnesses, agreement from wali (authoritative guardians). The importance of legal marriage is to guarding peoples from wrong conduct and the most important to protect the legality of the offspring. Therefore, sex outside marriage is strictly prohibited.

LGBT Issues

A majority of Muslim, regardless of Sunni or Shia, do have a very negative perception towards people of LGBT. According to the Quranic verses, there are stories on the people of Lot whom Allah punished them for practicing homosexual (sadomy) even they were advised by prophet not to do so. Yet Lot a.s also gave few solutions including offering his daughters[9]. Besides, there are many of the Quranic verses also mentioning the men and women need to each other[10]. Furthermore, Allah had created Eve as the complement to the needs of the humans. And regarding transgender, Islam stresses the point that women should not dress like men and men should not imitate women[11].

            Despite the acts are consider as sinful and shameful, but now the acceptance of LGBT people will spread massively among Muslims communities as some revivalist or so-call Muslim scholars put their support in this matter. For example, Muslims for Progressive Values (MPV), Al-Fatiha, Jaringan Islam Liberal and few more movements are putting their effort in placing the rights to the LGBT people.

Conclusion

Commentaries and Comparison

Other than preserving the faith dimension, a religious community should also be taking care of the social stability. The issue on threats to gender are threat to social order. In my point of view, logically the LGBT is the dangerous maladies for all communities that can cause many negative impacts towards many aspects of life; the continuity of progeny, health, mental, conflicting identity sundry.

            Buddhism and Islam, both are sharing the principles of maintaining peace and harmony and urge their adherer to live this life in a better way for the sake of next life too. Thus, the religion should be the strongest foundation for people to get this life right. However, in Buddhism, I can see the imbalance of life between the monastic communities and the lay Buddhist. The Vinayana expects the monastic to refrain from all sexual activities[12], meanwhile in Islamic tradition, whoever you are; the scholars, religious leaders or ordinary Muslims, they can have their own families, having children et cetera. In the same way, Muslims have to perform the duties as a good adherer without neglecting their responsibilities towards family and society.

Both religions seem holding the same position on concerning the natural tendency of relationship between male and female and upholding the masculinity and femininity of human beings. Notwithstanding their understanding of living nature, the adherers today are brave enough to question and alter the foundation of religion and understanding to suit their own life. Thus, it is clearly therefore, both particular religions should have a clear benchmark and spread to masses for them to understand the real situation in order to get this life in righteous and free from the social illness that can cause chaos for this life. Furthermore, in my point of view this conflict can be resolved by all the parties sitting together and make a massive effort to cease the crisis. 

---

[1] Solomon, A. (2013). Transgender. In Far From The Tree (1st ed., p. 599). New York: Simon & Schuster.

[2] Kamar Oniah, K. (2013). Explaining Buddhism and Islam. In Religion and Pluralistic Co-existence (1st ed., p. 194). Kuala Lumpur: IIUM Press.

[3] Buddhism - Buddhism And The Family. (n.d.). Retrieved December 13, 2014, from http://family.jrank.org/pages/183/Buddhism-Buddhism-Family.html

[4] Maha Thera, K. (n.d.). What Buddhists Believe - Religion of Freedom. Retrieved December 13, 2014, from http://www.budsas.org/ebud/whatbudbeliev/277.htm

[5] Walshe, M. (1986). Marriage. In Buddhism and Sex (3rd ed., p. 6). Sri Lanka: The Wheel Publication.

[6] Buddhism and homosexuality. (n.d.). Retrieved December 13, 2014, from http://religioustolerance.org/hom_budd.htm

[7]Dalai Lama: Gay marriage is 'OK' Retrieved December 13, 2014, from http://www.telegraph.co.uk/news/religion/10682599/Dalai-Lama-Gay-marriage-is-OK.html

[8] Riadh, E. (1982). Islam. In Comparative religions: A modern textbook (1st ed., p. 178). Poole [England: Blandford Press ;.

[9] The Holy Qur’an 7:80-81, 11:78

[10] The Holy Quran 2:187, 4:34, 4:1

[11] Ibid. Riadh, E, p.188

[12] Corles, R. (2004). Towards a Queer Dharmology of Sex. Culture and Religion, 5(2), 230-230.

“Should any bhikkhu having undertaken the bhikkhus’ training rules and way of life and having [still] neither disclaimed the training-rule nor declared his inability [to keep it], engage in sexual intercourse even with a female animale, he is defeated and no more in communion. (Patimokkha 19666, 18, precept 1:1”

Akulah Sang Ombak

Balasan terbuka buat teman bernama Ariz Ahmad.

http://rizlillah.blogspot.com/2014/12/cacatan-diatas-habuk.html

Segala puji-pujian layaknya bagi Allah, Tuhan yang tiada lainnya, hanya Dia dan pada apa pun, jualah Dia yang Esa. Baginya segala yang gemilang dan hambanya yang terbilang pula dikalangan anbiya’ al mursalin. Dan pada ratusan utusan serta pilihan yang mulia, diangkatNya tinggi penghulu kita, Nabi Muhammad s.w.t. Maka pada mukaddimahku, ayuhlah kita bersyahadah saksi sekali lagi dan berselawat pada Rasul al Mustafa.

Budi bicaramu di atas catatan berhabuk telah siapku perhalusi dan budi biacaramu banyak benarnya. Kendati ia berbaur harum bunga dan keras besi, tapi kepalaku merewang; aku membayangkan diriku berada dalam abad dahulu kala, yang menerima sepucuk surat dari negara seberang. Suratnya bukanlah sebarang surat; mudah-mudah sahaja dilayang datang, dironyok buang. Surat itu diarak-arak dan dipayung kuning dan ungu. Maka sembarangan orang tiadalah layak mambaca, hanyalah khatib sahaja tugasnya untuk mempersembahkan segala isinya. Barangkali, raja tika itu tiadalah suka melihat sendiri nilai sebuah penulisan dan gambaran hakikat mahupun majazi yang ada padanya ataupun raja tiadalah tugasnya untuk membaca apa-apa dengan mata kepalanya sendiri. Ampun, bukan patik mahu menderhaka, cuma tertanya-tanya.  

Hakikatnya, aku bukanlah raja dan tidak mahu sekali aku menjadinya. 

I’lam ketahuilah olehmu, adapun lautan itu bergeloranya bukanlah sepanjang sore dan malam. Kalau pasangnya pagi, mungkin surutnya petang. Barangkali telahan aku salah kerna tiadalah aku mewarisi ilmu lautan dari bapa-bapa kepada orang tuaku. Cuma aku senang berpaksikan pada bait-bait peribahasa mahupun syair-syair Melayu yang tulus berceritakan tentang alam.  Maka, pada geloranya yang tidak menentu itulah aku sandarkan perihal diriku. 

Ayuhlah teman, kita menelusuri ombak.

Syahdan si nenek moyang kita dahulu, tiadalah mereka mempelajari ilmu alam di bangku kelas. Pintarnya mereka menggunakan indera, mengadunkan hasilnya pada setiap langkah. Dilihatnya angin yang ditiup kuat, maka tiadalah mereka jaguh untuk mencabar lautan. Kalaulah aku sandarkan diriku pada kekuatan ombak, percayalah, deru angin yang meninggikan gelombang itu sudah tiada – mungkin ada, tetapi hanya perlahan-lahan menujah buih-buih lautan sahaja. 

Maka Laksama Rizlillah (oh aku masih berangan-berangan), naiklah ke gunung yang pernah tuan hamba daki dahulu. Barangkali, sisa-sisa kenangan dan (aku harapkan) semangat lampau masih ada di sana. Akan jalan itupun terlalu sukar untukku kembali, maka pergilah mendaki bersendirian. Cuma, kalau-kalau ada pendeta angin di sana, mohonkan padanya tiupkan kembali angin kencang untuk ombak bergelora. 

Sana situ menimang cahaya,

Tapi sini ia terpadam;

Kalaulah aku tersilap bicara,

Janganlah ia dibawa dendam. 

Diy for your soft board deco!

Here, the simple DIY for you.

First you need

paper cup. I reuse the cup. Sure I washed it first and let them dry.

Pins or needles. 

If you are creative and hardworking, do decorate your paper cup with ribbons or any colour papers. Make it by your own choice. 

Then, be careful stick the pin and paper cup to the board.

And you are done!

Put your belongings. but please dont pour water inside the cup! :) Easy right? 

Article review: What is Enlightenment- an Islamic Perspective

International Islamic University of Malaysia

(Department of Usuluddin and Comparative Religion)

Article review prepared for Contemporary Issue in Usuluddin course

By Fakhratu Naimah Muhad 1210062

Supervised by Assoc. Prof. Dr. Wan Mohd. Azam Mohd. Amin

2014/2015

A review of M. A Muqtader Khan (2014). What is Enlightenment- an Islamic Perspective. Journal of Religion and Society. 16(1)

Literature Review

M. A. Muqtader Khan, author of this article, holds a Ph.D. from Georgetown University in 2000 on his research about international relations, political philosophy and Islamic thought. He is an associate proefessor in the Department of Political Science, and International Relations at the University of Delaware. His essay draws on Immanuel Kant’s concept of enlightenment as an escape from self-imposed ignorance and put that similar concept of enlightenment can be understood within Islamic realm in escaping from jahiliyyah context, which is understood as fear to exercise reason openly. This article promotes for ijtihad and call upon people to put confidence to use reason for interpreting Islam. 

In this paper, I summarize the article and offer comments about selected aspects and presenting my stances on his ideas.

Article Summary

Muslims has regard Islam as the way of enlightenment as Allah mention in chapter al-An’am verse 104, “Enlightenment has come to you from your Lord”. Furthermore, the condition of barbaric Arab into great civilization with the explosion of knowledge in many fields, be the benchmark to show how Islam able to improve people to betterment. More than that, the nature of Islam that is rational is the catalyst force of the progressive change of peoples, rescued them from irrational, superstitions et cetera.

However, even the world is moving forward, with the presence of many educated person and Islamic movement, Muqtader Khan said Muslims community today is clearly lacks enlightenment. The ummah is not organized around divine principle. In order to understand the current situation, Muqtader Khan offers the readers to understand the meaning of enlightenment, referring to the essay of Immanuel Kant, “An Answer to the Question: What is Enlightenment.”

Kant’s conception of enlightenment as man’s emergence form a self-imposed immaturity, meanwhile the enlightened man is one who had the courage to use his own thinking. Here, Muqtader Khan put the similarities of Kant’s idea to the concept of ijtihad. Besides, he added that the present ummah exists in a state of unparalleled immaturity – as Kant said, immaturity was the disable the strength of someone to use own thinking. Muslims are now frozen to think independently and it has become illegitimate. Here, Muqtader Khan criticize ulama as they are generating discourse that have instilled a fear of reason and independent thought. Consequently, the ummah only know the way of taqlid. Even, Muslims fail to realize the creativity and initiative also needed to be a good imitator. The concept of jahiliyyah has become too widespread and even the ulama become immature. They only rely on the memorization and recycling of medieval opinions and methodologies. Thus, who seek to reform or construct new practices are instantly seen with distrust. Looking in chain, the civilization remains within the ummah that is frightened to think and following those who refuse to think.

Muqtader Khan does not against the facts that many of the great thinkers, global movements for the revival of Islam have flourished, but this momentum is still episodic, not a routine. Furthermore, the follower of great thinkers have not imitated their teacher’s spirit of ijtihad, but only rely on their ideas and again, the taqlid get their basis yet again.

Assimilating with the ideas of Kant on enlightenment, Muqtader Khan place himself depart from the traditional Islamic understanding of the term jahilliyah. He states the jahilliyah is the refusal of Muslims in general to rely on their own judgement and reasoning. Taqlid without reflection is jahiliyyah, immaturity and lack of enlightenment. 

He stresses on Quran does not ask believers to surrender their reasoning capacity and invite blind followers as it support us to use our reason to read the signs of Allah in many dimensions. Muqtader Khan quoted the words of Aisyah r.a said that the Prophet’s character was the embodiment of the Quran itself. The peoples are very well understood as the praise to prophet and encourage Muslims to follow Prophet. However, there is a rare situation on advancing the meaning of this equation in term of Muhammad’s qualities and the Quran character. The Quran is the tafseer of itself, and it describes itself as the bearer of truth and as furqan – criterion for judgment, capacity to discern, differentiate between two things. 

  Muqtader Khan further his criticism onto Muslim scholars whom put the words of ulama is indisputable and creating the myth that early Muslim are far superior in intellect and virtue than later Muslim. To challenge the eminent jurist’s opinions and subject them to a critical analysis is considered as an assault on Islam and Allah’s divine syariah. He supported his ideas by giving situation on how Prophet Muhammad portrays later Muslim as his brothers, who are closer to him than his companions are. Concisely, he said we have to be a better than the companions for they improved themselves with the help of prophet and we have to do it without the direct personal guidance of Muhammad p.b.u.h.. He said, our problem is not the lack of freedom to use reason, but the lack of freedom to use Islamic texts directly. Besides, Muslims today have to escape from the feeling of inferiority towards the Muslims of the past and chart our own right path. The Muslim intellectual and scholars also have to stop act as the safeguard as Allah had promised to keep his revelations. And all of us have to live up to God’s expectations. 

Reflections     

The dominant purpose of this article seems to be to convince the reader that Muslims on this present day is living in jahiliyyah state due to the behavior and acts of the ulama by decreasing the ability of the ummah to do their own thinking. Although Muqtader Khan offered persuasive ideas on how to rebuilt the Islamic civilization from the new design of understanding the word jahilliyah and enlightenment, his words also as if debasing the whole function of our prominent scholars that contributes so much for us in understanding the reality. Besides, what came across my mind is the reference of Muqtader Khan on Kant’s theory that is clearly he quite opposed the priest authority during his lifetime. Comparing to the Muslim ulama and the Christian priest, both have different qualities and the basic of our ideas should be separated also. 

Even so, his opinions do give a great awareness to Muslim in this present day to generate the intellectual engine in our body to move this life for advancement. Current ulama has to open to the Muslims society to share their opinions and ideas, and guide them within the realm of our shariah. Too much of reasoning without the controller will also can bring chaos and confuses. 

Thus, my stand is Muslims should exercise the role of ijtihad and own intellect but still with the authoritative guidance in order to get the better picture of reality and the respected party should welcoming the new thoughts and ideas to promote the good environment of Islamic civilization.

Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah. for Allah is strict In punishment. (5:2)

Article Review: The Need to Revive Islamic Philosophy

I still waiting for lecturer's feedback on this task as it is my first time reviewing an article. And I did write them all only few hours before class started. I was forgot the day of submission. Crazy stuff! This is for class under Dr. Wan Mohd Azam Mohd Amin.

Book Review

The Need to Revive Islamic Philosophy by Mohammed A. Muqtedar Khan; Doctoral Fellow in International Relations, Georgetown University, Intellectual Discourse, Vol 6, No 1, 1998. Pp. 1.

Reviewer: Fakhratu Naimah Muhad, 1210062, Student of Usuluddin and Comparative Religion Studies, International Islamic University Malaysia.

The Muslim world has responded to the declination of the Muslim mind in many ways. They try to revive back the glorious, independent, and innovative states to our current world as it already experienced a global resurgence in its political and cultural significance to Muslim society.  Thus, the initiative to bring up the lost treasure by the project of Islamization of Knowledge should be pursued on. As stated by Ismail R. al Faruqi, it is an effort to advance an Islamic social science that would free the pursuit of social understanding from the imperative and preference of Eurocentric thought. While numbers of scholars or thinkers are concerning about how to free the Muslim world from the Western and secular denomination, Mohammed A. Muqtader Khan tries to capture the different angle by reviving the new philosophy of Islam which included concept of Islamic state, Islamic democracy, al-hakimiyyah (Allah’s sovereignty) and Islamic political economy.

            The author puts his disappointment towards the absence of philosophy in the spirit of Islamic renaissance in this present-day. For him, without Islamic philosophy the effort in reviving the Islam is incomplete and not viable. Towards the greatness of understanding philosophy, it will give accuracy and wisdom to the intellectual dimension as well as to give the rational influence in order to protect the discourse from polemics and symbolism.

            The existence of the current philosophy like Abdul Karim Soroush of Iran and Seyyed Hossein Nasr are still not enough for our Muslim world as the former still far to put himself in the Islamic tradition for he is more of a Marxist. Meanwhile the latter is metaphysical, mystical, scientific and philosophical but the problem is his strong encouragement on traditional Islam and total rejection of modernity making the confuses about his status in the Islamic philosophy. Thus, the author actually supporting the readers to involve in the field of philosophy by also giving the conclusion of al-Kindi’s argument, there is no escape from the study of philosophy.

Tahafatul al Falasifah

           Muqtedar Khan states that Imam Hamid al Ghazali’s critique of the philosophers has done much destuction to the development of Islamic thought especially in Tahafatul al-falasafah (The Incoherence of Philosophers). al Ghazali divided the field of philosophy into six categories; logic and mathematics, ethics and politics, physic and metaphysics. For those discourses, he rejected their physics and metaphysics- even excommunicated the philosophers who argued on the eternality of the world, the concept of God that only belong the knowledge of the universal, sundry. Regrettably, the loose interpretation of his critique, had contributed to the weaken of the Islamic development.

            The re-appropriate science without reviving the philosophical traditions seems in vain as both are inseparably linked. Al Kindi, al-Farabi, Ibn Sina and al-Farabi- they were philosophers as well as scientists. For the author, the rejection of the philosophy means rejecting science also. Thus, the singular cause of the declination of Islamic civilization was owing to the declining of philosophy, science, rational discourse and free thinking in Muslim society. In this paper, Muqtedar Khan does support the statement of al-Ghazali by ignoring or completely grant the metaphysic realm to the traditional Muslim scholar, ulama’ but the other branches of philosophy need to be revived.

            Without understanding the function of the philosophy, it is worthless to revive it back. For the current issue of Muslim society; lack in consideration in the social and political of present and future system, we must bring the Muslim community in the track of understanding the challenge of the modernity and democracy, symmetry and asymmetry between Islam and modernity. All of these systems are actually turn us to be slaves of the time and history, become the shapers rather than reshaped. Muslims now feel secure in other province (following other system) and persecuted in our own tradition. Hence, the needs of philosophers are needed to reflect the surrounding matter.

            The author did catch my sight by giving the statement that he is refusing the to admit that the scientific enterprise and systematic philosophy exclusively to the West as both practices are the final analysis from our prominent scholars Ibn Sina and Ibn Rusyd. Even the West also recognizes the enormous significance of Islamic civilization to the contemporary West.

            Here in this paper, Muqtader Khan did propose the first step in rejuvenating the Islamic philosophy by reviving the spirit and essence of the previous tradition. He explains further; ‘rather than being obsessed with producing Islamic states, we must strive for Islamic societies and Islamic governance. It is not important how we elect our political leaders and wether we call them ‘President’ or ‘Khalifah’. What is important is that we realize Islamic governance.’ I do agree with these statements as the way to produce the Islamic state is far from our effort because yet our small societies are still trapped in the uncertain condition- cannot differentiate the fundamental of Islamic environment is more important than the Muslim caliph whom does not understand the soul of Islam.

            Living in this modern world, Muslim also needed to come to the terms with modernity. Soruosh divided modernity into two categories; 1. Fruits of modernity and 2. The roots of modernity and surely the majority of Muslims today are merely the eater of that fruits. The questions on which type of modernity that we can consume- legal for Muslim, the philosophers are needed in order to understand the basis of each modernity before the jurist make the conclusion of weather it is permissible or not.

            Muqtader Khan concluded his writings by saying the covenant link us with the divine through the Quran, providing the foundations necessary for a meaningful philosophy. Thus, the philosophy is not against the foundation of Islam and even the Quran is the sufficient to form the base of the entire structure of Islamic philosophy.

            To conclude, Muslim should aware that Islamic philosophy is not as Western philosophy as the latter is not renounced the ethical and moral foundations of Islam. I do agree with the opinions of Muqtader Khan that the Islamic philosophy should be awakened again in order to give a spirit for the Muslim community to move on and flourished again in both revelation and empirical studies especially in this modern and chaotic condition of Muslim communities.