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Allah says in Surah Al-Ikhlas which means: 1. Say (O Muhammad (Sal-Allaahu 'alayhe Wa Sallam)): "He is Allh, (the) One. 2. He the Self-Sufficient master, whom All creatures need, He neither eats nor drinks. 3. "He begets not, nor was He begotten; 4. "And there is none co-equal or comparable unto him." Allah is: The one and Only; The Eternal, Absolute; He begetteth not, nor is He begotten; There is none like unto Him.
The purpose for the creation of mankind and mans role as stated in the Quran is that human beings have been placed on the earth as Gods representative or Khalifah. The Quranic doctrine of vicegerent or Khlifah placed man in the role of: i. Amanah or trustee, ii. and custodian of the earth, iii. thus responsible for building the earth and utilizing its resources with a sense of justice to oneself and to fellow mankind. Nature is mans testing ground. Man is instructed to read its signs and Allahs creations in order to understand God. Thus, Muslims developed natural science in order to understand God and fulfil their role as Gods representatives.
Allah creates men and genies to solely worship Allah and not to associate anything with Him. Allah says which means: And I (Allh) created not the jinns and humans except they should Worship Me (Alone)." (Az-Zariyat:56) Allah has only created Jinns and men, that they may serve Him alone.
The Prophet (SAW.) asked his friend, Mu'az bin Jabal: O Mu'az, do you know your rights and rights of Allah and the rights of servant on Allah?' Mu'az then said: 'Allah and His Messenger know better. He then said: "Surely the right of His slaves on Him is to worship Him and not associate him with the others. As for the rights of the servant of God is that He will not punish His slaves who do not associate him with the others(Bukhari and Muslim)
And the Prophet s.a.w. says which means: "The right of Allah upon His servants is that they worship Him and not associate anything with Him." (Bukhari a nd Muslim)
Provide Freedom of Choice of Good or Bad -Role of Reason and Thinking -Thinking, Review of and Research on things and matters that are allowed in Islam
Provides trust (amanah)that was placed by Allah s.w.t. on man as Khalifah of Allah (vicegerent) on earth and to: i. manage, ii. administer, and iii. develop this world.
In a hadith the Prophet said, Verily! For God you have a right, for you yourselves have a right, and for you to your family have a right. Give each of which has a right a right."
Worshipping Allah means to worship Allah, obey the commandments without much question. Worship also means fulfilling the commandments and leave as a whole what is forbidden by Allah SWT.
Allah asks us to spend our substance in the cause of Allah, and do not contribute destruction. Do good. Allah loves those who do good.
Our health and body are entrusted by Allah, so we need to preserve and protect it. Our right to ourselves is to keep our own good name and morality. These are the rights of ourselves that we must keep safeguard.
Our family is a trust of Allah to us. All the problems facing our society today, is cause by the attitude of the heads of families who neglect their responsibilities to their own families. Early religious and academic education to children and family members is very important as we plan the future of their lives.
Give them foods and drinks. Make sure it comes from the truly clean sources and halal. The Prophet said in the Hadith which means: Flesh-meat which grows from an illegitimate source, then the Fire are waiting to burn. Watch your income resources, let it really halal, let us really worthy to receive it."
Allah S.W.T reminds us in surah Al-Taghabun: 15 which means: Your wealth and your children are only a trial, whereas Allh with Him is a great reward (Paradise).
Anticedent Stimuli
The end results of iman and piety, Allah will creates good soul and heart
Halal Resources
Passed Allahs trial Feeling guilty giving priority to materialistic Halal matters until resources / forgotten Intrinsic religious motives responsibility
Completing the role as vicegerent of Allah (Khalifah Allah) / Pious Man (Insanul Soleh)
Recognize the Creator and Self Knowing oneself truly. Knowing Allah truly and duly. Recognize the unique creation of nature and how this will invite to the understanding of the greatness of Allah and His
To prepare ourselves for the Hereafter. The concept of virtue in the world brought good deeds into the afterlife and vice versa All walks of life will be appraised and evaluated in the Hereafter
Thus, Muslims developed natural science in order to understand God and fulfill their role as Gods representatives. Nature needs to be protected and preserved. For the sake of mankind, nature and all creations.
The usage of nature: i. is for the sake of wellness of mans life, ii. worship and iii. as a proof of the uniqueness of Allahs creative creation.
Greenhouse effect is a phenomenon in which the world experienced warming due to heat trapped in the earth's atmosphere. This heat is trapped by the presence of several types of gases, especially carbon dioxide gas that acts as if a blanket covering the earth's atmosphere. Blanket of heat allows the gas to penetrate, but blocks out into space.
Definition of Epistemology
A branch of Western philosophy, is the study of human knowledge. In Western philosophy, epistemology asks the following questions: i. What do we know? ii. On what can we base certainty? iii. How do we know things? iv. How do we manage with uncertain knowledge?
Definition of Epistemology
Although most cultures deal with these questions in some form or another, the Western philosophical tradition is more or less unique in its insistence on abstracting these questions into a separate line of inquiry.
Islamic Epistemology
The meaning of epistemology Theory of knowledge and discussion on: truth, content, sources, and the learning and teaching process as well as the usage of knowledge.
Everything with Allah permission. Everything that is allowed. We cannot know something which is beyond our life and nature i.e. ghaibiyyat (supernatural)
Through AL-QURAN and AL-SUNNAH With these two major sources we can discover faith (aqidah), syariah, ethics and morality (akhlaq) and all matters regarding public dealings (muamalat). We also can discover all matters regarding Allah and theology. Unseen matters (Ghaibiyyat)
Religious knowledge (Through Al-Quran) Worldly knowledge (Through learning and observation) Empirical knowledge (through empirical studies)
1. Prophets (RASUL and NABI) 2. Selected peoples (WALI) 3. People of Wisdom (HUKAMA) 4. The Publics (Normal Person)
The concept of knowledge in Islam is very different from the concepts of Western science. The word knowledge as used in the West comes from the Latin scientia. As Western science focuses on the knowledge gained from a rational mind, it implies the rational knowledge of the West. From the Western point of view, the acquisition of knowledge is objective and free from value judgments. By contrast, Islamic Science is controlled by Islamic values, which is "a science whose processes and methodologies incorporate the spirit of Islamic values.
The concept of knowledge (ilm) in Islam is divided into two types: A. Absolute truth that can be trusted with full confidence (YAQIN) as found in the Qur'an and B. Rational knowledge is confirmed by means of the empirical process of moving from ZANN (expectations, uncertainty) to YAQIN (certainty)
In general, the first type of knowledge is an absolute revelation knowledge and the second type corresponds to rational knowledge.
haram;
halal.
A major characteristic of zalim science is that it destroys human, environmental and spiritual resources and generates waste. Such science is therefore categorized as dhiya (wasteful). Scientific activity that promotes adl draws its legitimacy from istislah or public interest, which is the chief supplementary source of Islamic law.
References
Amini Amir Abdullah, The Concept of Islamic Morality According to Imam Al-Ghazali (Konsep Akhlak Islamiah Menurut Imam AlGhazali), Bachelor of Islamic Theology Dissertation, Faculty of Islamic Theology, Islamic Academy, University of Malaya, Pantai Valley, Kuala Lumpur, 1990 (In Malay language). Amini Amir Abdullah, Islamic Thoughts: The Role of The Reformists and The Challenges of Contemporary School of Thoughts, (Pemikiran Islam: Peranan Tokoh-tokoh Reformis dan Cabaran Aliran Pemikiran Semasa), M.A. Thesis, University Science of Malaysia, Minden, Penang, Malaysia, 1995 (In Malay Language). Amini Amir Abdullah, Islamic Revivalism in Malaysia: The Response of the Non-Muslims in the Lembah Pantai Constituency, Federal Territory of Kuala Lumpur, University of Birmingham, Birmingham, United Kingdom, 2000. Ball, C., and Haque, A. (2003) Diversity in Religious Practice: Implications of Islamic Values in the Public Workplace. Public