.

No Announcement

"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."

NOTE


عَنْ عُمَيْرِ بْنِ هَانِئٍ الْعَنْسِيِّ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، يَقُولُ : كُنَّا قُعُودًا عِنْدَ رَسُولِ اللَّهِ ، فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ الْأَحْلَاسِ ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ وَمَا فِتْنَةُ الْأَحْلَاسِ ؟ قَالَ : ” هِيَ هَرَبٌ وَحَرْبٌ ، ثُمَّ فِتْنَةُ السَّرَّاءِ ، دَخَنُهَا مِنْ تَحْتِ قَدَمَيْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي ، وَلَيْسَ مِنِّي ، وَإِنَّمَا أَوْلِيَائِي الْمُتَّقُونَ ، ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كَوَرِكٍ عَلَى ضِلَعٍ ، ثُمَّ فِتْنَةُ الدُّهَيْمَاءِ ، لَا تَدَعُ أَحَدًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لَطَمَتْهُ لَطْمَةً ، فَإِذَا قِيلَ : انْقَضَتْ ، تَمَادَتْ يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا ، وَيُمْسِي كَافِرًا ، حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ ، فُسْطَاطِ إِيمَانٍ لَا نِفَاقَ فِيهِ ، وَفُسْطَاطِ نِفَاقٍ لَا إِيمَانَ فِيهِ ، فَإِذَا كَانَ ذَاكُمْ فَانْتَظِرُوا الدَّجَّالَ ، مِنْ يَوْمِهِ ، أَوْ مِنْ غَدِهِ ” أبو داود
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The Webmaster (Pok Nik) would like to express his highest gratitude and thanks to (Almarhum) Ustaz Haji Ahmad Junaidin bin Che Din for his permission and greatest support in order to make this Global Abjad Blog as a reality.

Contact Pok Nik at : pgssajkm@gmail.com

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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
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On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
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“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Friday, March 9, 2012

ALLAH EXISTS WITHOUT BEING IN A PLACE OR DIRECTION

by Syed Muhammad SyedAbdullah Al-Husayni on Wednesday, July 6, 2011 at 7:13pm ·

Source : Assuna.org

Question:

Assalamalaykum,

I know that English is not as rich as Arabic, but I read some translations for some of the books and they quote that Allah is above his creations or above everything. And reading from your site that Allah exists without a beginning, that means He existed before the places and directions, so did any of the salaf scholars Say that "Allah is above the Throne"? And how would you explain the "Aboveness" when it's said about Allah?

Answer:

Bismillah, praise be to Allah the creator of everything, and the one who is Eternal and exists without a place, we ask Allah to increase the rank of Prophet Muhammad and his kind Aal and Companions,

The belief of all the Muslims from the Salaf and Khalaf is that Allah exists without being in a place or direction, because He (the exalted and most high in status) existed before all the creations and is clear from change.

The Aboveness and Highness when attributed to Allah always refers to highness in status and cannot be taken literally as high in a place or position or direction, because Allah existed eternally before time and place and directions. And that's the meaning of "Allah Ta^ala Jalla Wa ^ala"; that is Allah the one who is most high in status and is clear from all imperfections.

وقالَ أهلُ الحقّ: ليس الشأنُ في عُلوّ الجهةِ بل الشأنُ في علوّ القدرِ، والفوقية في لغةِ العربِ تأتي على معنيينِ فوقية المكانِ والجهةِ وفوقية القدرِ قال الله تعالى إخبارًا عن فرعون: {وإنا فوقهم قاهرون} أي نحنُ فوقَهُم بالقوةِ والسيطرةِ لأنه لا يصحُّ أن يقالَ إن فرعونَ أرادَ بهذا أنه فوقَ رقابِ بني إسرائيلَ إلى جهةِ العلوّ إنما أرادَ أنهُم مقهورونَ لَهُ مغلوبونَ.

فقول الله تعالى اخباراً عن فرعون الكافر {أنا ربكم الأعلى} معناه علو القدر. وكذا قوله {وإنا فوقهم قاهرون} أي فوقية القوة والسيطرة وليس فوقية المكان. فلهذا نص العلماء أن الفوقية والعلو أذا أطلق على الله فالمراد منه علو قدر وفوقية قهر سبحانه وتعالى وليس علو مكان وجهة لأن الله كان قبل الخلق والمكان والجهات بلا مكان كما أجمع كل علماء أهل السنة على ذلك ونص على ذلك ابن حجر العسقلاني في شرحه على صحيح البخاري.

It's clear linguistically in al-Qur'an that "al-^uloo" and "al-Fawqiyah" (Highness and Aboveness) has two meanings: Above in place, and above in Status. And the proof that "Highness" and "Aboveness" means above in status what was mentioned in al-Qur'an about Pharaoh the blasphemer who said: "أنا ربكم الأعلى"Which means Pharoah said to his people [I'm your Lord the most High] and that clearly means highness of status. Also Allah said about Pharaoh: {وإنا فوقهم قاهرون} which means that Pharaoh said {And we are Above them Subduing them}. The Above here cannot mean that Pharaoh is literally above the necks of the children of Israel nor in the upper direction!! Rather it's clear that what's meant is that they are under his subjugation and control.

Scholarly Sayings Clearing Allah from Being in a Direction

Allah is the most high in status, He is attributed with all attributes of perfection and He is clear from any imperfection. He existed eternally before time and place as Prophet Muhammad peace be upon him said "كان الله ولم يكن شىء غيره" Which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness.

It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God. Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn al­Firaq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: "Allah existed eternally and there was no place, and He now is as He was", i.e., without a place.

Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adh­-Dhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Imam Ahmad Ibn Salamah, Abu Ja^far at­Tahawiyy said in his book at-Tahawiyah: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do NOT contain Him--these are attributed to all created things."

Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions, that is he is confirming that Allah exists without a place. The six directions are above, below, in front of, behind, right, and left. So this is clear evidence that the Salaf cleared Allah from organs, bodily parts, place, direction, limits and al-Kayf (manners of beings). Imam at-Tahawiy also said: "And whoever attributes to Allah any of the manners of beings is considered a blasphemer". This is the creed of the true Salafis and not the wahhabis.

In his book, Ihya'u ^Ulum ad-Din, Imam al-Ghazaliyy said: "... places do not contain Allah, nor do the directions, earth, or heavens. He is attributed with an "istiwa'" over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation." Imam al-Ghazaliyy also said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."

Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir."

And Imam Ibn Hajar al-^Asqalaniy (who is also an Ash^ari hafidh) said in his explanation of Sahih al-Bukhary (Fath al-Bari):

"Attributing aboveness (Fawqiyah) to Allah is a matter of status, and the impossibility lies in it being physical." This means Allah exists without a place and is clear from being in a direction or place. And the "Fawqiyah" or aboveness when attributed to Allah it refers to abovness of status and greatness of Allah, the exalted. He is the creator Subhanahu Wa Ta^ala that does not need any of the creations in any way.

Ibn Hajar also said that this is the creed of Ahlus-Sunnah, the Salaf, Khalaf, Ash^aris and Maturidis, which is the creed of the majority of the Muslim nation that Allah exists without being in a place or a direction.

Allah knows best.

Thursday, February 9, 2012

RAHSIA ZIKIR DAN KAITANNYA DENGAN SAINS


Artikel Asal : Warga Melayu Abjad Haraki dalam forum tertutup PENGURUSAN DAN TEKNOLOGI (FB)

Sempena bulan puasa yang mulia ini, Pok Nik ingin berkongsi perbincangan Pok Nik dengan seorang saintis Melayu Islam (dinamakan "hamba Allah")..

Apa yang menarik dalam perbincangan berkenaan ialah beliau memadankan antara pemikiran ulama Nusantara dan cetusan daripadanya yang melahirkan inovasi, sains dan teknologi serta beliau sangat suka berbincang dengan Pok Nik kerana input-input kerohanian dan sains. Selain itu, Pok Nik sendiri menaruh minat yang mendalam dalam membuat "pembedahan semula" kitab-kitab ulama Nusantara bagi meneruskan warisan di zaman Khalaf dan memaparkan kehebatan Melayu Islam - Islam Melayu yang mana ulama Nusantara bukanlah semata-mata seorang ulama ilmu agama sahaja tetapi juga merupakan saintis yang bijak.

Penafian

Pok Nik ingin mengingatkan bahawa tidak sekali-kali tujuan artikel ini untuk menyamakan taraf hadits dengan qadim - umpamanya sains menerangkan mukjizat dan karomah. Sebenarnya mukjizat dan karomah itulah yang melahirkan ilham (secara laduni) kepada alam hadits untuk mengaplikasikannya semasa hidup di dunia ini.

I'tiqad kita perlu dijaga bahawa mukjizat dan karomah bukan sains, ianya adalah perkara yang mencarik adat bagi menyelesaikan masalah dan mematikan hujjah serta menebalkan lagi iman.

Pok Nik juga berharap jika ada mana-mana ahli forum yang ada persoalan sila merujuk kepada pakar dalam bidang-bidang yang disebutkan dalam artikel ini.

BISMILLAAHIRRAHMAANIRRAHIM.

Berikut adalah hasil daripada perbincangan berkenaan.

Sesetengah pengikut dan murid kepada guru yang diizinkan Allah SWT melihat perkara mencarik adat ini, telah terilham untuk membuat satu inovasi hasil dari pemerhatiannya sendiri. Ini kerana perkara yang mencarik adat itu adalah bersifat Rahmatul 'Alamin atas asbab penzahirnya.

Ianya bersifat pengajaran, dakwah dan perjalanan di dunia itu sendiri. Ianya juga bersifat keberkatan kepada alam sekitarnya (seperti menurunkan hujan dsb).

Firman Allah yang bermaksud: “Ingatlah, dengan mengingati Allah jiwa kamu akan tenang.”

Walau dengan cara apapun kita berzikir samada dengan sebutan kalimat Allah SWT secara berulang-ulang (atau tasbih, tahmid dsb) atau membaca ayat-ayat suci Al-Qur'an, rabitah, tawassul, fana, mahupun sebutan berulang-ulang, berdoa dsb. seseorang ulama dikira sampai ke matlamat yang disebutkan dalam ayat di atas apabila dia mengingati Allah SWT SEHINGGA jiwanya tenang. Jika dia tidak tenang dia tidak akan dapat kembali seperti Firman Allah SWT :

"Wahai Jiwa yang tenang, kembalilah kepada Tuhanmu dengan redha dan diredhai, maka masuklah kedalam (golongan) hambaKu, dan masuklah ke dalam (Syurga) JannahKu"

Juga ulama apabila ditimpa dugaan atau musibah, beliau akan terus mengingati Allah SWT sebagaimana firmanNya :

“ Orang-orang yang sabar itu apabila mereka ditimpa musibah mereka akan berkata : Innaa lillaahi wa-inna ilaihi roojiuun “ ~ Surah al-Baqarah , ayat 155

Juga disaran "kembali kepada Allah" kerana bila "kembali", jiwa akan "tenang-tenteram" dan semoga kita masuk dalam golongan hambaNya (yang redha dan diredhai walaupun berapa banyak musibah dan dugaan datang sekalipun)

Kembali kepada perbincangan kita.

Firman Allah SWT :

"Maha Suci Allah yang telah menciptakan PASANG-PASANGAN, baik dari apa yang ditumbuhkan oleh bumi dan dari diri mereka maupun dari apa yang tidak mereka ketahui." (QS Yasin: 36)

FirmanNya lagi :

"Dan segala sesuatu Kami ciptakan berpasang-pasangan supaya kamu MENGINGAT akan kebesaran Allah." (QS Adz-Dzaariyat: 49)

(Lihat pertalian "Pasangan" dengan "Zikir")

Telah terdapat laporan, dalam Qisasul Aulia, kisah hamba yang sentiasa suka berpuasa dan memenuhi puasa itu dengan berzikir sehingga mencapai ke peringkat fana dan apabila tuan kepada hamba itu balik ke rumahnya, dia melihat zahirnya satu cahaya yang tidak diketahui puncanya. Apabila tuan itu rapat ke bilik hamba berkenaan, cahaya itu tiba-tiba hilang.

Dari segi teori temporal dan fizik kuantum, apabila seseorang ulama berzikir, maka semua nisbah jisim dan antijisim (persekitaran alam dan dalam diri) akan bertemu (kata kunci, Pasangan jisim dan antijisim) kerana barokah dari zikir seorang ulama itu apatah lagi apabila dia bertaraf waliyullah.

Apabila pertembungan unsur ghaib dan nyata (adat bertemu mencarik adat) maka ianya akan melahirkan satu bentuk cahaya (atau cahaya bertemu cahaya menzahirkan cahaya di atas cahaya) (kata kunci : Pasangan unsur ghaib dan nyata dan cahaya bertemu cahaya)

Maksud ayat: Surah an Nur ayat 35 – 37.

“Allah (memberi) cahaya (kepada) langit dan bumi. Perumpamaan cahaya Allah adalah seperti lubang yang tidak tembus yang di dalamnya ada pelita besar. Pelita itu di dalam kaca dan kaca itu seakan-akan (bintang yang bercahaya) seperti mutiara yang menyalakan minyak dari pohon yang banyak berkahnya, iaitu pohon zaitun yang tumbuh tidak di sebelah timur (sesuatu) dan tidak pula di sebelah baratnya yang minyaknya sahaja menerangi walaupun tidak disentuh api.

Cahaya di atas cahaya (berlapis-lapis) - ALLAH MEMBIMBING KEPADA CAHAYANYA (untuk) SESIAPA YANG DIA KEHENDAKI dan Allah membuat perumpamaan-perumpamaan bagi manusia dan Allah Maha Mengetahui segala sesuatu. Bertasbih kepada Allah di masjid-masjid yang telah diperintahkan untuk dimulakan dan disebut namanya di dalamnya, pada waktu pagi dan pada waktu petang.

Dari satu segi, di sini jelas, "sesiapa yang Dia kehendaki" tentunya dua dari golongan itu adalah Sidiqqin dan Solihin (termasuk ulama) yang sentiasa mengingatinya semasa baring, bangun, berjalan dll.

Perkara mencarik adat ini sudah banyak kali dilaporkan oleh murid-murid kepada Tuan Guru Haji Kenali dan juga Syeikh Wan Ahmad Fathani yang melihat guru mereka seolah-olah mengeluarkan cahaya pada persekitaran.

Malah di zaman Rasulullah S.A.W. sendiri, ramai pengikut dan para sahabat mereka seakan-akan terlihat cahaya di wajah dan tubuh badan baginda S.A.W. kerana ingatan baginda yang tidak putus-putus kepada Allah SWT dalam perbuatan apa sekalipun.

Bagi mereka yang mempelajari kisah asal-usul manusia, maka kita sudah pasti mengetahui sedikit sebanyak mengenai Nur Muhammad samada dalam konteks kejadian atau semasa peristiwa Israk Mikraj.

Kadang-kadang dilihat petir, guruh dan hujan akan berlaku samada rintik-rintik atau lebat sebagai tanda keberkatan dari langit yang dibawa oleh para malaikat kepada orang-orang yang berzikir itu. Ini kerana kelebihan yang ada pada wali-wali Allah ialah "doanya menurunkan hujan" (gelaran yang sama diberikan pada Sultan Aulia Syeikh Muhyiddin Abdul Qadir Jilani dan juga Imam Al-Mahdi)

Rasulullah s.a.w. juga menjelaskan bahawa para malaikat akan memayungi orang-orang yang mengingati Allah, melimpahkan mereka dengan rahmat serta beroleh rasa ketenangan. Sabda baginda yang bermaksud: Tidaklah berhimpun suatu kaum kerana mengingati Allah, melainkan mereka akan dinaungi oleh para malaikat, dilimpahkan dengan rahmat serta diturunkan ke atas mereka ketenangan dan Allah menyebut mereka (meningkatkan darjat) di kalangan orang yang berada di sisi-Nya. (Riwayat Muslim).

Selaras dengan Firman Allah SWT : Ingatilah Aku dan Aku akan mengingatimu.

Dilihat kejadian hujan ini pula ialah kerana pasangan bertemu pasangan (cas negatif pada awan kumulunimbus bertemu dengan pasangannya cas positif di muka bumi menyebabkan laluan ion mencari titik rintangan bumi yang paling rendah bagi mengalirkan cas negatif ke bumi dan menzahirkan satu bentuk tenaga nyahcas elektrik iaitu kilat dan akibatnya lahirlah hujan)

(kata kunci : pasangan cas "negatif" dan "positif")

Dalam tubuh apabila dikaji, seorang ulama yang berada dalam keadaan tenang dan tenteram kerana zikir yang disebut - lidah, hati, anggota dalam apa juga bentuk sebutan sekalipun, maka akan berlaku reaksi asid amino menerusi pasangan tryptophan dan tyrosine.

Semasa peringkat tenang, trytophan menyeberangi halangan darah ke otak mengikut laluan yang sama dan akan melahirkan perasaan tenteram dalam diri. Ketika ini juga, neuron akan membentuk norepinephrine. Dan seseorang ulama itu akan merasakan perasaan seolah-olah "suspended" (fana), sejuk tubuh badan - seperti mayat (kerana pertembungan pasangan alam hadis dengan alam yang tiada masa dan dimensi - contohnya barzakh) Rasa seram sejuk ini; dalam konteks biologi, ialah kerana penurunan suhu badan dan kekurangan kadar asas metabolisma badan bagi menyimpan lebih tenaga (semasa berpuasa atau suasana "suspended" ini)

Apabila dia habis waktu zikirnya dan berbuka puasa, dia biasanya akan berbuka puasa dengan kurma yang mengandungi banyak protin dan serat. (begitu juga dengan nasi yang mengandungi kabohidrat) Maka dengan sendirinya tyrosine (dengan neurotransmitter dopamine untuk aktiviti) pula akan menggantikan trytophan tadi dan memberikan ulama itu tenaga untuk dia melakukan kerja-kerja lain (bahagian di dunianya) atau bertazkirah atau kembali berzikir. Ini samalah dengan Sunnah Baginda S.A.W. yang berbuka puasa dengan kurma (berprotin dan berserat) dan kadangkala daging (yang memberikan tenaga)

Kata kunci (pasangan trytophan dan tyrosine, pasangan neurotransmitter norepinephrine dan dopamine)

Sambungan dari Surah Nur ayat 38 berbunyi :

"Lelaki yang tidak dilalaikan oleh perniagaan dan tidak pula oleh jual beli dari mengingati Allah dan dari mendirikan solat dan dari membayar zakat. Mereka takut pada suatu hari (yang di hari itu) Hati dan penglihatan menjadi goncang. Mereka yang mengerjakan demikian itu supaya Allah memberikan balasan kepada mereka (dengan balasan) yang lebih baik dari apa yang mereka kerjakan, dan supaya Allah menambahkan kurnianya kepada mereka. Dan Allah memberi rezeki pada siapa yang dikehendakinya.”

Maka di sini juga jelas, selepas zikir, maka seseorang itu akan mengerjakan solat dan membayar zakat (aktiviti fizikal) dan ditambahnya pula Rezeki.

Dari kajian metabolisma pula, semasa berpuasa (sunat atau wajib) dan berzikir, penggunaan tenaga akan ditumpukan kepada sistem imun, penyembuhan dan metabolisma badan. Asid amino juga membantu pembentuk protein lebih efisien bagi menghasilkan sel-sel serta tisu yang lebih sihat (termasuk proses penyembuhan tisu yang rosak hasil protein sintesis dan antibodi badan yang lebih teratur)

Sebenarnya tenaga yang tersimpan ini juga datangnya dari sumber zikir semasa berpuasa inilah yang dipanggil tenaga rohani atau tenaga dari cahaya.

Itulah sebabnya ulama kelihatan seperti berseri (awet muda) ditambah pula dengan cahaya di wajahnya hasil zikirnya walaupun ulama itu telah berusia (perembesan hormon - anti penuaan dibantu pula dengan penyeberangan tryptophan). Selepas dia berbuka puasa samada dengan nasi atau kurma mahupun daging, maka metabolisma akan berlaku kembali dengan menzahirkan reaksi pasangan anabolisma (tenaga) dan katabolisma (pemecahan makanan dalam respirasi sel) dalam bentuk tenaga membentuk komponen sel spt. protein dan asid nukleik.

(Kata kunci (metabolisma - anabolisma dan katabolisma, tenaga - protein dan asid nukleik)

Tenaga zahir dari makanan ini akan memudahkan pula solat terawih (atau solat-solat lain) dll. termasuk menguatkan sistem kardiovaskular kerana solat terawih digelar solat sambil berehat serta merupakan satu riadah yang luarbiasa.

Kembali kepada Firman Allah SWT :

"Maha Suci Allah yang telah menciptakan pasang-pasangan, baik dari APA YANG DITUMBUHKAN OLEH BUMI dan dari diri mereka maupun dari apa yang tidak mereka ketahui." (QS Yasin: 36)

Ada laporan juga yang menyatakan seseorang ulama itu ditimpa penyakit sebagai sebahagian dari ujian ke atas kesabaran mereka. Maka mereka akan bersolat hajat dan berzikir memohon Allah SWT menyembuhkan penyakit yang dideritai menerusi ilham laduni untuk mencari sejenis tumbuhan/herba termasuk cara penggunaan/aplikasinya.

Banyak kes yang didapati, golongan ulama ini akan bertemu dengan penawar dalam bentuk asbabnya iaitu herba dan pohon - selain ayat-ayat dan doa-doa penyembuh (Kata kunci Penawar dan Penyakit) seperti tongkat ali, rempah gunung, akar sarsi, habbatus shawda, sambung nyawa, mahkota dewa dll.

Maka lahirlah kitab-kitab Thibb yang masyhur oleh ulama-ulama Nusantara. Akhirnya kerana sifat Rahmatul 'Aalamin yang zahir pada ulama berkenaan, bukan sahaja penyakitnya sembuh tetapi kitab-kitab Thibb ini dijadikan asas perubatan alternatif -tradisional, homeopathy dan konvensional pula. Industri perubatan pula telah melahirkan peluang kerja dan peluang perniagaan. (berangkai-rangkai kebajikannya walaupun ulama berkenaan telah meninggal dunia namun kesannya masih ada di dunia ini dan menjadi kebajikan pula padanya (Ilmu yang dimanfaatkan)

Jika dilihat kembali pertembungan pasangan pelbagai ini, fahamlah kita bawa kalimat tauhid iaitu Laa ilaa ha illAllah MuhammadarRasuulullah (atau kalimah syahadah) itu dipisahkan dengan huruf "HU" di tengah-tengahnya dan fahamlah juga kita kenapa zikir "HU" atau "Allah HU" atau "HU-Allah sentiasa digunakan untuk "zikir nafas" turun dan naik oleh para ulama yang ahli dalam babnya. Dan "HU" itu sendiri adalah asma Allah.

Nafas itu sendiri merupakah pemisah antara jasad dan ruh dan jika terpisah antara jasad dan ruh maka kita akan kembali ke alam barzakh.

Diharapkan dengan tertulisnya artikel ringkas ini, kita sama-sama mula dapat menerima hakikat kesyumulan dan kesempurnaan Islam yang tidak tertakluk kepada aqidah, syariah dan akhlak semata-mata, malah sains dan teknologi samada fizik, biologi, kimia dan pecahan-pecahannya. Kita perlu mengembalikan kesemua ilmu ini kepada Allah SWT dan bertasbih padaNya kerana nikmat yang diberikan di dunia ini (walaupun sementara) sangatlah banyak sekali dan tidak terbilang - apatah lagi nikmat di akhirat nanti.

WASSALAM, WALLAHUALAM

Monday, January 9, 2012

DELEGATION OF WORK - A MANAGEMENT STORY

Effective managers and leaders know that they can climb greater heights and achieve remarkable goals only if they delegate work to the good, able and talented people around them. The logic is simple – if they are able to rope in more brains and bodies to do the tasks, they are able to get more things done within the same time frame. Having these tasks out of the managers' hands will free up their time and allow them to concentrate on value-added jobs which befit their status and qualifications. The ability to delegate work is therefore a vital asset that all good leaders and managers should have. Other than time management, effective delegation of work may take the pressure off work stress and substantially improve the work life.

As we shall discuss, delegation is not about farming out work and forgetting about it altogether. For the delegation of work to be effective and to result in win-win situations, there are certain myths worth clarifying.

Story:

The Wolf and the Shepherd

Effective Delegation of Work

A Wolf had been prowling around a flock of Sheep for a long time, and the Shepherd watched very anxiously to prevent him from carrying off a Lamb. But the Wolf did not try to do any harm. Instead he seemed to be helping the Shepherd take care of the Sheep. At last the Shepherd got so used to seeing the Wolf about that he forgot how wicked he could be.

One day he even went so far as to leave his flock in the Wolf's care while he went on an errand. But when he came back and saw how many of the flock had been killed and carried off, he knew how foolish to trust a Wolf as he exclaimed. “I have been rightly served; why did I trust my sheep to a Wolf?”

Moral:

Delegate your task wisely, and only to people you trust.



Lessons in life:

Companies have risen and fallen because they have entrusted the wrong CEOs and successors with the management duties. Many great family businesses had been ruined at the hands of the children or grandchildren who took over the helm, based on who they were rather than what they could do. When businesses failed, CEOs rightfully took the brunt. The people responsible for delegating the management duties should not be spared either.

A proper delegation should be viewed as a sharing of responsibility, and not a passing of the baton. When a leader assigns tasks to the other team members, it remains his responsibility to monitor and ensure that the members complete the assigned tasks. Along the way, when the members face difficulties and hurdles, the leader should step in to assist and advise. Of course, for any delegation to be effective, the leader must empower the members and confer on them a certain amount of authority and resources necessary for the tasks at hand. What we are saying is that the leader cannot assign all his functions, powers and authority, and still expect to be called a leader. He would be a consultant and not the person-in-charge.

A skillful delegation should therefore lead to a happy solution for everyone. The CEO has time to look at the overall direction of growth, strategic plans and policies of the company, while retaining the top spot and top salary. The deputy CEOs and departmental chiefs have the necessary powers and authority to run the show, and make decisions within their portfolio. The middle managers, supervisors and heads take charge of the day- to-day operational activities, and are empowered to make decisions within their scope of work.

Since delegating work plays such an important role for successful CEOs, why are most of them not doing it, or not doing enough?

Why do we see CEOs attending to routine low-level tasks and even chairing meetings on totally operational matters? There are various reasons why we - CEOs, leaders and managers - avoid delegating our tasks and responsibility. Here are some reasons and the ways to get around them:-


1. Do not trust employees with the responsibility.

Even the most skillful manager will have this nagging feeling that the person tasked with the job cannot carry it out in the way he wants. Maybe the manager is a perfectionist. If so, the problem lies with the manager having expectations that are too high and onerous. It could also be that the manager does not have a habit of giving clear instructions on what the task entails. Although managers should not have to resort to holding the staff's hands in every matter, it is always advisable to clearly define the tasks and leave no room for doubt. Ultimately, the questions that we should ask ourselves are these – If we do not trust the staff, why do we employ them in the first place? If they don't have the skill, why don't we send them for further training?

2. Only we know best.

While it is true that experience is what earn the managers their position, nobody can claim to be a walking encyclopedia on all matters. The workers doing the factory-line, front desk jobs day in and day out, are the only people who know the work and the problems faced at the back of their hands.

3. Work faster on our own.

If we have done a piece of work before, we can do it again faster and better. We can continue taking on the same assignment and after the hundredth time, we may complete it twice as fast. Think then, if we train another person to do it, will that person not be able to arrive at the same achievement over time? We are freeing up more of our time to do other work and duties, and on the whole, complete all our work in a much shorter time.

4. We lose our control.

How much control do we want? Are we really concerned about the process or the outcome? We can work with the employee to come up with a mutually agreeable process, but it is the outcome that we are targeting. By assigning the job, we risk losing control over the little bits of how the job is done although we can continue to maintain control over the important aspects of the job by spelling out the expected output and performance targets as well as quality control checks and standards.

5. We lose our authority.

This again depends on how you view the word “authority”. We may not have direct supervision over groups of employees. They will report to their immediate supervisors. However, these supervisors are now under our charge, and our authority is in effect extended. It is akin to changing our authority from a parent to a grand-parent. In a typical family structure, the grand-parent status is the most revered and respected.

6. We lose credit and recognition.

This is a sore point which most managers have. Assigning jobs means letting other people take the credit for jobs well done. Can this be true? If we believe in the concept of teamwork, won't the achievement of a team accrue to every team member, including the leader of the team? If our employees steal the limelight for an accomplishment, will some light not be thrown onto us as well for our good leadership and management? Good managers should also be professional enough to acknowledge that the staff who do the work ought to get most of the praises.

Nowadays, performance incentives are tied to the team and not individual efforts, and the people leading successful teams are those who are most valued.

7. Employees are not committed.

This is where the delegation skills come in. In explaining the tasks, managers should let the employees see how the tasks fit into the overall scheme of things. Let them know the expectations and rewards. Let the employees be the ones raising their hands to volunteer for and commit themselves to the project.

8. We cannot keep track of developments.

We mentioned that after parceling out the tasks, our duties do not end there. We have to continue to monitor the progress of the tasks. Usually, this is done by having reporting officers submit detailed status updates on what they have completed and how much of the work is outstanding. This will give us a gauge on whether the work can be completed on time. We are after all responsible for the final outcome and while we should not micro manage the work process, we should not lose track of its developments.


http://fairy-tales-fables-business.blogspot.com

Tuesday, January 3, 2012

INDEKS PRESTASI UTAMA (Key Performance Indicators - KPI/IPU ) UNTUK SEKTOR PEMBINAAN


April, 2006 – Kajian : Nik Zafri Abdul Majid



Sebarang penyalinan, penggunaan, muaturun, cetakan, applikasi, rujukan kepada artikel ini dalam apa juga bentuk sekalipun perlu mendapat kebenaran pengarang terlebih dahulu. Pengarang tidak bertanggungjawab sekiranya mana-mana panduan yang diambil dari artikel ini gagal diaplikasikan oleh kontraktor dan klien tanpa merujuk kepada pengarang atau mana-mana perunding projek dan pengurusan yang bertauliah terlebih dahulu.

Dalam sektor pembinaan, klien memerlukan setiap projek disudahkan berasaskan elemen-elemen berikut :

1. masa dan belanjawan yang ditetapkan,
2. tanpa sebarang kerosakan,
3. efisien
4. spesifikasi yang ditetapkan,
5. selamat dan berkualiti,
6. dibekalkan oleh sebuah syarikat/kontraktor yang berwibawa (dari segi kewangan dan pengurusan)

Klien yang telah mempunyai track record dengan kontraktor yang sama mengharapkan pengurangan dalam kos dan masa projek.

Tujuan adanya Indeks Prestasi Utama (KPI/IPU) adalah untuk memastikan satu bentuk ukuran diwujudkan ke atas prestasi projek dan kontraktor yang menjalankan operasi pembinaan. Maklumat ini akan digunakan sebagai tandaras yang akan menjadi komponen utama sesebuah organisasi bagi mencapai konsep amalan terbaik.

Klien biasanya akan menilai kesesuaian kontraktor dengan sesebuah projek yang dijalankan dengan meminta kontraktor supaya membekalkan maklumat bagaimana mereka dapat menunjukkan prestasi mengikut petunjuk-petunjuk yang telah ditetapkan oleh klien.

Sesetengan maklumat ini boleh didapati daripada kontraktor yang telah pun menjalankan inisiatif penandarasan atau objektif organisasi yang telah diukur dan lain-lain. Maklumat ini akan menentukan kekuatan dan kelemahan sesebuah organisasi/kontraktor dan rancangan untuk meningkatkan lagi mutu perkhidmatan mereka secara berterusan.

IPU/KPI untuk sektor pembinaan perlu mengambilkira elemen-elemen seperti, masa, kos, kualiti, kepuasan klien, pindaan kerja yang dilakukan oleh klien, prestasi perniagaan dan keselamatan kerja.

Terdapat pelbagai petunjuk yang digunakan bagi tujuan analisa samada di peringkat projek atau di peringkat organisasi/kontraktor itu sendiri. Sebelum mendefinisikan IPU/KPI, 5 peringkat utama perlu dikenalpasi iaitu :

1. Kesanggupan untuk melabur oleh klien di mana syarat dan keperluan perniagaan serta rekabentuk konsep akan bermula,

2. Kesanggupan untuk membina bila masa klien telah mengarahkan pasukan projek memulakan operasi,

3. Sediada untuk digunakan apabila projek telah disiapkan dan persediaan untuk menggunakannya telah diatur,

4. Tempoh Liabiliti Kerosakan di mana kontraktor perlu memperbaik sebarang kerosakan sehingga tempoh ini tamat,

5. Kelupusan Jangkahayat Projek – apabila apa yang dibina telah sedia untuk digunakan oleh pengguna.

Sebelum memulakan aktiviti IPU/KPI, jenis projek dan cara ianya dijalankan perlu diambilkira umpamanya ‘Rekabentuk dan Bina’ (D & B), Turnkey, ‘Kejuruteraan, Pembelian, Pembinaan dan Commissioning (EPCC), Inisiatif Pembiayaan Projek (PFI/IPP), Konvensional dan lain-lain.

Antara petunjuk-petunjuk yang biasa digunakan (IPU/KPI untuk sektor pembinaan) pula ialah:

1. Masa – Tempoh pembinaan, tempoh ramalan – rekabentuk dan pembinaan, penukaran spesifikasi yang dijangka/tidak dijangka oleh kedua-dua klien/kontraktor dan tempoh membaikpulih kerosakan.

2. Kos – kos pembinaan, kos ramalan – rekabentuk dan pembinaan, kos penukaran spesifikasi yang dijangka/tidak dijangka oleh kedua-dua klien/kontraktor, kos membaikpulih kerosakan dan kos semasa.

3. Kualiti – kerosakan mengikut tret/kategori/lokasi dan sebagainya – sebelum, semasa dan selepas tempoh pembinaan, isu kualiti secara proaktif dan reaktif,

4. Kepuasan Pelanggan – sebelum (pra-tender/kontrak), semasa (operasi/tempoh kontrak/projek) dan selepas (DLP/CPC/CMGD/CF)

5. Penukaran Spesifikasi/Kerja (deviation/amendment) – oleh klien dan kontraktor,

6. Prestasi Perniagaan – Keuntungan, produktiviti, pulangan modal kerja, pulangan & ratio tambah nilai (value-added), faedah, pulangan pelaburan (ROI), ramalan keuntungan projek, pesanan ulangan (repeat order) dari klien yang sama, baki kewangan dan tempoh capaian akaun penutup (final accounts)

7. Keselamatan dan Kesihatan Pekerjaan – Kemalangan, kematian dan kecederaan (accident/incident) yang dilaporkan (termasuk elemen aktuari jika perlu), dan kemalangan/kematian/kecederaan yang melibatkan kerugian tempoh (loss-time injury/accident/incident – LTI)

Nota : Elemen dan petunjuk sebagaimana yang dipaparkan di atas (faktor a. – g.) adalah panduan pengarang semata-mata dan perlu disesuaikan mengikut jenis projek yang dijalankan. Kadangkala tidak kesemua elemen atau petunjuk adalah bersesuaian.


Klien dan kontraktor (termasuk perunding projek – pelbagai tret) perlu mengambilkira elemen/objektif/petunjuk yang dipilih mengikut prioriti/keutamaan pada masa perancangan IPU dimulakan dan jenis peralatan (seperti QCC/MP) yang sesuai.

Tuesday, December 27, 2011

LEARNING ORGANISATION-ORGANISASI YANG BELAJAR - NIK ZAFRI

Petikan dari Laman Nik Zafri Online - (Oleh Nik Zafri bin Abdul Majid)


Knowledge Management



© 2000 Hakcipta Terpelihara - Nik Zafri bin Abdul Majid. Sebarang bentuk penyalinan/penggunaan kembali dalam apa juga cara sekalipun perlu mendapat keizinan penulis terlebih dahulu. Plagiat harta intelek adalah bersalahan dari segi undang-undang dan mungkin melibatkan tindakan undang-undang

ABSTRAK

Organisasi yang belajar (learning organisation) berasal daripada syarikat-syarikat besar yang bertujuan untuk meningkatkan kesinambungan dayasaing. Ianya muncul disebabkan kepekaan terhadap persekitaran semasa yang sering berubah-ubah.

Pengalaman sendiri dalam membina identiti budaya kerja telah membuatkan organisasi menjadi lebih matang dalam pengurusan dan perancangan sumber manusianya. Dengan adanya pembelajaran secara emperikal, kesemua strategi yang diatur bagi tujuan membawa halatuju organisasi menjadi semakin efektif dan mampu menghasilkan keputusan yang dikehendaki.

Bagi organisasi yang belajar, mereka akan dapat bersaing secara sihat dalam pasaran, mewujudkan suasana pengurusan pengetahuan (K-Management) dan pengetahuan ekonomi (K-Ekonomi), menjadi warga korporat yang bertanggungjawab terhadap masyarakat dan persekitarannya dan mendapat keuntungan hasil daripada produktiviti yang berasal daripada perancangan sumber manusia yang berkesan.

1.0 PENGENALAN

1.1 Pengenalan dan Definisi

Setiap organisasi perlu mempunyai falsafah dan halatuju pengurusan, identiti budaya kerja, pengurusan dan perancangan sumber manusia yang baik, sistem pengurusan kualiti dan lain-lain bagi meninggikan kematangan dalam organisasi itu sendiri. Kebelakangan ini, learning organisation dikaitkan secara rapat dengan Knowledge Management (k-management) dan Knowledge-Based Economy (k-economy) malah ada yang menjadikan learning organisation sebagai elemen utama Pengurusan Pengetahuan dan K-Ekonomi (Microsoft Corporation, Coopers & Lybrand dll)

Pelbagai takrif yang diberikan ke atas organisasi yang belajar (learning organisastion) Antaranya :-

"Keupayaan organisasi menggunakan memaksimakan potensi sumber manusianya secara maksima yang akan meninggikan proses bagi meningkatkan kualiti " (Nancy Dixon, 1994)

"Organisasi yang dapat meninggikan pengetahuan tenaga kerjanya secara berterusan bagi memperbaiki organisasi itu sendiri" (M. Pedler, J. Burrgoyne dan Tom Boydell, 1991)

"Organisasi dimana tenaga kerjanya terus berkembang dari segi keupayaannya bagi mewujudkan keputusan yang dikehendakinya, corak pemikiran baru, perkongsian aspirasi secara kolektif dan tenaga kerja terus belajar secara berterusan." (Peter Senge, 1990)

Berasaskan senario-senario dan takrif-takrif diatas, penulis menyimpulkan bahawa definisi organisasi yang belajar adalah sebagaimana berikut :-

Organisasi yang mempunyai sistem, mekanisma dan prosesnya yang tersendiri, yang digunakan untuk meningkatkan keupayaaan secara berterusan ke atas ke atas semua ahli organisasi yang bekerja dengannya, bagi mencapai objektif yang bersinambung - demi untuk diri mereka sendiri dan organisasi yang mereka ceburi.


2.0 ELEMEN-ELEMEN UTAMA ORGANISASI YANG BELAJAR

2.1 Pengenalan

Semua organisasi ingin mencapai tahap keunggulannya yang tersendiri. Dalam usaha untuk mendapatkan 'yang terbaik', banyak organisasi menceduk sistem-sistem pengurusan yang dikatakan mampu mencapai objektif ini. Antaranya Pengurusan Kualiti Menyeluruh (TQM), Menjuruterakan Semula Perniagaan (Business Process Reengineering), Sistem Pengurusan Kualiti ISO 9000 dan lain-lain - sekadar menyebut beberapa.

2.2 Kegagalan

Apabila program-program sistem-sistem pengurusan yang diceduk ini dijalankan, banyak organisasi akhirnya mendapati ianya gagal meningkatkan kemahiran pekerjanya, sikap mereka dan budaya kerja organisasi itu sendiri. Ini disebabkan sistem-sistem yang dipilih tidak selaras dengan perjalanan organisasi itu sendiri. Apa yang jelas, sistem-sistem seperti TQM, BPR dan ISO adalah lebih kepada memberikan panduan dan bukannya penyelesaian disebabkan penumpuan yang terlalu kuat kepada pengurusan proses yang hanya sesuai untuk situasi yang tertentu. Banyak organisasi yang gagal mencapai apa yang dikehendaki kerana kesilapan dalam mengaplikasikan sistem. Walaupun diakui sistem-sistem pengurusan yang dipilih adalah bertaraf dunia, namun ianya perlu dijuruskan kepada mewujudkan identiti budaya kerja sendiri sesebuah organisasi dan ianya perlu ditingkatkan mengikut pengalaman masing-masing.

2.3 Jenis-Jenis Pembelajaran

Organisasi yang belajar bukannya semata-mata terhad kepada 'latihan dan pembangunan sumber manusia' semata-mata. Walaupun latihan merupakan elemen penting dimana ianya dapat meninggikan sesuatu kemahiran spesifik, tetapi organisasi yang belajar perlu membangunkan sumber manusianya ke tahap yang lebih tinggi dari segi ketrampilan dan pengetahuan.

Terdapat 4 model yang perlu dipertimbangkan :-

i) Mempelajari fakta, pengetahuan, proses dan prosedur - Fakta adalah sesuatu yang boleh dihasilkan secara realiti dan bukannnya teori. Pengetahuan didasarkan keatas pengalaman sendiri dalam menyelesaikan sesuatu masalah. Proses adalah rantaian kerja organisasi dari mula hingga akhir dimana proses yang diwujudkan adalah rantaian kerja yang sesuai dengan organisasi itu sendiri dan bukannya terikut-ikut dengan pesaing atau panduan tertentu. Prosedur adalah cara kerja rantaian proses yang tidak terlalu kompleks tetapi mudah difahami oleh keseluruhan tenaga kerja dan sesuai dengan proses yang diperkatakan.

ii) Meningkatkan ketrampilan dalam kerja yang boleh digunakan dalam kesemua situasi - Ini berlaku apabila terdapat permintaan pelanggan dan tenaga kerja itu sendiri - biasanya sesuatu yang baru dan permintaan suasana persekitaran sumber manusia seperti :-

a) perubahan suasana luaran seperti ekonomi, sosial, politik, perundangan, teknologi dan persaingan pasaran. Suasana kegawatan mungkin mengakibatkan penurunan dalam permintaan barangan dan perkhidmatan.

b) perubahan suasana dalaman organisasi – contohnya, organisasi yang ingin memperkenalkan produk baru atau memasuki pasaran baru akan menyebabkan pertambahan pekerja.

c) perubahan suasana tenaga buruh – contohnya perubahan trend demografi yang melibatkan lanjutan tempoh persaraan dan lebih ramai penyertaan buruh wanita kedalam industri.

iii) Mempelajari Cara-Cara Penyesuaian - Ini berlaku dalam situasi yang lebih dinamik dimana semua teknik penyelesaian kepada sesuatu masalah yang digunakan selama ini memerlukan peningkatan bagi menyesuai dan mematangkan dirinya terhadap persekitaran yang berubah. Ini termasuklah menyemak kembali dan mempelajari dari kesilapan yang lampau

iv) Mempelajari Cara Belajar Yang Betul - Ini dikaitkan dengan inovasi dan kreativiti, belajar berubah dengan keadaan dan bukannya menjadi pengikut keadaan. Dalam konteks ini, semua dasar dan teknik pelaksanaan perlu diberikan cabaran dan diperdebat serta disemak kembali bagi diberikan nafas baru.

Model 1-3 ini dapat diaplikasikan ke tiga peringkat - pembelajaran individu, kolektif dan keseluruhan organisasi itu sendiri. Model ke-4 memerlukan 'penukaran corak organisasi dan industri' itu sendiri.

3.0 - KAREKTORISTIK ORGANISASI YANG BELAJAR

3.1 Elemen Utama

Dari kajian dan pemerhatian, pakar-pakar pengurusan telah merumuskan 4 elemen utama bagi melayakkan sesebuah organisasi digelar learning organisation iaitu :-

i) Budaya Belajar - suasana organisasi yang menggalakkan pembelajaran perkara-perkara baru bagi meningkatkan keunggulan organisasi. Ini dikaitkan dengan idea-idea baru yang tercetus daripada inovasi dan kreativiti.

ii) Proses - Proses yang menggalakkan interaksi secara melus. Ini termasuklah infrastruktur, pembangunan dan proses pengurusan dan bukannya proses operasi perniagaan sebagaimana yang diwar-warkan oleh Business Process Reengineering.

iii) Peralatan dan Teknik - kaedah yang membantu pembelajaran individu dan kolektif seperti teknik penyelesaian masalah.

iv) Kemahiran dan Motivasi - ini dikaitkan dengan kemahuan untuk belajar, berubah (change) dan penyesuaian dengan suasana baru.

Elemen-Elemen Sokongan

Elemen-elemen yang dikenalpasti sebagai penyokong kepada elemen-elemen utama diatas yang dikenalpasti ialah :-

- Orientasi luaran dan dalaman organisasi - organisasi perlu membangunkan kefahaman terhadap persekitarannya dimana ianya melibatkan peringkat tertinggi dalam pengurusan. Semua kakitangan dan pekerja perlu diberikan kefahaman mengenai suasana organisasi semasa. Dari segi orientasi luaran pula, organisasi perlu lebih terbuka dan telus kepada pelanggan umpamanya, mengajak pelanggan untuk sama-sama merancang perjalanan organisasi.

- Penukaran dan Aliran Maklumat Secara Bebas - sistem yang diwujudkan adalah untuk memastikan terdapatnya kepakaran apabila diperlukan, jaringan maklumat antara individu secara ekstensif, memecahkan 'dinding' komunikasi dan sama-sama membangunkan pengetahuan dan kepakaran masing-masing.

- Komitmen untuk Belajar serta Pembangunan Diri - Dengan adanya sokongan daripada pihak pengurusan, keseluruhan tenaga kerja digalakkan untuk sentiasa mengamalkan budaya belajar dan membaca. Setiap pembelajaran akan menghasilkan keuntungan bukan sahaja kepada organisasi tetapi juga diri sendiri. Pihak pengurusan perlu menanamkan falsafah bahawa telah tiba masanya bagi ahli-ahli keluarga organisasi untuk berfikir dan belajar, memahami, meneroka, mengamal dan membangunkan perkara-perkara baru dalam organisasi.

- Menghargai Manusia - penghargaan dan motivasi perlu diberikan kepada mereka yang mengeluarkan idea, kreativiti dan pemikiran imaginatif/simulasi. Sebarang perubahan dan pindaan sistem perlu dianggap sebagai kekuatan baru. Segala pendapat perlu diberikan cabaran untuk meningkatkannya. Ini dapat dilakukan menerusi kaedah brainstorming, Delphi dan nominal.

- Suasana Keterbukaan dan Saling Percaya-Mempercayai - Individu digalakkan membangunkan idea baru, mencadangkannya, mengkritik secara konstruktif dan menjalankannya dengan sistematik.

- Belajar dari Pengalaman - Kesilapan merupakan guru terbaik dalam pengurusan. Ianya menggalakkan organisasi belajar daripada kesilapan yang telah lepas dan berusaha untuk tidak mengulanginya lagi. Belajar daripada kesilapan adalah lebih baik daripada belajar daripada kejayaan. Kegagalan perlu diterima kerana ianya merupakan kenyataan hidup dan budaya salah menyalahkan atau menghukum diatas kesilapan perlu dielakkan kerana apa yang telah berlaku, telah berlaku. Yang penting organisasi mesti menumpukan perhatian kepada penyelesaian.

3.3 Proses-Proses Kunci dalam Pengurusan

Dalam mewujudkan suasana organisasi yang belajar, proses-proses berikut perlu diberikan perhatian :-

i) Perancangan Strategik dan Senario - Pendekatan ini memerlukan perancangan yang kadangkala keluar daripada lingkungan angka dan pengiraan, tidak mudah berpuas hati dengan sesuatu hasil, mencuba sesuatu yang baru dan mengkaji kaedah yang sedia ada atau yang bakal digunakan.

ii) Analisis Persaingan - faktor ini melibatkan pemerhatian dan analisis secara berterusan ke atas persekitaran sumber manusia seperti perubahan teknologi, suasana ekonomi, politik, sosial, demografi, geografikal dan lain-lain yang meninggalkan kesan ke atas penawaran dan permintaan sumber manusia. Proses mengkaji pesaing-pesaing memerlukaan pengumpulan maklumat dari sumber pelbagai, kajian, peningkatan elemen bernilai tambah, merubah proses, menghasilkan keputusan, mendapatkan cara alternatif dan lain-lain.

iii) Pengurusan Maklumat dan Pengetahuan - Teknik-teknik baru diperlukan bagi mengenalpasti, mengaudit, menilai kos dan kebaikan, membangun dan menggunakan maklumat sebagai sumber, penggunaan elemen teknologi maklumat seperti perisian, perkakasan, sistem jaringan dan lain-lain bagi mengkaji kekuatan dan kelemahan organisasi.

iv) Perancangan Keupayaan - memprofail ketrampilan/kemahiran organisasi secara kualitatif dan kuantitatif umpamanya menggunakan kaedah Skills Flexibility Matrix dan Training Needs Analysis. Pemprofailan ini akan membantu proses penyemakan kembali dan pindaan yang diperlukan bagi peningkatan berterusan.

v) Pembangunan Organisasi dan Pasukan - Ini dapat dilakukan menggunakan kaedah fungsi silang (cross functional) bagi membantu kumpulan kerja, jenis kerja, fungsi dan proses dalam sesebuah organisasi. Menggalakkan elemen bernilai tambah, membangunkan misi, objektif dan sasaran, kekuatan mental/spiritual, suasana perkongsian kemahiran dan pengetahuan, motivasi dan pembinaan pasukan dan sokongan.

vi) Ukuran Prestasi - Organisasi perlu mencari langkah dan petunjuk prestasi yang betul. Potensi individu perlu dikenalpasti dan dibangunkan dimana perlu supaya tenaga kerja tidak merasakan mereka disisihkan. Semua penilaian prestasi mestilah dibuktikan dengan fakta dan bukannya tanggapan.

vii) Sistem Hadiah dan Penghargaan (Merit) - ini merupakan elemen penting dalam motivasi pekerja dan kakitangan. Keperluan sumber manusia yang utama mestilah dikenalpasti jika produktiviti yang diperlukan telah dicapai hasil kesungguhan usaha. Jika sistem hadiah dan merit ini mampu dilaksanakan, umpamanya markah merit akan ditukarkan dengan bonus mingguan atau bulanan, sudah pastinya produktiviti dan keuntungan akan meningkat.


4.0 - METODOLOJI

4.1 Dimana Ianya Bermula

Organisasi yang ingin berubah kepada organisasi yang belajar perlu menitikberatkan bagaimana cara yang sesuai untuk memulakannya.

Antara yang dicadangkan ialah :-

a) Pengurusan Atasan - pengurusan atasan perlu memberikan komitmen dari segi penyediaan sumber, teknologi, belanjawan, suasana kerja yang diperlukan dan kebajikan pekerja. Faktor ini memerlukan pertimbangan ke atas hal-hal keselamatan, kesihatan, kualiti dan penjagaan alam sekitar oleh organisasi berkenaan.

b) Mengenalpasti Masalah Kronik - Biasanya setiap ketidakpatuhan kepada spesifikasi akan direkodkan. Ketidakpatuhan ini perlu dibahagikan kepada ketidakpatuhan utama yang menyebabkan sesuatu proses gagal dijalankan atau gagal menghasilkan keputusan serta mungkin menyebabkan kerugian dan ketidakpatuhan kecil yang menyebabkan sesuatu proses tertangguh sebentar kerana hal-hal yang tidak dapat dielakkan. Analisis trend perlu dijalankan keatas ketidakpatuhan utama dan usaha perlu dilakukan untuk memperbetulkannnya supaya tidak berlaku perulangan diatas masalah yang sama. Namun, ketidakpatuhan kecil juga mampu meninggalkan impak yang ketara sekiranya dibiarkan begitu sahaja. Kesimpulannya semua ketidakpatuhan mestilah ditangani dengan cara penyelesaian yang terbaik. Antara kaedah-kaedah yang boleh digunakan ialah secara tunjukajar dan kaunseling bergantung diatas jenis ketidakpatuhan yang dihadapi.

c) Mewujudkan Jawatankuasa - jawatankuasa kerja ini perlu terdiri daripada jawatankuasa kecil dan jawatankuasa induk. Kesemua jawatankuasa samada induk atau ad-hoc perlu melibatkan keseluruhan kakitangan. Ini bertujuan untuk memudahkan pemerhatian dan maklumat yang betul dan tepat diperolehi bagi merubah organisasi.

d) Memulakan dengan Pra-Penilaian - proses ini menuntut organisasi untuk menyemak kembali dirinya dengan menggunakan kaedah pengauditan, mengenalpasti kesilapan, memperbetulkan kesalahan, menjimatkan kos, meningkatkan kemahiran dan lain-lain.

e) Memaksimakan Potensi - sekiranya sesuatu proses atau bidang kerja dalam sesuatu organisasi itu berpotensi untuk dimaksimakan, perkara ini perlu berlaku dengan seberapa segera. Contohnya jabatan pemasaran dan jualan didapati perlu diperluaskan tetapi tidak mencukupi dari segi infrastruktur, maka organisasi perlu memastikan segala keperluan jabatan ini diadakan dengan segera.

f) Membangunkan Produk dan Perkhidmatan yang baru - Kepelbagaian dalam produk dan perkhidmatan yang dibekalkan adalah penting kerana jika organisasi semata-mata bergantung harapan kepada sesuatu produk dan perkhidmatan yang spesifik sahaja, maka ianya akan ketinggalan jauh dalam persaingan. Namun, identiti dan budaya organisasi dalam mengeluarkan 'killer products and services' yang tertentu mestilah dikekalkan.


Kaedah

Antara kaedah yang boleh dicadangkan disini bagi membantu organisasi untuk memulakan perubahan ialah :-

1) Tinjauan ke atas tenaga kerja untuk mendapatkan maklumat semasa dan lain-lain yang berkaitan dengan kaedah wawancara, temuduga dan sebagainya.

2) Kreativiti menerusi kaedah perbincangan brainstorming, Delphi dan nominal.

3) Menjadikan suasana kerja lebih bermakna - memotivasikan tenaga kerja dengan rasa pemilikan terhadap organisasi. Ini biasanya dilakukan menerusi kemah kerja ekspedisi di luar organisasi, hari keluarga, sukan dan lain-lain.

4) Membuat pilihan yang terbaik sebelum bertindak.

5) Memerhatikan keputusan yang dihasilkan menerusi rekod, data, dokumen dan pemantauan.

6) Meningkatkan pengetahuan yang sedia ada dan menguatkan lagi disiplin mental.

7) Berkomunikasi secara efektif terutamanya dalam memecahkan sempadan.

8) Menjadi pendengar dan pemerhati yang baik.

9) Kepimpinan menerusi Teladan.

10)Mengambil perspektif holistik seperti melihat keseluruhan tenaga kerja sebagai 'sebuah organisasi' (seperti rakyat membina kerajaan)

11)Sedia menghadapi apa juga cabaran yang bakal mendatang.

Peranan Sistem

- Sistem yang tidak dapat menghasilkan keputusan yang dikehendaki adalah sistem yang tidak boleh digunakan dalam sesuatu organisasi. Kadangkala sistem cara tradisi, konservatif dan konvensional mampu mengeluarkan hasil yang lebih tinggi. Apa yang penting ialah hasil. Jika terlalu terikat kepada sistem, mungkin organisasi akan gagal menjadi organisasi yang belajar.

- Inisiatif sesuatu sistem baru tidak semestinya bermula daripada Jabatan Sumber Manusia atau perunding pengurusan luaran, ianya mestilah bermula dari dalam yang tercetus dari kesedaran untuk berubah tidak kira samada dari peringkat pengurusan tertinggi ataupun seorang pekerja am.

- Di mana ianya bermula merupakan suatu soalan yang sukar untuk dijawab kerana ianya mungkin daripada Jabatan Pengurusan Maklumat dan I.T. atau mungkin daripada Jabatan Kepastian Kualiti, Keselamatan/Kesihatan Pekerjaan/Alam Sekitar dan mungkin juga daripada Jabatan Pemasaran, Jualan dan Penghantaran.

Kegagalan Organisasi Yang Belajar

Organisasi yang belajar perlu mengelakkan perkara-perkara berikut jika mereka ingin berjaya :-

¨ Terlalu mementingkan perkara remeh-temeh seperti budaya suka menyalahkan orang/jabatan lain diatas kegagalan, menyukai sistem hukuman daripada hadiah, tidak mahu belajar dan lain-lain.

¨ Terlalu memfokus dan terikat secara literal kepada sistem dan proses yang berasaskan ISO 9000 contohnya.

¨ Tidak mahu mengeluarkan kos untuk latihan dan pengiklanan tetapi lebih mementingkan diri sendiri daripada pekerja.

¨ Terlalu banyak birokrasi dan politik tidak sihat pejabat umpamanya suka menjatuh-menjatuhkan antara satu dengan lain, mengumpulkan seramai boleh pengikut dan mengamalkan rasuah.

¨ Terlalu centralised dan mementingkan reputasi, kuasa dan jawatan yang dipegang. Ini termasuklah enggan bekerjasama dalam sesuatu projek yang difikirkan tidak ada kena-mengena dengan tugas, deskripsi kerja (Job Description) dan upah atau gaji yang diterima.


5.0 KESIMPULAN DAN PENUTUP

5.1 Kesimpulan dan Penutup

Banyak lagi cabaran yang perlu dihadapi oleh organisasi dalam usaha menjadikan dirinya sebagai organisasi yang belajar. Ini melibatkan peningkatan dan penggunaan kaedah baru, meninggikan kemahiran dan ketrampilan, menjadikan organisasi milik pekerja dan membangun dan merancang strategi misi, objektif dan sasaran sumber manusia yang tepat.

Suasana pembelajaran perlu dijadikan 'darah daging' organisasi berkenaan dan bukannya sesuatu paksaan. Ianya perlu lahir daripada keprihatinan melihat kepentingan organisasi untuk meningkatkan dayasaing, produktiviti dan keuntungan.

Konsep organisasi yang belajar dan pengurusan pengetahuan (knowledge management) perlu berjalan secara beriringan dan tidak boleh dipisahkan antara satu dengan yang lain. Organisasi perlu mengalami evolusi dan belajar daripada pengalaman sendiri dalam usaha mewujudkan identiti, falsafah dan budaya kerja yang diperlukan bagi mencapai keunggulan yang dikehendaki.

Wednesday, July 20, 2011

Setting the Record Straight: The Miracle of Islamic Science

the history of Islamic sciencethe history of Islamic science,CREATION STORY,400 years old historical mosque at Hyderabad

Source of Photo : http://musham.wordpress.com/2008/09/19/islamic-science-and-development-historyin-quran-view/

Excerpted from: Appendix B of 'The Miracle of Islamic Science' by Dr. K. Ajram, Copyright © 1992

The concept that the sciences are exclusively the products of Western minds remains unquestioned by most individuals. A review of any of the standard texts or encyclopedias regarding the history of science would support this view. As these books are perused, it becomes evident that the only contributors given significant mention are Europeans and/or Americans. It is hardly necessary to repeat the oft-mentioned names: Galileo, Copernicus, Kepler, Bacon, Newton, Da Vinci, Benjamin Franklin, etc. The unavoidable conclusion is that major contributions to the development of the modern sciences by other cultures is minimal. Most texts give little or no mention of the advancements made by ancient Indian, Chinese or, particularly, Muslim scholars.

Western civilization has made invaluable contributions to the development of the sciences. However, so have numerous other cultures. Unfortunately, Westerners have long been credited with discoveries made many centuries before by Islamic scholars. Thus, many of the basic sciences were invented by non-Europeans. For instance, George Sarton states that modern Western medicine did not originate from Europe and that it actually arose from the (Islamic) orient.

The data in this section concerning dates, names and topics of Western advances has been derived from three main sources: World Book Encyclopedia, Encyclopaedia Britannica and Isaac Asimov's 700 page book, Chronology of Science and Discovery. Supportive data for the accomplishments of Islamic scholars is derived from the miscellaneous references listed in the bibliography of this book.

What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.

What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800's A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas' machine. The latter's invention antedates Bacon by 500 years and Da Vinci by some 700 years.

What is Taught: Glass mirrors were first produced in 1291 in Venice.

What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.

What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.

What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.

What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.

What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.

What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.

What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West's first printing devices were made.

What is Taught: Isaac Newton's 17th century study of lenses, light and prisms forms the foundation of the modern science of optics.

What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the "founder of optics. " There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.

What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.

What Should be Taught: This discovery was made in its entirety by al-Haytham (1lth century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.

What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.

What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia's great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.


Al-Biruni : Lunar Eclipse

Source of Photo : http://islamicsciences.blogspot.com/2010/04/muslim-scientists-experiments_09.html


What is Taught: The Greeks were the developers of trigonometry.

What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.

What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.

What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi's book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi's work.

What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y's. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.

What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.

What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.

What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.

What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.

What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.

What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.

What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.

What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.

What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu'l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.

What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.

What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).

What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy's.

What Should be Taught: Muslim astronomers made numerous improvements upon Ptolemy's findings as early as the 9th century. They were the first astronomers to dispute his archaic ideas. In their critic of the Greeks, they synthesized proof that the sun is the center of the solar system and that the orbits of the earth and other planets might be elliptical. They produced hundreds of highly accurate astronomical tables and star charts. Many of their calculations are so precise that they are regarded as contemporary. The AlphonsineTables are little more than copies of works on astronomy transmitted to Europe via Islamic Spain, i.e. the Toledo Tables.

What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.

What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.

What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon's work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.

What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.

What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).

What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.

What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.

What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach's works were insignificant in comparison.

What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically-based treatise on geography were produced during this period by Europe's scholars.

What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world's first geographical encyclopedias, almanacs and road maps. Ibn Battutah's 14th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.

What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.

What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.

What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.

What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.

What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.

What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.

What is Taught: Galileo (17th century) was the world's first great experimenter.

What Should be Taught: Al-Biruni (d. 1050) was the world's first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.

What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.

What Should be Taught: Islam's surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.

What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.

What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.

What is Taught: Purified alcohol, made through distillation, was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.

What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.

What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.

What Should be Taught: Six hundred years prior to Long, Islamic Spain's Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.

What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.

What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina's works from which it is almost assured that he derived this idea.

What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.

What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.

What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.

What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.

What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.

What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the "Mayo Clinic" of the Middle Ages.

What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the "father of rational surgery." Pare was also one of the first Europeans to condemn such grotesque "surgical" procedures as trepanning (see reference #6, pg. 110).

What Should be Taught: Islamic Spain's illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.

Despite this, barbers and herdsmen continued be the primary individuals practicing the "art" of surgery for nearly six centuries after az-Zahrawi's death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.

Included in az-Zahrawi's legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.

What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome's Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.

What Should be Taught: In the 10th century, Islam's ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy's famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina's and ar-Razi's textbooks.

What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900's as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.

What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first "modern" pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.

What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.

What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az-Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.

Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.

What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500's.

What Should be Taught: Harvard's George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.

What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France's first insane asylum.

What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.

What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.

What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum)

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Water-pump system from the Seljuk dynasty in 1206
Source of photo : http://english.alarabiya.net/articles/2011/07/19/158360.html

Source of Photo : http://www.levity.com/alchemy/islam13.html


Wednesday, June 22, 2011

MUSLIMS CONTRIBUTION TO THE WORLD OF SCIENCE

Astronomy

Muslims have always had a special interest in astronomy. The moon and the sun are of vital importance in the daily life of every Muslim. By the moon, Muslims determine the beginning and the end of the months in their lunar calendar. By the sun the Muslims calculate the times for prayer and fasting. It is also by means of astronomy that Muslims can determine the precise direction of the Qiblah, to face the Ka'bah in Makkah, during prayer.

The most precise solar calendar, superior to the Julian, is the Jilali, devised under the supervision of Umar Khayyam.

The Quran contains many references to astronomy:

"And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming." [Noble Quran 21:33]

These references, and the injunctions to learn, inspired the early Muslim scholars to study the heavens. They integrated the earlier works of the Indians, Persians and Greeks into a new synthesis.

Ptolemy's Almagest (the title as we know it today is actually Arabic) was translated, studied and criticized. Many new stars were discovered, as we see in their Arabic names - Algol, Deneb, Betelgeuse, Rigel, Aldebaran. Astronomical tables were compiled, among them the Toledan tables, which were used by Copernicus, Tycho Brahe and Kepler.

Also compiled were almanacs - another Arabic term. Other terms from Arabic are zenith, nadir, Aledo, azimuth.

Muslim astronomers were the first to establish observatories, like the one built at Mugharah by Hulagu, the son of Genghis Khan, in Persia, and they invented instruments such as the quadrant and astrolabe, which led to advances not only in astronomy but in oceanic navigation, contributing to the European age of exploration.

Geography

Muslim scholars paid great attention to geography. In fact, the Muslims' great concern for geography originated with their religion.

The Quran encourages people to travel throughout the earth to see God's signs and patterns everywhere. Islam also requires each Muslim to have at least enough knowledge of geography to know the direction of the Qiblah (the position of the Ka'bah in Makkah) in order to pray five times a day.

Muslims were also used to taking long journeys to conduct trade as well as to make the Hajj and spread their religion. The far-flung Islamic empire enabled scholar-explorers to compile large amounts of geographical and climatic information from the Atlantic to the Pacific.

Among the most famous names in the field of geography, even in the West, are Ibn Khaldun and Ibn Batuta, renowned for their written accounts of their extensive explorations.

In 1166, Al-Idrisi, the well-known Muslim scholar who served the Sicilian court, produced very accurate maps, including a world map with all the continents and their mountains, rivers and famous cities. Al-Muqdishi was the first geographer to produce accurate maps in color.

Spain was ruled by Muslims under the banner of Islam for over 700 years. By the 15th century of the Gregorian calendar the ruler-ship of Islam had been seated in Spain and Muslims had established centers of learning which commanded respect all over the known world at that time. There were no "Dark Ages" such the rest of Europe experienced for the Muslims in Spain and those who lived there with them. In January of 1492 Muslim Spain capitulated to Catholic Rome under King Ferdinand and Queen Isabella. By July of the same year, Muslims were instrumental in helping navigate Christopher Columbus to the Caribbean South of Florida.

It was, moreover, with the help of Muslim navigators and their inventions that Magellan was able to traverse the Cape of Good Hope, and Da Gamma and Columbus had Muslim navigators on board their ships.

Humanity

Seeking knowledge is obligatory in Islam for every Muslim, man and woman. The main sources of Islam, the Quran and the Sunnah (Prophet Muhammad's traditions), encourage Muslims to seek knowledge and be scholars, since this is the best way for people to know Allah (God), to appreciate His wondrous creations and be thankful for them.

Muslims have always been eager to seek knowledge, both religious and secular, and within a few years of Muhammad's mission, a great civilization sprang up and flourished. The outcome is shown in the spread of Islamic universities; Al-Zaytunah in Tunis, and Al-Azhar in Cairo go back more than 1,000 years and are the oldest existing universities in the world. Indeed, they were the models for the first European universities, such as Bologna, Heidelberg, and the Sorbonne. Even the familiar academic cap and gown originated at Al-Azhar University.

Muslims made great advances in many different fields, such as geography, physics, chemistry, mathematics, medicine, pharmacology, architecture, linguistics and astronomy. Algebra and the Arabic numerals were introduced to the world by Muslim scholars. The astrolabe, the quadrant, and other navigational devices and maps were developed by Muslim scholars and played an important role in world progress, most notably in Europe's age of exploration.

Muslim scholars studied the ancient civilizations from Greece and Rome to China and India. The works of Aristotle, Ptolemy, Euclid and others were translated into Arabic. Muslim scholars and scientists then added their own creative ideas, discoveries and inventions, and finally transmitted this new knowledge to Europe, leading directly to the Renaissance. Many scientific and medical treatises, having been translated into Latin, were standard text and reference books as late as the 17th and 18th centuries.

Mathematics

Muslim mathematicians excelled in geometry, as can be seen in their graphic arts, and it was the great Al-Biruni (who excelled also in the fields of natural history, even geology and mineralogy) who established trigonometry as a distinct branch of mathematics. Other Muslim mathematicians made significant progress in number theory.

It is interesting to note that Islam so strongly urges mankind to study and explore the universe. For example, the Noble Quran states:

"We (Allah) will show you (mankind) Our signs/patterns in the horizons/universe and in yourselves until you are convinced that the revelation is the truth." [Noble Quran 41:53]

This invitation to explore and search made Muslims interested in astronomy, mathematics, chemistry, and the other sciences, and they had a very clear and firm understanding of the correspondences among geometry, mathematics, and astronomy.

The Muslims invented the symbol for zero (The word "cipher" comes from Arabic sifr), and they organized the numbers into the decimal system - base 10. Additionally, they invented the symbol to express an unknown quantity, i.e. variables like x.

The first great Muslim mathematician, Al-Khawarizmi, invented the subject of algebra (al-Jabr), which was further developed by others, most notably Umar Khayyam. Al-Khawarizmi's work, in Latin translation, brought the Arabic numerals along with the mathematics to Europe, through Spain. The word "algorithm" is derived from his name.

Medicine

In Islam, the human body is a source of appreciation, as it is created by Almighty Allah (God). How it functions, how to keep it clean and safe, how to prevent diseases from attacking it or cure those diseases, have been important issues for Muslims.

Ibn Sina (d. 1037), better known to the West as Avicenna, was perhaps the greatest physician until the modern era. His famous book, Al-Qanun fi al-Tibb, remained a standard textbook even in Europe, for over 700 years. Ibn Sina's work is still studied and built upon in the East.

Prophet Muhammad himself urged people to "take medicines for your diseases", as people at that time were reluctant to do so. He also said,

"God created no illness, except that He has established for it a cure, except for old age. When the antidote is applied, the patient will recover with the permission of God."

Since the religion did not forbid it, Muslim scholars used human cadavers to study anatomy and physiology and to help their students understand how the body functions. This empirical study enabled surgery to develop very quickly.

Al-Razi, known in the West as Rhazes, the famous physician and scientist, (d. 932) was one of the greatest physicians in the world in the Middle Ages. He stressed empirical observation and clinical medicine and was unrivalled as a diagnostician. He also wrote a treatise on hygiene in hospitals. Kahaf Abul-Qasim Al-Sahabi was a very famous surgeon in the eleventh century, known in Europe for his work, Concession (Kitab al-Tasrif).

Other significant contributions were made in pharmacology, such as Ibn Sina's Kitab al-Shifa' (Book of Healing), and in public health. Every major city in the Islamic world had a number of excellent hospitals, some of them teaching hospitals, and many of them were specialized for particular diseases, including mental and emotional. The Ottomans were particularly noted for their building of hospitals and for the high level of hygiene practiced in them.

Wednesday, June 8, 2011

ISLAM IS A CODE OF LIFE

http://www.barghouti.com/islam/lifecode.html

  1. Spiritual Life
  2. Intellectual Life
  3. Personal Life
  4. Family Life
  5. Social Life
  6. Economical Life
  7. Political Life
  8. International Life

1. Spiritual Life

Islamic prescription: Prayer, fasting, charity giving, pilgrimage, love for God and His Messenger, love for truth and humanity for the sake of God, hope and trust in God at all times and doing good for the sake of God.

2. Intellectual Life

Islamic prescription: True knowledge based on clear proofs and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe.

Islam demands faith in God on the basis of knowledge and research and leaves wide open all fields of thought before the intellect to penetrate as far as it can reach.

3. Personal Life

Islamic prescription: Purity and cleanliness, a healthy diet, proper clothing, proper behavior and good healthy sexual relations within marriage.

4. Family Life

Islamic prescription: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage. . . . etc.)

Marriage is a religious duty on all who are capable of meetings its responsibilities. Each member of the family has rights and obligations.

5. Social Life

Islamic prescription: Man is ordained by God to extend his utmost help and kindness to other family members, relations, servants and neighbors. No superiority on account of class, color, origin or wealth.

Humanity represents one family springing from one and the same father and mother. The unity of humanity is not only in its origin but also in its ultimate aims.

6. Economical Life

Islamic prescription: Earning one's living through decent labor is not only a duty, but a great virtue as well. Earning is man's private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual.

The Islamic economic system is not based on arithmetical calculations alone but also on morals and principles.

Man comes into this world empty-handed and departs empty-handed. The real owner of things is God alone. Man is simply a trustee.

7. Political Life

Islamic prescription: The sovereignty in the Islamic State belongs to God; the people exercise it by trust from Him to enforce His laws.

The ruler is only an acting executive chosen by the people to serve them according to God's law. The State is to administer justice and provide security for all citizens.

Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of God and the people, it has to be replaced.

Non Muslims can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings.

They may pay Zakah (Islamic tax) or a different tax "Tributes" "Jizyah". They are entitled to full protection and security of the state including freedom of religion.

8. International Life

Islamic prescription: Man has a common origin, human status and aim. Other people's interests and rights to life, honor and property are respected as long as the rights of Muslims are intact. Transgression is forbidden.

War is only justified if the state security is endangered. During war destruction of crops, animals and homes, killing non-fighting women, children, and aged people are forbidden.

Summary:

Islam is a total submission to God and His laws.