Contemporary Issues on Education and Islamic Education

Contemporary Issues on Education and Islamic Education

Contemporary Issues on Education and Islamic

Education

Faculty of Education, Yala Rajabhat University

2022



Owner : Faculty of education, Yala Rajabhat University

National Library of Thailand Cataloging in Publication Data

Honour Advisory Board

Asst. Prof. Dr.Sombat Yotatip President Yala Rajabhat University Asst. Prof. Dr.Bunsit Chaichana Vice - President Yala Rajabhat University

Asst. Prof. Dr.Runglawan Chantarattana Dean of Faculty of education

Asst. Prof. Dr.Phimpawee Suwanno Deputy Dean of Faculty of education

Asst. Prof. Dr.Muhammadsuhaimi Hengyama Lecturer of Faculty of education

Asst. Prof. Dr.Abdulramae Sulong Lecturer of Faculty of education

Asst. Prof. Dr.Muhammadtolan Keamah Lecturer of Faculty of education

Editorial Board

Professor Dr.Muhammadzakee Cheha Fatoni University

Professor Dr.Ekkarin Sungtong Prince of Songkla University, Pattani Campus

Assoc. Prof. Dr.Kitipong Luenam Nakhonratchasima Rajabhat University

Assoc. Prof. Dr.Rewadi Krahomvong Thaksin University

Assoc. Prof. Dr.Anis Pattanaprichawong Princess of Naradhiwas University

Assoc. Prof. Dr.Ibrahem Narongraksakhet Prince of Songkla University, Pattani Campus

Assoc. Prof. Dr.Wanchai Dhammasaccakarn Prince of Songkla University, Hatyai Campus

Assoc. Prof. Dr.Niloh Waeuseng Prince of Songkla University, Pattani Campus

Management and Coordination

Miss Nursula Cheleh

Miss Hanan Chelong

Volume : 1 (2022) Page : 103 pages Price : -

Published by : Faculty of education, Yala Rajabhat University

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Contemporary issues on education and Islamic education.-- Yala : Faculty of Education Yala Rajabhat University, 2022. 103 p. 1. Islamic education. I. Title. 297.77 ISBN 978-616-8297-19-3


ISBN (E-book) : 978-616-8297-19-3 Volum 1 (2022) A

Dean's Message

Have created this book for the purpose of students, lectueres, researchers, academics and

interested persons to exchange knowledge and experiences as well as to stimulate the creation of valuable

works that can be utilized and have the opportunity to publish their work to the public in the form of a

chapter book.

This book is part of the articles submitted for presentations to the 4 th National and International

Conference on Islamic Education and Education Entitled: Islamic Education and Education in the Next

Normal: Opportunities and Challenges for Human Development on May 30, 2022. It contains a selection of

content of various articles under the same topic on Contemporary Issues on Education and Islamic

Education by the Faculty of Education. Yala Rajabhat University. We would like to thank all of you for your

cooperation in submitting quality articles.

Readers of this book will learn about the evolution of Muslim world education ideas from past to

present. including contemporary issues in education and Islamic studies. Faculty of Education Yala Rajabhat

University Hope this book will be useful to readers and interested people in the future.

Best Regards,

Asst. Prof. Dr.Runglawan Chantarattana

Dean of Educational Faculty, Yala Rajabhat University


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Contents

This book It is part of the article submitted for presentation at the 4th National and International Conference on Islamic Studies and Education, Faculty of Education, Yala Rajabhat University under the topic "Islamic Studies and Education in the NEXT NORMAL Era. Opportunities and challenges in human development The content of the article has been removed. variety under the same content a book with content out on the topic contemporary issues in education and Islamic studies

Education in today's Muslim-majority countries There are two systems of education that are widely popular. Both of these systems are based on different philosophies. These two educational systems are (1 ) traditional education system (2 ) modern education system. The traditional education system is sometimes referred to as "Religious education system". Education in this system focuses on religion. become a way of life The modern system of education is an education system influenced by Western philosophy, accepting scientific knowledge based only on scientifically tested hypotheses. Both of these systems of education play an important role in Muslim countries. Graduates of modern education tend to work in the government sector. and has held a high position Most of those who graduated from the traditional educational process revolved around becoming religious teachers. Some people may take some government service. But it was given a relatively low position. When the situation is like this, most of the country's population is focused on educational institutions that use the modern education system. It may be for this reason that traditional educational outputs cannot be compared with modern educational outputs.

Which in this book Readers will learn about the evolution of Muslim world education ideas from the past to the present. including contemporary issues in education and Islamic studies, Faculty of Education, Yala Rajabhat University Hope this book will be useful to readers and interested people in the future.


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Contents

Subject Page

Dean's Message…………………………………….………………………………………………………………………………..A

Introduction…………………………………..……………………………………………………………………………….……...B

Contents……………………………………………….…………………………………..…………………..…….…………………C

Chapter 1: Integralistic Islamic Education Based On Tauhidic Philosophy……………………………………….1-14

Ilyas Supena, Abdulramae Sulong, Hamdan Yeewae, Areena Hayeehasa

Chapter 2: Islamic Education in the Post-Covid Bangladesh: Challenges and Remedies..……………..15-22 Muhammad Obaidullah

Chapter 3: Making Modern Muslim: A Comparative Study Between The Sir Syed Ahmad Khan And Haji Sulung Abdul Khadir Al-Patani..……………………………………………………………………………….…………..……….…....23-34

Nasra Mulor

Chapter 4: Political Culture in Thailand Deep South; The Last Sultanate to Ordinary People.......................35-41 Muhammadfatton Dohae

Chapter 5: Takhrij Hadis : Metode Memelihara Hadis Nabi SAW yang Relevan di Zaman Ini………..42-50 A Irwan Santeri Doll Kawaid

Chapter 6: Pendidikan Tafsir Surah Yasin Pasca Covid 19 :Tempuan Kepada Penulisan Osman Bin Syahabudin..………………………………………………………………………………………………………………………………………....51-68

Abdulloh Salah, Amran Abdul Halim, Syed Najihuddin Syed Hassan, Mohd Zohdi Mohd Amin, Adnan Mohamed Yusoff, Mahsor Yahya, Nidzamuddin Bin Zakaria, Ahmad Kamel Mohamed, Mesbahul Hoque

Chapter 7: Manifestasi Sulam Dalam Projek Emansipasi Ummi Ke Arah Pembangunan Kelestarian Usim……………………………………………………………………………………………………………………………………………………….69-86

Noornajihan Jaafar, Norakyairee Mohd Raus, Mohd Nur Adzam Rasdi, Nurul Syala Abdul Latip

Chapter 8: Kajian Tentang Hukum Memandi Mayat Yang Meninggal Dunia Kerana Ditimpa COVID 19 …………………………………………………………………………………..…………………………………………………..………87-96 Maseerang Aming, Yahya Saema, Mawaradi Nawae, Abdulramae Sulong

References………………………………………………………………………………..………………………………..……………….……97-103


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Chapter 1

INTEGRALISTIC ISLAMIC EDUCATION BASED ON TAUHIDIC PHILOSOPHY

Ilyas Supena1*, Abdulramae Sulong2, Hamdan Yeewae3, Areena Hayeehasa4

1 Universitas Islam Negeri Walisongo Semarang

2 Yala Rajabhat University 3-4 Kolej Islam Syeikh Daud Al-Fathani Yala

Introduction Education should ideally be able to produce scientists who have intelligence both intellectually and

morally. Education should make scientists who have high credibility and commitment to religious values and can spread love to all human beings. However, seeing the reality of the nation’s today that are experiencing a crisis, the level of success of education is questionable. This crisis is marked by the strengthening of corruption, juvenile delinquency, terrorism, radicalism, increasing drug users, inter-religious conflicts, ethnic conflicts, and other problems.

One of the causes of the crisis is the loss of divine vision in these educational activities. Education focuses solely on the physical development of students and pays less attention to their spiritual growth. As a result, when a child reaches adulthood, maturity is only seen from the physical point of view, while the spiritual dimension is still a child. As a result, they do not have moral integrity, personality, and independence as a mirror of their spiritual maturity. In other words, education is still not integrated with religion and divinity (Nusaibah, Salehudin, & Iksan, 2017).

If the crisis is linked to Islamic education, the root of the problem becomes even more complex. The source of the problem stems from the formulation of the philosophy of Islamic education adopted. First, Islamic education is isolated from social life (Hashim & Jemali, 2017) because it considers Islamic teachings only vertical (habl min Allah ). In other words, current Islamic education tends to be normative-theocentric and ignores social reality. Second, Islamic education is experiencing a paradigm crisis as a result of the sacred and secular dichotomy or between the religious sciences (al -'ulûm aldîniyyah) and the rational sciences (al -'ulûm al'aqliyyah ) (Arkoun, 1986; 13). The relationship between religious knowledge (al ' -ulûm aldîniyyah ) and rational science ( al -'ulûm al'aqliyyah ), which is essential in the "thinkable" (thinkable/mufakkar fîh ) area, has turned into the "unthinkable" area ( unthink). able/la mufakkar fîh ) (Arkoun, 1986; 14, Arkoun, 1990; 85). The problem of this secular/profane dichotomy has strengthened since the development of modernism in the Western world in viewing knowledge, truth, and morality (Kim, McCalman, & Fisher, 2012). Third, Islamic education is more focused on empowering reason (rationality dimension) to transfer knowledge and less empowering reason ( ruhaniyyah dimension ) for value transfer


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(Anshari, Yutika, Dede, Rahayu, 2016). Fifth, the learning methodology used tends to be indoctrinated (Tan, (2011) so that it does not allow the birth of a dialogical critical discourse in Habermas' terms (Habermas, 1971; 95).

From the point of view of the philosophy of science, current Islamic education still inherits the style of Cartesian dualism (Descartes), which views human nature as consisting of body and soul (Stanford encyclopedia of philosophy, 2016). According to Descartes, our thinking mind, the res cogitans, is separate from the body as physical matter or substance, the res extensa (Hamilton & Hamilton, 2015). Descartes' famous phrase " Cogito ergo sum " (I think; therefore, I am) implies awareness of self-existence. Descartes' view seems to want to assert human power over the forces of nature (Greek myth) and also God (medieval theocentric), which later gave birth to views of humanism and anthropocentrism (Arkoun, 1986; 87, Madjid, 2000; 218-234). This humanism and anthropocentrism is the root of secularism's birth, separating the sacred from the profane. This view is reflected in several schools of educational philosophy, such as progressivism, essentialism, perennialism, pragmatism, existentialism, and reconstructionism (Momany & Khasawneh, 2014).

When this view of secularism enters the world of education, the human being is the subject of education is positioned as "the profane" who is separated from his spiritual world. According to Aldieri & Autiero (2013), religious values are contrary to secular education, although, in religion, there are values that promote work as proposed by Max Weber in his work The Protestant Ethic and the Spirit of Capitalism. When religious values are marginalized, the world of education will give birth to humans who are superior in the intellectual aspect but have a spiritual and moral void.

In this context, it is necessary to formulate an integralistic philosophy of Islamic education originating from the world view of the Quran, namely monotheism. In the traditional sense, monotheism implies the oneness of God. But in a broader sense, monotheism contains three meanings; the unity of humans as theomorphic creatures (human unity as caliph and 'abdullah), the unity of God, man, and nature, and the unity of humans as multidimensional beings. The three concepts mentioned earlier became the basis for building a monotheistic philosophy in Islamic education. The first concept (human unity as caliph and 'abdullah) becomes the ontological basis. The second concept (the relationship between God, man, and nature) will be the epistemological basis, while the third concept (humans as multidimensional beings) will be the axiological basis of Islamic education. These three ontological, epistemological, and axiological foundations will strengthen the philosophy of monotheism to develop human nature towards perfect humans (insan kamil ).

Literature Review

Researchers divide schools of philosophy in various ways. Rush (1929) has divided the schools of philosophy into naturalism, pragmatism, and idealism. Meanwhile, Mahmood (2017) classifies philosophical schools into four branches: idealism, realism, pragmatism, and existentialism. Mahmood also divides


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branches of educational philosophy into perennialism and essentialism progressivism, and reconstructionism schools. However, these can be returned to the two primary schools of classical philosophy, namely the schools of idealism and realism.

First, understand idealism. Idealism in the history of philosophy is one of the oldest schools of philosophy that can be traced to Plato's thought (428/427 - 348/347 BCE). Plato's ideas were later followed by Plotinus (204–70 CE), René Descartes (1596–1650), and Immanuel Kant (1724–1804). According to idealism, ultimate reality is an immaterial entity that the mind can only perceive in the world of " noumenon " (in Plato and Kant's terms). The ultimate reality cannot be accessed by empirical means because it exists in an "invisible" and "inconceivable" world (Nikolopoulos, nd). In other words, idealism emphasizes the human mind, soul, or spirit as the essential element. Therefore, the world in the view of idealism is understood as a "non-material" essence (Momany & Khasawneh, 2014).

Based on this idealism, spiritualism emerged, which considers the most profound reality the spirit that fills and underlies the entire universe. Consequently, spiritualism pays less attention to the physical and material aspects. Therefore, this spiritualism-style education pays more attention to the dimensions of intuition or inspiration than the potential of the senses and ratios. In other words, the aspects of depth, content, substance, spirit, and psychology are far more critical than the physical-material aspects.

From the philosophy of science, the ontological basis of idealism emphasizes the mental and spiritual "reality of the mind" and sees the universe as an expression of " innate ideas " in Rene Descartes' terms or universal mind. Idealists believe that latent ideas in mind are eternal, permanent, regular and absolute, and independent of experience. In the aspect of epistemology, idealists use intuition, revelation, and rationalism to develop knowledge. When individuals examine their minds, they find copies of that innate idea or universal mind. In the aspect of axiology, idealists emphasize immutable and universal eternal values. Ethical behavior must reflect these enduring and permanent values. This idea of idealism, both ontologically, epistemologically, and axiologically, derives its inspiration from Plato's Allegory of the Cave. (Beatty, Leigh & Dean, 2009).

When idealism is used as a philosophical principle of education, two main concepts are of concern: the idea of innate ideas (innate ideas) and the idea of immutability and universality of ideas. The first concept will affect the goals in education. According to idealism, education aims to help students discover knowledge derived from these innate ideas, thereby providing a broad and integrated perspective on the universe (Ward, 2010; 23). Idealism views learning activities as "memory" of what is in the "world of ideas." For adherents of idealism, knowledge is the result of the process of remembering and not discovering something new because proper knowledge cannot be generated from experience. Idealists believe that the mind contains ideas or innate capacities that actively organize and synthesize data obtained through sensations or empirical data. Humans can know intuitively by grasping some truths without using their common sense, but at the same time, humans can also see the truth through acts of reason by which one checks the logical consistency of one's ideas.


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Meanwhile, the second concept will affect the education method. According to idealism, the human spirit is eternal. Therefore, idealism applies content-centered methods to seek general truths and focuses on reasoning to find knowledge from within (Momany & Khasawneh, 2014). Therefore, education for idealism is to provide space for self-realization, ensure spiritual development, strengthen truth, beauty, and goodness, nurture, promote the ion of culture, and develop students' intelligence and rational capacity.

Second, Realism. Realism is a philosophical school initiated by Aristotle (Plato's student) to react to idealism. This view of Aristotle was later followed by Thomas Aquinas (1225–1274), Francis Bacon (1561–1626), John Locke (1632–1704), and Alfred North Whitehead (1861–1947). Realism emphasizes objective knowledge and values independent of the knower's mind. Realists believe that every object consists of perceptible matter. For realists, knowledge is based on sensory data, which is then abstracted and grouped by the mind to create a typology. In other words, realists believe that people can observe laws that arise from the study of reality, which contradicts their thinking. (Beatty, Leigh & Dean, 2009).

Further development of this realism emerged the flow of materialism. Materialism is a philosophical school that understands this natural form solely as matter (physics). The ontological basis of materialism is the belief that the Real is the material. The material is visible, palpable, shaped, and occupies space (Musystansir & Munir, 2004; 47). Materialism holds that there are no real things other than matter. Even mind and consciousness are only manifestations of matter and can be returned to the physical elements. Therefore, materialism is seen as a form of realism that identifies the real with the matter. A materialist assumes that matter is the most profound thing. Matter exists on its power and does not require any other principle to explain its existence. The matter is the source and the most profound information for the extension of everything that exists. For materialism, empirical experience is not a "wall" that hides reality but a bridge that connects thought and reality. "What I have" in my mind has a correspondence with reality through my senses (Nikolopoulos, nd)

Table 1 Comparison of Idealism and Realism

Philosophy Ontology epistemology axiology

Idealism Reality is spiritual or

mental and unchanging

Knowing is the

rethinking of latent

ideas

Values are absolute

and eternal

Realism Reality is objective, fixed

and is composed of

matter and form

Knowing consist of

sensation and

abstraction

Values are absolute

and eternal based on

natural law

Sources: Beatty, Joy E., Leigh, Jennifer SA, & Dean, Kathy Lund. (2009).


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Because materialism views empirical data as an essential element, this materialism understanding epistemologically will give birth to an empiricist view. One of the leaders of the empiricist view is John Locke. For Locke, the state of the human mind at birth is similar to taboo la rasa, a blank board on which nothing has been written. With this concept, Locke wants to reject all ideas about innate ideas initiated by idealists ( Ward, 2010; 10; Yacouba, 2016) ). For Locke, humans will not know something that is not drawn from the senses because the writing on the board of the human mind is the result of sense writing. Thus, Locke concluded that the entire content of the reason could ultimately be reduced to sensory experience (Marshall, 1994; 308).

From this empiricism then developed the notion of positivism. One of the great shops that initiated the birth of positivism was the French philosopher Auguste Comte (1798–1857). Comte has taken a radical step by transforming the view of empiricism into positivism. As proposed by Comte, positivism is a system of thought that limits itself to the data of experience and ignores a priori or metaphysical speculation. Positivism has the primary assumption that all knowledge is based on "positive" facts and experience. Positivism rejects metaphysics belief about the nature of reality that radically surpasses any possible evidence that can support or refute claims of "transcendent" knowledge. Thus, positivism in its ideological posture is worldly, secular, anti-theological, and anti-metaphysical (Green, 2017; Feigl, nd).

Positivism will give birth to the following implications when applied as the basis of educational philosophy, first, on the aspect of educational goals. Positivism has directed education towards goals more oriented towards material improvement and welfare as measured materialistically. Second, educational positivism believes that science is a free value. Science is considered to have nothing to do with metaphysics and morality. In contrast, scientists should consider moral considerations in making certain decisions in the context of discovery, in accepting hypotheses, and conducting investigations (Martin, 1986; Del Re, 2001; Mogilski, 2016). Third, the measures of success are seen from all materialistic calculations based on increasing the ability of brain intelligence and not on emotional and spiritual intelligence. Educational positivism will measure everything by empiricism standards by emphasizing the physical and material aspects. The success or achievement of students is measured by the success that the size of the five senses can assess. Aspects of spirituality, spirit, or human soul (students) are not used as principles and principles in education.

Tawhidic Philosophy and Integralism of Islamic Education

With the contradictions and the weaknesses of idealism (spiritualism) and realism (materialism), it is necessary to have ideas that try to combine and integrate the two. One of them is the notion of integralism, which tries to develop science that is theo-anthrophocentric. In this Theo-anthropocentric view, the development of science is not solely based on a systematic, rational, and objective understanding of natural phenomena but also to know God who created the universe. Therefore, the highest knowledge hierarchy


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is the knowledge that enables one to know God and enables one to perform every action solely in the name of God ( Othman, & Zaharim, & Yaacob, & Rahim, & Ibrahim, & Nopiah, 2015)

The ontological basis that integralism wants to build is to combine and integrate the material aspects that concern realism and the immaterial aspects that concern idealism. This ontological view has consequences for the epistemological perspective of integralism. According to integralism, knowing the nature of reality is not enough to use the five senses and reason alone, but there are two other elements: revelation ( revelation ) and inspiration (intuition). This balance between the aspects of reason, five senses, revelation, and intuition will give birth to humans who can develop their "material" and "immaterial" potential. The implication is that an integralistic-style education trains students' feelings so that their attitudes, actions, decisions, and approaches to all kinds of knowledge are based on spiritual values. Axiologically, this integralistic-style education aims to produce human beings who are both knowledgeable and moral at the same time.

This view of integralism later became the philosophical basis for the development of education in Islam. What is meant by Islamic education here is the process of changing attitudes and behavior of a person or group of people to mature humans through internalizing the values of Islamic teachings (Ibrahim & Misnan, 2017), or any form of teaching and learning that is based on the principles and values of Islam (Tan, 2011 ). Islamic education must develop cognitive, affective, and psychomotor aspects in this effort. Cognitive elements are related to knowing, remembering, understanding, analyzing, and evaluating the information that students have absorbed. Affective aspects relate to emotions, attitudes, appreciation, values, and the level of ability to accept or reject something. While the psychomotor element focuses on the objectives of training technical skills, manipulating motion, assembling various movements, and imitating motion. Islamic education ideally maintains the balance and harmony of these three aspects (Nizar, 2002; 26)

The integralistic Islamic education model has a philosophical basis in the Quran. One of the central teachings in the Quran is the view of monotheism. In Islamic theology, monotheism is understood as monotheism or the oneness of God (Al-Faruqi, 1988; 15, Shimogaki, 1994; 15). Monotheism means unity, which means uniting God and distinguishing him from creatures. However, monotheism can also be interpreted broadly. First, monotheism implies the unity of man as a theomorphic being who has the function of being the vicegerent of Allah and his servant. Second, monotheism suggests the unity of all creation – both human and natural – in the relations of life. In other words, tawhîd implies the unity between God, man, and nature (Madjid, 1998; 276). therefore, Muslims must recognize the oneness of Allah and the unity between Allah and all of His creation (Nasr, 2001). Third, monotheism implies the unity of humans as multidimensional beings.


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Unity of Man as a theomorphic being

From a theological point of view, humans are creatures that have two functions. First, humans function as khalîfatullah fî al-ardl (God's representative on earth). Second, humans function as servants of Allah ('abd Allah ) (Nasr, 1987; 103-105, Nasr, (Nasr, 2003; 40-43, Madjid, 1998; 276). Therefore, the human concept is called a theomorphic creature who always longs for God.

As khalfah, humans are managers of resources (resource managers) on earth. Therefore, humans are obliged to develop science because science is the main factor that makes humans mandated as khalfah on this earth. With that knowledge, Adam (human ancestor) was superior to angels and other creatures who were curious to reach the caliphate on this earth, so they took issue with giving this mandate to humans (Qardhawi, 1996; 106). They (the angels) reasoned that they are the ones who are more consistent in worshiping Allah than humans who like to make mischief on earth and spill blood. Allah then replied: Verily, I know what you do not know, and Allah taught Adam several names altogether (Surat al-Baqarah 30-33). By the term" (knowledge) that God teaches, humans are made by God as khalfah on earth.

Meanwhile, humans as 'abd (servants) Allah) means that humans have material-worldly needs, but humans are also aware of eschatological realities so that they too must be responsible for what they do before God (Nasr, 1987; 103-105, Nasr, 2003; 40). -43). These two functions of the caliph-'abd are integral units. This unity of function is then interpreted as the unity of body and soul or the unity of the material-spiritual aspects (Nasr, 2003; 187).

Unity of God, man, and nature

One of the theological relations depicted in the monotheistic worldview is the unity of God, man, and nature. This relationship also describes the world view of the Qur'an about God, God's relationship with humans, and its role in human history and society. The relationship between God, man, and nature characterizes the paradigm of the monotheistic sciences that distinguishes it from conventional science because, in traditional science, there is a denial of the entity of God. (Nusaibah, Salehudin, & Iksan, (2017).

Fazlur Rahman has explained this unity of God, man, and nature in the following axioms. First, everything other than God, including humans and the universe, depends on God. Second, the Almighty and Mighty God are the Most Merciful God. Third, these aspects require a proper relationship between God and man – the relationship between the master and His servant – and, consequently, a proper relationship between man and man (Rahman, 1980; 2-3).

Looking at these axioms, it appears that God is an existence that occupies a central position for the continuity of human existence and nature. In addition, God in the description of the Qur'an is functional. He is the creator and sustainer of the universe and humans. He will also judge humans later, individually and collectively, with compassionate justice. Meanwhile, God is the only existence capable of explaining the universe's orderliness and nature's dependence on God concerning nature.


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The order of the universe then became the basis of modern science to explain the laws of nature or sunnatullah. According to Al-Faruqi, without the regularity of the universe, there would be no laws or theories that could be produced by modern science. (Al-Faruqi, 1988; 43). The order of the universe is the basis for determining the patterns that apply in nature's laws, which provide opportunities for scientific research on nature to be developed (Jujun, 1998; 73).

The Qur'an describes the universe as a solid and unified structure. It operates according to its laws that originate from God. The Qur'an asserts that there is no lawlessness in this universe and that the entire cosmos is an organic unity (Rahman, 1967; 3). Nature is autonomous but not autocratic because there is no guarantee of its existence, and therefore, it cannot explain itself (Rahman, 1980; 4). Consequently, nature can not run by itself by chance, but it is very dependent on who created it, namely God.

As a consequence of this order and dependence of nature on God, God is present as a being who gives meaning and meaning to this life. God is the meaning for the reality manifested by nature and man. God also makes other dimensions possible. He gives meaning and life to everything. Without God, wildlife and humans cannot exist. Thus, God is not a fact among other facts and in coordination with those facts, but rather God is how these facts operate as a totality. He is the meaning of the universe and how the totality of facts is regarded. At the same time, God also fills them with the purpose which in the language of the Qur'an it says; God is the light of the heavens and the earth (Qur'an 24:25). In other words, the concept of God is functional because God is needed not because of who He is or how He is but because of what He does.

In short, this functional dimension of God can be seen from two integrally interrelated things. First, God is said to be functional because He is the only existence capable of explaining the orderliness of the universe and its dependence on God. Nature does not run by itself by chance, but it depends on who created it, namely God. Second, due to this order and dependence of nature on God, God is present as a being who gives meaning and meaning to this life. Without God, nature and humans cannot exist. God is the meaning for the reality manifested by nature and man.

These two propositions then give birth to another statement. First, the order and dependence of nature on God show that God is a substance who is both almighty and all-loving. God's love is evidenced by God's willingness to create nature to be managed by humans with a good purpose. Second, the moral facts show that although humans have creative knowledge, they are often morally derailed, so the management of nature may not work with a good purpose. Third, for this reason, and a form of God's love for humans, God sent Apostles to awaken people to return to the right path.

Unity of Man as a Multidimensional Being

The character of integralism is supported by the world view of the Quran about humans. Humans are described in the Quran as multidimensional creatures. In the Qur'an, humans are sometimes elevated. Sometimes they are lowered. Humans were once proclaimed as being nobler than angels, but at the same


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time, humans could be more cruel and misguided than animals and demons. In other words, in humans, there are positive and negative dimensions. The positive dimensions described by the Quran are as follows: (1) man is God's vicegerent on Earth (Qur'an 2:30); (2) creatures who have the highest intelligence (Surah 2: 31-33); (3) tend to be close to God (Surah 30: 43); (4) has a set of sublime heavenly elements that are different from the material elements found in animals, plants and inanimate objects (Surah 32: 7-9); (5) man is a creature of choice. (Surah 20: 122); (6) humans are free and independent (Surah 33: 72, QS 76: 2-3); (7) humans are endowed with a noble and dignified disposition (Qur'an 17: 70); (8) humans have a moral awareness that can distinguish between good and evil through the inspiration of the fitri that is in them (Surah 91: 7-8); (9) the human soul is never at peace except in the remembrance of Allah (Qur'an 13: 28); (10) all forms of worldly gifts are created for the benefit of man. (Qur'an 2:29); (11) God created humans so that they would submit to Allah. (Qur'an 51:56); (12) Man cannot understand himself except in prostration to God and His remembrance. (Qur'an 59:19); (13) every hidden reality will be exposed to people after they die and the veils of their souls are exposed. (Qur'an 50:22). But on the other hand, the Qur'an also describes the negative dimensions of humans, such as the picture of the Qur'an, which mentions humans as vile and stupid creatures (Muthohhari, 1992; 117-121).

In addition to the dimensions described above, humans also have other dimensions consisting of physical, spiritual, and spiritual. First is the physical aspect. The physical element is the entire physical-biological organs and the nervous and glandular cell systems in humans. This physical aspect has two basic properties; concrete forms in a rough body and an abstract form in a subtle soul, which means the body's life. This abstract aspect can interact with human spiritual and spiritual elements.

Second, the nafsiah aspect, namely all human qualities in the form of thoughts, feelings, will, and freedom. There are three psychic dimensions in this aspect of nafsiah, namely nafsu, 'aql, and qalb. The dimension of lust has animalistic traits but can be directed to human nature after getting the influence of other dimensions, such as 'aql and qalb. The qalb dimension has a cognitive function that gives rise to creativity, emotion, and connotation. The process of creativity will lead to the ability to think, understand, know, pay attention, remember and forget. The emotional function can generate feelings such as calm affection, while the conation function will cause an initiative such as trying. The dimension of the reason is between the dimensions of nafsu and qalb. Lust has the nature of animality, and the heart has the nature of humanity, so the reason is the intermediary between the two. This dimension has an essential role in the form of the function of the mind, which is a human quality in humans.

The third is the spiritual aspect, namely the overall high potential of human beings. This potential emanates from the dimensions of the spirit and nature that originate from God and is therefore spiritual and transcendental. It is said to be spiritual. It is a fundamental human nature that comes from the spirit created by God and is said to be transcendental because it regulates human relations with a transcendent God. Thus, the physical aspect is empirical-mechanistic, the spiritual element is spiritual-transcendental, while the nafsiah part is between the two and tries to accommodate different interests.


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The physical aspects are empirical, concrete, sensory, mechanistic, and deterministic from the description above. The spiritual part is transcendent, holy, free, not bound by natural laws and principles, and tends to goodness. The nafsiah aspect lies between the two and tries to accommodate different interests. All three are a unit that must develop proportionally.

Implications of Tawhidic Philosophy on Integralistic Islamic Education

The three concepts mentioned earlier became the basis for building a monotheistic philosophy in Islamic education. The first concept (human unity as caliph and 'abdullah) becomes the ontological basis. The second concept (the relationship between God, humans, and nature) will be epistemological, while the third concept (humans as multidimensional beings) will be the axiological basis.

Ontology of Tawhidic Philosophy

The ontology of monotheism philosophy is based on the world view of the Quran, which says that humans are theomorphic creatures, namely humans as vicegerents of Allah and humans as servants of Allah ('Abdullah). As the vicegerent of Allah, humans are "earth" creatures who are given a special mandate by Allah to manage the earth properly. The caliph of Allah here shows that humans have special privileges in the sight of Allah. Nasr (2003; 336) calls humans a mirror of God's name and nature, like a mirror that reflects sunlight. In the Qur'an, it is also mentioned that Adam was taught about all names. God has placed in man a thinking ability to know everything. It also means that man himself is the shadow of God or the physical manifestation of all the Names of God (Lumbard, 2013; 170). When humans are seen as a shadow of God or a manifestation of God on earth, this can be interpreted as God's "descending" motion to the earth. This caliph of Allah fil ardh is a downward movement from "idealism-spiritualism" to "realism-materialism."

Apart from being caliph, humans are also 'abdullah (servants of Allah). In this capacity, humans are tasked with devoting their entire life solely to worshiping Allah. God has instilled the character of spirituality in humans, which causes humans to always long for God. This human longing for God causes humans to have the ability to escape from their material nature to their spiritual realm. This movement can be said to be a movement of human "uplift" from "realism-materialism" to "idealism-spiritualism."

These two dual movements, from idealism-spiritualism to realism-materialism and from realism-materialism to idealism-spiritualism, resulted in both meeting at the middle point. This meeting which later gave birth to the unity of materialism and spiritualism or other terms, is wahdatul wujud. This wahdatul wujud shows that there is only one reality in various existences. (Khan, 2017).


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Epistemology of Tawhidic Philosophy

A further consequence of the doctrine of wahdatul wujud is the emergence of an understanding of the concept of the unity of God, man, and nature. From an epistemological point of view, these three realities can be viewed as material objects of science. From the three realities successively, they will give birth to the divine sciences of religious sciences (religious studies), social sciences, and humanities (humanities and social sciences). And the natural sciences. However, in the context of wahdatul wujud, the three kinds of knowledge have the same divine vision so that non-dichotomous integrative sciences are born. As a result, wahdatul wujud will be born wahdatul 'ulum (Unity of Sciences).

This divine vision becomes very important in realizing wahdatul 'ulum because faith and submission to the revelation of the Quran are believed to reveal all the possibilities that exist in the human mind. Therefore, purification of the soul is seen as an essential part of the methodology of monotheistic knowledge. By purifying the soul, a religious and spiritual atmosphere will be created from the Quran and then made the sacred knowledge or Scientia Sacra (Nasr, 1989).

This wahdatul 'ulum concept, then become the Islamic sciences tend to monotheistic paradigm. Al-Faruqi explained how this monotheistic paradigm became a pillar of integral Islamic sciences. First is the unity of God, which means that science is not only applying and understanding a reality separate from God but as an integral part of God's existence. Second, the unity of creation means that this universe, whether material, psychic, biological, social, or aesthetic, is an integral unity to achieve the highest goal of God, who subjugated the universe to humans. The third is the unity of truth and knowledge, which means that all truth comes from reality, and reality comes from one, namely God. Therefore, what is conveyed by revelation will not conflict with reality because both were created by the fourth God, the unity of life, which is realized through trust, caliphate, and kaffah (comprehensive). And the Fifth universal human unity, which includes all humankind without exception. Therefore, the development of science must be based on universal human benefit (Al-Faruqi, 1981: 55-96). Thus, Islamic sciences are centered and sourced from God, both religious sciences, social sciences, humanities, and natural sciences. Because all of that comes from God's verses, one of which is to know God himself.

Axiology of Tawhidic Philosophy

Another consequence of wahdatul wujud is the emergence of an understanding of the concept of the unity of all human dimensions: jinsmiyah, nafsiyah, and ruhaniyah. The three elements are balanced units. If this balance is disturbed, the balance of human life will also be disturbed (Astuti, 2017). Therefore, Islamic education must touch all human aspects, material and spiritual. At the same time, Islamic education must also gradually bring students from the lowest level of human consciousness (nafs-ammarah: QS. 12:53) to a transitional level of consciousness (nafs-lawwamah: QS.73:1-2) to the highest level of consciousness (nafs-mutmainnah: QS. 89:27-30). Therefore, Islamic education aims to create human beings


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with Muslim personalities, both physically and mentally, who can devote all their deeds to seek the pleasure of Allah SWT, who are both faithful and knowledgeable.

The unity of jinsmiyah, nafsiyah, and ruhaniyah were implemented to develop human nature. Fitrah is a condition of human creation that tends to accept the truth, even though it is hidden behind a small heart. Fitrah is also interpreted as the ability that God has created in humans to know God (ma'rifatullah). This concept of fitrah is different from the tabula rasa theory of John Locke. The tabula rasa theory says that humans are pure white like paper that has not been scribbled. Environmental and educational factors will give color to the paper.

Meanwhile, nature sees humans not only as white paper but in that nature; there is the potential to accept the religion of monotheism. Environmental factors and education have a strategic role in developing human nature (Ab. Rahman, 2012). Thus, nature requires actualization or further development so that it is not covered by 'pollution' that can make humans turn away from the truth (Pransiska, 2016; 11). According to Hasan Langgulung, fitrah has two sides; First, the human potential to cultivate the nature of God in him. Second, fitrah can also be present in the form of the revelation of monotheism that was revealed to the apostles. Both types of nature invite humans to goodness (Rahman, Zaizul Ab., 2012).

One of human nature, when he is created or born, is the tendency to the religion of monotheism. In other words, humankind is held in a state where monotheism is an integral part. The prophets then came to remind and guide humans to stay in their nature (Muhammad, 1996; 16-17)

Table 2 Tawhidic Philosophy in Islamic Education

Ontological Epistemology Axiology

Unity of the Caliph and Abdullah

Unity of God, man, and nature

Unity of Man as a multidimensional being

Theomorphism Wahdatul wujud Theo-anthropocentric

Scientifically Concerned about divine sciences, human sciences, and night sciences Wahdatul'ulum Scientia Sacra

Maintaining the balance of jismiyah, nafsiyah and ruhaniyah Developing human nature Giving birth to a perfect human (insan kamil)

In realizing this monotheistic philosophy, Islamic education has the following objectives axiologically.

First is guiding and directing the growth and development of students from stage to stage to the point of optimal and proportional ability. The hope is that a generation with good quality (insan kamil) will be born. Second, the purpose of Islamic education is integrative between a vertical orientation so that students have faith and piety to Allah and a horizontal orientation so that the faith and piety of these students impact their social behavior in society. The human-God relationship that will give birth to personal piety must give


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birth to social relations between humans based on religious values. In other words, individual piety must impact social piety (Rahman, 1980; 37). Third, Islamic education aims to develop all aspects of the nature of students; spiritual, intellectual, imaginative, physical, scientific, and linguistic aspects, both individually and collectively, and encourage all these aspects to develop towards goodness and perfection. Islamic education seeks to integrate the potential development of the human mind, body, and spirit. Therefore, the development of the potential of 'aql (reason) balanced with naql (revelation) guidance. In other words, science should not separate itself from religion. Therefore, the Islamic education system brings progress in the material aspect and builds humans from the psychological point of view. Fourth, the purpose of Islamic education lies in the realization of a perfect sense of submission to Allah, personally, in the community, and throughout humanity.

Thus, Islamic education has the following characteristics. The first is robbaniyyah. The robbaniyyah characteristic seems from the general goal of Islamic education: to worship only Allah and prosper the earth according to Allah's rules (Surah 3:19). Motivation must be for Allah alone. At the same time, the source of Islamic education material is God's knowledge, both written (Quranic verse) and unwritten (Universe). Second, Islamic education makes morals a means (wasilah). Islam requires that the educational process runs following Islamic norms and morals, both in approach and use of facilities. The Third is syumuliyah (comprehensive). The object of Islamic education is the whole person. Islamic education seeks to maintain a balance of growth and development of the potential of the human mind, body, and spirit.

This explanation shows that the axiology of Islamic education adheres to the value-bound principle. Consequently, the concept of neutrality of knowledge which is considered value-free as developed by the West, is irrelevant in the view of Islam. According to Islam, the neutrality of knowledge lies only on the epistemological basis that if black says black, it turns white, without taking sides with anyone other than the absolute truth. Meanwhile, axiologically, scientists must be able to judge between good and evil, which in essence requires the scientist to determine his attitude based on the moral reference he adheres to (Jujun, 1999; 35). God and the moral teachings that He conveys play an essential role in Islam in this context. Regarding the characteristics and identity of this knowledge, Noeng Muhadjir said that if the dominant approach in the Greek period was the ontological approach, and the dominant approach in Western science was the epistemological approach, then the dominant approach in Islam was the axiological approach. (Muhadjir, 1999; 59)

Conclusion

Tawhidic philosophy is a philosophical model of Islamic education that seeks to integrate two philosophical views that are considered contradictory; namely, between idealism and realism, between materialism and spiritualism, and between theocentrism and anthropocentrism. Three main concepts serve to build a monotheistic philosophy in Islamic education.


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The ontology of monotheism philosophy is based on the world view of the Quran, which says that humans are theomorphic creatures, namely humans as vicegerents of Allah and humans as servants of Allah ('Abdullah). The two realities are two entities that are inseparable and inherent in human essence. Humans are the reality of the sky and the reality of the earth, so the concept of wahdatul 'ulum unites the theocentric and anthropocentric views.

From an epistemological point of view, the monotheistic philosophy is built on the concept of the unity of God, man, and nature. The three realities can be seen as material objects of science so that from the three realities, the divine sciences or religious sciences (religious studies), social sciences, and humanities (humanities and social sciences) will be born successively natural sciences. However, in the context of wahdatul wujud, the three kinds of knowledge have the same divine vision so that non-dichotomous integrative sciences are born. As a result, wahdatul wujud will be taken wahdatul 'ulum (Unity of Sciences). This divine vision becomes very important in realizing wahdatul 'ulum because faith and submission to the revelation of the Quran are believed to reveal all the possibilities that exist in the human mind. Therefore, purification of the soul is seen as an essential part of the methodology of monotheistic knowledge. The Quran created a spiritual atmosphere that gave sacred knowledge or Scientia Sacra by purifying the soul.

Axiologically, the monotheistic philosophy puts forward the concept of the unity of all human dimensions: jismiyah, nafsiyah, and ruhiyyah. The three elements are balanced units. If this balance is disturbed, the balance of human life will also be concerned. Therefore, Islamic education must touch all human aspects, material and spiritual. At the same time, Islamic education must also gradually introduce students to the lowest level of human consciousness (nafs-ammarah) to a transitional level of consciousness (nafs-lawwamah) to the highest level of consciousness (nafs-mutmainnah). He has a Muslim personality, both physically and mentally, who can devote all his deeds to seek the pleasure of Allah SWT, who is both faithful and knowledgeable.


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Chapter 2

ISLAMIC EDUCATION IN THE POST - COVID BANGLADESH: CHALLENGES AND REMEDIES

Muhammad Obaidullah

Manarat International University, Gulshan, Dhaka-1212, Bangladesh

Introduction

Islamic education in the post-COVID-19 in Bangladesh has got many new features which include challenges and prospects. As the Covid-19 pandemic has changed almost all the aspects of human life, education system accommodates many alternatives. Islamic education and its system, thus, got affected too. Although, Islamic education and its systems in Bangladesh are not out of being questionable, the private institutions are playing mentionable role. A good number of Islamic educational institutions (Madrasah) are run by the government fully or partially, it is not sufficient to provide proper Islamic teachings and inspire the people to be practicing Muslim in true sense. However, the covid-19 pandemic urged many private educational institutions to be closed permanently due to unable to bear the expenses. The situation, thus, has thrown the Islamic education to the new challenges in post-covid Bangladesh. On the other hand, it has opened many other alternatives too. This study, thus, would be able to answer the following questions: (i) what is the situation of the Islamic education in the new normal Bangladesh? (ii) what are the challenges of Islamic Education in the present Bangladesh? And (iii) how we can overcome the present situation and use the opportunities in the befitting way?

Problem Statement

Islamic educationists and educational institutions have been facing many challenges towards ensuring Islamic education in the new normal Bangladesh after a long, approximately, two-year break in whole education system. As many of the private Islamic educational institutions were permanently closed, it has now become a great challenge to re-open those institutions or to establish new one to fulfil the gap. Learners have become more interested in and dependable on IT devices and equipment and e-learning platforms. Moreover, new normal education systems have accommodated more IT based education which have already been more popular among the mass people. However, Islamic educated people including teachers, entrepreneurs, people involved in management who are representing the authority of Islam and providing Islamic education in Bangladesh are not sufficiently having of that skill. Insufficient Islamic e-learning platforms especially in Bengali has become another significant challenge. Moreover, easy access of weak recourse of Islamic knowledge including books and articles available online, discussion on social media, video lectures on YouTube has created many confusions and deviations among the believers.


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Therefore, there should be some academic researches to find out the solutions towards overcoming the situation.

Objectives Of The Study

The present study aims at clarifying the following two objectives: 1. To study the situation of Islamic education system in post-covid Bangladesh. 2. To find out the challenges in Islamic education in the new normal Bangladesh. 3. To recommend and propose the specific suggestions to overcome those challenges.

Methodology Of The Study

The methodology used in this study is descriptive and analytical. It has been conducted based on the secondary source of date such as books, journals, newspaper articles and information. The available online sources have also been studied and used to make the argument strengthen in this study. The information obtained through, moreover, individual meeting and unofficial interview with few educationalists, academicians, well experienced educational entrepreneurs and thinkers have been another great source of this study. It has helped to find out the practical challenges and their solutions to overcome them.

Analysis And Findings 1. An overview of the Education Systems in Bangladesh

The education system of Bangladesh has been categorised into two. Such as: (i) Islamic education system and (ii) Conventional education system. According to their curriculum, each contains types of systems. For example, in the Islamic education system, there are two major types e.g. ‘Óliyyah and QawmÊ Madrasah education. Besides, there are some other types of Islamic education such as ×fiz al-Qur’Én madrasah, Mosque and Maktab based pre-primary education for learning Qur’an and the teaching of religion. On the other hand, the conventional education system is based on secularism and it also contains other types of education. Such as general education, technical and vocational education, professional education and so on. All of those education systems have some levels and categories according to the degrees and length of years. In terms of stages or levels, the education system of Bangladesh, in the most of the cases, is classified into six levels; pre-primary of three-year schooling, primary of five-year, junior secondary of three-year, secondary of two-year, higher secondary of two-year and higher or tertiary of four-year/three-year education. The various education systems and its types and level show the multi-education systems in present-day Bangladesh. However, a new motto of one-way education system has been raising by the present government in the cause of modernization of the education system in Bangladesh. Although,


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the concept has not been fully developed, it has been discussing widely among the policymakers, thinkers, scholars and others.

It is noted that, there are 38.6 million students in Bangladesh. Among them, 3.6 million students

are in pre- primary, 18 million in primary, 13 million in secondary, and 4 million in tertiary education (BANBEIS, 2018). Approximately, 3.9 million students are at the University level. 2. Education during the Covid-19 Pandemic in Bangladesh

Because of the covid-19 pandemic, the Bangladesh government closed all educational institutions on March 17, 2020 and it continued into 2021. On March 8, 2020, Bangladesh diagnosed its first three cases of COVID-19 (IEDCR, 2020). In a world bank research, it was mentioned that about 38 million students and close to one million teachers are affected by only this school closures. (See: https://www.worldbank.org/ en/results/2021/04/18/keeping-bangladesh-s-students-learning-during-the-covid-19-pandemic Accessed on 21 May 2022)

All the public and private higher educational Institutions such as colleges, universities were also closed during the pandemic. However, government tried to reopen the educational institution through online activities for avoiding the mass loses in this sector. Hence, the private educational institutions, in most of the cases, started their online academic activities successfully, but the public universities and government and semi-government other educational institutions were questionable for their role. Although, the employees of those institutions and so on were the most fortune people in the global crisis of covid-19 pandemic, their activities were the worst ever. Therefore, whole the education system has been affected very badly. Now, the session jam has become the most significant challenge of any student at the higher study level. There were almost no class, no examination at the primary, Junior and namely in the secondary and higher secondary levels. Therefore, students were so far from their regular study. They were unusually free for a long time that thrown them down into involving unnecessarily in the social media and game. The become more engaged on device and become too far from their social relation as well. Total situation creates a real and unavoidable challenge to the whole nation.

Education System in Bangladesh

ModernEducation

(Secular Based)

General Educaiton

1. School

2. College

3. University

Technical Vocational

Professional

Islamic Education

'Aliah MadrasahQawami

Madrasah

Hifz al-Qur'an Madrasah

Mosque and Moktab based

Education

https://www.scirp.org/journal/paperinformation.aspx?paperid=102687#ref18

https://www.worldbank.org/en/results/2021/04/18/keeping-bangladesh-s-students-learning-during-the-covid-19-pandemic

https://www.worldbank.org/en/results/2021/04/18/keeping-bangladesh-s-students-learning-during-the-covid-19-pandemic


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The government took different types of initiatives to overcome the situation but it was not noteworthy successful due to lack of cooperation of the people involved in those systems.

A report of World bank shows: “The government’s main response was through TV-based learning programs. However, within a couple of months of school closing it was clear that student learning, especially among adolescents, was at risk.” (See: Ibid) 3. Islamic Education during the Covid-19 Pandemic in Bangladesh

As the whole education system was broken down during the covid-19 pandemic, the Islamic education was affected too. But as compare to the conventional education system, Islamic education system was more pretentious. Because, many of the private madrasah were permanently closed due to insufficient of fund. Although the government started the online class program through Shangshad TV, most of the contents were not according the madrasah syllabus and curriculum especially Arabic and Islamic subjects. Therefore, the initiative was good but not much suitable for madrasah background students. Moreover, all the madrasah teachers were recommended to upload the class lecture on the available social media, it was too weak in contents, lecture quality and other supporting issues. Therefore, it was not also mentionable useful initiatives for Madrasah background students.

It is noted that “The Bangladesh Bureau of Educational Information and Statistics (BANBEIS) reported that the country has a total of 9,319 Alia madrasas with a total enrollment of 2,409,373 pupils. According to a recent article in a Bangla newspaper, there are around 14, 000 Qawmi madrasas in Bangladesh, with 10,58,636 male and 3,39,619 female students and 7351 teachers.

A study shows that: “The prevalent belief was that madrasa education is reserved for the poor. However, things have changed rapidly, and it is no longer just the poorest members of society who send their children to madrasas; a considerable fraction of the wealthy also send their children to madrasas. School closures in Bangladesh due to Covid-19 began on March 17, 2020, and continued until 2021. But in this pandemic era since last August, the country's Qawmi madrasas was remained functioning — offering lectures, conducting exams, and providing residential facilities – in response to a petition presented to Prime Minister Sheikh Hasina. Yet, because of lockdown and shutdown, the learning process was not consistent. As a result of that learning loss happened in madrasas. However, a large number of Hafezia and Alia madrasas have been unable to reopen, resulting in significant educational loss. Additionally, no Qawmi, Hafezia, or Alia madrasa is open and operating its facilities at the moment due to the shutdown, resulting in learning loss and study gaps. (See: Fayek Al Hasnain, 2022) 4. Mental condition of Students during the Pandemic Beside physical fitness, mental health is also important for teaching-learning process. However, during the pandemic situation, almost all students were disturbed in various ways. Among them, anxiety, panic and so on are mentionable. In a study, it shows that:


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“Students are passing a difficult time due to the rapid spread of COVID 19 virus and vulnerability caused by it. 16% of students (318) expressed anxiety over this pandemic. It is alarming considering the total number of students in Bangladesh. Some key informants believed that it was reasonable to feel ‘panicked’. An Upazila Secondary Education Officer mentioned, “We have 300 students in a school from different socio- economic backgrounds. It created a trauma among the students of the upper-class family in a rural context. Their knowledge about the severity caused by the infection makes their children conscious. Besides, they watch television regularly.” (See: BRAC, 2020) 5. Involvement in the house hold activities

During the school closing period, the students were free from the study, hence, they were involved in the household activities. It took them so far from the study. Many students left study permanently for this reason especially in the rural areas. A study conducted by BRAC shows that:

“Besides studying, the students are engaged in various other activities in their day to day life. Most of the students (55%) assist their parents in household chores. 27% of students pass their time gossiping with family members, friends, and relatives. 19% spend time on the mobile phone, internet browsing, and online games. Interestingly, 18% of students spend their time in creative activities or leisure pursuit such as reading storybooks, painting, singing, making toys and keeping pets etc.” (See: Ibid)

The same study also shows that 13% of the respondents opined that the students become uninterested about studying. This apathy is more evident among the students with disabilities (23%), students of secondary schools (14%), and those living in rural areas (14%).

6. Islamic Education in post-pandemic Bangladesh

6.1 School and its activities

After a long break, it was really difficult to re-open the educational institution. It was one of the most remarkable challenges especially for private institution. However, the situation shows that the people who are involved in this process have been trying to overcome this challenge. Many of the have been successful already as they are now unable to accommodate more students at their institutions.

6.2 Curriculum and Syllabus

During the covid-19 pandemic, the curriculum was made short for the final assessment especially at the primary, secondary and higher secondary level education. The students become habituated with this. Therefore, it was another challenge to go back to the complete syllabus and curriculum. Now, all the institutions are following the normal and regular curriculum. Because, without the complete curriculum and other academic activities, it is not possible to achieve the graduate attributes. According the government’s instruction, all the institution irrespective of government or non-government, they are following their best.


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6.3 Challenges

There are many challenges for the Islamic education in Bangladesh. The covid-19 pandemic has created few more to them. The followings can be few examples:

6.3.1 Lack of Concentration

As the students were relaxed from many of their daily study and academic activities during the lockdown and shutdown in Bangladesh, it is quite difficult to be adjusted to the new normal life. It would take few more months to be fully concentrated in the study life. The authority of any institution is trying to take necessary initiatives to overcome this situation as early as possible. It is really appreciable. However, in the rural are, it may take few more time as the initiatives is not remarkable.

6.3.2 Engagement in Social devices

During the shutdown and lockdown period, students have to use laptop or mobile and TV for their academic activities like online class and exam. Using these types of devices affected them very badly as many of them become addicted do so many things on these. Still, students are using these devices although they are now not required. It wastes their time.

6.3.3 Engagement in social media

Social media have merits and demerits as well. It depends on how we are using it. As during the online class and academic activities, students used mobile and laptop, they also involved themselves on various engagement in social media like Facebook, Tok-tok, Chatting on Viber, WhatsApp and so on. They still using those devices, in most of the cases, and it breaks their concentrations. For example, those who are memorizing Qur’an need more and absolute concentration on it. However, activities on those media making them difficult but they sometime don’t understand.

6.3.4 Lack of Skilled IT expert

Covid-19 has changed the lifestyle of human in the world. It has taught us the benefit of using technology in our life. Most importantly, it has shown how technology can be a good option for learning and teaching something in the easy way. However, in the case of Islamic education system, the lack of skilled IT expert people, we are depriving from many things. For example, non can find the well-equipped and standard Islamic contents in Bengali language as compare to any other conventional issues.

6.3.5 Lack of Teachers

Teaching-Learning process has been changed radically during this covid-19 pandemic situation. However, we do not have the sufficient religious teachers who can be adopted to this. Most of the religious teachers have not enough knowledge using technology, making presentation slides, using multi-media projector, visual effect or editing social medial contents which have now become essential.


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6.3.6 Lack of Resources

Besides, printed book and other sources, the pandemic situation has taught us using other sources of Islamic knowledge online. However, there are not sufficient and reliable sources to fulfill the demand of people. E-learning process has now become more effective and easiest way to know anything.

6.3.7 Lack of Training

Training is very much important for developing ourselves and to be adopted with the new. However, the training for the religious teachers is not remarkable. Only a government institution is responsible to do so which cannot be sufficient.

6.4 Opportunities

Besides challenges, covid-19 has created many opportunities for the human kind. Many things have been developed during this period. Among them, following can be mentioned:

6.4.1 Increasing interest in learning Islam

No doubt that the pandemic situation has made us more religious and enthusiast in learning the religion and practicing them in the daily life. Like any other country, Bangladeshi people have now become more interested in learning Islamic teachings. As the sources are available online, they can easily access it. People become more communicative with the learned person for knowing new knowledge on Islam and contemporary issues.

6.4.2 Increasing religious practice

Like acquiring knowledge on Islam, people are now practicing their religion more. Because, the Covid-19 has shown the ultimate power of their Lord and the incapability of human being. Therefore, they are moving to their lord notably.

6.4.3 Increasing online sources of Islamic knowledge

Demand ensures supply. This is the natural rule. Therefore, as the demand has been made, the online sources of Islamic knowledge are increasing day by day. Many of us has taken various initiatives to create good and reliable contents on Islam and contemporary issues. It surely helps people to enrich their knowledge on Islam.

Conclusion And Recommendations

In the conclusion, it can be stated that Covid-19 has brought both good and bad things to the human being. However, to my humble understanding, it has brought many things good than the bad things. Specially, there is not chance to be looser for a believer. It is the teaching of Islam. Once a believer in a trouble, he or she has to be patient. Allah will reward him/her the best. Considering the situation, one can realize how we have been benefited from this unexpected situation. It has given us many opportunities.


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However, new situation always creates some challenges. New normal Bangladesh is not out of that. In the case of overcoming the challenges of Islamic education in present post-covid Bangladesh, we can do the followings: (i) Government should subsidize the private educational institution to reopen it. (ii) There should be counselling session in each and every institution. (iii) Counselling session should be conducted for both students/learners and their parents. (iv) parents should be more conscious for using the IT devices by their beloved children. (v) spending time with the surrounding people can be another way to overcome the situation. (vi) Education system can be updated with the IT and other equipment. (vii) Online resources must be increased intuitionally rather than individual. (viii) Video contents should be created using high-technology and by prominent authority


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Chapter 3

MAKING MODERN MUSLIM: A COMPARATIVE STUDY BETWEEN THE SIR SYED AHMAD KHAN AND HAJI SULUNG ABDUL KHADIR AL-PATANI

Nasra Mulor

Aligarh Muslim University, Aligarh, India

Introduction Islam and modernity is a topic of discussion in contemporary sociology of religion. The history of

Islam chronicles different interpretations and approaches. Modernity is a complex and multidimensional phenomenon rather than a unified and coherent one. It has historically had different schools of thought

moving in many directions.1 In the 18th century Europe was undergoing major transformations as the new ideas of the

Enlightenment, which stressed the importance of science, rationality, and human reason, and the new technologies of the Industrial Revolution swept across Europe, giving Europeans great power and influence. In the last quarter of the 18th century, the gap widened between the technical skills of some western and

northern European countries and those of the rest of the world.2 The rise of modern Europe coincided with what many scholars refer to as the decline of the

Ottoman Empire, which by the 18th century was facing political, military, and economic breakdown.3 While prior to the 18th century the Ottomans had regarded themselves to be either of superior or, by the mid-18th century, of equal strength to Europe, by the end of the 18th century the power relationship between

the Ottoman Empire and Europe began to shift in Europe’s favor.4 Islamic modernists argued that Islam and modernity were compatible and “asserted the need to

reinterpret and reapply the principles and ideals of Islam to formulate new responses to the political,

scientific, and cultural challenges of the West and of modern life.”5 The reforms they proposed challenged the status quo maintained by the conservative Muslims scholars (ulama), who saw the established law as the ideal order that had to be followed and upheld the doctrine of taqlid (imitation / blind following).

1 The responsibilities of the Muslim intellectual in the 21st century, Abulkarim Soroush 2 Hourani, Albert. A History of the Arab Peoples (1991) p. 259. 3 Esposito, Jonh L., Islam: The Straight Path (Oxford University Press, 2005). p. 115–116. 4 Hourani, Albert op. cit., .p. 258–259. 5 Esposito, John L., John L. Esposito, ed. "The Oxford History of Islam". Oxford Islamic Studies Online. Retrieved 12 November 2014.


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Islamic modernists saw the resistance to change on the part of the conservative ulama as a major cause

for the problems the Muslim community was facing as well as its inability to counter western hegemony.6 This paper mainly focuses of global modernity on the Muslim community (Umma) in terms of

theological, juridical, political, and social issues. To this end, I will examine views of vigorous thinkers of Islamic modernism, including Sir Syed Ahmad khan and Haji Sulong Abdul khaadir al-fatani and so on. With this study, I aim to illustrate Islamic modernism with its general episodes (origin, growth and end) and transformations in the Muslim world and then align the approaches towards modernity. And finally, I shall

offer to present what changes took place in Islamic theology (kalām) and jurisprudence (fiqh) in terms of Islamic sectarianism in the light of these thinkers’ views

However, these efforts were not successful because they were superficial and not in a position to compete with the western counterparts. For example, instead of changing the classical curriculum in education, students were sent to the West or teachers were brought from there.

Islamic Modernism

“Modernity is that which has created fundamental changes in behavior and belief about

economics, politics, social organization, and intellectual discourse.”7 For the last three centuries, the notion of modernity has been a crucial component of various discourses, from politics and economy to religious issues, developed around intellectual milieu. Global modernity has a deep influence on Muslim community that, apart from the entrance of Greek Philosophy, coincided with Islam’s Golden Age between the 8th and

12th centuries, to Islamic theology (kalām), Muslims have never experienced such a big challenge that produced a variety of responses from Muslim intellectuals in different parts of the world. It should be useful to look at political and sociological events which established grounds for the birth of Islamic modernism.

When Islam’s expansion in Europe was stopped at the frontier of Vienna in 1648, and moreover Napoleon landed in Egypt at the end of the eighteenth-century, it was a strong indication of the impotence of the Islamic world in international politics and military matters. Some attempts were made in the areas of military and education by Muslim rulers and intellectuals to reclaim the past and close the gap between

the West and Muslim World. For example, the Ottoman Sultan Selīm III (r.1789-1807), introduced the

Niẓām-i Cedīd (the New Organization) mainly in the military and administrative fields; it was followed by

the Tanẓīmāt of 1839-1876 which included economic, social and religious affairs.8 Modernist thinking was thus transformed into a process that included both ‘western secularist’

thought and ‘revivalist’ attempts challenging each other since that time. Abduh and Aḥmad Khān can be

6 https://en.wikipedia.org/wiki/Islam_and_modernity 7 Andrew Rippin, Muslims: Their Religious Beliefs and Practices (London & New York: Routledge, 2005), p.178. 8 Ira M. Lapidus, A History of Islamic Societies (Cambridge: Cambridge University Press, 2002), p.599.


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seen as pioneers of revivalist attempts for modernization. However, this line was blurred with more fundamentalist approaches later. Westerners on the above quote refers to certain segment of society that they generally took roles in ruling posts. The secularist approach roughly rejects the claim that Islam is a total way of life: “Most or all areas of public life are to be governed not by the Islamic Sharia but by human

reason and initiative.”9 In this approach, religion is accepted as an obstacle for development, and it is accused of having

held back Muslim societies. Consequently, the method of the West should be borrowed in order to confine religion to rituals and private life. Thus, if Muslims follow the path of the West, they would progress in the way in which the West has. It “seems an absurd suggestion that we are talking about different cultures, religious background, historical experiences, context, worldviews, and so on. The Muslim world did not experienced what the West did with the Church or religion against its scholastic thought and abusive role in social life. Therefore “secularism came as a relief from the encroachments of the Church on the State [establishing] it’s philosophic basis, not only in reason, but in the earlier Christian formula of a division of a

labor between Caesar and God.10 By the eighteenth century, Muslims in different parts of the world managed to live as a community

with their religious and social institutions by composing the Islamic civilization and having a number of different understandings as well as various implementations of Islam to social life. There was a representative of all Muslims: the Ottoman Empire. However, the empire had been experiencing splits and divisions in the military and social institutions, such as the Janissary institution. Not only had the decline of the Ottoman Empire but also European intervention in diplomatic and commercial spheres had detrimental results for Islamic civilization. Colonialism followed European intervention and as a result the majority of Muslim countries came under the direct influence of the West: the Dutch invaded Indonesia; the British established its rules in India and took the control of some parts of the Middle East and Africa; the French seized North Africa and western part of the Middle East; the Russians and Chinese absorbed inner Asia. The political and economic stagnation in the Islamic world and/or institutional inadequacy could be accepted as major reasons for why Muslims missed the modernization train. However European colonization and its profound effect on Muslim societies disabled Muslims to engage with modern developments. Instead, they challenged colonization, independence, struggles among groups (religious or ideological) politically, economically, and so on. In fact, European colonialism has two stages: one is geographical imperialism; the

other what is called “cultural imperialism,”11

9 AYDIN BAYRAM,” Modernity and the Fragmentation of the Muslim Community in Response: Mapping Modernist, Reformist and Traditionalist Responses”( İstanbul university, AÜİFD 55:1 Modernity and the Fragmentation of the Muslim Community,2014):p.86. 10 Fazlur Rahman, “Islamic Modernism: Its Scope, Method and Alternatives,”( International Journal of Middle East Studies 1:4 ,1970):.332. 11 William Shepard, “The Diversity of Islamic Thought: Towards a Typology,” in Suha Taji-Farouki & Basheer M. Nafi (eds.), Islamic Thought in the Twentieth Century (London: I. B. Tauris, 2004):61-103.


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New Theology and the Reconstruction of the Shari’a

In modern age, Muslim intellectuals such as Sir Syed Ahmad Khān convinced that Muslims needed

religious reform, especially in theology and jurisprudence. Khān criticized the old theology and argued that “old theology founded on Greek metaphysics was no longer sufficient, because, unlike the old, the new

sciences relied on experiment and observation.12” Khān’s Principles of Exegesis (1892) proposed a new theology that discarded the notion of conflict between science and the Qur’an, because science stands for nature and its laws, which are the creation of God. The Qur’an as the word of God cannot be in conflict with the nature as the work of God.Khan inspired new issues in Islamic theology, like whether miracles are supernatural or not. He held that miracles may be extraordinary, but they are not supernatural: “first, because the Qur’an declares specifically that Divine Laws do not change; secondly, because modern

scientific discoveries have demonstrated that these events were not supernatural13 This paper highlight the comparative between Sir Syed Ahmad Khan and Haji Sulomg al- Fatani as

a part of Muslim thinkers in India and Thailand.

Sir Syed Ahmed Khan:

Sir Syed Ahmed Khan was eminent political figure and a great visionary. He was renowned Muslim reformer of the 19th century. He had a dream to make the community and country advanced and take them forward on modern shapes. His main interest was intellectual development of the people through modern education. He was the first Indian Muslim to contribute to the intellectual and institutional foundation of Muslim modernization in Southern Asia. Sir Syed had made magnificent contributions for the improvement and empowerment of the Muslims. His position in the judicial department left him time to be active in many fields. He was also a good writer and began his career as an author in Urdu at the age of 23. In 1847, he brought out an important book "Monuments of the Great" on the antiquities of Delhi. Even more important was his pamphlet "The Causes of the Indian Revolt". His interest in religion was also active and lifelong. He wrote on the Life of Prophet Muhammad (Sal-am) and dedicated himself to write several volumes of a modernist commentary on the holy Quran. In these works, he enlightened how the Islamic

faith could go with advanced scientific and political ideas of his time.14 While struggling for Independence, he saved the lives of many Englishmen. The Government

centred the title of Sir on him. Thus, he won the confidence of the British Government. After the war of Independence, the Muslims undergone a critical phase. By rebuffing to acquire western education, they

12 AYDIN BAYRAM, op. cit., p.92. 13 Ibid. 14 Filza Waseem,” Sir Sayyid Ahmad Khan and the Identity Formation of Indian Muslims through Education”, Vol. 2, No. 2, ISSN: 2333-5718, (Published by American Research Institute for Policy Development, Review of History and Political Science , , June 2014):p.132.


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were not moving parallel with modern times. The Muslims hated English language and culture. They kept their children away from the schools and colleges. Their unfamiliarity of the English language and lack of modem education kept them away from respectable government posts. On the other hand, the Hindus acquired modem knowledge and obtained high level government jobs. Syed Ahmed Khan was the first Muslim leader to realize the seriousness of the situation.

Sir Syed Ahmed Khan was very upset to observe the depressed condition of the Muslims everywhere. He decided to take extreme efforts for the welfare of the Muslims. He realized that there is a need to the exclusion of mistrust about the Muslims from the minds of British rulers. For this purpose, he wrote Essay on the causes of Indian Revolt in which he proved that there were many factors which led to the rebellion of 1857 and that only the Muslims were not to be held responsible for it. Additionally, he wrote "Loyal Muhammadans of India" in which he shielded the Muslims against the charges of unfaithfulness. These works restored confidence of the British in the Muslims to a large extent. Then, Sir Syed Ahmed Khan focused on the upliftment of educational part of his co-religionists. He told the Muslims that without obtaining modern education, they could not compete with the Hindus and other communities. He pleaded that there was no harm in accepting western sciences and in learning English language. He issued a magazine named "Tahzib-ul-Ikhlaq" which projected adoptable European manners. Afterwards, Syed Ahmed Khan wrote an interpretation on the Holy Quran. In this important work, Syed Ahmed Khan interpreted Islam on logical and scientific basis. Syed Ahmed Khan was one of the pioneers of the Two

Nation Theory.15 Although the Muslims remained aloof from British administration, the Hindus, Parsis and other

communities forged forward in education and social development. The replacement of Persian by English as the language of the higher courts (1835) was disliked by the Muslims but was welcomed by the other communities. They embraced English education much more enthusiastically than did the Muslims. In 1878, there were 3155 college educated Hindus as against 57 college educated Muslims. In a country, growing poorer by the year due to Company practices, government service was a major career path for poor people and the Muslims missed these opportunities. The situation was particularly acute in Bengal and Uttar Pradesh. Since the fall of Bengal in 1757, all of the higher positions in civilian, military and judiciary service were reserved for the British. The more educated Hindus filled the lower positions that were open to Indians. The Muslims were practically shut out.

When appraised his contribution to his community, it is recognized that Syed Ahmed Khan sensed the dangers in this isolation. As long as mutual suspicion and hostility persisted between the Muslims and the British, the former would be excluded from participation in the political and social life of the country. Sir Syed visited England in 1870 and came back with a conviction that English education was necessary for the progression of the Muslims. In 1877 he established the Mohammedan Anglo-Oriental College" at Aligarh.

15 Ibid. p.133.


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The name of the college was self-descriptive and its orientation was decidedly western. It faced immediate hostility from the Muslim religious establishment.

Sir Syed supported the British during the 1857 revolution. This effort of Sir Syed Ahmed Khan had been condemned by some nationalists such as Jamaluddin Afghani. In 1859, Sir Syed published the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt) in which he studied the causes of the Indian upheaval. In his most famous work, he rejected the concept that the conspiracy was planned by Muslim leaders, who were insecure at the weakening influence of Muslim emperors. He accused the British East India Company for its belligerent expansion as well as the ignorance of British politicians regarding Indian culture. Sir Syed suggested the British to appoint Muslims to assist in administration, to 'haramzadgi', (a vulgar deed) such as the rebellion.

When the government of India received the book translated and presented before the Council, Lord Canning, the governor-general, and Sir Bartle Frere accepted it as a genuine and friendly report. The foreign secretary Cecil Beadon severely criticized it and said that it is an extremely rebellious pamphlet. He wanted a proper inquiry into the matter and said that the author, unless he could give a satisfactory explanation, should be severely dealt with. Since no other member of the Council agreed with his view, his spasm did no damage.

The political career of Syed Ahmed khan began after 1857. He provided political leadership by uniting the people under a banner of Islam. He wrote various notable works in order to remove the mistrust of the Britishers towards the Muslims. To the Muslims, he advocated loyalty to the government and to the British he asked to review their policy, which would win the support of the largest minority in the country. This two-way policy resulted in the settlement of the Muslims.

Major contribution by Sir Syed Ahmad Khan.

The Causes of Indian Revolt: Syed Ahmad Khan was so overwhelmed by the trouble of the Muslims in the sub-continent that he decided to make efforts to save the Muslim Nation from total ruin. To remove suspicions of the British officers and bring them closer to the Muslims, he wrote his well-known pamphlet, The Causes of Indian Revolt, which Graham describes as 'true and manly words'.

Pamphlet "The Loyal Muhammandans of India": In this pamphlet, he drew their attention of the critics to the services of Muslims families who had saved the lives of many Englishmen, women, and children at the risk of their own lives. He also pointed out that Muslims are not opposed to Christians.

Indian National Congress: Sir Syed had known about the intention of the Hindus and advised the Muslims not to join it. He thought that Congress was mainly a Hindu body which worked for the protection of the rights of the Hindus. He requested the Muslims to get modern education first then come in the field of politics in order to protect their rights. He believed that the political activity would divert the attention of the Muslims from the constructive task and revive British mistrust.


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Aligarh Movement: According to Ishtiaq Hussain Qureshi, "Syed Ahmad Khan's contribution to Muslim renaissance in India can be summarized in one phrase, that it was the inculcation of self confidence in his people" (The Struggle for Pakistan).Throughout his life, Syed Ahmad Khan remonstrated against the practices of purdah, polygamy, easy divorce and many other fallacies in his community. His main priority was advancement of modern western education, in Muslim society. He believed that his community can only enhance their status and progress when the Muslims accept western scientific knowledge and culture. In AD 1864, he established the Translation Society at Aligarh. It was later renamed the Scientific Society.

Sir Syed was condemned for inspiring communal divisions between Hindus and Muslims. He is recognized by historians as one of the earliest supporters of the Two-Nation Theory that Hindus and Muslims were distinct and incompatible nations. Historians debated that Sir Syed was emotionally incapable to accept the prospect that an independent India's Hindu-majority would come to rule Muslims, who had been the former colonial rulers. He also dreaded that Hindu culture would weaken the Perso-Arabic nature of Muslim culture, which had enjoyed a dominant status under Muslim rulers for centuries. His disapproval of Indian nationalists and profession of the incompatibility of Muslims and Hindus expanded the socio-political gulf between the communities that had emerged with the Urdu-Hindi controversy. At the same time, Sir Syed was strongly disparaged by religious Muslims who regarded his liberal reinterpretation of Islamic scripture as irreverence.

Followers of Sir Syed argued that his political visualization gave an independent political expression to the Muslim community, which helped its goal to secure political power in India. His viewpoint guided the creation of the All India Muslim League in 1906, as a political party separate from the Congress. Sir Syed's ideas encouraged both the liberal, pro-British politicians of the Muslim League and the religious ideologues of the Khilafat struggle. The Muslim League remained at odds with the Congress and continued to support the boycott of the Indian independence movement. In the 1940s, the student body of Aligarh committed itself to the establishment of Pakistan and contributed in a large measure in the activities of the Muslim League. Sir Syed's support of Urdu led to its extensive use amongst Indian Muslim communities and following the Partition of India, its adoption as an official language in Pakistan.

To summarize, Sir Syed Ahmad Khan was great Muslim crusader and political leader of the 19th Century. After receiving education in Persian and Arabic, he joined the Government service. Sir Syed Ahmad Khan took daring step to guide the fortunes of his co-religionists and help them to survive in community. As a social reformer, a political leader, a religious thinker and as a moralist, a rationalist, a humanist, and a jurist, he made immense contribution in the field of theology, philosophy, religion, history, literature, education, and politics. Sir Syed Ahmed Khan, one of the creators of the freedom movement of the Indo-Pakistan, was the main player in imparting modern scientific education to the down-trodden and illiterate

Muslim.16

16 https://www.civilserviceindia.com/subject/Political-Science/notes/indian-political-thought-sir-syed-ahmed-khan.htm


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Political religious in reformers ; Sir Syed Ahmad Khan

A reformer and visionary, Sir Sayyid, can be regarded as the pivotal figure for regenerating the Indian Muslims at a time when they were economically, morally and educationally at their lowest. Nazrul Islam says:” Sayyid Ahmed Khan, was one of the leading spirits of (this) Muslim revival” (1990). In order to truly appreciate his achievement one has to see Sir Sayyed against the background of the time in which he worked and lived. Following the British control of India, the Muslims had been vanquished by the combined might of the British and Hindus. They wallowed in poverty, cultural stagnation, illiteracy and self-pity till the time that Sir Sayyid Ahmad Khan, who had observed with anguish the Muslim’s plight, appeared as a savior on the scene. He resolved to help the Muslims out of this quagmire. For this, he had to face many challenges - the combined hostility of the British and Hindus, the criticism of his political and religious detractors, and most of all the extreme backwardness of the Muslims. Anyone with an average level of commitment would have backed off in the face of such formidable odds, but though Sir Sayyid shared the Muslims’ sense of deprivation and injustice, he did not agree with their pessimism, despondency or fatalism. He resolved to face the challenge of emancipating his community from their educational backwardness, moral decadence and defeatism.

The British East India Company had been operating in India for almost a century before the British government officially took control of the Indian subcontinent by taking over power from the last Mughal Emperor, Bahadur Shah Zafar. The decline of the Mughal Empire had given a chance to the company to

increase their strength in 1764, and by 1818 they were firmly in command of India17 After the War of Independence of 1857, which the British termed a revolt, and the bloody reprisals

which came in its wake, the condition of the Muslims had undergone a drastic change. From the position of rulers they had been reduced to the position of paupers (Hunter 1876). Their fiefs had been confiscated and they were deprived of their position as leaders and landowners. The British were openly hostile and suspicious of the Muslims and deliberately kept them out of government jobs. Although the Hindus had fought alongside the Muslims to cast off the colonial yoke, the British regarded Muslims as their sole enemy since they had wrested power from the Muslims.

The Muslims had been in power in India for almost two centuries and had evolved a system of education which worked essentially on a system of self-help and addressed the needs of the people. Every influential person used to hire teachers from his own pocket for the education of his children and the poor children of his community. Adam says: “It was rare thing to find an opulent or head of a village who had not a teacher in his employment for that purpose. That class, however is alleged to have dwindled away and scarcely any such schools are now found to exist” (in Thorpe 1965). The British after gaining control of India from the Mughal Empire had abolished this system, which was suited to the genius of the people,

17 Filza Waseem,” Sir Sayyid Ahmad Khan and the Identity Formation of Indian Muslims through Education”, , op., cit., p.132.


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saying in the words of the President of the Board of Control, of the East India Company, “we have a great moral duty to perform in India.

Gradually Western style education was implemented and English was made a prerequisite for certain kinds of jobs. After the replacement of the official language Persian with English as the official language, in 1837 by Lord Bentinck, the Muslims had become virtually unfit for any government jobs. Rahman says that “Along with Persian, the cultural ascendancy of Muslims too melted away”. Persian was not only the elite language; it was also a symbolic of Muslim identity. Stripped of its elite status, power and cultural ascendancy, it dwindled into oblivion. Its economic utility as a language of employability was finished in a single ‘crowning stroke’ As McCully remarks: “When economic trend and official policy join together they are formidable indeed”. These measures added to the economic and cultural downfall of the Muslims, which had deteriorated steadily after the War of Independence, so that this indigenous system

of education went into oblivion. 18 As a reaction against the ruthless policies of the conquerors, the Muslims withdrew into a self-

induced isolation, refusing any contact with the British. The educational reforms introduced by the British were regarded with suspicion as attempts to anglicize them. As the traditional system of education was abolished by the British under the plan to reform Indian education, they gradually fell into a state of ignorance and cultural backwardness. It seemed that this once highly literate community would be lost in ignorance, despondency and pessimism. Sir Syed shared their sense of deprivation and injustice, but not their pessimism, despondency or fatalism, and linked the Muslim malaise to their educational inferiority. He was convinced that education was the only panacea for the problems of Muslims. Sir Syed felt the plight of the Muslims and resolved to convince the Muslims that their survival lay in embracing the

education offered by the British. This was an arduous task as distrust ran deep on both sides.19

Background Of Haji Sulong

Haji Sulong was born in 1895 in Kampong Anak Ru (now a thriving commercial district serving as agate way to Pattani Town). He came from a line of eminent Alim, the most renowned of whom was his grandfather, Syeik Zainal Abidin bin Ahmad Al-Fatani, who is even today fondly remembered by the

Malay-Muslims in Southern Thailand as “Tok Minal”20. In family tradition, Haji Sulong was schooled in Arabic and Islamic texts. He was a gifted and intelligent student who had memorized the entire Qur’an by

18 Ibid. p.133. 19 Ibid. p.134. 20 Muhammad Kamal K.Zaman, Fatani 13 Ogos [Patani 13 August] (Kota Bharu, 1996), p. 1.


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the tender age of eight21, for his early education before proceeding to Mecca Ma’had Dar Al-Ulum, a well-

known institution popular among Malay-Speaking students in the vicinity of the Holy Ka’bah22.

Hajji Sulong ; Religious and Political Activism

Hajji Sulong bin Abdul Kadir bin Muhammad Al-Fatani, a religious teacher and President of the Provincial Council for Islamic Affairs (Majlis Agama Islam), and other Muslim leaders in the Pattani region. In Pattani Haji Sulong, Haji Wae Semae Muhammad (President of a Muslim association of Pattni called ‘Semangat’ (‘Zeal’), and 100 other Muslim leader mobilized to the Pattani Muslim under the banner of the (PPM). The PPM was linked with GAMPAR and Semangat and was supported by different groups of Muslims. This was the first time that the leadership of a resistance government of such magnitude was dominated by the religious elite. It marked an important change from the earlier struggle, which was led largely by

former aristocrats.23 Support for Hajji Sulong educations reform initiative was, however short- lived. As anticipated, his

efforts were undone not by elements from within the state but by the member of the very community he sought to uplift. Haji Sulong effort in Patani were resisted by the traditional religious elite. The reservations

of the Tok Guru towards Haji Sulong reformist agenda persisted despite his attempt to win them over.24 Given that Haji Sulong had become a prominent scholar with a wide following and had a political

base a chairman of the Patani Provincial Islamic council, a whisperings campaign of this nature resonated with his detractor.

Despite the closure of Madrasah al- Marif and the caution reaction toward Haji Sulong attempt at reform, the momentum of change had already began to introduce the reform curriculum about education by Haji Sulong, thereby transforming the Pondok into an institution of systematic education. He reasons that Pondok were compelled to change or face the threat of irrelevant and extinction. Haji sulong contribution in generating the Islamic education in the southern province with the creation of Islamic private

school.25 Islamic education in Thailand has been built around the institution of the Pondok, The study of

traditional Islamic institutions in Southern Thailand has not received much systematic and scholarly attention. Institutions such as the Pondok (private Islamic boarding schools) are historically important to the Malay-Muslim community in Thailand. They perform a key role in providing religious instruction and

21 Ibid. p. 2. 22 Numan Hayimasae, “Hj SUlong Abdul Kadir (1895-1954): Perjuangan dan Sumbangan Beliau Kepada Masyarakat Melayu Patani [Hj Sulong Abdul Kadir: Struggle and Contribution to the Patani Malays]” (M.Sc. Dissertation, Universiti Sains Kebangsaan Malaysia, 2002), p.83. 23 http://shodhganga.inflibnet.ac.in/bitstream/10603/127211/6/chapter%204.p 24 Numan Hayimasae, “Hj SUlong Abdul Kadir , po.cit., p.145. 25 Ibd., p. 142.


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also in deepening the community’s understanding of Islam. Moreover, they are closely associated with

Malay-Muslim identity and often act as a pivot for Malay social life.26 As the structure of Islamic Education is concerned, the level of Islamic education in Thailand can

generally be divided into six types: Sekolah Anuban (nursery), Rendah (pre-primary),Tadika (Taman Didikan Kanak-Kanak or Primary), Pondok, Islamic private school or private school teaching Islam, also known as Madrasah (Arabic), Sekolah Ugama Rakyat or Sekolah Ugama Swasta (Malay) and Rongrian Ekachon Sorn

Sasna Islam (Thai), and the last is Institute Pengajian Tinggi (University and Tertian Education Institutions).27 Islamic Education to serve as an important key to integration and development, as most Pondok

have been transformed into private Islamic schools under the government’s jurisdiction. The competition for students between traditional, private Islamic schools and government-run public secular schools that include Islamic subject matter is also a pertinent issue not carefully examined here. At question is whether the Pondok can adapt to conform to the Thai national educational curriculum and continue to exist alongside secular schools. Certainly, the Pondok is under increasing pressure to redefine its role in Thai

Muslim society.28

Conclussion

Modernity in the Muslim world has been a central phenomenon for all contemporary scholars interested in Islamic issues ranging from politics to theology. For the last three centuries, Muslims from different parts of the Islamic world have interpreted modernity within different ways and sought to implement it in societies in which social life is based on religious tradition. Modernity initially came to the fore, as we will see, as a realization of the backwardness of Islamic society in spheres such as politics and military. However, it soon came to encompass all areas of social life as an ideology. It can be considered to be a turning point in terms of a great deal of religious and social transformations in the Muslim world.

Muslims mostly perceive modernity in terms of Western modernity and vary in their views on its relevance and compatibility to Islam. There are at least three orientations towards modernity. The first is the modernist discourse. This orientation is divided into two groups: modernists and secularists. The former group argues that modernity is compatible with Islam and call for a new Islamic theology in order to justify this compatibility. In the past, Islamic theology was a methodological framework to deal with intellectual challenges. However, this old theology could not respond to challenges which modernity posed. It should be replaced by a new theology that can respond to the needs of modern times. As for the latter group,

26 Hasan Madmarn. 1999. The Pondok and the Madrasah in Patani. University Kebangsaan Malaysia.p2

27 Liow , Joseph Chinyong. Islam Education and reform in southern Thailand , (Singapore,2009), p.49. 28 Ibid.,p.3-4


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sometimes they are called ‘western modernists’ as they adored Western values and culture. They argue

that the main cause of backwardness in Islamic community is its adherence to the tradition and religion.29 The second orientation is the Islamist discourse. It refers to revivalist and reformist thinking that

calls for the reform (iḥyā) of the practices of the Ancestors (al-salaf al-ṣāliḥūn), the first three generations

of Muslims, and reform (iṣlāḥ) of religious practices such as visiting graves for intercession, fertility, health,

and prosperity, celebrating birth and death anniversaries of saints, and adherence (taqlīd) to schools of law. And the third orientation is the traditionalist discourse, which refers to those who give less priority

to modernity and at the same time have strong loyalty to religious faith and practices inherited from the past. For them, there is no need to change social institutions and existing methodology in jurisprudence.

For example, the gate of ijtihād is closed as Islamic Law has reached its peak with four schools of

jurisprudence (Ḥanafī, Mālikī, Shāfiī, and Ḥanbali).30 By recommendation, both reformers between Sir Syed Ahmad Khan and Haji Sulong especially

about education are brightness of the much changing in tradition Muslim world and they are the chosen one as political thinkers was played for the new world order from the last three decade has imagine through to the globalization world.

29 AYDIN BAYRAM,” Modernity and the Fragmentation of the Muslim Community in Response: Mapping Modernist, Reformist and Traditionalist Responses, op., cit.,p.72. 30 Ibid. p.73.


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Chapter 4

POLITICAL CULTURE IN THAILAND DEEP SOUTH; THE LAST SULTANATE TO ORDINARY PEOPLE

Muhammadfatton Dohae

Aligarh Muslim University, Aligarh.

Introduction The ongoing situation in Thailand’s deep south started in 2004, the post-conflict after the

termination. As we know, any conflicts have their roots in the problem. The study will focus on the main reasons for Political Struggles in Thailand’s Deep South (Patani, Narathiwat, and Yala provinces). These border Malaysia’s north region(Kedah, Perak, and Kelantan). The people also have the same ethnicity, religion, and culture. The Anglo-Siamese Treaty of 1909 separated the region from their Kingdom. The region became provinces of the Kingdom of Thailand, as it had done in other parts of the world during British

colonisation.31 Moreover, the late Sultan Abdul Kadir Kamaruddin Syah was forced to flee because of the Siamese

fugitives on charges of rising against the authority, and the country lost a leader or a king. Finally, it had reported that his government died in 1933 in the State of Kelantan, Malaysia. But there was good news for the Farmers of the time after Sultan Sultan Kadir Kamaruddin Syah died. Patani’s struggle continues with his son living in Kelantan, Malaysia. He realised the fate of the Patani state ruled by his father, Tengku Mahmood Mahyideen Bin Sultan Abdul Kadir Kamruddin Syah, son of former Patani Malay King and a Major Rank officer in Force 136. He has appealed to the British authorities in India to take over the surrounding

Farmers and Territories and combine them with Malay land.32 Also, during the Siamese involvement in World War II, the Japanese provided hope for the Patani

people to liberate their homeland from the occupation of Siam. According to Wikipedia, Siam(Current Thailand) is the most powerful country in Indo-china and the oldest Thai country, including its followers, like Cambodia, Lanna, Laos, Pegu, & parts of Malaysia. It had established by the Raung Phra Dynasty and

lasted until 1932.33

31 Scupin, R. (2013). South Thailand: Politics, Identity, and Culture. The Journal of Asian Studies, 72. doi:10.1017/S0021911813000065 32 Wan Mohd Hazim. “Tengku Abduk Kadir Kamarudin ibnu al Marhum Tengku Sulaiman Sharifudin Syah.” (2012) http://radenahmadpattani.blogspot.com/2012/03/tengku-abduk-kadir-kamarudin-ibnu-al.html 33 Ibid.


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The hope had heightened when the allied forces in the San Francisco Declaration of April 1945 adopted

the principle of self-determination to free the colonies from the occupation’s shackles.34 At the same time, several other leaders were involved in the fight to liberate the Patani homeland, such as Tengku Abdul Jalal, Guru Haji Sulong, and other leaders. Besides the Thailand revolution in 1932, the change of the Siamese name to Thailand, and a democratic way of ruling (Monarchy) under the heads of state by a King and the Prime Minister’s rule. Haji Sulong, in his struggle to the summit, met with members of the Islamic Religious Council, Ulama, and prominent Patani people to formulate any wishes and suggestions of the Malay Muslim Patani community to the Siamese authorities. Hajj Sulong decided and filed the claim known as the “Seven demands to the Siamese Government of Thailand” in April 1947. The Patani people want to rule their territory or special autonomy area by making such a claim to the Thai Siamese authorities. But all

of this is notorious to the Thai Siamese government.35 However, nowadays, various organisations are struggling on their way, including violent–arms groups and non-violence groups or organisations like social society organisations in social, political, human rights etc., in southern Thailand. We can say that the political development in the area has an evolution from transition generation by generation through their aspiration.

(Map of Southern Thailand and Northern Malaysia)36

Background of Conflict

The conflict started in 1786 when the government successfully conquered the Kingdom of Siam Patani Sultanate through a series of wars. The conquest changed the government structure, and the government of Siam used Divide and Rule policy in Patani. Patani was divided into seven regions, with a

vassal ruler appointed for each nation to weaken the Malays’ power.37

34 Declaration on Principles of International Law friendly relations and Co-operation among States in Accordance with the Charter of the United Nations. Un.org. Retrieved 26 May 2022, from https://www.un.org/ruleoflaw/files/3dda1f104.pdf. 35 Ibid. 36 McCargo, D. (2013). Understanding the Southern Thai Peace Talks | Asia Peacebuilding Initiatives. Asia Peacebuilding Initiatives. Retrieved 26 May 2022, from http://peacebuilding.asia/understanding-the-southern-thai-peace-talks/. 37 Yaacob, C. (2013). Aggressive Conflict in Southern Thailand: Roots of Hostility and Aggression. Journalarticle.ukm.my. Retrieved 26 May 2022, from http://journalarticle.ukm.my/8250/1/Che_Mohd_Aziz_Yaacob_Jebat_2_December_ 2013no_2.pdf.


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Chulalongkorn, the king of Siam, formed the Thesaphiban to centralise power in Patani. The Minister of Home Affairs approved the District Administration Policies in 1897. Phraratchabanyat Pakkhrong Thongtin(Local Administrative Act.). This act was reinforced two years later. By introducing the regulations on the administrative region known as Kho Bangkhap Pokkhrong Huamung(rules governing districts), these acts were intended to weaken the Patani provinces and the Malay kings’ sovereignty. As the Malay rulers of the Kingdom of Siam became aware of their declining control over Patani, they rose in opposition. The strife reached heights in 1902 when the Malay kings in Patani arrested and deposed Tengku Abdul Kadir, a

king in the region of Patani.38 As Anand Panyarachun, former Prime Minister of Thailand and also the director of the National Reconciliation Commission (NRC), argues that: “The main problem in Southern Thailand is political, while social, economic, identity is relatively minor.” Political developments in the Thailand Deep South were plagued by oppression, discrimination, murder and corruption.39 At the same time, the cause of problem or conflict in Thailand’s deep south or Patani cause of Political justice.40 Thai political culture, which draws on polysemic symbols of nationality, royalty, and religion, has had significant consequences for ethnic and religious minorities such as Muslims. Over time the Thai state developed a complex ethnic management programme that combined assimilation policies without openly

denying pluralistic tendencies.41 When the government implemented the Thai policy, the Malays Muslims in Thailand’s Deep South underwent assimilation in history, identity, and culture. The Thai-Buddhist culture demands that all people participate in it. The Thai Buddhist government applied policies against the Islamic

religion and Malay culture.42 In the Rattanakosin era, Thai identity revolves around the concepts of “Chat, Sassana, Pramahakasat,” or Nation, Religion (Buddhism), and Monarchy. Although Buddhism is the majority religion in Thailand, it is not the official religion, and the Thai king is considered the patron of all faiths.43 As a result, The Malays Muslims in Thailand’s Deep South suffered numerous challenges and hardships due to Thai government regulations incompatible with their Islamic traditions. The Thai government had no regard for their life values, which influenced the Malays Muslims in Southern Thailand to stand up in defence of their rights as Muslim Malays. From a historical perspective, this assimilation started during the regime of Phibul Songkhram when he introduced the Rathaniyom, which subsequent leaders continued. Under this policy

38 Ibid. 39 Ibid. 40 McCargo, D. (2010). Autonomy for Southern Thailand: Thinking the Unthinkable? Pacific Affairs, 83(2), 261–281. http://www.jstor.org/stable/25698454 41 SCUPIN, R. (1998). MUSLIM ACCOMMODATION IN THAI SOCIETY. Journal of Islamic Studies, 9(2), 229–258. http://www.jstor.org/stable/26198063 42 Yaacob, C. pp.27

43 Yusuf, I. (2007). Faces of Islam in Southern Thailand. East-West Center. http://www.jstor.org/stable/resrep06480


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of the Thai government, the Malay language and culture were to be abolished, marriage laws and fear were put to the side, Malay costume was prohibited, and western clothes were conducted.44

The Last Sultanate of Patani

On the other hand, the Malay rulers did not accept their loss of autonomy without a struggle. Tengku Abdul Kadir Kamaruddin, Sultan of Patani, gained the support of Sir Frank Swettenham, Governor of the Straits Settlements, in August 1901, in response to the new challenges to his authority. Tengku Abdul Kadir stated that, despite the Siamese appointing a Commissioner for Patani five years earlier, he had not

interfered considerably in the administration.45 Although Tengku Sulaiman, the ruler of Patani, died in 1896, the advantage of the situation was

taken to impose drastic changes. The heir was initially only given provisional recognition as a successor. Despite being confirmed two years later, the Raja was limited to a mere official’s status. Moreover, the Raja’s authority had dropped significantly. Customs dues collection at Patani port had stripped away from

him.46 Swettenham replied to Tengku Abdul Kadir’s appeal by advising him to be patient and avoid

violence. Concurrently, Swettenham made private representations to King Chulalongkorn of Siam in the optimism of moderating his policy. However, the Siamese government held that the Sultan had been deliberately seeking trouble, and in this way, he had persuaded to go by his interests in British Malaya. However, because their appeal ultimately resulted in no action to “relieve them of the oppression and unfairness by the Siamese,” the Malay rulers began to plan on their own, with Patani’s ruler, Tengku Abdul

Kadir Kamaruddin, as their leader.47 When the French learned that the Siamese had attacked in the south, the Malay ruler hoped they

would attack in the east and divert the Siamese forces away from Patani. In late 1901 and early 1902, Siam government measures were taken to further tighten control in Saiburi and Rangae, including the appointment of two Siamese officers to rule alongside the Malay rulers in each state. Tengku Muttalib of Saiburi and Tengku Samsuddin of Rangae used passive resistance to consider complicating the actions of the Siamese government. The Bangkok government ordered the take of force immediately in reaction to the Malay Rajas’ potential revolt. Tengku Muttalib and Tengku Samsuddin had taken their action without any notice. All of the displaced Rajas were less effective than the Sultanate of Patani. Surin Pitsuwan, former Asian secretary, argued that due to the history of Patani, its respected religious establishment and economic

44 Ibid. 45 Hazim, Wan Mohd, (2022). Tengku Abduk Kadir Kamarudin ibnu al Marhum Tengku Sulaiman Sharifudin Syah. Radenahmadpattani.blogspot.com. Retrieved 26 May 2022, from http://radenahmadpattani.blogspot.com/2012/03/tengku-abduk-kadir-kamarudin-ibnu-al.html. 46 Ibid. 47 Ibid.


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status. And the principality of Patani had been recognised as the capital of Malay states under Siamese

suzerainty. Thus Tengku Abdul Kamaruddin, the last Sultanate of Patani, was considered.48 On 21 February 1902, Tengku Abdul Kadir was arrested and later imprisoned in Phitsanulok

province. Tengku Abdul Kadir was charged with ‘gross disobedience’ against the king’s order. Tengku Pitay or Kadir, the ex-Raja of Patani’s elderly uncle, was officially proclaimed as the new Raja of Patani. Throughout the Malay Peninsula, his arrest was greeted with sympathy. As in Straits Settlements, mainly the Singapore Free Press, the press attempted to raise an agitation for the Siamese action was a setback for those interests that had hoped to embody the whole Malay area in a British protectorate. Still, the Siamese was too firmly established to be displaced. The British government advocated the Raja’s restoration in 1903, feeling indebted to him because he had taken Sir Frank Swettenham’s advice not to organise a mutiny. Still, according to the Siam Government, Tengku Abdul Kadir would have been reinstated if he had not refused to sign a commitment to keep the peace. On the other hand, Tengku Abdul Kadir was released two years later and allowed to return to Patani because he did not engage in political activities.

Tengku Abdul Kadir and his family had moved to Kelantan after spending some time in Patani in 1905.49

The successor to His Son

Tengku Mahmud Mohyideen, a son of the former sultan, Tengku Abdul Kadir Kamaruddin, led the fight to have Patani united with Malaya by the British government (Current Malaysia).His request was refused by the British because the British were more pro-Siamese. As a result, the British backed Siam by combating Malaya movements such as the Gerakan Patani Raya (GEMPAR- the Federation Prosecutor Malay Kingdom), which aimed to help Malays Muslims in Patani. Tengku Mahmud Mohyideen was urged not to participate in any actions related to Patani’s separation. The government pressured the Malay leaders because of

British support, which reduced the resistance.50 Haji Sulong and Tengku Mahmud Mohyideen are amongst

the Malay leaders who went missing or were assassinated in secret.51 And likewise, The Kingdom of Thailand was in charge of the disturbance, which was suppressed by insurgent efforts. The turmoil emerged by the end of 1960 and the beginning of 1970. Groups of separatist movements led this agitation to gain independence as per the aspirations of Malaya in 1957. Most of the separatist movement’s leaders had earned higher education both inside and outside the country. In their struggle for Patani’s independence, they employed violence and aggression. Their effort is still active today. The government of Thailand and the separatist movement is suspected of involvement in the murders and

48 Yaacob, C. p.26-27 49 Thabchumpon, N.(1998). Grassroots NGOs and Political Reform in Thailand: Democracy behind Civil Society Rauli.cbs.dk. Retrieved 26 May 2022, from https://rauli.cbs.dk/index.php/cjas/article/download/2164/2160. 50 Ibid. pp.27. 51 Ockey, J. (2011). Individual imaginings: The religio-nationalist pilgrimages of Haji Sulong Abdulkadir al-Fatani. Journal of Southeast Asian Studies, 42(1), 89–119. http://www.jstor.org/stable/23020304


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burnings of public property.52 It can be seen that political bargaining is the negotiation of political power between the ruler and the ruler who had the power of political legitimacy at that time. After 1909 Patani’s political power has been confined to other forms of bargaining until the present.

Transition into Ordinary People

Historically, the power negotiation between the ruler and the ruler makes a deal and agreement of legitimacy on the ruler, and people follow the ruler. However, the people in Thailand’s Deep South have been a struggle for a long time since 1909. Almost all of their struggle is to protect to maintain their

identity, such as religious, ethnic, linguistic, economic and Political grievances.53 In response to the increased political representation of Muslims, the Thai government has also adjusted its policies to accommodate the religious-cultural demands of the community. Malay Muslim women are allowed to wear the hijab in

pictures for official documents, such as identity cards and passports, and at official places of work.54 In 1992 Islamic Administrative Bill was passed by the Thai parliament as introduced by almost of Malay Muslim

members of parliament became the 1992 Islamic Administrative Bill.55 However, on 28 March 2013, Thailand’s government formalised its first-ever peace talks agreements

with Muslim rebels in the south, seeking to end a decades-long conflict. The National Revolution Front (BRN) signed the deal in Kuala Lumpur, Malaysia, and Thailand is the state of various groups. Since the political conflict started in the Muslim-majority region in 2004, more than 5,000 people have been killed. The influence in peace is no one as the rebel leader is the person from a southern Thailand community who had fled or sought asylum abroad seek a vital role in gaining “Political Justice” in the area. This

circumstance made political cheerful better than the violence happening until now.56 The peace talks caused people in the area to become more alert and want to be more involved. Besides, the government has opened a space for political activities. However, special law enforcement in this area still results in the

establishment of various networks in civil society in various fields.57

52 Thabchumpon, N. pp.27 53 Farrelly, N. (2016). BEING THAI: A Narrow Identity in a Wide World. Southeast Asian Affairs, 331–344. https://www.jstor.org/stable/26466934 54 Yusuf, I. (2009). Ethnoreligious and Political Dimensions of the Southern Thailand Conflict. In A. Pandya & E. Laipson (Eds.), Islam and Politics: Renewal and Resistance in the Muslim World (pp. 43–56). Stimson Center. http://www.jstor.org/stable/resrep10936.9 55 YUSUF, I. (1998). ISLAM AND DEMOCRACY IN THAILAND: REFORMING THE OFFICE OF “CHULARAJMONTRI/SHAIKH AL-

ISLĀM.” Journal of Islamic Studies, 9(2), 277–298. http://www.jstor.org/stable/26198065

56 Head, J. (2013). Thailand signs peace talks deal with Muslim rebels. BBC News. Retrieved 26 May 2022, from https://www.bbc.com/news/world-asia-21611764. 57 International Crisis Group. (2015). The Kuala Lumpur Process. In Southern Thailand: Dialogue in Doubt (p. pages 3-Page 11). International Crisis Group. http://www.jstor.org/stable/resrep31765.6


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Such as a legal organisation or a lawyer. Human rights protection organisations protect children and women. The organisation heals those who are affected by violence. The childcare, Media organisations, etc., currently have more than fifty organisations. These organisations can reflect the people’s political participation, and access to government services or claims of various justice will bring more strength to the

public sector.58

Conclusion

In the state of Political culture in Thailand’s deep south, from the last sultanate to ordinary people. We can understand that any area has its unique development of Political Participation; there has been a development in the battle between the Kingdom of Siam and the Sultan of Patani. The followed by a reduction in the legitimacy of Raja Patani in the region by external and internal factors. Furthermore, it entered a period of influence, and the San Francisco Declaration of April 1945, the principle of self-determination and liberation of colonised states by the United Nations charter. The struggle through the former Sultan of Patani through the parliament and seven political demands led by spiritual leader Haji Sulong, Islamic reformists and Malay nationalism during the transition period of Thailand’s first democracy and a coup by General Phibu Songkram. The result of Thai nationalism in the present day has a negatively accused by the Thai government. Until now, political struggle bargaining through the parliamentary system of the ordinary people in Thailand’s Deep South was accessible by any means conditions Thailand centralised.

However, which represents the political culture in the region. There is a political struggle between violence and non-violence. Where there is injustice and resistance, depending on the political will. In general, all citizens need peace in Thailand’s Deep South conflicts or worldwide, but what kind of peace do we want to see and feel? As well as being able to inherit sustainable peace and stability. Therefore, peace must be assured like a safe life, not being badly threatened, non-discrimination, receiving the welfare they should be getting, gaining political rights, and being treated equally and somewhat like honest citizenship. That is the peace that ordinary people like a researcher could realise.

58 Madakakul, S. (2018). Phak pracha sangkhom samsippæ t ʻongko n læ nakwichakan thalæ ng kan thu angting rat yutti kan

khukkham læ pit pak prachachon.[38 Civil Society Organizations and Academics have Voiced Protests Against the State to End Harassment and Silence of People.] Chaidantai.com. Retrieved 26 May 2022, from http://www.chaidantai.com/?p=8865.


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Chapter 5

TAKHRIJ HADIS: METODE MEMELIHARA HADIS NABI SAW YANG RELEVAN DI ZAMAN INI

A Irwan Santeri Doll Kawaid

Universiti Sains Islam Malaysia (USIM)

Pendahuluan Ilmu takhrij merupakan satu cabang ilmu baharu dalam ilmu Islam malah dalam ilmu hadis itu

sendiri. Ia mula berkembang sekitar tahun 1950an.59 Meskipun begitu, ini tidak bermaksud bahawa takhrij hadis adalah satu perkara baharu dalam dunia keilmuan Islam. Aktiviti takhrij hadis telah wujud dan telah berkembang sejak kurun ketiga hijrah lagi.60 Namun takhrij hadis yang terdapat pada zaman dahulu adalah lebih kepada berbentuk amali dan tiada apa-apa penulisan pada zaman itu yang berkaitan sudut teorinya.61 Pada zaman ini, ilmu ini banyak berkembang dari sudut teorinya dan penulisan berkaitannya juga banyak

dilakukan.Dari sudut etimologi, istilah ‘takhrij’ berasal dari kata kerja kharaja ( ج ر خ ) yang berarti keluar.62 Dari sudut estimologi pula ia bermaksud menunjukkan tempat hadith pada sumber asalnya yang mengeluarkannya dengan sanadnya dan menjelaskan statusnya ketika diperlukan. 63

Takhrij hadis amat diambil berat oleh banyak pihak di zaman ini. Bukan sahaja dalam penulisan akademik, malah dalam penulisan umum, teks khutbah dan sebagainya diwajibkan agar para penulis menyatakan sumber setiap hadis. Hal ini bagi memastikan hadis-hadis yang dinyatakan dalam mana-mana penulisan mempunyai bukti kewujudannya dalam mana-mana kitab. Meskipun dengan menjelaskan sumber-sumbernya belum tentu menunjukkan sesuatu hadis itu sahih. Tetapi dengan bukti kewujudannya sekurang-kurangnya ia boleh dirujuk agar dapat dikaji dan diteliti. Berbanding jika sumbernya tidak diketahui lansung.

Pemeliharaan Hadis di awal Islam

Selepas kewafatan Rasulullah SAW dan setelah berlakunya pembunuhan Saidina Uthman RA umat Islam telah berpecah kepada beberapa kumpulan. Perpecahan yang berpunca daripada masalah politik ini

59 Deraman, Fauzi. "Ilmu Takhrij Al-Hadith: Pengertian, Sejarah dan Kepentingannya. Jurnal Usuluddin 14 (2001): 55-64. 60 Ibid. 61 Ibid. 62 'lsmail bin Hammad al-Jawhari, al-Sihah. Tahqiq: Ahmad 'Abd al-Ghafur 'Attar. Beirut: Dar al-Mafayin. (1982). j.1. h 310, Abu al-Hasan Ahmad ibn Faris. Mu'jam Maqayis al-Lughah. Tahqiq: 'Abd al-Salam Harun, Kahirah: Mustafa al-Babi al-Halabi. (1970). j. 2. h. 175-176, Majd al-Din Muhammad bin Ya'kub al-Fayruz Abadi. Al-Qamus al-Muhit, Beirut: Muasasah al-Risalah, (1987). j. 1. h 192.

63 Al-Tahhan, Mahmud. Ushul al-Takhrij wa Dirasah al-Asanid. Beirut: Dar al-Qur‟ an al-Karim (1978). h. 12,


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bukan sahaja mengakibatkan timbulnya masalah-masalah luaran, seperti peperangan dan kekacauan tetapi juga mengakibatkan timbulnya hadis palsu. Dalam kesempatan itu, terdapat beberapa pereka hadis yang muncul dan berani mereka-reka hadis untuk kepentingan dirinya atau kumpulannya. Apabila fenomena ini berlaku, para sahabat mula bermulalah berhati-hati dalam menerima hadis. Antara tindakan yang mereka lakukan adalah tidak menerima apa-apa hadis kecuali yang mereka tahu.64 Sejak itu jugalah mereka memberi penekanan yang begitu kuat kepada kredibiliti perawi dan kesahihan sanad. Ibn Sirin sebagai salah seorang tokoh ulama hadis dari kalangan tabi‘in berkata:

"Sesungguhnya mereka (periwayat hadis) tidak bertanyakan tentang sanad sesuatu hadis, tetapi apabila setelah berlakunya fitnah (pembunuhan ‘Uthman RA) mereka berkata, nyatakanlah kepada kami nama rijal (periwayat hadis) kamu, maka dilihat kepada (periwayatan) dari kalangan Ahli Sunnah, dan kata-katanya diterima, dan dilihat kepada (periwayatan) dari kalangan ahli al-Bid‘ah, maka kata-kata mereka tidak diterima".65

Penekanan terhadap kredibiti perawi dan persambungan sanad antara setiap perawi yang terdapat dalam sanad diperdalami lagi oleh para ulama sehingga timbullah ilmu-ilmu seperti Ilmu Rijal dan Ilmu al-Jarh wa al-Ta’dil. Kedua-dua ilmu ini memberi fokus kepada aspek perawi hadis. Usaha-usaha seperti ini dapat memelihara hadis Nabi SAW disebabkan kebenaran penisbahan sesuatu hadis kepada Nabi SAW dapat dikesan melalui wujudnya persambungan periwayatan antara setiap perawi yang terdapat dalam sanad dan perawi-perawi yang meriwayatkannya diketahui identiti dan kredibiliti mereka. Justeru setiap perawi perlu menyatakan siapa orang yang menyampaikan kepadanya atau gurunya. Jika terputus, kebenaran penisbahan hadisnya kepada Nabi SAW diragui dan boleh ditolak atau mereka didapati tidak berkredibiliti atau kredibiliti mereka diragukan, maka penisbahan riwayat mereka kepada baginda Nabi SAW juga diragukan dan akan ditolak. tambahan beberapa garis panduan berkaitan matan. Iaitu yang berkaiatan dengan masalah al-Syuzuz 66 dan ‘Illah.67

Setelah ilmu usul hadis mula disusun dan syarat-syarat hadis sahih menjadi garis panduan penerimaan hadis, perkara ini telah menambahkan lagi ketelitian pemeliharaan hadis. Iaitu dengan

64 al-San'ani, Muhammad Ibn Isma'il. Tawdih al-Afkar li Ma'ani Tanqih al-Anzar, Kaherah. 65 Muslim, op cit. jld 1, hlm 13. 66 al-Syuzuz ialah suatu percanggahan periwayatan di antara seorang perawi yang thiqah dengan periwayatan perawi-perawi thiqah yang lai. Abu Syahbah. 1403H. al-Wasit fi ‘Ulum wa Mustalah al-Hadith. Dar al-Fikr al-‘Arabiyy. hlm. 228. 67 ‘Illah ialah suatu kesilapan halus yang terdapat dalam sesuatu Hadis yang menyebabkannya dianggap bermasalah. Ibid. hlm. 228.


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tambahan beberapa garis panduan berkaitan matan. Iaitu yang berkaiatan dengan masalah al-Syuzuz 68 dan ‘Illah.69

Pemeliharaan Hadis di Zaman Ini

Metode menilai kesahihan hadis dengan melihat kepada persambungan sanad, krediliti perawi dan matan adalah metode memeliharaan hadis yang digunakan dari zaman ke zaman dalam Islam. Di zaman ini pun metode ini masih lagi relevan. Namun disebabkan perubahan zaman dan kitab-kitab hadis yang dikarang mulai kurun ke 5 hijrah lagi mulai tidak menyatakan sekali sanad-sanad hadis maka metode pemeliharaan hadis sudah berubah. Ia ditambah dengan metode baharu iaitu dengan takhrij hadis.Inilah metode yang digunakan oleh ulama hadis sejak kurun 7,8,9 dan seterusnya. Meskipun sanad tidak dinyatakan, tetapi dengan menyatakan sumbernya, iaitu apa-apa kitab, sudah cukup untuk menjadi bukti kewujudan hadis. Dengan membuktikan kewujudannya dapat dipastikan bahawa hadis tersebut bukanlah rekaan. Walaupun hadis tersebut belum tentu benar, kerana terdapat hadis yang bersumber tetapi palsu, tetapi dengan membuktikan kewujudannya, sekurang-kurangnya dapat mengelakkan setengah daripada hadis palsu.

Ini bukan bererti penekanan terhadap perawi tidak lagi penting, tetapi ia tidak lagi relevan dalam zaman yang hadis-hadis tidak lagi dipaparkan sanadnya. Tujuan sanad dibuang selepas pengarang asal adalah kerana mengelakkan ia menjadi panjang kerana ia akan terus bersambung ke banyak generasi. Namun persambungan itu tidak akan ada apa-apa kesan terhadap kesahihan atau kedhaifan hadis.

Maka melalui takhrij, hadis Nabi SAW dapat diketahui kebenaran penisbahannya kepada Baginda SAW, iaitu melalui bukti kewujudannya dalam mana-mana sumber ulama Islam. Dengan metode ini, hadis Nabi SAW dapat dipelihara daripada dimanipulasi dan didakwa berasal daripada Nabi SAW sedangkan tidak ditemui dalam mana-mana sumber ulama Islam kewujudannya. Dengan mengetahui ketiadaannya dalam sumber-sumber itu, dapat diketahui bahawa hadis tersebut adalah rekaan dan palsu.

Metodologi Kajian

Kajian yang dijalankan ini adalah berbentuk kualitatif sepenuhnya dan melibatkan pengumpulan data melalui kajian perpustakaan. Oleh yang demikian, karya-karya utama khususnya dalam disiplin ‘ulum al-hadis dan ilmu takhrij akan dijadikan sebagai rujukan untuk mendapatkan data-data primer. Justeru, antara karya penting yang membincangkan tentang ilmu takhrij adalah seperti Ushul al-Takhrij wa Dirasah al-Asanid oleh Mahmud Al-Tahhan dan Ta'sil li Usul al-Takhrij oleh Bakr bin 'Abd Allah Abu Zayd, Selain daripada itu, beberapa sumber lain turut menjadi rujukan pengkaji iaitu antaranya al-Talkhish al-Habir fi Takhrij Ahaadith

68 al-Syuzuz ialah suatu percanggahan periwayatan di antara seorang perawi yang thiqah dengan periwayatan perawi-perawi thiqah yang lai. Abu Syahbah. 1403H. al-Wasit fi ‘Ulum wa Mustalah al-Hadith. Dar al-Fikr al-‘Arabiyy. hlm. 228. 69 ‘Illah ialah suatu kesilapan halus yang terdapat dalam sesuatu Hadis yang menyebabkannya dianggap bermasalah. Ibid. hlm. 228.


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Syarh al-Wajiz al-Kabir li al-Rafi'I, Takhrij al-Hadith Nasyatuh wa Manhajiyyatuh dan Kayfa Nadrus ‘Ilm al-Takhrij.

Pemeliharaan Hadis Melalui Metode Takhrij Hadis

Pemeliharaan hadis melalui metode takhrij hadis dapat dilihat daripada beberapa aspek. Aspek-aspek tersebut adalah:

Mengelakkan Penyebaran Hadis Palsu Apabila takhrij hadis dengan menyatakan sumber asalnya diwajibkan ke atas setiap orang yang ingin

menukilkan hadis dalam sesuatu penulisan, ia secara tidak langsung dapat mengelakkan hadis palsu daripada disebarkan. Hal ini kerana apabila sumber ambilan hadis perlu dibuktikan, hadis-hadis yang tidak mempunyai bukti sumber ambilan adalah diragukan dan dapat dielakkan penghujahannya. Selain itu, melalui takhrij, sumber yang hadis yang bermasalah dapat dikesan dan ditolak penisbahannya kepada Nabi SAW. Lebih menjamin ketepatan sesuatu kajian riwayat itu ialah apabila takhrij mendedahkan kesilapan sebahagian kajian sanad yang dibuat secara tidak cermat, sehingga sesuatu sanad yang bermasalah diangkat ke tahap hasan li gharihi sebegitu mudah semata-mata memiliki banyak jalur sanadnya walhal semuanya bertaraf dhaif jiddan. Sikap bermudah-mudah ini mencerminkan ketiadaan asas disiplin dalam ilmu hadis serta memberi implikasi. Melalui proses takhrij hadis Nabi SAW dapat dipelihara secara langsung daripada dimanipulasikan.

Dapat Memudahkan Pembaca Mengetahui Status Hadis Takhrij hadis perlu menyatakan status kesahihannya jika ada. Hal ini kerana terdapat hadis yang

status kesahihannya telah dinyatakan dalam sumber asalnya, iaitu oleh pengarang kitab itu sendiri atau oleh ulama lain yang membuatkajian terhadapnya. Dengan melakukan takhij, iaitu dengan merujuk hadis pada sumber asalnya, komentar pengarang terhadap status kesahihan sesebuah hadis itu mungkin dapat ditemui. Dengan status kesahihannya hadis-hadis yang diragukan kesahihannya dapat dielakkan daripada diamalkan atau disebarkan. Inilah antara tujuan takhrij yang diharapkan oleh pelbagai pihak.

Dapat Mendekatkan Umat Islam Dengan Hadis Nabi SAW Takhrij hadis dengan mencari sumber asalnya akan mendekat umat Islam kepada hadis Nabi SAW.

Hal ini kerana, takhrij hadis membabitkan beberapa proses. Antaranya proses merujuk dan memahami teks hadis. Dalam proses mencari sumber asal hadis, bukan sahaja teks hadis yang dicari akan ditemui, tetapi pelbagai maklumat berkaitan hadis, seperti teks asal, maksud hadis, maklumat sumber, maklumat sanad, status, tariq dan sebagainya akan ditemui. Justeru, jika setiap orang, terutamanya orang yang ingin menukilkan hadis diminta untuk melakukan takhrij, secara tidak langsung dia akan lebih mengenali dan dekat kepada hadis Nabi SAW. Selain itu, pembaca yang membaca maklumat tersebut juga akan menjadi lebih dekat kepada hadis Nabi SAW jika mereka merujuk sumber-sumber tersebut.


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Dapat Membantu Menyingkap Pengurangan, Idraj, Penambahan atau Percanggahan (Syuzuz) yang Terdapat Dalam Matan atau Sanad Sesuatu Hadis.

Terdapat hadis yang diriwayatkan dengan terdapat pengurangan, idraj, penambahan, dan percanggahan (syuzuz) dengan hadis lain sama ada dari sudut matan atau sanadnya. Idraj adalah sesuatu ungkapan atau perkataan yang bukan daripada hadis Nabi SAW tetapi disebut dalam matan hadis secara bersambung tanpa terdapat pemisahan.70 Kewujudan pengurangan, idraj, penambahan dan percanggahan (syuzuz) tersebut dapat dikesan melalui takhrij, iaitu dengan mengumpulkan tariq-tariq lain yang meriwayatkan hadis yang sama. Setelah tariq-tariq tersebut dibandingkan, akan ditemui pengurangan, penambahan, idraj atau percanggahan (syuzuz) hadis itu dengan hadis lain. Jika pengurangan, idraj, penambahan atau percanggahan (syuzuz) tersebut memberi kesan yang besar kepada kesahihan hadis, ia akan ditolak.

Contoh Terdapat Pengurangan Pada Sanad

للا رسول كان: " قال جبير، بن سعيد عن سالم، عن شريك، عن العوام، بن عباد حدثنا موسى، بن عباد حدثنا

71.الرحيم الرحمن للا ببسم يجهر وسلم عليه للا صلىHadis ini adalah mursal disebabkan perawinya yang meriwayatkannya daripada Nabi SAW, iaitu Sa’id

bin Jubair adalah seorang tabii. Maksudnya terdapat seorang sahabat yang digugurkan atau tidak dinyatakan dalam sanad ini setelah beliau. Namun setelah melakukan takhrij, didapati hadis ini juga diriwayatkan oleh ulama lain. Daripada riwayat tersebut dapat diketahui bahawa nama sahabat yang digugurkan itu adalah Ibn Abbas.72 Dengan melakukan takhrij, perkara tersebut dapat disingkap.

Contoh terdapat idraj pada matan.

ث ن ا د د ح د نا: ق ال أ حم د نا: ق ال العجلي المقد ام بن أ حم م ح ميد ع بد نا: ق ال الب رس اني ب كر بن م عف ر بن الح : ق ال ج

ث ني د ة ، بن هش ام ح ة ع ن أ بيه، ع ن ع رو ان بنت ب سر فو س ول س معت : ق ال ت ص ر لى للا س لم ع ل يه للا ص : ي ق ول و

ن» س م ه ، م فغ ه ، أ و ذ ك ر أ أ نث ي يه أ و ر ض ه ف لي ت و ض وء ة و 73."للصل

Dalam hadis ini tedapat kata-kata “ فغ ه ، أ و أ نث ي يه أ و ر ”. Kata-kata ini adalah satu idraj sepertimana yang dinyatakan oleh al-Daruqutni. Idraj tersebut dapat diketahui juga apabila tariq-tariq lain bagi hadis ini

70 ‘Itr, Nur al-Din, Manhaj al-Naqd fi ‘Ulum al-Hadith, Damsyik: Dar al-Fikr (1992). h. 439. 71 Abu Daud. Al-Marasil, Tahqiq Shuaib Al-Arnaut, Beirut:, Muassasah Al-Risalah. (1988). h. 89. Nombor hadis: 34. 72 Al-Tabrani, Ahmad bin Ayyûb. al-Mu’jam al-Kabir." Tahqîq oleh: Hamdî bin ‘Abd al-Hamîd al-Salafî, Mushul: Maktabah al-‘Ulûm wa al-Hikam, (1983). j. 11. h. 185. Nombor hadis: 11442. 73 al-Tabarani, Abu al-Qasim Sulayman bin Ahmad bin Ayyub. Al-Mu‘jam al-Awsat. Tahqiq: Muhammad Hasan Muhammad Hasan Isma‘il al-Shafi‘i. ‘Amman: Dar al-Fikr. (1999). j. 2. h. 124. Nombor hadis: 1457.


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dikumpulkan dan dibandingkan. 74 Melalui tariq-tariq tersebut, didapati bahawa ulama lain yang meriwayatkannya dengan sanad yang sama tidak meriwayatkannya dengan idraj tersebut.75

Contoh Terdapat Penambahan Pada Matan Sabda Nabi SAW:

أبي عن صالح، وأبي رزين، أبي عن األعمش، أخبرنا مسهر، بن علي حدثنا السعدي، حجر بن علي حدثني 76«.مرار سبع ليغسله ثم فليرقه أحدكم إناء في الكلب ولغ إذا: »وسلم عليه للا صلى للا رسول قال: قال هريرة،

Maksudnya: “Apabila anjing menjilati bejana salah seorang daripada kamu, maka hendaklah dia membuangnya dan cucilah sebanyak tujuh kali.”

Tedapat perkataan “فليرقه” dalam hadis ini, Perkataan ini adalah satu penambahan sebagaimana yang dinyatakan oleh Ibn Mandah.77 Hal ini juga dapat diketahui melalui tariq-tariq lain bagi hadis ini yang dikumpulkan dan dibandingkan. Melalui tariq-tariq tersebut didapati bahawa ulama lain yang meriwayatkannya dengan sanad yang sama tidak meriwayatkannya dengan penambahan tersebut.78

Contoh Terdapat Percanggahan (Syuzuz) Sabda Nabi SAW:

ث ن ا د كيع، ح ث ن ا و د ، ح ، أ بي ع ن س في ان ، بن ه ذ يل ع ن ق يس حبيل ة ع ن ش ر غير س ول أ ن" ش عب ة ، بن الم لى للا ر ص

س لم ع ل يه للا أ و ض س ح ت و م ب ين ع ل ى و ور النعل ين الج 79."و

Maksudnya: “Rasulullah SAW berwuduk dan menyapu di atas dua al-jaurab (sarung kaki) dan selipar baginda SAW.” 80

Hadis ini diriwayatkan dengan mengatakan bahawa Rasulullah SAW mengambil wudhu’ lalu menyapu air di atas kedua stokin dan selipar baginda SAW. Ia diriwayatkan oleh Huzail bin Syurahbil melalui al-Mughirah bin Syu’bah. Namun setelah melakukan takhrij, didapati bahawa hadis ini juga diriwayatkan oleh sekumpulan perawi lain daripada al-Mughirah bin Syu’bah. dengan lafaz:

أ أ نه ض س ح ت و م فيه ع ل ى و 81.خ

74 Al-Daruqutni, ‘Ali bin ‘Umar, Sunan al-Daruqutni. Tahqiq: Abdullah Hashim al-Madani. Beirut: Dar al-Ma’rifah. (1966). j. 1. h. 269. Nombor hadis: 536. 75 Opcit. Ahmad bin Hanbal. j. 45. h. 265. Nombor hadis: 2729, Abu Daud, Sulaiman al-Sajastani. Sunan Abu Daud. Tahqiq: Izzat Ubayd al-Daas. Hims: (1971). j. 1. h. 46. Nombor hadis: 181. 76 Muslim bin al-Hajjaj, Sahih Muslim. Riyadh: Dar al-Salam, (1419). j. 1. h. 234. Nombor hadis: 279. 77 Ibn Hajar. Ahmad bin Ali al-Asqalani. Talkhis al-Habir. Kaherah: Mu'assasat Qurtubah. (1964). j. 1. h. 29. 78 Opcit. Ahmad bin Hanbal. j. 12. h. 415. Nombor hadis: 7447. 79 Ibid. j. 30. h. 144. Nombor hadis: 18206. 80 Ibid. j. 30. h. 144. Nombor hadis: 18206. Ibn Majah: Muhammad bin Yazid, al-Sunan. Tahqiq: Muhammad Fuad ‘Abd al-Baqi, Beirut: Dar al-Fikr (t.t.). j. 1. h. 185. Nombor hadis: 559, Abu Daud. j. 1. h. 41. Nombor hadis: 159. 81 Ibid. j. 30. h. 38. Nombor hadis: 150. Al-Tabrani: j. 20. h. 372. Nombor hadis: 867 . Al-Bayhaqi, Ahmad bin al-Husin al-Khurasani. al-Sunan al-Kubra. Tahqiq: Muhammad Abdul al-Qadir ‘Ata’, Beirut: Dar al-Kutub al-‘Ilmi, (2003). : j. 1. h. 424. Nombor hadis: 1346, Abu‘Awanah, Ya‘qub. Mustakhraj Abi ‘Awanah. Tahqiq: Ayman ‘Arif al-Damsyiqi. Beirut: Dar al-Ma ‘rifah (1998). j. 1. h. 528. Nombor hadis: 1977.


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Maksudnya: “Sesungguhnya dia (Rasulullah SAW) mengambil wuduk lalu menyapu di atas kedua khufnya”. Berdasarkan riwayat mereka, didapati bahawa riwayat Huzail bin Syurahbil telah bercanggah dengan riwayat mereka dengan iaitu dengan mengandungi lafaz yang jauh berbeza. Oleh kerana percanggahan tersebut memberi kesan yang besar kepada hadis itu, ia dianggap sebagai Syaz dan ditolak. Dengan melakukan takhrij, kesahihan hadis dapat dipelihara melalui mengesan percanggahan yang berlaku.

Dapat Membantu Menyingkap Kesilapan Hadis Dari Sudut Ejaan ( التصحيف) dan susunan

(التحريف)

Terdapat beberapa hadis yang diriwayatkan atau dinukilkan secara silap dari sudut ejaan (التصحيف)

atau susunan (التحريف). Kesilapan tersebut boleh terjadi sama ada pada matan atau sanad hadis. Kesilapan-kesilapan tersebut bermungkinan tidak disengajakan. Dengan melakukan takhrij, iaitu dengan mengumpulkan tariq-tariq lain bagi hadis yang sama atau dengan merujuk hadis tersebut pada teks asalnya, kesilapan-kesilapan tersebut akan dapat disingkap dan diketahui ejaan atau susunannya yang sebenar.

Contoh Kesilapan Hadis Dari Sudut Ejaan

صلهى هللا ق جاال رسول للاه ها في أذن ولي ه قره الز ، فيقر ، يحفظها الجن جة، فيخلطون عليه وسلهم: »تلك الكلمة من الحق

82 فيها أكثر من مائة كذبة."

Tedapat perkataan “ ة ق ر اج ج الز ” dalam hadis ini, Namun perkataan tersebut sebenarnya terdapat kesilapan pada ejaannya. Apabila dilakukan takhrij, didapati bahawa ejaan sebenar bagi perkataan tersebut

adalah “ق ر الدجاجة”dan bukannya “ة اج ج 83 .”ق ر الز Contoh Kesilapan Hadis Dari Sudut Susunan

”84شماله تنفق ما يمينه تعلم ال حتى فأخفاها بصدقة تصدق رجل" حديثMaksudnya: “Seorang lelaki yang bersedekah dengan satu sedekah sehingga tangannya kanannya

tidak mengetahui apa yang disedekahkan oleh tangan kirinya.” Terdapat kesilapan susunan pada hadis ini. Lafaznya yang sebenar adalah “Seorang lelaki yang

bersedekah dengan satu sedekah sehingga tangannya kirinya tidak mengetahui apa yang disedekahkan oleh tangan kanannya” sepertiman yang diriwayatan oleh ulama lain.85 Kesilapan seperti ini akan dapat dikesan dengan melakukan takhrij dan hadis Nabi SAW dapat dipelihara.

82 Ibn Wahb, ʻAbd Allah al-Jamiʻ fi al-Hadith. Tahqiq: Mustafa Hasan Husayn Muhammad Abu al-Khayr. Riyadh: Dar Ibn al-

Jawzi. (1996). h. 771. Nombor hadis: 692. 83 Opcit. Muslim. j. 1. h. 1750. Nombor hadis: 2228. 84 Ibid. Muslim j. 2. h. 715. Nombor hadis: 1031. 85 Opcit. Al-Bukhari. . j. 1. h. 133. Nombor hadis: 660. Ahmad bin Hanbal. j. 15. h. 414. Nombor hadis: 9665.


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Dapat Mengenalpasti Status Hadis Terdapat hadis yang status kesahihannya telah dinyatakan dalam sumber asalnya, iaitu oleh

pengarang kitab itu sendiri. Dengan melakukan takhij, iaitu dengan merujuk hadis pada sumber asalnya, komentar pengarang terhadap status kesahihan sesebuah hadis itu mungkin dapat ditemui.

Dapat Membantu Meyingkap Identiti Perawi. Terdapat perawi yang indentitinya tidak dinyatakan secara jelas atau ia disebutkan secara samar

dalam sesebuah sanad hadis, iaitu sama ada hanya disebutkan gelaran, kunyah, nisbah atau nama perawi

sahaja tanpa menyebutkan nama bapanya (المهمل) , atau semua perkara tersebut tidak disebutkan langsung

tetapi hanya terdapat ungkapan yang samar tentang identitinya ( المبهم) . Nama sebenar perawi terkadang perlu dikenalpasti terutamanya bagi mengetahui status kredibilitinya bagi tujuan melakukan kajian terhadap status kesahihan hadis. Dengan melakukan takhrij, iaitu dengan mengumpulkan tariq-tariq lain, nama sebenar perawi mungkin dapat diketahui. Hal ini kerana kemungkinan salah satu tariq yang meriwayatkannya ada menyatakan nama perawi secara lengkap dan jelas.

Contoh perawi muhmal yang tidak disebut namanya dengan lengkap:

ليلى، أبي بن الرحمن عبد عن البناني، ثابت عن حماد، حدثنا: قال حجاج حدثنا: قال محمد بن القدوس عبد حدثنا أهل دخل إذا : "وقال ،[26: يونس{ ]وزيادة الحسنى أحسنوا للذين: }اآلية هذه هللا رسول تال: قال صهيب، عن

وما : فيقولون ينجزكموه، أن يريد موعدا للا عند لكم إن الجنة أهل يا: مناد نادى النار، النار وأهل الجنة، الجنة فينظرون الحجاب، فيكشف: قال النار؟ من وينجنا الجنة، ويدخلنا وجوهنا، ويبيض موازيننا، للا يثقل ألم هو؟ 86".ألعينهم أقر وال - إليه يعني - النظر من إليهم أحب شيئا للا أعطاهم ما فوللا إليه،

Dalam sanad hadis ini terdapat nama seorang perawi yang tidak lengkap, iaitu Hammad. Nama beliau tidak lengkap kerana tidak dinyatakan nama bapanya. Justeru, tidak dapat dipastikan indentitinya yang sebenar. Namun, setelah dilakukan takhrij, iaitu dengan mengumpulkan tariq-tariq lain bagi hadis ini, didapati bahawa nama lengkap beliau adalah Hammad bin Salamah sepertimana yang terdapat dalam sanad riwayat berikut.

البناني، ثابت عن سلمة، بن حماد حدثنا مهدي، بن الرحمن عبد حدثني: قال ميسرة، بن عمر بن هللا عبيد حدثنا تبارك للا يقول: قال الجنة، الجنة أهل دخل إذا: " قال النبي عن صهيب، عن ليلى، أبي بن الرحمن عبد عن

فيكشف: قال النار؟ من وتنجنا الجنة، تدخلنا ألم وجوهنا؟ تبيض ألم: فيقولون أزيدكم؟ شيئا تريدون: وتعالى 87."وجل عز ربهم إلى النظر من إليهم أحب شيئا أعطوا فما الحجاب،

Dengan melakukan takhrij, identiti perawi dapat dikenalpasti seterusnya jika dia seorang perawi yang bersifat bermasalah, riwayat-riwayatnya dapat elakkan daripada disebarkan atau diamalkan.

86 Opcit. Ibn Majah. j. 1. h. 61877. Nombor hadis: 1980. 87 Opcit. Muslim. j. 1. h. 163. Nombor hadis: 297.


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Kesimpulan

Takhrij hadis merupakan suatu metode yang mampan dan relevan dalam memelihara hadis Nabi SAW di zaman ini. Hal yang demikian kerana, melalui takhrij, kewujudan hadis dalam mana-mana sumber Islam perlu dibuktikan. Dengan itu, ia akan terselamat daripada dimanipulasi. Selain faedah ini, terdapat pelbagai faedah lain yang dapat diperolehi melalui takhrij hadis. Faedah-faedah tersebut sama ada berkaitan dengan hadis secara umum atau berkaitan dengan matan atau sanadnya sahaja. Faedah-faedah tersebut seperti dapat membantu pengurangan, idraj, penambahan atau percanggahan (syuzuz) yang terdapat dalam matan atau sanad serta pelbagai lagi. Faedah-faedah ini membuktikan bahawa takhrij merupakan satu metode yang sangat mustahak untuk diketahui dan dimanfaatkan bukan sahaja oleh mereka yang dalam terlibat dalam bidang hadis atau penyelidikan, tetapi juga semua umat Islam.


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Chapter 6

PENDIDIKAN TAFSIR SURAH YASIN PASCA COVID 19 : TEMPUAN KEPADA PENULISAN OSMAN BIN SYAHABUDIN

Abdulloh Salaeh1*, Amran Abdul Halim2, Syed Najihuddin Syed Hassan3,

Mohd Zohdi Mohd Amin4, Adnan Mohamed Yusof5, Mahsor Yahya6, Nidzamuddin Bin Zakaria7, Ahmad Kamel Mohamed8, Mesbahul Hoque9

1Universiti Sains Islam Malaysia (USIM)

2-7Kolej Univisiti Islam Antarabangsa Selangor (KUIS)

Pendahuluan Pendidikan tafsir merupakan faktor utama dalam mengenalkan kedaan baik dan buruknya pribadi

manusia kusus memahami ayat-ayat quran. Pendidikan agama Islam juga dilihat amat signifikan dalam menghadapi era yang penuh cabaran ini. Pengajian al-Qur’an adalah antara bidang pendidikan yang amat diambil perhatian di malaysia. Tidak terkecuali tafsir al-Qur’an diajarkan di sekolah-sekolah atau institusi pengajian tinggi termasuk pendekatan pedagogi baharu seperti penggunaan bahasa, perubahan gaya pengajaran, perkembangan teknologi dan sebagainya88, Ini selaras dengan Maqasidal-Qur’an sebagai hidayah dan panduan bagi seluruh kehidupan alam89.

Pernyataan Masalah

Pengajaran Pendidikan Islam masih menggunakan pendekatan yang lama. Ini kerana sumber utama ilmu Islam ialah al-Qur’an dan al-Sunnah. Begitu juga tafsir al-Qur’an yang merupakan satu bahan dalam Pendidikan Islam di peringkat universiti. Walaupun pelajaran Pendidikan Islam ini secara amnya diajarkan pada pelajar pondok, ilmu tentang tafsir bagi surah yasin tidak terdedah kepada pelajar-pelajar, kusus kitab yang di karang oleh Osman Bin Syahabudin.

88 Norullisza Khosimi, Hayati Hussinii& Abdulloh Salaehii, 2018. Bentuk Inovasi Dalam Pengajaran Dan Pembelajaran Subjek Tafsir Maudu’i Dalamkalangan Pelajar Fakulti Pengajian Quran Dan Sunnah, Usim, Journal of Fatwa Management and Research. H 646. 89 Ajah Sarinah Binti Haji Yahya, 2015. Kaedah Pengajaran Tafsir Al-Qur’an Di Peringkat Menengah Negara Brunei Darussalam, The International Conference On Language, Education, Humanities & Innovation, Brunei, h 174.


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Objektif Kajian

Kajian ini bermatlamat untuk mencapai objektif berikut: (1) Mengenal pasti dan memperluaskan ilmu berkaitkan dengan kitab pedidikan tafsir bagi surah yasin yang ajar masa covid 19. (2) mengunakan kaedah baru dalam didikan tafsir bagi surah yasin masa covid 19.

Metodologi Kajian

Metodologi kajian ini menggunakan kaedah kualitatif yang berbentuk pemerhatian dan dokumentasi. Buku-buku dan artikel-artikel yang berkaitan digunakan untuk perbincangan. Manakala, kaedah untuk menganalisis data adalah dengan menggunakan pendekatan induktif dan deduktif bagi mencapai objektif yang ditetapkan

Pengertian Tafsir

Pengertian tafsir di sudut bahasa Pengertian tafsir maka kalau lihat perkataan ‘tafsir’ adalah perkataan arab yang berasal daripada

kalimah (ر - فسر Al-Khalll bin Ahmad Al Farahidi menyatakan ( ت فسيرا - يفس

)... yang bermaksud keterangan90. Sementara itu, menurut Jalaluddin al-Suyuti tafsir )الفسر التفسير: البيان

adalah masdar (kata terbitan) mengikut wazan (فعيل سر) berasal daripada perkataan (ت yang bermaksud (ف

terang dan nyata, dinyatakan juga ia pembalikan daripada perkataan (سفر) , yang bermaksud bersinar 91

Manakala al-Zarkashi berpendapat perkataan tafsir berasal daripada perkataan ( فسرة iaitu alat yang (تdigunakan doktor untuk mengetahui punca sesuatu penyakit, demikian juga dengan ahli-ahli tafsir, mereka dapat mengetahui keadaan ayat, kisah-kisahnya, makna-maknanya dan sebab-sebab turunnya sesuatu ayat92 (al-Zarkashi 1988: 147).

Tafsir Dari Sudut Istilah Menurut Ibn Ashur ia adalah suatu ilmu menerangkan makna-makna lafaz al-Quran dan apa yang

boleh diambil faedah daripada lafaz-lafaz tersebut secara ringkas ataupun secara meluas93. Ilmu yang

90 Al-Khalll bin Ahmad Al Farahidi, t.t. Kitab al-'ain, daru wamaktabah al hilalu, juz 7, h 247. Ibn Manzur.1968. h 55. Nur ZaiNatul Nadra ZaiNolMuhd Najib abd Kadirlatifah abd. Majid.2014. Konsep Tafsir al-Quran Menurut Nasr Hamid Abu Zayd, Islamiyyat: International Journal of Islamic Studies, UKM. h 40. 91Abdulrahman bin abu bakar al-Sayuti, 1974. Al-Itqan Fi 'Ulum al-Qur'an, Haiatulal Misriah Al Amah Lilkutub, juz 4, h 192. 92 al-Zarkashi, 1988. Al-Itqan Fi 'Ulum al-Qur'an, Haiatulal Misriah Al Amah Lilkutub, juz 4, h 192. 93 Ibn Ashur, Muhamad Al Thahir Bin Muhmad Thahir, 2000. Al tahrir wa tanwir, Beirut, Muasasah Al Tarhik Al Arabi, Juz1, H 10.


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dengannya dapat memahami (kandungan) Kitabullah yang diturunkan kepada Nabi-Nya Muhammad shallAllahu ‘alaihi wa sallam, dapat diketahui penjelasan makna-maknanya serta bisa dikeluarkan hukum dan hikmah yang terkandung didalamnya”94, berkata al-Zarqani, tafsir ialah suatu ilmu yang membahaskan tentang al-Quran al-Karim dari segi dilalahnya (yang berkenaan dengan pemahaman maknanya) terhadap kitab Allah SWT sesuai dengan kadar kemampuan manusia itu sendiri95, MAManakala Jalaluddin al-Suyuti pula berpendapat tafsir ialah ilmu yang berkaitan dengan turunnya sesuatu ayat dan persoalannya, kisah-kisahnya, sebab-sebab turunnya sesuatu ayat, kemudian turutan makkiyyah dan madaniyyah, muhkam dan mutashabihat, nasikh dan mansukh, khas dan am, mutlak dan muqayyat, mujmal dan mufasir, halal dan haram, janji baik dan janji buruk, suruhan dan larangan, ibrah dan contoh-contoh yang terdapat dalamnya (al-Suyuti t. th.: 169)..

Pengertian yang dibuat oleh al-Zarqani ini lebih jelas dan ringkas tetapi memberi gambaran yang menyeluruh mengenai maksud perkataan tafsir iaitu dengan meletakkan tujuan utama tafsir adalah untuk menzahirkan hidayah al-Quran dan pengajarannya serta menerangkan maksud yang dikehendaki oleh Allah SWT (Mazlan 2002: 3)

Penting belajar Ilmu Tafsir

Hukum belajar ilmu tafsir wajib dan berkata Musaid bin Sulaiman “ mempelajari tafsir wajib kepada umat Islam…”96. dan telah berkata Az-Zarkasyi dalam kitab Al-Burhan fi ‘Ulumul Quràn mendefinisikan tafsir sebagai berikut.

أحكامه واستخراج معانيه وبيان وسلم عليه للا صلى محمد نبيه على المنزل للا كتاب فهم به يعرف علم وحكمه

Maksudnya: “Ilmu yang dengannya dapat diiketahui (kandungan) Kitabullah yang diturunkan kepada Nabi-Nya

Muhammad S.WA, dapat diketahui penjelasan makna-maknanya serta Mengeluarkan hukum dan hikmah

yang terkandung didalamnya” (Al-Burhan fi ‘Ulumul Quràn, hal. 22, Nganim Kuduru Hamad Salah, 2003.

hal 1 6 4 ).Tafsir merupakan salah satu bagian penting dalam mempelajari Al-Qur’an. Hal ini sesuai dengan

firman Allah SWT.

ال ث ل ي أت ون ك و ق ك جئن إالبم أ حس ن بٱلح ت فسيراو

94 Muhammad bi bahdr Al zarkasyi , 1391. Al-Burhan fi ‘Ulumul Quràn, Beirut, Al Daru Al Makrifah, Juz1, H 10. 95 Muhamad abdul azim al-Zarqani, 1996. Manahil Al Irfan fi Ulumul Quràn, Beirut, Darul Fikri, Juz2,H 4. 96 Musaid bin Sulaiman Bin Nasir Al Taiyar, 1423h. Fusul Fi Usul Tafsir, Darul Ibnu Jauzi, t.3, juz 1. H 173.


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Maksudnya: Dan mereka tidak membawa kepadamu sesuatu kata-kata yang ganjil (untukb menentangmu)

melainkan Kami bawakan kepadamu kebenaran dan penjelasan yang sebaik-baiknya (untuk menangkis segala yang mereka katakan itu. (Surah al furqan ayat 33.)

Hukum Mepelajari Ilmu Tafsir Tafsir memang sangat dianjurkan dalam Islam demi mendapatkan ilmu yang lebih bermanfaat dan

pengetahuan yang lebih dalam mempelajari Al-Qur’an. Telah ijmak ulama bahawa belajar ilmu tafsir fardhu kifayah kepada umat Islam dan bahawasanya sepenting - penting ulum syar’i. Dan bagi mereka yang tiada kemahiran dalam ilmu tafsir haram menafsirkan dengan hawa nafsu seperti sebeda nabi S.W.A:

النار من مقعده فليتبوأ برأية القرآن فسر منMaksudnya:

Sesiapa yang berkata sesuatu pada Al-Quran dengan menggunakan pendapatnya sendiri maka

bersiap sedialah tempatnya di dalam neraka. Riwayat Al-Tirmizi H 199,(2951).

Ujian Allah SWT kepada Manusia dengan penyakit Taun Atau Penyakit Covid 19 Manusia itu salah satu daripada penciptaan Allah SWT Maka tidak akan terlepas daripada terkena

ujian. Ada di antara mereka yang diuji dengan kesakitan, kesusahan hidup, kematian dan sebagainya berdasarkan kepada tahap mereka. Antara tujuan utama Allah SWT menimpakan ujian kepada hamba-Nya adalah untuk mengetahui dan uji siapakah di antara hambanya yang baik amalannya. Firman Allah SWT:

ل ق ٱلذي وت خ ة ٱلم ي و ٱلح ك م و لا أ حس ن أ ي ك م لي بل و ه و ع م ٢ ٱلغ ف ور ٱلع زيز و Maksudnya:

Dia lah yang telah menjadikan dan mentakdirkan adanya mati dan hidup (kamu) untuk menguji dan menzahirkan keadaan kamu siapakah di antara kamu yang lebih baik amalnya Dan Dia Maha Perkasa lagi Maha Pengampun . (Surah Al-Mulk ayat 2) dan Firman Allah SWT dalam surah lain:

ن بل وك م ير بٱلشر و ٱلخ و إل ين ا فتن ة ع ون و ٣٥ ت رج

Maksudnya: dan Kami akan menguji kamu dengan keburukan dan kebaikan sebagai cobaan (yang sebenar-

benarnya). dan hanya kepada Kamilah kamu dikembalikan. (Surah al anbiya’ ayat 35) dapat simpulkan Daripada ayat 35 diatas bahawa Allah SWT menguji hamba- hambanya sama ada yang mukmin dan yang kapir dengan perkara yang buruk atau yang baik dan berkata imam al mawardi dalam tifsirnya maksud ayat


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ير “ ialah fakir dan sakit dan maksud “بٱلشر “ ٱلخ ialah kaya dan sihat97. Manakala fakrudi al razi “ و mengatakan maksud “ buruk” ialah segala kemudharatan didunia seperti fakir dan sakit dan segala musibah perkara ini belaku diatas hamba – hamba oleh kerana Allah SWT nak cuba yang manakah nak bersyukur kepadanya kalau di timpa bala handaklah kita sabar (Abu al Fadhl Muhammad Ibnu Umar ar Razi, T.T. juz 1, h 339 ). dalam maksud buruk dan baiak ini maka ibnu asyur berpendapat “bahawa kihidupan manusia akan berjumpa dengan ujian sama ada baik atua buruk dan bahawa Allah SWT mengajarkan setiap bernapas itu tertulis akan menemui mati, da nada setengah dari sahabah seperti saidina omar mengagapkan bahawa nabi muhamad RA itu kekal tiada mati, berkata omar seseapa yang mengatakan nabi mati aku akan putong tangan dan kaki iai. Sehingga datanglah saidina abu bakar dan menerangkan bahawa nabi dah wafat baharulah hati omar tenang” 98. Dan berpendapat oleh Syeikh Muhammad Mutawalli al-Sya'rawi “ maka tiada baik dalil diatas karim dan tiada jahat maka dalil kata ihanah” firman Allah SWT :

ا ن ف أ م نس ا إذ ا ٱل ه م ب هۥ ٱبت ل ى هۥ ر م هۥ ف أ كر ن عم ب ي ف ي ق ول و ن ر م ا ١٥ أ كر أ م ا إذ ا و م ه ل يه ف ق د ر ٱبت ل ى ب ي ف ي ق ول رزق هۥ ع ن ن ر ١٦ أ ه

Maksudnya: Adapun manusia apabila Tuhannya mengujinya lalu dia dimuliakannya dan diberinya kesenangan, maka dia akan berkata: "Tuhanku telah memuliakanku". Adapun bila Tuhannya mengujinya lalu membatasi rezekinya maka dia berkata: "Tuhanku menghinakanku". (Surah al fajar ayat 15-16) daripada Abu Hurairah RA, bahawa Nabi SAW bersabda:

ا" ل م ل إال د اء للا أ نز "شف اء ل ه أ نز

Maksudnya: “Allah SWT tidak menurunkan sesuatu penyakit melainkan diturunkan bersamanya penawar.” 99 Hadith diats berkata Zakariya Al-Anshori dalam kitab Tuhfat al-Bari “ maksud inzal ialah takdir dan maksud al syifa’ ialah dawa’ yakni ubat” 100

97Ibid. juz 3, h 446. 98Ibid. ibnu asyur, juz 17, h 47. 99 Abu 'Abdullah Muhammad bin Yazid bin Abdullah bin Majah al-Rab'i al-Quzwaini, T.T. Sunan Ibnu Majah, darul fikri, Beirut, number hadith 3439, juz 2, h 1138. Sahih. 100 Zakaria Al Anshori , 2005. Tuhfat al-Bari Bi Syarh Shahih al-Bukhari, al-Maktabah Rasyad Tauzik,, number hadith 3439, juz 9, h 7.


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Pengenalan Penyakit Covid

Penyakit Virus covid-19 atau yang lebih dikenal dengan virus corona menjadi topik yang paling banyak dibicarakan semua kalangan di semua negara di dunia saat ini menjadi isu yang hangat hangat. Bagaimana tidak, kehadiran pandemi virus covid-19 mengubah gaya hidup nyaris semua orang, baik yang terkena dampak langsung maupun tidak. Perubahan yang tiba-tiba dan tanpa persiapan tersebut tidak sedikit menimbulkan kecemasan. Menurut Dr. Jiemi Ardian SpKj, perasaan cemas yang muncul dalam menghadapi pandemi ini sebenarnya tidak selalu berarti mereka mengalami gangguan kejiwaan atau gangguan kesehatan mental. Cemas dalam menghadapi suatu kondisi yang baru tersebut merupakan bentuk adaptasi normal seseorang. (Chodijah, Medina, Nurjannah, Dian Siti, Yuliyanti, Ai Yeni, Kamba 2020 ).

Majlis Keselamatan Negara, Jabatan Perdana Menteri telah mengisytiharkan Perintah Kawalan Pergerakan yang bermula pada 18 hingga 31 Mac 2020 iaitu mulai Perintah Kawalan Pergerakan berkuatkuasa mulai jam 12.00 tengah malam101. positif terinfeksi virus korona baru, atau terkena penyakit COVID-19, di malaysia. Selepas beberapa bulan telah lalu berlaku jangkitan pula yang memerimbuk lagi di kawasan Selangor, Kuala Lumpur, Putrajaya, maka Perintah Kawalan Pergerakan Bersyarat (PKPB) akan dilaksanakan bermula tengah malam 14 hingga 27 Oktober ini berikutan peningkatan kes COVID-19 (https://www.bharian.com).

Gambar number 1: (PKPB) Pemeriksaan Polis Tidak dibenarkan keluar masuk Selangor, Kuala Lumpur, Putrajaya

101 https://www.pmo.gov.my/2020/03/kenyatan-media-mkn-18-mac-2020


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Adapun prosedur bagi SOP pada 1 April 2022 adalah kena Ujian RTK –Ag professional dan lain- lain Contoh Rajah SOP Sbagai dibawah ini:-

Rumusan Korona

Apabila kita lihat kepada kelimah “ KORONA” maka kita boleh Mentafsirkan beberapa maksud

sebagaimana dijelaskan dibawah ini huruf atau rumusan Dari perkataan Korona” كورونا “

Hruf Kaf “ ك Kathiran iaitu memperbanyakan sebut dengan nama Allah SWT, Firman Allah SWT

وا اذك ر ثيرا للا و ون لع لك م ك ت فلح

Maksudnya: dan ingatlah akan Allah banyak-banyak mudah mudahan kamu beruntung (Surah al anfaal ayat 45)

Huruf wau “ و “ Virus iaitu diberi makna penyakit ( Abdulloh, et al, 2020, h 76 ) Firman Allah SWT:

إذ ا رضت و و م ٨٠ ي شفين ف ه Maksudnya:

dan apabila aku sakit, maka Dialah (Allah) yang menyembuhkan penyakitku (al-Shu’ara: 80)

Huruf Ra “ ر “ Rezeki iaitu maknusia perlu mencari rezeki yang halal diatas muka bumi firman Allah SWT:

ا ي ا ن وا الذين أ ي ه ي ب ات من ك ل وا آم ا ط قن اك م م ز ر Maksudnya:

Wahai orang-orang yang beriman Makanlah kamu rezeki yang baik yang Kami berikan kepada kamu. (Surah Al Baqarah, Ayat 72).

https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwj15oGhm-3sAhUKfSsKHdStDYMQFjACegQIAhAC&url=http%3A%2F%2Fislamphotos.net%2F%25D9%258A%25D9%258E%25D8%25A7-%25D8%25A3%25D9%258E%25D9%258A%25D9%258F%25D9%2591%25D9%2587%25D9%258E%25D8%25A7-%25D8%25A7%25D9%2584%25D9%258E%25D9%2591%25D8%25B0%25D9%2590%25D9%258A%25D9%2586%25D9%258E-%25D8%25A2%25D9%2585%25D9%258E%25D9%2586%25D9%258F%25D9%2588%25D8%25A7-%25D9%2583%25D9%258F%25D9%2584%25D9%258F%25D9%2588%2F&usg=AOvVaw25HQ_8Awh12KrbLZq5I5o7

https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&cad=rja&uact=8&ved=2ahUKEwj15oGhm-3sAhUKfSsKHdStDYMQFjACegQIAhAC&url=http%3A%2F%2Fislamphotos.net%2F%25D9%258A%25D9%258E%25D8%25A7-%25D8%25A3%25D9%258E%25D9%258A%25D9%258F%25D9%2591%25D9%2587%25D9%258E%25D8%25A7-%25D8%25A7%25D9%2584%25D9%258E%25D9%2591%25D8%25B0%25D9%2590%25D9%258A%25D9%2586%25D9%258E-%25D8%25A2%25D9%2585%25D9%258E%25D9%2586%25D9%258F%25D9%2588%25D8%25A7-%25D9%2583%25D9%258F%25D9%2584%25D9%258F%25D9%2588%2F&usg=AOvVaw25HQ_8Awh12KrbLZq5I5o7


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Huruf Nun “ ن “ maknanya nafsu oleh kerana manausia sekarang mengikut nafsunay sepuas- puas tiada ada batasan dan nafsu mutmainah sahaja dijamin oleh Allah SWT, Firmannya:

ا أ يت ه ئنة ٱلنفس ي طم ب ك إل ى ٱرجعي ٢٧ ٱلم اضي ة ر رضية ر ٢٨ م

Maksudnya: Hai jiwa yang tenang.Kembalilah kepada Tuhanmu dengan hati yang puas lagi diridhai-Nya.(surah al fajar, ayat 27-28)

Zahir dalam ayat ini bahawa nafsu mutmainnah itu munurut Ahmad bin Muhammad bin Ahmad

bin Ibrahim al Naisaburi (1422)‘ Dia redha dengan apa yang ditetap oleh Allah S.W.A mengetahui bahawa apa yang menimpanya tidak akan merinduinya dan apa yang merinduinya tidak akan menimpanya’102. Dan berkata Syekh Ibn Atha'illah ‘ yang Al-Arif billah bukan yang sekadar sabar daripadanya sekelip mata sahaja’.103 Berkata al mawardi dalam tafsirnya berkata makatil bahawa makna Nafsu Mutmainnah ialah Nafsu Radhiyah104. Maka nafsu ini mereka yang dapat nur al tauhid dalam hatinya105.

Huruf alif atau hamzah ( makna Iman dan kita sebagai manusia wajab beriman apa yang di utus (إkepada kita segala galanya seperti solat dan lain-lainberiman apa yang di turun kepada utusan Allah dan beriman kepada apa yang di turun kepada umat umat dahulu . Firman Allah SWT:

ون بٱلغ يب ي ؤمن ون ٱلذين ي قيم ة و ل و ا ٱلص مم م و ه قن ز ٱلذين ٣ ي نفق ون ر ي ؤمن ون و ا ا إل يك أ نزل بم م ة ق بلك من أ نزل و بٱأل خر ٤ ي وقن ون ه م و

Maksudnya:

(iaitu) mereka yang beriman kepada yang ghaib, yang mendirikan shalat, dan menafkahkan sebahagian rezeki yang Kami anugerahkan kepada mereka, dan mereka yang beriman kepada Kitab (Al Quran) yang telah diturunkan kepadamu dan Kitab-kitab yang telah diturunkan sebelummu, serta mereka yakin akan adanya (kehidupan) akhirat. (Srah Al Baqarah Ayat 3,4) Dari penyakit Korona atau COVID-19 Terdapat hadith yang menyatakan pasal Thaun yang munasabah dan berkaitan dengan penyakit sekarang (COVID-19 ), dari Aisyah RA:

ضي ع ائش ة ع ن ا للا ر وج ع نه ز لى النبي ل يه للا ص لم ع س أ لت ق ال ت و س ول س ر لى للا ل يه للا ص لم ع س ني الطاع ون ع ن و ن ع ل ى للا ي بع ث ه ع ذ اب أ نه ف أ خب ر م

102 Ahmad bin Muhammad bin Ahmad bin Ibrahim al Naisaburi.1422. al-Kasyfwa al-bayan, Dar Ihya Al-Turas Al-A'rabi. Beirut, T.1 Juz 10, h.203. 103 Ibid. 104 Abu Ḥasan al-Mawardi.t.t. Nukat wa-al-uyun, darul al kitab al ilmiyah, Beirut.Juz 6, h 272. 105 Muhammad bin Ali bin al-Hasan,2005. Riyadhotun-nafsi, darul al kitab al ilmiyah, Beirut, Juz 1, h 35.


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أ ن ي ش اء ع ل ه للا و ة ج حم ؤمنين ر د من ل يس للم ب ل ده في ك ث ف ي م الطاع ون ي ق ع أ ح ابرا حت سبا ص ا إال ي صيب ه ال أ نه ي عل م م ش هيد أ جر مثل ل ه ك ان إال ل ه للا ك ت ب م

Maksudnya:

Dari Siti Aisyah RA, ia berkata, Aku bertanya kepada Rasulullah SAW perihal thaun, lalu Rasulullah SAW memberitahukanku, dahulu, thaun adalah azab yang Allah kirimkan kepada siapa saja yang Dia kehendaki, tetapi Allah menjadikannya sebagai rahmat bagi orang beriman. Maka tiada seorang pun yang tertimpa thaun, kemudian ia menahan diri di rumah dengan sabar serta mengharapkan ridha-Nya seraya menyadari bahwa tha’un tidak akan menimpanya selain telah menjadi ketentuan Allah untuknya, niscaya ia akan memperoleh ganjaran seperti pahala orang yang mati syahid”. (Riwayat Bukhari, Number Hadis 3474, juz 4, h 213, Imam Ahmad, Number Hadis 24403, juz 6, h 64)

Jelas mengenai hadith diatas bahawa Allah SWT hantar satu penyakit yang dinamakan penyakit thaun pada masa dahulu kepada mereka yang di kehandaki, nisbah kepada mereka yang kufur di angkap azab dan nisbah kepada mereka yang beriman menjadi rahmat.

Begitu juga pada masa sekarang Allah SWT hantarkan penyakit COVID 19 sebagai nak percubaan terhadap hamba hambanya yang beriman sepaya mendapat kelebihan dan rahmat tetapi sebaliknya bagi mereka yang tidak percahya dengan qada dan qadar mereka menjadi tambah kufur dan serius sebagai mana berlaku di setengah Negara Negara.

Apabila kita lihat berita Malaysia menyatakan bahawa Ketakutan atau kebimbangan melampau mengenai penyakit boleh mendatangkan kesan emosi yang serius bagi sesetengah individu. Dan terdapat "Berita terkini mengenai petugas kesihatan di luar negara yang disyaki menghidap COVID-19 membunuh diri adalah contoh bagaimana ia boleh mendatangkan tekanan serta kesan emosi yang ketara106. daripada Anas bin Malik RA, bahawa Nabi SAW bersabda:

يث للا إن ل ق ح ، خ ل ق الداء ، خ اء وا الدو ف ت د او

Maksudnya: Sesungguhnya Allah ketika menciptakan penyakit, diciptakan juga penawar. Maka berubatlah

kamu107. Apabila kita lihat sejarah awal jangkitan covid 19 di Malaysia sebagaimana telah maklum bahawa penyakit makin hari makin meribok dari awal bulan januari 2020 sampai bulan mac 2020 terdapat banyak sangat kes covid 19 maka kemeterian bermusyawarat untuk mengadakan langkah langkah pencegahan dan

106 http://www.astroawani.com tarikh melawat web ini pada 21/7/2020. 107 Idib, number hadith 12595, juz 20, h 50.

http://www.astroawani.com/


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kawalan wabak jangkitan penyakit corona, maka mulai 18 mac 2020 KKM mengadakan PKP dan diharap Sosial masysarakat Malaysia dapat mematuhi sepanjang (PKP) dilaksanakan oleh kerajan malaysia108.

Lata Belakang Pengarang Kitab Tafsir Surah Yasin

Nama Tuan Guru Beliau adalah nama penuh ialah Utsman bin Syihabuddin al-Banjari, dan kebanyakan menggunakan

istilah ‘al-Funtiani’ pada hujung nama sebagai mana terdapat dalam bukunya “ Risalah tafsir surah yasin’ (Utsman bin Syihabuddin.2019) di kulit buku. Dan Apa yang dimaksudkan dengan ‘al-Funtiani’ pula ialah Pontianak, kerana ayahnya tinggal di Pontianak, Kalimantan Barat. Syeikh Utsman bin Syihabuddin al-Banjari pula dilahirkan di Pontianak bukan tempat lainnya. Istilah ‘al-Funtiani’ pada konteks ulama yang diriwayatkan ini hendaklah dinisbahkan atau dibangsakan kepada ‘Pontianak’, kerana di kemudian hari jangan jadi keliru jika dinisbahkan atau dibangsakan kepada Pontian yang berada di Johor. Terdapat kekeliruan bahawa ada penulis yang menisbahkan kepada Syeikh Utsman dipanggil juga dengan ‘al-Sarawaki’ (lihat Tarekat Naqsyabandiyah, Penerbit Mizan, Bandung, Safar 1413/Ogos 1992, hlm. 120).

Pendidikannya Beliua mendapat pendidikan mngikut Wan Mohd. Shaghir Abdullah (2006) pendidikan awal dari

lingkungan keluarga sendiri dan selanjutnya belajar kepada beberapa orang ulama di Pontianak. Di Pontianak pada zaman beliau masih kanak-kanak memang ramai ulama bangsa Arab terutama keturunan Saiyid, Beliau sangat fasih dalam bertutur mengunakan bahasa Arab akibat daripada suasana berkomunikasi di Kampung Arab berdekatan dengan Istana Sultan Pontianak yang sering menggunakan bahasa Arab dalam percakapan seharian berbanding bahasa yang lain. Terdapat ramai ulamak yang berketurunan Sayyid dan berbangsa Arab semasa di zaman kanak-kanak beliau di Pontianak ( Nor Shakirah Azizan, Che Zarrina Saàri, 2018).

Karya Penulisannya

Setengah contoh daripada karyanya ialah:-

1. Tajul 'Arus, diselesaikan 24 Ramadan 1304 H. Kandungannya mengenai tasawuf, merupakan

terjemahan dari kitab At-Tanwir fi Isqathit Tadbir karangan Syeikh Ibnu Athaullah as-Sakandari.

2. Fat-hul Mekah, diselesaikan 1310 H. Kandungan mengenai sejarah Nabi Muhammad s.a.w.

bersama sahabat-sahabatnya dapat menaklukkan kota Mekah.

108 Nuriha Basir, 2020. Analisis Tingkah Laku Sosiologi Masyarakat Berasaskan Teori Interaksionisme Melalui Perangkaan Data Kes Covid 19 di Malaysia, PENDETA Journal of Malay Language Endocation And Literature, h 11.


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3. Tanwirul Qulub fi Isqati Tadbiril 'Uyub, diselesaikan 12 Sya'ban 1311 H. Kandungan mengenai

tasawuf, merupakan terjemahan dari kitab At-Tanwir fi Isqatit Tadbir karangan Syeikh Ibnu Athaullah as-

Sakandari.

4. Ashal Khutbah, tidak diketahui tarikh selesai penulisan kerana beberapa halaman bahagian akhir

belum ditemui. Kandungan membicarakan berbagai-bagai bentuk khutbah yang ditulis dalam bahasa Arab

yang diberi gantungan maknanya dalam bahasa Melayu. Tebal (halaman yang dijumpai) 318 halaman.

Dicetak oleh Mathba'ah al-Miriyah al-Kainah, Mekah, 1314 H.

5. Judul sebenar belum diketahui kerana hanya dijumpai mulai halaman sembilan hingga halaman

akhir, iaitu halaman 16. Pada halaman akhir terdapat nama Utsman bin Syihabuddin al-Funtiani sebagai

pengarangnya. Diselesaikan pada hari Ahad, 19 Syaaban 1317 H.

6. Fadhilat Mekah Dan Adab Ziarah Madinah Dan Fadhilat Negeri Thaif, diselesaikan 30 Rabiulawal

1319 H. Kandungan menceritakan keadaan Mekah, Madinah dan Thaif. Cetakan yang kedua oleh Mathba'ah

al-Miriyah al- Kainah, Mekah, 1319 H.

7. Nurul Anwar, diselesaikan 16 Rejab 1324 H. Kandungan membicarakan peperangan Nabi

Muhammad s.a.w. sesudah hijrah, peperangan Saiyidina Ali sesudah menjadi khalifah Islam, dan lain-lain.

Rujukan utama penyusunan kitab ini ialah Nurul Abshar. Dicetak oleh Mathba'ah al-Miriyah Mekah, 1324 H

8. Fat-hul Mutafakkirin Supaya Bertempat Iman dan Yaqin, diselesaikan 16 Rejab 1324 H, di Taif.

Kandungan membicarakan tafsir beberapa ayat al-Quran yang bersangkutan dengan tasawuf. Dipetik dari

karya Saiyid Ahmad Zaini Dahlan daripada hadis Jami'us Shaghir as-Suyuthi.

9. Risalah Bergantung Maknanya Di Bawahnya Maulid al-Barzanji, tanpa dinyatakan tarikh selesai

penulisan. Kandungan merupakan Kitab Barzanji bergantung makna dalam bahasa Melayu. Cetakan yang

pertama Mathba'ah al-Miriyah, Mekah al-Mahmiyah, 1324 H.

10. Irsyadul 'Ibad, tanpa dinyatakan tarikh selesai penulisan. Kandungan merupakan terjemahan

hadis Nabi s.a.w., petikan dari kitab Munabbihatul Qulub. Dicetak oleh Mathba'ah al-Miriyah, Mekah, 13

Syawal 1324 H.

11. Risalah Tafsir Surah Yasin, Risalah Tafsir Surah Yasin ini adalah penting, kerana banyak isu semasa

dalam masyarakat sekarang, ada golongan yang membidaahkan membaca surah Yasin, terjawab dalam kitab

tersebut. Sebagai contoh yang dibidaahkan, bahawa bidaah membaca surah Yasin malam Jumaat. Syeikh

Utsman bin Syihabuddin al-Funtiani menulis hadis lengkap dengan lafaz Arabnya, lalu beliau terjemah,

“Barang siapa membaca ia akan surah Yasin pada malam Jumaat, nescaya ber-Subuh-Subuh ia diampun

baginya [oleh] Allah.” (Wan Mohd Shaghir Abullah, “Nadwah Ulama Nusantara, 2003. Nor Shakirah Azizan,

Che Zarrina Saàri, 2018).


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Ulama Sezaman Dengannya

Terdapat tiga orang ulama yang hidup sezaman dan sama- sama dikenali serta mempunyai nama Ùthman dan pernah mengajar di Masjid al-Haram Mekah iaitu Ùthman Shihab al-Din al-Funtiani, Ùthman Àbdul Wahab al-Sarawaki, dan Ùthman Haji Àbdul Wahid al-Sambasi (Nor Shakirah Azizan, Che Zarrina Saàri, 2018 ). Dan ada beberapa Ulama yang tida sebut disini hidup sezaman dengannya.

Pengenalan Biografi Risalah Tafsir Surah Yasin

Penulis telah mengkaji sedikit tetang Biografi buku ini dan Jodulnya ialah nama “Risalah Tafsir Surah Yasin” karangan al alimu al alamah al Syaih Uthman Shihab Al-Din Al- Funtiani, diselesaikan 12 Rabiulakhir 1312 H, di Mekah. Cetakan yang kedua oleh Mathba'ah al-Miriyah Mekah, 1330 H. (Nor Shakirah Azizan, Che Zarrina Saàri, 2018 ) dan terdapat Cetakan yang dikeluarkan oleh khazanah fathaniyah pusat penyelidikan dan penyebaran khazanah islam klasik da moden di malayu 2019 M/1440 H. Kandungan merupakan terjemahan dan tafsir surah Yasin yang dipetik daripada Tafsir Jamal dan Tafsir Jalalain, Pada muka surat 2 mulai tulis dengan basmalah, mukadimah kitab dan pada baris yang kedua mulai tuan pengarang mengterjemah dan hurai tetang makna murad, pada muka surat yang ketiga terdapat juga pengarang mengdatang hadis hadis tentang kelebihan membaca surah yasin, upasan yang di tulis oleh syih Usman sangat menarit ambil dari awal sampai akhir sangat menarik. Terdapat isi kandungan yang dicetakan oleh khazanah fathaniyah sebanyak 40 muka surat dan pada muka surat 39 pada bahagian akhir selepas dari khatam surah pengarang menyebut sedikit doa dan terjemahanya sepaya memberi munafaat dan berekati bagi dirinya dan sekelian muslimin dan muslimat.


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Buku ini panjang ialah 28 CM libarnya 19.6 CM dan tebalnya 0.5 CM. Warna kulit yang cetak pada kali ini ialah warna biru dan dihadapan kilit ini terdapat loco khazanah fathaniyah, di tepi kulit itu di hiyaskan dengan senian-senian, kulit sebelah belakang tiada apa apa senian kosong sahaja.

Gambar no 3: kulit buku tafsir surah yasin bagi

Utsman bin Syihabuddin al-Banjari

Gambar no 2: Contoh doa dan terjemahanya pada muka surat

39 selaepas pada khatam surah yasin


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Pengnalan Surah Yasin

Telah maklum bahawa Surah Yasiin merupakan surah yang ke 36 dalam al Quran, mengandungi 83

ayat dan telah merupakan surah Makkiyyah dangan ijmak109 . Tiga perkara asasi dalam surah ini ialah

keimanan tentang hari kita dibangkit dan dihimpunkan, sejarah penduduk negara Antakiyyah, serta bukti-

bukti keesaan Allah (wahdaniyyah) pentadbir alam ini110.

Surah ini bermula dengan sumpahan pada al Quran bahawa wahyu itu benar dan risalah Muhammad itu benar. Kemudian membicarakan tentang kuffar Quraisy yang menolak kebenaran dan kekal dalam kesesatan. Kemudian dibicarakan tentang Antakiyyah yang mendustakan Rasul-rasul dan Islam yang

dibawa dalam bentuk penceritaan. Di sini kita melihat pendirian pendakwah Habib al Najjar, pejuang mukmin yang menasihati kaumnya lalu mereka membunuhnya. Habib dimasukkan ke dalam syurga dan kaumnya diserang dengan satu pekikan yang menghancurkan mereka. Kelebihan Membaca Yasin

Kelebihan surah yasin ini disebut dalam hadith Rasululah SAW iaitu:

ق لب الق رآن يس111 إن لك ل ش يء ق لبا ، و

Maksudnya

Setiap sesuatu ada jantungnya. Jantungnya Al-Quran adalah surah Yasin (Riwayat Tarmizi, No, hadith ,2887) dan datang pada hadith lain dengan sabdanya;

ء وا وت اك م ع ل ى اقر 112يس م

Maksudnya

Bacalah surah Yasin kepada orang yang meninggal di antara kamu (Riwayat Ali al-Nasa'I, No,

hadith , 10913)

Daripada Jundub bin Abdillah RA, bahawa Nabi SAW bersabda:

109 Muhammad Mahmud Hijazi, t.t. Tafsir Al-Wadih, darul al jaili al jaded, juz 3. H 173. 110 Muhammad Ali as-Sabuni, t.t, Shafwah al-Tafasir, daru al Sabuni, juz 3, h 83. 111 Abu Isa Muhammad ibn Isa al-Tirmizi.1998. Sunan At-Tirmizi, darul Ngarbi Al-Islami, Beirut, juz 5. H12, No Haith 2887. Hadith Gharib. 112 Ahmad bin Syu'aib bin Ali al-Nasa'I, 1991. Sunan Al Nasa’I Al Kubra, darul al kitab al ilmiyah, Beirut, juz 6. H 265, No Haith 10913,


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ن أ م جه ابتغ اء ل يل ة في يس ق ر و 113ل ه غ فر للا

Maksudnya

Barangsiapa yang membaca surah Yasin pada malam hari untuk mencari redha Allah maka akan diampunkan dosanya. (Riwayat Ibn Hibban, no. hadith 2574) dapat disimpulkan bahawa surah yasin ini banyaknya kelebihan dari segi membaca atua lain dan menjadi kekuatan bagi umat islam sama ada jismani dan ruhani munuru Yohan Kurniawan telah nyata dalam artekelnya “Bagi umat Muslim, kekuatan daripada mendengar Surah Yasin adalah bersesuaian dan selari dengan tujuan Allah S.W.T menurunkan surah ini iaitu untuk menambahkan keyakinan kepada Allah S.W.T dan untuk me nambah ilmu ” 114. Dan surah ini dapat mejadi panawar serta rawatan bagi mereka yang hidup begitu juga dapat syafaat bagi mereka yang dalam kubur.

Contoh Pembelajaran Kitab Tafsir Surah Yasin Pasca Covid 19 Semasa dalam pasca covid 19 ini masih terjejas berkenaan dalam kehidupan ekonomi dan tidak

terkecuali juga dalam bidang pembelajan dan pendidikan keilmuan, masyarakat kita menempuh kesusahan covid 19 selama 2 tahun lebih sampai sekarang, maka setangah dari contoh Pembejaran Kitab Tafsir Surah Yasin Pasca Covid 19 ialah keadaan pelajar yang minat dan menyertai tidak berapa ramai kerana kekurangan nisbah kemudahan kegunaan Internet bagi mereka yang tinggal jauh daripada bandar menyebabkan Line lemah, adapun bagi mereka yang tinggal berhampiaran bandar mudah mendapat Line Internet.

Mendapati selama 3 semester pelajar yang hadir serta dalam majlis talaqi kitab tafsir surah yasin berbeza beza oleh beberapa sebab seperti :-

1. Setengah pelajar yang berminat belajar tetapi bertemu dengan subjek jadual lain dengan masa yang sama.

2. Setengan pelajar yang ada berminat tetapi oleh kerana sibuk dengan urusan kerja membantu keluarga.

3. Setengah pelajar yang pernah sertai dalam majlis talaqi ini tetapi tidak menjadi istiqamah atau berterusan oleh kerana kena selesaikan kerja kerja khusus yang di beri oleh tenaga pengajar.

4. Beberapa pelajar yang kekangan dan sukar menadapatkan line atau Internet oleh sebab cuaca.

113 Muhammad ibn Hibban al-Busti, 1993. Sahih ibn Hibban, Mua'sasah Ar-Risalah, Beirut, juz 6. H 312, No Haith 2574, 114 Yohan Kurniawan, Hishamuddin Md Som dan lain, 2020. Aplikasi Teknologi Moden Terhadap Bacaan Al-Qur’an: Tumpuan Kajian Terhadap Energi Surah Al-Fatihah Dan Surah Yasin, Jurnal Al Siraj, University (Universiti Islam Pahang Sultan Ahmad Shah (UnIPSAS). H 20.


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Dalam pembelajaran ini diadakan setiap hari selasa jam 11 pagi sampai 12 tengahari masa satu jam sahajah dan dlam seksi itu juga di bagi peluang untuk pelajar atau peserta mensoal sama ada masa tertentu atau masalah umum, bagi mereka ada kemesykilan sampai mensoal dua atau tiga masalah bagi seoarang, dan ada juga bagi nereka yang tiada pernah soal masalah. Sebelum daripada majlis talaqi berlangsung akan dibagikan gambar tajuk kitab yang akan di ajar pada hari itu. Kebiasaan Gunakan program untuk ajar sampai kepada peserta ialah program Microsoft Stem setiap minggu. Kemudahan guna program ini ialah dapat kita rakam Vidio dan tuliskan nas-nas yang nak di sampaikan dan lagi, adapun bagi mereka yang tidak dapat join itu boleh buka rakaman yang telah dirakam tersebut.

Cara mengajar dalam kitab tafsir surah yasin ini memuli pada mukadimah hinga seterusnya dan akan baca beberapa baris sahaja dan berapa ayat sahaja dan akan huraikan pada masaalah tertentu berulang ulang pada satu masaalah untuk memudahkan faham dan ikut tarikah tarikah tuan guru - tuan guru yang

Gunakan program Microsoft Stem setiap mingguan

Pada tahun 2021

Pembelajaran tafsir secara Online menggunakan

program Microsoft Stem pada tahun 2022


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dahulu, baca perlahan lahan bukan baca secara cepat, dan akan huraikan dan terang dengan kisah dan dalil dali pada tajuk dan ayat ter tentu kalua ayat itu berkaitkan dengan hokum pun di yatakan juga hinga tida terlepas, inilah car acara yang di guna atau di ajarkan di pondok pondok.

Muka Surat (11) becara pasal ayat 36

Selama 3-4 semesetaer baru samapai pada muka surat 11 sahaja pada bahagian muka surat ini baru mengajar pada tarikh 7 desember 2021 pada tahun yang lepas ayat berbuyinay firman Allah S.W.T :

ون ي عل م اال مم منأ نف سهمو و ٱأل رض ات نبت امم ك له ج ٱأل زو ل ق ٱلذيخ ن س بح

Maksudnya «Maha Suci Tuhan yang telah menciptakan makhluk-makhluk semuanya berpasangan; sama ada dari yang ditumbuhkan oleh bumi, atau dari diri mereka, ataupun dari apa yang mereka tidak mengetahuinya»

ڽدرڤد2مهاسوجيتوهنيڠمنجديكنسكلينبڠساتيف11نصترجمهنمعنىدرفدموكسورة

2سواتيڠمنمبوهكنبومدرڤدبيچيݢندومدانيڠلينڽداندرڤدنفسومريكئيتالك دان

اكنديدرفدمخلوقيڠعجيب... ايدرفدسواتيڠتيادمڠتهويمريكئيت فرمفواندانمنجديكن Berkata pengarang dalam syarahan ayat ini “ maha suci tuhan yang menjadikan sekelianya bangsa tiap-tiapnya daripada suatau yang menumbuhkan bumi daripada biji gandum dan yang lainnya dan daripada nafsu mereka itu laki-laki dan perumpuan dan menjadikan ia daripada suatu yang tiada mengetahu’i mereka itu akan dia daripada mskluk yang ajib…


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Apabila lihat terjemahan diatas yang diterjemah makna ayat dalam surah yasin ini pengarang bukan sekadar terjemah sahaja bahkan serta tafsirkan ayat dengan jelas dan serta taklik sedikit mengikut padangan beliua yang di ilham Allah S.W.A kepada hamba yang suci denganmnya.

Penutup

Sebagai kesimpulan, inovasi dalam metod pengajaran dan pembelajaran tafsir surah yasin adalah suatu yang penting kerana berhadapan dengan pelajar yang pelbagai dari sudut minat, kepintaran dan kemahiran. Terdapat beberapa bentuk inovasi yang diperkenalkan sepanjang proses pengajaran dan pembelajaran kitab Tafsir surah yasin iaitu; lakonan, atau wayang kulit atau animasi, multimedia, muzik atau lirik lagu, dan choral speaking. Dengan pendekatan baru yang diguna pakai sepanjang proses pengajaran dan pembelajaran didapati bahawa pelajar terbahagi kepada beberapa bagai seperti penglibatan dan minat, yang bermasaalah internet atau teknologi, kemahiran indovidu seperti mesoal, kalua dapat diningkatkan terlebih baik dan surah yasin juga dapat merawati jismani dan ruhani peserta, dengan pembeljar seca maya dan teknologi menjadi satu kemudahan bagi masyarakat Islam.


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Chapter 7

MANIFESTASI SULAM DALAM PROJEK EMANSIPASI UMMI KE ARAH PEMBANGUNAN

KELESTARIAN USIM

Noornajihan Jaafar*, Norakyairee Mohd Raus, Mohd Nur Adzam Rasdi, Nurul Syala Abdul Latip

Universiti Sains Islam Malaysia (USIM)

Pendahuluan Program Service Learning Malaysia – University for Society (SULAM) merupakan satu inisiatif terkini

Kementerian Pendidikan Malaysia (KPM) yang menggabungkan objektif pembelajaran dengan khidmat komuniti.115 SULAM juga merupakan satu pendekatan pengajaran yang merangkumi aspek perkhidmatan masyarakat dalam kursus akademik dengan arahan, refleksi dan objektif untuk memperkaya pengalaman pembelajaran mahasiswa.116 Terdapat banyak lagi definisi tentang pembelajaran berasaskan khidmat komuniti antaranya ia merupakan salah satu bentuk pendidikan pengalaman di institusi yang lebih tinggi. Pembelajaran berasaskan khidmat komuniti adalah berbeza daripada pendidikan pengalaman lain seperti latihan industri, khidmat masyarakat, pendidikan lapangan, sukarelawan atau kerja klinikal. Pembelajaran berasaskan khidmat komuniti juga menyediakan pengalaman yang saling menguntungkan bagi kedua-dua pihak iaitu mahasiswa dan organisasi dan pembelajaran berasaskan khidmat masyarakat memberi tumpuan sama rata pada kedua-dua perkhidmatan yang disumbangkan oleh mahasiswa dan pembelajaran berasaskan khidmat komuniti yang dipupuk kembali di dalam kelas.

Sulam adalah proses pengajaran dan pembelajaran yang melibatkan mahasiswa dengan komuniti dalam aktiviti berorientasikan perkhidmatan dengan tujuan untuk memperkayakan pengalaman pembelajaran mahasiswa secara individu dan akademik. Mahasiswa dijangka mengambil bahagian dalam menganjurkan aktiviti perkhidmatan yang dikenal pasti memenuhi keperluan komuniti, menggunakan pengetahuan dan kemahiran yang berkaitan dengan kursus, disiplin dan aktiviti perkhidmatan. Program pembelajaran berasaskan khidmat komuniti ini telah dikenal pasti sebagai salah satu strategi utama dalam Pelan Pembangunan Pendidikan Malaysia 2015-2025 oleh Kementerian Pendidikan Malaysia. 117 Kementerian Pengajian Tinggi telah membangunkan kurikulum yang lebih holistik dan

115 Retrieved from https://www.moe.gov.my/en/menumedia/electronic-media/news-and-activities/sulam-2019 116 Musa, N., Ibrahim, D. H. A., Abdullah, J., Saee, S., Ramli, F., Mat, A. R., & Khiri, M. J. A. (2017). A methodology for implementation of service learning in higher education institution: A case study from faculty of computer science and information technology, UNIMAS. Journal of Telecommunication, Electronic and Computer Engineering (JTEC), 9(2-10), 101-109. 117 https://bendahari.uthm.edu.my/v2/PPPM/Ringkasan-Eksekutif-PPPM-2015-2025.pdf

https://www.moe.gov.my/en/menumedia/electronic-media/news-and-activities/sulam-2019

https://bendahari.uthm.edu.my/v2/PPPM/Ringkasan-Eksekutif-PPPM-2015-2025.pdf


ISBN (E-book) : 978-616-8297-19-3 Volum 1 (2022) 70

terintegrasi melalui penerapan pengalaman pembelajaran dan perkhidmatan pembelajaran. Program pembelajaran berasaskan khidmat komuniti adalah salah satu komponen dalam Amalan Pendidikan Berimpak Tinggi (HIEPs) dalam keperluan Pelan Pendidikan Malaysia.118 Objektif utama program SULAM ini adalah untuk membolehkan mahasiswa dan mahasiswi menyumbang kepada komuniti umum melalui pengetahuan dan kemahiran yang dipelajari di bilik kuliah atau makmal diaplikasikan bagi membantu menyelesaikan permasalahan masyarakat setempat (Yusuf et. al, 2020). 119 Program ini akan melahirkan graduan yang holistik, berkeusahawanan dan seimbang di mana setiap graduan akan mempunyai pengetahuan, kemahiran, moral dan tingkah laku yang baik, minda yang cerdas, budaya dan tamadun yang sesuai untuk memajukannnya ke tahap yang lebih tinggi.

Sulam Dan Pembangunan Komuniti Oku

Mantan Menteri Pendidikan Malaysia, Dr. Maszlee Malik dalam Amanat Menteri Pendidikan 2019 melalui Hala Tuju Pertama “Pendidikan Berteraskan Nilai” ada menekankan konsep dan fungsi universiti untuk masyarakat demi mempersiapkan mahasiswa menjadi sarjana awam yang mampu menggalas tanggungjawab sebagai penyelesai isu masyarakat. SULAM telah dilaksanakan sebagai salah satu inisiatif untuk memainkan peranan penting dalam merealisasikan hasrat tersebut serta inisiatif pembelajaran berasaskan khidmat masyarakat ini bertujuan memberi pengalaman pembelajaran yang menghubungkaitkan teori dan praktis dengan penyelesaian permasalahan sebenar dalam komuniti.120

Selain itu, pembelajaran berasaskan khidmat komuniti merupakan satu kaedah pembelajaran mengikut disiplin yang menggabungkan objektif pembelajaran dengan khidmat komuniti bagi memberi pengalaman pembelajaran yang praktikal dan progresif kepada mahasiswa yang berteraskan elemen kasih sayang, kegembiraan and saling menghormati.121 Oleh itu, Kementerian Pendidikan Malaysia telah menjelaskan perkhidmatan pembelajaran adalah bentuk pembelajaran pengalaman yang berlaku melalui kitaran tindakan dan refleksi sebagai mahasiswa apa yang mereka sedang belajar untuk menangani keperluan masyarakat sebenar.

Setakat ini, terdapat banyak kerangka pembelajaran dan model pembelajaran yang sedia ada yang dibangunkan oleh institusi, kolej, sekolah dan agensi kerajaan yang lebih tinggi untuk pelaksanaan pembelajaran berasaskan khidmat komuniti di institusi mereka. Sebagai contoh apa yang telah dijalankan di

118 https://ir.unimas.my/id/eprint/25495/1/BUKU%20HIEPs-MPU%2024.5.19.pdf 119 https://www.ppukm.ukm.my/hejim/pengenalan-khidmat-masyarakat/ 120 https://www.thestar.com.my/news/education/2019/04/21/sulam-initiative-to-be-expanded-to-other-institutions/ 121 Retrieved from https://news.utm.my/2019/04/utm-bangunkan-komuniti-pulau-tanjung-surat-melalui-pendekatan-sulam/

https://ir.unimas.my/id/eprint/25495/1/BUKU%20HIEPs-MPU%2024.5.19.pdf

https://www.ppukm.ukm.my/hejim/pengenalan-khidmat-masyarakat/

https://www.thestar.com.my/news/education/2019/04/21/sulam-initiative-to-be-expanded-to-other-institutions/

https://news.utm.my/2019/04/utm-bangunkan-komuniti-pulau-tanjung-surat-melalui-pendekatan-sulam/


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UTM122, UiTM123, UTHM124, UKM125 dan UNIMAS,126 Malah, terdapat juga pelbagai cabaran dalam pelaksanaan program SULAM ini, dengan penglibatan banyak pihak berkepentingan dan budaya tempatan dan sifat komuniti tertentu. Walau bagaimanapun, setiap institusi mempunyai misi dan visi mereka untuk mencapai pembelajaran mahasiswa dan mematuhi keperluan dasar pendidikan negara.

Surah ‘Abasa ayat 1-11 memperingatkan tentang kewajipan menyantuni komuniti OKU terutamanya dalam aspek penyampaian kefahaman dalam beragama. Ketidakupayaan mereka sebenarnya perlu dilihat dan diteroka dari aspek kekuatan dan kelainan cara belajar mereka. Banyak kajian telah menunjukkan terdapatnya kelompangan dalam medan penyampaian ilmu agama kepada OKU. Yayasan Pendidikan al-Quran bagi Anak Istimewa (FAQEH) contohnya, telah menggariskan beberapa isu dan cabaran OKU beragama sama ada dari sudut individu OKU, ibu bapa, guru, masyarakat, kurikulum, penilaian dan tanggungjawab institusi-institusi agama. Selain isu kelainan upaya belajar individu OKU, isu yang selalu menjadi kekeliruan dalam kalangan ibu bapa dan guru adalah persepsi Taklif (tanggungjawab fardu sebagai Muslim). Hal ini membawa kepada kesan keciciran anak-anak istimewa diberi pendedahan awal dalam rutin beragama seawal usia. Begitu juga dengan latihan dan kemahiran guru Pendidikan Islam yang terhad serta kurikulum dan penilaian yang perlu kepada kesesuaian tahap dan latarbelakang OKU. Dalam konteks, tanggungjawab institusi agama pula, kekurangan sekolah agama bagi OKU di bawah jabatan agama Islam negeri turut memberi impak kepada perkembangan beragama dalam kalangan OKU. Antara faktor utamanya adalah pembangunan guru agama yang berpengetahuan dan berkemahiran mengajar OKU masih belum dibangunkan secara berstruktur. Ke arah itu, usaha memperkasa masyarakat cakna OKU dan mengupaya komuniti OKU perlu digerakkan semua peringkat.

Dalam konteks sumbangan unversiti, salah satu daripada sebab kelompangan ini terbentuk kerana kurangnya pendedahan dalam kalangan mahasiswa terutamanya yang berlatarbelakangkan pengajian Islam dalam aspek menyantuni komuniti OKU. Untuk melaksanakan tanggungjawab ini para mahasiswa perlu mempunyai jiwa yang sedar, kemahiran yang khusus, motivasi yang tinggi serta minda yang bermaklumat berkaitan dunia OKU. Keempat-empat aspek inilah yang ditangani secara optimum melalui projek Emansipasi UMMI ini. Sesuai dengan misi Universiti Sains Islam (USIM) iaitu menjadi institusi Pendidikan Islam terkehadapan dalam menyelesaikan isu semasa masyarakat, justeru projek Imansi UMMI yang merupakan kerja kursus bagi subjek Aplikasi Braille dalam Pengajian Quran dan Sunnah telah dikenal pasti sebagai salah satu subjek di USIM yang mengaplikasikan konsep SULAM khusus bagi komuniti OKU.

122 https://corporateaffairs.utm.my/corporatepublication/wp- content/uploads/sites/9/2017/01/8.Memasyaraktkan-Universiti.pdf 123 https://suaramerdeka.com.my/program-sulam-uitm-shah-alam-di-felda-sungai-tengi-selatan/ 124 https://bendahari.uthm.edu.my/v2/PPPM/Ringkasan-Eksekutif-PPPM-2015-2025.pdf 125 https://www.ppukm.ukm.my/hejim/pengenalan-khidmat-masyarakat/ 126 https://ir.unimas.my/id/eprint/25495/1/BUKU%20HIEPs-MPU%2024.5.19.pdf

https://corporateaffairs.utm.my/corporatepublication/wp-

https://suaramerdeka.com.my/program-sulam-uitm-shah-alam-di-felda-sungai-tengi-selatan/

https://bendahari.uthm.edu.my/v2/PPPM/Ringkasan-Eksekutif-PPPM-2015-2025.pdf

https://www.ppukm.ukm.my/hejim/pengenalan-khidmat-masyarakat/

https://ir.unimas.my/id/eprint/25495/1/BUKU%20HIEPs-MPU%2024.5.19.pdf


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Hasil program ini adalah untuk mahasiswa memberi tumpuan kepada kemahiran berfikir peringkat tinggi dan kemahiran asas. Sejak membina perkongsian antara universiti dan komuniti menjadi tugas yang mencabar untuk universiti, rangka kerja kesediaan telah dibangunkan oleh para penyelidik untuk menentukan sama ada universiti-universiti yang disediakan sepenuhnya dalam perkongsian komuniti universiti. Di bidang kesihatan dan perubatan, pembelajaran perkhidmatan dilaksanakan secara meluas dalam institusi yang lebih tinggi. Sebagai contoh, dalam program kejururawatan, rangka kerja pembelajaran perkhidmatan telah dibangunkan untuk memastikan proses pembelajaran perkhidmatan pembelajaran kolaboratif ke arah mengukur keberkesanan manfaat projek kejuruteraan mahasiswa kejururawatan ijazah pada agensi komuniti dan orang yang mereka berkhidmat melalui perkongsian komuniti akademik kerjasama. Oleh itu, penglibatan dan sokongan pentadbiran adalah penting dalam membangun dan mengekalkan program pembelajaran perkhidmatan.

Projek Emansipasi Ummi Inspirasi Dari Al-Quran Bagi Memenuhi Kehendak Maqasid

Syariah

Projek ini mengambil inspirasi daripada Surah ‘Abasa ayat 1 -11 yang memperingatkan tentang kewajipan menyantuni OKU terutamanya dalam aspek menyampaikan kefahaman beragama. Islam sebagai cara hidup dibina atas dasar akidah, syariat dan akhlak. Ia bersifat inklusif dan holistik tanpa menafikan hak manusiawi. Dalam konteks syariat, ‘maqasid’ yang dirujuk sebagai matlamat hidup bersyariat adalah untuk merealisasi tujuan, makna dan hikmah maslahah (kebajikan) manusia. Ia terdiri daripada tiga elemen yang disusun mengikut keutamaan (al-Daruriyyat), keperluan (al-Hajiyyat) dan kesempurnaan (al-Tahsiniyat). Dari sudut keutamaan, Islam meletakkan lima aspek bertujuan untuk memelihara agama, nyawa, akal, keturunan dan harta. Hal ini selaras dengan kewujudan komuniti OKU yang merupakan sebahagian daripada masyarakat yang perlu disantuni dengan adil. USIM sebagai sebuah universiti Islam yang meneraju pendekatan Ilmu Naqli dan Aqli komited dalam usaha menawarkan ruang dan peluang OKU bebas halangan dan diskriminasi bermula dengan usaha memperkasa masyarakat khususnya warga USIM cakna OKU dan usaha mengupaya komuniti OKU khususnya dalam memenuhi tuntutan al-Daruriyyat (keutamaan).

Perkara ini selaras dengan saranan Allah SWT terhadap konsep al-Ta’aruf (berkenal-kenalan) dengan meraikan kekuatan dan kelainan setiap individu serta menyempurnakan hak inklusiviti tanpa mengira jantina, bangsa dan suku puak. Firman-Nya dalam Surah Al-Hujurat 49:13; “Wahai umat manusia, sesungguhnya Kami telah menciptakan kamu dari lelaki dan perempuan, dan Kami telah menjadikan kamu berbagai bangsa dan bersuku puak, supaya kamu berkenal kenalan (dan beramah mesra antara satu dengan yang lain).” Hasrat murni ini jelas menunjukkan bahawa USIM mengambil serius isu keperluan pelajar OKU dengan menyediakan keperluan daripada pelbagai aspek yang bersesuaian dengan kekuatan dan kelainan upaya mereka agar OKU tidak keciciran dalam menerima pendidikan. Pihak universiti, sama ada daripada peringkat pengurusan tertinggi hinggalah kakitangan sokongan, amat komited untuk memberikan OKU peluang pendidikan yang adil untuk semua. Justeru, pihak USIM sedang dalam usaha menambahbaik persekitaran


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universiti yang mampu menyokong Pelajar OKU untuk turut sama menuntut ilmu dan berdikari dalam aspek rohani, sosial, emosi, dan persekitaran agar Pelajar OKU dapat menjalani kehidupan yang terbaik sepanjang berada di alam kampus. Perkara ini adalah selaras dengan Akta OKU 2008 dan United Nation Convention on The Rights of Persons with Disabilities (UN CRPD) yang menuntut semua institusi pendidikan di negara ini untuk memberikan peluang yang sama rata kepada OKU dan menyediakan kemudahan yang boleh dicapai OKU sepenuhnya.

Manifestasi Sulam Dalam Projek Emansipasi Ummi

Projek Emansipasi UMMI bermula daripada penawaran kursus berstatus wajib fakulti iaitu kursus Aplikasi Braille Dalam Pengajian Quran dan Sunnah (QNR3013), yang ditawarkan kepada mahasiswa di Fakulti Pengajian Quran dan Sunnah, Universiti Sains Islam Malaysia.

Pengalaman pembelajaran imersif ini mampu membuahkan hasil yang meninggalkan kesan mendalam ke atas diri mahasiswa. Projek ini telah dirangka bagi menerapkan beberapa kemahiran seperti kemahiran literasi Braille dan kemahiran berinteraksi khas dengan golongan OKU Penglihatan. Di samping itu projek ini juga memfokuskan kepada penerapan kesedaran dan empati seterusnya membentuk kemampuan mahasiswa untuk mempersembahkan khidmat yang sesuai dengan keperluan golongan OKU khususnya dalam hal ehwal keagamaan. Projek ini dilaksanakan menerusi tiga peringkat program iaitu Hari Menyantuni OKU (HMO), Khidmat Ummah dan Lawatan Ilmiah serta penghasilan produk. Menerusi program pertama di dalam projek ini iaitu HMO mahasiswa dapat mula mengenali kehidupan dan keperluan golongan OKU. Pada peringkat kedua pula mereka didedahkan dengan perincian yang lebih mendalam yang mampu membentuk empati dalam jiwa mereka serta pengetahuan yang mantap berkenaan golongan sasar mereka ini. Setelah melalui acuan ini mahasiswa kemudiannya mampu mencapai tahap ihsan dan itqan dan ia dibuktikan dengan kemampuan menjana idea dan produk baru yang mesra OKU untuk diketengahkan sebagai sumbangan langsung kepada dunia.

Situasi semasa menunjukkan terdapatnya kelompangan di dalam medan penyampaian ilmu agama kepada OKU. Salah satu daripada sebab kelompangan ini terbentuk kerana kurangnya pendedahan dalam kalangan mahasiswa terutamanya yang berlatarbelakangkan pengajian Islam. Untuk melaksanakan tanggungjawab ini para mahasiswa perlu mempunyai jiwa yang sedar, kemahiran yang khusus, motivasi yang tinggi serta minda yang bermaklumat berkaitan dunia OKU. Keempat-empat aspek inilah yang ditangani secara optimum di dalam projek ini.

Projek ini mensasarkan kepada beberapa objektif, antaranya:- 1. mendedahkan mahasiswa kepada realiti kehidupan beragama dalam kalangan OKU; 2. menanamkan empati ke dalam jiwa mahasiswa terhadap situasi OKU; dan 3. menginspirasikan mahasiswa untuk berbudi dan menyantuni OKU dengan penganjuran program khidmat dan penghasilan produk.


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Pendekatan Pembelajaran Berasaskan Komuniti Yang Direka Bentuk Melalui Projek

Emansipasi Ummi

Sebagai pengenalan dalam proses menerapkan kesedaran dan pengetahuan tentang dunia OKU, mahasiswa memulakan projek dengan menganjurkan Hari Menyantuni OKU (HMO). HMO adalah sebuah program yang dikendalikan 100% oleh mahasiswa dengan pemantauan dari tenaga pengajar kursus. Program-program yang dijalankan ketika HMO adalah pameran-pameran kesedaran dari pihak NGO OKU serta open mic dan forum yang para panelnya terdiri daripada golongan OKU dan mereka yang terlibat secara aktif dalam dunia OKU. Bermula pada tahun 2010 Program HMO dijalankan pada setiap semester, program ini melibatkan OKU dari kategori OKU penglihatan, OKU Pendengaran, OKU Fizikal dan OKU Masalah Pembelajaran. Antara agensi yang terlibat iaitu Yayasan Pendidikan al-Quran bagi Anak-anak Istimewa (Yayasan FAQEH), Persatuan Orang Cacat Penglihatan Islam Malaysia (PERTIS), Persatuan Orang Pekak Negeri Sembilan (NESDA), Persatuan Orang Kurang Upaya Anggota Malaysia (POKUAM), KL Braille, Rumah Ngaji Rasah Kemanyan, AQ Wise, Persatuan Kanak-Kanak Istimewa Bangi (PKIB). Jadual 1 di bawah menunjukkan kategori dan anggaran bilangan peserta terlibat bagi Program HMO yang telah dijalankan.

Jadual 1: Kategori dan Anggaran Peserta bagi Program HMO

Kategori OKU Peserta Tahun

OKU penglihatan OKU Pendengaran OKU Fizikal OKU Masalah Pembelajaran

100 - 200 2010 - 2013


200 - 300 2014 - 2015


200 - 300 2016- 2017


200 - 300 2018


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Gambar 1 dan 2 dibawah menunjukkan suasana Hari Menyantuni OKU yang diadakankan pada di Fakulti Pengajian Quran dan Sunnah:

Gambar 1: Open Mic Hari Menyantuni OKU pada 25 April 2018

Gambar 2: Aktiviti Hari Menyantuni OKU pada 25 April 2018

Daripada kesedaran dan maklumat yang telah diperolehi melalui program HMO, mahasiswa diberi peluang untuk menganjurkan program khidmat khusus untuk golongan OKU. Khidmat tersebut merangkumi aktiviti yang berbentuk lawatan ke komuniti OKU sambil memberikan perkhidmatan untuk OKU seperti klinik Quran, klinik solat, serta aktiviti-aktiviti yang bersesuaian. Penganjuran Lawatan Khidmat Ummah ini bermula pada tahun 2010 oleh pelajar ke pelbagai agensi dan sekolah yang mempunyai komuniti OKU. Jadual 2 di bawah menunjukkan senarai beberapa buah sekolah dan persatuan yang pernah dikunjungi oleh mahasiswa.


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Jadual 2: Senarai Beberapa Buah Sekolah dan Persatuan

Nama Tempat Lawatan Pelajar

Tahun

Sekolah Kebangsaan Penglihatan Khas Alma, Pulau Pinang 30 2010, 2012, 2016 Sekolah Kebangsaan Penglihatan Khas Princess Elizebeth, Johor 30 - 50 2011, 2013 Sekolaj Kebangsaan Kajang Utama 30 - 50 2011 Sekolah Kebangsaan Penglihatan Terengganu 30 - 100 2015, 2018, 2019 Persatuan Orang Cacat Penglihatan Islam MalaysiaTerengganu 30 - 80 2014, 2015, 2017,

2018, 2019 KL Braille 30 - 80 2018

Program-program sebegini dijalankan di sekolah-sekolah pendidikan khas atau pusat-pusat NGO OKU. Seperti gambar Gambar 3 dan 4 dibawah menunjukkan aktiviti yang dilakukan pelajar Ketika menjalankan

Lawatan Khidmat Ummah oleh pelajar FPQS:

Gambar 3: Lawatan Khidmat Ummah pada 11 Mei 2019 di Sekolah Kebangsaan Pendidikan Khas Alma, Pulau Pinang


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Gambar 4: Lawatan Khidmat Ummah pada 5 November 2019 di Persatuan Orang-Orang Cacat Penglihatan Islam Malaysia - PERTIS

Setelah melalui fasa kedua tersebut, mahasiswa menjadi lebih bersedia untuk diberi ruang untuk menghasilkan produk bagi OKU dalam urusan keragamaan. Produk yang dihasilkan adalah sama ada dalam bentuk perkhidmatan atau alatan kegunaan harian. Bahan-bahan bacaan dalam bentuk tulisan Braille atau audio yang mesra OKU penglihatan seperti Iqra versi Braille, Buku-buku audio Islami, Buku Panduan Tajwid Quran Braille, Hadis 40 Braille dan modul-modul pembelajaran agama adalah antara produk yang dihasilkan. Pada tahun 2015 Iqra versi Braille telah diedarkan ke sekolah- sekolah yang mempunyai pelajar OKU Penglihatan dan sehingga kini mereka masih menggunakannya sebagai medium pembelajaran. Selain itu, Perisian buku audio Pendidikan Islam Tingkatan 1 (i-TALK PISMEN) telah diberikan pendedahan tentang penggunaanya di Sekolah Menengah Penglihatan Khas Setapak. Gambar 5 dan 6 dibawah menunjukkan contoh produk yang dibangunkan oleh pelajar FPQS:


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Gambar 5: Iqra versi Braille

Gambar 6: Buku Audio Pendidikan Islam (i-TALK PISMEN)

Projek ini direkabentuk untuk menyediakan pembelajaran bermakna kepada mahasiswa. Ia dimulai dengan penerapan falsafah integrasi Naqli dan Aqli dengan memfokuskan untuk memberikan kesedaran dan maklumat asas tentang keberadaan OKU di dalam masyarakat dan bagaimana keadaan dunia kehidupan serta keperluan mereka beragama. Melalui HMO para mahasiswa perlu berhubung secara langsung dengan OKU. AJK yang terlibat dengan penganjuran perlu mengenalpasti terlebih dahulu pihak-pihak dan individu-individu OKU yang ingin dilibatkan bagi mencapai objektif program tersebut. Melalui pameran-pameran yang dibuat oleh para NGO serta program open mic ketika HMO berlangsung, mahasiswa dapat memahami isu, cabaran dan keunikan dunia OKU secara hands on dan minds on. Manakala melalui forum yang diadakan pula, elemen simpati dapat diresapkan ke dalam jiwa mahasiswa melalui pengisian yang dihidangkan oleh ahli-ahli panel yang berstatus OKU dan yang terlibat secara langsung dengan OKU seperti ibu bapa dan guru kepada OKU. Antara agensi yang sering terlibat menjadi panel bagi program ini iaitu, Yayasan FAQEH, NESDA, KL Braille dan sebagainya. Sebagai Contoh Gambar 7, 8 dan 9 di bawah menunjukkan Forum SiQaH yang dianjurjan oleh pelajar FPQS:


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Gambar 7: Simposium Khidmat Quran & Sunnah bagi OKU Gambar 8: Forum Simposium Khidmat Quran & Sunnah bagi OKU

Gambar 9: Peserta Simposium Khidmat Quran & Sunnah bagi OKU

Rentetan daripada kesedaran, simpati dan rasa tanggungjawab yang telah diperolehi daripada fasa pertama projek ini, mahasiswa diberi pula peluang untuk menggabungkan maklumat dan kemahiran yang baru mereka perolehi (aqli) dengan apa yang sedia mereka miliki (naqli) untuk menyantuni golongan OKU


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sama ada dalam bentuk memberi khidmat keagamaan atau pembangunan produk demi mengupayakan OKU terutamanya dalam hal ehwal berkaitan agama. Perincian pelaksanaan pendekatan projek yang sistematik iaitu diilustrasikan seperti Rajah 1 di bawah:-

Rajah1: Carta Alir Projek Emansipasi UMMI

Hari Menyantuni OKU dijadikan sebagai platform untuk para mahasiswa menjalankan tiga aktiviti utama seperti pameran kesedaran, open mic dan forum. Melalui aktiviti-aktiviti ini, mahasiswa dapat memahami isu, cabaran dan keunikan dunia OKU secara hands on dan minds on. Contohnya melalui forum yang diadakan, elemen simpati dan empati dapat diresapkan ke dalam jiwa mahasiswa melalui pengisian yang dihidangkan oleh ahli-ahli panel yang berstatus OKU dan yang terlibat secara langsung dengan OKU seperti ibu bapa dan guru kepada OKU.

Daripada hasil pembelajaran yang diperolehi telah memberi impak kepada mahasiswa untuk menggabungkan maklumat dan kemahiran yang baru mereka perolehi (aqli) dengan apa yang sedia mereka miliki (naqli) untuk menyantuni golongan OKU sama ada dalam bentuk memberi khidmat keagamaan atau


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pun pembangunan produk demi mengupayakan OKU terutamanya dalam hal ehwal berkaitan agama. Rajah 2 di bawah ini menggambarkan gerak kerja pelaksanaan HMO.

Rajah 2 : Carta Alir Penganjuran HMO Berasaskan Model Pengurusan (Koontz & O’donned, 1976)

Pelaksanaan HMO menggunakan model pengurusan (Koontz & O’donned, 1976). Mahasiswa perlu

merancang, mengorganisasikan, menstrukturkan kakitangan dalam organisasi, memberi arahan dan mengawasi kelangsungan program supaya segalanya yang berlaku pada hari kejadian sama yang dirancang.

Rajah 3: Carta Alir Pembangunan Produk Berasaskan Model ADDIE (Rosset, 1987)

Rajah 3 merupakan carta alir berkenaan dengan pembangunan produk yang menggunakan Model ADDIE (Rosset, 1987). Dalam model ini, mahasiswa perlu menganalisis isu dan keperluan OKU sebelum menghasilkan sesuatu produk. Kemudian, mahasiswa perlu mereka bentuk dan membangunkan produk


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berdasarkan keperluan OKU. Setelah produk dibangunkan, produk tersebut perlu diaplikasikan kepada OKU supaya penambahbaikan boleh dibuat. Selepas penambaikan dibuat, produk tersebut akan dinilai dan disahkan kebolehgunaannya.

Kesan Pembelajaran Berasaskan Komuniti Melalui Projek Emansipasi Ummi Kepada

Mahasiswa

Secara umum kesan pembelajaran berasaskan komuniti melalui projek Emansipasi UMMI kepada mahasiswa dapat dikenal pasti melalui tiga aspek utama, iaitu kognitif, psikomotor dan afektif.

Dari aspek kognitif mahasiswa berupaya: 1. memahami literasi Braille dalam Bahasa Melayu, Inggeris dan Arab/Quran; dan 2. mencipta produk yang mesra OKU dengan gabungan unsur Naqli dan Aqli.

Pendekatan projek ini telah meningkatkan pencapaian mahasiswa dari aspek pengetahuan. Perkara ini dapat dijelaskan melalui pencapaian pada setiap peringkat seperti berikut:-

Peringkat pertama: Hari Menyantuni OKU (HMO) memberikan pendedahan awal kepada mahasiswa untuk mengetahui latar belakang dunia OKU dan kaitannya dengan pengajian Islam. Ini termasuklah pengetahuan literasi Braille dan sosiologi komuniti ini.

Peringkat kedua: Khidmat Ummah dan Lawatan Ilmiah memberi peluang kepada mahasiswa untuk meneroka dan menghayati dengan lebih mendalam kehidupan harian OKU dan memahami keperluan kehidupan mereka terutamanya dalam hal ehwal beragama.

Peringkat ketiga: Penghasilan Produk Mesra OKU. Mahasiswa menganalisis berdasarkan pengetahuan yang telah mereka perolehi untuk menghasilkan sesuatu yang bermanfaat dan mesra OKU dalam konteks beragama. Pengetahuan teknologi (aqli) dan agama (naqli) dapat digabungkan dengan matang pada fasa ini.

Manakala dari aspek psikomotor pula mahasiswa berupaya: 1. menguasai sistem tulisan timbul seperti mesin Perkins Brailler dan Duxbury Translator (DBT) bagi

menguasai kaedah penulisan Braille; dan 2. menguasai format dan kaedah penulisan Quran Braille dengan menggunakan Mashaf Quran

Braille dan Surah-surah Pilihan cetakan Persatuan Orang-orang Cacat Penglihatan Islam Malaysia (PERTIS). Pendekatan projek ini telah meningkatkan pencapaian mahasiswa dari aspek kemahiran. Perkara ini dapat dijelaskan melalui pencapaian pada setiap peringkat seperti berikut:

Peringkat pertama: Hari Menyantuni OKU (HMO) memberikan pendedahan awal kepada mahasiswa untuk mempelajari kemahiran mengatur program dan asas berkaitan dunia OKU seperti kemahiran berorganisasi, kemahiran literasi Braille dan kemahiran berinteraksi dengan OKU.


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Peringkat kedua: Khidmat Ummah dan Lawatan Ilmiah memberi peluang kepada mahasiswa untuk mengasah kemahiran berorganisasi dan kaedah berinteraksi khas dengan golongan OKU secara lebih terperinci.

Peringkat ketiga: Penghasilan Produk Mesra OKU. Pada fasa ini mahasiswa yang memilih untuk membangunkan sesuatu produk perlu mempelajari kemahiran yang bersesuaian dengan produk tersebut. Sebagai contoh untuk menerbitkan bahan bacaan Braille, mahasiswa mempelajari kaedah mentranskrip, penggunaan perisian, format penerbitan dan kaedah percetakan. Dari sudut afektif pula, mahasiswa diterapkan nilai: 1. penerimaan dan kesedaran terhadap golongan OKU 2. responsif serta rasa bertanggungjawab ke atas golongan OKU

Pendekatan projek ini telah memberi kesan kepada perubahan sikap dan peningkatan kemahiran sosial mahasiswa. Melalui projek ini, sikap para mahasiswa terhadap displin integrasi naqli dan aqli dapat disemai apabila mereka berjaya menghubungkaitkan antara ilmu naqli (Quran dan Sunnah) yang dipelajari secara teori yang kemudiannya diaplikasi secara praktikal dengan ilmu aqli (kemahiran literasi Braille) untuk menjayakan ketiga-tiga peringkat projek ini. Perkara ini dapat dijelaskan melalui pencapaian pada setiap peringkat seperti berikut: Peringkat pertama: Hari Menyantuni OKU (HMO) menjadikan mahasiswa dapat berkenalan dan mula bersosial dengan komuniti OKU. Proses ini menjana perubahan sikap daripada tiada keperihatinan kepada rasa simpati dan melahirkan perasaan ingin berkhimat kepada OKU. Peringkat kedua: Khidmat Ummah dan Lawatan Ilmiah memberi peluang kepada pelajar untuk menghayati dengan lebih mendalam kehidupan harian OKU dan memahami keperluan kehidupan mereka terutamanya dalam hal ehwal beragama. Pada peringkat ini mahasiswa mencapai tahap empati yang akan merubah sikap dan persepsi mereka terhadap OKU. Kemahiran mereka bersosial dengan golongan OKU juga meningkat kerana terdapatnya aktiviti yang dijalankan bersama-sama OKU secara langsung. (A5) Peringkat ketiga: Penghasilan Produk Mesra OKU. Kemahuan, kreativiti dan kemampuan mahasiswa membangunkan produk mesra OKU pada fasa ini adalah bukti keberhasilan daripada perubahan sikap dan kemahiran sosial yang diperolehi oleh mahasiswa pada peringkat pertama dan kedua. Pada peringkat ini mahasiswa diharapkan mencapai tahap ihsan dan itqan dalam kerangka bidang ini.


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Impak Kesan Projek Emansipasi Ummi Kepada Pembangunan Kelestarian Usim

Latihan kepada pelajar USIM untuk terlibatsama di dalam Projek Emansipasi UMMI ini akan boleh mengukuhkan sistem sokongan universiti kepada kemasukan pelajar-pelajar OKU yang masuk belajar di universiti ke arah Pembangunan Kelestarian USIM. Pada tahun 2019, Kementerian Pelajaran Malaysia telahpun melancarkan Garis Panduan Perlaksanaan Dasar Inklusif Orang Kurang Upaya di Institusi Pengajian Tinggi dan ‘Zero Reject Policy’. Ini bertujuan untuk melahirkan insan yang berpegang teguh kepada nilai kasih sayang, kegembiraan dan hormat-menghormati serta membentuk budaya pendidikan inklusif antara sesama masyarakat tanpa meminggirkan mana-mana golongan termasuk OKU dan hak mereka untuk mendapat pelajaran. Tanggungjawab kepada OKU adalah tanggungjawab ummah untuk memastikan hak-hak OKU sentiasa terpelihara. Ini adalah satu aspek yang sangat penting di dalam mencapai kelestarian sesebuah universiti.

USIM kini dalam usaha ke arah pembangunan lestari. Salah satu aspek yang sangat penting terkait usaha pembangunan lestari ini adalah universiti itu perlu inklusif kepada golongan OKU. Inklusif ni bermaksud bebas halangan untuk semua lapisan masyarakat di USIM yang mana seseorang pelajar OKU itu akan boleh menjalani kehidupan dan pembelajaran di universiti dalam keadaan yang selesa tanpa ada keadaan yang membahayakan. Berdasarkan garis panduan MyU OKU (2020) terdapat empat faktor yang perlu diambilkira dalam menjayakan pembangunan yang inklusif ini iaitu:-

1. Keperluan Tadbir Urus; 2. Keperluan Pengajaran dan Pembelajaran; 3. Keperluan Perkhidmatan Sokongan; dan 4. Keperluan infrastrukur.

Keperluan Tadbir Urus

Untuk mencapai kelestarian universiti, keperluan tadbir urus kampus inklusif yang komprehensif perlu diadakan dan dilaksanakan terlebih dahulu. Keperluan tadbir urus ini melibatkan rangka kerja pentadbiran, polisi dan garis panduan terkait kampus inklusif. Rangka kerja pentadbiran akan memastikan penyusanan modal insan yang akan bertanggungjawab dalam urusan kampus inklusif ini di setiap bahagian dan Standard Operation Procedure termasuk latihan sumber daya manusia serta peruntukan dana dan kewangan. Manakala bahagian pengurusan dan perlaksanaan sangat penting untuk pengurusan di bahagian hal ehwal pelajar, hal ehwal akademik dan pembangunan infrastruktur. Akhirnya semua ini perlu di pantau melalui proses audit berkala.


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Keperluan Pengajaran dan Pembelajaran

Berdasarkan manual MyU OKU (2020), tanggungjawab memenuhi keperluan di bahagian pengajaran dan pembelajaran adalah teras bagi menjamin kelangsungan pembangunan lestari untuk kampus yang inklusif OKU. Ia melibatkan tiga bahagian utama iaitu perancangan, perlaksanaan dan pentaksiran. Setiap satu bahagian ini perlu diberikan tumpuan sebagai contoh bahagian persediaan perancangan merangkumi sumber pengajaran dan pembelajaran bagi setiap kursus, penyediaan bahan bantuan yang menggunakan teknologi serta penyediaan format bahan kuliah. Ini boleh dijalin dengan aktiviti Projek Emansipasi UMMI yang menghasilkan produk-produk mesra OKU yang dapat membantu dalam pengajaran dan pembelajaran. Manakala bahagian perlaksanaan merangkumi aspek kaedah pengajaran dan pembelajaran inklusif, pengendalian kelas, pengurusan kelas serta sokongan pembelajaran. Para pensyarah perlu diberi latihan yang bersesuai untuk mengendalikan pengajaran dan pembelajaran yang inklusif. Projek Emansipasi UMMI juga boleh diolah untuk menjadi latihan kepada pensyarah untuk menepati matlamat Pembangunan Mampan (SDG Goals) yang ke empat iaitu pendidikan berkualiti.

Keperluan Perkhidmatan Sokongan

USIM mempunyai kelebihan yang besar dengan adanya Projek Emansipasi UMMI ini kerana ia boleh menyokong untuk membantu dalam memudahkan bahagian perlaksanaan keperluan Perkhidmatan Sokongan ini. Contohnya pelajar-pelajar yang telah terlatih dapat dilibatsamakan sebagai buddy kepada pelajar OKU yang memerlukan perkhidmatan sokongan dalam kedua-dua aktiviti bahagian akademik dan bukan akademik. Perkhidmatan sokongan ini boleh dijadikan sebagai latihan praktikal untuk semua peserta Projek Emansipasi UMMI untuk mempraktikkan apa yang telah dipelajari.

Keperluan Infrastruktur

USIM kini telahpun menerima kemasukan pelajar OKU dalam enam (6) kategori ketidakupayaan seramai 23 orang setakat kemasukan tahun 2020. Penerimaan kemasukan pelajar OKU memberi maksud, universiti perlu mengambilkira aspek penyediaan infrastruktur bagi membolehkan pelajar OKU ini dapat bergerak di dalam kampus dengan mudah dan bebas halangan. Ini adalah aspek yang sangat penting dalam pembangunan lestari untuk menepati Matlamat Pembangunan Mampan. Setiap infrastruktur baru yang dibangunkan ataupun jika bangunan lama perlu diaudit supaya memyediakan infrastruktur yang mengikuti garis panduan rekabentuk sejagat (universal design) dan piawaian yang telah ditetapkan seperti yang terdapat di dalam Malaysian Standard 1184 (MS1184). Perlaksanaan infrastuktur ini melibatkan tiga faktor utama iaitu ketersambungan persekitaran kampus, rekabentuk akademik bangunan akademik dan rekabentuk bangunan bukan akademik. Pencapaian pelaksanaan ini penting dalam menepati matlamat Pembangunan Mampan (SDG Goals) yang kesepuluh iaitu mengurangkan ketidaksamaan.


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Penutup

Usaha ke arah melahirkan graduan universiti hasil daripada ‘pedagogy of love’ bersulamkan pendidikan berteraskan nilai merupakan suatu usaha berterusan yang memerlukan keterlibatan semua pihak. USIM sebagai sebuah universiti yang menerajui pendekatan integrasi Ilmu Naqli dan Aqli turut komited dalam merealisasikan usaha ‘manusiawi’ iaitu memanusiakan manusia dalam rangka usaha mendepani isu dan cabaran masyarakat. Projek ‘Emansipasi UMMI’ merupakan manifestasi hasrat USIM sebagai kampus barakah dengan meletakkan santunan terhadap komuniti OKU sebagai salah satu agendanya. Gelombang penyelidikan dan inovasi dalam pembelajaran bagi komuniti OKU melalui projek ini telah mendapat pengiktirafan di peringkat Kebangsaan apabila dinobatkan sebagai Johan dalam kategori Anugerah Pengalaman Pembelajaran Imersif (Bersemuka) untuk inovasi ’Aplikasi Braille dalam Pengajian Quran & Sunnah’, di Majlis Anugerah Rekabentuk Kurikulum dan Penyampaian Inovatif Tahun 2019 (AKRI 2019). Model projek Emansipasi UMMI ini mampu diketengahkan dalam usaha memartabatkan kurikulum terkini bagi mencapai insklusiviti dalam kurikulum Pendidikan pengajian tinggi di Malaysia.


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Chapter 8

KAJIAN TENTANG HUKUM MEMANDI MAYAT YANG MENINGGAL DUNIA KERANA DITIMPA COVID 19

Maseerang Aming1*, Yahya Saema2, Mawaradi Nawae3, Abdulramae Sulong4

1-3 Kolej Islam Syeikh Daud-Al-Fathani-Yala

4 Yala Rajabhat University

Pendahuluan Dengan berlakunya pendemik COVID 19 pada 2 tahun yang lalu menyebabkan beberapa isu yang

baru dalam Islam lahir di kalangan orang-orang Islam yang perlu mendapat jawapan berbentuk fatwa dari para ulama. Makalah ini cuba menghimpunkan pandangan-pandangan ulama tentang pengurusan seorang Islam yang mati ditimpa penyakit wabak tersebut. Khususnya tentang memandi mayat kerana ia merupakan satu isu atau masalah yang tidak memuaskan hati masyarakat Islam seluruhnya terutama masyarakat di tempat kita ini. Ini kerana terdapat beberapa cara yang dilakukan oleh pihak-pihak tertentu dengan pengurusan mayat yang ditimpa COVID 19. Sebahagiannya tidak memandikan mayat atau tidak tayamumkan mayat atau dibungkus dengan plastik kemudian ditayammum ke atasnya. Apakah pengurusan tersebut itu betul dan benar mengikut ajaran agama Islam? Sekiranya betul apakah alasan-alasan yang menunjukkan bahawa ianya harus dilakukan sedemikian itu? Dan adakah boleh sembahyang jenazah ke atasnya dengan keadaan tidak dimandi atau tidak ditayammun? Dan apakah pandangan ulama Islam terhadap perkara itu?

Persoalan-soalan ini perlu dijelaskan kepada masyarakat supaya hilang kekeliruan dan ia merupakan sebagai tugas ulama dalam memberi penjelasan tersebut. Allah ta'ala berfirman

ك أهل فاسألوا .تعلمون ل كنتم إن ر الذ

Maksudnya: Hendaklah kamu menanyakan ulama jika kamu tidak mengtahui. (Al-Nahl: 43)

Oleh itu pengkaji cuba menghimpunkan dan memungut pandangan-pandangan ulama dalam beberapa buah kitab dan juga makalah-makalah daripada ijtihad ulama tentang masalah ini supaya dapat kita bincangkan dengan secara detail agar dapat mengeluarkan dan menjawab masalah-masalah tersebut kepada masyarakat. Pendapat-pendapat ulama yang berhubung dengan masalah ini dapat dibahagikan kepada tiga bahagian yang perlu dibincangkan dengan secara detail


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Pertama: hukum mandi mayat seorang muslim Kedua: pengurusan mayat apabila tidak boleh dimandikan Ketiga: pengurusan mayat apabila tidak boleh dimandikan dan ditayammumkan Mudah-mudahan kita diberkati oleh Allah Subhanahu wa Ta'ala dan dapat kita mengambil manfaat

bersama dalam menyebarkan kebenaran kepada masyarakat tentang hukum hakam yang berhubung dengan agama khususnya isu-isu semasa insya Allah.

Hukum Mandi Mayat Seorang Muslim

Ulama bersepakat bahawa hukum mandi mayat orang Islam itu fardhu kifayah ke atas penduduk tempatan apabila berlaku kematian iaitu bahawa apabila dikerjakan oleh sebahagian orang Islam maka gugurlah fardhu kifayah itu ke atas orang lain kecuali mayat orang yang mati syahid pada jalan Allah maka ia tidak wajib dimandikan. Wahbah al-Zuhaili berkata:

غير الميت غسل كفاية وجوب المسلمين على األربعة المذاهب باتفاق تعبدا يجب (1:447 الزحيلي وهبة) .شهيد

Maksudnya: Wajib secara ta’bbudi (semata-mata patuh) ke atas orang muslimin secara fardu kifayah dengan persetujuan mazhab yang empat bagi memandikan mayat kecuali mayat yang mati syahid (Wahbah al-Zuhaili: 1:447) Ulama berhujah dengan beberapa hujah antaranya;

ابن عن .1 ضي عباس اغسلوه: فمات راحلته عن سقط في قال وسلم عليه للا صلى النبي أن عنهما، للا ر

، بماء ( عليه متففق. )ثوبيه في وك ف نوه وسدر

Maksudnya: Diriwayatkan daripada Abdullah bin Abbas Radhiallahu anhuma bahwasanya Nabi bersabda bigi seorang yang jatuh daripada kenderaannya lalu terus mati, hendaklah kamu mandikan dia dengan air dan bidara dan hendaklah kamu kafankan dia dalam dua helai kain. (HR. Al-Bukhari dan Muslim) Perkataan

itu merupakan fi’l amar sebagai arahan terhadap sebahagian mereka yang berada di ”ك ف نوه“ dan ”اغسلوه“situ pada masa itu supaya memandikan mayat dan meng kafan dia.

ا: ابنته غسلن اللتي للنساء وسلم عليه للا صلى النبي قال عنها، للا رضي عطية أم حديث .2 اغسلن ه

ثا، مسا، أ و ث ل أ يت ن إن ذ لك من أ كث ر أ و س بعا، أ و خ (عليه متفق. )الحديث.. . وسدر بماء ذلك ر

Maksudnya: Daripada Ummu ‘Athiyah radhiyallahu anha Rasulullah bersabda bagi wanita yang akan memandikan puterinya yang bernama Zainab binti Rasulullah hendaklah kamu memandikannya


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dengan air dan bidara, tiga kali atau lima kali atau tujuh kali atau lebih banyak daripada itu jika kamu sekelian nampak akan demikian itu bagus. (HR. Al-Bukhari dan Muslim)

Fi’il amar dalam hadis ini juga menunjukan bahawa memadi mayat adalah suatu arahan ke umat Islam memandi mayat apabila berlaku kematian.

الباقين عن سقط البعض قام إذا بحيث كفاية واجب المسلم الميت تغسيل أن إلى العلماء جمهور ذهب. 3

عيني الحطاب. ) ، بماء اغسلوه: النبي لقول(. 209ص 2ج المالكي الر البخاري...)ثوبين في وك ف نوه وسدر

(1206 ومسلم 1268

Maksudnya: Jumhur ulama berpendapat bahawa mandi mayat seorang muslim itu wajib kifayah dengan bahawa apabila sebahagian muslim mengerjakan urusan itu makan fardu itu gugur ke atas orang yang lain (Ensiklopedia Kementerian Waqaf dan Urusan Agama Kuwait) kerana Rasulullah bersabda katanya: Hendaklah memandikannya dengan air dan bidara dan kafankannya pada dua helai kain… (HR Al-Bukhari 1268 dan Muslim 1206)

Dalam ensiklopedia ini juga menyatakan ada pendapat yang mengatakan mandi mayat itu sunat iaitu pendapat sebahagian daripada pengikut imam Maliki yang mana didapati kenyataanya dalam kitab ibnu Haji dan lainnya. (Al-Hatabi al-Ru’aini al-Maliki, 2:209)

Hukum Pengurusan Mayat Apabila Tidak Boleh Dimandikan

Sekiranya terdapat seorang muslim yang mati dan tidak boleh dimandikannya maka bagaimana cara untuk mengurusankannya. Dalam hal ini dapat dibahagikan kepada dua bahagian iaitu pertama, tidak mampu meratakan air ke seluruh badan mayat ketika dimandikannya kerana ada ke’uzuran syar’i dan yang kedua tidak boleh memandikan mayat kerana uzur daripada mandinya.

1. Tidak mampu meratakan air ke seluruh badan mayat ketika mandinya kerana ada keuzuran syar’i

Sebagaimana diterangkan di atas bahawa mandi mayat seorang muslim itu merupakan fardu kifayah kerana perintah Allah supaya menjaga hak mayat dan kehormatannya sebagaimana firman Allah taala yang bermaksud “Sesungguhnya Kami muliakan anak-anak Adam (Al-Isra’: 70). Dengan demikian ulama Al-Azhar as-Syarif menjelaskan bahawa

د ولكننا نت قل أن يجوز ال أنه على نؤك إال -ذ كر مما- أخف ص ورة إلى األ صل من ي

(اليوم المصري) الخ.. األ صل فعل من مانعة بضرورة

Maksudnya: Tetapi kami berpendapat bahawa tiada harus memindah daripada hukum asal kepada hukumyang


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lebih ringan kecuali apabila ada darurah yang menghalangkan daripada melakukan hukum asal. (Al-Misriy Al-Yaum) Malah mereka menjelaskan lagi katanya

ل إلى العدوى انتقال من خوفا.. بكورونا المتوفي غ سل تعذ ر إذا غ س فيكفي الصحيح، الم

توفي غ سل في عندئذ حياة على حفاظا.. بعيد من ولو عليه الماء إسالة مجرد بكورونا الم

ل، غس .إليه العدوى انتقال من ومنعا الم

Maksudnya: Apabila terdapat keuzuran memandikan mayat CORONA19 kerana takut berpindah penyakit kepada pemandi mayat yang sihat maka pada ketika itu memadai dengan memandikan mayat itu dengan semata-mata cucurkan air ke atasnya dari jauh kerana untuk menjaga nyawa yang sihat dan menegah daripada berpindah penyakit kepadanya.

Adapun kalau ada halangan untuk meratakan air ke seluruh badannya maka buatlah sekadar yang mampu kerana berdasarkan kepada kaedah:

“ سوربالمع يسقط ال الميسور ” yang bermaksud: Perkara yang mudah tidak gugur dengan perkara yang susah. (Al-Subqi, 1: 155). Kaedah ini diambil daripada firman Allah :

ف اتق وا ا للا (16: التغابن) اآلية.. است ط عت م م Bermaksud: Maka hendaklah kamu takut kepada Allah kadar kemampuan kamu. Kaedah ini juga diambil daripada hadis Rasulullah :

ما رت ك م و الحديث.. است ط عت م ما منه ف افع ل وا به أ م (1337 مسلم، رواه) Bermaksud: Dan barang yang aku perintahkan kamu maka hendaklah kamu lakukannya sekadar yang kamu mamapu. (HR Muslim, 1337) Dengan demikian imam Burhanuddin bin Muflih al-Hambali (816-884 H) :

بن إبراهيم الدين برهان. )القولين أصح في للباقي وييمم أمكن ما غسل بعضه غسل تعذر وإن

2 محمد، :242) Maksudnya: Dan jika ada keuzuran mandi sebahagian badan mayat nescaya dimandikan apa yang mampu dan di tayamum akan yang selebihnya, ini berdasarkan kepada pendapat yang lebih kuat. (Burhanuddin Ibrahim bin Muhammad, 2: 242)

Pusat Fatwa Elektronik Antara Bangsa al-Azhar menyatakan:

بأي فقط وإمراره عليه الماء بصب ي كت ف ى فعندئذ وتكفين، غ سل دون ألهله المتوفى س ل م وإن (2022 اليوم، المصري بوابة) .تدليكه دون كانت طريقة

Maksudnya: Dan jika diserahkan mayat kepada ahlinya dengan ketiadaan mandi dan tidak dikafan maka ketika itu cukuplah dengan menuangkan air ke atasnya atau menyiramkan air ke atasnya sahaja dengan apa cara pun dengan ketiadaan digosoknya. (Bauwabat al-Misri al-Yaum, 2022) Ini kerana mengikut mazhab Syafi'i bahawa gosak ketika mandi mayat itu ialah sunat sahaja bbukan fardhu:


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فى يغمس أن أو الجسد، عموم على الماء جريان فقط ويكفى التدليك إلى يحتاج ال الميت غسل إن (2020 الرحيم، عبد صبري محمد ) .ذلك ونحو والوضوء التدليك وهى الميت غسل فسنن ماء، به حوض

Maksudnya: Sesungguhnya mandi mayat itu tidak perlu kepada gosok malah memadai dengan melalui akan air ke atas badan mayat atau diselamkan mayat ke dalam kolam air, maka sunat-sunat mandi mayat itu seperti menggosok dan mengambil wuduk kepadanya. 2. Uzur Daripada Memandi Mayat

Apabila datang keuzuran daripada mandi mayat kerana sesuatu sebab seperti takut memindahkan kuman-kuman daripada penyakit wabak yang ada pada mayat itu kepada si memandikannya atau dengan sebab-sebab lain maka boleh kita menukar daripada mandi kepada tayamum sebagaimana ada keterangan dalam ketawa al-Nawazil:

من االنتقال على نصوا بالماء، بعضه أو الميت بدن جميع تعميم إمكان وعدم الغسل تعذر حالة فيو شوقي. )الجناية وغسل كالوضوء بالبدن متعلقة طهارة ألنها التيمم، إلى الغسل من فينتقل... البدل إلى األصل

م، إبراهيم (302 :2020 عل

Maksudnya: Dalam keadaan apabila teruzur daripada mandi mayat dan ketiadaan mampu meratakan air ke atas sekelian badannya atau sebahagiannya, mereka (ulama fiqh) menentukan bahawa perlu ditukar daripada hukum asal (mandi) kepada tayamum kerana bahawasanya bersuci yang berhubung dengan badan itu hukumnya seperti mengambil wuduk dan mandi janabah (Shauqi Ibrahim ‘Allam, 2020: 302) Berikut ini penulis akan membawa nas-nas daripada ulama yang menunjukkan bahawa boleh ditayammumkan mayat sebagai ganti daripada mandinya ketika ada keuzuran seperti berikut;

(2000:137 المالكي، الحاجب ابن) يمم غسله رذتع ومن. 1

Maksudnya: Barangsiapa teruzur daripada mandinya maka ditayammum. (Ibn al-Hajib al-Malikiy, 2000: 137)

التيمم إلى فيه فانتقل عين، بإزالة يتعلق ال تطهير ألنه يمم، غيره أو الماء لعدم غسله رتعذ وإن. 2

(137: 2000 الشيرازي، إسحاق أبو. )الجنابة وغسل كالوضوء

Maksudnya: Jika teruzur daripada memandikan mayat kerana ketiadaan air atau lainnya maka ditayammumkannya kerana kebersihan daripada mandi mayat tidak semata-mata berhubung dengan

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menghilangkan ain itu maka berpindah hukum mandi kepada tayammum seperti wuduk dan mandi junub. (Ibn al-Hajib al-Malikiy, 2000: 137)

(130: 1417 الشافعي، الرافعي" ) إلخ... ييمم بل يغسل ال لتهرى غسل ولو مسلم احترق ولو. 3

Maksudnya: Dan jika seorang mayat muslim terbakar, kalua dimandikan nescaya dagingnya gugur maka tidak dimandikan dia malah ditayammumkannya. (Al-Rafi’I, Abdul Karim bin Muhammad, 1417, 5: 130)

الحنبلي، قدامة ابن) إلخ.. يمم.. كالمجذوم تقطعه خيف أو الماء لعدم الميت غسل تعذر إذ. 41414:359)

Maksudnya: Jika teruzur memandi mayat kerana ketiadaan air atau takut terpotong sebahagian anggotanya seperti yang ditimpa penyakit gusta maka ditayammumkannya….. (Ibn Qudamah, 1414, 1: 359)

(178: 5 النووي،) الخ.. يمم الغاسل على خيف أو.. الماء لفقد الميت غسل تعذر إذا. 5

Maksudnya: Jika teruzur memandi mayat kerana ketiadaan air atau bimbang ke atas pemandi mayat maka ditayammumkannya… (Al-Nawawi, 5: 178)

م، إبراهيم شوقي) إلخ... التيمم إلى ينتقل فإنه شرعي، لعذر تغسيله ي ست ط ع لم ذاإ فالميت. 6 :2020 عل 302)

Maksudnya: Maka mayat yang tidak boleh dimandikannya kerana uzur syar’i maka berpindah hukumnya kepada tayammum… (Shauqi Ibrahim ‘Allam, 2020 5: 302)

Berdasarkan pendapat-pendapat ulama di atas jelaslah bahawa mereka bersepakat dalam ijtihad mereka tentang masalah ini bahawa kalau tidak mampu memandikan mayat dengan cara keseluruhan badannya maka kerjakanlah sekadar mampu dan jika tidak boleh memandikannya kerana takut penyakit pindah kepada si memandi mayat maka boleh tukar kepada tayammum.


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Cara Tayammum Mayat COVID 19

Sekiranya mayat terpaksa ditayammumkan, maka bagaimana cara untuk tayammum yang betul. Adakah boleh kita tayamum di atas plastik atau pun tidak. Mengikut fatwa ulama al-Azhar mereka berpendapat

م العدوى؛ انتقال خشية عليه الماء صب تعذر وإن مه ي م ت ي م س ه تعذر وإذا للصلة، ك م ألجل م التيم فع ويديه؛ وجهه على مباشرة الغبار ت وصل بخرقة ولو (2020: اليوم المصري) إلخ... الحرج ر

Maksudnya: Dan jika teruzur oleh penggunaan air atau tidak mampu mengguangkan air ke atas mayat kerana takut berpindah penyakit daripada mayat kepada si memandi mayat nescaya ditayammumkan seperti tayammum bagi solat, dan jika teruzur dari menyentuh mayat ketika tayammum maka mesti menyapu debu ke atas muka dan dua tangan sekalipun dengan mengguna kain buruk nescaya diangkat akan kesalahan dan dosa. Pandangan ini sama dengan fatwa ulama Qatar melalui Islamweb ketika menyatakan tentang tayamum ke atas mayat yang ditimpa penyakit COVID 19

البلستيكية؟ اللفافات على التيمم يكون أن يجزئ أم جسده؟ التراب يمس أن بد ال هل

أن دام ما للميت، تغسيل ليس الحقيقة في هو الماء يعزل الذي البلستيكي الغلف فوق من الماء وصب .للميت تيمما ليس بالتراب الغلف مسح وكذا البلستيكي للغلف غسل وإنما بشرته، إلى يصل ال الماء

(2020 ويب، إسلم)

Maksudnya: Adakah debu itu mesti menyentuh seluruh badannya? Atau adakah boleh bertayammum pada bungkus plastik? Mencurah air ke atas plastik pembalut yang air itu tidak sampai ke kulit mayat maka tidak dipanggil memandi mayat, selagi air itu tidak sampai ke kulitnya, malah dipanggil membasuh bungkusan plastik. Begitu juga halnya, sekira menyapu debu ke atas plastik untuk tayammum mayat maka ia tidak menjadi tayammum yang sah.

Tetapi ada pendapat yang mengatakan harus memandikan mayat yang ditimpa CORONA atas pakaiannya seperti fatwa yang dikeluarkan oleh Majlis Ulama Indonesia (MUI) mereka menegaskan panduan mandi mayat seperti berikut;

1. Jenazah dimandikan tanpa harus dibuka pakaiannya 2. Petugas wajib berjenis kelamin yang sama dengan jenazah yang dimandikan dan dikafani; 3. Jika petugas yang memandikan tidak ada yang berjenis kelamin sama, maka dimandikan oleh petugas

yang ada, dengan syarat jenazah dimandikan tetap memakai pakaian. Jika tidak, maka di-tayammumkan. 4. Petugas membersihkan najis (jika ada) sebelum memandikan;

5. Petugas memandikan jenazah dengan cara mengucurkan air secara merata ke seluruh tubuh .


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Pengurusan Mayat Yang Tidak Boleh Dimandi dan Ditayammum

Andainya mayat yang ditimpa CORONA 19 tidak boleh dimandikan atau ditayammumkan kerana takut berjangkit penyakitnya kepada orang yang masih hidup maka harus dikafankan dan ditanamkan tanpa mandi dan tayamum sebagaimana diterangkan dalam fiq al-Nawazil: bahawa menjaga orang yang masih hidup merupakan suatu kepentingan dan ia merupakan salah satu daripada keperluan yang lima. Al-Imam al-Ghazali menyatakan dalam bukunya, Al-Mustasfa katanya:

.ومالهم ونسلهم، وعقلهم، ونفسهم، دينهم، عليهم يحفظ أن: وهو خمسة، الخلق من الشرع ومقصود

(174 :1413 الغزالي، المام)

Maksudnya: Tujuan syariat ada lima perkara iaitu: memelihara agama, jiwa, akal, keturunan, dan harta benda. (Imam Al-Ghazali, 1413: 174). Begitu juga al-Imam al-Razi, al-Qarafi, al-Baidhawi berpendapat bahawa menjaga diri lebih utama daripada menjaga perkara-perkara lain kerana berdasarkan kaedah fiqhiyyah seperti berikut;

1. Keperluan mengharuskan larangan. )الضرورة تبيح المحظورات(

2. Apa yang dibenarkan kerana keperluan, kadarnya adalah dihadkan. ( قدر للضرورة أ بيح ما ي

(بقدرها

3. Kemudharatan itu mesti dibuang. (الضرر يزال)

4. Menanggung satu kerosakan bagi menolak kerosakan umum. (يتحمل الضرر لدفع الضر العام)

5. Kerosakan yang paling teruk dihilangkan kerosakan yang paling ringan. ( لضرر ألشد ا ل ا زا ي

(بالضرر األخف6. Jika dua kejahatan bertentangan antara satu sama lain, dibendung yang lebih besar mudarat

dengan melakukan yang lebih kecil daripadanya. ( ان تعارضت ذاإ أعظمهما روعي مفسدت

(ضررا بارتكاب أخفهما

Berdasarkan kenyataan demikian, maka ulama mengharuskan kafan dan tanam mayat yang ditimpa CORONA 19 dengan ketiadaan mandi dan tayammum. Sebahagian daripada mereka ialah

1. Dar Al-Ifta’ al-Misriyah menyatakan

لكن أيضا، التيمم سقط تعذر فإن التيمم إلى ينتقل فإنه شرعي لعذر تغسيله ي ستطع لم إذا فالميتم، إبراهيم شوقي) ..."والدفن والصلة التكفين من يتيسر مما يبقى (302: 2020 عل

Maksudnya: Maka mayat yang tidak boleh dimandikan sebab uzur syarak maka berpindah kepada tayammum. Jika tidak boleh tayammum maka ia gugur juga. Tetapi masih kekal barang yang boleh dilakukan seperti kafan, solat janazah dan kebumikan mayat. (Shauqi Ibrahim ‘Allam, 2020: 302)


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2. Al-Ittihad al-‘Alami li Ulama al-Muslimin menyakan

من بدال للتيمم حينئذ فيلجأ ذلك تعذر وإن غسله، وجب فقد العدوى ينقل ال بما تغسيله أمكن فإذا المسلمين، لعلماء العالمي االتحاد) .شرعا به المطالبة وسقطت غسله ت رك أيضا التيمم تعذر فإن الغسل،

2020)

Maksudnya: Apabila boleh memandikan mayat kerana penyakit itu tidak berjangkit maka wajib mandi, jika teruzur dari yang demekian itu maka diganti menjadi tayammum. Maka jika tayammum teruzur juga maka tidak perlu mandi dan tuntutan-tuntutan lain yang berkaitan pada syarak. (Kesatuan Ulama Islam Antarabangsa, 2020)

Hukum Solat Jenazah Mayat Yang Tidak Boleh Dimandikan Atau Ditayammumkan Kerana Uzur Syarie

Mengenai solat jenazah ke atas mayat yang tidak dimandikan atau tidak ditayammumkan kerana uzur syarie, ulama mempunyai pendapat yang berbeza dalam masalah ini. Ia dapat dibahagikan kepada dua pandangan sebagaimana yang dijelaskan dalam Ensiklopedia al-Fiqhiyyah al-Kuwaitiyah

معذهبابنحبيبمنالمالكيةوالحنابلةوبعضالمتأخرينمنالشافعيةإلىأنهيصلىعليهتعذرالغسلوالتيمم،ألنهالوجهلتركالصلةعليه،ألنالميسوراليسقطبالمعسور،لماصحمنقوله

:وإذاأمرتكمبأمرفأتوامنهمااستطعتمـوألنالمقصودمنهذهالصلةالدعاءعليهالصلةوالسلمللميت الشافعيةوالمالكيةفليوالشفاعة لصحة،أماعندالحنفيةوجمهور بعضهميشترط صلىعليه،ألن

الصلةعلىالجنازةتقدمغسلالميت،وبعضهميشترطحضورهأوأكثره،فلماتعذرغسلهوتيممهلم (1404)وزارةاألوقافوالشؤونالسلمية، .اهـ.يصلعليهلفواتالشرط

Maksudnya: Ibn Habib daripada mazab al-Maliki, pengikut-pengikut Hanbali dan sebahagian daripda pengikut Syafi'i berpandapat bahawa mayat itu mesti disolatkan sekalupun tidak boleh mandi dan tayammum, kerana tidak ada sebab untuk mengabaikan solat ke atasnya, kerana yang mudah tidak gugur dengan yang susah. Ini kerana benarlah sabdaNya : Dan jika Aku menyuruh kamu melakukan sesuatu, kerjakanlah semampu kamu. Dan kerana tujuan solat itu adalah untuk mendoakan dan memberi syafaat kepada si mati. Adapun mazhab Hanafi dan mayoriti pengikut Imam Syafi'i dan Maliki, tidak disembahyangkan untuknya, kerana sebahagian mereka mensyaratkan sah solat jenazah dengan dimandikannya. Dan sebahagian dari mereka mensyaratkan kehadirannya atau lebih daripada itu, dan apabila dia tidak dapat memandikannya atau ditayammumkannya maka tidak boleh solat jenazah ke atasnya juga sebab luput syarat. (Kementerian Waqaf dan Urusan Agama, 1404)


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Kesimpulan

Sebagai kesimpulan, penulis memilih pendapat tokoh ulama semasa yang mengatakan mesti disembahyangkan solat jenazah ke atas mayat yang tidak boleh dimandikan dan tidak boleh ditayammumkan mengikut pendapat Al-Imam al-Dusuqi dan fatwa Dar al-Ifta’ Al-Misriyah yang mengatakan apabila tidak mampu dimandikannya kerana uzur syarie maka sesungguhnya dipindahkan hukumnya kepada tayamum, jika tidak boleh tayamum nescaya gugurlah tayamum itu akan tetapi masih dikekalkan daripadanya perkara-perkara yang mudah, yang boleh dilakukan seperti kafan, solat dan tanam.


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