Sumbangan dan Sokongan Alumni KIAS Terhadap Dasar Membangun Bersama Islam (MBI) Negeri Kelantan
Abstract
Kolej Islam Antarabangsa Sultan Ismail Petra (KIAS) merupakan sebuah institusi pengajian tinggi swasta yang ditubuhkan pada tahun 1999 di bawah pentadbiran kerajaan negeri Kelantan. Asas penubuhannya didasari matlamat menjadikan negeri Kelantan sebagai pusat perkembangan syiar Islam. Tuntasnya, cetusan penubuhan KIAS merupakan sebahagian agenda pembangunan pendidikan di bawah Dasar Membangun Bersama Islam (MBI) yang dimasyhurkan pada tahun 1990. Sehubungan dengan itu, makalah ini dikemukakan bagi membincangkan sumbangan dan sokongan alumni KIAS dalam merealisasikan Dasar MBI. Kajian berbentuk kualitatif ini digarap secara deskriptif dengan menggunakan metode analisis kandungan dalam proses analisis. Hasil kajian ini mendapati majoriti alumni KIAS memberikan sokongan terhadap dasar MBI yang menjadi dasar utama pentadbiran kerajaan negeri Kelantan sehingga kini. Selain itu, sebahagian alumni KIAS terbukti berjaya berfungsi memberikan sumbangan terhadap negeri Kelantan dalam pelbagai sektor. Justeru, dapat disimpulkan bahawa graduan keluaran KIAS berjaya memaparkan bukti signifikan kejayaan agenda pendidikan dasar MBI negeri Kelantan. Oleh demikian, kemandirian KIAS berteraskan dasar MBI wajar dibangunkan sebagai model institusi pengajian tinggi Islam terkemuka di Kelantan.
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Leptospirosis (rat urine epidemic) can be categorised as silent killer to mankind. It has raised concerns among Malaysians in 2012 to 2014. A series of deaths, including those involving celebrity groups has put widespread interest from all Malaysians. The rat-borne outbreak infects humans through water contaminated with urine, ear skin (body tissue), the mucus of the nose, mouth and eyes of rat. Various control measures deemed appropriate have been performed at the state and district, including poison, traps and reward for each rat caught or killed. Therefore, early preventive measures in the form of knowledge is very important in order to understand the concept of “interaction with pests” well. Significantly, Prophet Muhammad SAW has warned on threat posed by pest cluster including rat in his set saying. Thus, this article strives to peel regarding rats description with the methods to interact with pests through al-Hadith discussions. This case is important to provide guidance to society regarding harms that able to be incarnated by particular animal and also the most efficient control techniques to Prophetic tradition without marginalizing animal exclusive rights. The findings show that the Prophet Muhammad (SAW) himself explained the najasah of rat as a pest and the Islamic ruling of killing it. In addition, this study is also bring up five [5] methods of interacting with fasiq animals based on understanding of Prophetic Traditions and nine [9] infection control and prevention guidelines from leptospirosis. Keywords: Rat; Threat; Pest; Significant; Control Technique Leptospirosis (wabak kencing tikus) boleh dikategorikan sebagai pembunuh senyap kepada manusia. Subjek pernah membangkitkan keresahan dalam kalangan rakyat Malaysia pada tahun 2012 hingga 2014. Beberapa siri kematian termasuk melibatkan golongan selebriti telah membuatkannya mendapat perhatian meluas seluruh rakyat Malaysia. Penularan wabak bawaan tikus ini menjangkiti manusia melalui air yang dicemari air kencing, kuping kulit (tisu badan), lendir hidung, mulut dan mata tikus. Pelbagai tindakan kawalan yang difikirkan wajar telah dilaksanakan di peringkat negeri dan kawasan, termasuk meracun, memasang perangkap dan memberi ganjaran bagi setiap tikus yang ditangkap atau dibunuh. Signifikannya, Nabi SAW telah membincangkan mengenai ancaman kelompok haiwan perosak termasuk tikus dalam himpunan sabdanya. Justeru, makalah ini berusaha mengupas fiqh al-Hadith berkenaan tikus yang didapati daripada perbincangan ulama‟ klasik dan kontemporari. Ini penting bagi memberi panduan kepada masyarakat akan mudarat yang mampu dijelmakan haiwan tertentu dan teknik kawalan paling berkesan menurut sunnah Nabi SAW tanpa meminggirkan hak-hak eksklusif haiwan. Dapatan kajian menunjukkan bahawa Nabi SAW telah menjelaskan mengenai kenajisan tikus sebagai haiwan perosak dan hukum membunuhnya. Selain itu, kajian ini turut mengemukakan lima [5] kaedah berinteraksi dengan haiwan fasiq berdasarkan kefahaman al-Hadith dan sembilan [9] kaedah pencegahan daripada jangkitan wabak kencing tikus. Kata kunci: Tikus; Wabak Kencing Tikus; Bahaya; Haiwan Perosak; Metode Interaksi
The spread of Zika virus (ZIKV) has raised tensions among the world community especially Malaysia since it was last recorded in 2007. Zika (ZIKV) is transmitted to humans by the Aedes Aegypti mosquito which also causes dengue, chikungunya and yellow fever. In less than a year, the Zika virus has spread across the globe. The focal point was on February 1, 2016 when World Health Organization (WHO) had to press the panic button and declare ZIKV a Public Health Emergency of International Concern (PHEIC). All significant world health agencies have now been deployed for the purpose of preventing and controlling viruses. A range of appropriate control measures have been implemented including the repellent campaign against Aedes mosquito and to monitor the flow of people and international tourists to Malaysia. Significantly, in the compilation of his word, Prophet Muhammad has warned of the dangers and threats of pests. Although mosquitoes are not specifically referred to as fasiq animals (pests), their threats could qualify to be classified as pests through the opinion of qias (analogy) scholars. Therefore, this paper seeks to shed light on the threat of mosquitoes and the basis of their relationship to the fasiq animals (pests). This study is important in guiding the community concerning the harm produced by animals and the finest control procedure in light of the sunnah of the Prophet.
Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) is one of the world’s most serious health and nation-state destructions. It creates long-term economic and psychosocial impact on the lives of individuals, families and communities. Since the first reported case of HIV/AIDS in Malaysia in 1986, its prevalence has escalated significantly. As of December 2017, there are over 115,263 reported cases of HIV infections in the country and over 40,000 people died from HIV/AIDS.1 Although many religious people regarded HIV infection as a divine punishment for their sins of sexual promiscuity, Islamic teaching emphasises the prevention of the disease and care for people living with HIV or AIDS. It is imperative to discuss the Islamic perspectives in providing ways to prevent the spread of HIV and support to people living with HIV (PLHIV). This article focuses on epidemiological data; highlight the burden of HIV infection/AIDS in Malaysia and its impact on the society, HIV infection from medical perspective and its preventive measures from Islamic viewpoints. A good teamwork among healthcare providers and religious leaders is compulsory as it may improve the preventive strategies to curb the disease in the country.
This paper has a background of polemics about the role of Islam in Malay history and civilization. The polemic begins with the accusations of some Orientalists who claim that Islam is a religion that does not contribute significantly to the progress of civilization in Malay land. This paper describes the strong denial of Syed Naquib Al-Attas against the accusation. Al-Attas shows evidence that Islam has an important role in advancing the development of Malay society and nation both in aspects of culture, thought, philosophy, science and Malay. This paper also presents the Al-Attas view of the contemporary world of Islam which has experienced backwardness in various aspects. Al-Attas identified various causes of the weakness of the Islamic ummah, especially the Malay people and the solution that must be done. For Al-Attas the progress of Islamic civilization and the Malay world can be done by: building various aspects of Malay Islamic civilization, improving the education system and applying the concept of Islamization of science.
p>Da'wah must be carried out using the right approach. Among the da'wah approaches is a political approach, called political da’wah. The practice of political da'wah has been exemplified by the Prophet Muhammad in the form of sending da'wah to rulers outside of Islamic rule. In this article, the author discusses the political da’wah of the Prophet Muhammad through a letter to four rulers, namely Heraclius, Kisra Abrawaiz, Muqauqis, and Najasyi. This study concluded that the Prophet Muhammad's political da'wah was a form of the head of state's political da'wah to the head of state. The da'wah method used is writing da'wah (da'wah bi al-qalam) through diplomacy strategies using letter media. Systematic of letters include the beginning of letters, letterhead, topic switching, contents of letters, and letter
stamps. The Prophet Muhammad's letter contained an invitation to convert to Islam, good news (tabsyir), warning (tandzir), and also the verses of the Qur'an.
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This paper wants to highlight the distinct problem in understanding monotheism. That is the understanding that came from Abu al-Hasan al-Asy'ari with Ibn Taimiyyah. The emphasis of the discussion is located on whether the difference between the two in understanding tauhid has entered the realm of ushul aqeedah or not? Because of this difference, one of the followers called the other one ‘out’ from ahl sunnah wa al-jama'ah. This problem is increasingly relevant to be discussed because both are often bumped into each other; as if it could not come together otherwise there is no point of equality. On the one side Asy'ari inherits a thick kalam tradition, while on the other hand Ibn Taimiyyah tends to be critical of this tradition. For the second group, the kalam tradition is called too rational and is considered dangerous to interpreting the issue of aqeedah. Therefore, this paper specifically wants to highlight some of the problems above, to a minimize of finding common ground while at the same time providing an alternative view that is often missed a lot of people
Malaysia’s 14th general election witnessed three different yet related Islamist models offered by three competing coalitions, namely the Barisan Nasional (BN) headed by Prime Minister Najib Razak, the Pakatan Harapan (PH) led by former Premier Dr Mahathir Mohamad, and the Gagasan Sejahtera led by Haji Abdul Hadi Awang of the Pan-Malaysian Islamic Party (PAS). All three offered their own visions of Islamism with varying levels and types of inclusivity of non-Muslims as part of a Muslim-led body politic. As it turned out, no choice was totally rejected. Although nationally Malaysians voted to end BN’s 61-year rule in favour of the more ethnically diverse PH, the states of Pahang and Perlis retained loyalty to BN, while Kelantan and Terengganu chose a PAS-governed administration. Amidst national debates concerning corruption and abuse of power, different conceptions of Islamist statecraft retained significance as the electorate went to the polls on 9 May 2018, and this is analysed in the present article.
نبذة مختصرة
المساعدة المجتمعية القائمة على المؤسسات الدينية تخرج عن مشكلة القمامة التي تسبب التلوث البيئي على شكل رائحة كريهة للهواء ، وانسداد المجاري ، والبيئة القذرة. مشكلة النفايات هذه تحدث منذ فترة طويلة ، ولكن لم يتم بذل أي جهود من قبل المجتمع أو الحكومة لحلها. يعد الافتقار إلى الفهم العام لإدارة النفايات والوعي بالتخلص من القمامة في مكانها الصحيح السبب الرئيسي للمشاكل البيئية. تهدف هذه المساعدة إلى زيادة الوعي العام والوعي في التعامل مع النفايات ، وخاصة البلاستيك بمفهوم 3R (إعادة الاستخدام ، تقليل ، إعادة التدوير) من خلال المجتمع الديني (مجلس تكليم) النهج المستخدم هو المشاركة البحثية (PAR). نهج يقوم على الوضع والظروف التي يمر بها المجتمع ويتضمن المشاركة الكاملة للمجتمع من تحديد المشاكل إلى التخطيط والتنفيذ لتقييم الأنشطة والمتابعة. من خلال عملية توجيه مجموعة تكليم الكريم RT 06 قرية سكجاجية ، نتج عن ذلك عدة أمور ، وهي: يتفهم المجتمع المُساعد تأثير النفايات البلاستيكية على الصحة والبيئة ، ويتفهم ومهارة في معالجة النفايات البلاستيكية بمفهوم 3R بالإضافة إلى ذلك ، يتمتع المجتمع المُساعد بالاستقلالية في تحديد مشاكل النفايات في بيئته ، وهو قادر على تخطيط وتنفيذ معالجة النفايات البلاستيكية بشكل صحيح وسليم ، وتشكيل نقاط صوتية يمكنها حشد مشاركة المجتمع الأخرى في التعامل مع النفايات البلاستيكية.