Wacana Bebas, anjuran Institut Pemikiran dan Pendidikan Islam Nasional (IPPIN) dgn kerjasama Sekretariat Syubban PUM.. Pak Khalid Jaafar (IKD), Ust Abdul Hakim (HTM) dan Dr Zuhdi (Akademia muda).. Salam pencerahan akal dan nurani~

Tempat : Dewan Masjid Islam Kelang, sebelah matrik uia (perubahan) 
Pertanyaan : 0136422721 Naqiuddin

sekadar gambar hiasan

Petang tadi saya berkesempatan minum dan makan roti canai dengan beberapa orang kawan yang bekerja sebagai guru.

Penulisan Ilmiah Berdasarkan Manhaj AI-Azhar AI-Syarif
Oleh Ustaz Hairul Nizam Mat Hussein, Penasihat PMRAM
(Kertas kerja ini dibentangkan dalam Bengkel Penulisan Ilmiah anjuran Manhal PMRAM pada 28 Februari 2009 di Rumah Selangor Hayyu 'Asyir)

Muqaddimah

Penulisan ilmiah samada berbentuk kajian ataupun perterjemahan suatu sumber ilmu dari satu bahasa ke satu bahasa yang lain adalah satu tugas yang sepatutnya menjadi kegiatan dan kewajipan setiap penuntut ilmu. Di samping mencambahkan idea dan mematangkan ilmu yang ditimba, hasil tangan yang dikertaskan akan menjadi satu idea yang kekal dan dapat ditatap oleh generasi semasa dan akan datang. Umur manusia yang tidak panjang dapat dipanjangkan melalui tulisan yang diharapkan bakal menjadi pahala berkekalan buat si penulis.
Kematangan ilmu tidak akan berlaku secara cepat. la memerlukan proses percubaan yang lama sehingga seseorang penulis akan matang dalam mengeluarkan fakta. Kematangan ilmu sama sekali tidak akan berlaku tanpa tiga proses utama iaitu:
• proses menimba ilmu daripada para ulama
• proses menterjemahkan idea dan fakta ilmu di dalam bentuk tulisan
• proses perbincangan dan kritikan ilmiah terhadap hasil tangan yang dikeluarkan
Penulisan bukanlah satu kebanggaan yang diinginkan. Penulisan adalah satu amanah yang perlu dinoktahkan atas dasar takutkan Allah, keikhlasan dan memohon petunjuk daripada Allah Taala.

Manhaj Al-Azhar Di Dalam Penulisan

1. Wasatiyyah Adalah Manhaj al-Azhar
• Pegangan aqidah adalah berasaskan aliran Ahli Sunnah (al-Asya'irah dan al-¬Maturidiyyah).
• Meraikan perbezaan pandangan dalam masalah fiqhiyyah selagi mana tidak bercanggah dengan al-ljma'.
• Tidak cepat untuk menghukum sesuatu pandangan ulama sebaliknya:
 memahami kehendak seseorang tokoh,
 mencari sudut-sudut yang boleh mengaitkan pandangan tersebut dengan kebenaran
 menjelaskan kesilapan pandangan tersebut dengan penuh beradap dengan cara menyandarkan pandangan para ulama lain terhadap pandangan yang salah tersebut

2. Penyalinan Nas Al-Quran Dan Al-Hadith Yang Betul
• Menyalin nas al-Quran daripada program al-Quran Rasam Uthmani.
• Menyalin hadith Rasulullah dengan berhati-hati dan disemak secara berulang-kali.
• Menjadikan kitab-kitab hadith cetakan Jam'iyyah al-Maknaz al-Islami sebagai sumber dalam menyalin hadith.

3. Penterjemahan Teks Arab
• Al-Quran dan al-Hadith yang diterjemahkan hendaklah berdasarkan huraian daripada para mufassirin dan muhaddithin.
• Merujuk kitab-kitab Hasyiah dalam memahami kehendak teks para ulama secara betul.

4. Persediaan Awal Bagi Seorang Pengkaji
• Melengkapkan diri dengan kekuatan ilmu khususnya ilmu-ilmu asas Islam.
• Memahami istilah-istilah yang digunakan oleh para ulama dalam menyatakan sesuatu pandangan. Kesilapan dalam memahami istilah adalah faktor besar kepada kesilapan maklumat.
• WAJIB MENGHADIRKAN DIRI dalam pengajian-pengajian talaqqi yang disampaikan oleh para ulama al-Azhar. Sikap hanya berpada dengan pengajian sesama pelajar dan sikap hanya berpada dengan pembacaan adalah sikap yang mesti dibasrni.
• Membanyakkan pembacaan yang akan menjadi nilai tambah bagi seorang pengkaji.
• Membentangkan pandangan yang difahami dalam sesuatu isu kepada para ulama al-Azhar dalam memastikan maksud sesuatu fakta demi mengelakkan kesilapan dalam memahami sesuatu teks ilmu. Sikap berfikir, bertanya dan bermunaqasyah dengan para ulama adalah satu latihan dalam membina dan mengasah minda sebagai seorang ulama.

5. Sikap Pengkaji Semasa Menulis
• Pengkaji perlu memahami maksud dan tujuan seseorang pengarang dalam penulisannya agar pengkaji tidak mengkritik seseorang tokoh pada tempat yang tidak sepatutnya.
• Pengkaji perlu teliti dan mengambil sikap 'perlahan-lahan' dalam mengambil dan memahami sesuatu fakta. Kegopohan dalam membaca dan menganalisa fakta akan mengakibatkan kesilapan yang memalukan.
• Membaca satu fakta tertentu daripada buku yang pelbagai kerana setiap buku adalah pelengkap kepada buku yang lain.
• Para pengkaji perlu menjadikan kitab-kitab yang diiktiraf dalam sesuatu ilmu sebagai rujukan utama dalam kajian. Contohnya menjadi satu kesalahan untuk menjadikan kitab al-Umm sebagai rujukan utama dalam mazhab al-Imam al-¬Syafie.
• Kesilapan seseorang pengarang dalam sesuatu pandangan bukanlah penyebab kepada penolakan pandangan-pandangannya yang lain secara total.
• Para pengkaji perlu memahami hakikat sesuatu topik. Ini kerana berlakunya persamaan istilah sedangkan hakikat istilah yang dikehendaki adalah berbeza antara satu aliran dengan satu aliran yang lain. Contohnya istilah al-Wajib di sisi mazhab al-Syafie dan mazhab al-Imam Abu Hanifah. Selain itu, disebabkan ketidakjelasan terhadap sesuatu isu, berlakulah perbezaan pandangan sedangkan rupa-rupanya pihak yang pertama memandang dari satu sudut tertentu yang tidak dipandang oleh pihak kedua yang memandang pula dari sudut yang berbeza. Contohnya hakikat al-Wujud dan al-Ijab.
• Meletakkan satu sikap iaitu "Kebenaran adalah lebih patut untuk diikuti".

6. Amanah Dalam Menulis
• Setiap sumber yang diperolehi hendaklah dinyatakan di dalam nota kaki. Satu KESALAHAN besar apabila sesuatu pandangan tidak disandarkan kepada pengarangnya. SALAH apabila kita menyatakan di nota kaki rujukan yang kita tidak rujuk secara langsung.
• Berhati-hati dalam menukilkan sesuatu pandangan. SATU KESILAPAN apabila kita menyatakan bahawa pandangan tertentu adalah milik seseorang tokoh sedangkan tokoh tersebut hanyalah mendatangkan pandangan tersebut di dalam tulisan beliau tanpa menyatakan bahawa beliau bersetuju ataupun tidak dengan pandangan tersebut.
• SALAH apabila sesuatu fakta ilmu dikutip daripada sumber yang berbeza daripada jenis fakta tersebut. Contohnya fakta fiqh diambil daripada kitab tafsir.

7. Cadangan Kepada Para Pengkaji Dan MANHAL PMRAM
• Memperbanyakkan penghasilan kajian ilmiah atau penterjemahan buku dari kalangan mahasiswa
• Setiap kajian atau penterjemahan yang dihasilkan dimunaqasyah oleh manhal secara terbuka
• Penghasilan kajian ilmiah dalam bahasa Melayu diterjemahkan ke dalam bahasa Arab dan dihantar kepada para ulama al-.Azhar untuk disemak dan dinilai dari sudut mutu ilmu
• Para pengkaji perlu memiliki manuskrip-manuskrip peribadi bagi memudahkan rujukan di samping mengelakkan kesilapan dari sudut kefahaman lebih-lebih lagi apabila fakta yang diperolehi daripada buku-buku bercetak agak janggal dan aneh.
• Para pengkaji seharusnya memiliki simpanan buku-buku rujukan dalam bentuk pdf yang memudahkan dan mencepatkan para pengkaji untuk sampai kepada sumber maklumat.
• Para pengkaji seharusnya memiliki laptop dan kemudahan internet.

Around the world millions of children are not getting a proper education because their families are too poor to afford to send them to school. In India, one schoolboy is trying to change that. In the first report in the BBC's Hunger to Learn series, Damian Grammaticas meets Babar Ali, whose remarkable education project is transforming the lives of hundreds of poor children.
At 16 years old, Babar Ali must be the youngest headmaster in the world. He's a teenager who is in charge of teaching hundreds of students in his family's backyard, where he runs classes for poor children from his village.

The story of this young man from Murshidabad in West Bengal is a remarkable tale of the desire to learn amid the direst poverty.

Babar Ali's 'school' has some 800 students

Babar Ali's day starts early. He wakes, pitches in with the household chores, then jumps on an auto-rickshaw which takes him part of the 10km (six mile) ride to the Raj Govinda school. The last couple of kilometres he has to walk.

The school is the best in this part of West Bengal. There are hundreds of students, boys and girls. The classrooms are neat, if bare. But there are desks, chairs, a blackboard, and the teachers are all dedicated and well-qualified.

As the class 12 roll-call is taken, Babar Ali is seated in the middle in the front row. He's a tall, slim, gangly teenager, studious and smart in his blue and white uniform. He takes his notes carefully. He is the model student.
Babar Ali is the first member of his family ever to get a proper education.
Raj Govinda school is government-run so it is free, all Babar Ali has to pay for is his uniform, his books and the rickshaw ride to get there. But still that means his family has to find around 1,800 rupees a year ($40, £25) to send him to school. In this part of West Bengal that is a lot of money. Many poor families simply can't afford to send their children to school, even when it is free.

Chumki Hajra is one who has never been to school. She is 14 years old and lives in a tiny shack with her grandmother. Their home is simple A-frame supporting a thatched roof next to the rice paddies and coconut palms at the edge of the village. Inside the hut there is just room for a bed and a few possessions.
Every morning, instead of going to school, she scrubs the dishes and cleans the homes of her neighbours. She's done this ever since she was five. For her work she earns just 200 rupees a month ($5, £3). It's not much, but it's money her family desperately needs. And it means that she has to work as a servant everyday in the village.

"My father is handicapped and can't work," Chumki tells me as she scrubs a pot. "We need the money. If I don't work, we can't survive as a family. So I have no choice but to do this job."
But Chumki is now getting an education, thanks to Babar Ali. The 16-year-old has made it his mission to help Chumki and hundreds of other poor children in his village. The minute his lessons are over at Raj Govinda school, Babar Ali doesn't stop to play, he heads off to share what he's learnt with other children from his village.

At four o'clock every afternoon after Babar Ali gets back to his family home a bell summons children to his house. They flood through the gate into the yard behind his house, where Babar Ali now acts as headmaster of his own, unofficial school.

Lined up in his back yard the children sing the national anthem. Standing on a podium, Babar Ali lectures them about discipline, then study begins.

Babar Ali gives lessons just the way he has heard them from his teachers. Some children are seated in the mud, others on rickety benches under a rough, homemade shelter. The family chickens scratch around nearby. In every corner of the yard are groups of children studying hard.

Babar Ali was just nine when he began teaching a few friends as a game. They were all eager to know what he learnt in school every morning and he liked playing at being their teacher.

Without this school many kids wouldn't get an education, they'd never even be literate Babar Ali

Now his afternoon school has 800 students, all from poor families, all taught for free. Most of the girls come here after working, like Chumki, as domestic helps in the village, and the boys after they have finished their day's work labouring in the fields.

"In the beginning I was just play-acting, teaching my friends," Babar Ali says, "but then I realised these children will never learn to read and write if they don't have proper lessons. It's my duty to educate them, to help our country build a better future."

Including Babar Ali there are now 10 teachers at the school, all, like him are students at school or college, who give their time voluntarily. Babar Ali doesn't charge for anything, even books and food are given free, funded by donations. It means even the poorest can come here.
 "Our area is economically deprived," he says. "Without this school many kids wouldn't get an education, they'd never even be literate."

Seated on a rough bench squeezed in with about a dozen other girls, Chumki Hajra is busy scribbling notes.
Her dedication to learning is incredible to see. Every day she works in homes in the village from six in the morning until half past two in the afternoon, then she heads to Babar Ali's school. At seven every evening she heads back to do more cleaning work.

Chumki's dream is to one day become a nurse, and Babar Ali's classes might just make it possible.
The school has been recognised by the local authorities, it has helped increase literacy rates in the area, and Babar Ali has won awards for his work.

The youngest children are just four or five, and they are all squeezed in to a tiny veranda. There are just a couple of bare electric bulbs to give light as lessons stretch into the evening, and only if there is electricity.
And then the monsoon rain begins. Huge drops fall as the children scurry for cover, slipping in the mud. They crowd under a piece of plastic sheeting. Babar Ali shouts an order. Lessons are cancelled for the afternoon otherwise everyone will be soaked. Having no classrooms means lessons are at the mercy of the elements.
The children climb onto the porch of a nearby shop as the rain pours down. Then they hurry home through the downpour. Tomorrow they'll be back though. Eight hundred poor children, unable to afford an education, but hungry for anything they can learn at Babar Ali's school.

 *Copy from  BBC News: http://news.bbc.co.uk/2/hi/8299780.stm