Jumaat, 19 Mac 2010

Workshop: Philosophical Theology through Sanusiyya






WHEN: April 6th - 9th
WHERE: Oxford Centre of Islamic Studies (OCIS), George Street

http://www.otkf.org.uk/setia_seminar.html

The Oxford Traditional Knowledge Foundation (OTKF) are delighted to
announce a four-day intensive course in applied kalam (scholastic
theology) taught by Dr Adi Setia, a specialist in the application of
scholastic theology to modern philosophical-scientific discourses.

This is an incredible opportunity to study with one of the greatest minds
in contemporary Islamic Philosophy, and we are honoured to host such a
distinguished guest.

The course will be convened at the Oxford Centre for Islamic Studies
(OCIS), from 9am-5pm daily. It will cover a core classical Arabic text,
the Sanusiyya with its middle commentary, and branch out to advanced
topics from the works of Imam al-Ghazali to the contemporary thought of
Sayyid Naquib al-`Attas.

Discussions around the texts will be in English, but students will be
expected to have a solid grasp of classical Arabic. A pack of reading
materials will be provided at the start of the course.

Teacher: Dr Adi Setia is currently a Lecturer and Assistant Professor of
History and Philosophy of Science at the Department of General Studies,
International Islamic University Malaysia (IIUM); a Senior Fellow at
Himpunan Keilmuan Muda (HAKIM); and an executive committee member of the
Islamic Science Academy Malaysia.

He was research fellow at the International Institute of Islamic Thought
and Civilization (ISTAC) during the directorship of its founder Professor
Dr. Syed Muhammad Naquib al-Attas, before joining IIUM. Prior to embarking
on formal academic work he studied at traditional Islamic madrasahs
(pondoks). His current research interests are in history and philosophy of
science in relation to a "Kalam of the Age".

Fees & Registration: For more information, please click -

http://www.otkf.org.uk/setia_seminar.html

Some notes by Dr. Adi Setia

1. As for the 4-day OTKF intensive:-

*DAY # 1: (a) Brief introduction to Sanusiyyah & Nasafiyyah and their
relevance; (b) Quick reading in Arabic with English translation of
Sanusiyyah/Umm al-Barahin, and of Aqidah Nasafiyyah; (b) Conceptual
discussion in English of aspects of Sanusiyyah (e.g., “hukm” &
“iftiqar al-khalq ‘ala al-khaliq”) by referring to the al-‘Aqa’id
al-Durriyyah Sharh Matn al-Sanusiyyah of Shaykh Muhammad al-Hashimi
and the Tadh-dhib Sharh al-Sanusiyyah of Shaykh Sa‘id Abdul-Latif
Foudah; (d) Conceptual discussion in English of aspects of Nasafiyyah
(e.g., “asbab al-‘ilm,” “jawhar al-fard,” “sufasta’iyyah”) by
referring to al-Attas’s and Tafatazani’s commentaries; (e) Brief
discussion of these logical, ontological, cosmological and
epistemological aspects in relation to some of the modern sciences.

*DAY # 2: (a) Brief introduction to Kalam, Kalam Jadid & Philosophical
Theology; (b) Brief introduction to Imam Ghazzali’s Tahafut
al-Falasifah, and to Imam Fakhr al-Din al-Razi’s Matalib al-‘Aliyyah &
Mafatih al-Ghayb, and their relevance; (c) Reading selections from
Tahafut: deconstruction of causality in relation to occasionalism and
atomism; (d) Reading selections from Matalib: arguments for atomism;
(e) atomism and occasionalism in relation to modern physics and
cosmology, and especially Bohm’s ontological interpretation of quantum
theory; (f) Reading selections from Mafatih: taskhir in relation to
the evolution-creation debate, intelligent design, ecology and
axiology of science.

*DAY # 3: (a) Brief introduction to Prof Attas the person; (b) Afifi &
Hellyer on “neo-Ghazalian, Attasian negotiation of modernity”; (c)
Quick reading of Attas’s Islam & the Philosophy of Science, Positive
Aspects of Tasawwuf & Dewesternization of Knowledge; (d) Analyzing the
meanings of Islamic Science, Islamization, Islamization of Science &
Islamic Science Research Pogram; (e) Case studies: medicine,
agriculture, ecology, economics, chemistry, physics, biology,
mathematics, technology, ethics & technics; (f) general approach to
deconstructing the truth-claims of modren science; (g) finding and
defining personal meaning and direction in the study of the natural
and social sciences (this part is interactive and draws on the
personal experience of participants).

* DAY # 4: (a) Quick reading of al-Attas’s “Introduction” to his
Prolegomena with cross references to Sanusiyyah & Nasafiyyah; (b)
Quick reading of al-Attas’s Concept of Education in Islam with cross
references to aspects of Imam al-Ghazzali’s Kitab al-‘Ilm & Imam
al-Zarnuji’s Ta’lim al-Muta‘allim; (c) The Concept of the University &
ISTAC as the concept in practice; (d) importance of establishing a
grass-root, community-based network of autonomous, parallel
academic/scholarly research units/centres,  and institutes, colleges
and universities so that tradition-based Islamic education as
adab-ta’dib can have its own home in which it belongs and blossoms on
its own terms while involved in close constructive engagement with
modern education.


2. TEXTS:

Day # 1: Sanusiyyah and Nasafiyyah mutuns with English translations;
supplemented with Foudah’s Tah-dhib, Hashimi’s Durrah, Taftazani’s
Sharh with English translation by Elder, & Attas’s commentary (I’ll
bring copies of the latter).

Day # 2: (a) Keller’s “Kalam & Islam,” in Islamica; Adi Setia’s
“Theologico-Scientific Research Program of the Mutakallimun,” together
with Ayman Shihadeh’s “From al-Ghazali to al-Razi,” and A.I. Sabra’s
“Kalam Atomism,” and Ibn Khaldun on Kalam in his Muqaddimah. (b)
Marmura’s introduction to his translation of Tahafut or any suitable
source (e.g., www.ghazali.org; even wikipedia!);  (c) Gibril Haddad’s
introduction  to F. Razi
(http://sunnah.org/history/Scholars/al_fakhr_al_razi.htm) , or any
suitable source (e.g.,
http://en.wikipedia.org/wiki/Fakhr_al-Din_al-Razi; or
http://www.muslimphilosophy.com/ip/rep/H044.htm); intro to Matalib &
Mafatih (my personal notes, or any suitable source); (d) relevant
sections from Matalib as indicated in the footnotes of my articles
“Atomism versus Hylomorphism,” and “Time, Distance, Motion.” (e) my
personal notes. (f) selections from Mafatih as indicated in the
footnotes of my article “Taskhir, Fine-tuning,” and my review of
Michael Behe’s Darwin’s Black Box.

Day # 3: (a) Prof Attas bionotes in
http://en.wikipedia.org/wiki/Syed_Muhammad_Naquib_al-Attas. (b)
Afifi’s & Hellyer’s article “Negotiation of Modernity”---try get it
from Dr. Afifi (c) Attasian texts: Islam & the Philsophy of Science,
Positive Aspects of Tasawwuf, “Dewesternization of Knowledge,”
(http://www.typewriterguerilla.com/2008/06/the-dewesternization-of-knowledge/),
and my article “Al-Attas’ philosophy of science.” (d) my articles,
“Islamic Science in Action” (powerpoint presentation), “Islamic
Science as a Scientific Research Program,” “Three Meanings of Islamic
Science.” (e) my articles; “Some Current Critical Rethinkings in
Modern Medicine: Outlining an Autonomous Islamic Medicine Research
Program,” “Review of Croce’s Vivisection or Science,” “Review of Tokar
on genetic engineering,” “Inner-dimensions of going green,” “Green is
Graceful,” “Mu‘amalah & the Revival of the Islamic Gift Economy,” &
“Some Upstream Research Porgrams for Muslim Mathematicians.” (f) & (g)
personal notes, oral musings.

Day # 4: (a) Attas’s “Introduction” to Prolegomena in
http://www.muslimphilosophy.com/journal/is-01/attas1.htm. (b) Attas’s
Concept of Education in Islam in
http://www.mef-ca.org/files/attas-text-final.pdf. (c) Wan Mohd Nor’s
Beacon on the Crest of a Hill and selections from his Educational
Philosophy and Practice of Attas. (d) my and participants’ personal
experiences and observations along with case-studies.


3. NOTES:

(a)     Sanusiyyah and Nasafiyyah to be read traditionally, with ijazahs
given, inshaAllah. Discussions focused more on logical,
epistemological and cosmological (“worldview” & philosophy of science,
natural philosophy) aspects rather than theological (e.g., divine,
prophetic attributes) with a view to engage the modern sciences,
including modern philosophy of science. The merit of Nasafiyyah is due
to its important and explicit epistemological preamble, and its
explicit affirmation of the atom (jawhar al-fard), and so it nicely
complements Sanusiyyah. The evening sessions after 5.00 pm can be
devoted to informal round table discussions on aspects of the durus,
in which we also share personal experience in academia, madrasahs and
the professions.

(b)     I think only the core texts and their English translations need to
be printed out and given to the participants (all or many of these are
downloadable from various websites; hope you can fish them out,
otherwise let me know and I’ll send them, inshaAllah). The rest, like
most of my articles, can be sent to them in soft copies by email (I’ll
collect all these in one folder and email them to you soon,
inshaAllah).

(c)     The remainder of my time in Oxford can be devoted to (i) informal
roundtable/halaqah discussions of chapters of the Prolegomena not
discussed in the 4-day durus, including Attas’s concept of
Islamization in relation to Nasr & Faruqi; (ii) engaging Christian
“kalam” (e.g., Swinburne, Behe, Dembski, Craig, et al);  (iii)
engaging secularizing, atheistic “kalam” (e.g., neo-darwinists,
neoliberal economists, et al); (iv) Kalam, Fiqh & Meta-Fiqh in the
Modern World; (iv) re-engaging divine design in classical Islamic
kalam.

(d)     I hope someone can get for me (perhaps from Oxbridge libraries)
the books Watson, Andrew, Agricultural innovation in the early Islamic
world, Cambridge University Press;  and William A. Dembski, The Design
Inference: Eliminating Chance through Small Probabilities. Cambridge:
Cambridge University Press, 1998, and ibid., Intelligent Design: The
Bridge between Science and Theology. Downer's Grove, Illinois:
InterVarsity Press, 1999. This would add spice to the discussion.


Isnin, 15 Mac 2010

"Spirituality in the age of Uncertainty" with HAKIM and Shaykh Abdal Hakim Murad




Himpunan Keilmuwan Muda (HAKIM)
Assembly of Young Intellectuals
presents;

1)"The Crisis of Modern Consciousness" with Religious Values in a Postmodern City, Globalisation and Identity, and Islam in Europe's Cityscape.
with Shaykh Abdal Hakim Murad and Shaykh Seraj Hendricks
(9-12 pm with Syakh Hakim, 2.30-4.00 pm with Syakh Seraj)

28 March 2010 (Seminar room, Shah Alam Mosque)
9 a.m-5 p.m

RM 50 (professionals) RM 25 (students)

Contact person (compulsory before attending):
Naim: 019-8285019
Sarah: 014-8361259

How to get there?

From KL Sentral (the main hub), buy a KL Komuter train ticket to Shah Alam (RM 2.50). After you arrive there, take a ride in a taxi (go to Masjid Negeri Shah Alam, Shah Alam Mosque).


About Shaykh Abdal Hakim Murad


Born Timothy J. Winter in 1960, Abdal Hakim studied at the prestigious Westminster School in London, UK and later at the University of Cambridge, where he graduated with first class honours in Arabic in 1983. He then lived in Cairo for three years, studying Islam under traditional teachers at Al-Azhar, one of the oldest universities in the world. He went on to reside for three years in Jeddah, where he administered a commercial translation office and maintained close contact with Habib Ahmad Mashhur al-Haddad and other ulama from Hadramaut, Yemen.

Shaykh Dr. Abdal Hakim is the translator of a number of works, including two volumes from Imam al-Ghazali Ihya Ulum al-Din, and has written a number of books. His book Bombing Without Moonlight earned him the King Abdullah I Prize for Islamic Thought. He gives durus and khutbas from time to time and taught the works of Imam al-Ghazali in Britain, America, Spain, Australia, and Singapore. He has a traditional ijazah to teach Ihya' with isnad (chain) going all the way back to Imam Al-Ghazali himself. He appears frequently on BBC Radio and writes occasionally for a number of publications including The Independent and the Times Literary Supplement. He lives with his wife and children in Cambridge, UK.

About Shaykh Seraj Hendricks


Shaykh Seraj Hendricks currently serves as an imam and teacher at the Zawiya Mosque in Cape Town, which was founded by his grandfather, Shaykh Muhammad Salih Hendricks, in 1923. He is the third generation of shayukh to serve at the Zawiya Mosque which has taught the works of Imam al-Ghazali continuously since its inception.

Shaykh Seraj studied for many years under his uncle Shaykh Mahdi Hendricks before departing to study usul al-fiqh at Umm ul-Qura university in Makkah. He remained in Makkah for 11 years as a student of Sayyid Muhammad bin ‘Alawi al-Maliki, the great muhadith, Maliki faqih and Sufi shaykh of the Ba’Alawi way.

Among many other mashaykh, Shaykh Seraj took ‘ijazah from the great Imam of the Yemen, Ahmad Taha Mashhur al-Haddad, and was appointed as the khalifah of Sayyid Muhammad bin ‘Alawi al-Maliki in South Africa.

He is currently reading for his PhD at the University of South Africa, after having been awarded a Masters degree (cum laude) for his thesis at the University of Cape Town on religious practices in the Cape region.

Formerly Chairman of the Fatwa Committee of the Muslim Judicial Council of South Africa, Shaykh Seraj is Hakim of the Crescent Observer's society and patron of Dome Publications. He also serves as a member of Stanlib's Shari'ah Board.

He has translated Imam al-Ghazali's "Ayyuhal Walad" and some of the writings of Shaikh Yusuf of Makasar, an early pioneer of Islam in South Africa.


2) Fundraising dinner with Sh Abdal Hakim Murad
 

Rabu, 10 Mac 2010

Ulasan Buku: Tinjauan Ringkas Peri Ilmu Dan Pandangan Alam

Oleh Abdul Halim Abdul Karim


Buku yang padat dengan pencerahan konsep-konsep ilmu dan cara bagaimana seseorang Muslim seharusnya melihat dan berfikir tentang alam dan segala isi kandungannya termasuk dirinya sendiri sehingga bertafakkur akan keagunggan Sang Pencipta adalah buku yang jarang sekali ditemui. Penulisan cendikiawan ulung Prof. Syed Muhammad Naquib Al-Attas ini terbukti suatu penulisan ibarat berlian yang berharga dan jarang ditemui. Buku ini memenuhi keperluan zaman ini memandangkan kecelaruan ditahap ilmu yang melanda pemikiran ummat Islam sejagat.

Buku bertajuk “Tinjauan Ringkas Peri Ilmu dan Pandangan Alam” ini diisi dengan bab-bab ilmiah yang perlu diselami para cendikiawan yang didorong kesedaran dan kewajiban pentingnya kita bertasawwurkan Islam. Falsafah Prof. Syed Muhammad Naquib Al-Attas bertolak, berparadikmakan malah bertasawwurkan Islam yang sangat kaya dengan tradisi keilmuan dan berilhamkan ajaran-ajaran dan prinsip-prinsip Al-Qur’an dan sunnah RasululLah s.a.w. Maka tidak hairanlah penulis menjelaskan perihal tanzil Wahyu yang menekankan ketunggalan kebenaran Islam dan menghuraikan penyelewengan fahaman kesatuan dan kesamarataan agama yang pada masa ini dianjurkan penganut “Islam Liberal”. Penulis juga menyingkap kaitan bahasa dengan pandangan alam dan ilmu. Menurut penulis, “bahasa merupakan alat akal fikri yang sekaligus juga mempengaruhi pemikiran si penggunanya”. Maka penulis membentangkan penhujjahan jelas mengapa perlu pembetulan ditahap ma’na istilah-istilah kunci Islam. Menurut beliau, pengaruh sekularisme dan pembaratan ilmu telah mengakibatkan ramai Muslim, termasuk sesetengah para inteleknya tidak lagi memahami ma’na sebenar apa itu konsep-konsep seperti keadilan (‘adl) dan pendidikan (ta’dib). Penulis juga menjelaskan ma’na sebenar daripada sudut pandangan alam Islam, apa itu kemajuan sejati, apa itu akhlak dan apa itu kebahagiaan sebenar (sa’adah) yang melewati hal-hal keduniaan semata-mata.

Buku dalam bahasa Melayu ini ditulis dengan cara (style) penulis yang tersendiri, menggunakan tatabahasa dan kosa-kata yang lazim kita jumpa hanya dalam buku-buku falsafah. Bahasanya halus dan tinggi. Hakikat ini serta jalan susunan kekata yang menjela untuk mempersembahkan buah fikiran selengkap-lengkapnya mungkin dianggap payah untuk pembaca yang kurang menguasai bahasa Melayu dan yang tidak kenal genre falsafah. Meskipun begitu, membacanya terutamanya jika dibimbing seseorang yang berlatar-belakangkan ilmu kalam, tasawwuf dan falsafah Islam boleh membuka minda seseorang. Ini adalah kerana buku ini sarat dengan pendedahan asas-asas pemikiran Islam, penjelasan ma’na konsep-konsep mendasar agama Islam serta penghujjahan, dalil-dalil dan kesimpulan-kesimpulan yang jitu dan meyakinkan.

Yang menarik, buku ini menjelaskan apa itu pandangan alam menurut Islam. Pandangan alam atau istilah Inggerisnya, “worldview” sudah lama diperkatakan oleh para cendikiawan Barat mahupun Islam tetapi apakah itu pandangan alam yang dianjurkan Islam (Tasawwur Islam)? Menurut Prof. Syed Muhammad Naquib Al-Attas, pandangan alam menurut Islam bererti “pandangan zahir dan batin terhadap hakikat kewujudan dan kebenaran yang diperlihatkan pada nazar serta renungan akali peri kewujudan semesta dunia-akhirat; justeru kerana kewujudan semesta yang ditayangkan oleh Islam pada diri akali kita berdasarkan Wahyu”. Penta’rifan beliau jelas menekankan bahawa pandangan alam menurut Islam beradasarkan Wahyu yang dibawa oleh junjungan kita Nabi Muhammad s.a.w. dan merujuk bukan sahaja kepada “pandangan” mata kasar kita tetapi juga kepada mata-hati sekaligus memerlukan hati yang suci supaya dapat diperlihatkan oleh Allah s.w.t. tentang hakikat kewujudan sebenar. Jelas, Tasawwur Islam adalah suatu pandangan (ru’yah) yang sungguh menyeluruh dan meluas, iaitu mencakupi kewujudan bukan sahaja ditahap kemasyarakatan atau ehwal keduniaan kebendaan sahaja.

Dapatkah seseorang itu diajar untuk memahami “pandangan alam Islam”? Dalam pertemuan saya yang terkini dengan penulis, beliau menggambarkan bahawa kita tidak boleh mengajar pandangan alam menurut Islam dalam erti-kata “mengajar” yang lazim difahami. Benarlah ungkapan beliau kerana untuk siMuslim tidak memadai belajar apa itu pandangan alam menurut Islam sedangkan pandangan alam itu tidak diguna-pakai dalam kehidupan sehariannya mahupun dalam dia memikirkan tentang fenomena alam dan kemanusiaan. Memahami pandangan alam menurut Islam juga bersyaratkan pemahaman keilmuan Islam yang mendalam. Sia-sia sahajalah orang yang seperti burung kakak tua yang pandai hanya mengulangi kekata-kekata penta’rifan pandangan alam Islam yang diberi oleh Prof. Syed Naquib Al-Attas dalam bukunya ini sedangkan kehidupan dan cara berfikir sang yang berkata-kata itu sepi daripada unsur-unsur keIslaman yang dituntut oleh pandangan alam Islam itu sendiri.

Sudah tentu penta’rifan dan pemahaman apa itu ilmu sangat penting bagi kita. Tetapi buku ini bukan setakat menerangan tentang apa itu ilmu dari sudut Islam sahaja. Bahkan penulis melukiskan latar-belakang sejarah pemikiran manusia yang pada zaman ini dikuasai oleh pemikiran serta nilai-nilai Barat dan betapa unsur-unsur sekularisme dan materialisme yang digendung pembaratan telah mendorong manusia menggunakan ilmu seperti ilmu sains sebagai suatu alat yang sangat berbahaya. Sebaliknya jika dilihat daripada sudut pandangan alam Islam, ilmu sains sebenarnya ialah suatu cabang ilmu yang seharusnya mendatangkan manfaat dan bukan bahaya kepada alam dan sesama manusia.

Buku yang juga memperhalusi konsep adab sebagai tunggak sebenar pendidikan dalam Islam ternyata memestikan sipembaca juga membaca buku ini dengan tertib dan beradab; bukan seperti membaca bahan biasa untuk maklumat atau hiburan. Sebaliknya, “Tinjauan Ringkas Peri Ilmu dan Pandangan Alam” ialah buku ilmiah yang perlu dibaca, dianalisa, diamati dan direnung masak-masak sebagai pencetus jiwa Muslim untuk memahami dan mengguna-pakai pandangan alam Islam dalam menghadapi cabaran-cabaran mendatang dizaman serba canggih dan tidak menentu ini.

Abdul Halim Abdul Karim ialah seorang sarjana Falsafah Islam dan pendidik Tasawwur Islam

Isnin, 1 Mac 2010

HAKIM's events in early March



1)The Negotiation of Modernity through Tradition In Contemporary Muslim Intellectual Discourse: The Neo-Ghazalian, Attasian Perspective



Date:
Tuesday, March 2, 2010
Time:
8:00pm - 11:00pm
Location:  new location! --> Shafi'e meeting room, level 1, IRK building (beside library)

H.A. Hellyer is Fellow of the University of Warwick (UK) and Director of the Visionary Consultants Group (VCG) (Egypt/UK) a Muslim world – West consultancy. A United Nations ‘Global Expert’, Dr Hellyer’s research interests include Muslim world – West relations, the interaction between Islam and modernity, and the dynamics of Muslim Western communities. Formerly of the Brookings Institution (USA) with extensive policy experience with the British and American government establishments, Dr. Hellyer was previously Visiting Professor at the Law Department at the American University in Cairo (Egypt), and Visiting Fellow at the Institute of Strategic and International Studies (ISIS Malaysia).

He received degrees in Law and International Political Economy from the University of Sheffield, before completing a multi-disciplinary PhD at the University of Warwick on the subject of Islam in Europe; he has also lived and travelled extensively in the Muslim world, studying with noted authorities in fiqh, kalam and tasawwuf.

Widely published in academic journals and presses, he is a regular commentator in mediums such as the Guardian (UK), the Washington Post (USA), the National (UAE), the Daily Beast (USA) and speaks to forums such as the Organisation for Security and Co-operation in Europe (OSCE), the Azhar University in Cairo and the BBC Doha Debates.

As a guest of HAKIM, Dr Hellyer will speak on his recent work “The Negotiation of Modernity through Tradition in Contemporary Muslim Intellectual Discourse: The Neo-Ghazalian, Attasian Perspective”, written with the Oxford University don and Malay ‘alim, Shaykh Dr Muhammad Afifi al-Akiti.

www.hahellyer.com




2) Islamic Medicine Colloquium



Islamic Medicine, at core, is like what can be called an Integrative Medical Conceptual Framework (IMCF), or an Integrative Medical Principle (IMP), allowing it to systemically identify, appropriate and incorporate into its own medical theory and clinical practice, what is proven to be experientially and empirically good in all medical systems, modern or ancient, without compromising its own vision of what it means to be human and to be healthy. This Colloquium will try to flesh out this conceptualization in further detail in a way that people in the medical profession can find to be conceptually and empirically generative and fruitful.


The revival of Islamic Medicine in the present context can provide a conceptually rich and yet practical medical alternative to modern medicine, a parallel medical pardigm that engages and interacts with the modern system and yet remain autonomous, with a great potential to critically and proactively identify, appropriate and integrate positive aspects of the modern system into its holistic vision and practice.


Medical research is not only medical, empirical or clinical, but also philosophical, historical and cross-cultural (e.g., as in ethnomedicine), for there is so much of time-tested traditional medical methods, remedies and ideas that have been lost to our collective intellectual and cultural memory due to systemic, reductionist medical westernization, and hence, for the Islamic Medicine Research Program (IMRP) to move forward, historical and cross-cultural research is also important. This does not mean that all doctors and medical academics and professionls have to do the actual ardous research, but that all of them should be aware of such research as has been done, know how to access it and render it accessible to other practitioners and to their students and patients, and the lay public in general.


Islamic Medicine is basically Natural or Fitrah Medicine (al-Tibb al-Fitri) centred on a sophisticated philosophical, spiritual and empirical psychology of the self-body dual nature of the human being, in which the body serves the self, while drawing its medical content critically from the ancient medical traditions of diverse cultures, Greek, Egyptian, Indian, Persian, Arabian and Chinese, as well as adding on these accumulated medical wisdom from the medical traditions of the Prophet himself (al-Tibb al-Nawawi), sallallahu ‘alayhi wasallam, all within an overarching integrative conceptual framework. As Dr. Rehan Zaidi of Sunnipath Academy puts it:

"One commonality between the Eastern medical traditions and Prophetic medicine is their concept of holism, a view documented well over 1,000 years ago explaining the value of the mind-body-spirit connection—discussions modern science seriously begun to explore only in the past 20 years. Taking Chinese medicine as an example, other shared practices also demonstrate the similarities. Both these systems place emphasis on procedures such as cupping, herbal therapy, and dietary modification, with fundamental reliance on prevention, balance, and non-physical forces such as energy and prayer."

The colloquium draws on this time-tested, cosmopolitan heritage and invites the relevant parties to revive it in the context of a contemporary conceptual and empirical Islamic Medicine Research Program (IMRP), one major component of which is a systemic evidence-based reinvestigation of the clinical practices, remedies and therapies documented in the classical Islamic medical texts, including Tibb Nabawi texts, and another of which is a systemic critical survey of contemporary medical approaches from East & West, including indigenous ethnomedical oral traditions, which are in accord for the most part with Islamic medical philosophy and axiology, e.g., naturopathy, homeopathy, kampo, acupuncture, food therapy, sleep therapy, indigenous ethnomedical traditions, etc., even aspects of modern western secular allopathic and technological approaches that can be critically integrated into the Islamic Medical framework.

Speakers:

1. Dr. Rehan Zaidi (naturopathist, Sunnipath Academy), international key-note speaker: “Prophetic Medicine in the Light of Eastern Medicine: Some Reflections & Case Studies”

2. Dr. Nurdeng Dueraseh (historian of Islamic medicine, UPM): “Prophetic Medicine in the Light of Kitab al-Tibb (Book of Medicine) of Sahih al-Bukhari”

3. Dr Suriyakhatun Osman ( Department of Homeopathy Cyberjaya University College of Medical Science (CUCMS) "Homeopathy: God's gift to mankind"

4. Dr. Adi Setia (historian & philosopher of Islamic Science, IIUM, HAKIM-WIA): “Some Current Critical Rethinking in Modern Medicine: Outlining an Autonomous Islamic Medicine Research Program.”


Date: Saturday. 6 March 2010, 9am-5.30pm

Professional: RM50 (morning break + lunch + working papers)

Student: RM30 (morning break + lunch + working papers: please show your student card)

Venue: new location! ---> Main Auditorium, Kulliyah of Engineering -IIUM, Gombak

Contact persons for registration (compulsory before attending):

Wan Fayhsal: 012-9344553, Hanan: 013-6281714



Tentative of Program

8.00 am—9.00 am: Arrival of participants & Registration.
9.00 am—9.30 am: Welcoming speech by Dr. Farid Shahran, HAKIM Chairman.
9.30 am—10.30 am: International Keynote Talk & Presentation by Dr. Rehan Zaidi (naturopathist), Sunnipath Academy.
10.30 am—11.00 am: Q/A session.
11.00 am—11.30 am: Light refreshments break & networking session.
11.30 am—12.00 noon: Talk by Dr. Adi Setia
12.00 noon—12.30 pm: Talk by Dr. Nurdeng
12.30 noon—1.00 pm: Q/A session.
1.00 pm—2.00 pm: Lunch, Zuhr solat & networking.
2.00pm – 2.30 pm: Talk by Dr. Suriya
2.30pm – 2.45pm: Q/A session
2.45 pm—3.45 pm: Forum on Natural & Holistic Medicine
Panelists:
Dr. Rehan Zaidi (naturopathist).
Dr. Nurdeng Dueraseh (historian of Islamic Medicine).
Dr. Adi Setia (historian & philosopher of Islamic Science).
Dr. Suriya (homeopathy, CUCMS)
Mr. Fayhsal (postgraduate researcher/forum moderator).
3.45 pm—4.50 pm: Q/A & Dialogue Session.
4.50 pm—5.30 pm: ‘Asr solat, adjournment & post-colloquium networking.