Faculty of Syariah and Law
University Sains Islam Malaysia

1

Contents (Part III)

n  Concept of Insurance
n  Concept of Takaful

HISTORICAL BACKGROUND OF
WESTERN CONCEPT OF INSURANCE

n  1. Ottoman Empire- First introduce western
concept of insurance- Maritime Code 1863.

n  2. Ottoman Law of Insurance 1874-only life
insurance is haram or unlawful

n  Since then, western concept of insurance is
practiced almost in all countries in the world

Insurance?

n  Financial protection which involves the
execution of contracts between the insurer and
the insured in which the insurer agrees to
underwrite the subject risk of such contracts.

Definition

n  Insurance is an economic device
whereby the individual substitutes a
small certain cost (premium) for a
large uncertain financial loss (the
contingency insured against) that
would exist if it were not for the
insurance.

Socio-Economic Benefits of Insurance

n   Risk Coverage
n   Habit of Thrift
n   Safe and Profitable Investment
n   Secure working environment for

Businesses
n   Planning for life stage needs
n   Capital formation in the Economy

Nature of  Insurance Contract

Premium Compensation

Premium Compensation

General Insurance

Life Insurance

Shariah Position on Insurance
n Three major groups.

n Those who consider both the concept
and practice of  commercial insurance
un-Islamic.

n Those who are in agreement with the
present insurance and find nothing
wrong in it.

n Those who accept the concept of
insurance, but find prohibited elements
in its present practice.

Rulings of  Collective Fiqhi Bodies
n  Islamic Research Institute of  Al-Azhar Uni: 1965
n   Council of  Grand Ulama of  Saudi Arabia
n   Majlis Tahqiqat-e-Shari'yah Lucknow,   India
n   Islamic Fiqh Academy of  Rabita al-Aa'lam-e-

Islami
n   Al Majma’ Al-Fiqhi Al- Islami of  OIC: 1975
n  Council of  Islamic Ideology, Pakistan
n  International conference on islamic economic

1976
n  European Council for Fatwa.
n  According to these Fiqhi bodies Conventional

Insurance is unlawful because of involvement of
prohibited elements

Fatwa on Conventional Insurance

n  In 1972 the Fatwa Committee declared the
western concept of insurance was unlawful
because of gharar, riba and maisir

n  In 1982-  a committee set up by the govt to
study the implementation of takaful.

n  Fiqh Academy of the Organization of
Islamic Conference (OIC) at its gathering in
Jeddah in December 1985 resolved that no
form of insurance, be it life or general, had
conformed to the Islamic principle

Fuqaha Views on Life Insurance

n  1. Opponents:- Sheikh Shaukat, Abu
Zaharah and others.

n  Reason:-
n  i. Insuring one’s life
n  Ii. Betting

n  Iii. Element of riba, maisir, gharar.
n  Iv. Supersede the will of Allah
n  V. against the principle of mirath
n  Vi No direct authority to justify it

Fuqaha Views on Life Insurance
n  2. Justification of life insurance but in different

form namely Family Takaful.

n  i. mere financial transaction through mutual
cooperation.

n  Ii. No unlawful element.
n  Iii. Implied model of takaful-aqilah and

mudharabah.

n  Iv. Mutual cooperation to protect the necessities.
n  V. Securing the offspring it does not supersede the

will of Allah.

2. Justification of life insurance but in
different form namely Family Takaful

n  Vi. Security for poor.
n  Vii. Protection of unexpected difficulties.
n  Viii. Self reliant society.

OBJECTION TO THE WESTERN
CONCEPT OF INSURANCE

n  Riba
n  Gharar
n  Juhala
n  Maysir
n  Violation of inheritance law
n  Against the concept of qada and qadr
n  Forfeiture of premiums.

1. Riba

n  Insurance companies invest in trade and
bonds.

n  Life insurance- insurer undertakes to pay the
insured. The sum is in excess of the total
premium paid. Premium =Loan

n  Non-Life insurance- The insurance
companies invested the premium paid in
fixed interest earnings investment.

2. Gharar

n  Uncertainty= Risk, hazard or peril
n  Neither the insurer nor the insured knows

the nature and extent of their rights and
obligation until after the occurrence of the
insured event.

n  Any transaction must free from excessive
uncertainty

n  The insured is ignorant of the terms of the
insurance.- Unacceptable reason.

How To Free From Excessive Gharar

n  1. Mutual and Cooperative basis
n  2. The takaful coverage must be genuinely

required in order to safeguard interest
collectively

n  3.such coverage can only be safeguarded
through the insurance mechanism.

n  4. Type of contract is Unilateral Contract-
Al-Tabarruat.

3. Juhala

n  Uncertainty per se- all particulars of the
contract must be known to the parties at the
time of the contract. Otherwise- invalid

n  Life insurance- The insured does not know –
how long he will be paying the premiums.

n  Non life insurance- does not know how
much the insurer will pay him in the case of
insured event takes place

4. Maisir

n  Prohibition of unearned gains.
n  To court unnecessary risk by entering into a

transaction with a hope of gain as well as
fear of loss.

n  Undertaking a risk in the spirit of
speculation

n  Life insurance- If dies early-Lucky= Policy
money will be paid.

n  Non life insurance- if the insured event
occurs- Lucky. If no- gets nothing

Cont…

n  Policyholders- Pure Risk
n  Insurance Co- Speculative Risk
n  Premiums with promise to pay any claims

5. Violation of Islamic Law of
Inheritance

n  Law on Nomination- insurer can nominate
to any person as beneficiaries.

n  S 23- Hock Hoe’s Policy. Nominee enjoys
full benefit of the insurance policy.

n  This objection is not relevant anymore.
Amendment to the Insurance Act and
introduction of the Takaful Act 1984.

n  In Islam- nomination is just a trustee. The
policy money must be distributed –faraid.

6. Contravention of the Conception
of Pre-Destination

n  Concept of Qada and Qadar- The ultimate
destiny is in the hands of Allah.

n  Irrelevant- Failure to appreciate the real
function of insurance.

n  The insurance does not prevent pre-destined
events. It only reduces the pain and
suffering resulting from the insured events.

n  This is in fact in line with the Islamic
principle.

7. Objection to forfeiture of
Premiums

n  Insurer may forfeit the premiums that have
been paid in certain circumstances.

n  May forfeit in the event of avoiding non-
disclosure or breach of warranty by the
insured.

n  Islam does not allow the forfeiture of the
capital.

Takaful

n  The takaful model is based on the divine
concept of taawun, which means mutual
assistance. The concept of taawun is
recommended in the Quran (5:2):

n  “Help (taawun) one another to do what is right
(birr) and good (taqwa); do not help one another
towards sin and hostility. Be mindful of Allah,
for His punishment is severe.”

Development of takaful
n  Takaful started some  30 years ago in Sudan and Middle

East in 1979 :
n  The Islamic Arab Insurance Co. (IAIC) in the UAE

and

n  The Islamic Insurance Co. of Sudan
n  Later in 1984, Malaysia played a pioneering role in

setting the first Legal framework specific to Takaful
(Takaful Act Malaysia).

n  This was instrumental in the successful launching of the
Takaful movement in Malaysia and in other countries of
South East Asia.

Takaful Operators
n  AIA AFG Takaful Bhd.
n  AmFamily Takaful Berhad
n  CIMB Aviva Takaful Berhad
n  Etiqa Takaful Berhad
n  Great Eastern Takaful Sdn Bhd
n  Hong Leong MSIG Takaful Berhad
n  HSBC Amanah Takaful (Malaysia) Sdn Bhd
n  ING PUBLIC Takaful Ehsan Berhad
n  MAA Takaful Berhad
n  Prudential BSN Takaful Berhad
n  Syarikat Takaful Malaysia Berhad
n  Takaful Ikhlas Sdn. Bhd.

Origin of Takaful

n  1. Aqilah- Blood money
n  The tribe had to be ready to compensate the

heir of the victim.
n  Compensation likes indemnity in insurance

policy

n  2. S.Umar- Al-Dawawin System- Ministry to
contribute money for emergency or in need.

n  3. Khairat Kematian-

Sources of Law Affecting Takaful

n  1. Al-Quran- elements of mutual cooperation=
Almaidah: 5:2. Alleviation of hardship= 2:201

n  2. Sunnah= Prophet said: Tie the camel first and
then leave it to Allah

n  3. Practices of the companion- Al-Dawawin
System by S. Umar.

n  4. Fatwa or Ijtihad: Ibnu Abidin=Permissible
insurance in trade for merchant known as Sukra.

n  Muhammad Abduh, Zarqa- agreed to the
validity of Islamic insurance

Sources of Law Affecting Takaful
n  5. Masalih Mursalah= Life, necessity. A way

of providing material security.
n  6. Urf- Tribal Custom practice known as

Aqilah.
n  7. Unanimous Decision of Muslim Scholars-
n  Islamic Fiqh Week Syria 1961, Muslim

Scholars Conference 1965 Egypt and Islamic
Economic Conference Mecca 1976- Validity
of insurance business except life insurance.

n  International Islamic Insurance Dubai 1996
and Labuan 1997- Validity of Takaful.

Takaful and Maqasid al Shariah

n  1. Protection of property and Protection of life:
hajiyat and daruriyat

n  2. Legal maxim: darar must be removed.
n  3. To spread the risks of losses around the large

number of participants
n  Contemporary fuqaha: making takaful

mandatory to muslims.
n  Compulsory to protect the essential needs of the

society.

Takaful
n  Kafala: responsibility, guarantee or suretyship
n  Mutual Guarantee, shared responsibility, joint

guarantee, collective assurance and mutual
undertaking= mutuality and cooperation.

n  method of joint guarantee among a group of
members or participants against loss or damage
that may inflict upon any of them. The members of
the group agree to guarantee jointly that should any
of them suffer a catastrophe or disaster, he would
receive certain sum of money to meet the loss or
damage. All members of the group pool together
their efforts to support the needy.

Characteristics of Takaful
n  (i)  Cooperative risk-sharing for protection
n  (ii)  Clear segregation between participant and

operator
n  (iii)  Shariah - compliant investment strategies
n  (iv)  Avoidance of riba(interest),and

maysir(gambling)
n  (v)  Gharar (uncertainty) is forgiven, using tabarru

(charitable donation)
n  (vi)  Shariah advisory oversight and judicial

approval

Insurance v Takaful
Issues Insurance Takaful

Organising principle
Profit for
shareholders/ risk
transfer

Mutual for
participants

Value proposition  Profit for
shareholders

Affordability and
spiritual satisfaction

Laws  Secular regulations  Shariah plus
Regulations

Ownership  Shareholders  Participants

Insurance v Takaful
Issues Insurance Takaful

Management  Company management  Operator

Contract Form
Commercial exchange/
contract of compensa-
tion-adhesion

Cooperative, Islamic
Contracts of wakalah or
mudarabah with tabar’ru
donations

Investment  Equity/debt – no
restrictions

Shariah compliant equities/
no interest

Surplus  Shareholders account
Participants account
performance fee for
operator

IFSA 2013

n  “takaful” means an arrangement based on
mutual assistance under which takaful
participants agree to contribute to a common
fund providing for mutual financial benefits
payable to the takaful participants or their
beneficiaries on the occurrence of pre-agreed
events;

IFSA 2013
n  S5. takaful business shall be divided into two

classes—
n  (a)  family takaful business, which in addition to

all takaful business concerned with family takaful
certificates shall include any type of takaful
business carried on as incidental only to the
family takaful operator’s business; and

n  (b) general takaful business,which means all
takaful business which is not family takaful
business.

Classification of Takaful

n  General
n  Family

General Takaful
n  Short tem policy
n  Contribution goes to GTF which is then invested

and the profits are paid back to the fund

n  Contributions go to a common pool to compensate
participants in the event of a loss.

n  No saving and investment elements.TO will
distribute any underwriting surplus to the
participants.

n  Eg motor vehicle, marine, personal accident,
health.

Family takaful

n  Long term policy (children education,
pension, compensation in the event of
death) 10-30 years.

n  PA: saving accounts
n  PSA: tabarru accounts
n  In the event of a loss the participants will be

compensated.
n  TO: fees or profit sharing

Underlying contracts

n  Takaful Business is based on the concepts of
Mudarabah, wakalah, waqf, jualah and
Tabarru.

n  Involvement of these Islamic forms of
business eliminates the elements of Riba
from insurance contract and convert
Gharar into tolerable form.

Nature of Relationship

n  Amongst the participants- al Tabarru
n  Contracts between participants and takaful

operators-
n  Mudharabah

n  Wakalah
n  Jualah
n  Waqf

n  Hybrid

Contract among takaful participants

n  Tabarru: gift or donation, which given by one in
favor of someone without seeking any
consideration.

n  A tabarru’ made based on the general principles of
contract in which the person binds himself
unilaterally by offering something valuable for the
noble cause of welfare of others

n  Issue:  outright gitft (hibah) or endowment?

n  AAOIFI: iltizam bit tabarru or nihd

Concept of Al-Tabarru’
n  participants’ contributions credited mainly

into two accounts; participant’s account
(PA) and participants’ special account
(PSA).

n  PA- To be invested based on mudharabah
n  The amount credited into the PSA is

regarded as tabarru’, which is managed by
the takaful operator to provide a security for
others who deserve

Contracts btn participants and TO

n  1. mudharabah: profit sharing
n  2. wakalah: fees
n  3. jualah: commission. Commitment to pay

for the performance.
n  4. waqf: TO as trustee.

Characteristics of Takaful

n  1. Mutual Help
n  2. Mutual Responsibility
n  3. Mutual Protection
n  Mutual insure one another.
n  Relationship- not as an insurer and insured

but participants and manager of the
contribution money.

n  4. Free from any element of riba, maisir,
juhala, excessive gharar.

THANK YOU!


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Monthly Archives: January 2017
January 15, 2017
DR. ZULKIFLI HASAN
Malaysia launches 5-year Islamic fund, wealth management blueprint
Malaysia launches 5-year Islamic fund, wealth management blueprint
Available at:
http://www.msn.com/en-my/news/other/malaysia-launches-5-year-islamic-fund-wealth-management-blueprint/ar-AAlMnH5
The plan, the first of its kind globally, is also aimed at developing the country as an international provider of Islamic wealth management services.
It was launched by Second Finance Minister Datuk Johari Abdul Ghani at the International Fund Forum 2017 in Kuala Lumpur on Thursday.
The 51-page blueprint comprises three strategic thrusts, namely, strengthen Malaysia’s position as a global hub for Islamic funds, establish the country as a regional centre for shariah-compliant sustainable and responsible investment, and develop it as an international provider of Islamic wealth management services.
“The Islamic wealth management industry is still at a nascent stage of development as compared with other segments of the Islamic capital market.
“Malaysia, with its comprehensive Islamic finance ecosystem and track record in innovation, is at an advantageous position to play a lead role in shaping the concept and driving the development of Islamic wealth management services,” the blueprint highlighted.
It also outlined 11 recommendations for Malaysia to achieve the desired status by 2021, and which focus on addressing impediments to growth and innovation, while identifying potential opportunities for collaboration and partnerships, as well as accelerating the process of building scale.
The recommendations, among others, provide enabling frameworks to support innovation in Islamic markets, enhance market access and international connectivity, promote the growth of private equity, as well as spur institutional participation in Islamic funds.
It also includes facilitating new digital business models, products and services for Islamic fund and wealth management, develop facilitative market infrastructure for Islamic wealth management, and fortify talent pipeline for Islamic wealth management.
As Malaysia operationalises the blueprint, utmost attention would be given to the phased implementation of initiatives under the respective recommendations.
It is recognised that there might be further shifts that would influence the dynamics of the global and domestic marketplace, including the emergence of new factors.
Therefore, the recommendations are designed to provide sufficient flexibility within the overall objective of the blueprint to enable appropriate adjustments and realignment in such situations. – Bernama
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SYARIAH COURT SYARIAH COURT

CRIMINAL PROCEDURE CRIMINAL PROCEDURE

ENACTMENT OF ENACTMENT OF SELANGOR SELANGOR

20032003. .

CONTENTSCONTENTS

��RIGHT OF AN ARRESTED RIGHT OF AN ARRESTED

PERSONPERSON

��BAILBAIL

Right of arrested personRight of arrested person

�� Before trialBefore trial--

�� right to be presumed innocentright to be presumed innocent-- AlAl--aslasl

baraatuzimmahbaraatuzimmah

� Let ten guilty men be acquitted
than one innocent man be
convicted.””””

�� Right to be produced b4 judge without Right to be produced b4 judge without

unnecessary delayunnecessary delay-- s 22s 22

ContCont……

�� In the courtIn the court--

�� Right to bailRight to bail-- s185 s185

�� Right to defense be defendedRight to defense be defended-- s 96s 96

�� Right to meet face to face with witness and Right to meet face to face with witness and

prosecutorprosecutor-- s96s96

�� Right to know chargeRight to know charge-- s78s78--9595

�� Right to ask for postponement for the case. S Right to ask for postponement for the case. S

7575

�� Right to appeal.s 136Right to appeal.s 136

BAILBAIL

�� A delivery or a bailment of a person to his A delivery or a bailment of a person to his
sureties upon their giving sufficient security for sureties upon their giving sufficient security for
his appearance.his appearance.

�� A Bond is an instrument binding the person who A Bond is an instrument binding the person who
executes it. It can be either :executes it. It can be either :--

�� 1) Bond of good behavior1) Bond of good behavior

�� 2) Bond to appear in court on particular date set 2) Bond to appear in court on particular date set
for trial.for trial.

�� 3) Bail bond binds the person who executes it to 3) Bail bond binds the person who executes it to
ensure the accused appears in ct to answer the ensure the accused appears in ct to answer the
charge against him.charge against him.

Section 185Section 185

�� When any person is arrested or detained When any person is arrested or detained

without warrant by REO or PO and is without warrant by REO or PO and is

prepared at any time while in the custody of prepared at any time while in the custody of

such officer or at any stage of the such officer or at any stage of the

proceedings b4 such ct to give bail, such proceedings b4 such ct to give bail, such

person shall be released on bail by a REO or person shall be released on bail by a REO or

PO.PO.

Section 186Section 186

�� Amount of bond:Amount of bond:--

�� Circumstances of the caseCircumstances of the case

�� Being sufficient to secure the attendanceBeing sufficient to secure the attendance

�� Not excessive.Not excessive.

�� Zulkifli B. Zulkifli B. HjHj HassanHassan VS PP (1987) 2 MLJ 527.VS PP (1987) 2 MLJ 527.

�� The appellant was charged under s 409 PC involving The appellant was charged under s 409 PC involving
RM16.7M. The judge allowed him bailRM16.7M. The judge allowed him bail--RM1M+2 RM1M+2
sureties. The court held that the requirements of bail are sureties. The court held that the requirements of bail are
merely to secure the attendance of the accused and not merely to secure the attendance of the accused and not
intended to be punitive and excessive bail ought not to intended to be punitive and excessive bail ought not to
be required. RM1M bail in this case had the effect be required. RM1M bail in this case had the effect
punishing the accused b4 he was guilty of the charges punishing the accused b4 he was guilty of the charges
vsvs him. Reduce to RM200K with 2 sureties.him. Reduce to RM200K with 2 sureties.


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
May 14, 2013
DR. ZULKIFLI HASAN
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”
GURU SEBAGAI MURABBI, MUDARRIS, MUALIM, MUADDIB DAN MURSYID: “SELAMAT HARI GURU”
Dr. Zulkifli Hasan
Pendahuluan
Sebuah negara yang disegani di dunia memiliki satu ketamadunan yang mempunyai masyarakat yang berdisiplin, berhemah tinggi berilmu, beriman, bertaqwa serta berakhlak mulia. Pada tahun ini hari guru bertemakan “Guru Malaysia: 1aspirasi, 1agenda”. Walaupun tema ini masih lagi boleh didiskusikan tetapi ia sekurang-kurangnya masih lagi menyimpan hasrat murni pendidikan iaitu pembinaan kualiti akhlak terunggul atau “towering personality” bagi memastikan kejayaan pembentukan bangsa yang cemerlang, gemilang dan terbilang.
Demi mencapai pembentukan akhlak terunggul, ianya memerlukan kegemilangan ilmu dan pendidikan bagi menjadi pemangkin kemakmuran dan kemajuan. Sejarah telah membuktikan bahawa kegemilangan sesebuah negara bergantung kepada kecemerlangan rakyatnya dan orang yang berperanan besar mewujudkan kegemilangan tersebut, ialah guru. Dalam erti kata lain tidak akan adanya doktor, jurutera, saintis, professor, menteri, ahli korporat dan sebagainya tanpa adanya didikan awal dari guru.
Mutakhir ini kita sering mendengar rungutan ibubapa dan masyarakat terhadap guru. Aduan mengenai guru mendera pelajar, tidak terlatih, tidak ikhlas mendidik, mengajar sambil lewa dan sebagainya sering dipaparkan di dada akhbar mahupun di kaca televisyen. Kajian juga mendapati bilangan kes saman guru di Mahkamah juga meningkat dari masa ke semasa. Sesetengah pihak seringkali menyalahkan guru apabila dikaitkan dengan gejala keruntuhan dan kerasukan moral dan syahsiah generasi muda ketika ini. Faktor-faktor ini serba sedikit telah melemahkan semangat guru untuk menaburkan bakti secara ikhlas di dalam proses pendidikan dan pembelajaran. Kerap kali guru melahirkan rasa tidak puas hati dan kekecewaan mereka apabila pengorbanan mereka tidak dihargai bahkan disalahanggap oleh sesetengah pihak. Guru yang telah semakin terhakis keikhlasannya tidak akan dapat menumbang bakti dengan cemerlang ke arah pembentukan peribadi dan kualiti akademik generasi muda negara. Hal ini mesti diberikan perhatian dan persepsi masyarakat terhadap institusi pendidikan dan pendidik itu sendiri perlu ditransformasikan ke arah yang lebih adil dan seimbang.
Peranan pendidik yang paling utama adalah untuk menyampaikan ilmu pengetahuan agar dapat membina rohani, jasmani, emosi, intelektual dan sosial pelajar yang seimbang. Dalam melaksanakan tanggunjawab ini pendidik yang baik mestilah mempunyai ciri-ciri tertentu seperti yang telah ditunjukkan oleh Rasulullah Sallallahualaihiwasallam. Islam amat menitikberatkan ilmu pengetahuan dan meletakkan darjat yang tinggi kepada orang yang menyebarkan ilmu. Ini telah dirakamkan oleh Allah Subhanahuwataala di dalam surah al-Mujadalah ayat 11 yang bermaksud: “Allah meninggikan darjat orang yang beriman dan di antara kamu, dan orang-orang yang diberi ilmu pengetahuan agama beberapa darjat”. Ayat ini menunjukkan bahawa orang yang berilmu mempunyai darjat yang lebih tinggi di kaca mata Islam lebih-lebih lagi orang yang menyebarkan ilmu pengetahuan seperti pendidik sama ada di peringkat rendah mahu pun di institusi pengajian tinggi.
Sebagai seorang pendidik yang diberkati Allah, mereka mestilah menjaga akauntabilitinya selaras dengan kesucian dan keberkatan profesion ini yang melibatkan proses transformasi ilmu pengetahuan. Secara umumnya, para sarjana Islam telah mengemukakan bahawa pendidik perlu memainkan fungsi seorang guru dan mencapai martabat sebagai pendidik (mudarris), penyampai yang benar (mualim), murabbi (pengasuh dan pendidik dengan kasih sayang, muaddib (pembentuk adab dan akhlak) dan mursyid (pembimbing ke arah kebaikan).
Akauntabiliti Seorang Pendidik
Akauntabiliti seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik. Secara umumnya akauntabiliti ini merujuk kepada tanggungjawab seorang pendidik kepada setiap perkara mahu pun hasil kerjanya. Sebagai seorang yang profesional, pendidik perlu memelihara dan melaksanakan tanggunggjawabnya dengan penuh ikhlas dan sebaik mungkin. Ini adalah kerana pendidik merupakan pihak yang bertanggungjawab menghasilkan sumber manusia yang baik dalam pelbagai bidang demi keperluan negara bahkan umat seluruhnya. Secara ringkasnya akauntabiliti akademik ini boleh dibahagikan kepada tiga aspek utama iaitu kepimpinan, profesionalisme dan ketelusan serta kerahsiaan.
Kepimpinan
Aspek kepimpinan ini merangkumi segenap aspek kependidikan termasuk pengajaran. Kepimpinan yang dimaksudkan adalah keupayaan mencorak, mengemudi dan memandu dalam proses pencapaian matlamat kecemerlangan institusi. Pendidik yang mempunyai ciri kepimpinan yang baik akan dapat mengatur strategi institusi dan berusaha mempertingkatkan kualiti, berusaha penambahbaikan kecekapan dan kejituan ilmu dan proses penyebaran ilmu pengetahuan.
Profesionalisme
Profesionalisme dalam konteks pendidik merujuk kepada keupayaan dan kecekapan melaksanakan sesuatu tanggungjawab berdasarkan kepada panduan ilmu dan latihan, serta kepakaran. Di dalam melaksanakan sesuatu perkara seorang pendidik yang profesional adalah terikat dengan etika profesion yang merangkumi etika dalam keilmuan, etika sikap dan etika kemahiran.
Sebagai contoh seorang pendidik perlu menyerlahkan elemen-elemen penjagaan tingkahlaku seperti, cara berpakaian, berkomunikasi, tidak mengadakan hubungan dengan pelajar, mematuhi masa, menghormati rakan sejawat, mengelak plagiarisme, kerja berpasukan dan menjaga kerahsiaan. Para pendidik juga menjaga amanah ilmu bukan sahaja bertindak untuk memperkayakan ilmu dalam diri sebaliknya sentiasa menyalurkan idea-idea dan ilmu yang ada pada mereka baik kepada pelajar mereka disamping mempunyai integriti yang tinggi

Profesionalisme juga menitikberatkan aspek ketelusan dan kerahsiaan. Pendidik mesti sanggup menerima teguran-teguran dan ini akan dapat meningkatkan lagi proses pengajaran dan pembelajaran. Dari aspek kerahsiaan, pendidik perlu menjaga hal kerahsiaan ini umpamanya soal penyediaan soalan peperiksaan dan juga maruah pelajar yang mempunyai masalah peribadi.
Pembudayaan Kualiti
Adalah menjadi kewajipan seorang pendidik untuk memastikan setiap hasil kerja mereka sesuatu yang berkualiti dalam semua aspek pengajaran dan yang berkaitan. Kualiti ini dapat dinilai melalui sumber manusia yang dilahirkan. Oleh itu pendidik perlu mempergiatkan aktiviti ilmiah dalam perkongsian ilmu, perluasan ilmu dan rangkaian tokoh-tokoh keilmuan, diinstitusi tempatan dan luar negara.
Ciri-Ciri Pendidik Unggul
Secara umumnya para ilmuan Islam telah menggariskan beberapa ciri pendidik unggul. Adalah menjadi kewajipan kepada semua pendidik untuk berusaha memenuhi kesemua ciri ini dan seterusnya mendapat keberkatan dari Allah Subhanahuwataala pada setiap perkara yang dilakukan. Ciri-ciri ini dapat disimpulkan seperti berikut:-
Mudarris
Mudaris berasal dari perkataan arab yang bermaksud mengajar ataupun pengajaran. Pendidik hendaklah bertanggunjawab menyampaikan ilmu yang ada padanya kepada pelajarnya yang boeh membina pemikiran, rohani, jasmani,emosi dan juga sosial. Apa yang diketahuinya hendaklah disampaikan kerana kerja pengajaran adalah sebahagian daripada amal soleh. Manakala enggan menyampaikannya adalah merupakan satu kesalahan.
Mualim
Pendidik sebagai mualim boleh didefinasikan sebagai mengajar atau menyampaikan limu kepada orang lain dan mengamalkan apa yang disampaikan di samping berusaha menambah ilmu pengetahuan. Mualim mempunyai rasa belas kasihan kepada pelajar dan menganggap mereka seperti anak sendiri. Mualim mengajar kerana Allah Subhanahuwataala dan bukannya kerana ganjaran dan tidak mengharapkan balasan daripada pelajar.
Murabbi
Murabbi bermaksud memperbaiki, memimpin dan mentadbir. Pendidik sentiasa menyayangi pelajar dan menasihati dan membimbing dalam pembentukan syahsiyah mereka. Pendidik juga adalah kaunselor dan penyebar nilai budaya yang elok dan menjadi contoh kepada pelajar.
Muaddib
Muaddib bermaksud mendidik ke arah memperelokkan lagi akhlak pelajar. Pendidik yang muaddib merupakan individu yang bertanggungjawab dan melaksanakan pendidikan peradaban dalam pengertian yang luas dan mendalam terhadap peribadi dan kehidupan pelajar. Muaddib seorang yang memberi ilmu dan mendidik mereka dalam akhlak dan adab yang baik. Pendidik juga mendidik pelajar agar tidak merendahkan ilmu pelajaran lain selain dari yang diajar olehnya. Pendidik mendidik pelajar melalui akhlak yang baik daripada hanya penyampaian secara teori sahaja.
Murshid
Pendidik yang mursyid bermaksud sebagai penuntun jalan hidup yang benar dan betul dengan nilai dan sikap yang benar dan berperanan sebagai hamba Allah Subhanahuwataala dan khalifahNya dimuka bumi. Mursyid menunjukkan kepada jalan yang benar dari sudut ilmu kesufian dan memberikan petunjuk kepada jalan yang lurus. Pendidik mempunyai tingkah laku baik dan terpuji, bersih dari akhlah tercela, tidak taasub atau fanatik, zuhud pada amalan dan perbuatan dan mempunyai tokoh kepimpinan. Syarat untuk menajdi pendidik yang mursyid ialah beliau mestilah alim dari segenap perkara atau disiplin ilmu, menyimpan atau menutup keaiban pelajar-pelajarnya dan pengajaran terkesan di dalam hati pelajar.
Kesemua ciri-ciri seorang pendidik unggul seperti di atas perlulah diamalkan secara berterusan dan dengan penuh iltizam. Pendidik perlu ada sifat mendidik pelajar kerana Allah Subhanahuwataala, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang. Bukan itu sahaja ciri-ciri ini perlu diamalkan dan diserlahkan dari semua aspek termasuk kepimpinan, profesionalisme, tingkahlaku, pembudayaan kualiti dan khidmat masyarakat.

Langkah Memelihara Akauntabiliti Seorang Pendidik
Mendidik Kerana Mencari Keredhaan Allah Subhanahuwataala
Seorang pendidik perlu memastikan niatnya untuk bersifat ikhlas terhadap Allah Subhanahuwataala dalam segala amal pendidik yang dilakukannya. Allah telah merakamkan dalam al-Quran surah al-Bayyinah ayat 5 yang bermaksud ”Dan tiadalah mereka itu diperintahkan, melainkan supaya mereka menyembah Allah dalam keadaan mengikhlaskan agama kepadanya”. Ini dikuatkan lagi dengan sabda Rasulullah Sallallahualaihiwasallam yang bermaksud: ” Sesungguhnya Allah tidak akan menerima suatu amalan melainkan apa yang ikhlas kepadaNya dan yang ditujukan hanya untukNya. (Riwayat Abdu Daud dan an-Nasai).

Pendidik hendaklah menunjukkan setiap pekerjaan yang dilaksanakan itu hanya semata-mata kerana Allah kerana hanya dengan keikhlasan beliau akan mendapat keredhaan dan keberkatan bahkan akan dikasihi dan dihormati oleh pelajar mahupun masyarakat.
Peribadi Mulia
Pendidik bukan sahaja menjadi ”role model” atau pun ikutan kepada pelajar menerusi sifat spiritual seperti ikhlas, jujur, sabar, kasih sayang, warak dan takwa, bahkan menerusi sifat-sifat fizikal atau lahiriah seperti tutur kata, tingkah laku, kebersihan diri, pakaian, tempat tinggal dan lain-lain. Justeru itu, bagi mencapai keberkesanan proses pembelajaran dan pengajaran serta pembentukan peribadi mulia, Islam mengutamakan tutur kata, tingkah laku yang baik dan nasihat berguna serta menarik. Hal ini dapat dilihat jika kita merujuk dakwah yang dijalankan oleh Nabi Musa dan Nabi Harun, ketika mereka menyampaikan seruan agama kepada Firaun yang amat zalim seperti yang difirmankan oleh Allah Subhanahuwataala dalam al-Quran surah thaha ayat 43 yang bermaksud:-” Pergilah engkau berdua kepada Firaun, sesungguhnya dia derhaka. Katakanlah kepadanya perkataan yang lemah lembut, mudah-mudahan ia akan dapat pengajaran atau takut kepada tuhan”.
Menjaga Kehebatan dan Kehormatan diri
Sudah menjadi tanggapan masyarakat mahupun pelajar bahawa seorang pendidik adalah seorang yang mempunyai kehormatan diri dan kehebatan ilmu pengetahuan. Oleh itu, sudah semestinya pendidik untuk beramal dan berpegang teguh dengan ilmu yang dimilikinya. Setiap amalan mestilah dilakukan dengan istiqamah dan seterusnya menjadikan diri untuk lebih bertakwa kepada Allah Subhanahuwataala. Pendidik tidak sepatutnya melakukan perkara yang berlawanan dengan ilmu yang dimiliki kerana ini akan menjatuhkan kehormatan diri dan mengurangkan rasa hormat pelajar kepadanya. Hal ini telah dirakamkan oleh Allah Subhahanahu Wataala di dalam surah al-Maidah ayat 44 yang bermaksud:-” Adakah patut kamu menyuruh manusia membuat kebajikan dan kamu lupakan diri kamu sendiri sedangkan kamu membaca kitab Allah, tidakkah kamu berakal”.
Memiliki ilmu dan kaedah pengajaran
Pendidik sememangnya perlu memiliki ilmu yang mantap dan mendalam dalam bidang yang diceburi. Pelajar akan lebih yakin dan mudah menerima ilmu yang disampaikan sekiranya pendidik benar-benar menguasai ilmu tersebut. Selain itu, pendidik juga perlu kreatif dan inovatif dalam menggunakan kaedah atau teknik pengajaran berkesan. Dalam dunia moden masa kini, pendidik perlu arif dalam penggunaan teknologi dan dalam masa yang sama sentiasa mempelbagaikan teknik pengajaran agar lebih berkesan dan menarik minat pelajar.
Bersifat kasih sayang
Pelajar merupakan golongan yang masih muda dan perlukan perhatian oleh pendidik mereka. Oleh itu pendidik mesti mempunyai sifat kasih kepada pelajar dan menganggap mereka seperti anak sendiri. Dengan sifat ini, pelajar akan lebih mudah mendekati pendidik dan dapat meluahkan masalah mereka. Sifat ini juga akan dapat menerbitkan suasana mesra di antara pelajar dan pendidik dan seterusnya akan memudahkan lagi proses pentarbiyahan dan pembentukan peribadi mulia.
Penutup
Secara umumnya, seorang pendidik harus mencapai martabat seorang pendidik iaitu murabbi, mudarris, mualim, muaddib dan mursyid. Kedudukan seorang pendidik yang mursyid menjadikan setiap ilmu pengetahuan yang disampaikan akan menjadi lebih berkesan dan mudah diterima oleh para pelajar. Terdapat beberapa ciri utama seorang pendidik yang membolehkan mereka dapat membimbing pelajar dengan baik dan berkesan. Ini termasuk mendidik kerana Allah, berperibadi mulia, menjaga kehebatan dan kehormatan diri, memiliki ilmu dan kaedah pengajaran dan bersifat kasih sayang.
Akauntabiliti seorang pendidik merupakan perkara yang amat penting untuk dipelihara oleh setiap pendidik dan ini meliputi dari aspek kepimpinan, profesionalisme dan ketelusan serta kerahsiaan. Sesungguhnya sebagai seorang pendidik, beliau mestilah berusaha untuk memenuhi ciri-ciri seorang pendidik yang mursyid di mana mampu untuk membimbing pelajar bukan sahaja untuk mendalami ilmu pengetahuan yang disampaikan malahan dapat memberi panduan kepada mereka untuk menjadi insan yang berguna dan berjaya. Akauntabiliti pendidik mesti dipelihara demi menjamin keutuhan institusi keilmuan yang sememangnya dipandang tinggi oleh Islam.
Bersempena dengan hari guru ini, marilah kita bersama-sama melahirkan perasaan kasih sayang dan terima kasih kepada semua guru-guru. Menghargai guru merupakan salah satu sifat mahmudah yang amat digalakkan. Rasulullah Sallallahu ‘Alaihi Wasallam telah merakamkan penghargaannya kepada guru di dalam beberapa hadis diantaranya ialah yang diriwayatkan oleh Imam Ibnu Majah, bermaksud “Sesiapa yang mengajarkan sesuatu ilmu, maka ia mendapat pahala orang yang mengamalkan ilmu tersebut, pahalanya tidak kurang sedikitpun dan pahala orang tersebut.” Di dalam  hadis yang lain riwayat al-Imam at-Tirmizi, Rasulullah Sallallahu ‘Alaihi Wasallam bersabda: “Sesungguhnya Allah dan seluruh malaikat-Nya serta penghuni langit dan bumi, sehingga semut yang ada di dalam liangnya dan ikan yu, semuanya memohon kerahmatan ke atas orang yang mengajarkan kebaikan kepada manusia.” Selamat hari guru kepada semua pendidik di muka bumi. Terima kasih dan doa kepada semua guru-guruku, semoga Allah menempatkan guru-guruku di kalangan para solihin di dunia dan akhirat.
Rujukan
Al-Ghazali. (2006). Ihya Ulumuddin. Kuala Lumpur: Darul Fajar.

Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.

Abdullah Ishak. (1989). Sejarah Perkembangan Pelajaran dan Pendidikan Islam. Selangor: Ar-Rahmaniah.

Ulwan Abdullah Nasih. (1981). Tarbiyatul Awlad Fi Islam. Cairo: Darul Salam.

Yaakub Isa. (1994). Guru dan Pengajaran yang efektif dalam Ahmad Mohd Salleh. (2004). Pendidikan Islam. Selangor: Fajar Bakti.
With late Dr. Ashgar Ali Engineer in Bangkok, renowned Muslim scholar from India
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6 thoughts on “Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru””
mardhiahmamat says:
January 15, 2014 at 4:58 am

Assalamulaikum dr.mohon dr beri kebenaran untuk saya ambil petiakn dalam artikel di atas . Bleh beri rujukan artikel ini

Reply

DR. ZULKIFLI HASAN says:
February 1, 2014 at 2:14 am

Hasan, Z. (2014). Menghayati Ciri Pendidik Unggul. Dalam ‘Fiqh Isu Semasa’. Kuala Lumpur: ABIM.

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Siti says:
December 3, 2015 at 12:58 pm

Mohon copy untuk rujukan thesis. syukran

Azuhan says:
February 11, 2014 at 1:35 am

Assalamualaikum Dr. Mohon untuk copy jika diizinkan..Syukran

Reply

rusliza says:
February 11, 2014 at 3:46 am

Assalamualaikum..dr. mohon kebenaran untuk ambil artikel tersebut.. ada penjelasan khusus dan kitab apa tentang muaddib. terima kasih dr.

Reply

zulkifli yusoff says:
April 2, 2015 at 6:23 am

terima kasih dr.

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