Browsing by Author "Wan Mazwati Wan Yusoff"

The purpose of this study is to argue for the inclusion of doing philosophy into the curriculum of Muslim education. The method of deductive logic is used to present argument for the inclusion of philosophy into the curriculum of Muslim education. The researcher presents the premises that philosophy enhances good thinking and good thinking is valuable, therefore the conclusion is philosophy is valuable. In order to prove the truth value of both premises, first the researcher clarifies meanings of philosophy and good thinking in Islam using the method of philosophical analysis. Good thinking is a multi-dimensional concept which is explained by critical, creative, ethical, and spiritual thinking. Values of good thinking are explicated to prove that good thinking is valuable. Second, the researcher proves that philosophy enhances good thinking by explaining doing philosophy and comparing it to critical, creative, ethical and spiritual thinking. From the analysis of doing philosophy and good thinking, the researcher found that doing philosophy is in fact applying good thinking to understand and make wise judgment on rich concepts, metaphysics, epistemology, and ethics in order to develop a systematic worldview and to achieve wisdom. Evidences from empirical investigations and opinions from scholars of authority in philosophy are presented to substantiate the claim that philosophy enhances good thinking. Justifications for selecting the method of developing thinking through philosophy are also presented. The logical consequence of the conclusion that philosophy is valuable is philosophy ought to be included in the curriculum of Muslim education. Implications for the curriculum of Muslim education are presented as well.

The concept of wet nursing in Malaysia has evolved into a socially structured and institutionalized practice fraught with tremendous religious and legal implications. This study investigated the current situation of milk kinship, considering whether wet nurses and nurslings and their families continue or not these significant relationships. There is a dire shortage of “religious” interaction between milk kinship relatives even though Islam places great importance in family relationships. The relation was often in the name of exchanging legal documents such as birth certificate, and identification card. This raises questions as to how these connections will be documented; and sustained for future generations and whether the religious obligations of this Sunnah practice were being fulfilled correctly. The objectives of this study were to identify and analyse al-Qurʾan verses and ahadith on the Prophet Muḥammad’s, peace be upon him, ways of interacting with milk kinship; to explore the wet nurse phenomenon in Malaysia, to investigate how family ties between milk kinship were maintained; and to explain the implications of wet nursing practice in Malaysia. This study is significant for the literature on the maintenance of milk kinship. Moreover, this study is necessary not only in social policy terms (as a duty to prevent potential problems such as milk siblings marrying each other unknowingly), but also because it is closely related to the aims and obligations of Maqaṣid al-Shariʿah, particularly ḥifz al-nasb. It employed a qualitative approach by combining Islamic scholarly tradition with modern phenomenological research methods. Content and thematic analysis were used to examine relevant Qur’anic verses and ahadith on wet nursing to establish a strong religious foundation for understanding milk kinship. An exploratory phenomenological approach was employed to explore further the lived experiences of seven wet nurses and six birth mothers of the nursed children. Data was collected using a series of in-depth semi-structured interviews, to dig into their understanding of wet nursing, why wet nursing was an option people pursued and looked at how relationships were maintained as well as what precautions have been applied to prevent future problems, such as the risk of marriage between milk siblings. Thematic analysis was employed to analyse the collected data which was transcribed verbatim. The study found that wet nurses and birth mothers had a basic understanding of milk kinship and its implications; and the formed milk relationships were largely transactional with little emotional connection. Wet nurses had generally limited contact with the families of whom they breastfed, often just on social media or phone calls via WhatsApp. The transactional relationships were only between wet nursed children and their milk mothers neglecting the milk mothers’ extended family who are the maḥram of the wet nursed children. These findings have important outcomes beyond mere academic debates and affect both the Muslim community and policy makers. Rather than addressing the issue of milk kinship in general, this study answers a more specific question concerning the religious and legal parameters surrounding wet nursing that is necessary to understand of what it means to be connected by milk kinship with someone. This study sheds light on the requirement for broader education and tighter legislation so that milk kinship continues to be maintained appropriately based on the Sunnah of Prophet Muḥammad. The findings also set the stage for developing policies that conserve this relationship according to the spiritual and social obligations of Muslim society in Malaysia. The study stresses the need for a fresh look into ethical and legal considerations of wet nursing rooted in Islamic law and tradition of Prophet Muḥammad, peace be upon him.