2. The culture of learning in Muslim society hasnt lost in Muslim society.

Thus it is only being

limited and reduced to a certain institutions to play the role which is to spread culture of learning.
As we can see there were wide differences between Muslim nowadays in conveying the culture
of learning. Nowadays, Muslims themselves in reality have been struggling to adopt modern
ways of learning without losing their religion. The modern Muslim thinkers find in the principles
of Islam a flexibility which allows them to explain and interpret with the greatest freedom while
still keeping the faith together.

3. Muslims should always questions themselves. What are the purpose their creation in this
Earth? What are you here to give the world and humanity?
Muslims motivation can always for the sake of spiritual development however we cannot hide
from the reality that Muslims motivation to learn is for the sake of economy necessity. With that
said, balance is of equal importance. Muslims should remember that nafs (soul) and ego can play
with ourself when we decide to dedicate ourselves to a noble path, to submit to the will of Allah,
and to serve humanity. It all sounds so grand, so pious, and so special. But, in reality, were just
very much desired to return to that pure state that we were created in, like everyone else. We are
not the star of any show; we are not individual heroes or heroines. We are simply created beings,
feeling a pull toward the source of being; the light that is contained within our vessels is on this
earth for a short while. Yet, the work that we came here to do is important, and you are
important. So, it is important for Muslims to be focus. Yes, we all want to make difference, yet
the difference that we are destined to make will manifest only when we surrender to that destiny.
Destiny means nothing more than the fulfillment of the will of Allah (swt) just like a fruit tree
which fulfills its destiny when it produces fruit. One fruit tree is not greater or more worthy of
Allahs (swt) sunshine and water than any other fruit tree. But we definitely need both the fruit
tree and its fruit. Thus, there is much importance and meaning in fulfilling your life mission.
4. A Muslim is therefore required to acquire both religious and worldly knowledge. In fact,
Islam advocated knowledge at a time when the whole world was immersed in ignorance. Those
early Muslims understood from the teachings of their religion that useful knowledge is necessary
for the benefit of the self and of humanity. Hence, they pursued it to such a degree that they
surpassed other nations in development and productivity and carried the torch of civilization for
many centuries. Acquiring knowledge in Islam is not intended as an end but as a means to
stimulate a more elevated moral and spiritual consciousness, leading to faith and righteous
action.

5. It is evident from the above that when we approach the Our'an with our faith in it as a source
of guidance, we are in the realm of faith. But when we investigate in it the proofs of its being the
guidance, we deal with knowledge, philosophy and science. That is the main reason why the

matter of relationship between knowledge and faith has always been an important issue in the
intellectual history of Islam.
It is with the explicit purpose of instilling in man the spirit of worshipping Allah with full
awareness of His existence that Islam has put the greatest possible emphasis on the pursuit of
knowledge and learning. It is described as one of the unavoidable injunctions of Allah that are
obligatory upon man. That is the main reason why cultivation of knowledge is described as a
sacred act of worship to Allah. Both the Qur'an and Traditions of Prophet Muhammad, the two
main sources of Islamic thought, are full of such expressions as emphasize the importance of
knowledge and intellectual thought in the life of man on the one hand and stimulate him to
cultivate it on the other.
First, it seeks to purge the human mind of all sorts of superstitions, delusions and prejudices that
kill its vitality. It has denounced conj ecture, illusion and empty guesswork in the following
words:
(And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take
the place of the truth).2
Secondly, man is repeatedly asked in the Qur'an to assert his reason and intellect to attain
knowledge. This is evident from the fact that the word ilm and its derivatives have occurred 805
times; the word albab (minds) 16 times; and the word aql and its derivatives 49 times in the
Qur'an.4
Thirdly, the Qur'an exhorts man time and again to observe and investigate natural phenomena
with a view to getting acquainted with the laws of nature operating in the universe. There are
about 750 verses in the Qur'an - about one-eighth of the Book- that not only emphasize ref
lection on natural phenomena, but also contain scientific signs which are becoming more and
more manifest with the advancement of science.
In summing up it may fairly be said that in Islam both reason and faith or rationalism and
traditionalism are interlinked and interdependent. They are also found to be supportive of each
other. None of the two can be separated from the other without causing untold suffering to
humanity. It was mainly because of this balanced combination that Islam as an educational force
not only inspired Muslims to cultivate knowledge and learning, but also infused in them the spirit
of scientific enquiry which is the very life and soul, of modern sciences. Their lofty
achievements in various branches of knowledge as well as their concept and practice of
enlightened moderation are the results of their having been closer to the spirit of Islam. Finally,
Islam as a religion and civilization is fully in agreement with the opinion expressed by the
renowned scientist Albert Einstein "Religion without science is blind; while science without
religion is lame".

6.
1. The Quran wasnt completely revealed.
2. Prophet Muhammad was around. So they can directly question him about any
misunderstanding.
3. There were a lot of sahabah who memorized the content of the Quran.

7.a)

8. institutions of learning is Learning institutions in Muslims lands came in a variety of shapes

and sizes and ranged from Madrasas, khans, Mosques, and academies of diverse sorts.
However culture of learning is to describe the cultural practices, behaviors, habits of mind and
values that engaged with mode of life among the Muslims to seek for knowledge.

9. the madhhab plays roles in learning

The word madhhab is derived from an Arabic word meaning "to go" or "to take as a way", and
refers to a mujtahids choice in regard to a number of interpretive possibilities in deriving the rule
of Allah from the primary texts of the Qur'an and hadith on a particular question. In a larger
sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as
Abu Hanifa, Malik, Shafi'i, or Ahmad--together with many first-rank scholars that came after
each of these in their respective schools, who checked their evidences and refined and upgraded
their work. Thus, the madhhab plays an important role to embraces the differences between
thoughts and shari'a rulings in our lives that are collectively known as fiqh or "jurisprudence".

Assignment 4
Both, the cognitive domain in Blooms Taxonomy and the Quranic levels of understanding
underline the aspect of acquiring and expanding knowledge but the main approach in cognitive
domain and Quranic levels of understanding are a little bit different. It can be seen that the
cognitive domain in Blooms Taxonomy prioritises on the objective of attaining the subject,
which is in contrast with the Quranic levels of understanding that prioritises on the process of
attaining the subject. This is due to the fact that the approach in Quranic levels of understanding
starts from the most basic action in attaining knowledge.
Nevertheless, the main objective of this paper is to define the cognitive levels in Blooms
Taxonomy through the Quranic levels of understanding. Therefore, the following statements and
visual graphic in Figure 1 will provide the correlations between these two distinctive approaches.
In the first level, the cognitive domain emphasises on the ability to memorise whereas the
Quranic levels of understanding emphasises on the ability to pronounce. Simply memorising
certain information without being able to pronounce the letters, words or phrases properly is not
sufficient because the overall information might be distorted or misunderstood. For example, the
word quay, which is a structure on the shore of a harbour, is pronounced as ki instead of
kuey. Similar example also exists in the holy Quran (chapter 11, verse 41) whereupon the
word appears to be pronounced as maj raw but the word is actually pronounced as maj
ray. The stored information might not be able to transmit correctly if this word is pronounced
incorrectly. Therefore, proper pronunciation should be an integral part of memorising. For the
second level, the cognitive domain focuses on the ability to understand whereas the Quranic
levels of understanding focuses on the ability to read. The ability to understand refers to the
ability to state a problem in ones own term, which can only be done effectively if the problem
statement is read appropriately. The meaning should be appropriately understood by reading the
statement in a sequentially systematic and correct order. For example, the phrase the flux is cut
by the coil can also be read as the coil cuts the flux. In this simple example, the former phrase
is subjected to a passive rule and the later phrase is subjected to an active rule. Both phrases
can be understood and identified as a similar phrase as long as the subject is identified
appropriately. Similarly in the holy Quran, the punctuation ' indicates that the recitation must
be continued to prevent confusion or misunderstanding due to subject identification. Therefore,
appropriate reading method should also be an integral part of understanding. The third level has
high divergence between the cognitive domain and the Quranic levels of understanding since the
former is emphasising on applying while the later is emphasising on interpreting. In fact, the
interpreting action is more relevant to the second level of cognitive domain. It should be noted
that proper interpretation is crucial in producing good understanding of a specific subject, and
should be an integral part of understanding. The fourth level has some important similarity
because of the observation aspect. However, tawassum covers the element of extracting
observed information only whereas analysing covers the element of extracting and
structuralising the observed information. Nevertheless, the scope of tawassum is very large and

requires further studies by the author. The divergence between the cognitive domain and the
Quranic levels of understanding is more prominent in the fifth level because evaluating is
already involves in the process of presenting opinion while tafakkur is still involves in the
process of in depth assessment. Though, tafakkur is International Journal of Asian Social
Science, 2013, 3(9):2060-2065 2064 quite similar to the fourth level of cognitive domain and the
word reflect has various interpretations and meanings in Arabic language. The final level for
cognitive domain and the Quranic levels of understanding are very similar in the aspect of
formulating or achieving a new meaning or concept. However, the Quranic levels of
understanding strictly emphasises on setting proper guidelines, rules and regulations to formulate
or achieve a new meaning or concept. The Quranic levels of understanding also emphasises on
the universal relationships that exist to formulate or achieve a new meaning or concept. Thus,
universal relationships and relevant guidelines or rules or regulations should be an integral part
of the highest level in cognitive domain. Figure- 1. Initial correlation between cognitive domain
and Quranic level of understanding 5. CONCLUSION The similarities between the cognitive
domain in Blooms Taxonomy and Quranic levels of understanding can provide better and
extensive definitions for the existing cognitive domain due to the holistic elements that constitute
in the Quranic levels of understanding approach. Thus, there is a possibility of implementing the
Quranic levels of understanding approach to improve education effectiveness and subsequently
provide a catalyst for developing an Islamic Concept Education system. However, the progress is
still in its initial stage and the definitions for each level have a wide space of improvements due
to the uniqueness of Arabic language.