Desire

‫ المأنية‬
Drive
‫ السسياقة‬
Dedication
‫ الستكّريس‬

Determination
‫ الستصّميم‬

Discipline
‫ النإضباط‬

Indigenous knowledge
‫مأعرفة أصلية‬
globalization
‫العولة‬
global village
‫قرية عالية‬
‫مأهد النإسانإيةة‬
cradle of humanity

peace
‫السسلّما‬
dialogue
‫الوار‬
cooperation
‫الستعاون‬
justice
‫العدالة‬
equality
‫الساواة‬
democracy
‫السديّقمراطية‬
equality
‫الساواة‬
justice
‫العدالة‬
solidarity
‫الستضامأن‬
Learning
 Learning to know. 
 Learning to do. 
 Learning to be. 
 Learning to live together
Learning Learning
Learning 




PPAGA Efficient-teacher

P= Preparation = 
P= Presentation = 
A= Association = 
G= Generalization = 
A= Application = 

Effective
Peter Drucker 
Efficiency is concerned with doing right things.
Effectiveness is doing the right things.



The Qu’ran places equal emphasis on the sensate and transcendal yearnings of man and harmonises
them; and thus it lays down for humanity a comprehensive Ideal, which consists in the cultivation of:
(1) Holiness based on a dynamic, vibrant and living faith in Allah, an earnest and courageous pursuit
of Truth, and everpresent consciousness of Final Accountability;
(2) Sound and comprehensive Morality;
(3) Social, economic and political Justice;
(4) Knowledge in all its dimensions; and
(5) Aesthetic Grace,— all of these resulting in the conquest of harmful propensities within the
individual, the conquest of evil within the society, and the conquest of the physical environment, or,
Nature. In the pursuit of this Ideal, Holiness, Love for Humanity, Truth, Justice, Beauty, Discipline,
and Progress are the watchwords, while the concept of Unity permeates the entire movement towards
the Ideal, and the motto of ‘simple living, hard labour and high thinking’ forms the wheel of progress.

The highest virtue pertaining to Knowing is Wisdom, pertaining to Feeling is Temperance, and
pertaining to Willing is Courage

The dimensions of this duty are:

(i) education of new generations of Muslims in Islam;
(ii) improvement in Islamic knowledge and inspiration of the grown-up Muslims;
(iii) dissemination of the knowledge of Islam among non-Muslims—all the non-Muslims of the world
wherever they may be found—in order that they may know the Divine Message that has come for
them, and those among them who are seriously dedicated to Truth may accept it for their own good;
while, in the case of others, correct knowledge about Islam may dissipate their ignorance and the
consequent misunderstandings, finally bringing about among them goodwill for Islam—which, in
itself, forms a genuine contribution to the promotion of inter-communal and international goodwill.

DUTY AND RIGHT:

The Qur’anic moral code is based on the emphasis on ‘obligation’ or ‘duty’ in contrast to the
emphasis on ‘right’ Q 5:44. Now, the implications of the emphasis respectively on duty and right are:

RIGHT IS A RIGHT AGAINST SOMEONE. DUTY IS A DUTY TOWARDS

SOMEONE. Right means that someone else owes something to us. For, when we say: ‘it is our right’,
it means that someone has to perform a duty to us. On the contrary, when we say: ‘it is our duty’, it
means that someone has a right against us.
The emphasis on duty creates harmony in social life, because if everyone were to concentrate
on his or her duty, the emphasis on grumbling for rights will naturally vanish. On the contrary, the
emphasis on rights creates strife, because if everyone were to think about his rights on others, he
would hardly have the mind to think of his duties towards others. The immense increase in quarrels
and strifes between the different classes of human beings, as for instance, between labourers and the
capitalists, and between races and nations, which we find in the world today, is the direct outcome of
the emphasis on rights. As regards the political life in different countries, the subjects or citizens
clamour for their rights more than taking pains for fulfilling their duties towards their fellow-beings,
the state and the country. Everyone tries thus to transfer blame to the shoulders of others, and the
confusion gets worse confounded. This state of affairs will not improve unless the world adopts the
Qur’anic emphasis on duty.
Then, the emphasis on duty creates unity among human beings, because it is built up on the
idea and the sentiment of sympathy, —sympathy in the sense that in fulfilling our duty we have
always to do some positive good to someone in the world. On the contrary, the emphasis on rights is
conducive to disintegration and disunity among human beings, because it is based on the idea of
demanding something from others. We all know that we feel happy when anyone gives something to
us, and most people feel unhappy and miserable when anyone demands anything from them.

Islam Defends F reedom of Thought

Islam is a religion which provides and guarantees freedom of ideas,
thought and life.It has issued commands to prevent and forbid tension,
disputes,slander and even negative thinking among people.In the same way
it is determinedly opposed to terrorism and all acts of violence,it has also
forbidden even the slightest ideological pressure to be put on them: There
is no compulsion in religion.True guidance has become clearly distinct
from error.(Qur’an,2:256)
So remind them!You are only a reminder.You are not in control of
them.(Qur’an,88:21-22)
Forcing people to believe in a religion or to adopt its forms of belief is
completely contrary to the essence and spirit of Islam.According to
Islam,true faith is only possible with free will and freedom of
conscience.Of course, Muslims can advise and encourage each other about
the features of Qur’anic
morality.All believers are charged with explaining Qur’anic morality to
people in the nicest manner possible.They will explain the beauties of
religion in the light of the verse,”Call to the way of your Lord with wisdom
and fair admonition...”(Qur’an,16:125),however,they must also bear in mind
the
verse,”