Wisdom Of Ulu Al-Albab In Sustaining Human Resource Development In Muslim World
The wisdom of men that endowed with understanding (ulÅ« al-albÄb) sustains human resource development in Muslim world for many centuries despite the presence of colonization and dominance of super power from non-Muslim world. The essence of ulÅ« al-albÄb lies with the TawhÄ«dic paradigm, an Islamic monotheism that guides men and women to execute dual tasks as servant and vicegerent of Allah. This study argues that wisdom of ulÅ« alalbÄb provides comprehensive elements of sustainability in the human resource development. Based on interviews with selected Muslim business owners and managers from various nationalities operated their business in Klang Valley, most of the wisdom lies in the struggle to survive within the free market systems and reduces the wisdom of ulÅ« al-albÄb toÂ certain routines and innovation instead of survival of the Muslim nation and civilization. The study provides contingency views on human resource development from the ulÅ« al-albÄb dimension. Public policy makers and business decision makers would develop ulÅ« al-albÄb HRD system to acquire, transfer and nurture wisdom to sustain organization. The future research suggest the study to use triangulation case study method for more rigorous and comprehensive results.
Al-Faruqi, I.R. (1992). Al Tawhid: Its Implications for Thought and Life.
Herndon, Virginia: International Institute of Islamic Thought.
Cornford, I.R. (2009). Mere platitudes or realistically achievable? An evaluation of current lifelong learning policy in Australia. International Journal of Lifelong Education, 28 (1), 19-40.
Cully, M. and Curtain, R. (2001). New apprenticeships: an unheralded labour market program. Australian Bulletin of Labour, 27 (3),204-215.
Daft, R.L. (2010). New era of management (9th ed). Canada: South-Western Cengage Learning.
Feinstein, L. & Hammonda, C. (2004). The contribution of adult learning to health and social capital, Oxford Review of Education, 30 (2), pp.199-
Hamid, A.W. (1999). Islam the natural way. London: MELS
Han, S. (2007). Asian lifelong learning in the context of a global knowledge economy: A task re-visited. Asia Pacific Education Review, 8 (3), 478- 486, DOI: 10.1007/BF03026475
Han, S. (2001). Creating systems for lifelong learning in Asia. Asia Pacific
Education Review, 2(2), 85-95, DOI: 10.1007/BF03026293
Hancock, L. (2006). Mature workers, training and using TLM frameworks.
Australian bulletin of labour, 32 (3), retrieved from freepatentsonline.com
Haneef, M.A. (1997). Islam, the Islamic Worldview and Islamic economics. IIUM Journal of Economics and Management, 5 (1), 39-66.
Ibn Kathir, I. (2003).Tafsir Ibn Kathir (Abridged) (2nd ed.). Riyadh:
Ismail, Y. (1991). Mengurus Secara Islam Kuala Lumpur A. S. Noordeen.
Ismail, Y. (1996). Pengurusan Dalam Islam. Kuala Lumpur:A.S.Noordeen.
Jenkins, A., Vignoles, A., Wolf, A. and Galindo-Rueda, F. (2003). The
determinants and labour market effects
of lifelong learning. Applied Economics, 35 (16), pp.1711-1721.
Karim, N.S. & Hussein, R. (2008). Managersâ€™ perception of information
management and the role of information and knowledge managers: The Malaysian perspectives. International Journal of Information
Management, 28 (2),114â€“127.
Kumar, P. (2004). Lifelong learning in Singapore: where are we now?
International Journal of Lifelong Education, 23 (6), 559-568.
Lewis, H. (2006). Excellence without a soul: how a great university forgot
education. New York: Public Affairs
Mawdudi, S. A. A. l. (1992). Meaning of the Qur'an (Vol. I-III). Lahore: Islamic Publications.
Meyers, R., Billett, S. and Kelly, A. (2010). Mature-aged workers' learning needs and motivations for participation in training programs. International Journal of Training Research, 8 (2),
Mintzberg, H. (1980) The nature of managerial work, Englewood Cliffs,
N.J.: Prentice Hall.
Mohd Kamal Hassan (2010). A return to the Qurâ€™Änic paradigm of development and integrated knowledge: The UlÅ« al AlbÄb model. Intellectual Discourse, 18 (2), 183-210.
Osman-Gani, A. & Sarif, S.M. (Eds), Spirituality in Management from
Islamic Perspective, Kuala Lumpur, Malaysia: IIUM Press.
Patton, M. Q. (1990). Qualitative Evaluation and Research Methods (2nd ed.). Newbury Park, California: Sage Publications.
Stenberg, A and Westerlund, O. (2008).Does comprehensive education
work for the long-term unemployed? Labour Economics, 15 (1), 54-67.
Qutb, S. (1994). This religion of Islam (hadha 'd-din). Riyadh :International Islamic Publishing House.
Rahman, A. (1995). Islam: Ideology and the way of life. Kuala Lumpur: A.S. Noordeen.
Wainwright, D. (1997). Can sociological research be qualitative, critical, and valid? The Qualitative Report, 3.
Zabeda, A.H. (2004). Knowledge management: issues, process and
outcomes (Unpublished PhD thesis). University of Strathcylde, Glasgow,
Zabeda, A.H. (2008). Identifying knowledge and creating knowledgeable
employees. Journal of Knowledge Management Practice, 9 (2), retrieved
Zabeda, A.H. (2011). Knowledge sharing in Islam: implications for practice in organisations. In A. Osman-Gani & S.M. Sarif (Eds), Spirituality in Management from Islamic Perspective (pp. 153-190), Kuala Lumpur, Malaysia: IIUM Press.
Zarkasyi. H.F. (2010). Al-GhazÄlÄ«â€™s concept of causality with reference to his interpretation of reality and
knowledge. Kuala Lumpur, Malaysia: IIUM Press.
Vergragt, P.J. (2012).Technology, Globalization, and Sustainable
Development. Journal of Cleaner Production, 24, 204-206.