I was considered about the the field of consultancy for care toward reverted Muslim from biblical world with social transition and care. Or clinic and educational direction as opne always mentioned. I started to re-read the book called “understanding Muslim chaplaincy through UK version. And I have assumed some theories I found since I studied some political science, philosophy and epistemology , I would wished to propose some opinion here towards my understanding towards chaplaincy in ontological and etymology level. I basically regards that Muslim chaplaincy diffusion model differed in UK and US.. in my observation, as mode of : Uk model as diffusion of the power into private divine assembly into the shapes of the functional terminating organism towards public management with prescriptive conduct as imposing power and public expression (functions and professions) with prescriptive conduct as manifestation. It is like the structure that the social organism determined by power for such doing and fulfilment. 2. While In Us the model is much like the groups previewed project and interest filtered by general guideline with categories of theory de Aristotle, forming different body of the interest de the secular, which would directly fit the direct automacy from needed spirit manifested as internal divine choice for such group (Hegelian spiritual hegelism) In addition by my research towards pastoral care, I started to find the care as the concept that 'Shahada” But in the epistemological recognition, I regards the care is not like Christian’s shepherd concept for “feeding” and giving on the divine theological sense of complementary salvation as the care, but the concept that would be derived from the concept as “humanity” “Humanity” has been treated as derivation from the world of “Hadith” as “fulfillment” earthly condition and virtue in divine ethics. As my research the Arabic word Sharia is etymologically derives from “Jewish law, Moses law” hence the Islamic sharia is the witness of Jewish law and its presence under Hadith as divine ethics in new divine revelation, hence it witness both shaykeenah and sakeenah as tradition between Jewish and Islamic side. Then the holy resource of Hadith itself might become a divine source of the aid to be “how to care for the proper fulfillment of divine ethics from the messenger (PBUH). Such insight might witness the pastoral care is treated as basic guidance, modifications, consultancy and persuasion on how to fulfill such divine ethics and actions. Hence care and teacher might be different concern towards the object they encountered, that since teacher is religious authority and guidance; but care is an mental effort attention to rise divine awareness towards such action in sane, which enables to form the inclinations. Then it formed the middle ground for discernment towards the concept towards the 'care', 'religious deen', 'focus' and 'inclincation' in any situation of the descriptive condition of the spirituality and logic or reason to form the proper guidance. Such inclination might be presented as following manner: 1. Sane (reasons) 2. Acknowledgement (submission) 3. Recognition (focus, lifestyle and status) 4. Inclinations ( aid, help, witness) 5. Handling dispute (logic, dedicated, internal dialect , interpretation and expression) The most important towards Muslim chaplaincy is that, The social fabrication and consideration of the Ryba. In my opinion, Muslim chaplaincy is pastry care towards the divine awareness and inclination to ensure the good faith of the divine ethical to be fulfilled in to 'Humanity' as the care from the perspective of the Quran and Hadith. Almost the time, it witness such compliance as guidance, conduct and persuasion as one of social organism for assistance, interpretation and expression towards original social prescriptive conduct or coding under proper and certain interpretation in sanity. hence such This social organism is different from Islamic secularization, in which, it has been strongly utilized in Islamic republic. Hence here we need to examine the modeling intention towards the value and inclination of the Muslim Chaplaincy and its possible Ryba towards secularization and their gradual inclination reconciliation towards most of the Islamic republic in the world. I used to mention that in UK model, the power determines local public expression, ex. such as crown court, criminals are much empiry related concern, in which such social profession become the fulfillment of the power rather the category of the interest of individual or the society like US. Since in UK, the professions might be determined by proper power of the empire association in order to reach a better social balance under the crown, religion and power or religious recognition towards such social harmonies. Hence its model turn out to be more power formed spiritual privacy de structure for the social organism for the groups and assembly with local prescriptive conduct into deeds and morale. those would enable the power forms the proper attitude, life styles towards its diffusion inside of profession or doings. while in the structure of US, I might witness the categories of the preference of the group, or the characters of the groups to be presented in collective choice, since the power can not direct run from the religion into the social groups, since the national oath and constitution has been secured for the certain manner for the power diffusion into certain patter of social institution for fulfilling the public spirit in order to form a universal civil guidelines. Hence by such guidelines, the choice seems to be more individual moralized into different interest of the group due to the inherent spread of the different spirit as Hegelian phenomenal description. ex. Some one might choose different service by the groups of the interest such as section of healthcare or other fabrication through inner realization as choice. or some might choose different collective groups as such categories, such as reverted Muslim groups, or other groups in different preference characters by inherent need of the spirit. The most important towards Muslim chaplaincy is that, The social fabrication and consideration of the Ryba. In my opinion, Muslim chaplaincy is pastry care towards the divine awareness and inclination to ensure the good faith of the divine ethical to be fulfilled in to 'humanity' as the care. Almost the time, it witness such compliance as guidance, conduct and persuasion as one of social organism for assistance, interpretation and expression towards original social prescriptive conduct or coding under proper and certain interpretation in sanity. hence such This social organism is different from Islamic secularization, in which, it has been strongly utilized in Islamic republic. Hence here we need to examine the modeling intention towards the value and inclination of the Muslim Chaplaincy and its possible Ryba towards secularization and their gradual inclination reconciliation towards most of the Islamic republic in the world. I used to mention that in UK model, the power determines local public expression, ex. such as crown court, criminals are much empire related concern, in which such social profession become the fulfillment of the power rather the category of the interest of individual or the society like US. According to the description towards the 'understanding Muslim chaplaincy'. It has explained the current proper absence of the academic guidance with professional contacts might generate the gap that between the practical spirit and practical process. However, in my opinion, the most hardest part is not regards to the academy itself but a mix academy of shem and japhth as proper consideration with Muslim chaplaincy care as the sort of the inclination leading to the condition of the internal tradition and security and external exegesis towards sanity as proper rational expression as deduction. I regards this would be form the future trends to pave a proper inner orders with academic of sham is necessary with external interpretation skills with European logic as presence for objective inclination for such care. As we should concern towards the qualification and the tradition is that: is it necessary to created a second sphere ethical Guidelines between the ethical origin (Hadith) and professions (human care ethics) like what Russel mentioned towards the issue of the ethics, that pavement by the value of the academic? since one thing academic different from the profession is that, they never lose insight and spirit on any principle. Basically as Muslim chaplaincy development in value in US in the university of coming institutions, such development would be treated as not Islamic secularization in national level or republic (Islamic republics) interest, since it would compose certain ryba of the interest. But simply my opinion towards Muslim chaplaincy is to deliver proper care from divine awareness for inclination as focus. Such focus and inclination would become social organism which would be filled as the 3 basic value of the 'Hadith , :
1. Helping your neighbors (Abraham value as micro- macro organism)
2. Charity (sound)
3. Witness (visuals) Since the instead on focusing on the images of the Muslim (dress coding, hospitality, friendliness as social or political images), I much more concern on the sound of the Muslims (charity), which formed initial ideal organism as community assistance and Muslim multi-social focus.