Alhamdulillah its Monday! After the long break, it must have been a struggle to get out of bed this morning. Moreover, the weather has been really conducive for indoor activities (more accurately, sleeping). If you are grumbling and cursing this morning, perhaps you should take some time to read about the blessings of Monday here.

Today we’ll be talking about trials and difficulties. Everyone has problems, but not everyone deals with it the way Allah wants us to. In the Qur’an, He says:

“We will test you with a certain amount of fear and hunger, and loss of wealth, life, and fruits. But give good news to the steadfast. Those who, when disaster strikes them, say: “We belong to Allah, and to Him we will return.” Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.”
(Surat al-Baqara, 155-57)

In our lifetime, we will go through many tests, be it financially, emotionally, tests with our spouses, with our colleagues, with in-laws or children. But as Harun Yahya wrote, “The important thing is that they continue to practice the Qur’an’s morality in difficult times, remember Allah without ceasing, give thanks, and realize that everything will turn out well.”

Although this is much easier to do when we are experiencing blessings instead of tests, displaying patience at the time of adversity is a true mark of a believer.

Abu Sa’id Al-Khudri (May Allah be pleased with him) reported that: Certain people of the Ansar asked the Messenger of Allah (PBUH) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (PBUH) said, “Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience“.
[Al-Bukhari and Muslim]

Moreover, we have to trust that Allah is aware of the hardships we are going through and even if the whole world leaves us to suffer alone, He will never abandon us.

“God does not charge a soul except [within] its capacity. It will have whatever [good] it has gained, and it will bear [the consequence of] whatever [evil] it has earned.”
(Surat al-Baqara, 286)

“Seek help in patience and prayer. Truly, Allah is with As-Sabirun (the patient).”
(Surat al-Baqara, 153)

Whatever hardships and trials you are going through, have faith that it will soon be over and that Allah will reward you for every ounce of patience you practice.

May Allah remove our difficulties, and grant us patience till that is done. Have a blessed week ahead everyone!

“Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.”

(Surat al-Baqara, 286)

Religion, a commonly used term in English for the translation of the word Deen, does not fully encompass the many linked concepts depicted by the Arabic Deen. Hence, some have suggested that Deen is more than just religion; it is a way of life. Perhaps using ‘way of life” is a better translation. However, that still misses out on the more subtle meanings/implications carried by the word Deen.

I refer to Prof Syed Naquib’s exposition of the word Deen that can be found in several of his writings, particularly “The Concept of Religion and the Foundations of Ethics and Morality”.  In summary, four concepts are interrelated in the use of the word, namely indebtedness, submissiveness, judicious power and natural disposition.

As for indebtedness, a form of the same word Deen is used in the study of the laws of transactions, where it refers to the contract of loan between two parties.  It comes almost immediately, or perhaps it is inherently meant that when a particular thing is loaned, it ought to be returned to the owner in due time. With regards to this point, Prof  Syed Naquib made a subtle yet significant distinction between the two words used in the Quran to refer to the idea of loan or borrowing, namely Dain and Qard. A Dain or ‘loan’ is a contract where a substitute with equal value can be used to repay or settle the loan. Common examples include the loan of cash that can be paid using cheque. Qard, however, refers to the idea of borrowing where no substitute should be used to settle the borrowing. Think of borrowing a library book where at the end of two weeks, the same library book has to be returned. In the case of Man, Man’s very own existence is the substance of this borrowing from God, and that in due time, he ought to be returned. Interestingly, the Quran employs the term raja’a, return, many times.

Man was once non-existing and after a certain moment, he comes into existence. The cause of Man’s existence is the act of Creation by Allah, and as such, the subject of Man’s loan to Allah is his own self, for if it were not because of Allah’s act of creation, Man would not have existed. As such, it is only right that he returns to Allah. Such a view is highly Theo-centric; where Allah is indeed truly central in all and the most important of Man’s affairs. Consider that the primary distinction to classify existence is as such: Allah as Creator on the one hand, and Everything else created by Him on the other.

Almost immediately, the second meaning of the word deen follows suit just as neatly: Submissiveness. To return to Him properly, Man needs to submit. True submission involves adhering to His Commands, in a manner that Allah Himself has prescribed. To do otherwise and to submit in ways other than what Allah demands cannot be truly called to be Submission. Hence Islam also means submission. As for the meaning of Islam related to peace; it is the peace attained through proper submission to Allah the Creator.

Next is the meaning related to judicious power, as used in the term Maaliki Yaumid Deen (Al fatihah, verse 4) and Allah’s Name Ad-Dayyan (the Judge). In any contract of loan, it has to be the case that the rules and regulations pertaining to it are already in place, lest no meaningful loan can possibly take place. Hence, there is naturally a judgment regarding whether or not the loan and its repayment are legitimate. Therefore Allah judges Man’s actions accordingly.

And since Man, since the very beginning of his existence has already acknowledged Allah both individually and collectively simultaneously in the exclamation “Balaa Shahidnaa” (Al-A’raf Verse 172), it follows suit that Man’s natural inclination is to submit in the right manner to the Creator. Hence Deen implies the religion of Fitrah for all Mankind.

Thus we see that the word Deen is indeed holistic and involves many related concepts put together in one piece, thereby elucidating what it means to be a human being living in this world and submitting to the God who created everything, and thus be Muslims. As such, the ideal for Muslims is really to submit whole-heartedly and fully, into the religion of Islam.  Such concepts, when truly understood, insyaAllah will help us stand on firm grounds when responding to calls for observing to a manner of submission that can even be deemed ‘less-strict’.

Wallahu a’lam.

Wasallahu ala Sayyidina Muhammad wa ala alihi wa sahbihi wasallam

Written by: Siswand

Watch an example of the Marshmallow experiment here:

From a young age, many of us are instilled with the understanding that, as Muslims, life is a test from Allah. Islam is often accused of being a “strict” religion, requiring its believers to abstain from pork, intoxicating substances, revealing clothing, premarital relations between sexes, and gambling, among other things. All of these things are so prevalent in our culture today that one of the tests that we go through on a daily basis is the exercise of self-control in the face of temptation, as in the Marshmallow experiment.

We are also assigned one of the biggest tests of our self-control every year during Ramadhan, when we abstain from food, water, and many other things, in order to purify our selves and our souls.

Also congruous with the Marshmallow experiment, exercising self-control in Islam comes with the promise of delayed gratification: escaping Allah’s wrath and hell-fire, and gaining entry to jannah.

A follow-up on the original participants of the experiment found that the thirty percent of the children who successfully waited out the fifteen minutes and were  rewarded with a second marshmallow went on to do better in school and in life than the others.

I think one explanation for this result is my belief that self-control begets self- respect. Think about it: when you refrain from committing sin, or, to use a more frivolous example, when you refrain from wasting money on something expensive that you really want but don’t really need, you feel good about yourself. And when you feel good about yourself, you gain the confidence to fulfill your true potential.

We often hear that Islam is not merely a religion, but a way of life, and this for me is yet more proof of that. Our religion teaches us to manage our temptations, to resist vices, and in the process, to develop self-worth, which aids us not only in this life, but also in the hereafter.

___

Shahirah is an aspiring journalist who is interested in social issues, women’s rights, the Middle East conflict, and Islam in the Western world. She is also interested in languages and would like to take up Arabic soon.

Website: http://shahirahmdansari.com

“ISLAM : A PROGRESSIVE RELIGION”

By : Ustaz Zhulkeflee Hj Ismail
(PERGAS)Singapore Religious Teachers’ Association.
paper for “WAMY” World Assembly of Muslim Youth
- Islamic Symposium
1997”
(10 Sept 97/ 8 R.Awwal 1418H)
organized by Global Impact and Muhammadiyah Association.
======================================

INTRODUCTION

“They aim to extinguish Allah’s light with their utterances: but Allah has willed to spread His light in all its fullness, however hateful this may be to all who deny the truth.”
(Qur’an: as-Saff: 61:

Despite the negative portrayal of Islam, especially by the media, Islam still is steadily being accepted and today its adherents comprises of one-fifth of all humanity. Yet, those who see it as a threat will constantly try to undermine it by process of “misinformation.” The most important respond is by way of educating our young generation towards being able to coherently rebut these misconceptions and expose their silly prejudices.

BRIEF OUTLINE

Amongst the constant barrage of misinformation is the portrayal of Islam as a “backward religion”, “antiquated” and “not in synch with progress.” It is most unfortunate that such views are affecting our young minds, especially those with little knowledge of Islam and who are being exposed to such thoughts emanating from advocates of ‘modernism’ and ‘post-modernism’.

This paper will respond to only one aspect of such misinformation i.e. the notion that Islam is a backward religion and against progress. Yet inspite of the negative portrayal by the media, Islam is indeed a progressive religion and this paper will argue with the following sub-topics:

[1] What do we mean by “progressive” ?
[2] Why is there, generally, a negative perception of Islam?
[3] Our task and the intellectual challenge ahead.
[4] “Islam is progressive…” Examples of some important aspects.

What do we mean by “progressive”?

When we talk about being “progressive”, we normally are concerned about man’s efforts towards change from good to better. To know what is best, criteria and standards have to be envisaged to be used as measurement – be it quantitative or qualitative or both. It must be a constant effort towards attaining perfection, and not just limited to certain aspect of development but it must also consider the overall effect to man’s total development. Therefore by progressive we do not necessarily mean whatever is attained is already perfect, for to be fully satisfied with present attainments stifles the very notion of being progressive. Suffice if the changes attained are in line with the long-term vision of success, and the spirit of striving still continues. In judging a particular religion, we have to evaluate from its teachings whether it conforms to that idea of “progressive”, rather than relying on what its followers have done – because we believe Islam is perfect but the Muslims are not, rather Muslims can seek perfection in Islam. (and not the other way round).

To define what we mean by “progressive” it is crucial and dependent upon what one considers as important objectives and vision for life, which one sets. And thus, to judge any particular religious teaching as being truly progressive depends very much also on how that religion view man’s purpose and destiny. If the notion of “who is man? what is his role & purpose ? where will he go ? “ differs (for people have different objectives and views in life), the question of being “progressive” will differ respectively. Some within a narrow or particular perspective whilst those with a broader or holistic ideal defines it within the larger perspective. The following characteristics which I believe only Islam has, sets it apart as a truly “progressive religion” from all other:

[1] Entrenched in its original teachings are clear concepts of success, which not only is concerned with short-term gains alone but also is far-sighted. While it does concern itself with particular aspects yet it does not neglect the overall human development. Every aspect of its teachings is linked in a harmonious matrix emanating from the essential teaching i.e. concerning the Oneness of God and from it the unity and the brotherhood of man and the universe. Although Islam teaches that the ultimate life is in the hereafter, it does not ignore the importance of this life here and now, which it emphasize as the important means to the hereafter. And it has all along resisted attempts to dichotomize between the secular and the sacred, the earthly and the hereafter.

[2] Central to its teachings is that it exhorts its adherent towards attaining the highest standards possible according to one’s capacity.
[3] It provide guidelines, framework for its attainment in a harmonious way, from rules for personal development to international relations, linking every aspect of man’s life to a unified paradigm. Yet, it is not a rigid system as it allows for man’s growth in terms of his own discovery and inventiveness, in whatever circumstances which he may face in living in this world.

[4] Its message is aimed universally to all nation and constantly manages to draw people from every nation into its fold regardless of their difference in make up, because essentially all mankind are related in their humanity and share a common trust and responsibility.

[5] Its primary vision, standards and principle teachings remain unchanged whereas other religious or philosophical thoughts tend to change their stand. An interesting observation can be seen in that others tend to “discover” what Islam has all along been advocating.

Why generally is there a negative perception?

There are people who think that “Islam is backward”, “Islam is not progressive” and this is somewhat supported, either explicitly or implicitly, by the world media’s slanted coverage of events and news. This is compounded with the Muslims’ lack of success responding to the same media. Although it is accepted that what Muslims do does not necessarily mean that that is what Islam teaches, yet opinions of people tends to use such false syllogism (i.e. example, since the Muslims are backward, therefore it speaks much of Islam itself as a religion.). Added to this are the attacks against Islam by its enemies, which dates back to the Crusades. Although nowadays the approaches used have become somewhat subtler but more sophisticatedly lethal, in the form of Orientalist research and writings by so-called ‘sympathetic scholars’. We have to be proactively trained to think critically, to be prepared for the “ideological battle” (Ghuzwatul-fikr).

OUR TASK AHEAD

To prepare for this (ghuzwatul-fikr) every Muslim must know how to respond to misconceptions, not just by emotional outburst but with “wisdom and fair exhortation” as enjoined in the Qur’an (an-Nahl: 125.)

The process required is for every Muslim:

[1] To have a satisfactory general overview of Islam’s message – its philosophy, principles, paradigm, epistemology, history and development etc.;

[2] To be critical of the so-called “standards” used by the others and set them right first vis-à-vis Islam’s;

[3] To exposed their flaw viz. incomplete data, out of context etc. or their fallacious arguments viz. false syllogism, fallacy of the converse etc.

(refer to my presentation: “how to deal with the general misconceptions on Islam”)

“ISLAM IS A PROGRESSIVE RELIGION.

Examples of some important aspects…….”

To support our contention that Islam indeed is progressive, let us evaluate the contributions of Islam in the various fields and approach it using criteria listed above (The area or fields listed below as just examples to show the approach – and therefore not exhaustive):

In Education

“He (Allah) it is who sent unto the unlettered people an apostle from among themselves, to convey unto them His messages, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom – whereas before that they were indeed, most obviously, lost in error – ; and to [cause this message to spread] from them unto other people as soon as they come into contact with them : for He alone is almighty, truly wise!

(Qur;’an: al-Jumuu’ah: 62: 2-3)

Islam stresses from the beginning, and the Muslims are exhorted to:

[1] Education is a very important human rights compulsory for all. (tolabul’ilm-faridwa-tan ‘alaa kul-li muslim – “to seek knowledge is compulsory for every Muslim” – Hadith reported by Ibn Majah) and is lifelong vocation (utluubull’lmi, minal mah-di ilal-lahd – “Seek knowledge from the cradle to the grave” -Hadith)

[2] Truth and Wisdom is universal and mankind’s success requires their preoccupation with the seeking and sharing of this. (wa-tawaa-swoubil-haq – Exhort one another towards (the teaching of) truth – Q: al-Asr : 3..) (..awalam yasii-ru fil-ardi fa-yan-zuruu kai-fa kaa-na ‘aa-qibatu-lazi-na min qab-lihim..”….Have they then never journeyed about the earth and beheld what happened in the end to those who lived before their time ?….- Q : ar-Rum :9 )

[3] Ultimate objective of education is the perfection of man’s nature & disposition entailing development of his intellect & conviction, his deeds and actions, and his inner spiritual purification and growth. (In-namaa bu-ith-tu-lii utam-mima makarimal akh-laaq – “verily I have not been raised (as a prophet) except to perfect the noble nature (disposition of mankind) – Hadith.” Beginning with the three aspects (iiman, islam wa-ihsan – “conviction, submission and best conduct”) it provides for the balanced growth and development of a truly humane personality.

[4] Knowledge (al-’ilm) – Islam does not recognize secularist notion of knowledge but it extends knowledge even to the study of the universe as a necessary extension to religious pursuit. Research of the universe is the other (“aayah”) signs which the Qur’an enjoins believers to discover. (in-nafii kholqis-samaa-waati wal-’ardhi wakh-tilaafil-lay-li wan-nahaari la-aa-yaa-ti li-ulil al-baab – “verily in the creations of heaven and earth and in the alternations of night and day, in them are Signs for those who reflect” – Q: ali-Imran : 3 :189 )

[5] Lest we forget, Islam had contributed tremendously in the field of education and especially our young Muslims should never forget this. The present age or civilization owes a lot to the Islamic civilization, which carried the torch of knowledge and enlightenment when the world then, was in the “dark ages”. Attempts to eradicate or deny this had been made especially when the Muslims were dominated and ruled by colonial rulers. The time has come for us Muslims to resume that tradition of education, which had made us the leaders of man with a civilization, which benefit the universe.

In legislation

- “Maqaasid-ash-shar’iyyah”(Aims & purpose of Shari’ah)

[1] Ever since its inception, Muslims have a constitution perfectly written in a perfect language i.e. Al-Qur’an (Dustuuruna) and exemplified through the Prophet Muhammad’s life i.e. As-Sunnah (Qudwaatuna). From then on the development of the Shari’ah evolved in accordance with the needs of people and has remained continuously relevant even till today. Much criticisms were made to it by those who were advocates of other legislative systems but a simple respond would be to discuss the aims and purpose of Islamic Shari’ah vis-à-vis theirs. Briefly, they should realized that Islamic shari’ah concerns itself with mankind’s preservation and development of their:

Dhururiyyah (Rights to religious belief, to life, to intellect, to wealth, to honour / lineage,)

Haajiyyah (Needs which ensure comfortable life as a manifestation of glorifying God)

Tahsiniyyah (Perfection- towards “Makarimal akhlaq” (development of noble character) and “Mashaalih” (betterment of the community)

[2] It can be shown the extensiveness of Islamic jurisprudence by listing the areas covered under “Fiqhul-Islam”, viz. ‘Ibadah (Personal Devotions); Mu’amalah (Social Transaction); Munakahah (Marriage & Family); Jinaayah (Criminal); Faraa-idh (Inheritance / Distribution of wealth); Aqodhiyyah (Judiciary); Jihad (Striving in war & peace) and al-Imaarah (Leadership & government).

In international relations

- “globalization of human civilization”

“O men! Behold, We created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of Allah is the one who is most deeply conscious of Him. Behold, Allah is all knowing, all-aware.”
(Qur’an: al-Hujurat: 49: 13)

[1] It advocate peaceful co-existence of mankind inspite of our physical differences which should positively be used towards better understanding of each other (li-ta’aarafu – “that they may come to know one another” -Q: al-Hujurat: 49: 13);

[2] It directs mankind towards mutual assistance for the sake of goodness and the general welfare of all-mankind (ta’aawanu alal-birri wa taq-wa – “but rather help one another in furthering virtue and God-consciousness” – Q: al-Ma’idah: 5: 2);

[3] It emphasizes Justice and Good Deeds (ya’ muru bil-’adli wal ihsaan wa itaa-i zil-qurba, wayanhaa anil fah-shaa-i wal mungkari wal baghi – “…He (Allah) enjoins justice, and the doing of good, and generosity towards (one’s) fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy..” – Q : an-Nahl : 16 : 90) to be a common virtue for all mankind to consider implementing;

[4] It advocate communication and dialogue for the pursuit of Truth without coercion (laa ikraaha fid-diin – “ there shall be no coercion in matters of faith” – Q: al-Baqarah: 2: 256) ; (afa-anta tukrihun-naas hat-taa ya-kuunu mu’miniin – “.. do you then think that you can compel people to believe..? – Q: Yunus: 10: 99.)

[5] Collective concern to eradicate oppression by reconciling the feuding parties through negotiations. And when this fails, then to resort to use of collective force against the one who oppresses because when all else fails, peace can only be achieved through a just war. ( fa-asw-lihu bai-nahumaa, fa-in ba-ghat ih-daa-huma ‘alal-ukhraa fa-qaatilul-lati tab-ghii ha-taa tafii-a ila am-rillaah fa-in faa-at fa-asw-lihuu bai-na-huma bil-’adli wa-aq-swituu… “..make peace between them; but then, if one of the two (groups) goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to Allah’s commandment; and if they revert, make peace between them with justice, and deal equitably (with them)..”al-Hujurat : 49 : 9)

Conclusion:

Vicegerency-Mankinds common role, purpose & responsibilities.

“Corruption has appeared on land and in the sea as an outcome of what men’s hands have wrought :”
(Qur’an : ar-Rum : 30 : 41)

“And so set thy face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which Allah has instilled into man: [for] not to allow any change to corrupt what Allah has thus created – this is the [purpose of the one] ever-true faith: but most people know it not.”

(Qur’an: ar-Rum: 30: 30)

There are many other aspects of Islam, which are so beautiful and relevant for mankind. Thus, it is for us Muslims to reform ourselves and return to the pristine and noble teachings of Islam – because whether we like it or not, people tends to judge Islam based on the state and behavior of the Muslims. And why are the lives of Muslims not reflective of the noble teachings of Islam? Perhaps, many are themselves ignorant of it, or simply complacent by not being committed to the Islamic cause.

Before we can effectively convinced others, we ourselves must be convinced. Before we can educate others about Islam, we ourselves must be educated in it. Therefore, the beginning of change must start with each individual Muslim themselves. For Allah s.w.t. says

“Verily, Allah does not change the state of a people unless they change what is in themselves.”
(Qur’an: ar-Ra’ad: 13: 11)

WALLAAHU A’LAM -

WABIL-LAAHI-TAU-FIQ-WAL-HI-DAA-YAAH
-WAS-SALAA-MU- ‘ALAYKUM WARAH-MATULLAAHI- WA-BARA-KAATUH.

—————————————————————————

Zhulkeflee Hj Ismail

Scenario One..

There I was, replying to a message on Facebook when I remembered a line from the Qur’an that I thought to be relevant to my reply. Instead of reaching out for my thick translation by Abdullah Yusuf Ali on my shelf which was barely 7 steps away from where I was, my fingers typed out Quran Explorer in the address bar. Within seconds, I found the line, copied and pasted the translation, and hoped with Allah’s Grace that the one who would soon be reading my reply would derive comfort from it.

Scenario Two..

I was resting in my room when my brother knocked on the door and asked me to go over to his. So I went over and he had already prepared the headphones and his swivelling chair. (Usually he would make me stand or get my own chair. So him wanting me to sit on his chair made me realize the magnitude of the situation.) His laptop was switched on invitingly and a video was put on pause. “The video must have really affected him,” I thought to myself.

True enough, he made me watch a video (on Youtube, what did you expect?) and after barely 2-3 minutes into the video, we were both sniffling and I had to continuously wipe the tears away.

Scenario Three..

A good friend asked me recently, “Hey, any good websites to recommend? So far, I’m reading from such-and-such & such-and-such and they’re really good. I’ve learnt a lot.”

Harmless question, no doubt about it. But when I sat down to think about it, he did not ask “Any good books to recommend?”. The web has been preferred over traditional reading sources. I don’t deny the significance of books still in this age and I know of many, myself included, who would still appreciate a good book. Yet with the ubiquitious presence of the Internet and the ease with which access is obtained to it, it has become an effortless choice when it comes to reading materials.

Getting Our Spiritual High Online

I listened to a radio broadcast by Here On Earth – Radio Without Borders on Young Muslims and New Media.

One of the guest on the show, Reza Aslan, mentioned that on the institutional level, the clergies are wary of this trend. How many times have we heard our Ustaz complain about the dangers of the Internet? They want the mosque to be the source of knowledge and where community-building happens. Yet the Internet is more accessible to the youths than the mosque that is 10 minutes away from home.

If you miss a lecture or sermon, no problem. Wait a few hours and someone is bound to upload a podcast or recorded video of what you’ve missed. Although this may cause people to intentionally miss out on events and talks, I think it is an inevitable occurrence. Something my GP tutor said to us echoes loudly in my head right now: Ease of use = ease of abuse.

Utilizing What We Have

It is not as easy as to label it as Good or Bad. Indeed, my mind goes back to the night at Madrasah Khairiah when we had an event organised by SimplyIslam.sg. Shaykh Usama Canon  pointed to the microphone and said, “You think Allah created this so that people could sing haraam songs and talk about sex and rock & roll?” He mentioned how Allah created everything so that it could lead to “La ila ha ilallah” but people use it for whatever they use it for.

In the same vein, we should not pull ourselves away from the tools and applications that are available out there. Video blogging? Okay, instead of letting the internet be saturated with music videos, why not use it for recorded lectures? Will it benefit others? Can I remind others of the akhira with it? If yes, do so.

Facebook has been one arena that can be described as a social reformation. At the beginning, I was hesistant to open an account and for over a year, my account was inactive. Today, I get tagged in Facebook Notes that are excerpts from books, articles written by scholars, fatwas issued by Muftis. I read Facebook statuses that displays a line from the Qur’an, or are one-liners worth of wisdom, and I get invited to talks, events and camps through it.

There are pages dedicated to singers and celebrities? Okay no problem. We’ll dedicate a page to Habib Ali al-Jufri, Habib Umar bin Hafiz, Sheikh Yusuf al-Qaradawi etc. It also came as a pleasant surprise to me when I found my very own asatizah on Facebook. Some of those include Ustaz Yusri Yusoff, Ustaz Leyaket Ali, Ustaz Saiful Adli and Ustaz Mazdiuky.

Facebook, blogging, Youtube etc: It has been created for whatever purpose that it was created for. But we as Muslims should use it to spread the message of “La ila ha illallah”. At the very least, we utilize whatever resources we have to gain the pleasure of Allah.

Mosques Staying Relevant

While the clergies are worried that mosques are no longer the focal point, I beg to differ. Mosques will always have its special place because the benefits derived from it are irreplaceable. No website could replace the spiritual satisfaction of praying in a jemaah or being in a state of iktikaf. No podcast could replace the atmosphere of being physically present to listen to sermons and no video could replace the ukhuwwah that is found in mosques.

No doubt switching on the laptop is easier, faster and requires less effort than to get ready and walk over to the mosque. But I believe that instead of making it a war of “Mosques against Internet”, mosques should utilize the Internet to get people to come to mosques. I also have faith that the young and old alike do realize that gaining Allah’s Pleasure requires mujahadah (struggle) and effort. That although the Internet may be more accessible, mosques can never replace the significance that it has in the life of Muslims.

In a hadith narrated by Abu Hurayrah RA, one of the 7 groups that “Allah will shade with His Shade on the Day when there is no shade except His Shade is the man whose heart is attached to the mosques”.

May we all be grouped under that category insyaAllah.

Wa billahi Tawfeeq wal Hidayah,

Ameera Begum Aslam

RAMAI antara kita yang tidak tahu perbezaan antara ekonomi Islam dengan ekonomi konvensional, apatah lagi falsafah di sebalik kewangan dan perbankan Islam.

Bagi memudahkan orang ramai mendalami falsafah di sebalik konsep itu satu kursus pengenalan bertajuk ‘Falsafah Ekonomi Islam’ bakal dikendalikan mulai Isnin ini.

Ini adalah kali kedua kursus tersebut dianjurkan.

Kursus intensif selama 8 sesi itu akan memperkenalkan para peserta kepada konsep ekonomi secara konvensional serta konsep ekonomi dalam Islam.

Kursus tersebut akan dikendalikan oleh seorang pelatih, Encik Abdul Halim Abdul Karim, yang memiliki sarjana dalam bidang falsafah dan pengurusan Ilmu daripada Universiti Nasional Singapura (NUS) yang juga mengajar di madrasah mingguan Pergas dalam pelbagai subjek termasuk Ekonomi Islam.

Menjelaskan lebih lanjut tentang kursus itu, Encik Abdul Halim berkata:

‘Berbeza daripada kursus-kursus yang lazim diadakan, kursus ini membentangkan secara lebih terperinci mengenai ciri-ciri iktisad Islam atau ekonomi Islam dan bagaimana prinsip-prinsipnya masih boleh digunakan sebagai panduan bagi umat Islam sejagat khususnya di Singapura.’

Namun, apa yang lebih penting katanya, kursus ini membolehkan umat Islam Singapura mendalami pemahaman tentang krisis kewangan dunia kini.

Bayaran bagi menyertai kursus ialah $330 dan ia akan dibuka kepada hanya 20 peserta. Kursus akan dijalankan di Pergas, Wisma Indah, Changi.

Maklumat lanjut boleh didapati melalui talian 9459-4857.

Islamic Philosophy of Economics: An Introduction  11 May 2009, 7.30pm to 10.30pm Venue: Pergas, Wisma IndahDetails» Organiser: Abdul Halim

At 24, Bro Hafihz has already written a book titled “The 10 Secrets of Power Presentations” to help adults & school-going kids alike to improve their presentation skills. This book was the work of 4 years worth of notes neatly compacted into 100 pages!

His website contains many useful tips for emerging entrepreneurs but at the same time, he manages to fuse this with moral & Islamic messages & reminders. Indeed, his goal is clear and this can be seen from his tagline: marketing, motivation, muslim.

Bro Hafihz’s posts are varied and tagged according to his 3 main interests as stated above is beneficial for anyone reading.

His advice for anyone reading is this: Keep your eyes on the prize (i.e. @ akhirat)

We hope that his enthusiasm, determination & forward-lookingness would rub off & inspire his readers insyaAllah. We pray for his success in all that he chooses to do. Amin.

Visit http://www.hafihz.com