The lady who spoke nothing besides the Quran

salam seminggu Ramadhan..

jgn menjadikan kita hamba kepada Ramadhan di mana kita cuma beribadat tika kedatangan bulan ini shj, pengisian & pemuliharaan ruhani ini juga patut berterusan sepanjang hidup kita, insya allah..

sy cuma nak bkongsi cerita yg dipetik dr email yg sy terima. rasanya kisah ini dah biasa kedengaran.. secebis tazkirah cuma.. utk diri & sekalian ummah (",)

An elderly Arab lady was sitting at the trunk of a tree, on the way to Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He was also heading for Baitullah, for Hajj, and to the Sacred tomb of the Holy Prophet (Sallallaahu Álayhi Wasallam). Seeing this lady very disturbed and in a state of despair, (distressed) he spoke to her. The discussion is recorded as follows:

Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa Rahmatullah

The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat 58). She meant that the reply of salaam is from Allah, Most High, Himself.

She said further: "Those whom Allah sendeth astray, there is no guide for them." (Surah 7 Aayat 186). She meant that she has lost her way.

Hadhrat Abdullah bin Mubarak (RA): Where are you coming from?

The lady: "Glorified be He who carried His servant by night from the Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far distant place of worship) (Surah17 Aayat1). She meant that she had come from Musjid-e-Aqsa.

Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?

The lady: "For three nights" (Surah 19 Aayat10).
Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?
The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat 79). She meant that somehow or the other, her food is provided to her by Allah.

Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?

The lady: "And ye find not water, then go to high clean soil and (make tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43). She meant that she makes tayammum, due to not finding water.

Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.

The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat 187). She indicated that she is fasting.

Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.

The lady: "And he who does good of his own accord (for him) lo! Allah is responsive, aware". (Surah 2 Aayat158) meaning that I have observed an optional (nafl) fast.
Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast when in a journey.

The lady: "And that ye fast is better for you, if you did but know." (Surah 2 Aayat 184)

Hadhrat Abdullah bin Mubarak (RA): Speak like how I speak.

The lady: "He (man) uttereth no word but there is with him an observer ready" (Surah 50 Aayat 18). She meant that since every word of a person is observed and recorded, she is taking precaution by speaking only in the words of the Holy Quran.

Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?

The lady: "Follow not that whereof thou hast no knowledge, lo! The hearing and the sight and heart of each of these it will be asked" (Surah 17 Aayat36). She meant those things that you have no knowledge of, nor do they concern you, you are wasting your strength (senses) by enquiring about them.

Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.

The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)

Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my camel and meet your caravan?

The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat 197). Meaning that if you will do this good deeds towards me, Allah will recompense you for it.
Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it.

Saying this he made the camel to sit down.

The lady: "Tell the believing men (when confronted by women) to lower their gaze". (Surah 24 Aayat 30).

Hadhrat Abdullah understood and (turned) looked away. While she was mounting, the camel jerked and her clothes got estrangled in the saddle (dorsers) and she proclaimed: "whatever of misfortune striketh you, it is what your hands have earned." (Surah 42 Aayat 30).

In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA) attention towards this mishap. Hadhrat Abdullah bin Mubarak (RA) understood and he tied the legs of the camel and he straightened the straps of the saddle (or dorser).

She applauded him for his proficiency and capability by saying "And we made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was about to begin, the lady recited the Aayats which are read when undertaking a journey "Glorified be he who hath subdued these unto us, and we were not capable (of subduing them). And lo, unto our Lord we are returning." (Surah 43 Aayat 13).

Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of the camel. He began to hum the (Huddi) famous Arabic song for travelling, and he started walking very fast.

The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31 Aayat 19).

Hadhrat Abdullah bin Mubarak (RA) understood. He began walking slower and he lowered his voice.

The lady: "Recite of the Quran that which is easy for you." She meant that instead of humming the Huddi, he should rather recite the Holy Quran.

Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.

The lady became very pleased and said "but none remember (accept advice) except men of understanding" (Surah 2 Aayat 269).

After reciting the Holy Quran for a while, Hadhrat Abdullah bin Mubarak (RA) asked (the lady if she had a husband) (if he was alive) "O Aunt, have have you a husband? (meaning is he living)

The lady: "O you who believe, ask not of things which if they were made known unto you, would trouble you" (Surah 5 Aayat 101). She meant that no questions should be asked regarding this matter which indicated that her husband has most probably passed away. Finally they (caught up) met the caravan.

Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative (friend) in this caravan who has connection (contact) with you?

The lady: "Wealth and children are an ornament of life of the world" (Surah 18 Aayat 46). She meant that her sons were with this caravan and he has provisions with him.

Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for the caravan? (Hadhrat Abdullah's object for asking was to make it easy for him to recognise her son).

The lady: "And landmarks, and by the star they find a way" (Surah 16 Aayat 16). She meant that he is a guide for the caravan.

Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?

The lady: "Allah chose Ibrahim as (for) a friend" (Surah 4 Aayat 125). And Allah spoke directly unto Moosa" (Surah 19 Aayat 12). By reciting these Aayats the lady informed him that her sons names were Yahya, Ibrahim and Moosa.

Hadhrat Abdullah bin Mubarak (RA) called out these names in the caravan and immediately three young people came forward.

The lady: (addressing her children) "Now send one of you with this your silver coin unto the city. And let him see what food is purest there and bring you a supply thereof" (Sura 18 Aayat 19) In other words she instructed them to feed Hadhrat Abdullah (RA).

When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA): "Eat and drink at ease for that which ye sent on before you in the past days." (Surah 69 Aayat 24), and with this Aayat she recited another Aayat, the object of which was to convey (show) her gratefulness to him for his good conduct and courtesy. The Aayat was: "Is the reward of goodness aught save goodness?" (Surah 55 Aayat 60).

Their conversation terminated on this Aayat. The lady's son informed Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in this manner, i.e. using only the Aayats of the Holy Quran in her speech, for the last forty years.

SubhanAllah!

~sahih atau tak sy letak ke tepi utk hal2 bkn pen-syari'atan, yg pntg msjnya sampai utk mengetuk kembali sahsiah diri yg suka cakap merapu2 & lagho~

allahu a'alam...

bulan rahmah datang lagi (^.~)

ahlan ya ramadhan kareem.. (^.^)

ramadhan mubarak buat kawan2 saya dan sekalian ummah.. syukur kita masih bernafas dan masih dalam iman ketika ramadhan ini tiba sekali lagi.

hmm.. nak letak dalil2 syari'e tentang puasa ni dah ramai kot asatizah kt luar sana yg dah post sume dalil masyru'iyyah.. saya cuma nak bkongsi cerita di sebalik sambutan warga kampus di tempat saya belajar.. kadang2 tergelak sy dgn babak mhadapi puasa yg mereka lakonkan dlm realiti hidup :)

sehari sebelum puasa..

cafe penuh dgn orang time lunch. crowded sgt! pegi je mana2 cafe, sume kne Q panjang. sy dan kawan sy dah siap wat 'sa'ei' lagi dr satu kulliyyah ke kulliyyah lain (xlarat nak beratur panjang2). last2 bersesak jgak dgn keramaian tu.

"haa.. amik2 lauk tu, letak berbagai cket"

"yela.. esok nak puasa dah. abeh la xdapat makan siang lg"

erkk.. dialog bdk kecil ni buat sy sedikit tgamam dengar org sebelah duk mengomel dgn sahabatnya.

"ni bdk lagi ke dh besar nih..." - kening bkerut dgn mata membulat sy berbisik dlm hati. kelakar pun ada. ingatkn dah bsedia 'kakak2' universiti kita ni..

ada jgak yg last minit baru nak ganti puasa, hari ni hari terakhir.. puasa nazar pun nak diganti hari ni.. (sbb ada yg tanya sy blh ke x..)

bcakap tentang ganti puasa pada hari syak ni, baru2 ni sy ikut serta bicara fiqh siyam oleh dr.anisah. menurut beliau, ulama ada bpendapat 29 sya'aban dah x jatuh hari syak dzaman sekarang ni sbb kita dah ada kelengkapan canggih nak tahu anak bulan dah muncul atau belum. kalu dulu yer la jadi syak sbb tak dapat confirmkan betul2.. hmm.. cane tuh..? pikir logik yer jgak, tp authentic kah hujah nih? ~nak kena semak lagi dalam hal ni~

usai fardhu isyak, menderu2 manusia melangkahkan kaki menjejak 'bumi' masjid SHAH. sy masih dalam kelas History for Islamic Economic Thought menanti2 tak sabar nak ke masjid jgak. ada cadangan dr sister yaman ni minta sir buat kelas time lain sbb nak kejar tarawih.

lalu sir buka pada sume org utk jawab:

"antara kalian belajar dan tarawih mana lebih patut di dahulukan? bila ada dua konflik antara yg sunat dan yg wajib"

"belajarrrr...!!" - ramai2 jawab. sister tu pandang sy! :'0 (sbb sy betul2 belakang dia dan yg paling kuat menjawab. gulp! abeh lew sy...huhuw..)

masuk je masjid utk buat isyak, terbeliak biji mata tgk.. 'masya allah.. ramainya musollun..!' sempit sendat memenuhi ruang. dari level2 sampai level4 masjid, lelaki dan perempuan sampai ada yang ruku' dan sujud di berandah masjid. ruang dalam masjid jadi panas walaupun ada kipas sbb pengudaraan tak berapa baik bila sesak2 gini.

apa2 pun tahniah buat ummah di sini dan di serata dunia kerana meng'imarahkan ramadhan dan masajid di seluruh dunia.

dari isyak ke 8 rakaat awal tarawih, penuh dengan hadirin, sampai je selesai 8, yang tinggal cuma 6 saff muslimin, beberapa saff muslimat. ~aduh aish.. syukur la jgak masih ada yang hendak buat lapan (^.^) ~

hari pertama puasa:

merangkak ke zohor, masjid mula penuh. ada yang qailullah, ada yg mengaji, ada yg bikin halaqah. bagus betul mereka ini, yang berpakaian 'kurang siap' pun turun ke masjid, alhamdulillah ramadhan mendidik mereka juga (mungkin kerana dah xde cafe yg dbuka utk ber'chit-chat' sakan seperti hari2 lain or mungkin kerana terlalu letih). tahniah ikhwah & akhawat! (^.~)

masalah air tiba2 je 'menyerang' daur miyah masjid SHAH. 'memang Ramadhan(harr) betul nih...'. mula la anggota2 sunat wudu' diringankn dr dbasuh dan masing2 jadi penjimat air :') ~kalau tak, berwudu' sje pn cam boleh buat sungai baru kat UIA ni selain sungai pusu! termasuk la sy jgak. teruk betul sy~

tak lupa kuliah lepas zohor. ustaz yang menyampaikn kuliah bilang "sisters and brothers, kita akan ambil masa sekejap je utk sesi tazkirah kali ini..." - tapi sume 'lari' keluar dari saff utk ke kelas jam 2 ptg walhal baru je 1.40 ptg. tahu sbb pe..? ustaz cakap dlm arab, sebahagian je yg faham. lain2? hehehe.. tak dapek la den nk mdengarnyer..

situasi yang sama berlaku dari hari sebelum puasa (selasa) sampai la ke khamis. ramai2 menderu keluar.. tapi yg pelik, ustaz radwan jamal sampaikn kuliah dlm english pun dorg 'lari' jugak (-.-) ~'agaknya tu org luar yg tak faham english kot...' kena bsangka baik nih~

tazkirah selasa (bil 'arabiyyah) mengingatkan kami tentang derita fuqara' berjihad mencari sesuap makanan utk ke mulut, ibrah utk kita yg bakal menghadapi puasa. rabu (bil 'arabiyyah) pula tentang dalil masyru'eiyyah puasa dan bila ia mula diwajibkan. hari khamis (bil injliziyyah), galakkan membaca al-quran biar byk kali khatam (sebaik2nya) drpd merayau2 atau menonton tv 24 jam.

sekadar perkongsian dr insan dha'ifah, moga sy juga turut membentuk diri. allahu 'alam...

modernization.. sambungan (byk nyer..?)

bersambung kembali setelah rehlah yg menenangkn jiwa dgn alunan ayat2 suci cinta agung dr Ilahi (^-^)sekarang mari kita panaskn kembali otak utk terus mbaca & mena'kul butir mutiara tinggalan ulama' terdahulu dlm pemikiran... ~selamat membaca..!~

Abul A‘la Mawdudi

Secularization caused serious problem in the Muslim ummah in particular and for humanity in general.

In Mawdudi’s theory of social change, leadership is a decisive factor that directs people to follow a particular path.

He preferred the God-conscious leadership is very much needed in order to displace the leadership that rebelled against God.

For the development of an Islamic ummah, a God conscious leadership occupies the highest priority for it leads human society to the path of progress and prosperity here and to ultimate success in the hereafter.

Rejected the separation science and religion.

Muslim world could import technologies skill from the West, as a human contribution to knowledge, but not its culture, values and moral.

Ismā‘il Rājī al-Fārūqī

Real malaise of the Muslim ummah lies in the intellectual crisis caused by the secularization and westernization of knowledge. Modern western theories reflect the inherent conflict in the West between science and religion.

All modernization theories perceive religion as antiscience, antiprogress, and antidevelopment.
Identified the essentiality of īmān as a primarily a cognitive category and used the word light as a metaphor for īmān in order to explain its central importance in knowledge.

Modernization is also conceived as rationalization, for it stresses reason over faith and revelation. But he argued that faith is the prime principle of reason and the first principle of rationality. Another important component of modernization is control over nature and humanity’s subsequent independence of it and of God. The resulting desacralization of nature forms a part of secularization which serves as an indicator of modernization. Nature is viewed as an enemy by modernization theorist. He rejects such a confrontational relationship between humanity and nature and asserts that nature is God’s creation and work. Human beings are expected to learn nature in order to know God.

Naquib al-Attas

He discussed the terminology of secularism and secularization. Term secular derived from Latin saeculum which means of time and location that signifies the present time, this age, and this world alone. Secular denotes the condition of the world of that period or age present time. He argued that secularization is a liberation of humanity from God and religion. Inner component of secularization: the disenchantment of nature, desacralization of politics, and deconsecration of values.

1). Disenchantment of nature:

implies the freeing of nature from its religious overtones, its separation from God and humanity so that one can no longer regard it as a divine entity and it use according to human needs to create historical change and development.

He contends that such a disenchantment snatches the whole meaning and purpose of nature as an open book by means humanity can comprehend the ultimate reality behind nature. When humanity does not associate any divine entity with nature, there is no higher purpose assigned to nature.

2). Desacralization of politic:

Implies the abolition of sacral legitimation of political power and authority. For Almond, Apter, Verba, political modernization implies the transformation of the political order from traditional and religious to a secular authority free of any religious control.

The most appropriate political model is democracy which people are sovereign and make their own laws on the basis of their reason and experience.

For al-attas, the real development is whenever prophetic model society of Madinah was completely based on Quranic injunction and principles which embrace all aspect of life, including political.

3). Deconsecration of values:

Refers to dominance of relativity that eventually attributes a different attitude to absolute values and beliefs and makes possible a different attitude to life, one in which humanity never reaches the definite and concrete position of certainty.

Secularization conceived as a process of evolution.
Tonnies, Weber, Durkheim perceive society as progressing from one stage to another, becoming more developed and modernized in every level.

According to al-attas, Islamic understanding of change has some definite direction and an ultimate destination,unlike secular perspectives which has no ultimate goal.

Al-attas argue that the whole problem of rationality arises because of the intellect sapiential and rational are separated each other and the rational role is emphasized over the sapiential role of the intellect. He proposed Islamization as the only way out of this complex problem, for Islamization would liberate humanity from the clutches of secularization and westernization.

The need for a Redefinition of Modernization

Evidently, many ideas and concepts of modernization as conceived in the West find no place in Islam. In order to understand the necessity and urgency of redefining and reconceptualizing modernization from an Islamic perspective, it is necessary to comprehend the nature of Islam’s civilization-building program.

In this respect, Taha J. al-Alwani argues that a sound intellectual basis, which are the starting point for building a civilizational –system, must have three characteristic :
1- it must have infallible sources
2-free from errors and destructive deviation
3- It should be realistic, so that it will be able to interact with reality to change and influence it positively.

He identifies the first step which concerned with a strategy of knowledge. Should be redefinition of Islamic epistemology.

Abdul hamid abu sulayman:

Necessary condition for recovery of the Islamic ummah:
1- specification of a sound approach
2- unswerving faith in that approach
3- resolve to do all this is necessary for the attainment of its goal.
4- provision of all the practical means required to ensure success.

Abu Sulayman discussed three approaches in this connection: the imitative foreign solution, the imitative historical solution and the Islamic asalah solution. The last approach most relevant for resolving the problems of ummah.

There are two important factor to be successful in the reconstruction of human civilization and leadership, namely the impetus of a positive religious outlook and the preeminence of effective thought.

As regard the development of an effective contemporary Islamic thought, he asserts the need of reconstruction of the Islamic methodology.


The phases of Islamic modernization
The process of Islamic modernization probably shall have to pass through different phases.

There are 4 phases that are indispensable for Islamic modernization:

1- Conscientious Muslim scholars and leader will forge themselves into Islamic movement in order to awaken the epistemic realization of the Muslim masses and to inspire them to revive Islam.

2- The emergence of Islamic leadership.

3- The most challenging phase, it is about the development of new efficient Islamic institution to guarantee economic growth, and proper distribution of wealth in order to maintain social justice.

4- The flourish of Islamic civilization. It will serve as a witness to the truth Islam to humanity in order to attain pleasure of God, peace, prosperity and success here and hereafter.

Conclusion:

Preliminary effort to redefine modernization from an Islamic perspective.

Problems of modernization are mainly due to its epistemological foundation and can only be solved at the epistemic level through the Islamization of knowledge.

Without proper understanding on modernization from Islamic epistemology, it will create a problem among Muslim societies. The Islamized version of modernization alone can save humanity.

~hmm.. cane? berasap tak otak baca & fikir..?? sape baca tak berasap panas otak tu sama ada dia faham betul (hebat tuh...!) or memang tak faham langsung ;p siapa yg ingin merubah ummah sekarang perlu usaha yg kuat utk berfikir jalan terbaik, buat ummah yg sedang 'sakit' dgn masalah sosial politik dan ekonomi~

Akademi al-Qur'an ke-4 PICC

selamat datang ke rehlah sy ke PICC sempena Akademi al-Quran ke-4 akhir pada 6hb Ogos 2010. bersama lawatan Quranic Youth Club & JKQ, sy beserta 40 rakan lain yg menyertai bus Maaruf Club btolak ke Putrajaya seawal 630pm utk tiba di sana sblm 9pm.

perjalanan bhenti sekitar 8pm utk solat maghrib sbb jalan jam dr highway menghala ke putrajaya, menyebabkan kami tiba 10 minit slps rancangan bmula dgn tak de seat (-.-) sabo jelah...



antara wajah2 empat peserta ke peringkat akhir...:











cuba jeling sket kat para pengadil.. di sudut kanan dewan


tak ketinggalan juri jemputan & bekas2 juara A.Q 1 hingga A.Q 3 turut datang menyaksikan (uwaaa... sy tak sempat ambil gambar idola sy abdullah fahmi -.- )









antara tetamu (a.k.a mustami'un) yg hadir, termasuk para penyokong yg ber-bus2 dtg memenuhi dewan..

ada yang sampai kena duduk kat tangga.. ish2..

ni plak para asatizah yg khusyu' mendengar + tadabbur.. ^.^

peserta menanti keputusan yg akan diumumkan... sape kah...

selingan nasyid dr UNIQUE (juara A.Q 3 anggota kumpulan nie.. patut pun djemput buat persembahan)

tahniah buat para pemenang dr tempat pertama sampai la ke tempat keempat..

majlis tamat sekitar jam 1130pm..



ngeh2.. tangan sy gatal merakam setiap perjalanan.. (buat muka tak malu je dgn unskilled style..)



wa ilalliqa' utk rehlah akan datang..

(dr rehlah2 la datang nama Irtihaly awwal sbb sy kaki jalan...)

modernization..? apakah...??

THE CONCEPT OF MODERNIZATION : AN ANALYSIS OF CONTEMPORARY ISLAMIC THOUGHT

the content of this issue: ~happy reading li sahabati al-ahibba' (^-^) ~

1. The western view of modernization
2. Contemporary Islamic thought on some aspect of modernization
3. The need for a Redefinition of modernization
4. The phases of Islamic modernization
   

sebagai permulaannya:
Main characteristic of contemporary Islamic thought is critical attitude toward both Islamic heritage and western ideas, concepts and theories.

Thinkers neither rejected nor blindly accepted entirely the western contribution toward knowledge like rejectionist and adoptationist.

Thinkers do not accept western ideas without critical evaluation from Islamic perspectives.

Islamic movement such as Muslim Brotherhood and Jama‘at-e-Islami as well as Islamization of knowledge movement was conceived the modernization based on Islamic epistemology.

Islamic modernization may be redefined as the process of increasing technological skills and knowledge in the physical and social sciences in order to harness the bounties and resources of the natural world on the basis of an Islamic epistemology and toward regeneration of new Islamic civilization .


The western view of modernization
Was developed during the renaissance and enlightenment(16 and 18 centuries C.E)
Became widespread beyond the borders of the west during the 19 and 20 centuries C.E.

West conceives of modernization in several ways :

1. As a process of change in the social structure and social system through an increased knowledge in science and technology
2. As a movement of transition from traditional society of religion, magic and superstition to a modern and postmodern society that is free from religious matrix.
3. As a process of mobilization, differentiation, industrialization, and secularization
4. As a process toward high economic growth, stable democracy, and a capitalist economy.
5. As a process to overcome nature and become independent of its control.
6. As a movement toward the construction of a healthy, peaceful, content and prosperous society as Europeanization, Americanization and Westernization.
   

Contemporary Islamic thought on some aspects of modernization

• Muhammad Iqbal
• Sayyid Qutb
• Abul A‘la Mawdudi
• Ismā‘il Rājī al-Fārūqī
• Naquib al-Attas

Muhammad Iqbal

Important issue in western conception of modernization is the relation of the human individual with society. Discouraged the extreme forms of individualism and collectivism demanded by modernist. Modernist contend that the faster a society modernizes, the greater an individual separates him/herself from other people, family, community and society for various reasons. He believed that individuality can only preserved within society and asserted that modernized societies are insecure, due to all kinds of violence.

He condemned the both ideologies of the west which are socialism and capitalism for their deceptiveness and failure to recognize God. Secularization is essential ingredient of modernization of the west. Critique on western concept of democracy in political modernization and argues that the intellect of 200 asses may not equal the thought of a perfect man. In Islamic perspective, ijtihad is the principle of modernization and the main causes of deterioration if Muslim’s ummah is the absence of ijtihad. Ijtihad is instrumental for balanced development and modernization.

He against the West’s ideas on reason and sense perception as the only sources of knowledge for modernization.

He emphasized the importance of revelation, intuition, and inspiration along with reason and sense perception.

He rejected of any revelation-reason and revelation-science conflicts.

Sayyid qutb

An intellectual leader of Muslim Brotherhood who argued that all modern ideologies have lost their vitality. He asserted that Muslim society is completely antithetical to the secular modernity. He argued that a civilized Islamic society does not downgrade matter, but rather considers material production to be the backbone of the vicegerency of God on Earth. Unlike qutb, western modernization views the advancement science and technology as necessary to increase material production.

He critically studied that the resurgence of science in the west was suffered from the lack of a spiritual foundation and a reviving spirit. For Qutb and Iqbal, all knowledge ultimately comes from God. Qutb recommends strongly that Islamic leadership should be well balanced between science and technology and Islamic values in order to be more constructive and dynamic. As Iqbal,he agreed that technologization and industrilization are the important aspects of modernization by rejected the secularization and westernization.

~fuhh..! it needs a lot of patient to read & understand all of this (-.-) byk gunakan akal jd student comparative religions/usuluddin ni~

dah penat berbahas di sini, sy akan sambung ke next post lak. sbnrnya diskusi bab ini memakan masa dua sesi kelas. agak panjang sbb tu sy lambat post... insya allah masa akan dtg akan dkongsikn sedikit tntg apa contoh2 yg kami 'kerjakn' dlm kelas utk setiap point2 hujah..

(sy dh bhutang dua hujah & klarifikasi dgn blog ni; utk sesi islam & secularism dan modernization)

stay tuned..!! (^.~)

MUSLIM Dilemma

assalam..
food of tought hari ini dari kelas usuluddin sy nak kongsikan sedikit analisis dari buku ISLAM & SECULARISM karya Syed Muhammad Naquib al-Attas juga dari perbincangan dgn madam/ustazah che amnah.

Problem of Thought in Muslim Ummah - “ EXTERNAL CAUSES ”

MUSLIM DILEMMA

The rise of Islam changed the world. The dissimination of Islam throughout the world changed western culture and civilization. Islam also caused revolutionary changes in linguistic, social,cultural,political and economic aspect of western life. Islam played dominant role in the shaping of the world of history from the time its advent onward at least for a thousand years. The western counter attack came gradually beginning with the scientific revolution in the 13th century. Western colonization occurred 17th century onwards till our time almost part of the world. The west able to inculcate their worldview in the Muslim mind.

Causes of Muslim Dilemma

1. Confusion and error in knowledge.


2. The loss of adab within the community.


3. The rise of leaders who are not qualified for valid leadership of the Muslim community.
   
   All the above roots of our general dilemma are interdependent and operate in a vicious circle.
   

• Confusion of truth is because of ignorance of it.

The basic problem is that of education; the lack of proper and adequate Islamic education. The confusion in knowledge of Islam and Islamic worldview creates the condition which enables false leaders to emerge and to thrive, causing the condition of injustice. In respect of the individual, creates in him an overweening sort of individualism. He thinks himself the equal of others who are in reality superior to him, and cultivates immanent arrogance and obstinacy and tend to reject authority.

This jahili streak of individualism have perpetrated among the extremists of many sort in all periods of Muslim history. When Muslim become confused, these extremists tend to spread among them and influence their thinking and infiltrate into positions of religious leadership. They exhibit and encourage its practice among Muslim.
This action lead to destruction and undermining of legitimate authority and hierarchy in the human order. It is the levelling of all to their level.It is injustice.

Islam in not religion for fools. We must refresh our knowledge of Islam and the Islamic worldview and be vigilant against false interpretations. How can the Ummah and the Islamic state be developed and established if individually Muslim become confused and ignorant about Islam and its worldview and are no longer good Muslim? Confusion and error in knowledge cause corrupt leadership and then decline of the Ummah. Knowledge in inherent in man as individual, and not in society and state and Ummah. So, as a matter of strategy, it is important to stress the individual in seeking a just solution to our problem rather than society and state.

• THE LOSS OF ADAB WITHIN THE COMMUNITY

It was the chief cause of Muslim Dilemma. It means loss of discipline. The discipline of body, mind, and soul. The discipline that assures the recognition and acknowledgement of one’s proper place in relation to one’s self, society and community. The recognition and acknowledgement of one’s proper place in relation to one’s physical, intellectual, and spiritual capacities and potential, The recognition and acknowledgement of the fact that knowledge and being are ordered hierarchically.

The chief characteristic symptoms of loss of adab within the community is the process of levelling. Levelling means levelling of everyone, in the mind and attitude, to the same level of the leveller. It was perpetrated through the encouragement of false leaders who wish to demolish legitimate authority and valid hierarchy.

Loss of adab implies corruption and loss of knowledge. Loss of adab implies loss of justice, which in turn betrays confusion of knowledge. It also implies loss of the capacity and ability to recognize and acknowledge true leaders.

• THE RISE OF UNQUALIFIED LEADER

Who do not posses the high moral, intellectual and spiritual standards required for Islamic leadership. Who perpetuate the condition confusion and error in knowledge and ensure the continued control of the affairs of the community by leaders like them who dominate in all fields. The rise of false leaders is follows from loss of adab and confusion and error in knowledge. They are Ulama’ who restrict knowledge to the domain of jurisprudence. Their misguidance leads to the emphasis on differences between the various madhahib.

The false leader among Muslim are responsible for causing:
1) romanization of the originally Arabic script of the language,
2)dearabization,
3)westernization and confusion of the language and its semantic and general vocabulary,
4) the emergence of the journal and the newspaper,
5) the widespread emergence of the marginal Muslim and the marginal society stranger to the Ummah,
6)to perpetuate the secular ideology,
7)disintegration of consciousness in the ummatic solidarity, and many more.

The false ulama’ are not able to develop the interpretation of the mujtahidin along their proper courses within the clear guidelines.

OTHER CAUSES OF MUSLIM DILEMMA
Influence of Western ideas on human evolution and historical development and secular science. They tried to Islamize the ideas they brought in.

SOLUTION
In order to break this vicious circle and remedy this grave problem, we must first come to grips with the problem of loss of adab.

No true knowledge can be instilled without the precondition of adab in the one who seeks it and to whom it is imparted.

p/s: solution ini ditinggalkan utk kita sama2 kerahkan sedikit tenaga & intelek kita utk meneruskan bacaan & analisis seniri (^-^) kalau tak faham isi kupasan syed naquib al-attas tu jom sama2 consult dgn asatizah.. sy willingly nak follow the consultation. JZKK.

madam ada juga attachkan bebrapa current isu yg bkaitan dgn sume point2 kat ats. antaranya kes pecah amanah pemimpin sekarang, kes pemimpin DAP tu, MB dua hari yg dcampakkan ke dlm perigi dan segala cth 'little napoleon'. nt sy re-story kt post2 akan dtg bila ada kaitannya kelak.

carte blanche

bismillah..

semalam sy baca mesej seorang sahabat ''perpisahan dan perpecahan itu amat menyakitkan..'' -_- merujuk kepada Umat islam ari ini yg msh brpecah dan tidak bersatu..

baru sy teringat sesuatu. hal itu ada kaitan dgn apa yg sedang sy usahakan (dh submit pun ptg td dlm cluz), analysis Contemporary Islamic Asalah: The Only Solution
The Approach to the Solution oleh abdul hamid a.abu sulayman. antara buku rujukan utk subjek contemporary issues in Usuluddin.

sini sy attachkn cket kupasan beliau:

"In truth, the Ummah's present infirmity and backwardness have become so pronounced that its very existence is threatened by the challenge of Western civilization to its way of life, thought, and institutions. What is called for is a comprehensive and deeply analytical examination of every facet of the Ummah, for only such an analysis will allow us to trace the path which has brought, and continues to bring, the Ummah to the depths to which it has fallen."

antara yg abu hamid sulayman kupaskan kt sni ialah analysis beliau tentang punca utama kenapa ummah sekarang makin teruk sosialnya, ekonominya, politiknya. ada punca2 dan komplikasi yg berkait rapat dgn zoharal fasad fil-ardh sekarang ni. walaupun segala macam produk islam, bank islam, universiti islam, insurance islam etc gah dpertontonkan secara zahir tapi hakikatnya nilai & pati kepada islam tu sendiri makin menurun.

pecaya atau tidak itu lah yg sedang berlaku. tak tengok peratusan anak2 tak sah taraf dah bape cepat meningkat? ditambah lagi dengan bertekak isu itu isu ini yg x pernah selesai, perbalahan dlm istilah2 sedangkan memaknakan istilah tak berlangsung pun.

"Since their tribal mentality had not been totally transformed by the teachings of Islam, they soon began to cause great upheaval and eventually brought down the government of the third khalifah, 'Uthman ibn 'Affan, when they attacked Madinah, the capital of the prophetic state. This event led to the creation of states with distinctly tribalistic and ethnic leanings, states that were essentially a mixture of Islamic and pre-Islamic teachings and heritages"

punca berpuak2 juga makin parah. masing2 nak pertahankan ideology suku-sakat sendiri. orang itu salah orang sini salah, kita je betul. sedang ulama' pun bercanggah atau tak nak bersatu inikan lagi layman cam kita ni. mereka jadi ikutan utk berpadu & bersatu.. lalu mana pergi role model?

salah satu analysis dr kitab abu hamid ni, a sister dr iran bincangkn dalam cluz kami td:

"the causes which are behind the failure of the ummah is the Islamic Rationalism.
He explains that because of the style of thinking among muslims, it was a clear division in the society of the ummah. On the one hand was the individual & on the other the society."

sbb ada antara scholars yang menolak pengunaan akal as a tool utk satukan reason & revelation. even sampai sekarang pun masih ada ulama' kat iran yg tak terima reasoning dalam memahami wahyu.

"The result of this separation was a weakening of political leadership & the lack of any comprehensive educational or cultural program. The other result was that the ummah divided into different sects, tribes & serfdom."

satu perkongsian cerita dr iranian sister (maryam) ni sy nak citer kt sni:
di iran ada sebuah negeri, Balugistan kalu tak silap sy (maaf la klu salah ejaan), majoriti penduduk di sana berpegang bahawa niqab tu wajib.

maryam cerita lagi: baru2 ni iranian society organized satu computer workshop, lalu dia ajak rakan senegaranya ikut serta. lalu dia ditanya siapa teacher yg akan mengajar computer tu? lelaki atau perempuan. bila dikatakan padanya lelaki dia terus tak nak pergi. kata kawan maryam ni "kalau ada satu cluz kosong di sebelah kelas belajar computer tu dan suara cikgu computer tu blh didengari dari situ baru saya akan pergi"

maryam jwb: "but you are wearing niqab, what is the problem?" berbalas soal jawab akhirnya dia kata ayahnya tak benarkan apa agenda yg melibatkan lelaki! itu culture mereka sejak dulu. terlopong kami satu kelas dengar citer maryam tu.

itu dari satu sudut. sudut lain pula, di negeri lain di iran. ada satu upacara yg dinamakan 'sighey maharamiyyat' satu kontrak menghalakan hubungan lelaki dan perempuan utk menjadi mahram berlaku antara seorang ulama' dengan dua pihak yg ingin bersaudara ini (antara lelaki & perempuan). astaghfirullah..!

lagi satu cerita buatkan kami dan madam che amnah pun terkezut. mana tidaknya, dah la nikah mut'ah pun wujud di sana, ditambah lagi plak dgn 'sighey muharamiyyat' ni. nikah mut'ah memang byk mengakibatkan kes buang & bunuh bayi sbb si ibu tak sanggup nak bela anak yg tak de ayah. bila kontrak menghalalkan bukan mahram utk tidur sekali, makan sekali etc pun sekali ni juga wujud, maka lagi banyak kes2 sosial yg meruncing timbul. itu pengakuan maryam sendiri.

apa kaitan citer2 maryam dgn kupasan abu hamid ni? isu tentang kesatuan ummah yang makin sirna. kerana penerimaan reasoning dalam wahyu mjadi punca terbesar. ulama' tak nak pun bincangkn hal2 asas ni supaya satu solution bkuatkuasa menyatukan fahaman, yg berlaku sebaliknya; masing2 bsikap individualism, pendapat mazahib lain tak pula diperjelas mengikut aturan sebenar syara'. yang ulama' cuma sepakat atas hal2 yg dah jelas halal/haramnya (mksd sy, ulama' sama2 duduk semeja bincang jalan keluar bagi masalah isu2 semasa dan 'clear'kn pada ummah knp itu boleh ini tak boleh bersesuaian dgn zaman kita sekarang)

"According to him (abu hamid) there is not conflict between wahy & Aql, but among the traditional islamic issues is the issue of Naskh that proves that there is not conflict between them. Generally we can see that shari’ah is dealing with different situation according to their conditions, the shari’ah has flexibility to deal with issues & changing conditions. He mentioned that the abrogated (mansukh) verses are compatible to act according them in our today problems & issues."

The author believes that nowadays the problem is not only in traditional methodology, but also the problem is how to apply this methodology, this is because we couldn’t know the reason & wisdom which are behind this this methodology (الدال و المدلول)

Another issue which he is talking about is prophetic speech (hadith), there are lots of disagreement among scholars to understand sunnah.
He believes that hadith should be purified & suggested 4 classification:
Sanad & matn both are sahih
Matn is sahih but sanad has problem
Sanad is sahih baut matn has problem
Sanad & ,atn both are not sahih

dalam kelas nizom hukum (juristic study of islamic polity) pun ustaz sikandar shah kupas tentang islam gah hanya pada nama, sume nk di islamize kn. tapi praktikalnya tak berhasil langsung. tempang! ini bukan isu nama, tapi isu diri individu ummah itu sendiri. letak la banyak mana CCTV pun kalau still nak berzina bercouple juga tak de sape blh halang kehendak 'jiwa binatang' dalam diri manusia tu. madam che amnah pun ada gak cakap tentang "how western people want to islamize the communist? it is impossible!"

ustaz sikandar shah citer lg: dulu dia awal2 mengajar kt an institution of higher education ni, mse tu hanya 300 org pelajar. budaya bercakap2 dgn lelaki dipandang taboo dikalangan siswazah mse tu. jgn kn nk bcouple, nk cakap tepi2 jalan pun dh dpandang serong. sekarang ni..? sume dh jd 'common'. "stakat sembang je pn.." balas budak2 mentah or org 'berusia' yg TERKEJUT (kayaknya baru kenal apa itu cinta diluar nikah) dgn dunia bercinta.

ustaz ckp, mse tu org gelar 'a loser gurl' kat prempuan2 yg bebas ikhtilat dgn lelaki. lalu sy teringat yg mdm che amnah cerita tntg sblm dean KIRKHS skrg naik as a dean, beliau pernah tangkap a couple time siang ramadhan dcelah2 jalan nk ke tandas blok HS! kedua2nya dtg dr kulliyyah yg mantap2!. (sedangkn yg belajar agama pun kecundang, tak mustahil anak2 ustaz/ustazah juga kecundang ~kerana iman itu tidak boleh diwarisi~)

gamam..! itu je yg mampu terungkai dr benak.. dari raut wajah pelajar2 kelas kami.

lalu kita perlu create suasana imbal balik yg menampakkan org couple skrg dpandang serong. amacam..? kerana apa? kerana dgn cara itu mungkin Allah akan mencampakkan balik rasa tidak tenang dlm hati ummah bahawa budaya ikhtilat ni punca 'KECIL' bagi segala masalah sosial sekarang. mungkin pelaku2 ikhtilat tak buat zina fizikal, tp zina hati sudah tentu plus lagi memberi contoh pula pada remaja2 'baru kenal dunia' utk keluar dr kepompong adab

p/s: cuba men-sinergi-kan sedikit konsep asalah dgn isu2 semasa, kerana subject sy ni tentang isu2 semasa melibatkan usuluddin & fiqh. hasil munaqasyah dgn madam & ustaz dalam kelas.