Membina Blog

Membuat blog sememangnya mudah kalau dibandingkan dengan membuat laman web.Dalam membina blog yang asas hanya menggunakan masa beberapa minit sahaja.Berbeza dengan laman web kita terpaksa menggunakan perisian khusus untuk membina laman web seperti frontpage , Adobe dreamweaver ataupun yang paling asas menggunakan Microsoft word.Dalam tutorial ini perbincangan akan tetumpu kepada bagaimana membina blog yang hebat dan menarik seperti yang telah saya hasilkan.Tak percaya cuba ke http://www.skserichempaka.blogspot.com/ setelah menghabiskan masa berminggu-minggu maka inilah sedikit hasil yang dapat saya kecapi.Walaupun blog lain lagi hebat dan menarik, apapun kita wajar bersyukur kehadrat Illahi kerana diberikan hidayat untuk melahirkan blog ini, dan hasilnya dapat kita kumpulkan sedikit manfaat dari blog ini.
Untuk menghasilkan blog anda tidak perlu seorang yang mahir dalam bidang ICT ataupun memiliki Ijazah Sarjana akan tetapi cukuplah hanya memahami asas utama dalam pembinaan blog.Yang penting minat dan juga rajin dalam menyelidiki blog.Saya percaya sebuab blog yang baik bergantung kepada kemahiran kita dalam memanipulasi dan menggunakan dasar-dasar HTML (Hyper Text Mark up Language) yang menjadi tunjang dan tulang belakang sesebuah laman web ataupun blog.Walaupun kod HTML sememangnya banayak untuk didingati akan tetapi jika kita sudah memahami dengan betul nescaya kita akan mengatakan kod HTML adalah senang.
Secara logikalnya kod HTML adalah seumpama pen yang akan kita gunakan dalam penulisan.Tanpa pen tersebut maka penulisan kita tidak akan lengkap.Perbincangan mengenai kod HTML sememangnya memerlukan masa yang panjang untuk difahami.Saya sendiri hampir 6 bulan mengkaji untuk memahami kod tersebut dan hasil usaha gigih saya, akhirnya saya dapat memahami kod tersebut.
Sebelum saya huraikan secara ringkas mengenai kod HTML saya ingin berkongsi sedikit dengan semua sahabat tentang apakah peranan kod tersebut.Secara amnya kod tersebut berperanan sebagai bahasa perantara yang menghubungkan arahan dengan medan dipaparan web ataupun blog.


Mungkin sahabat saya tidak memahami dengan jelas. Tentang kod HTML tetapi jangan bimbang dan pening kepala kerana memikirkannya.Biarkan masa dan waktu yang menentukan.Untuk mempelajari tag-tag atau kode-kode penting yang sering digunakan dalam membangun sebuah web/blog misalnya cara membuat link, menampilkan gambar, mengganti warna font, membuat baris baru dll tidak lah susah sangat.Pengalaman saya dalam menyiapkan beberapa blog dan juga laman web mendapati lebih senang untuk membina laman web menggunakan kod tersebut.

JAVA

Java ialah bahasa pengaturcaraan komputer yang telah dihasilkan oleh Sun MicroSystem. Java ialah bahasa pengaturcaraan selepas C++. Ia berfungsi untuk mencanggihkan lagi laman web anda. Salah satu kegunaan yang paling biasa dilakukan oleh pereka-pereka laman web ialah untuk mengubah imej kepada imej lain apabila tetikus digerakkan di atas imej asal. Anda sudah pasti pernah melihat laman web sebegini. Sebagai contoh, sila gerakkan tetikus anda diatas ikon-ikon di atas.
Terdapat 2 jenis JAVA.
Pertama, JavaScript. JavaScript ini aktif bersama-sama dengan kod-kod html anda. Seperti yang saya katakan tadi, JavaScript berfungsi untuk mencanggihkan laman anda. Sebagai contoh, anda sudah pasti telah melihat laman-laman web yang mempunyai bebutang menu yang akan berubah apabila penunjuk tetikus digerakkan di atasnya. Kesan khas ini dibuat menggunakan JavaScript.Oleh kerana Microsoft Corporation tidak mahu ketinggalan dalam hal ini, maka Microsoft telah membuat script versi mereka, yang dipanggil Jscript. Jscript dan JavaScript secara umum adalah serupa tetapi tidak sama. Ini kerana sikap Microsoft sendiri yang tidak mahu mengikut standard yang telah ditetapkan oleh Sun MicroSystem. Saya pasti anda pernah melihat "JavaScript Error" apabila ke laman-laman tertentu. Ini adalah kerana browser yang digunakan tidak sesuai dengan JavaScript yang dimasukkan di laman tersebut. JavaScript ini ditulis seperti mana kod-kod html ditulis.
Kedua, JavaApplet. JavaApplet ini berfungsi untuk membuat applikasi laman web, applikasi ini di panggil applet. Jika anda pernah ke portal saya iaitu http://www.skserichempaka.blogspot.com/ anda sudah pasti berhadapan dengan applet menu mereka. Applet-applet ini dihasilkan dengan menggunakan kompiler JAVA. Sesudah sesuatu JAVA applet dibuat, anda perlu meletakkan kod-kod html yang digunakan untuk memanggil applet tersebut.

Apapun semakin kita faham maka semakin sukar untuk dimengertikan maksud yang tersurat dan tersirat kerana apa yang tinggal hanyalah sedikit sahaja dari jutaan ilmu yang ada.Ilmu Allah melebihi apa yang ada didunia fana ini.Segalanya perlu kita serahkan kepada yang Maha Mencipta segalanya.

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Perisian Percuma Membina Laman Web

Walaupun blog telahpun mengambil alih peranan web,namum demikian web masih lagi tidak ketinggalan kerana ciri-cirinya amat berbeza dengan blog.Semakin kehadapan dunia kita maka semakin kehadapan juga web dalam meniti arus kemajuan dan pembangunan ICT.Apabila teknologi web semakin maju, pelbagai pihak berlumba-lumba untuk membangunkan perisian pembangun tapak web yang bersifat lebih mesra pengguna dan terkini.


Pembinaan laman-laman web bermula dengan kemahiran menyusun kod-kod HTML. Apabila teknologi web semakin maju, pelbagai pihak membangunkan perisian pembangun tapak web yang lebih mesra pengguna seperti FrontPage dan Dreamweaver.Apa yang saya ingin kongsikan kepada pengunjung blog ini agar dapat kita mendapat sedikit manfaat dari kecanggihan teknologi ICT.Pembangunan software sedikit sebanyak memberikan kelebihan kepada pengguna yang bijak dalam mencari perisian yang percuma.Berikut adala perisian percuma yang anda boleh guna untuk membangunkan laman web.

MAX’s HTML Beauty++ 2004 v2.0
- Penyunting HTML termaju ini dilengkapi penanda syntax boleh pilih, penyunting heret & letak, penyunting "tag" klik kanan, acuan, penyemak ejaan & tatabahasa, dan banyak lagi. la juga memiliki dialog pereka "tag" HTML, akses segera kepada "tag" HTML yang sering diguna, penayang imej can pengoptima GIF Ciri tambahannya meliputi skrip Java dalaman, sokongan untuk HTML TIDY prebiu pelayar dalaman, penyunting skrin penuh, panel sumber, dan banyak lagi.

URL: http://www.htmlbeauty.com/


Selida v21.1 SP1
- Penyunting HTML anja ini dilengkapi pelbagai dialog bantuan untuk menulis kod, menyisip imej, pautan clan banya. lagi. la dilengkapi prebiu masa nyata untuk melihat paparan pelayar web ketika menulis kod HTML. la turut menyokong penyempurnaa, "tag" automatik, penanda "syntax" pelbagai warna, clan pemuka visual (WYSIWYG) pilihar Menyokong kod ASP, Java, VB, teks clan alat tambahan seperti pembersih kod, pemampat kod, penyemak ralat, penyemak ejaan can sebagainya.

URL: http://selida.camelon.nl/


Stones WebWriter v3.5.2e
- Penyunting HTML ini juga dilengkapi banyak ciri termaju bagi membina can menyelenggara tapak web. Pemukanya nampak menarik dan profesional dengan sokongan projek, pelayar fail, koleksi skrip, can banyak lagi. Antara cirinya ialah pewarnaan "syntax" boleh pilih, fungsi "tag", clan enjin cari/ganti. la turut dilengkapi penyunting Style Sheet can Image Map, FTP dalaman clan penyemak asas "syntax" HTML. Selain percuma, ia memiliki banyak ciri menarik dan profesional.

URL: http://www.webwriter.dk/

PSPad Editor v4.5.0
- Penyunting pengaturcara ini menyokong pelbagai profail penanda "syntax". la juga dilengkapi penyunting "hex", pertukaran CP, pembeza teks, acuan, makro, fungsi penyemak ejaan, penyempurnaan automatik, Code Explorer dan lain-lain lagi. Selain menyokong bahasa pengaturcaraan popular seperti VB, C++, SOL, PHP, ASP clan Python, ia boleh memilih ketetapan "syntax" lanjutan. la juga menyediakan alat untuk menyunting HTML, berintegrasi dengan TopStyle Lite, dan TidyHTML.

URL: http://www.pspad.com


CatsCradle v3.3
- Menyediakan cara mudah untuk menterjemah laman web. la mengekstrak teks dari laman web untuk disunting dan diterjemah tanpa melibatkan kod HTML. Skrin suntingan dalamannya membolehkan suntingan sisi ke sisi dan terdapat prebiu masa nyata untuk laman yang diterjemah. Ciri lain termasuklah glosari dalaman dengan cadangan perkataan dan frasa yang sesuai, katalog fail projek, dengan penghitung perkataan. Anda boleh menyunting teks pada laman web tanpa melibatkan kodnya.

URL: http://www.stormdance.net


NVU v1.0
- Menyunting laman web secara visual selain menyunting kod. la juga menyediakan prebiu masa nyata, paparan "tag", fungsi "upload" FTP, ruang projek, penyemak ejaan, dan penyunting CSS. Pemuka yang disediakan membolehkan akses segera kepada "tag" yang sering digunakan, prebiu pelayar web dan panduan mencipta elemen laman yang sering digunakan. Perisian sumber terbuka ini berasaskan enjin Gecko (Mozilla), menyediakan persekitaran mudah untuk pengguna baru clan mahir.


URL: http://www.nvu.com/


Pcrtelio v1.05.0032
- Mampu menyunting clan mengemaskini tapak web menerusi Internet Explorer. la berfungsi sebagai "plug-in" yang boleh menukarkan laman web menjadi versi yang boleh disunting. la juga boleh mencipta jadual, membuang/menukar imej, memformat teks, dan menyunting pautan (link). Boleh menyunting sumber HTML dan melakukan proses "upload" secara terus. la boleh membatalkan perubahan pada laman web untuk ke versi sebelumnya. Boleh melakukan suntingan mudah dan rumit.

URL: http://www.portello.org


Matrix Y2K v2005SE
- Penyunting kod HTML ini sesuai untuk pengguna baru dan mahir. Ciri-cirinya meliputi akses segera kepada "tag" yang selalu diguna, pemuka berbilang dokumen, penanda "syntax", cari/ganti dan banyak lagi. Ciri iCode Insidei contohnya boleh mencipta membina koleksi skrip yang boleh diakses menerusi kata kunci dan pintasan. Menyediakan prebiu dalaman dengan enjin Mozilla atau IE, prebiu pelayar luaran, menyokong PHP, dan lain-lain lagi. Dokumen rujukan turut disediakan.

URL: http://www.crystalfibers.com


AEdiX Suite v3.0.5 beta
- Perisian pengekod dan penyunting ini direka khas untuk pembangun web. la dilengkapi penanda "syntax" banyak bahasa (HTML, PHP, ASP, C, C++, Pascal, Java, JavaScript, Pen, VBScript, SOL, ASM, Sphere script), acuan berasaskan skrip dan intergrasi dengan HTML Tidy untuk menyemak kod. la menyokong saiz fail yang tidak terhad dan menawarkan pemuka bersih dan mudah digunakan. Ciri-ciri tambahannya termasuk klien FTP dalaman, fungsi cari/ganti dan penyunting "hex".

URL: http://www.kt2k.com


HTMLGate FREE v12.2.1B
- Penyunting HTML ini dilengkapi ciri termaju clan menyokong pelbagai bahasa skrip web. la dilengkapi pemuka ramah pengguna, pengurus projek, koleksi kod, FTP dalaman, penanda "syntax", dan lain-lain lagi. Ciri termajunya meliputi sokongan skrip Java, animasi DHTML, XHTML, XML, clan Cookies. Pemukanya pula boleh dipilih, boleh mencari fail, boleh mengakses kod, clan mengurus projek. Peralatan untuk kesan khas, pengoptimaan, penukar format imej juga disediakan.

URL: http://www.mpsoftware.dk/


DHE Web Editor v1.8
- Penyunting HTML ini memanfaatkan teknik CSS untuk mereka bentuk laman web. Ini meliputi kelebihan CSS yang tiada pada HTML biasa. CSS serasi dengan semua pelayar web utama supaya paparan laman web nampak sama. Perisian ini boleh mencipta laman HTML, ASP, PHP, CFM, JSP, XML dan boleh menyisipkan kod perlu. Anda boleh mengimport imej, mengaitkan acara dengan label, gambar, ruang input can banyak lagi. Sesuai untuk pengguna baru can yang mahir CSS.

URL: http://www.hexagora.com/home.htm


Svoi.NET PHP Edit v5.3
- Boleh menyunting, menguji, can menyemak skrip PHP selain laman-laman HTML/XML. Memiliki penanda automatik "syntax" untuk PHP, Perl, HTML, XML, Java, Javascript, VBScript, CSS, SOL, C++, can Python. la juga boleh mengkod PHP can menyediakan butang untuk menyisipkan kod biasa, can pemboleh ubah. Ciri tambahannya meliputi prebiu pelayar, sokongan heret can letak, pengurus fail, penyokong projek, cetakan "syntax", cari/ganti can standard penyunting lain.

URL: http://phpedit.com.ua/

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Syafaat Di Hari Kiamat

Diriwayatkan daripada Abdullah bin Amru r.a, sesungguhnya Rasulullah s.a.w bersabda:

"Puasa dan al-Quran akan memberi syafaat kepada seseorang hamba pada hari kiamat." (Hadis riwayat Imam Ahmad).
Pengajaran Yang Boleh Diambil Dari Hadis:

baca dan fahami

1- Di antara kelebihan ibadat puasa ialah ia akan memberi syafaat kepada orang yang berpuasa pada hari kiamat kelak apabila umat Islam menunaikannya secara sempurna dengan meninggalkan makan, minum, hawa nafsu, bercakap dengan percakapan yang diharamkan, melihat kepada benda yang diharamkan dan mencari rezeki melalui cara diharamkan.



2- Kelebihan bacaan Al-Quran di mana ia akan memberi syafaat kepada orang yang membacanya pada hari kiamat kelak.

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MONOLOG GURU

Kejayaan yang sebenar adalah kejayaan dalam mengejar kehidupan yang hakiki.Hari ini jika kita gagal maka kegagalan kita itu adalah sempadan yang akan membawa kita untuk terus mengejar kejayaan.Jatuh dan bangun itu adalah iltizam bagi seorang insan yang mengejar kejayaan.Kejayaan yang dicapai hanya akan hadir jika kita berusaha sedaya yang mungkin.Islam mentakrifkan kejayaan sebagai satu usaha untuk mendapatkan keredhaan Allah.Namum apa yang saya ingin kongsi disini bukanlah perbahasan mengenai kejayaan,kerana konsep kejayaan adalah luas seluas lautan yang membiru

Alhamdulilah kerana saya ditakdirkan Allah untuk menjadi seorang guru..apa yang ada dihadapan adalah usaha manusia untuk mengubah takdir Allah taala akan tetapi apa yang telah berlaku itu adalah takdir yang telah ditetapkan Allah.Ya sekarang seorang guru,dalam erti kata yang luas kerjaya guru untuk memertabatkan anak bangsa menjadi manusia yang gemilang.

Saya cuba mengenang kembali sejarah silam semasa berada di MPSAH dulu.Imbasan ini mengingatkan saya betapa perjalanan yang dilalui dulu telah menentukan takdir kita pada hari ini.Kita berusaha untuk mendaftarkan diri sebagai bakal guru pelatih dan selepas 12 tahun yang berlalu kita telah pun menjalani latihan sebenar sebagai guru cemerlang yang bakal melatih anak muda nanti.

Hari ini kita telah melalui fasa seterusnya sebagai guru..dan mungkin kita akan melalui fasa-fasa seterusnya mengikut peredaran masa dan waktu yang ditetapkan.Saya cuba mengenang kembali bekas-bekas guru yang telah melatih,mendidik,mengajar dan membimbing kita untuk menjadi insan guru yang kamil.Bermula dari seawal pendidikan disekolah rendah sehinggalah keperingkat menengah,kemaktab dan ada yang telahpun berada ditahap universiti..semuanya itu adalah jasa-jasa guru yang tidak dapat dibalas dengan emas segunung pun.
Al Fatihah buat guru-guru yang telah mendidik kami sehingga menjadi manusia..Buat pensyarah MPSAH yang telah meninggalkan kami, semoga roh kalian ditempatkan ditempat tertinggi dikalangan ulama dan mujahid.

Kepada guruku tercinta dan Pensyarah MPSAH 96/99

BERBURU ke padang datar
Dapat rusa belang kaki
Berguru kepala ajar
Ibarat bunga kembang tak jadi


Dialah pemberi paling setia
Tiap akar ilmu miliknya
Pelita dan lampu segala
Untuk manusia sebelum jadi dewasa.

Dialah ibu dialah bapa juga sahabat
Alur kesetiaan mengalirkan nasihat
Pemimpin yang ditauliahkan segala umat
Seribu tahun katanya menjadi hikmat.

Jika hari ini seorang Perdana Menteri berkuasa
Jika hari ini seorang Raja menaiki takhta
Jika hari ini seorang Presiden sebuah negara
Jika hari ini seorang ulama yang mulia
Jika hari ini seorang peguam menang bicara
Jika hari ini seorang penulis terkemuka
Jika hari ini siapa sahaja menjadi dewasa;
Sejarahnya dimulakan oleh seorang guru biasa
Dengan lembut sabarnya mengajar tulis-baca.

Di mana-mana dia berdiri di muka muridnya
Di sebuah sekolah mewah di Ibu Kota
Di bangunan tua sekolah Hulu Terengganu
Dia adalah guru mewakili seribu buku;
Semakin terpencil duduknya di ceruk desa
Semakin bererti tugasnya kepada negara.
Jadilah apa pun pada akhir kehidupanmu, guruku
Budi yang diapungkan di dulangi ilmu
Panggilan keramat "cikgu" kekal terpahat
Menjadi kenangan ke akhir hayat.

USMAN AWANG
1976

Salam Hormat dari saya Ustaz Mohd Suffian MPSAH PA/KT 96/99

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PERKHEMAHAN AGONG PERINGKAT SKSC

SKSC akan mengadakan perkhemahan agong peringkat sekolah


TARIKH : 23/10/08 sehingga 25/10/08
TEMPAT : PADANG SKSC

ANJURAN: SEKOLAH KEB. SERI CHEMPAKA

PENYELARAS PROGRAM: CIKGU SAIFUL ANWAR

PENYERTAAN SERAMAI 210 orang murid

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KURSUS PENGAUTOMASIAN DAN PENGURUSAN PUSAT SUMBER

TARIKH : 25 OKTOBER 2008
MASA : 8.00pg hingga 4.00ptg
TEMPAT : PUSAT SUMBER SKSC

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Haji merupakan perlakuan ibadah umat islam yang mempunyai banyak simbolik yang dikemukakan kepada manusia dalam bentuk penonjolan diri, demostrasi atau perisytiharan, bukan menuntut sesuatu yang bersifat kebendaaan atau keduniaan,
tetapi demontrasi untuk menyatakan tauhid dengan slogan dan laungan kalimah suci, Allahhu Akhbar, Allah Maha Besar, berulang-ulang kali dengan keyakinan dan ketaqwaan, pengakuan yang jelas dan tegas sekalipun kufur atau musyrikin tidak menyenanginya.

Pengisytiharan tauhid yang jelas dan laungan yang tegas dilakukan serentak menyebut nama Allah, "Labayk Allah Humma Labbyk, Labbaykka La Syarikalak Labbayk, Innal Hamda Wa al- Ni'mata Laka wa al-Mulk, La Syarikalak", dilaungkan bukan kerana sesuatu kekurangan, tetapi penyataan sesuatu ibadah dalam bentuk demontrasi menentang syirik, kezaliman dan kesesatan yang dilakukan oleh manusia yang tidak mentauhidkan Allah.

Sikap dan pendirian yang tegas dalam perkara 'ubudiah yang menjadi ajaran para anbia' sejak zaman-berzaman perlu diisytihar dengan jelas supaya sekali-kali jangan terlibat dengan syirik atau tanghut.

Sebaliknya hendaklah mengabdikan diri semata-mata kerana Allah - diri, pemikiran, fizikal, harta benda dan nawaitunya hanya semata untuk Allah. Segala bentuk kesesatan, syirik atau penyembahan system yang menuju ke arah taghut wajib dijauhi.

Islam tidak menuntut sikap bertindak balas terhadap pihak yang memsongkan akidah, tetapi bersikap Islam, kebaikan dan keamanan. Bagaimanapun, jika mereka sering dan terus berusaha menyelewengkan manusia daripada mentauhidkan Allah maka diwujudkan suatu amalan ibadah dalam bentuk demonstrasi terang-terangan bagi melawan kerja-kerja mereka yang sesat sekalipun orang-orang musyrikin, golongan kuffar dan munafiqun tidak menyenanginya.

Haji adalah merupakan salah satu dari hukum Islam yang lima yang wajib ditunaikan oleh setiap Muslim, lelaki dan perempuan apabila cukup syarat-syaratnya. Menurut jumhur ulama', fardhu haji mula diwajibkan pada tahun ke enam Hijrah kerana pada tahun itulah turunnya wahyu Allah yang bermaksud:

"Dan tunai atau sempurnakanlah ibadat haji dan umrah kerana Allah"
(Surah Al- Baqarah ayat 196)

Dalam pada itu Ibnul Qaiyim menguatkan pendapat bahawa mulai diwajibkan haji itu ialah pada tahun ke sembilan atau ke sepuluh Hijrah. Sesiapa yang menafikan hukum wajib haji itu maka bererti kufur dan murtadlah ia dan terkeluar dari Agama Islam.

Sebagaimana firman Allah yang bermaksud:-

"Dan menjadi kewajipanlah bagi manusia terhadap Allah untuk mengunjungi rumah itu bagi yang sanggup berjalan diantara mereka. Dan barang siapa yang mengingkarinya, maka sesungguhnya Allah Maha Kaya (tidak memerlukan sesuatu) dari sekalian alam"
(Surah Ali Imran ayat 97)

Dari segi sejarah, ibadah haji ialah syariat yang dibawa oleh junjungan Nabi kita Muhammad S.A.W. sebagai membaharui dan menyambung ajaran Nabi Allah Ibrahim A.S. Ibadat haji mula diwajibkan ke atas umat Islam pada tahun ke-6 Hijrah, mengikut haul yang mashur iaitu dengan turunnya ayat 97 surah Al-Imran yang bermaksud :

" Dan Allah Taala mewajibkan manusia mengerjakan ibadat haji dengan mengunjungi Baitullah iaitu sesiapa yang mampu dan berkuasa sampai kepada-Nya dan sesiapa yang kufur dan ingkar kewajipan haji itu, maka sesungguhnya Allah Maha Kaya dan tidak berhajatkan sesuatu pun daripada sekelian makhluk".

Pada tahun tersebut Rasulullah S.A.W. bersama-sama lebih kurang 1500 orang telah berangkat ke Makkah untuk menunaikan fardhu haji tetapi tidak dapat mengerjakannya kerana telah dihalang oleh kaum Quraisy sehinggalah mewujudkan satu perjanjian yang dinamakan perjanjian Hudaibiah.

Perjanjian itu membuka jalan bagi perkembangan Islam di mana pada tahun berikutnya ( Tahun ke-7 Hijrah ), Rasulullah telah mengerjakan Umrah bersama-sama 2000 orang umat Islam. Pada tahun ke-9 Hijrah barulah ibadat Haji dapat dikerjakan di mana Rasulullah S.A.W. mengarahkan Saidina Abu Bakar Al-Siddiq mengetuai 300 orang umat Islam mengerjakan haji.

RASULLULLAH S.A.W MENUNAIKAN HAJI

Nabi kita Muhammad S.A.W telah menunaikan fardhu haji sekali sahaja semasa hayatnya. Haji itu dinamakan "Hijjatul Wada'/ Hijjatul Balagh/ Hijjatul Islam atau Hijjatuttamam Wal Kamal kerana selepas haji itu tidak berapa lama kemudian baginda pun wafat. Baginda telah berangkat ke Madinatul Munawwarah pada hari Sabtu, 25 Zulkaedah tahun 10 Hijrah bersama isteri dan sahabat-sahabatnya seramai lebih 90,000 orang Islam.

Baginda telah menyempurnakan amalan-amalan sunat Ihram, memakai ihram dan berniat ihram di Zulhulaifah, sekarang dikenali dengan nama Bir Ali, 10 km daripada Madinah dan baginda sampai di Makkah pada 04 Zulhijjah setelah mengambil masa 9 hari dalam perjalanan. Baginda berangkat ke Mina pada 08 Zulhijjah dan bermalam di situ.

Kemudian ke Arafah untuk berwukuf pada 09 Zulhijjah yang jatuhnya pada hari Jumaat. Rasulullah S.A.W telah menyempurnakan semua rukun dan wajib haji hingga 13 Zulhijjah. Dan pada 14 Zulhijjah, Rasulullah S.A.W telah berangkat meninggalkan Makkah Al-Mukarramah menuju balik ke Madinah Al-Munawwarah.

PERISTIWA SEMASA HIJJATUL WADA'

Di masa wukuf terdapat beberapa peristiwa penting yang boleh dijadikan pegangan dan panduan umat Islam telah berlaku, di antara ialah seperti berikut :

1. Rasulullah S.A.W minum susu di atas unta supaya dilihat oleh orang ramai bahawa hari itu tiada puasa atau tidak sunat berpuasa pada hari wukuf.
2. Seorang Sahabat jatuh dari binatang tunganggannya lalu mati, Rasulullah S.A.W. menyuruh supaya mayat itu dikafankan dengan 2 kain ihram dan tidak membenarkan kepalanya ditutup atau diwangikan jasad dan kafannya. Sabda Baginda pada ketika itu bahawa " Sahabat itu akan dibangkitkan pada hari kiamat di dalam keadaan berihram dan bertalbiah".
3. Rasulullah S.A.W. menjawab soalan seorang ahli Najdi yang bertanyakan " Apakah itu Haji ?". Sabdanya yang bermaksud " Haji itu berhenti di Arafah". Siapa tiba di Arafah sebelum naik fajar 10 Zulhijjah maka ia telah melaksanakan haji.
4. Turunnya ayat suci Al-Quranul Karim surah Al-Maidah yang bermaksud :

" Pada hari ini aku telah sempurnakan bagi kamu agama kamu dan aku telah cukupkan nikmatku ke atas kamu dan aku telah redha Islam itu menjadi agama untuk kami"

Daripada sejarah dan peristiwa ringkas itu cubalah kita teliti betapa Rasulullah S.A.W telah menyempurnakan haji dengan pengorbanan Baginda bersama sahabat-sahabat yang berjalan dari Madinah Al-Munawwarah ke Makkah Al-Mukarramah selama 9 hari berbanding pada hari ini kita menaiki kapal terbang yang boleh sampai ke Tanah Suci kurang daripada 9 jam. Ini perkara yang perlu direnungkan apabila kita menghadapi sebarang kesusahan di tanah Suci kelak.

MENUJU KE JALAN ALLAH
Kita hendaklah sentiasa bersyukur ke hadrat Allah SWT yang telah memberikan taufik dan hidayah-Nya kepada kita sehingga dengan berbekalkan iman yang teguh kita telah dapat mencari penentuan hidup yang diredhai Allah. Kita juga harus bersyukur kerana kita telah dan dipilih oleh Allah menjadi tetamu-Nya dengan mengunjungi Baitullah bagi menunaikan fardhu haji. Insya-Allah. Mudah-mudahan Ibadat Haji yang akan dikerjakan menjadi satu ibadat yang boleh memberikan satu pengajaran dan pedoman bagi meningkatkan iman dan amal kita seterusnya bagi menuju jalan yang diredhai Allah untuk kebahagiaan kita di dunia dan akhirat.

PENGGUNAAN HARTA
Menunaikan fardhu haji diwajibkan kepada mereka yang berkuasa sampai kepada-Nya, yakni mereka yang mempunyai kemampuan dalam semua aspek, khasnya kemampuan perbelanjaan di mana aspek tersebut jika digunakan bagi tujuan menyampaikan diri ke Tanah Suci untuk menunaikan fardhu haji adalah menepati kehendak kegunaan harta yang sebaik-baiknya.

IBADAH HAJI BEKALAN UNTUK AKHIRAT
Ibadat haji selain daripada berfungsi mensucikan dosa-dosa, ia juga merupakan bekalan yang tepat menuju akhirat setelah sekian lama kita hidup di dunia yang fana ini. Sesungguhnya mereka sanggup berkorban harta benda, wang dan jiwa raga untuk memperhambakan diri dengan sebenar-benarnya kepada Allah, mereka tergolong dalam golongan yang mendapat petunjuk dan hidayah serta ketinggian martabat iman di sisi Allah.

PENGORBANAN HAJI
Setiap ibadat yang sempurna memerlukan pengorbanan dari segi tenaga, masa, wang dan perasaan yang perlu dicurahkan. Ibadat haji khususnya bukan sahaja mengorbankan tenaga, masa dan perbelanjaan yang banyak yang dikumpulkan bertahun-tahun, bahkan ia berkehendakkan seseorang itu menanggung perpisahan dengan keluarga, sanak saudara, sahabat handai, harta kekayaan dan kampung halaman serta menahan kemahuan-kemahuan nafsu semasa dalam ihram. Ia juga merupakan satu pengorbanan yang luarbiasa dari kelaziman menunaikan ibadt-ibadat lain dalam hidup kita sepanjang tahun, umpamanya sembahyang lima waktu boleh dilakukan dalam rumah sendiri, di bilik berkipas atau berhawa dingin, begitu juga puasa boleh berbaring-baring malah tidur pun boleh di bilik yang selesa dengan tidak perlu keluar rumah.

Ibadat haji tidak memungkinkan seseorang itu mencapai kehendak ibadatnya dengan begitu mudah, kita perlu menghadirkan diri kita ke Tanah Suci dengan keadaan yang luar dari kebiasaan. Dalam ertikata lain, kita mesti keluar dari kelaziman dan kesenangan yang diterima selama ini, di mana keadaan di Tanah Suci tidak memberi peluang untuk kita menikmati keselesaan seperti di negara sendiri. Kita terpaksa berkhemah di Arafah dan Mina dengan pakaian putih di atas padang pasir memperkata dan membisikkan sesuatu kepada Allah bagi memohon keampunan dan keredhaan sebelum kembali kepada-Nya. Ibadat haji merupakan kemuncak pengorbanan seseorang hamba kepada Allah sudah tentu mempunyai kelebihan dan ganjaran yang banyak serta hikmah yang besar.

Firman Allah dalam surah Al-Haj ayat 27 hingga 29, maksudnya: "Dan serulah manusia supaya mereka mengerjakan haji, nescaya mereka akan mendatangimu dengan berjalan kaki dan menunggang kenderaan berjenis-jenis unta yang kurus. Mereka datang dari seluruh pelusuk rantau yang jauh supaya mereka menyaksikan pelbagai perkara yang mendatangkan faedah bagi mereka, serta mereka dapat mengingati dengan menyebut nama Allah pada hari-hari yang tertentu dengan sebab Allah telah mengurniakan mereka binatang-binatang ternakan untuk dijadikan qurban.

Dengan yang demikian makanlah darinya (daging qurban itu) dan berilah makan kepada orang yang susah lagi fakir, (kemudian hendaklah membersihkan diri mereka, dan hendaklah mereka menyempurnakankan nazar-nazar mereka dan hendaklah mereka tawaf akan Baitullah (Kaabah) yang tua sejarahnya itu)".

Dalam ayat tersebut Allah memerintahkan supaya haji itu hendaklah disempurnakan sekalipun dengan berjalan kaki atau berkenderaan menunggang unta yang kurus dengan sebab jauhnya berjalan. tah ada balasannya, balasan bagi haji ada dinyatakan dalam banyak hadis Rasulullah SAW.Di antara hadisnya dari Abu Hurairah, maksudnya: "Barangsiapa menunaikan haji ke Baitullah, sedangkan ia tiada melakukan persetubuhan dan perkara-perkara yang dilarang, maka bersihlah ia dari dosanya seperti pada hari ia dilahirkan oleh ibunya".

Artikel ini dipetik dari sumber :http://www.al-azim.com/

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Wall Street cheers rate cut

Stock futures point to high open, reversing course after Fed, other central banks, cut rates.NEW YORK (CNNMoney.com) -- U.S. stock futures pointed to a sharply higher open, reversing course after the Federal Reserve, in conjunction with other central banks worldwide, made an emergency rate cut.

The coordinated effort, aimed at stemming the fallout from the spreading financial crisis around the world, will likely bring some much-needed relief.

U.S. futures spiked about 90 minutes before the opening bell, after pointing sharply lower for most of the morning. The move followed the Federal Reserve's emergency rate-cut announcement, which brought the target for the federal funds to 1.5%, down a half-point.

Other central banks also cut rates simultaneously. The moves came after the the world crisis deepened overnight. The United Kingdom moved to bail out its banks and global markets got hammered.

Asian markets were hurting at the close, with Japan's Nikkei index down about 9.4%, its third-steepest one-day drop ever. Hong Kong's Hang Seng index plunged 8.2%, despite the government's pledge to drop interest rates by one full point.

European markets also took a beating, though they pulled off their lows following the Federal Reserve announcement to cut rate. London's FTSE 100 crept into positive territory. Frankfurt's Xetra DAX and the CAC 40 in Paris were down, but retreated from earlier sharper losses. Three European banks said they were pumping more money into the system to keep in going, and a Russian exchange shut down. The British Treasury said it would pump hundreds of billions of dollars into the banking system. The nation of Iceland is on the brink of bankruptcy.

The Dow could use some good news, having fallen nearly 900 points over the past two days. The blue-chip index shed more than 500 points, or more than 5%, on Tuesday, after Federal Reserve chairman Ben Bernanke warned of more hard times ahead.

Economy: At 10 a.m. ET, the National Association of Realtors will release its August figures pending home sales, a leading indicator of housing activity. Investors aren't likely to get any comfort from this report. A consensus of economists interviewed by Briefing.com expect a dip of 1.2%, compared to a decline of 3.25% in July.

At 10:35 a.m. ET, investors will be watching for the crude inventories report from the Energy Information Administration for the week ending Oct. 4. The Platts survey of analysts projects a drop of 1 million barrels in crude oil stocks, an increase of 2 million barrels in gasoline stocks and an increase of 1 million barrels in distillates stocks. The refinery utilization or run rate is expected to rise 6% to 78.3%.

Retail sales: Wal-Mart (WMT, Fortune 500), the biggest retailer in the world, reported that same-store sales - sales at stores open at least a year - rose 2.4% in September, coming in at the low end of what experts expected. A consensus of analysts compiled by Thomson Reuters had expected an increase of 2.5%. Wal-Mart had expected a jump ranging from 2% to 3%.

Discount retailer Costco Wholesale (COST, Fortune 500) reported a 7% jump in same-store sales, falling short of the 7.5% increase projected by a consensus of analysts compiled by Thomson Reuters. Costco also reported a 7% jump in fourth quarter profit to $398 million, or 90 cents per share. Still, that fell short of economist expectations of 93 cents per share. Sales jumped nearly 13% to $22.6 billion.

Other companies: Agricultural giant Monsanto (MON, Fortune 500) is expected to report quarterly results before the opening bell. A consensus of analyst projections from Thomson FirstCall is calling for a 22% surge in revenue to $1.9 billion, and a loss of 9 cents per share.

Oil and money: The U.S. dollar slipped versus the euro, the British pound and the yen. Oil prices fell 98 cents a barrel to $89.08, recovering from larger losses earlier on as demand worries continue to weigh on sentiment.

By Aaron Smith, CNNMoney.com staff writer
Last Updated: October 8, 2008: 8:03 AM ET
source:http://money.cnn.com

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Practice Peace In Our Deeds

Every year, on the 21st of September, the world celebrates peace day. This day was initiated by the United Nations General Assembly in 1981 in which a resolution declaring an international day of peace was adopted. The resolution declared that the International Day of Peace shall henceforth be observed as a day of global ceasefire and non-violence, an invitation to all nations and people to honour a cessation of hostilities for the duration of the day.The declaration ‘invite all member states, organization of the United Nations system, and non-governmental organizations and individual to commemorate in an appropriate manner, an International Day of Peace, including through education and public awareness, and to cooperate with the United Nations in the establishment of a global ceasefire.

Therefore on this day, all around the world, citizens of member states, members of non-governmental organizations and civil society are expected to pay respect by observing minute of silence at twelve noon to offer prayers, throughout every time zone.

What does this mean to us?

According to the United Nations, Peace Day should be devoted to commemorating and strengthening the ideals of peace both within and among all nations and people. The day will serve as a reminder for all peoples that our organization, with all its limitations, is a living instrument in the service of peace and should serve all of us here within the organization as a constantly pealing bell reminding us that our permanent commitment, above all interests or differences of any kind, is to peace.

Recently, on the 21st of September 2008, the Association of Malaysian Royal Army Veterans organized a walk for peace at the Putera World Trade Centre which was attended by more than 3000 peace activists. At noon, a moment of silence and prayers for world peace were observed. The message was clear that Malaysians are a peaceful people and the act of peace must be continuously encouraged.

The practice of peace is inherent to Islam. A verse in the Quran 2:190, warns the faithful not to initiate hostilities.

The observation of peace is not only meant for a specific time but must also be practiced daily. In the Quran, there are a number of references to certain months in which wars and violence are prohibited, and in which peace is clearly mentioned.

For instance, in verse 9:5 there is mention of ‘al-ashhar al-hurum', meaning the prohibitive months, sometimes translated as sacred months, namely Rajab, Dhul Qa' edah, Dhul Hijjah and Muharram, the 7th,11th,12th and 1st months of the Arabic lunar calendar.

The month of Rajab was reserved for the Umrah or lesser Hajj while the other three months were considered months for the Hajj, the greater pilgrimage to Makkah. During these months the Arabs would celebrate peace for the safe return from their travels to Makkah. War or looting was prohibited. This indicates that peace was strongly encouraged in the religion of Islam.

Apart from special mention of the sacred months, Muslims are also obliged to observe peace by performing their five daily prayers. Prayer submits oneself totally to the his Creator, because the happiest moment in life is when one becomes close to his or her Creator. Prayer leads us to the full realization of our identity and existence. It will direct our focus towards responsibility and a sense of accountability as prescribed by Allah. Such awareness is crucial because it will always make one realize that each of us have roles and responsibilities towards the other by maintaining harmonious interaction.

The message in performing five daily prayers is clear that when we performs prayers, it behoves us to be self assissive and to improve. At the end of prayer, one contemplates what we have done in between the five daily prayers, hoping for improvement. By doing so, it will become habitual to always assess ourselves towards improvement.

Sadly, we notice that conflict, violence and war still happen around the world. Today, we have a big responsibility to promote peace and therefore, we should always initiate peace by our actions. It is clear that for those who initiate hostilities without reasons or act in contrary to peace, their prayer is incomplete. Such are the action of hypocrites.

Suzalie Bin Mohamad
Fellow
http://www.ikim.gov.my/v5/index.php?lg=2&opt=com_article&grp=2&sec=&key=1668&cmd=resetall

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Allah Only One

It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.
The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.



[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)


God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" (37:95)

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)

To the worshippers of heavenly bodies it cites the story of Abraham:

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)

"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)

Source : III&E Brochure Series; No. 2
(published by The Institute of Islamic Information and Education (III&E))
http://www.allah.org/

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ISLAM

Articles of Faith

1. Unity of God
The Islamic creed is that THERE IS NO GOD SAVE ALLAH AND THAT MUHAMMAD IS HIS PROPHET. (LA ILAAHA ILLA-ALLAH MUHAMMADUR- RASOOLILLAH). Muslims believe that Allah is ONE. He was neither begotten nor does He beget. He has no Partner. He is the Beginning and He is the End. He is Omniscient and Omnipresent.

The Quraan says that He is closer to man than his jugular vein yet He cannot be encompassed by human intellect.

See the following verses of the Quraan:

II:115 II:163 II:255 VI:101 VII:7 XXIII:91-92
XXXVII:4-5 XXXVIII:65-68
CXII:1-4

Imam Ali says in a supplication:

"Oh God, verily I ask Thee by Thy Name, in the name of Allah, the All-merciful, the All-compassionate, O the Possessor of Majesty and Splendour, the Living, the Self-subsistent, the Eternal, there is no God other than Thou, Oh He of Whom no one knows what He is, or how He is, or Where He is, or in respect of what He is, And yet, we know that He is."

2. Justice of God
Allah is Just. In XCV:8, the Quraan says "Is not Allah the most conclusive of all judges?"

Again in XXI:47 "And we have provided a Just balance for the Day of Judgement. No soul shall be dealt with unjustly in any way. (Any good deed or evil deed) though it be as small as a grain of the mustard seed, will be brought forth by Us (in testimony). We suffice as the best of reckoners."

The Sunni School of thought subscribes to the view that nothing is good or evil per se. What God commanded us to do became good by virtue of His command. What he forbade became evil.

The Shias believe that there is intrinsic good or evil in things. God commanded us to do the good things and forbade the evil. God acts according to a purpose or design. Human reason cannot comprehend this design or purpose in its entirety though man must always strive to understand as much as he can.

Compulsion or Freedom?
The various schools of thought are divided.

1. Mutazzilas believe that man is totally free and God exercises no power over his action. Those who subscribe to this view are also known as Qadariyyas.

2. Mujabbira school of thought believe that man has no freedom and is only a tool in the hands of God.

3. The Asharia school of thought to which most Sunnis subscribe believe that though man has no free will, he will earn the reward of his good deeds. The Sunni scholar Al-Ghazzalli sums up this doctrine as follows: "No act of any individual, even though it be done purely for his benefit, is independent of the will of Allah for its existence. There does not occur in either the physical or the extra-terrestrial world the twinkle of an eye, the hint of a thought, or the most sudden glance except by the Decree of Allah, of His Power, Desire, and Will. This includes evil and good, benefit and harm, success and failures, sin and righteousness, obedience and disobedience, polytheism and true belief."

4. The Shias believe that there is neither total compulsion nor total freedom. The true position is the one in-between. They maintain that Allah has fore-knowledge of human action but does not compel man to any particular course of action.

See Quraan:

II:284 IV:79 VI:17 IX:51 X:107 XI:6
XI:56 XXVII:62 XXX:60 XXXIX:52-54 XLII:30

3. PROPHETHOOD
God created mankind to serve Him (LI:56). He endowed man with faculties and freedom of action and out of His Grace (LUTF) and Justice sent Prophets to instruct and guide mankind. No nation or community was left without such guidance. (X:47 and XVI:36).

Some of these prophets were sent with Divine Revelation, scripture and miracles. The first Prophet was Adam and the last was Muhammad, the Seal of Prophets (XXX:40).

While Quraan mentions only twenty-five most prominent of the prophets it also states that there were many more whose names have not been revealed in the Quraan. (XL:78). Muslims believe that there have been 124,000 prophets. Amongst those specifically mentioned are Adam, Enoch, Noah, Abraham, Ishmael, Issac, Lot, Jacob, Joseph, Job, Moses, Aaron, Ezekiel, David, Solomon, Jonah, Zachariah, John the Baptist, Jesus and Muhammad.

Five of these prophets brought new codes of law. These were Noah, Abraham, Moses, Jesus and Muhammad. These are called the "ulu l-azm" prophets meaning those of great constancy.

Quraan mentions five divine books.

1. The Book of Abraham, sometimes referred as the Booklet (LXXXVII:19).

2. The Psalms given to David (IV:63 and XVII:55).

3. The Torah granted to Moses (II:87, III:3 & 4, VI:91 & 154).

4. The Evangel or the Gospel revealed to Jesus (V:46).

5. The Quraan revealed to Muhammad.

A Muslim must believe in all the Holy Books. (II:4 & 285). He must also believe in all the prophets. (IV:152).

The Shiahs also believe that all the prophets were infallible and sinless. Not all the Sunnis subscribe to this belief.

4. Resurrection
The world will come to an end on the Day of the Rising (Qiyamah), the day of final human accountability. All men will be resurrected and presented before God Who will decide their fate according to their deeds. The good will be rewarded with paradise (jannah) and the evil will be punished with hell (jahannam). (XXII:6-9 & 1-2; III:185; VI:62). The dominant factor in the administration of His Justice by Allah will be His Mercy (VI:12).

5. Imaamah
Only the Shiahs believe in the institution of Imaamah. Literally "imaam" means a leader. In Shiah belief an Imaam is the person appointed by God and introduced by the Prophet and then by each preceding Imaam by explicit designation (nass) to lead the Muslim community, interpret and protect the religion and the law (shariah), and guide the community in all affairs.

An Imaam is first and foremost the Representative of God and the successor of the Prophet. He must be sinless and possess divine knowledge of both the exoteric and the esoteric meaning of the verses of the Quraan.

There are many Shiah sects e.g. the Zaidis, the Ismailis etc. The principal sect is the Twelvers (Ithnasharis).

(NOTE: In these Notes, unless specifically stated otherwise, references to the Shiahs and Shiah beliefs, should be construed as references to the Shiah Ithnasheriyya school of thought.)

The Twelvers believe that the Prophet was succeeded by twelve Imaams. These are:

1. Ali ibne Abu TalibDied 40 A.H./659 A.D
He was the Prophet`s son-in-law, having married his daughter Fatimah.
2. Hassan ibne Ali Died 50 A.H./669 A.D.
3. Hussain ibne Ali Died 61 A.H./680 A.D.
4. Ali ibne Hussain Died 95 A.H./712 A.D.
5. Muhammad ibne Ali Died 114 A.H./732 A.D.
6. Ja'far ibne Muhammad Died 148 A.H./765 A.D.
7. Musa ibne Ja'far Died 183 A.H./799 A.D.
8. Ali ibne Musa Died 203 A.H./817 A.D.
9. Muhammad ibne Ali Died 220 A.H./835 A.D.
10. Ali ibne Muhammad Died 254 A.H./868 A.D.
11. Hassan ibne Ali Died 260 A.H./872 A.D.
12. Muhammad ibne Hassan Born 256 A.H./868 A.D.

On the death of his father in 260 A.H. the twelfth Imam went into occultation (Gaybah), appearing only to a few leading Shiahs. Until 329 A.H./939 A.D. he performed the functions of the Imaam through representatives appointed by himself. He then went into major occultation which will continue until the day God grants him permission to manifest himself.

The Sunni View
The Sunnis use the term Imaam synonymously with the term khalifah. A khalifah may be elected, or nominated by his predecessor, or selected by a committee, or may acquire power through military force. A khalifah need not be sinless. It is lawful for a person of inferior qualities to be made a khalifah while persons of superior qualities are present.

Development Of Jurisprudence And Theology

A. The Shiah School
During their life time the Imaams remained the chief exponents of the shariah, the Islamic law. Many of the Imaams, when the political atmosphere permitted, held theological classes and also taught other sciences.

Since the major occultation of the twelfth Imaam the Shias have, as commanded not only by him but also most of the preceding Imaams, sought guidance from mujtahids and followed the institution of taqleed.

Taqleed literally means to follow or to imitate someone. In Islamic jurisprudence it means to follow a mujtahid in matters pertaining to law. (XXI:7 and IX:124)

Taqleed applies only to matters of shariah. There is no taqleed in matters of beliefs (the articles of faith). A Muslim must seek to attain conviction of their truth through reflection and rational examination.

A mujtahid must be a person learned in all the Islamic sciences. At any given time there would normally be a number of persons qualified as mujtahids and it is not uncommon to have two members of the same family in taqleed of two different mujtahids.

Any muslim can address any question of law to any mujtahid, whether or not he is in the taqleed of that mujtahid and the mujtahid would issue a fatwaa giving his opinion on that subject. This would invariably be by way of a statement of the law which in the opinion of the mujtahid is the correct legal position. The fatwaa would be binding on all the persons in the taqleed of that mujtahid.

A mujtahid is so called because he does ijtehaad which term means to strive for deriving the laws of the shariah from its sources which are:

1. the Quraan;

2. the sunnah which mean the traditions (ahadees) and the practice of the Prophet and the Imaams;

3. reasoning (aql);

4. consensus of the mujtahids (ijmaa).

B. The Sunni School
The ruling khalifah invariably assumed the mantle of the chief exponent of the shariah.

For nearly a hundred years following the death of the Prophet the State retained absolute control over authentication, collection and publication of the sayings (ahadees) of the Prophet. A few unscrupulous khalifahs did not hesitate to use this power to legitimise their misdeeds by arranging to have apocryphal ahadees produced.

After the Banu Abbas came into power in 132 A.H. (750 A.D.), the formation of the Sunni community was formalised.

Although there are many sects and sub-sects in the sunni school of thought, the four main sects are-

1. The Hanafis, founded by Imaam Abu Hanifa an-Nu'maan ibne Thabit (died 150 A.H./769 A.D.). He is a scholar greatly respected not only by his followers but also the other sunnis.

2. The Malikis, founded by Imaam Abu Abdullah Malik ibne Anas (died 179 A.H./797 A.D).

3. The Shafeis, founded by Imaam Abu Abdullah Muhammad ibne Idris al- Shafei (died 204 A.H/819 A.D.)

4. The Hanbalis, founded by Imaam Ahmed ibne Muhammad ibne Hanbal (died 241 A.H./855 A.D.)

Although there are many irreconcilable differences in the four Sunni schools, in the main, however, they agree on the fundamental bases of their doctrines and laws. Each claims to have derived them from the following four sources:

1. The Quraan;
2. The Sunnah of the Holy Prophet and at times the Sunnah of the first four khalifahs;

3. The Ijmaa (consensus among the companions of the Prophet or of the religious leaders or among the followers);

4. The Qiyas (deduction of legal prescriptions from the Quraan and the sunnah through rational analogy).

The extent of the acceptance of the theological and legal doctrines of any of the above four sunni schools depended largely on the inclination of the ruler of the time. For example, although Abu Hanifa himself did not gain great popularity with the khalifah, his successor Abu Yusuf became a powerful figure in the court and held office of the Chief Kadhi.

The khalifah, however, always continued to remain the final arbiter in the exposition of the law and the jurists were relegated to an advisory role.

Since the abolition of the institution of khilafah following the fall of the Ottoman Empire the sunni schools have not developed as fast as they need to so as to keep pace with the social, economic, political and scientific development. Some Sunni sects have recognized the need for ijtehaad, a few appear to concentrate on ijmaa as the main instrument for reform.

In addition to their differences in jurisprudence, the Sunnis and the Shiahs hold divergent theological views on various aspects of the articles of beliefs e.g. human freedom of action and the Justice of God (both discussed above), whether God has a corporeal form. Some sunni sects believe in anthropomorphism.

The Shiahs and the Sunnis, however, agree on the following fundamental beliefs:

1. That Allah is One and has no partners;
2. That Muhammad is the last Prophet of God;
3. That there will be Resurrection and Judgement.

Acts of Worship
The Arabic term used for Acts of worship is Ibaadah. This does not mean worship. It means service. To serve God in the manner in which He has commanded his creatures to serve Him is Ibaadah. The term would include all acts of piety as well as the mandatory acts of worship.

The mandatory acts of worship accepted by both the Sunnis and the Shiahs are:

1. Salaah (The Daily Prayers)
Every Muslim, from the time he or she attains puberty must perform the salaah. Except for a woman in menstruation, no person is excused from this act of worship.

Before a person begins his salaah he must perform the ritual ablution in the prescribed form. The object is symbolic preparation for the salaah and not, as often believed, cleanliness. A person has to be clean to perform the ablution (wudhoo). Then he stands facing Mecca and declares his intention to pray for gaining proximity to Allah. With this declaration he enters the formal state of salaah in which he remains until the completion of his prayers.

A salaah consists of a number of units called rakaahs. Each unit (rakaah) consists of

1. recitation of the opening chapter and one other chapter of the Quraan while in the standing position,

2. the bowing down (rukoo) and glorifying God in that position and

3. two prostrations each called a sajdaah in which again God is glorified. Then the second rakaah would commence.

The morning prayers to be performed between the dawn and sunrise have two rakaahs, the mid-day prayers four rakaahs, the sunset three and the evening four.

The prayers are ended by affirmation that Allah is One and has no partners and that Muhammad is His servant and messenger. Salutations are offered to the Prophet, all the righteous souls and all who are engaged in prayers.

Salaah is regarded as not only a ritual act of worship but a communion with the Maker. It is the most important form of ibaadah and sickness (other than insanity), age or infirmity is no excuse for not performing prayers.

Lapsed prayers constitute a debt to God and are a first charge on a muslim's time and conscience. In the event of a person having died without having said any of his lapsed prayers, the eldest son, or if the deceased is not survived by a son, his heir must say or pay someone to say the lapsed prayers of the deceased.

Seyyid Hossein Nasr writes in his Ideals and Realities of Islam:

" In the canonical prayers man stands before God as the representative of all creatures. He prays for and in the name of all beings."

Amongst the many sayings of the Prophet on the subject are:

" Salaah is the spiritual ascension of the faithful where he communes with Allah."

" The good deeds wipe out the evil deeds of a man. The salaah and patience (sabr) are the best of deeds."

Salaah is a spiritual activity where the person performing it is totally immersed, mentally and physically, in the remembrance of God. (XXIX:45, XXII:34 & 35, XXVII:1-3, XX:6-7 and 14, IX:71, LXXIV:38-48, VI:71 & 72, XV:98 & 99, XI:114 & 225).

2. Saum (Fasting).
The second act of worship is fasting in the month of Ramadhaan, the 9th month of the Islamic calendar. This is obligatory upon every mature muslim except the sick, the traveller, a woman during her menstruation period and those infirm by age.

Fasting involves refraining from eating, drinking and sexual activity from the beginning of the nautical dawn to sunset. But these are not the sole objectives. Fasting is a conscious obedience of Allah's command. It is the human being's struggle to dedicate a whole month to activities which please his Maker. "It is the means", says Nasr, "by which man pulls the reins of his animal desires and realizes that he is more than an animal."

Fasting also begins with a declaration of intent to fast for the attainment of proximity to Allah. (II:184, 185, 187)

It is incumbent upon a muslim to know why he prays and why he fasts. Imaam Ali says, "One who knows not why he prays or why he fasts, his prayers and fasts are little more than meaningless physical exertions, hunger and thirst."

3. Hajj (Pilgrimage To Mecca).
Every Muslim who has attained puberty and has sufficient means not only to undertake a journey to Mecca but also for the subsistence of his dependants during his absence, must once in his life time perform pilgrimage.

Kaaba is the edifice which was presented to God as a gift by His Prophets Abraham and Ishmael.

The rites for the pilgrimage begin on the 8th of the eleventh month and culminate into the Idd of Sacrifice on the 10th. (II:158, 196-203; III:97; V:3; XXII 26:33).

A muslim's journey to the House of God, and there seeking his Maker's forgiveness through expression of repentance and the performance of all the rituals attending pilgrimage, is a spiritual experience so overwhelming that the pilgrim's very soul appears to undergo a purification.

The pilgrimage has another philosophical aspect.

In the Quraan, like in the Old Testament, there is the story of Abraham having been commanded to sacrifice his son. The Quraan, however, states that the son was Ishmael.

The father communicates the message to the young lad who had just attained puberty. The lad exhorts the father to comply with the divine command adding, "God willing, you shall find me amongst the patient ones."

Unbeknown to the mother, the father and the son travel to the planes of Arafaa, a short distance from Mecca. There they spend the night in prayers. The following afternoon they travel to the town of Meena where the sacrifice was to take place. They spend the night on the outskirts of the town. The following morning they enter Meena.

On the way to the appointed place, the Satan tries thrice to lure them into abandoning the enterprise, but each time the father and the son chase him away by throwing pebbles at him.

When they get to the place of sacrifice, the father blindfolds his son saying that he did not wish the lad to see the anguish on the father's face. He then blindfolds himself for, as he reasoned, how could any father watch his son die ?

God saves Ishmael by substituting a ram and sends His salutations to Abraham for his act of obedience. God also promises Abraham to immortalize the event. (II:125-127; III:96-97; XXXVII:101-111).

The mother, on learning what had happened, screams and falls unconscious at the thought of what might have happened had Allah not intervened to save her beloved son. Shortly afterwards she dies and is buried close to Kaaba. Her burial place is treated as being included in the hallowed ground around which the pilgrim circumambulates.

Every pilgrim takes the same route which Abraham and Ishmael had taken. He too spends the first night, as they did, in Arafaa and the second night outside Meena. He too symbolically stones the satan at the three places in Meena.

While of-course the visit to the House of Allah has its own great spirituality, the pilgrim also must reflect upon the rituals which appear to enshrine family values, parents' love for their off-spring, the vanquishing of the satan, the one within man's heart, by symbolically stoning him and above all the willingness to make sacrifices for the pleasure of God.

4. Zakah. (The Wealth Tax).
Zakah, which literally means purity or purification, is a wealth tax of a small percentage (usually 2.5%) for the benefit of the needy in the society. It is regarded as a debt to God and must be distributed for the pleasure of Allah to the less fortunate amongst one's relatives, and the orphans, and the needy, and the wayfarers, and the beggars, and for the freeing of slaves. (II: 2-3, II-43, II:177, IX:11, XXII:41, IX:71, III:91, XIV:91, XXIV:22, XXVI:9, XIV:35-37, XXII:26)

There are innumerable traditions of the Prophet insisting upon zakah being paid by every muslim. Imaam Ja'far Sadiq said that the one who does not give zakah can not expect his salaah to be accepted by Allah.

The Doctrine Of Five Pillars:
Many Sunni theologians, instead of enumerating the Articles of Faith and Acts of Worship separately, state that belief in God and the Prophet as affirmed in the creed (the Kalemah), together with the foregoing four acts of worship constitute the Five Pillars of Faith.

The Shiahs list the five Articles of Faith as the roots of religion (Usool-e-Deen) and the Acts of Worship as the branches of religion (Furoo-e-Deen).

In addition to the above acts of worship the Shiahs believe in the following acts of worship (The sunnis regard them as mandatory acts of piety):

5. Jihad Struggle Or Striving:
There are two kinds of jihad, the major jihad and the minor jihad.

The Major Jihad: (Jihad Al-Akbar)
This is the struggle against one's inner self (nafs) to subjugate and control one's passions and carnal desires. The base self (nafs-e-ammara) must be controlled by the conscience (nafs-e-lawwama), and only when one succeeds in this struggle does one attain the perfect self, the self at peace with itself (nafs-e-mutmainna). To those who attain this state, the God says:

" O the soul at peace, return to your Lord, pleased with His good pleasure AND enter into the company of My true servants. Enter the Garden !." (LXXXIX:27-30).

The Minor Jihad (Jihad Al-Asghar)
This means to struggle for Islam. Not for extension of boundaries, not for personal glory, not for the glory of any tribe, community or nation, but for the defence of Islam and the protection of its values. Such a struggle can take many forms, through the use of pen, through the use of tongue or through the use of the sword. This last form is often referred to in the Quraan as Qitaal (warfare).

In the Shiah theology, a general qitaal can be declared only by an Imaam. A mujtahid has no authority to summon Muslims to a jihad involving qitaal.

6. Amr Bi L-Ma'Aroof (Directing Others Towards Good).
It is an act of worship for a Muslim to advise and direct others to the doing of good deeds for the pleasure of Allah.

7. Nahy 'An Al Munkir (Directing Others Away From Evil).
Similarly it is the duty of every Muslim to advise others against committing sins. (III:103, 109, 113; VII:199; IX:71, 112; XXII:41; XXI:17.)

8. Khums (The One-Fifth Tax)
Only the Shiahs believe in this additional tax and they regard it as a major obligation of every Shiah Muslim. It was instituted by God as a token of regard for the Prophet and his family. (VII:1:41; XXXIII:27; LIX:6-9).

It is a 20% tax on all earnings after deduction of house-hold and commercial expenses.

Khums is paid to the mujtahid and is divided into two equal portions. One half of all receipts of khums by the mujtahid is the portion belonging to the Imaam in occultation and the mujtahid spends this portion in educational, social and economic projects for the betterment of the Shiah community. First priority is accorded to the community from which the khums was received. The second half is distributed amongst the poor and deserving descendants of the Prophet (the sayyids) each of whom may receive only up to a year's subsistence.

Other Acts Of Piety

Theocentricity:
Islam does not have the concept of secularism. All human activities must be either in accordance of the law (the shariah) or the prescribed code of conduct. An act which accords with either is an act of piety.

A muslim's must consider his life on this earth as a journey from his Maker to his Maker and must strive to gain the pleasure of his Maker. "Give glad tidings to the steadfast who say........`We are from Allah and to Him we return'. Such are they upon whom are blessings from their Lord, and mercy. Such are the rightly guided." (II:155-157).

The purpose of every creation, other than humans) is to serve mankind (XXXI:20; XLV:13; LXVII:5). Man, who has been created of the best structure (XCV:4), must serve none other than Allah.(LI:56-58). It will be beneath the dignity and status of man to worship any being, thing or power other than Allah.

The doctrine of the Unity of God is not just an article of faith. It is an important factor in man's comprehension of himself and his raison d'etre. God the One, the Indivisible must be his sole Guide in his journey on this earth.

The sixth Imaam explaining the Unity of God said, " The true ibaadah is for the human being to ensure that the essence of the unity of God lies between his intent and his deed.

The Prophet has said, "Man's every action must incline towards Allah".

The Islamic ethical code is too vast and extensive to permit a full discussion in this course. We shall, therefore, confine ourselves to a cursory glance at a few aspects of the code of conduct.

Pursuit of Knowledge:
Islam regards ignorance as impure (najasah) and the acquisition of knowledge as a great act of piety. "One who has knowledge can never be equal to the one who is ignorant" (XXXIX:9).

The Prophet has said:

"It is the duty of every muslim male and every muslim female to seek knowledge".

"Seek knowledge even if you have to travel as far as China for it."

"Sitting an hour in a learned gathering is better than a thousand nights spent in performance of (optional) salaah, and better than engaging in a battle for the sake of God on thousand occasions. If one leaves one's house with the intention of gaining knowledge, for every step that he takes God shall bestow upon him the reward reserved for a prophet."

Parents:
Respect for, and obedience and kindness to, parents are enjoined upon Muslims. Obedience is, however, excused where the parents require injustice to be perpetrated. (XVII:23, XXIX:8, XXXI:14, XLVI:15-18).

The Prophet has said:

"It is an act of worship to look at either parent with affection and kindness".

"Allah is pleased when one has pleased his parents, and Allah is angry when one has angered either parent".

"Paradise lies under the feet of your mother".

Charity:
Quraan enjoins the spending of one's wealth in the cause of Allah, for the poor, the needy, the freeing of slaves, the curing of the sick and other good causes. Charity is a precondition to the attainment of piety. (II:195, 215, 245, 254, 261, 262-273; III:92; XXXVI:47; LVII:10, 11; LXIV:15-18)

There are innumerable traditions of the Prophet and the Imaams on the merits of charity. In one of these it is said, "If you have nothing to give, give a kind word or even just an affectionate smile."

Dissemination of knowledge by a scholar is an act of charity. So is the visiting of a sick.

Caring for the bereaved is also a great act of piety. There is a tradition which requires the extended family or the community to feed the immediate family of the deceased for at least three days after the death has occurred and to offer them solace and comfort.

Resisting Oppression:
Imaam Ali has said:

" To suffer oppression passively is as bad as to commit oppression".

"He who makes no effort to alleviate the suffering of an oppressed one is an oppressor".

Justice:
A muslim is required to act with justice in all his dealings with other human beings and in all circumstances. (IV:58, 105, 135; VII:29; XVI:90).

In IV:135 the Quraan says:

"O You who believe, be staunch in justice.......though it may be against your interests, or the interests of your parents or near relatives, and whether you are dealing with a rich person or a poor person. Remember Allah is nearer to them both in compassion. Therefore do not follow your low desires."

Lewdness And Indecencies:
These are totally forbidden. (XVI:90)

Idle Chatter, Slander and Infringement of Privacy:
These are totally forbidden. (XLIX:11 & 12)

The Freeing of Slaves:
This is not only an act of piety but is also prescribed as the primary penalty for certain wilful acts or omissions e.g. failure to fast or repay a lapsed fast, infringement of any regulation required to be observed during pilgrimage etc.

Liberation of slaves was also highly recommended as an atonement for various sins.

Ill treatment of slaves and servants is also forbidden.

It is highly recommended that zakaah and other alms be spent for liberating slaves. (XXIV:33; IX:60; II:177; XC:12, 13).

Reasoning And Reflection:
"Will they not reflect and ponder on the Quraan or are there locks on their intellect ?" (XLVII:24)

"Say unto them, O Muhammad: I exhort you unto one thing only. That you awake for Allah's sake, by two or singly, and then reflect." (XXXIV:46)

"In the creation of heavens and earth and in the difference between night and day are tokens for men of understanding. These are those who remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and then cry out): Our Lord! Thou hast not created this in vain. Glory be to Thee !" (III:190-191).

The eighth Imaam has said:

"Worship does not lie in engaging oneself in saying prayers endlessly or in fasting copiously, but in engaging oneself in the contemplation of the works of Allah."

The Prophet has said, "Allah has endowed man with the most precious gift, the reason. The slumber of a man of reason is better than the movement of the ignorant."

Other Good Deeds:

1. Respect for the elders.

2. Respect for teachers and scholars.
The Fourth Imaam has said, " Your teacher has the following rights. Firstly, total respect from you. Secondly that you listen attentively when he speaks. Thirdly, that you never raise your voice in his presence".

3. Hospitality.

4. The keeping of promises, adhering to contracts and covenants, and repayment of debts. All these are mandatory. In V:1 God says, " O you who believe, fulfil your undertakings".

5. The forgiving of any debt owed to one by a person unable to repay.

Women in Islam
Islam does not accept that the first woman was created of any inferior composition (IV:1) or that it was Eve who fell to the promptings of Satan in disobeying God. Both were equally to blame. (VII:20-21).

Women play an important role and are equal partners of men.

"The women are raiment (comfort, embellishment and protection) for you and you are raiment for them." (II:187; IV:1).

As a daughter, she is to be shown greater affection than a son. The Prophet commands that a daughter must receive twice as much love and affection as a son.

As a wife, the woman has no obligation to provide for her husband or the children out her income or wealth. The husband has this responsibility. What a woman earns, or receives by way of inheritance or gift, is her own property over which she has sole control.

It is injustice for the husband to require the wife to do the house-hold chores. It is for the parties to agree on the division of labour.

The wife, however, is under a duty to obey the lawful and just commands of her husband.

As a mother the woman occupies a unique position. She is placed upon an almost divine pedestal. She must be obeyed (save where obedience would lead to injustice), revered and her feelings never hurt. The Prophet has said that while both parents must be obeyed and respected, the father's place is three rungs below that of the mother.

The woman is the pivot of the family, and Islam holds the family as being the most important unit of the society. From the moment of conception to birth and up to the attainment of puberty, it is the mother who shapes the mind, the thinking and the behaviour of that future member of the society. The Prophet repeatedly emphasised the importance of the upbringing of children and the role of the mother.

He is reported to have said:

"It is better to bring up your children so that they have good manners and morals than to spend your wealth for the pleasure of Allah."

There are also several traditions of the Prophet and the Imaams about the treatment and conduct of pregnant mothers.

Dress
The Quraan commands both men and women to `lower their gaze and be modest'.

The women have been further commanded `not to display their ornaments except what appears thereof and to wear their head-coverings over their bosom and not to display their ornaments except to their husband (and other members of their family within the prohibited degree of marriage e.g. a son, father, brother, uncles excluding uncles by marriage etc.)'. (XXIV:30 & 31).

Again in XXXIII:59 God says:

"O Prophet, tell your wives and your daughters and the women of the believers that they let down upon them their over-garments. This will be more proper. They will be known and will therefore not be given trouble."

The above verses have been interpreted by some jurists as requiring a veiled face and body and others as requiring a scarf over the head to conceal the hair (an essential ornament) and the rest of the body, except the face, the hands and the feet, to be covered by a loose fitting outer garment. In different cultures different forms of women`s dress, or veil or "purdah" have evolved.

The Quraanic object clearly appears to be protection of women from molestation and disrespect, and not their treatment as inferior beings.

Marriage
Marriage is a solemn contract between a man and a woman, each giving his or her consent freely and without any duress, to become life partners and enjoy the rights conferred and fulfil the obligations imposed by the shariah.

The basic requirements are free consent, the mahr (dowry) and the recitation of the marriage formula (the aqd) in the prescribed form and perfect Arabic. The mahr is the giving or a promise to give any sum of money to the bride and/or to fulfil any condition or obligation that the bride may impose.

The parties may recite the aqd themselves or appoint agents to do so on their behalf.

According to some Shiah jurists the bride may, in the mahr, confer upon herself a right to divorce, or provide for the division of property of property in the event of divorce or any other condition to reserve for herself any right or benefit which under the shariah she would not normally enjoy.

The relationship between husband and wife must be founded upon love and mutual tolerance:

"And of His (God's) signs is that He has created for you mates from amongst yourselves so that you might find comfort and solace in them, and He has ordained between you love and mercy." (XXX:21)

There are many traditions and sayings on thios subject. Two are given below:

1. May Allah bless the man who lays the foundation of his relations with his wifeon goodness. (Imaam Ja'far Sadiq)
2. A man must honour and love his wife. (The Prophet)

Temporary Marriages (Mutaa):
The Shiah law also permits temporary marriages. It has the same rights and obligations as a permanent marriage except that the marriage will terminate by effluxion of time, and, if the parties so agree, the relationship may be for companionship only without consummation.

Polygamy:
A marriage with up to four wives is permitted. There are, however, strict conditions as to equal and just treatment of all the wives.

Divorce
Islam permits divorce where the marriage has irreparably broken down. But first there must be a process of reconciliation in which the elders of the two families as well as of the community must strive to get the parties to reconcile.

The Prophet has said that of all the permissible things divorce is the most detestable to Allah.

Political Science
Sovereignty belongs to God. The ruler, whether a king or an elected or nominated representative, can only rule as His vicegerent and in accordance with His laws. (XLII:38; XXII:41).

When Imaam Ali was finally elected the khalifah he endeavoured to establish an Islamic government but alas he was not permitted to rule for long.

However, during the five years of Ali's reign he wrote several letters to his Governors and Commanders restating the principles of governance in Islam. These letters and instructions have been compiled into a book called `Nahjul Balaagah', English translations of which are available. The most famous of these documents is Ali's letter to his Governor in Egypt, Maalik Ashtar, which deals with a variety of subjects including administration, judiciary, treatment of non-muslims, the army and the conduct of a ruler or his representative. In the preamble of the letter Ali says:

"This is what Allah's servant Ali has ordered Malik ibne al-Harith al-Ashtar when he appointed him Governor of Egypt, for the collection of its (Egypt's) revenues, fighting against its enemies, seeking the good of its people and making its cities properous."

The Quraan & Modern Science
The French author Maurice Bucaille has written a book entitled `La Bible, le Coran et la Science', which has been translated into English. In this book the author writes:

"The relationship between the Qur'an and science is a priori a surprise, especially when it turns out to be one of harmony and not of discord........The totally erroneous statements made about Islam in the West are sometimes the result of ignorance and some times of systematic denigration."

The author then proceeds to take various scientific subjects and give Quraanic references which fully accord with the modern scientific conclusions. While it is not proposed to deal with the subject in any detail in this course, it might be interesting to give here a few of the scientific subjects dealt with by Bucaille and the corresponding Quraanic verses cited by him:

The sky: (L:6; XIII:2; XLV:13; X:5).
The Planets: (XXIV:35; XXXVII:6).
Celestial organization: (XXXVI:40; XXXV:13; LI:47).
Conquest of space: (LV:33; XV:14 & 15).
The earth: (II:22; XX:53 & 54).
The water cycle: (XXX:48; VII:57; XXV:48 & 49).
Origin of life in water: (XXI:30; XX:53).
Vegetable and animal reproduction: (XX:53; XII:3; LIII:45 & 46).
Animal communities: (VI:38).
Bees: (XVI:68 & 69).
Spiders: (XXIX:41).
Human reproduction: (LXXXII: 6-8; XVI:4; LXXV:37; XXIII:13; XXII:5; XXIII:14; LIII:45 & 46; XXXV:11).

Islamic Jurisprudence
This too is a subject beyond the scope of this course. The main sources of Islamic Jurisprudence are the Quraan and the sunnah, and encompasses inheritance, marriage, divorce, paternity, waqfs (trusts), contracts, penal laws, evidence and procedure.

Islamic Culture ?
Culture has been defined as "the totality of socially transmitted behaviour patterns, arts, beliefs, institutions, and all other products of human work and thought characteristic of a community or a population. It is the set of shared beliefs, attitudes, values, and behavioral patterns of a group or organisation." (Readers Digest Universal Dictionary)

Religion on the other hand is "the expression of man's belief in and reverence for God or gods who created the Universe and Govern it."

It is as naive to think that any religion encompasses the totality of culture as it is to think that any culture is solely the product of a religion.

Islam like many other religions claims to be universal accommodating within its fold the cultures of all its adherents provided that the bounds of the religious laws are not transgressed.

Islam has broad parameters of rules and regulations and within these parameters an African can remain as much a Muslim as a Pakistani or a Bangladeshi or an English-man or Scots-man or an American or Chinese or any individual from any country anywhere in the world.

Nevertheless there is a difference of opinion on whether Islam has its own distinct culture. Scholars are divided on whether there is a central cultural theme in Islam.

Some vehemently argue that there is such a central theme.

Others maintain that because of the universality of Islam it is wrong to insist upon a common cultural theme.

This latter school of thought argue that culture is an historical heritage of a nation, people or society in the fields of art, architecture, dress, cuisine, language, literature and other cultural norms and pursuits. Islam, on the other hand, consists of beliefs, acts of worship, a code of conduct and jurisprudence. So long as the culture of a society lies within the parameters of Islamic beliefs, acts of worship, code of conduct and the shariah, that culture would be acceptable in Islam. Many an artist, architect, poet, author and chef has, upon acceptance of Islam, adjusted himself/herself so as conform to the Islamic requirements.

Muslims in Great Britain
There is a substantial muslim community in Great Britain and at times there occur conflicts between them and other communities.

It is wrong to link racism with religion. Racism is an attitude of hostility based upon racial prejudice. This is often exploited by unscrupulous politicians and community leaders for their own ends.

Unfortunately, both the victims and the perpetrators of racial prejudice tend to foster the image of it being the result of the diversity in religious beliefs. This often rallies support for the victim community and provides the perpetrators with the mantle of defending their faith.

At the same time there is amongst the indigenous population a fear, nurtured by irresponsible media, that Islam poses a threat to their community.

If a solution is not found, and found soon, the muslim communities could be driven to extreme ethnicity with the future generation growing up as pariahs in their own country.

Consideration must be given to promoting a better understanding of Islam in the indigenous population. For this both the communities will need to strive hard.

Islam is a tolerant religion. It accepts Christianity and Judaism as sister faiths and respects other religions as well. The Muslims are enjoined to respect churches, synagogues and other places of worship.

There is a need to ensure that each side is enriched by the values of the religion of the other through amicable inter-action without anyone from either side losing his identity.

To ensure harmony efforts must be made to create a community of British muslims rather than a community, or a number of communities, of muslims in Britain.

[NOTE: ANY STUDENT WISHING TO DISCUSS ANY ASPECT OF THIS COURSE WITH THE TUTOR SHOULD PLEASE CONTACT BASHIR RAHIM.]

Contributed by Br. Maqbul Hussein Rahim, 100530.1344@compuserve.com.

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Visit Malaysia

Malaysia (pronounced /məˈleɪʒə/ or /məˈleɪziə/) is a country that consists of thirteen states and three federal territories in Southeast Asia with a total landmass of 329,847 square kilometres (127,355 sq mi).[2][3] The capital city is Kuala Lumpur, .[6]while Putrajaya is the seat of the federal government. The population stands at over 25 million.[3] The country is separated into two regions—Peninsular Malaysia and Malaysian Borneo—by the South China Sea. [3] Malaysia borders Thailand, Indonesia, Singapore, Brunei and the Philippines.[3] The country is located near the equator and experiences a tropical climate.[3] Malaysia's head of state is the Yang di-Pertuan Agong (conventionally referred to as 'the King' or 'the Agong') and the government is headed by a Prime Minister.[4][5] The government is closely modeled after the Westminster parliamentary system Malaysia as a unified state did not exist until 1963. Previously, a set of colonies were established by the United Kingdom from the late-18th century, and the western half of modern Malaysia was composed of several separate kingdoms. This group of colonies was known as British Malaya until its dissolution in 1946, when it was reorganised as the Malayan Union. Due to widespread opposition, it was reorganised again as the Federation of Malaya in 1948 and later gained independence on 31 August 1957.[7] Singapore, Sarawak, British North Borneo and the Federation of Malaya joined to form Malaysia on 16 September 1963.[8] The early years of the new union were marred by an armed conflict with Indonesia and the expulsion of Singapore.[9][10] The Southeast Asian nation experienced an economic boom and underwent rapid development during the late-20th century. With a GDP per capita standing at USD14,400, it has, from time to time, been considered a newly industrialised country.[11][12] Because Malaysia is one of three countries that control the Strait of Malacca, international trade plays a large role in its economy.[13] At one time, it was the largest producer of tin, rubber and palm oil in the world.[14] Manufacturing has a large influence in the country's economy.[15]

The Malays form the majority of the population. Some Malays are of Arab[citation needed] descent and there are sizable Chinese and Indian communities. Islam is the largest as well as the official religion of the federation.[3][16] The Malay language is the official language.[17] The Malay language was originally written in Pallava from India, the earliest known inscriptions in Malay were found in southern Sumatra and on the island of Bangka and date from 683-6 AD. They were written in an Indian script during the time of the kingdom of Srivijaya, but nowadays, the Roman alphabet (Rumi) is more often used.[18]

Malaysia is a founding member of the Association of Southeast Asian Nations and participates in many international organisations such as the United Nations.[19][20] As a former British colony, it is also a member of the Commonwealth of Nations.[21] It is also a member of the Developing 8 Countries.[22]

Etymology

Prehistory

Main article: Prehistoric Malaysia

Archaeological remains have been found throughout peninsular Malaysia, Sabah and Sarawak. The Semang have a deep ancestry within the Malay Peninsula, dating to the initial settlement from Africa over 50,000 years ago. The Senoi appear to be a composite group, with approximately half of the maternal lineages tracing back to the ancestors of the Semang and about half to Indochina. This is in agreement with the suggestion that they represent the descendants of early Austronesian speaking agriculturalists, who brought both their language and their technology to the southern part of the peninsula approximately 5,000 years ago and coalesced with the indigenous population. The Aboriginal Malays are more diverse, and although they show some connections with island Southeast Asia, some also have an ancestry in Indochina around the time of the Last Glacial Maximum[citation needed], followed by an early-Holocene dispersal through the Malay Peninsula into island Southeast Asia.

[edit] Early history

Ptolemy showed the Malay Peninsula on his early map with a label that translates as "Golden Chersonese", the Straits of Malacca were referred to as "Sinus Sabaricus".[27] From the mid to the late first millennium, much of the Peninsula as well as the Malay Archipelago were under the influence of Srivijaya.

There were numerous Malay kingdoms in the 2nd and 3rd centuries CE—as many as 30 according to Chinese sources. Kedah—known as Kedaram, Cheh-Cha (according to I-Ching) or Kataha, in ancient Pallava or Sanskrit—was in the direct route of invasions of Indian traders and kings. Rajendra Chola, Tamil Emperor who is now thought to have laid Kota Gelanggi to waste, put Kedah to heel in 1025 but his successor, Vir Rajendra Chola, had to put down a Kedah rebellion to overthrow the invaders. The coming of the Chola reduced the majesty of Srivijaya which had exerted influence over Kedah and Pattani and even as far as Ligor.

The Buddhist kingdom of Ligor took control of Kedah shortly after, and its King Chandrabhanu used it as a base to attack Sri Lanka in the 11th century, an event noted in a stone inscription in Nagapattinum in Tamil Nadu and in the Sri Lankan chronicles, Mahavamsa. During the first millennium, the people of the Malay Peninsula adopted Hinduism and Buddhism and the use of the Sanskrit language until they eventually converted to Islam.
There are reports of other areas older than Kedah—the ancient kingdom of Gangga Negara, around Beruas in Perak, for instance, pushes Malaysian history even further into antiquity. If that is not enough, a Tamil poem, Pattinapillai, of the second century CE, describes goods from Kadaram heaped in the broad streets of the Chola capital. A 7th century Sanskrit drama, Kaumudhimahotsva, refers to Kedah as Kataha-nagari. The Agnipurana also mentions a territory known as Anda-Kataha with one of its boundaries delineated by a peak, which scholars believe is Gunung Jerai. Stories from the Katasaritasagaram describe the elegance of life in Kataha.
In the early-15th century, the Malacca Sultanate was established under a dynasty founded by Parameswara or Sultan Iskandar Shah, a prince from Palembang with bloodline related to the royal house of Srivijaya, who fled from Temasek (now Singapore). Parameswara decided to establish his kingdom in Malacca after witnessing an astonishing incident where a white mouse deer kicked one of his hunting dogs into a nearby river. He took this show of bravery by the mouse deer as a good sign and named his kingdom "Melaka" after the tree under which he was resting at the time. At its height, the sultanate controlled the areas which are now peninsular Malaysia, southern Thailand (Patani), and the eastern coast of Sumatra. It existed for more than a century, and within that time period Islam spread to most of the Malay Archipelago. Malacca was the foremost trading port at the time in Southeast Asia.[28]
The first evidence of Islam in the Malay Peninsula dates from the 14th century in Terengganu, but according to the Kedah Annals, the 9th Sultan of Kedah, Maharaja Derbar Raja, converted to Islam and changed his name to Sultan Muzaffar Shah. In 1511, Malacca was conquered by Portugal, which established a colony there. The sons of the last Sultan of Malacca established two sultanates elsewhere in the peninsula—the Sultanate of Perak to the north, and the Sultanate of Johor (originally a continuation of the old Malacca sultanate) to the south. After the fall of Malacca, three nations struggled for the control of Malacca Strait: the Portuguese (in Malacca), the Sultanate of Johor, and the Sultanate of Aceh. This conflict went on until 1641, when the Dutch (allied to the Sultanate of Johor) gained control of Malacca.
British arrival

Britain established its first colony in the Malay peninsula in 1786, with the lease of the island of Penang to the British East India Company by the Sultan of Kedah. In 1824, the British took control of Malacca following the Anglo-Dutch Treaty of 1824 which divided the Malay archipelago between Britain and the Netherlands, with Malaya in the British zone. In 1826, Britain established the crown colony of the Straits Settlements, uniting its four possessions in Malaya: Penang, Malacca, Singapore and the island of Labuan. The Straits Settlements were initially administered under the East India Company in Calcutta, before first Penang, and later Singapore became the administrative centre of the crown colony, until 1867, when they were transferred to the Colonial Office in London.

During the late-19th century, many Malay states decided to obtain British help in settling their internal conflicts. The commercial importance of tin mining in the Malay states to merchants in the Straits Settlements led to British government intervention in the tin-producing states in the Malay Peninsula. British gunboat diplomacy was employed to bring about a peaceful resolution to civil disturbances caused by Chinese and Malay gangsters, and the Pangkor Treaty of 1874 paved the way for the expansion of British influence in Malaya. By the turn of the 20th century, the states of Pahang, Selangor, Perak, and Negeri Sembilan, known together as the Federated Malay States (not to be confused with the Federation of Malaya), were under the de facto control of British Residents appointed to advise the Malay rulers. The British were "advisers" in name, but in reality they exercised substantial influence over the Malay rulers.
The remaining five states in the peninsula, known as the Unfederated Malay States, while not directly under rule from London, also accepted British advisers around the turn of the 20th century. Of these, the four northern states of Perlis, Kedah, Kelantan and Terengganu had previously been under Siamese control. The other unfederated state, Johor, was the only state which managed to preserve its independence throughout most of the 19th century. Sultan Abu Bakar of Johor and Queen Victoria were personal acquaintances, and recognised each other as equals. It was not until 1914 that Sultan Abu Bakar's successor, Sultan Ibrahim accepted a British adviser.

On the island of Borneo, Sabah was governed as the crown colony of British North Borneo, while Sarawak was acquired from Brunei as the personal kingdom of the Brooke family, who ruled as white Rajahs.

Following the Japanese Invasion of Malaya its occupation during World War II, popular support for independence grew.[29] Post-war British plans to unite the administration of Malaya under a single crown colony called the Malayan Union foundered on strong opposition from the Malays, who opposed the emasculation of the Malay rulers and the granting of citizenship to the ethnic Chinese.[30] The Malayan Union, established in 1946 and consisting of all the British possessions in Malaya with the exception of Singapore, was dissolved in 1948 and replaced by the Federation of Malaya, which restored the autonomy of the rulers of the Malay states under British protection.

During this time, rebels under the leadership of the Malayan Communist Party launched guerrilla operations designed to force the British out of Malaya. The Malayan Emergency, as it was known, lasted from 1948 to 1960, and involved a long anti-insurgency campaign by Commonwealth troops in Malaya. Although the insurgency quickly stopped there was still a presence of Commonwealth troops, with the backdrop of the Cold War.[31] Against this backdrop, independence for the Federation within the Commonwealth was granted on 31 August 1957.[7]

[edit] Post independence

In 1963, Malaya along with the then-British crown colonies of Sabah (British North Borneo), Sarawak and Singapore, formed Malaysia. The Sultanate of Brunei, though initially expressing interest in joining the Federation, withdrew from the planned merger due to opposition from certain segments of its population as well as arguments over the payment of oil royalties and the status of the Sultan in the planned merger.[32][33]

The early years of independence were marred by conflict with Indonesia (Konfrontasi) over the formation of Malaysia, Singapore's eventual exit in 1965, and racial strife in the form of race riots in 1969.[34][9] The Philippines also made an active claim on Sabah in that period based upon the Sultanate of Brunei's cession of its north-east territories to the Sulu Sultanate in 1704. The claim is still ongoing.[35] After the 13 May race riots of 1969, the controversial New Economic Policy—intended to increase proportionately the share of the economic pie of the bumiputras ("indigenous people", which includes the majority Malays, but not always the indigenous population) as compared to other ethnic groups—was launched by Prime Minister Abdul Razak. Malaysia has since maintained a delicate ethno-political balance, with a system of government that has attempted to combine overall economic development with political and economic policies that promote equitable participation of all races.[36]

Between the 1980s and the mid-1990s, Malaysia experienced significant economic growth under the premiership of Mahathir bin Mohamad.[37] The period saw a shift from an agriculture-based economy to one based on manufacturing and industry in areas such as computers and consumer electronics. It was during this period, too, that the physical landscape of Malaysia has changed with the emergence of numerous mega-projects. The most notable of these projects are the Petronas Twin Towers (at the time the tallest building in the world), KL International Airport (KLIA), North-South Expressway, the Sepang F1 Circuit, the Multimedia Super Corridor (MSC), the Bakun hydroelectric dam and Putrajaya, a new federal administrative capital.

In the late-1990s, Malaysia was shaken by the Asian financial crisis as well as political unrest caused by the sacking of the deputy prime minister Dato' Seri Anwar Ibrahim.[38] In 2003, Dr Mahathir, Malaysia's longest serving prime minister, retired in favour of his deputy, Abdullah Ahmad Badawi. On November 2007 Malaysia was rocked by two anti-government rallies. The 2007 Bersih Rally numbering 40,000 strong was held in Kuala Lumpur, Malaysia, on 10 November campaigning for electoral reform. It was precipitated by allegations of corruption and discrepancies in the Malaysian election system that heavily favour the ruling political party, Barisan Nasional, which has been in power since Malaysia achieved its independence in 1957.[39] The 2007 HINDRAF rally was held in Kuala Lumpur on 25 November. The rally organiser, the Hindu Rights Action Force, had called the protest over alleged discriminatory policies which favour ethnic Malays. The crowd was estimated to be between 5,000 and 30,000.[40] In both cases the government and police were heavy handed and tried to prevent the gatherings from taking place.

From Wikipedia, the free encyclopedia

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