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The Current Economic Crisis and Islamic Finance with Mr Iqbal Khan

2010-03-10T04:30:00.001-08:00

Title: The Current Economic Crisis and Islamic Finance
Speaker: Mr Iqbal Khan
Date and time: 12th March 2010 6.45 - 8.30pm
Venue: Abrar House, 45 Crawford Place, London W1H 4LP (nearest tube, Edgware Road)

The City Circle is pleased to present a discussion with Mr Iqbal Khan, Chief Executive Officer of Fajr Capital and previously Founding CEO of HSBC Amanah. Mr Khan will give a history and overview of the global financial crisis and consider the impact of the global financial crisis on the OIC economies. He will discuss the ethical perspective of the financial crisis and consider whether Islamic finance can stem the tide of the global financial crisis and the way ahead.

Mr. Iqbal Khan serves as the Chief Executive Officer of Fajr Capital. Previously, he was Founding CEO of HSBC Amanah, where he built the business and team over eight years as one of the fastest growing and most successful emerging businesses in the HSBC Group. Mr. Khan was a member of the Boards of Directors of HSBC Bank Middle East, The Saudi British Bank, and HSBC Investment Bank (Saudi Arabia). He reported directly to the HSBC Group Holdings Group CEO and now Chairman, Stephen Green. Mr. Khan has been associated with the launch of leading Islamic financial services institutions such as Meezan Bank, Citi Islamic Investment Bank, and IDB Infrastructure Fund, and has overseen a wide range of business lines, including retail banking, corporate finance advisory, treasury and risk management, wealth management, private banking, and private equity. He is active in a large number of Islamic financial services industry initiatives, serving as an advisor to government initiatives in the UK, the UAE, and Malaysia. Mr. Khan has received a number of industry commendations, including a special award from Euromoney in 2006 for his "Outstanding Contribution to Islamic Finance."

All welcome. Free Entrance and no need to pre book.
For further information contact Rabia at rabia.malik.cc@gmail.com or 07733932134

Forthcoming course: The Islamic History of India

2010-01-08T03:12:00.001-08:00

Assalamu 'alaykum wa rahmatullahi wa barakatuhu,

Please find details our forthcoming Islamic History of India
course and please forward to all !

First held last year in London, it was a massive
success, hence the need to repeat it and benefit
those missed it and those who live outside of London.

Places are limited, booking required and prices
increase after deadline.

BOOKING DEADLINE: MONDAY 18TH JANUARY 2010

Trailer: www.youtube.com/watch?v=Jr70qalhp2o

Profits from the event will go towards the Al-Hijrah Trust (Charity
Registration No: 1015880), established in 1988 to address the educational
needs of Muslim children in the UK. For more information please
visit www.alhijrahschool.co.uk

Islamic Circles presents:

INTRODUCTION TO THE ISLAMIC HISTORY OF INDIA

with Professor Francis Robinson (University of London)*

Date: Saturday 30th January 2010
Time: 9.00 am - 6.00 pm
Venue: Al-Hijrah School, Cherrywood Centre,
Burbidge Road Bordesley Green Birmingham B9 4US

The Prophet Muhammad (pbuh) said: "I feel a cool breeze from Al-Hind
(India)." (Sunan Abu Dawud)

With over 1000 years of Islamic presence in the Indian subcontinent
(India, Pakistan, Bangladesh), over a third of the Muslim world today
is based in this region, and it is also area from which the majority
of the Muslims in the UK originate. However, very little structured
learning about Islam in India and its contribution to wider Islamic
civilisation is readily available in the UK. Moreover, in the light
of recent events, some of today's critical issues, both in
the UK and the Indian subcontinent, can be traced back to historical
events in the region, and perhaps therein lie some of the solutions.
As we progress further into the 21st century, global powers continue
to shift eastwards, and India is fast becoming a regional superpower.
If there is to be any concrete change or revival within the global
Muslim community, the Indian subcontinent is likely to play a very
important role.

This introductory course looks at the following areas: Early Islamic
Contact with India; Umayyad conquest of Sind through Muhammad bin
Qasim (rh); Abbasid period: Delhi and Deccan Sultanates; Mongol era
(Timur) and later emergence of the Mughals; Rise and fall of the
Mughals; Relationships with other Islamic states such as Ottomans
and Safavids; Muslim contribution to culture, art and science in
India; Relationship of Muslims with Hindus and other religions;
From the position of leadership to minorities and majorities;
What the future holds and the lessons that may be learned.

* Professor Francis Robinson CBE, is one of the world's leading
experts and historians on Islam in South Asia. Based at the Royal
Holloway and Bedford New College London, where he has served as
Senior Vice-Principal, he is currently Professor of South Asian
History at the college as well as a fellow at the Oxford Centre
for Islamic Studies and a visiting professor at the Faculty of
History, University of Oxford. He has been heavily involved in
promoting scholarship in relation to Asia and was President of
the Royal Asiatic Society of Great Britain & Ireland. Professor
Robinson's research interests focus on religious change in the
Muslim world, particularly in the context of the history of
Muslims of South Asia. Amongst his publications are: Atlas of
the Muslim World since 1500 (1982); Islam and Muslim History
in South Asia (2000); The 'Ulama of Farangi Mahall and Islamic
Culture in South Asia (2001); The Mughals (2007); Islam, South
Asia & the West (2007). Professor Robinson is also the editor
of The Islamic World in the Age of Western Domination: A New
Cambridge History of Islam, Volume 5 (2008).

The courses are open to all but spaces are limited.
Entry is through prior registration only.

For bookings and further information please contact:
Tel: 07956 983 609 / 07504 336 911
E-mail: info@islamiccourses.org
Website: www.islamiccourses.org

CREATIVE THINKING AMONG TODAY’S MUSLIMS: BARRIERS AND BREAKTHROUGHS

2009-12-27T11:18:00.001-08:00

Dr. Jamal Ahmed Badi
Abstract:
Creative thinking and problem solving is of extreme concerns in
the Western research for the last half century. The findings of these
researches are being implemented and applied in all walks of life:
education, administration, leadership, etc. Not only that, it is used in
political mobilization, advertisement, propaganda, mind-leading,
influencing attitudes through perceptual manipulation and even as a
powerful tool to promote Globalization throughout the whole World.
Compared to the above and by looking at the situation in the
Muslim World today, we find awkwardness, backwardness, and
narrow-mindedness. Many intellectuals who observed such
dangerous negative phenomenon raised questions and inquiries.
What has happened to the Muslims of today? What are the reasons
∗ The author is a lecture at the Department of General Studies, International Islamic
University Malaysia.
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behind all these traits and qualities? Why Muslims – who are
considered as one of the builders of civilizations -are no longer
creative and initiative? How to reactivate creative potential in
Muslims so as to revive the vibrant Islamic Thought and reestablish
the Islamic Civilization?
This paper aims to explore the external barriers and obstacles
that hinder creative thinking among today's Muslims. Environmental,
Educational, and Intellectual barriers will be analyzed and discussed
thoroughly. Ways, means and strategies to overcome such barriers
will be highlighted. An analytical and critical approach will be used
in dealing with issues related to the topic. Both inductive and
abductive reasoning will be combined in discussing the abovementioned
barriers. Views of some contemporary Muslim scholars
such as Malik Bin Nabi, Iqbal and Abdul Karim Bakkar, to name a
few, will be introduced and examined.
It is of significance and importance to relate and compare
findings with the Western perspective, which had been established
and improved for the last three decades. The researcher will include
his input based on his experience in teaching the subject of Creative
Thinking at IIUM for the last eight years.
It is highly expected that the findings of this paper will be
beneficial to the Muslim community and it is hoped that it will
contribute to the development of the Contemporary Islamic Thought
which possibly can –in turn- contribute to the development of the
Muslim "Ummah".
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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The researcher will use the Western research findings on
creativity with special regard to environmental, cultural, and
educational barriers to creativity, as a unit of analysis to evaluate the
situation in the Muslim World. This is due to following reasons:
1. The accumulation of research done on creativity in the West
for the last three decades or more;
2. Major similarities in educational system, in both the Muslim
World and the West to a certain extent, where most if not all
the Muslim countries adopted UNESCO educational settings
after decolonization.
However, the researcher will not use the above said criteria
in a passive and submissive sense, especially in discussing cultural
and environmental barriers, where there are more differences than
similarities. The findings of the Western researches will be
thoroughly examined in their application to the Muslim context.
In an attempt to overcome these barriers, the paper will
introduce the views of some eminent Muslim scholars and examine
these views in the light of the paper's findings as a way of
concluding and reaching the final resolutions.
1) Introduction:
The early writings on creativity in the West focused on barriers
to creativity. James Adams was one of the authors who wrote on this
issue and his book entitled "Conceptual Blockbusting"(1) can be
(1) Addison-Wesley, USA, 1974, 76, 79, 86 and 1993.
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considered among the first efforts. According to Adams, barriers to
creativity can be generally classified into perceptual, emotional,
cultural, environmental, intellectual and expressive. Based on his
view, one has to break through all these barriers in order to
conceptualize freely and to be creative.
Gary Davis who wrote 20 years later classifies barriers into
internal and external: "Barriers are blocks, internal or external, that
either inhibit creative thinking and inspiration or else prevents
innovative ideas from being accepted and implemented. Most
barriers result from learning. They may originate with one's family,
peers, community, or educational environment, or from others in the
culture or business organizations."(1) Davis stresses:
"Because of their insecurities, well-learned habits, or an
unsupportive or even repressive environment, most people do not use
the creative abilities with which they were born" (2).
Barriers according to him are habit and learning, rules and
traditions, perceptual, cultural, emotional, and resource barriers
"shortage of people, money, time, supplies, or information".
Although he considers Learning and Habit, as necessary
capabilities for humankind in directing our daily behavior, however,
they are the most obvious barriers; they both are a blessing and a
(1) Gary Davis: Barriers to Creativity and Creative Attitudes, Encyclopedia of Creativity,
1999, ACADEMIC PRESS, vol.1. p. 165.
(2) Creativity for Ever. P. 18. The author lists the ten barriers to thinking as pinpointed by
"Von Oech, 1983": A Whack on the Side of the Head. See p.p. 27-31. He elaborates on
the tenth barrier "self-squelcher". Pp. 31-35.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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curse. He explains: "The most obvious barriers to creative thinking
and innovation simply is habit – our well – learned ways of thinking
and responding. It begins early. We learn "correct" responses,
routines, and patterns of behavior. We learn language habits and
conceptual categories. We learn "the way things have always been
done" and "the way things are supposed to be done." Over the years
it becomes difficult to see and create new possibilities – to break
away from or suppress our creativity- squelching habits."(1)
Next come Rules and Regulations: "As with learning and habit,
social groups – from one's family to educational, corporate, national,
and international groups – could not function without the rules,
regulations, policies, and traditions that guide personal, social, and
institutional conduct. However, "guide" often means restrict, inhibit,
or prohibit."(2)
It is clear that barriers are of two types: Internal and external.
However, this paper will concentrate on discussing and analyzing
external barriers, and finding ways and means to overcome them, for
the following reasons:
1. External barriers are more influential for they affect the
individual as well as the whole community.
2. Overcoming external barriers to creativity will lead to
promoting creative culture and can help individuals to
overcome their internal barriers.
(1) Gary, Encyclopedia of Creativity, ibid, p.166.
(2) Ibid. p.167.
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Based on previous quotations taken from studies and research work
done in this regard, cultural, educational and environmental barriers
are the main and the most influential barriers that hinder creativity. In
the following discussion the paper will analyze, elucidate and
highlight these barriers one by one.
Cultural Barriers
Culture here is regarded as a broader aspect of the social
environment. According to Gary Davis again: "Cultural barriers
amount to social influence, expectations, and conformity pressures
which are based on social and institutional norms. Cultural blocks
include habit and learning, rules and traditions, and more. They
include conforming to the ways we think others expect us to behave
and a fear of being different. The result is a loss of individuality and
creativity" (1).
He gives the following examples: the traditionally perceived
role of females, we learn not to ask too many questions, and that
fantasy is a waste of time, and if cooperation is an accepted cultural
or institutional goal, many people will temper their creative ideas in
order to "fit in" and ignoring monumental cultural differences in
creative attitudes and personality, creative productivity, creative
opportunity, and general self-actualization where the culture itself
becomes the greatest cultural barrier.
(1) Gary. Ibid p. 168.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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There are differences between cultures in terms of
importance and significance given to creativity. The more a culture
allows, promotes, and encourages creativity the more this will
influence attitudes of that culture citizens to become creative. Dacey
says:
Cultures vary in the relative importance given to creativity.
Also, Wonder and Blake "1992" argue that the Eastern view
centers on artistic, poetic, and everyday life domains of creative
activity because people can draw upon their own experiences in
these domains(1)
Islam in this sense highly values and encourages deep
thinking, contemplation, reflection and pondering. The Qur'an used
more than eight terminologies for thinking while calling and
encouraging all its readers to exercise it. This is mentioned in
hundreds of verses. Both the Qur'an and Sunnah used more than
fifteen different thinking styles in communicating their message.
Prophet Muhammad (peace be upon him) highly recommended
innovating something which is good and beneficial to the
community.(2)
A culture may encourage creativity in specific domains but not in
other ones."Culture encourages creativity in some situations and for
(1) Handbook of Creativity pp.340-341
(2) Badi, Jamal and Tajdin, Mustapha: Creative Thinking: An Islamic Perspective. IIUM
Research Centre Publications. Second Edition, Jan 2005. Chapter one.
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some topics but discourages it for others. For example, Mar'i and
Karayanni "1983" observed that many Arab students' responses to
the question, "What would happen if mules and other animals which
help us plow the farm cease to exist?" were elaborate and original!
However, a religious question "What would happen if worship places
cease to exist?" yield shallow responses or those that rejected the
question."(1)
Mar'i and Karayanni argued that in Arab cultures males tend to
perform better than females on creativity tasks. They attributed this
observation to females' submissive social role, limited occupational
choices, and/or limited schooling opportunities in Arab culture.
"Differential opportunities for schooling may be particularly
important to consider when examining gender-based differences in
creativity because schools familiarize students with testing
situations."(2)
In my opinion, what Mar'i and Karayanni attributed the Arab
students' shallow responses when asked about worship places seems
to suggest that creativity is not linked to religion in many Muslim
countries. There are among teachers who teach religious subjects
who believe that there is no link between Islam and creativity to the
extent that some of them think that Islam is anti-creativity. I was told
(1) Handbook of Creativity P. 342
(2) Ibid Pp. 343-344.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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by some Muslim school teachers' participants in the 8th International
Conference on Thinking in Singapore in June 1997 that, even though
they were willing to promote and teach Creative Thinking at their
universities, the most objection and opposition to the project was
surprisingly coming from religious oriented lecturers.
A culture may favor a gender over another in terms of
educational opportunities and setting the role they ought to play in
the community. "Mar'i and Karayanni "1983" have argued that in
Arab cultures males tend to perform better than females on creativity
tasks, which may be attributed to females' submissive social role,
limited occupational choices, and/or limited schooling opportunities.
Differential opportunities for schooling may be particularly important
to consider when examining gender-based differences in creativity
because schools familiarize students with testing situations."(1)
It is sadly true that females have much less educational
opportunities in the Muslim World, where being educated may not
be regarded as part of their human rights. Many recent International
institutes' findings and statistics prove that this fact still stands true
until today! According to UN statistics, in 2003, an estimated 44
million adult Arab women were illiterate. (2) In other Muslim
(1) Ibid Pp. 343-344.
(2) www.escwa.org.lb/gsp. See also alarming facts at: www.alesco.org.
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countries the situation is more or less the same. UN statistics division
data shows that the percentage of illiteracy among females in
Bangladesh is up to 80%.
This can be looked at as part of the female role in many
Muslim cultures and subcultures. In some Muslim communities
females are raised up to be ready for getting married one day and
take care of their children, husband and home. Unfortunately, this
image is being promoted through media and movies as a source of
entertainment! However, there are many other related factors behind
such disaster some of which are the following:
1. Poverty where there are millions of Muslims who live in a
status under the poverty line. In rural areas family prefer to
send their male children to school and request female children
to stay home and help the family to survive.
2. Wars and political instability in some Muslim countries such
as Palestine.
3. Insufficient planning and lack of schools and colleges in many
rural areas in some Muslim countries where it is easier for
male students to go and study in the city or town.
As part of the culture, language plays a very important role in
promoting creativity. Modes of expressions, choices of terms, the
way of understanding or looking at the world, and even definitions of
specific concepts are all influenced and shaped through language. In
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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this respect mastering more than one language is considered a
blessing.
Related to the effects of culture on creativity, described
earlier, is the channeling influence of language on creativity, Whorf
"1956" proposed that language shapes thought. Language structures
categories and expresses a culture's understanding of the world
"Lakoff & Johnson, 1980". Language as a vehicle of culture can
therefore be expected to shape creativity. Several studies have
assessed the effect that language has on creativity by contrasting
monolingual and bilingual groups. A recent review of 24 studies –
"but not including all studies" -concluded that a majority of the
studies show a positive link between bilingualism and creativity."(1)
The Worldview related to a culture may cause it either to promote or
hinder creativity. "In addition to culture's role in channeling
creativity toward certain domains or social groups, culture may
influence the overall level of creative activity. Creativity may be
stimulated or hindered by cultural features such as worldview and
the value placed on conformity or tradition.
Worldview refers to a culture's broad conception of the nature
of the world and people's role in the world "Sadowsky, Maguire,
(1) Ibid, P 344. The article states that this did not occur consistently
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Johnson, Ngumba, & Kohles, 1994". For example, the U.S.
worldview has been characterized, in part, as emphasizing
individualism, a work ethic of accomplishment and achievement, and
a belief in progress and a better future "Spindler & Spindler, 1983"(1)
Asking the reader to consider each component with regard to
creativity, the writer continues:
'Individualist cultures value independence, self reliance, and
creativity, whereas collectivist cultures emphasize obedience,
cooperation, duty, and acceptance of an in-group authority'
The writer then illustrates the impact of the work ethic of
accomplishment and achievement on fostering creativity in the West.
"Concerning a work ethic of accomplishment and achievement, we
have already seen how the Western definition of creativity focuses
on tangible creative products. The value placed on being active and
productive should foster creativity as measured by Western
standards."
Highlighting few beliefs related to the Western World View,
the writer shows how these beliefs can inspire people to work on
improving the World. "With regard to a belief in progress and
optimism toward the future, theorists have proposed that cultures
(1) Ibid, p 345.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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with such beliefs empower people to work on improving the world
"Arieti, 1976; Trachtman, 1975". These beliefs imply a cultural
acceptance of change, growth, and movement from the status quo.
Those cultures that do not maintain faith in progress and have a
pessimistic view of the future are believed to stifle creativity in
general."(1)
It can be argued that the Islamic worldview with its main
components of: comprehensive interpretation of worshiping Allah
"'Ubudiyyah", to establish civilization on earth "khilafa", the call for
doing things with perfection, tastefulness, competitiveness, and in a
complete manner "Ihsan", is an ideal worldview for promoting
creativity. It is a unique worldview, which is misunderstood or
misinterpreted by its followers and opponents as well.
Fate is one of the most important elements in the Islamic
Worldview However, believing in Fate in a positive way is a missing
dimension in Muslims' beliefs and practices. Most Muslims fail to
understand the Islamic stand with regard to fate. Islam emphasizes
responsibility, planning, and action. It abandons recklessness,
carelessness, and laziness. Though Islam calls for collectivity, unity,
obedience and cooperation; it never neglects, ignores or eliminates
individuality.
(1) Ibid.
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Cooperation means community solidarity, teamwork,
supporting one another in whatever is good and beneficial but not
submitting to the will of others. Islam safeguarded the practice of
this concept positively by making it obligatory to exercise mutual
consultation, giving advice "Nasiha", encouraging what is good and
discouraging what is evil. Obedience means respect and appreciation
rather than authoritarianism. It is the misunderstanding and
misinterpretation of these concepts that cause anti creativity.
In addition to varying worldviews and related to the
individualism-collectivism dimension, cultures vary on the extent to
which they value conformity and tradition. A few cross-cultural
studies show links between levels of conformity or dogmatism/
open-mindedness and creativity.(1)
Usually and in most cultures, tradition is preferable to change.
Many individuals value tradition more than the do change. This
attitude has a negative effect on good conceptualization.
Culture can be either unselfconscious or self-conscious. The
unselfconscious culture is tradition oriented, whereas in a selfconscious
culture very high value seems to be placed on
innovation.(2) "The problem arises when individuals become so
(1) Ibid p.345
(2) Adams: Conceptual Blockbusting. P. 63
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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universally in favor of tradition that they cannot see the need for and
desirability of change in specific area."(1) Another cultural issue,
which influences creativity, is political stability. The more stability
there is the more chances for creativity. "Political fragmentation
"measured by the prevalence of independent nations", for example,
had a catalyzing effect on creativity across historical periods in
Western, Islamic, and Indian civilizations."(2)
Islamic contemporary history, after the decline of Othmanite
Emperor and a long period of Western colonization shows a great
deal of political instability, fragmentation, disunity and poverty. This
adds to the barriers to creativity in the Muslim World. It led to
migration of thousands of well-educated Muslim intellectuals and
professionals to the West where there is a better chance for living.
Culture can set up people preferences, and thus certain
intellectual concepts and attitudes are favored, "Reason, logic,
numbers, utility, and practicality are good; but so, too, are feeling
intuition, qualitative judgment, and pleasure especially if you are
conceptualizing. This block against emotion, feeling; pleasure stems
from our puritan heritage and our technology-based culture… One
cause for this block, which has complicated matters in the past but is
hopefully dying out a little, has been the assigning of various mental
activities and qualities to either the male or the female. In the past, it
(1) Ibid p. 64
(2) Handbook of Creativity p.346
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has been the female who was to be sensitive, emotional, appreciative
of the fine arts, and intuitive. The male was to be tough, physical,
pragmatic, logical, and professionally productive. Adhering to these
constraints severely limits both sexes."(1)
Arieti proposes nine features that he believes are essential to
the creativogenic society: the availability of culture and certain
physical means, openness to cultural stimuli, stress on becoming not
just being, free access to cultural media for all citizens, without
discrimination, freedom, or even moderate discrimination, after
severe oppression or absolute exclusion, exposure to different and
even contrasting cultural stimuli, tolerance for and interest in
diverging views, the opportunity for interaction between significant
persons, and the promotion of incentives and awards.(2)
Educational Barriers
Some researchers relate the lack of creativity in society to
education.(3) It is astonishing to see how many well-known creative
people hated school or did poorly in it. Besides, there is a
surprisingly high proportion of very creative adults who had
miserable educational experience.(4)
(1) James Adams: Conceptual Blockbusting, 3rd Edition, p. 58
(2) John S. Dacey: Fundamentals of creative Thinking, Lexington Books, NY, 1989. pp.
219-220.
(3) Arthur, J. Copley: Creativity in Education & Learning, Kogan Page, U.K. 2001. p. 133.
(4) Teresa M. Amabile: Growing up Creative p.89
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
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Dacey states that 'schools suppress creativity'.(1) He argues
that students after they have attended school for a while become
more cautious and less innovative. Worst of all, they tend to change
from being participators to being spectators."(2)
These researchers assume that appropriate learning conditions
can promote at least some elements of creativity in many if not all
children. Universities, schools, and other education institutions
therefore, must promote flexibility, openness for the new, the ability
to adapt or see new ways of doing things, and courage in the face of
the unexpected. It is hoped that this will help people to adapt to a
changing world. (3)
Early researches show that teachers prefer courteousness,
punctuality, obedience and receptiveness to other people's "teachers"
ideas. In the area of thinking, high skill in memorization and accurate
recall are often preferred to critical thinking or independent decision
making. These researches mention Nigeria and Turkey where this
teacher bias has also been demonstrated.(4)
Based on my eight years of teaching Creative Thinking
subject at Iium to students of Kulliyyah of Islamic Revealed
Knowledge, and Human Sciences; I noticed that the students have
(1) John S. Dacey: Fundemental of Creative Thinking, Lexington Books, 1989. p.200
(2) Ibid
(3) Copley: p. 135.
(4) Copley p. 137.
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difficulty in absorbing and visualizing the creative thinking concepts
and skills. This might be due to the teaching methods used in their
previous schools which might prefer spoon feeding approach and
usually depend on memorizing and recalling information from ready
to put hands on materials or notes for final exam. Many of those
students fail to read additional recommended materials and reluctant
to do extra exercises even when they encouraged and asked to do so.
Besides, they prefer group over individual assignments, where some
of them will be dependent on the other group members. We cannot
blame them rather the culture that produced such negative intellectual
behavior.
Amabile names four methods for what she calls killing
children's creativity in school. They are namely: evaluation, reward,
competition, and restricted choice. Children who expect frequent
teacher evaluation of their work will tend to be less motivated and
creative. If children come to feel that these rewards are the main
reasons for doing what they do, their creativity will be undermined.
Competition encompasses both evaluation and reward. Competition
occurs when people feel that their performance will be evaluated
against the performance of others and that the best will receive some
reward. It is a daily fact of life and, unfortunately, it can murder
creativity. Finally, learning and creativity could not be promoted by
force in a highly restricted environment. It is surprising that most
teachers unwittingly undermine creativity by restricting children's
choice even in areas where they could allow more autonomy.(1)
(1) Teresa M. Amabile: Growing up Creative, The creative Education Foundation, Buffalo,
N.Y. 1989 pp. 72-87.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
19
Under Teacher Attitudes Amabile says that 'Research shows
that teacher's orientation toward control can have a significant
impact on children's intrinsic motivation. In one study, children
showed low levels of motivation if their teachers were controlling,
and high levels of motivation if their teachers allowed them more
autonomy. It makes sense, then, to expect that there will be lower
levels of creativity in classrooms with control-oriented teachers'.(1)
Professor Adams holds similar view in this respect, "Students
from a school system in which grading is extremely important, and
in which the professor or teacher is an extreme authority figure,
sometimes have difficulty in adapting to design courses. They are
often preoccupied with "What is the answer?" and "How do I ensure
that I will get an A?" – as well they should be, since their
background has been exclusively oriented in such directions. The
tragedy is that many foreign countries that need capable designers
and problem-solvers suffer from such blocks. Academic risk-taking
is somewhat of a taboo."(2)
The problem can be in the way information is processed,
Amabile explains, "It is possible, though, for creativity to be stifled
by knowledge that is stored in the wrong way. One of the wrong
ways for knowledge to be stored is rote learning, or memorizing
facts without any sense of how they connect to each other. Such
(1) Ibid P.87
(2) Adams: Conceptual Blockbusting, p. 65
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
20
knowledge may be very useful for getting grades on multiple-choice
tests, but it will be nearly useless for turning out truly creative
work."(1) Also: "Teachers are not the only creativity killers in school.
Children can undermine each other's creativity through pressure to
conform."(2)
According to Dacey, it is deduced from researches that
teachers' personality are characterized by 'authoritarianism'.
'Authoritarian want instant obedience from those "below" them...
Dominance and subordination are the key factors in life for them'.(3)
'The whole educational system is involved. In addition, the question
of why some school teachers are so authoritarian "and thus anticreative"
still remains'.(4) 'Clearly, some people go into teaching in
order to dominate others, and some people do it in order to help their
students to flourish. That there may be more of the former seems to
be evidenced by the decline we see in creative scores the longer
children are in school'.(5) 'What are parents and teachers to do when
their potentially creative children chafe within the school system?
One answer is to try to change that system, to make it flexible
enough to accommodate a variety of learning styles and interests'.(6)
(1) Teresa M. Amabile: Growing up Creative, The creative Education Foundation. P.88.
(2) Ibid . P.89
(3) John S. Dacey: Fundemental of Creative Thinking, Lexington Books, 1989. p.201
(4) Ibid. p. 202
(5) Ibid p.202
(6) Teresa M. Amabile: Growing up Creative p. 90
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
21
Teachers should be trained to cultivate creativity in their
students. Dacey reasoned that the teacher's inability to cultivate
creativity probably results from deeply learned attitudes and values,
and thus it would take substantial time and effort to overcome these
unconscious biases."(1) "In more recent studies Oral and Guncer
"1993" reported that highly creative children were seen by Turkish
teachers as being belligerent and defiant."(2)
According to Copley, creativity-fostering teachers are those who:
• Encourage students to learn independently;
• Have a co-operative, socially integrative style of teaching;
• Do not neglect mastery of factual knowledge;
• Tolerate 'sensible' or bold errors;
• Promote self-evaluation;
• Take questions seriously;
• Offer opportunities to work with varied materials under different
conditions;
• Help students learn to cope with frustration and failure;
• Reward courage as much as being right.(3)
One of the strategies to enhance students' thinking in the West
is to teach thinking skills to students. However, the most important
strategy in my opinion was to infuse creative and critical thinking in
(1) John S. Dacey: Fundemental of Creative Thinking, Lexington Books, 1989. p.207.
(2) Copley p. 137
(3) Copley: Creativity in Education p. 138, and more details on fostering creativity in
classroom pp. 147-150.
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
22
both classroom and Curricula. The 8th. International Conference on
Thinking was dedicated to promote this mission in Singapore June
1997. Moreover, too many books were published for the same
purpose. Among the good ones that I came across is, "Techniques for
Teaching Thinking" by Arthur Costa and Lawrence Lowery.(1)
In their book, Costa and Lowery emphasize the importance of
structuring classroom for thinking, teacher-initiated questions and
directions that elicit thinking and learning, teacher response
behaviors that support and extend thinking and learning, and using
thoughtful language in the classroom.
In structuring classroom for thinking, it is of extreme
importance that lecturers need to be aware of individual differences
where different students need different classroom organizational
patterns, "Some students learn best individually; some learn in
groups." Not only that but also in terms of noise and quite, degree of
the light, formal and informal settings, the need to move or to be
stationary, less able students do better in highly structured learning
situations where direct help is generous while more able students
profit from less structured situations.(2)
Teachers can cause the students to think by carefully
designing the syntax of questions and statements. The teacher's
(1) Midwest Publications, 1989. CA. U.S.A.
(2) Ibid. p. 15
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
23
manner of responding to students influence their development of
self-concepts, their attitudes toward learning, their achievements, and
their classroom rapport; greater than the teacher's questioning or
directions.(1) The authors encourage what they call Open Responses
such as waiting for one or two seconds after having asked a question
before they call on another student, ask another question, or give the
answer to the question themselves; being non-evaluative and nonjudgmental
by passively or empathetically accepting students'
responses, ideas, behavior or feeling; and by asking students to
clarify their responses by seeking more information.(2)
The authors stress the fact that is central to the development
of an individual's cognition. Thus teachers must learn how to embed
in their everyday classroom language opportunities for students to
hear cognitive terminology and be presented with day-to-day
challenges to think.(3)
Environmental Barriers
Professor Adams states that, 'all ideas require an environment
that will produce the support necessary to bring them to fruition'.(4)
Adams gives an account of what are the main elements of an
environment that encourages creativity by saying that 'an
(1) Ibid pp. 33-34.
(2) Ibid pp. 41-45.
(3) Ibid. p. 53
(4) Adams, James, Conceptual Blockbusting, 3rd Edition P.69
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
24
atmosphere of honesty, trust, and support is absolutely necessary if
most people are to make the best of their conceptual abilities'.(1) He
explains that:
'Most people are not happy with criticism and, to make
matters worse, are somewhat unsure of the quality of their
own ideas. They therefore, require a supportive environment
in which to work. One of our most serious problems with
students in design classes is that they hesitate to expose ideas
about which they are unsure, not only to the faculty, but also
to each other. Since many of their creative ideas fall into this
not-sure category they hesitate to reveal them. We have to
convert the class into a friendly, non- competitive, interactive
situation in which people will take the risk of exposing their
most impractical ideas to each other. Competition and lack of
trust destroy such supportive environment'(2)
Bringing ideas to action is even more difficult and harder job
in a non supportive environment according to Professor Adams. He
considers that lack of physical, economic, organizational support to
bring ideas into action is also another common problem. New ideas
are typically hard to bring into action. A great amount of effort is
involved in perfecting an idea and then selling it. Many conceptual
(1) James Adams: Conceptual Blockbusting, 3rd Edition, p. 67.
(2) Ibid P.68.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
25
breakthroughs in science, for instance, have taken years of work to
validate to the point where they would elicit interest from others in
the scientific community. Even after the idea is fleshed out into a
believable and complete form, it must be sold to an often skeptical
world. This may require money and time. In addition, he concludes:
"Lack of patronage is a very effective environment block." (1)
How to create an environment that kills innovation and
creativity? Many authorities intentionally or unintentionally
demoralize employees and do not welcome or appreciate new ways
of doing things: Professor Patricia "1998"(2) has listed the following
factors:
1) Negative attitude toward ideas that come from below
2) Too many approval levels "too many hierarchical authority".
3) Traditional recognition.
4) We know every thing attitude.
5) I think you do attitude.
6) Do as I say, not as I do.
7) Loafing attitudes, loafers are parasites; they take the advantages
of other work.
(1) Ibid P. 69
(2) Patricia Digh."1998". The Next Challenge: Holding People Accountable. Human
Resource Magazine. pp. 60-70.
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
26
It can be concluded that what applies to one community in
this respect, applies to others as well, even though cultures may vary
in terms of degree of those barriers. It can be said that in the Muslim
World the situation is even worst.
Views of Contemporary Muslim Scholars
In this part, I will be introducing the views of three
contemporary scholars regarding the revival or reforming the Islamic
Thought. These scholars are from different regions of the Muslim
World. One is from the subcontinent, another from the Western part
of the Muslim World, and the third from the Eastern part
respectively. It is so amazing and interesting that these scholars
looked at the situation of Muslims from different angles and aspects,
as we will see later in this paper. This lead us to treat their views as
complementary views.
A. The view of Muhammad Iqbal
Iqbal, holds a similar view of Edward de Bono and other
Western intellectuals where they considers philosophy and the
dominance of critical thinking as a contributing factor to hindering
creativity. Iqbal states:
While Greek philosophy very much broadened the outlook of
Muslim thinkers, it, on the whole, obscured their vision of the
Qur'an. Socrates concentrated his attention on the human
world alone. To him the proper study of man was man and not
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
27
the world of plants, insects, and stars. How unlike the spirit of
the Qur'an, which sees in the humble bee a recipient of
Divine inspiration and constantly calls upon the reader to
observe the perpetual change of winds, the alteration of day
and night, the clouds, the starry heavens, and the planets
swimming through infinite space! As a true disciple of
Socrates, Plato despised sense-perception which, in his view,
yielded mere opinion and no real knowledge. How unlike the
Qur'an, which regards 'hearing' and 'sight' as the most
valuable Divine gifts and declares them to be accountable to
God for their activity in this world. This is what the earlier
Muslim students of the Qur'an completely missed under the
spell of classical speculation. They read the Qur'an in the
light of Greek thought. It took them over two hundred years to
perceive – though not quite clearly – that the spirit of the
Qur'an was essentially anti-classical, and the result of this
perception was a kind of intellectual revolt, the full
significance of which has not been realized even up to the
present day.(1)
Even if the emergence of certain sects was to defend Islam,
however, by using the Greek weapons to do so led to negative
(1) Allama Muhammad Iqbal: The Reconstruction of Religious Thought in Islam. 2nd.
Edition. Institute of Islamic Culture, Lahore. 1989. p. 3
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
28
attitudes. "On the whole, the object of the Asharite movement was
simply to defend orthodox opinion with the weapons of Greek
dialectic. The Mu'tazilah, conceiving religion merely as a body of
doctrines and ignoring it as a vital fact, took no notice of nonconceptual
modes of approaching Reality and reduced religion to a
mere system of logical concepts ending in a purely negative
attitude."(1)
This caused many Muslim thinkers not being aware of the main
purpose of the Qur'an and fail to maintain the Islamic Civilization
and its contribution to science. He states, "The main purpose of the
Qur'an is to awaken in man the higher consciousness of his manifold
relations with God and the universe." After quoting many verses
from the Qur'an, he deduces that:
The point of these verses is that man is endowed with the
faculty of naming things, that is to say, forming concepts of
them, and forming concepts of them is capturing them. Thus,
the character of man's knowledge is conceptual, and it is with
the weapon of this conceptual knowledge that man
approaches the observable aspect of Reality. The one
noteworthy feature of the Qur'an is the emphasis that it lays
on this observable aspect of Reality." Having quoted few
(1) Ibid p. 4.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
29
other verses he continues: "No doubt, the immediate purpose
of the Qur'an in this reflective observation of Nature is to
awaken in man the consciousness of that which Nature is
regarded a symbol. But the point to note is the general
empirical attitude of the Qur'an which engendered in its
followers a feeling of reverence for the actual and ultimately
made them the founders of modern science.(1)
B.The view of Malik Bennabi
Bennabi who is one of the most well known contemporary
Muslim intellectuals discussed the issue of how Islam encouraged
thinking –as a response to the Orient lists misconceptions- by asking
the following question: "We should inquire whether the Qur'an was
able to bring about in the Muslim society an environment suitable for
the scientific spirit and to spark of the psychological impetus
necessary for the acquiring and disseminating knowledge?"(2)
According to Bennabi the answer to that question is: "The Qur'an
was definitely able to create a new intellectual atmosphere conducive
to the progress of different disciplines of sciences."(3)
Malik Bennabi has another significant input regarding
tafakkur that is the need for generating ideas in a society as a
(1) Ibid p. 11.
(2) MÉlik Bin NanÊ: 'Intaju al-MustshriqÊn, (Cairo: Maktabat 'AmÉr, 1970), p.34
(3) Ibid p.37
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
30
prerequisite for civilization. Lack in ideas leads to disasters and the
decline of progress. He asserts: "We must consider the following
truth: what befalls a society at critical turning points of its history is
not the paucity of its material objects but the poverty of its ideas."(1)
It is as if Malik anticipated the challenges of globalization
faced by Muslims today when he pointed out that a society can never
build its own progress with imported neither with imposed ideas by
saying: "A society that does not create its fundamental ideas cannot
produce what it needs for consumption nor it can produce what it
needs for its industry.
A society will never build itself by imported ideas or by ideas
imposed on it from outside."(2) It has to be noted that these
quotations on the realm of ideas are related to Bennabi's view
concerning cultural reconstruction and civilizational renaissance.
According to him each nation aiming at achieving civilizational
renaissance should have its own ideas and essential values which are
extracted and based on its cultural resources and principles related to
all life endeavors. In that, regard El-Mesawi states:
Bennabi considers that each society has a set of core or master
ideas which constitute the centre of polarization for its vital
energies. Thanks to the creative rapport, which a society
(1) Ibid p. 27
(2) Ibid p. 62
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
31
establishes with its master ideas, it is able to produce what
Bennabi calls expressed ideas. The function of this category
of ideas is to project the master ideas in different spheres of
life, thus ensuring the society's cultural authenticity and
continuity in history as well as its ability to cope with the
circumstances of its historical development. Conversely,
human society's disintegration and cultural degeneration
results from the break-up of such creative rapport in such a
manner that its expressed ideas become mere ersatz "PI:
48/45" or dead ideas "ibid, 556/2" whose damaging impact is
aggravated by the intrusion of deadly ideas. In Bennabi's
frame of analysis, deadly ideas are those ideas which are
borrowed from a different civilizational context and which are
not subjected to any process of critical and creative adaptation
and assimilation according to the society's archetypes or
master ideas "ibid., 129L125".(1)
C.The View of Professor Abdul Karim Bakkar
According to Professor Bakkar, one of the contemporary
prominent and well versed linguist and educator in order to
overcome contemporary challenges there are two main tasks: the task
of dealing properly with the Islamic Heritage, and the task of dealing
(1) Mohamed Tahir El-Mesawi: A Muslim Theory of Human Society; an investigation into
the Sociological Thought of Malik Bennabi "Malaysia, 1998, Thinker's Library SDN
BHD", pp. 157-158. For more insights on this issue see pp. 125-129.
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
32
properly with the Western thought. The right approach in dealing
with the Islamic Heritage can be summarized as the following:
• To exploit the rich experience, methods, and models of our
Heritage that can help us to regulate our contemporary affairs
and building Islamic civilization.
• To be inspired, enlightened, and motivated by its great events and
lofty experiences to pursue great achievements. Attention
should be drawn to the essence rather than to forms and
temporary systems of its Heritage.
• To transcend what was fulfilling immediate needs, what reflected a
temporary crisis, what was a wrong response, what was due to
wrong planning, or a misinterpretation of Islam, or an
outcome of an atomomistic view to certain issues and
problems.
• To draw lessons from both success and shortcomings that existed
in our Heritage in order to avoid repeating the same pitfalls
that led this Umaah to relinquish its leading position.
• To analyze and critically evaluate an inherited experience
overburdened with so many severe problems.
At the other end, the Islamic thought experiences extreme
pressures imposed by other cultures that created cotemporary
civilizations. Most Muslim intellectuals made an effort to reconcile
between both Islamic and Western Thoughts. This took different
forms, where at one end we have the elimination of major portions of
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
33
our Heritage, and the call for Islamization of knowledge at the other
end.
These approaches assumes that what we are trying to cope
with is stable, and the derived concepts and premises from our
Heritage and civilization are final. Hence, the attempt to reconcile
both paradigms. Both assumptions are wrong. Culture as a whole, is
complicated and it is a mix of principles, circumstances,
development, symbols, challenges and various balances which does
not accept integration in its deep structures level.
What we need to do to step over our present situation is to
establish a creative status that integrates past experiences and
contemporary challenges and needs within one cultural frame which
is extracted from the divine method and our significant Heritage and
civilization which in turn enables us to produce new cultural forms
and models that fulfill our needs and aims and set at the same time a
universal models for others to emulate and follow (1).
Conclusion
The paper discussed compared and analyzed the external
barriers to creativity in both Western and Muslim societies. Culture
has a strong influence on the way people think. It may hinder
creativity and become an obstacle. One way to overcome
(1) Abdul Karim Bakkar: Min Ajli InÏilaqa ×aÌÉriyah ShÉmilah, "RiyaÐ, 1415 AH, Darul
Muslim" pp. 36-42, 127-128.
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
34
this barrier in Muslim world is to promote the good
understanding of the Islamic Worldview which highly encourages
creativity. Educational system is another area that requires more
attention to turn it into a motivating factor towards producing
creative students. Furthermore, it is necessary to build an
encouraging environment for supporting and fostering creative
efforts in the Muslim communities.
There is an agreement among Muslim scholars that the
Muslim Ummah is encountering many contemporary challenges most
of which are related to culture, education and environment and
provided specific strategies and means to overcome these challenges.
It is the responsibility of the Educational and Intellectual Institutions
in the Muslim World to pick up these insights and ideas and work on
them to bring them about and turning them into realities as an effort
to improve the Muslim World and take a step towards reforming the
Islamic civilization.
CREATIVE THINKING AMONG TODAY'S MUSLIMS: Dr. Jamal Ahmed Badi∗
35
References
1. Arthur, J. Copley: Creativity in Education & Learning, Kogan
Page, U.K. 200.
2. Adams, James, Conceptual Blockbusting, 3rd Edition
3. Allama Muhammad Iqbal: The Reconstruction of Religious
Thought in Islam.
2nd. Edition. Institute of Islamic Culture, Lahore. 1989. Abdul Karim
Bakkar: Min Ajli InÏilaqa ×aÌÉriyah ShÉmilah, "RiyaÐ, 1415
AH, Darul Muslim"
4. Copley: Creativity in Education, and more Details on Fostering
Creativity in Classroom pp. 147-150.
5. Gary stresses in his book "Creativity For Ever": Addison-Wesley,
USA, 1974, 76, 79, 86 and 1993.
6. Gary Davis: Barriers to Creativity and Creative Attitudes,
Encyclopedia of Creativity, 1999, ACADEMIC PRESS,
Handbook of Creativity pp.
7. Jamal Badi and Mustapha Tajdin: Creative Thinking: An Islamic
Perspective.
IIUM Research Centre Publications. June 2004.
8. James Adams: Conceptual Blockbusting, 3rd Edition, John S.
Dacey: Fundamentals of creative Thinking, Lexington Books,
NY,
1989.
2007 م / 1428 ه فلسفة العلوم ، ( تفكُّر ، مجلد ( 8) ، ا لعدد ( 1
36
9. Malik BinnabÊ: 'IntÉju al-MustshriqÊn, "Cairo: Maktabat
'AmÉr, 1970",
10.Mohamed Tahir El-Mesawi: A Muslim Theory of Human
Society; an
investigation into the Sociological Thought of Malik Bennabi
"Malaysia, 1998, Thinker's Library SDN BHD", Patricia
Digh."1998". The Next Challenge: Holding People
Accountable.
11. Teresa M. Amabile: Growing up Creative, The Creative
Education
12. Foundation, Buffalo, N.Y. 1989 .

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Global Banks and Islam chorus as they chant: "Death to America ...
By Lee S. Gliddon, Jr.
Because all Islamic banking products must be created and offered according
to strict Shari'a law, global banks are doing for Islam what it could never
do on its own: give legitimacy to Shari'a and infiltrate it into the fabric
of ...
<http://www.desertconservative.com/2009/12/18/global-banks-and-islam-chorus-as-they-chant-death-to-americadeath-to-america/>
Desert Conservative

Sharjah Islamic Bank · Offshore Industry
Full data dealing with sharjah islamic bank. You could dig up some
knowledge referring to offshore industry as well .
<http://mysitesubmit.com/offshore-industry/sharjah-islamic-bank.html>

Abu Dhabi Islamic Bank Opens New Marina Mall Branch in Abu Dhabi ...
Summary: Abu Dhabi Islamic Bank (ADIB), a leading regional Islamic ba :
Encyclopedia.com.
<http://www.encyclopedia.com/doc/1G1-207812031.html>

Rethinking Islam

2009-12-19T12:56:00.001-08:00

Rethinking Islam with Sultan Shahin
By Sultan Shahin
Honour Killings To Preserve Religious Culture. Do American Parents Still
Teach Morality? Pakistan: New wave of terrorism as the guerrilla war
escalates. Somalia: Al-Shabaab close women's organisations in Balad Hawo
..... Coordinated assaults against police in Lahore and Kohat came five
days after a siege at the army headquarters in Rawalpindi. Now suicide
attacks and assassinations are taking place on a daily basis. Peshawar,
Lahore, Kohat and the twin cities of Islamabad ...
<http://rethinkingislam-sultanshahin.blogspot.com/2009/12/islamic-world-news-05-nov-2009.html>
Rethinking Islam with Sultan Shahin

Quranic Duas

2009-09-21T18:15:00.001-07:00

Creators Creations

2009-09-21T18:12:00.001-07:00

RIYADH-US-SALEHEEN CHAPT. 96 FAREWELL AND SUPPLICATION

2009-09-09T21:18:00.001-07:00

RIYADH-US-SALEHEEN

96. Chapter: On someone saying farewell and his advice when he departs on a journey and supplication for him and by him

Allah Almighty says, "Ibrahim directed his sons to this, as did Ya'qub: 'My sons! Allah has chosen this deen for you so do not die except as Muslims.' Or were you present when death came to Ya'qub and he said to his sons, 'What will you worship when I have gone?' They said, 'We will worship your God, the God of your forefathers, Ibrahim and Isma'il and Ishaq – one God. We are Muslims submitting to Him.'" (W2:131-132; H2:132-133)

712. There is the hadith of Zayd ibn Arqam which was already included in the chapter of honouring the people of the House of the Messenger of Allah. He said, "The Messenger of Allah, (PBUH), stood up to speak to us. He praised and glorified Allah and warned and reminded. Then he said, 'O people, I am a mortal to whom the messenger of my Lord is about to come and I will answer. I am leaving two great things among you. The first of them is the Book of Allah which contains guidance and light. So take the Book of Allah and cling firmly to it.' He promoted the Book of Allah and stimulated our desire for it. Then he said, 'The people of my House. I remind you of Allah in respect of the people of my House.'" [Muslim]

713. Abu Sulayman Malik ibn al-Huwayrith said, "We went to the Prophet, (PBUH), and we were a group of young men. We stayed with him for twenty days and the Prophet was kind and merciful. He thought that we were missing our families and asked about those we had left behind. He said, 'Return to your country and stay among them, teach them and instruct them. They should pray such-and-such at such-and-such a time and such-and-such a prayer at such-and-such a time. When it is time for prayer, one of you should give the adhan and the oldest of you should be the Imam " [Agreed upon]

Teachings of the Qur'aan: At-Infitaar 82:1-19

2009-09-09T21:17:00.001-07:00

B i s m i l l a a h i r R a h m a a n i r R a h e e m

Teachings of the Qur`aan

Al-Infitaar

Name and Background

Teachings and Commentary

Soorah 82:1-19

Ayub A. Hamid

Name and Background

The name of this Soorah is the infinitive for the last word of the first verse, "infatarat." It means "to burst apart." Thus the name identifies the Soorah as the one wherein "bursting apart" has been mentioned.

This Soorah is very similar in style and content to the previous Soorah, At-Takweer, indicating that they were revealed around the same time; however, from the conciseness of the message and the brevity of the verses, it appears that this Soorah was revealed before At-Takweer. Like At-Takweer, it also gives a glimpse of the destruction of the universe and focuses on the belief in the Hereafter. However, the basis of the logical/rational reasoning is different in both Soorahs: In this Soorah, the reasoning is based on the creativity, power, wisdom, justice and mercy of Allaah Subhaanahu wa Ta`aala as demonstrated by the creation of human beings; while in At-Takweer, the reasoning was based on the angels' status and honour, the sublimity of the Qur-aan and the personality of the Prophet Muhammad sall-Allaahu`alayhi wa sallam.

Teachings and Commentary

In the name of Allaah, the Most Gracious, the Most Merciful

Human beings are incapable of fully understanding or imagining what they have not seen or experienced previously. Destruction of the world and the collapse of the universe is one such phenomenon. Allaah Subhaanahu wa Ta`aala tells us through the Qur-aan that the existing universe is a temporary facility which will be destroyed in due course and a new eternal universe created. Then all human beings that were ever born on this earth will be brought to life again for an eternal life and held accountable for the kind of lifestyle they lived and the deeds they performed in this world. On the basis of that accountability, they will receive reward or punishment. But many people refuse to believe in the Hereafter, either because they think that the universe is indestructible and/or because they assume that dead people cannot be resurrected. To help such people believe in the reality of the end of the world and the life of the Hereafter, the Qur-aan briefly paints the picture of some scenes of destruction so that people can form an idea and visualize that it is possible, that it is inevitable and that it will be universal. The intent is not to make them understand exactly the precise details of the way the universe will be destroyed, because regardless of how precisely they are described, lacking past experience in this respect, people will not be able to capture the exact picture. Thus, the first four verses of this Soorah, like the first section of the previous Soorah, are one of those places where the Qur-aan mentions some end-of-the-world scenes to give people an idea about universality of the destruction and raising of the dead.

1When the heaven bursts apart, 2 when the stars scatter, 3when the oceans explode, 4and when the graves are opened up, 5every soul will know what it has sent ahead and kept behind.

When people look up, space appears as a solid sky covering the earth like a dome, which at night is adorned by glittering lamps of stars. When the collapse of the universe begins, the exploding stars and galaxies will make space or the sky appear as if it is cleft into pieces with open space visible in between. The gravitational forces will no longer sustain the celestial bodies in their places and their orbits, and the galactic and planetary systems will thus break apart, scattering their stars and planets, before their eventual collapse into one another.

The bursting of the heaven and stars was a very brief reference to the collapse of the celestial bodies. With reference to the earth, its destruction will begin with violent earthquakes that may result in huge tsunamis. That is what may have been referred to as "explosion of oceans", or it may refer to the break up of water into hydrogen and oxygen resulting in the burning of hydrogen with the help of oxygen, as discussed in the previous Soorah. Or it may mean that due to fissure(s) of the earth's surface, all oceans will burst out of their boundaries making them inter-connected with each other. In any case, the violent earthquakes and explosions, and their effects on the oceans, are only initial scenes of the destruction and eventual collapse of the earth into other planets and stars.

"Opening of graves" is an allegorical description of the raising of the dead once the collapsed universe^[1] is recreated by a new big bang.

Once people are brought forth for Judgment, they will know exactly what they sent ahead for the Hereafter while they were living on earth and what they kept behind. This carries all of the following meanings:

Whatever good or bad a person did and thus "sent ahead" for the Hereafter and whatever good or bad he or she deferred or stayed away from and, thus, "kept behind";
The wrongs that were committed and thus sent ahead (sins of commission) but should have been avoided and the good actions that should have been done but were neglected and thus kept behind (sins of omission);
All the matters that were given high priority in life (thus sent ahead) but should not have been, and all the matters that were given lowest attention (thus kept behind) but should have been higher on the list.
Whatever was done earlier (sent ahead) and whatever was done later (kept behind), all actions will be known in the chronological order in which they were performed.

6O man! What has duped you regarding your Generous Lord 7Who created you, optimized you and balanced you, 8and with whatever features He willed, He constituted you.

People who deny the Hereafter may be deluded about Allaah Subhaanahu wa Ta`aala in ways such as the following:

Allaah Subhaanahu wa Ta`aala has been very kind and gracious and has taken care of all human needs so that our life on the earth can be easy, happy and enjoyable. If people reflect on all the wonderful arrangements that have been made for us, they will find ample signs of Allaah's kindness; yet despite all of those signs, people deny His existence just because He is not visible;
Although He has the power and means to punish everyone as soon as someone commits a sin, He defers the accountability to the Hereafter, overlooks people's personal wrongs in this world, gives them the opportunity to repent and reform, and above all, does not deprive even the most disobedient person of the use of the resources He has created. Wrongdoers misinterpret this kindness and deny His existence or assume that He has created people for no purpose and that there will be no accountability.
They are aware of the miracle of the initial human creation and ongoing process of birth, but think that Allaah Subhaanahu wa Ta`aala will not be able bring them back for questioning.

If they ponder on the simple known facts about human beings, they will come to the logical conclusion that we, human beings, could not have simply happened, but are an especially-planned and purposeful creation of Allaah Subhaanahu wa Ta`aala, Who is going to hold us accountable and reward and punish us accordingly, and Who is able to raise us again after our deaths.

Not only has He created us, He also optimized our form as well as the physical and mental abilities to enable us to have dominion on earth. He ensured that our capabilities are well balanced to play our role and to suit our needs. Many animals have much higher capabilities than human beings in certain physical aspects to perform some specialized functions, but on an overall basis, our capabilities have been well balanced for the role Allaah Subhaanahu wa Ta`aala assigned to human beings. This in itself is a clear proof that a Kind and Generous, Knowledgeable and Wise Creator has created us for a purpose.

When we consider the fact that every human being is born with such physical features that distinguish him or her from every other human, it negates the myth of "coincidental" and "random" evolution. Why would the single-cell organisms need to look different from each other to be fittest for their survival and thus evolve into multi-cellular organisms that are distinguishable from each other? Or if the single-cell organisms were able to survive for billions of years without looking different from one another, why did a multi-cellular life form that happened to be a little different in looks from other members of the species improve its survival chances? The fact is that causing every individual to have distinguishing differences in physical features was a part of the design and plan of the Kind and Generous Creator to make things easy for human beings.

Now, if Allaah Subhaanahu wa Ta`aala has taken so much care and done so much planning for this temporary life on earth, did He do it in vain? Regardless of what people do using all the facilities created by Allaah, will they face the same consequence in the form of death? Will the obedient and the deniers/rebels be treated the same? If He is so kind in facilitating human life on earth, how will His kindness be shown to the victims of excesses and crimes of those who are cruel, unfair, transgressors and wicked? Will He let those victims suffer and die without mercifully and kindly ensuring justice to them? That is where His plan for judgment and eternal life comes in, where proper justice will be done and the life of the obedient and the rebellious will not be the same at all.

9Nevertheless, you still deny the Recompense^[2]! 10Yet indeed, appointed over you are watchers, 11honourable recorders, 12who know whatever you do.

Here Allaah is addressing the deniers directly: You should have been able to realize logically that accountability and the Hereafter are inevitable, but you have been deceived by the worldly life and you deny the different Recompenses/Judgments for different behaviour. The reality is that each of you is being closely watched and monitored. Two angels have been allocated to each of you to record every thought that goes through your mind, every word that you speak and every action that you perform. They do so on the basis of their direct knowledge of your thoughts and actions. They are honourable and thus very dedicated to performing their duties with utmost care, precision, honesty and accuracy with full attention to all details, leaving nothing out of the written record, and without making any compromises or practising any favouritism.

It is on the basis of people's behaviour, fully supported by documentation, that they will be classified as pious or wicked and rewarded and punished accordingly.

13Certainly the virtuous will be in bliss. 14And certainly the wicked will be in Hellfire, 15which they will enter on the Day of Recompense 16and will not be able to get away from it.

The point to remember is that it is not a human system where there can be a possibility or chance of slipping through without being apprehended. Absolutely no one will be able to escape it. To clarify the wrong notions about the Day of Judgment that some people may harbour, the next two verses ask questions about the Day to make people realize the dread of that Day. The singular "you" used in the Arabic text in these verses is to make a direct reference to every denier individually. It is the same "you" who was duped about his Generous Lord in verse 6.

17And what will make you realize what the Day of Recompense is? 18Again, what will make you realize what the Day of Recompense is? 19It will be the Day when no one will be capable of doing anything for another, and the decision, that Day, will be entirely Allaah's.

Arabs used to think that even if the Day of Judgment comes, their presumed gods and angels will intercede for them and save them. Christians believe that Jesus will surely save them. Many Jews and Muslims believe that their patriarch prophets or saints will intercede and win salvation for them. In brief, different people are counting on different kinds of intercessors and saviours to come to their rescue. Allaah Subhaanahu wa Ta`aala is making the matter clear for all of them that they should not endanger their salvation by disobeying Allaah Subhaanahu wa Ta`aala while relying on someone's intercession. It will not help at all. All matters on that Day will be entirely in Allaah's hands. Absolutely, no one will be able to do anything for anyone whatsoever. No angel, no prophet, no saint, not even Jesus will dare to speak, unless Allaah Himself wants and allows anyone to intercede in favour of someone. The decision will still rest only with Allaah Subhaanahu wa Ta`aala, Who will be fair to everyone.

[1] Collapse of the whole universe is allegorically mentioned in Soorah Az-Zumar as "and the heavens folded in His right hand." (39:67)

[2] The fact that there will be reward/punishment in the Hereafter as a recompense of one's deeds.

Seeking Laylatul Qadr

2009-09-09T21:11:00.001-07:00

In the name of Allaah, the Most-Merciful, the All-Compassionate

Seeking Laylatul Qadr
compiled by Imran Ayub

This is known as the Night of Decree. It has a special merit and is described in the Quraan as follows:

1. 1,000 Months

"Verily!We have sent it (this Quraan) down in the night of Al-Qadr (Decree), And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months. Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allahs Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn." (Al-Qadr 97:1 - 5)

Therefore, worshipping Allah in that night is better than worshipping Him a thousand months! Which is about 83 years and 4 months! This is probably longer then most of us will even live! So which of us will be crazy enough to waste this opportunity?

2. Quraan Revealed and Decrees sent down

"We sent it (this Quraan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. Amran (i.e. a Command or this Quraan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower." (Ad-Dukhan 44:6)

How blessed must the night, the Quraan was sent down, be?

There are two things perhaps its worth pointing out though. We all known that the Prophet (peace be upon him) was given the Quraan is segments:

"And those who disbelieve say: "Why is not the Quran revealed to him all at once?" Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (It was revealed to the Prophet SAW in 23 years.)." (Al-Furqan 25:32)

"And (it is) a Quraan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years)." (Al-Isra 17:106)

So if that the case, how could the Quraan have been revealed during Laylatul Qadr?

Muslims also believe in something known as the al – Lawh ul – Mahfooz (the Preserved Tablet). In this, Allaah recorded everything that was going to happen in the future, Since Allaah has infinite knowledge and well aware of our future actions. This same books has all the decrees and is described in the following narration:

NarratedAbdullah b. Amr b. al-As (may Allah be pleased with him): I heard Allahs Messenger (may peace be upon him) as saying: "Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water." [Saheeh Muslim, Book 033, Number 6416]

And it is Narrated Ubaadah ibn as-Saamit said, "O my little son, you will never find the taste of Eemaans reality until you know that whatever caught you would not have missed you and what missed you would never have caught you.

I heard Allaahs Messenger say: "Indeed the first thing which Allaah created was the pen and He told it to write.
It asked: O my Lord, what should I write?
Allah said: Write the destiny of everything until the Final Hour comes."

O my little son! I heard Allaahs Messenger (peace be upon him) say, "Whoever dies believing in other than this is not a true follower of mine." [Sunan Aboo Daawood, vol. 3, p. 1317, Number 4683 and authenticated by Sheikh al-Albaanee in Sharh al - Aqeedah at-Tahaawiyyah, p. 264 and in as-Silsilah, vol. 1, no. 207]

Therefore, when people say it was written in your Destinty, they are referring to the above book.

So on laylatul qadr, the Quraan was revealed from this book.

----------------------------------------------

When is the Night?

Narrated Aishah (may Allaah be pleased with her): Allahs Apostle (peace be upon him) said, "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan." [Saheeh Bukhaari, Volume 3, Book 32, Number 234]

Therefore, it could be 21st, 23rd, 25th, 27th or 29th. Some narrations indicate its on the last seven days and others say 27th. However, its best to seek it on all the odd nights (only 5 days!) and perhaps you will be rewarded for a lifetime!

One thing to note, we start our nights at maghrib. So, if today is the 20th fast. However, the prayer of tonite is the 21st. If you recall, we startd taraweeh the night before fasting. Also, when the moon is sighted at the end, we dont pray taraweeh the night before Eid.

How should one approach and benefit from this night?

1. Stand in Qiyaam

Qiyaam means standing and Qiyaam ul layl means standing at night. Its basically the night prayer and has other names such as: tahajjud, taraweeh, etc.

Narrated Aboo Hurayrah (may Allaah be pleased with him): The Prophet (peace be upon him) said, "Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven ." [Saheeh Bukhaari, Volume 3, Book 32, Number 231]

Ideally, you should go and pray Taraweeh in the Mosque and complete the prayer with the Imaam, because the Prophet (peace be upon him) said: "Whoever stand in prayer with the Imaam until he (the Imaam) concludes the prayer, it is recorded for him that he prayer the whole night." [Sunan Aboo Daawood, Sunan at – Tirmithee and others. Its chain of narrations is authentic. See Irwaa ul – Ghaleel, Number 447]

However, if you are unable to, then pray it at home.

Remember, make sure that you have made wudoo correctly, your clothes are clean, the area you are praying is clean and that you pray in a moderate pace and recite correctly. Its ok if you cant recite big soorahs, its the intentions that counts.

The Prophet (peace be upon him) said, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended."
[Saheeh Bukhaari, Volume 1, Book 1, Number 1]

You should recite Qunoot before rukoo, if you wish. The duas are here http://www.islamawareness.net/Dua/Fortress/032.html

Just recite Soorah fatiha, then your other Soorah, then after that, raise your hands and read those duas. Once you are done, go into rukoo and complete your prayer.

4. Make Dua

There was a sheikh who said when he was 12, he thought to himself, if Allaah will give us anything on this night, what are the main things I really wish for. He made a list of about 6 and asked for them every night (in the last ten days). He said 2 years later he had memorized the Quraan

So similarly, Look into your lives and see what it is you need to make them complete. Make your list, then after your Witr prayer, raise your hands up and ask Allaah, from the bottom of your heart, what it is you want. Also, cry if you can, and if you cant, then make yourself cry. I know it sounds strange, but once you break that shell around your heart, you will become more sincere.

Also, its Sunnah to say the following Dua:

"Allahumma innaka
afuwwun tuh ibbul afwa
fa fu annee -

O Allah! You are forgiving,
and you love forgiveness.
So forgive me."

Remember, ask for whatever you wish, but dont forget to say for forgiveness, because the last place we all want to end up is in Hell…

Just incase you'r not sure what to ask for:

·         Forgives for yourself, your family and the who muslim nation (ummah)
·         Guidance to the straight path
·         Purification of mind, body and soul
·         Knowledge of the religion
·         Wisdom
·         The best of the world and the next
·         A righteous spouse
·    Paradise
·         Etc etc

Dont ask for things like long life, more money, etc because all of this has already been apportioned for you and it cannot be changed.

As for those of who you may not be able to pray, you should recite Quraan instead. Quraan can be recited in any state, according to the strongest opinion (according to Dr. Bilal and others scholars), so dont follow the views of those who dont know! Allaah would not restrict the Quraan to certian people and certain times only!! So recite Quraan, perhaps recite a soorah that you love and read its translation. Or you can read other stuff like islamic articles, or some of the stories of the Prophets, or even ahadeeth. The point is to do something good. and after that, make your Dua sincerely.

And Finally, be consistent. Its only 5 nights, dont waste them. Repeat the same thing every night. Anyone and everyone who trys to distract you in these nights, are no doubt soldiers of shaytaan. Any friends who ask you to go out on this night, are the ones that will lead you to Hell. So take heed of your actions and Fear Allaah in all you do…

Remember..this might be your last Ramadaan…The last thing you want is to be in your grave, regretting not being a better Muslim in this life…Once you die, your judgment starts and there is no returning back!

Wsaalam alaikum

Authenticity of Hadith and Sunnah by Dr. Khalid Alvi

2009-08-25T06:28:00.001-07:00

Authenticity of Hadith and Sunnah

By Dr Khalid Alvi

Sunnah or Hadith is the second source from which the teachings of Islam are drawn. Hadith literally means a saying conveyed to man, but in the terminology of the experts of Hadith (Muhaditheen), it means sayings of Prophet Muhammad (Sall Allaho alaihe wasallam), his action or practice of his silent approval of the action or practice. Hadith and Sunnah are used interchangeably, but sometimes these are used for different meanings.

To deal with the topic, it is necessary to know the position of the Holy Prophet (Sall Allaho alaihe wasallam) in Islam, because the indispensability of Hadith depends upon the position of the Holy Prophet (Sall Allaho alaihe wasallam).

Analyzing the problem, we can visualise three possibilities:

1. The duty of the Holy Prophet (Sall Allaho alaihe wasallam) was only to convey the message and nothing more was required from him.

2. He had not only to convey the message but also to act upon it and to explain it. But all that was for the specified period and after his death the Holy Qur'aan is sufficient to guide the humanity.

3. No doubt he had to convey the Divine Message but it was also his duty to act upon it and to explain it to the people. His actions and explanations are a source of guidance forever. His sayings, actions, practices and explanations are a source of light for every Muslim in every age.

The learned men of the Muslim Ummah are of the unanimous view that only the third point is the correct assessment of the Holy Prophet's position in Islam. The Holy Qur'aan contains dozens of reminders of the important position of the Holy Prophet. For instance, the Qur'aan says:

"And verily in the Messenger of Allah you have a good example for him who look unto Allah and the last day and remembers Allah much." (Ahzaab: 31)

According to this verse, every Muslim is bound to have the good example of the Holy Prophet (Sall Allaho alaihe wasallam) as an ideal in life. In another verse, he has been made a 'Hakam' (judge) for the Muslims by Allah Almighty. No one remains a Muslim if he does not accept the Prophet's decisions and judgments:

"But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction." (An-Nisaa: 65)

While explaining the qualities of the Muslims, the Holy Qur'aan says: "The answer of the believers, when summoned to Allah and His apostle, in order that He may judge between them, is no other than this: They say: we hear and we obey." (Noor: 51)

In many places, the Holy Qur'aan has given its verdict on this issue. The Holy Qur'aan says: "Obey Allah and obey the Messenger." (An-Nisa 59). And: "Whatever the Messenger giveth you take it and whatever he forbiddeth abstain from it." (Hashr: 7)

The Holy Qur'aan is very clear in expressing its view on the position of the Holy Prophet (Sall Allaho alaihe wasallam). According to the Qur'aan, the Holy Prophet (Sall Allaho alaihe wasallam) has four capacities and he must be obeyed in every capacity. He is 'Mu'allim' and 'Murabbi', "Shaarea'" (one who explains the Book), a law-giver and judge, and a ruler. In all these capacities, he is an ideal example for the Muslims. I am quoting a few verses of the Holy Book just to give a hint of this topic:

"Allah did confer a great favour on the believers when He sent among them an apostle from among themselves rehearsing unto them the Signs of Allah, sanctifying them in Scripture and wisdom while, before that, they had been in manifest error." (Aal-e-'Imraan: 164)

"And We have sent down unto thee the Message that thou mayest explain clearly to men what is sent for them." (Nahl: 44)

"For he commands them what is just and forbids them what is evil; he allows them as lawful what is good and pure and prohibits them from what is bad and impure. He releases them from their heavy burdens and from the yokes that are upon them." (Aa'raaf: 157)

"O you who believe! Obey Allah and obey the Apostle, and those charged with authority among you. If ye differ in anything amonst yourselves refer it to Allah and His Apostle, if you believe in Allah and the last day." (Nisaa': 59)

"It is not fitting for a believer--man or woman--when a matter has been decided by Allah and His apostle to have any option about their decision. If anyone disobeys Allah and His Apostle, he is indeed on a clearly wrong path." (Ahzaab: 36)

In all these verses, the Holy Qur'aan has explained various aspects of the Holy Prophet's personality.. One can judge the importance of the Holy Prophet from these verses.

I am reminded of another important verse of the Holy Qur'aan, which is actually a verdict against those who do not believe in Hadith as an authentic source of law:

"If anyone contends with the Holy Prophet even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith, We shall leave him in the path he has chosen and land him in Hell, what an evil refuge." (Nisaa': 110)

The Holy Qur'aan while pressing the Muslims to obey the Holy Prophet (Sall Allaho alaihe wasallam), goes a step further when it announces that the prophethood of Prophet Muhammad (Sall Allaho alaihe wasallam) is above all the limitations of time and space. He is the last Prophet and is a Messenger of Allah for the whole of humanity for all time to come. Hadith is nothing but a reflection of the personality of the Holy Prophet (Sall Allaho alaihe wasallam), who is to be obeyed at every cost.

Any student of the Holy Qur'aan will see that the Holy Book generally deals with the broad principles or essentials of religion, going into details in very rare cases. The details were generously supplied by the Holy Prophet (Sall Allaho alaihe wasallam) himself, either by showing in his practice how an injunction shall be carried out, or by giving an explanation in words.

The Sunnah or Hadith of the Holy Prophet (Sall Allaho alaihe wasallam) was not, as is generally supposed, a thing of which the need may have been felt only after his death, for it was very much needed in his lifetime.

The two most important religious institutions of Islam are prayer and Zakat; yet when the injunction relating to prayer and Zakat were delivered, and they were repeatedly revealed in both Makkah and Madinah, no details were supplied. Keep up prayers (Aqimoo-us-salaah) is the Qur'anic injunction and it was the Holy Prophet (Sall Allaho alaihe wasallam) himself who by his own actions gave the details of the prayer and said: "Salloo Kamaa Ra'aytumoonee Usallee" (Pray as you see me praying).

Payment of Zakah is again an injunction frequently repeated in the Holy Qur'aan yet it was the Holy Prophet (Sall Allaho alaihe wasallam) who gave the rules and regulations for its payment and collection. These are but two example; but since Islam covers the entire sphere of human activities, hundreds of points had to be explained by the Holy Prophet (Sall Allaho alaihe wasallam) by his example in action and in words.

The Ulema have discussed the question of Hadith in detail as a "Wahyun Khafee" and prophetic wisdom. I do not want to go through the details, but one thing must be stated clearly that there were cases when the Holy Prophet (Sall Allaho alaihe wasallam), not having received a revelation, made a personal effort to formulate opinion through his own wisdom, either it was corrected by revelation or it was approved.

The importance of the Sunnah even as a second source of Islam was a settled issue for the Companions of the Holy Prophet (Sall Allaho alaihe wasallam). I quote only one of the many examples: that of Hadhrat Mu'az bin Jabal (Radhi Allaho anho) who said to the Holy Prophet (Sall Allaho alaihe wasallam) that he would decide according to the Sunnah if he did not find the solution of a problem in the Book. To quote Dr Hamidullah:

"The importance of Hadith is increased for the Muslims by the fact that Prophet Muhammad (Sall Allaho alaihe wasallam) not only taught, but took the opportunity of putting his teachings into practice in all the important affairs of life. He lived for twenty-three years after his appointment as the Messenger of Allah. He endowed his community with a religion, which he scrupulously practised himself. He founded a state, which he administered as the supreme head, maintaining internal peace and order, heading armies for external defence, judging and deciding the litigations of his subjects, punishing the criminals and legislating in all walks of life. He married and left a model of family life. Another important fact is that he did not declare himself to be above the ordinary law, which he imposed on others. His practice was not mere private conduct, but a detailed interpretation and application of his teachings." (Introduction to Islam, page 23)

The man, therefore, who embraced Islam stood in need of both the Holy Qur'aan and Sunnah. Actually Hadith is so important that without it one cannot fully understand the Holy Book and Islam or be able to apply it to one's life and practice.

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Is Islamic Finance the Answer?‏

2009-08-25T06:19:00.001-07:00

By Robin Brant

Source: http://news.bbc.co.uk/2/hi/business/8025410.stm

Experts in Islamic finance believe their way of doing business has shielded them from the global credit crisis.
But how does it differ from conventional Western finance?
A former executive director of the International Monetary Fund, Dr Abbas Mirakhor, says wider Islamic economics relies on God's guidance, handed down almost 1,400 years ago.
There is a "consciousness of a supreme creator and a system that he has provided", he says.
What we know as the conventional Western way does not have that, which is "really the major difference between the two", he adds.
In practical terms, the most significant difference is that charging interest is not allowed in Islamic finance.
Neither are most forms of speculative investment permitted, such as hedging or derivatives trading.
"We don't recognise the concept of interest... to look for some profit from trading money," explains Dr Bambang Brodjonegoro from the Islamic Development Bank.
"In the Islamic concept, money is strictly for the purpose of exchange or storing value, but not for the transaction of looking for excessive profit," he says.
Sharing risks
How then, does an Islamic bank, and a customer who puts money in that bank, make a profit?
The system is asset-based, with tangible assets or commodities at the heart of it. There are buyers and sellers, not borrowers and lenders.
Here is a comparison.
In Los Angeles a customer who wants to borrow money to buy a car would go to a conventional bank and agree a loan. The bank would hand over the money.
There would be regular repayments, which include interest accrued on the loan.
In Lahore a customer could go to an Islamic bank and sign a contract with the bank to buy a car from them.
The bank would not loan the money but buy the car itself. Then it would sell it to the customer at a mark up.
The customer would agree to pay back the cost in instalments over a regular period.
One of the core principles at the heart of Islamic economics is risk sharing. The bank and the people who put their money in it share any profit, or loss, from investments.
"In Islam we appreciate merit, so if someone works harder in a business...they (the bank) will get the sharing benefit," explains Dr Brodjonegoro.
"The more important thing is that there will be no bank that rules everything. It will be bank and borrowers at the same level and they share the risk and benefit."
Alternative way
This sense of equality is important. It is one of the defining characteristics which proponents of Islamic economics say make it different from the conventional western way.
Islamic economics also highlights a belief in benefitting the wider Muslim community.
The former IMF Executive Director Dr Mirakhor says that it chimes with "a movement toward becoming more 'other conscious'...having consciousness about the other fellow, about the general public interest."
This contrasts with what he described as the "simple narrow basis of self interest which motivates, supposedly, the economic agents in the liberal economic system."
Some see the Islamic model as an alternative. Others see it as complementary to the system which has dominated the western world.
"I don't think that this Islamic banking system is the alternative, that we have one or the other. I think this is a complimentary service, a way of doing service," says Prof Ekmeleddin Ihsanoglu, Secretary General of the Organization of Islamic Countries.
"It needs to be an option there where people can find different ways of doing the same thing."
Compromising principles
Islamic economics is not the exclusive preserve of Muslims.
London is emerging as a major financial centre for Islamic finance. Islamic banking products are also widely used by non Muslims in Malaysia
"This is an alternative system that can be applied to everybody. Everybody can use it regardless of their religion," says Dr Brodjonegoro from the Islamic Development Bank.
Major banks like Britain's HSBC and Citi of the US have set up Islamic banking subsidiaries that are flourishing. Some of the champions of the Islamic way want to see business expand beyond the natural market of Muslim countries.
They believe that now, more than ever, there is a market for non Muslims who share in the values espoused in Islamic economics.
But there are some who fear that by expanding the Islamic way is becoming less Islamic.
Time to reflect
"Unfortunately what is happening is that Islamic finance in some ways is moving more and more closely to the conventional finance," says Prof Habib Ahmed, a world authority on Islamic finance.
"If you look at the development in the past few years, Islamic finance appears to be mimicking most of the products of conventional finance."
There has never been a better time to champion an economic model which is different to the one laying in shreds on Wall Street, says Prof Ahmed. But he believes that the Islamic concept is being diluted.
"As people after this crisis are looking for solutions...the Islamic finance industry is moving towards that very system," he says.
"I think it is time for Islamic finance to pause and think of the direction it is taking".

Islamic Youth Awakening (Sahwah) Campaign 40

2009-08-25T06:17:00.001-07:00

1. Hadith on Good Manners:

Being kind to those who severed the bond of kinship

Hadith 8.20 Narrated by Abdullah bin Amr (Radhiallah hu Taala anhu)

The Prophet (sallallaahu alayhi wa sallam) said, "Al-Wasil is not the one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him."

2. Converts to Islam Videos:

Scientist Converts to Islam Video of a scientist explaining why he embraced Islam, (from his former beliefs that there is no God).

Fox News: American Woman Converted To Islam After 9/11 American Woman Converted To Islam after 9/11

3. Coverts to Islam:

Hamza Yusuf (Mark Hanson), Destined for Greek Orthodox priesthood, turned to great Islamic preacher.

Lord Headley Al-Farooq (England), Peer, Statesman, and Author.

4. WMD : Beware of their Weapons of Missionary Deception:

Missionaries are trained to convert Vulnerable Muslims with $6.8 Budget a year. Simple Ways to answer them back with 0 Budget

Tough Questions and Easy Answers A Christian asks "tough" questions, A Muslim gave him easy truthful answers.

Yes you can be strong Muslim, please sign the petition : Muslim Youth Code of Honor

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Fasting is Prescribed for You..Arabic / Eng / Urdu..

2009-08-25T06:11:00.001-07:00

B i s m i l l a a h i r R a h m a a n i r R a h e e m

As Salaamu Alaykum Wa Rahmatullaahi Wa Barkaatuh

[2. Surah Al-Baqarah : Ayah 43]

And keep up prayer and pay the poor-rate and bow down with those who bow down.

RAHMAT KA ESHIRA Pehly Eashira Ki Dua

Fasting is Prescribed for You

[2. Surah Al-Baqarah : Ayah 183]

O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).

[2. Surah Al-Baqarah : Ayah 184]

For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.

[2. Surah Al-Baqarah : Ayah 185]

Whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.

[2. Surah Al-Baqarah : Ayah 186]

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.

Have A Nice Time

Here is the translation of the qasida by our beloved shaykh Abdal Hakim Murad

2009-08-25T06:00:00.001-07:00

Here is the translation of the qasida by our beloved shaykh Abdal Hakim Murad

Should you not gain your wants, my soul, then be not grieved;
But hasten to that banquet which your Lord's bequeathed.

And when a thing for which you ask is slow to come,
Then know that often through delay are gifts received.

Find solace in privation and respect its due,
For only by contentment is the heart relieved.

And know that when the trials of life have rendered you
Despairing of all hope, and of all joy bereaved,

Then shake yourself and rouse yourself from heedlessness,
And make pure hope a meadow that you never leave.

Your Maker's gifts take subtle and uncounted forms.
How fine the fabric of the world His hands have weaved.

The journey done, they came to the water of life,
And all the caravan drank deep, their thirst relieved.

Far be it from the host to leave them thirsty there,
His spring pours forth all generosity received.

My Lord, my trust in all Your purposes is strong,
That trust is now my shield; I'm safe, and undeceived.

All those who hope for grace from You will feel Your rain;
Too generous are You to leave my branch unleaved.

May blessings rest upon the loved one, Muhammad,
Who's been my means to high degrees since I believed.

He is my fortress and my handhold, so my soul,
Hold fast, and travel to a joy still unconceived.

~ Shaykh Ali bin Husayn al-Habshi

CURE with/by QURAN + SUNNAH-16

2009-08-21T15:30:00.001-07:00

CURE with/by QURAN + SUNNAH-16

Topic: Dysentery & Motions.

One who is suffering from motions with blood:

Write down on a paper verse # 35 of surah # 3 Ale'Imran wash it with pure water give him to drink. If you are not in a position to write on paper or anything else then recite this verse 11 times with some more than 7 Darood Shareef . Do it daily till the sickness finishes..

2. For blood in motions: For 21 days write down verses # 57 & 58 of Surah # 10 (Younus) wash it and let the patient drink. Daily once but If you don't have facility then with more then 7 Darood Shareef – recite these verses 7 times in the morning and blow on water and let the patient drink it – repeat the process in the evening – Inshallah the health will be restored.

3. For Dysentery:

Write down surah # 44 Dukhan and wash it with water and give it to patient. If you down have facility to write then recite 3 times in the morning and blow on water and let him drink bit by bit. Repeat the process in the evening. Do it for two/three days and the patient will Inhshallah be healthy.

4. FOR STOPAGE OF MOTION/URINE:

The person suffering from hindrance/stoppage of motion or urine, should be given the following verses written and washed to drink: Surah # 56 Al Waqeah verses: 5 & 6 and Surah # 69 Al-Haqqa verse 14. InshAllah he will be relieved of sufferings.

O ye who believe, fasting has been prescribed upon you as it was prescribed upon those before you, so that ye may learn self-restraint”.

2009-08-21T15:17:00.001-07:00

O ye who believe, fasting has been prescribed upon you as it was prescribed upon those before you, so that ye may learn self-restraint".

(Chapter:2, Verse:183)

General Recommendations

It is strongly recommended by Prophet Muhammad (s.a.w.) to observe these practices during Ramadan:

To have a light meal before the break of the dawn, known as Suhoor.

To eat three dates and have a drink of water right after sunset, saying this prayer: "O God! For Your sake we have fasted and now we break the fast with the food You have given us".

To make your meals as light as possible because, as the Prophet put it, "The worst thing man can fill is his stomach". (Al-Tirmidhi, no. 2380)

To exchange social visits & intensify humanitarian services.

To observe the supererogatory prayers known as Taraweeh.

To increase study & recitation of the Quran.

To exert the utmost in patience & humbleness.

To be extraordinarily cautious in using the senses, the mind and, especially, the tongue; to abstain from careless & gossipy chats & avoid all suspicious motions.

General Recommendations

"All the deeds of man are for himself, except for fasting, which is for Me and I shall reward it MYSELF".

Prophet Muhammad (s.a.w.) said, that Allah Subhanahu-wa-Ta'ala said:

The Reward of Fasting

(Al-Bukhaari, Al-Fath, no. 1904)

Virtues and Benefits of Fasting

Fasting will intercede for a person on the Day of Judgement, and will say, "O Lord! I prevented him from his food and physical desires during the day, so let me intercede for him."

(Reported by Ahmad, 2/174)

The smell that comes from the mouth of a fasting person is preferred by Allah than the scent of musk.

(Muslim, 2/807)

Whoever fasts one day for the sake of Allah, Allah will remove him a distance of seventy years' from the Hell-fire.

(Muslim, 2/808)

Virtues and Benefits of Fasting

Whoever fasts one day, seeking the pleasure of Allah, if that is the last day of his life, he will enter Paradise.

(Reported by Ahmad, 5/391)

Prophet Muhammad (s.a.w.) said, "Whoever fasts Ramadan out of faith and with the hope of reward, all his previous sins will be forgiven."

(Al-Bukhari, Fath, no. 37)

In Paradise there is a gate called al-Rayyaan, through which those who fast will enter, and no one will enter it except them; when they have entered, it will be locked, and no-one else will enter through it.

(Al-Bukhari, Fath, no. 1797)

The Night of Power

Verily, We have sent it (this Quran) down in the night of Al-Qadr (Decree).

Therein descend the angels and the Ruh [ Jibrael (Gabrial)] by Allah's Permission with all Decrees.

In the Name of Allah, the Most Gracious, the Most Merciful.

And what will make you know what the night of Al-Qadr (Decree) is?

The night of Al-Qadr is better than a thousand months (i.e, worshipping Allah in that night is better than worshipping Him a thousand months, which is 83 years & 4 months).

(All that night), there is Peace (and Goodness from Allah to his believing slaves) until the appearance of dawn.

(Chapter: 97)

What to do in the Night of Glory or Power

Narrated Aisha (r.a.a.), Allah's messenger (s.a.w.) said, "Search for the night of Qadr in the odd nights of the last ten nights of Ramadan".

(Sahih Al-Bukhari, Vol: 3, Hadith no: 234)

Aisha (r.a.a.) narrated, "I asked Allah's Messenger (s.a.w.) what should I do if I find the night of Qadr".

The Holy Prophet (s.a.w.) replied, "Pray to Allah: O our Lord! You are the most Forgiving, You love to forgive, so forgive us".

(Al-Bukhari & Muslim)

____________

May Allah:

Give us the strength & patience to fast during the whole month of Ramadan.

Accept all our fasts in this holy month.

Give us the opportunity to worship in the night of Qadr & accept our worshipping.

Help us to continue all the good deeds we do in this holy month.

(AMEEN)

The Authority of Sunnah (10) by ufti-Justice Muhammad Taqi Usmani

2009-07-27T10:17:00.001-07:00

The AUTHOTITY of SUNNAH –10

By: Mufti-Justice Muhammad Taqi Usmani

(contd from 6 to 10)

THE OBEDIENCE OF THE MESSENGER

For the practical way to obey Allah is only to obey the prophet.

On the contrary, the Holy Quran did not deem it sufficient to refer to the 'obedience of Allah' without referring to the 'obedience of the Messenger pbuh', to remove even the remotest excuse for ignoring the 'obedience of the Prophet' and to leave no doubt whatsoever in the fact that the 'obedience of Allah' is not complete unless the 'obedience of the Prophet' is fully observed with all its implications.

ITTIBA' (following) OF THE PROPHET pbuh

The second term used by the Holy Quran in respect of the prophets is the 'ITTIBA', that is to follow:

Say if you love Allah, follow me and Allah will love you and forgive you your sins (3:31)

Those who follow the Messenger, the unlettered Prophet whom they find written down with them in the Torah (Old Testamen) and the Engil ( Gospel) (7:157)

Believe then, in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow im so that you may be on the right path. (7:158)

Allah has surely relented towards the Prophet and the Emigrants and the Helpers who followed him in an hour of difficulty. (9:117)

O Prophet, sufficient to you is Allah and those who followed you of the believers. (8:64)

(The believers say) Our Lord, we have come to believe in what you have revealed, and followed the Messenger. So, write us among those who bear witness. (3:53)

Say, "This is my way, I call to Allah with sure knowledge, I and whoever follows me (12: 108).

The closest of the people to Ibraheem are those who follow him (3:68)

And We set in hearts of those who followed him (Jesus) tenderness and mercy ( 57:27

And warn to people of the Day when the punishment comes on them and those who did evil shall say, "Our Lord, defer us to a near term, and we shall respond to Your call and shall follow the messengers" (4:44)

The AUTHORITY of SUNNAH-(11) by Mufti-Justice Muhammad Taqi Usmani

2009-07-27T10:11:00.001-07:00

The AUTHORITY of SUNNAH –11

BY Mufti-Justice Muhammad Taqi Usmani

Contd. From 10.

ITTIBA' (Following) of the PROPHET

And we did not appoint the Qiblah on which you were earlier, but that We might know the people who follow the Messenger, as distinct from those who turn back on their heels. (2:143)

He said , 'My people, follow the messenger.' (36:20)

(Moses said:) And your Lord is the 'Rahan' (the All-Mercifu). So follow me and obey my command. (20:90)

So, they (the disbelievers) said, 'Shall we follow a single human being from among us ? Then indeed we should be in error and insanity' (54:24)

All these verses, with different styles and connotations, lay a strong emphasis on the necessity of 'following the prophets'. And indicate that whoever believes in a prophet is bound to 'follow ' him. The reason is obvious. The prophets are sent to the people to set a practical example of what they teach and preach. Their message is not confined to their oral teachings. Their acts are equally important in any effort to discover, learn and follow the right way of living. The Holy Quran is quite explicit on this point when it was said in Surah al_Ahzab:

"There is surely a good example for you in the Messenger of Allah, for the one who hopes (tro meet) Allah and the Hereafte, and remembers Allah abundantly"(33:21)

It is established fact that mere theoretical education can not be sufficient for reforming a people. The natural way of reformation is to set a practicl example which people may follow. Mere reading of books cannot make a person perfect in a science or art, unless he is simultaneously trained by a senior scholar or a skilful artist of that field. If somebody studies the books of medical science, but doe not work under supervision of an experienced doctor, he despite his thorough study, cannot claim to serve as a doctor nor can such a person be allowed to play with the lives of the patients.

If somebody studies books of law, he cannot claim to be a lawyer unless he aquires a practical training from a senior lawyer and remains for a considerable time under his juniorship.

Even a plain enthusiast who wants to cook a good meal cannot do so perfectly by merely studying the books written on the subject, although all the ingredients required for cooking the food are mentioned in the book and even the minut details of the process are fully described. But a person who has never cooked that meal before cannot prepare it just right and perfect with the sole help of a cook-book unless he is practically trained by some expert. That expert sets a practical example for him and he, by following the example, gradually learns how to cook that good meal.

RITADH-US-SALEHEEN - CHAP. 76: ON ENDURING INJURY

2009-07-27T10:07:00.001-07:00

76. Chapter: On enduring injury

Allah Almighty says, "those who control their rage and pardon other people. Allah loves the do good-doers," (3:134) and the Almighty says, "But if someone is steadfast and forgives, that is the most resolute course to follow." (W42:40; H42:43)

648. Abu Hurayra reported that a man said, "Messenger of Allah, I have some relatives with whom I maintain connections but who cut me off. I am good to them but they are bad to me. I am forbearing with them but they are hasty towards me!" He said, "If it is as you said, it is as if you were feeding them hot ash and you will continue to have a helper from Allah Almighty against them for as long as you act like that." [Muslim]